UNIVERSITY OF THE EAST - CALOOCAN

COLLEGE OF FINE ARTS, ARCHITECTURE AND DESIGN

DEPARTMENT OF ARCHITECTURE

PROPOSED INDIGENOUS PEOPLE’S COMMUNITY

Submitted by:

Fabregas, Denmark T.

Maque, Benjamae S.

Rivera, Nathaniel C.

Siclot, Syene Japheth S.

Vellon, Imerjane R.

FAR 4101 - ARCH 4A

Submitted to:

Ar.-EnP. Melanie C. Gime, MSCM

September 14, 2021

 Table of Contents

Chapter 1 (The Problem and its Background)

Introduction ............................................................................................................................................. 1
Background of the Study ........................................................................................................................ 2
Statement of the Problem ....................................................................................................................... 2

Objectives of the Study ........................................................................................................................... 3

Significance of the study ......................................................................................................................... 3

Chapter 2 (Review of Related Literature and Studies)

The Igorot Tribe Studies .......................................................................................................................... 4
Master Planning Process ..................................................................................................................... 10
Pandemic Adaptability........................................................................................................................... 13
Tribal Regulations/ Ordinance .............................................................................................................. 13
National Building Code ......................................................................................................................... 15
Case Studies
Foreign Case Studies ....................................................................................................................... 15
Local Case Studies .......................................................................................................................... 15
Chapter 3 (User Analysis and Architectural Space Program)
User Analysis ........................................................................................................................................ 31
Organizational Chart ............................................................................................................................. 33

Architectural Space Program

Bubble Diagram ................................................................................................................................ 34
Matrices ............................................................................................................................................ 37
Room Data Sheet ............................................................................................................................ 41
Design Translation
Design Philosophy and Concepts ..................................................................................................... 60
Design Objectives ............................................................................................................................. 63
Design Considerations ...................................................................................................................... 63
Chapter 4 (Summary and Conclusion)
Summary........................................................................................................................................... 64
Conclusion ........................................................................................................................................ 65
 CHAPTER 1

THE PROBLEM AND ITS BACKGROUND

1.1 Introduction

Planning is commonly discussed in community work under a variety of labels; however it is usual
to distinguish between them. Community planning, for example, is concerned with planning within and for
the community; social planning is concerned with institutional reform; and neighborhood planning is an
attempt to reduce the ambiguity of community to a tangible neighborhood. Planning is commonly discussed
in community work under a variety of labels, but it is usual to distinguish between them. Community
planning, for example, is concerned with planning within and for the community; social planning is
concerned with institutional reform; and neighborhood planning is an effort to reduce the ambiguity of the
community into a tangible neighborhood.

The purpose of community planning is to direct development in predefined directions, resulting in

a city with desirable or "good" qualities. There is no simple way to define what is nice or attractive because
it is usually defined by the characteristics of the city. The purpose of planning is to propose the supply of
public utilities while also controlling or guiding private growth. The process of making thoughtful and
informed decisions regarding the future is known as planning. Planned development may be found all the
way back to ancient times and up to the present day. In ancient Egypt, for example, the purpose of planning
was to increase the power of the ruling elite. Participatory planning techniques, on the other hand, are now
seen as critical tools for directing development in democratic countries.

According to Sadan (2020), Community planning is the process of collaborating to create and
implement a shared vision for their community, a long-term goal that encompasses all areas of community
life. The method is just as important as the idea, and it should allow everyone in the community to get
engaged and feel a sense of ownership. Almost no contact exists between the various professions involved
in community planning. The many activities of various professions have resulted in the dissemination of
information. It has inhibited efficient learning from experience and made it harder to create a significant
bulk. A survey of community planning practice in a variety of fields indicates little commonality. Planners
who see planning as coming from below are more concerned with advocating for individuals who have been
denied their rights and believe in participation rather than the achievement of pre-defined goals. Those who
believe in top-down management place an emphasis on achieving specific goals and prefer central
planning, which they believe is more objective.

Community planning is a type of social change action that either develops or strengthens an
existing community. There are many different styles of community planning that fall somewhere between
directive and non-directive planning. Community planning may give particular authority to the planner in
order for the planner to create a specific solution for the community, or it may grant autonomy to the planner
in order for the planner to launch a plan for the community.

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1.2 Background of the Study

Indigenous peoples are among the world's most vulnerable populations, and their hardship is
visible in all sectors: economic, social, political, environmental, and cultural, as well as in their living
conditions. The purpose of this research is to offer a global overview of indigenous housing circumstances
and to assess the extent to which indigenous housing rights are recognized and implemented. The inability
to acknowledge indigenous peoples' right to self-determination has had terrible consequences for their
livelihoods, customs, and overall socioeconomic situations. The loss of traditional lands and dwellings
contributed to an increase in indigenous peoples' migration to cities. Indigenous peoples are frequently
found in overcrowded, decaying buildings in some countries, with no schools or hospitals nearby.

The right of Indigenous Filipinos (IPs) afflicted by natural disasters to adequate housing must be
maintained and conserved at all levels of disaster response. As criteria for an appropriate level of housing,
security and safety, cost efficiency, cultural appropriateness, availability of services, materials, facilities and
amenities, infrastructure, habitability, accessibility, and location have been highlighted. The government
plans to construct housing towns for indigenous tribes around the nation, including Apayao, Isneg, and
Tinggian in the Cordillera; Aeta, Gaddang, and Ibanag in the Cagayan Valley; and Pinatubo and Baluga in
Central Luzon. There are roughly 14 million IP addresses in the Philippines, the vast majority of which are
in Mindanao. These underprivileged persons form organised groupings while adhering to their customs and
traditions. The Philippine Constitution acknowledges, respects, and defends indigenous peoples' (IPs') right
to conserve and develop their cultures, traditions, and institutions. The Indigenous Peoples Rights Act
(IFRA) of 1997, Republic Act 8371, is patterned after the United Nations Declaration on the Rights of
Indigenous Peoples.

Some national and local administrations in developing Asia have created and executed land
management plans that ignore the importance of indigenous communities' traditional land laws. Secondary
towns, tiny villages, and areas where traditional traditions and ancestral domains are still dominant are
increasingly being targeted by development attempts in emerging Asia. To put it another way, effective
urban and regional planning and policymaking are required. This is a significant concern in developing Asia.

1.3 Statement of the Problem

Indigenous Peoples are social and cultural groups that have shared ancestral ties to the lands and
natural resources they live on, occupy, or have been displaced from. Most of the Indigenous people suffer
from impoverished financial status and being treated unfavorably as a social group. Nearly all of the
Indigenous people lack the basic knowledge to read and write, have an Employment problem, and are
financially unstable. Due to lack of access to basic service and poor medical comprehension, it lowers the
Indigenous People’s health capability and most of the people are malnourished. Therefore, this study
foraged to answer the following:

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MAJOR PROBLEM:
Based on Architectural aspects, how will the proposed Indigenous People Community provide a
solution to improve the financial status of the community? How will the Proposed Indigenous People
Community solve its health problem and malnourishment?
MINOR PROBLEM:
 How will the researcher be able to provide access to basic services?
 What design, materials, and ideas are needed to build the structure that compliments the
surroundings?
 How to plan and design a structure with consideration to its culture, tradition, and inhabitants?
 What solution will be needed to sustain traditional resource management?
 What is the necessary code or planning ordinance should be followed to construct a community in
Indigenous people community or tribe?
1.4 Project Objectives:

 To design a Proposed Indigenous People Community that follows the National Building Code and
also the Local Building Code of the Igorot tribe.
 To design a Proposed Indigenous People Community that complies with the 175 x 525 meter
financial challenge without affecting the tribe’s culture and community.
 To design a Proposed Indigenous People Community that has an architectural design style,
Materials needed, and Cultural aspect that will reflect and represent the Igorot tribe
 To design a Proposed Indigenous People Community that has a facility that will meet the current
and the future requirements of the Igorot Tribe regarding the culture, community’s behavioral
condition, accessibility, health problem, and financial status.
 To design a Proposed Indigenous People Community that associates the considerations of
culture, site, and surrounding.
1.5 Significance of the Study

This study will provide and design a community for the chosen indigenous people which are the
Igorot considering their tradition, culture, beliefs and way of living. The project offers the community center
for their officials, school for the education of their children, health center used for medication purposes,
recreational intended for celebration, program or events, public market that provides essential things and
foods, worship temple for their religious activities and housing for the community people which gives comfort
to each family user. The imaginary site will provide the rice terraces for the reason that it is the tribe’s
traditional rice farming method. By providing these zones, the community will be independent since the
Igorot tribes are known for being independent because of the continuous developing of their tradition and
culture.

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 CHAPTER 2

REVIEW OF RELATED LITERATURES AND STUDIES

2.1 Review of related literature

2.1.1 The Igorot Tribe Studies

Figure 2.1.1.1. Indigenous Peoples in the Philippines Location Map

The Philippines covers a total of 30 million hectares of land. The steep terrain of half of the country
is mostly classified as a Forest Zone and part of the Public Domain. There are 112 ethnolinguistic groups
in the country, which account for roughly 15% of the overall population. Traditional swid is used by the
majority of Indigenous Peoples.

According to Santiago, The Igorots have been granted a number of rights, one of which is the right
to their land as a valuable asset for Indigenous People. The majority of them are settle in forest areas and
relying on the natural resources that surround them to meet their daily requirements. Their sources of
income include forest product gathering, hunting, fishing, and the building of small gardens. They are
inextricably linked to the land and all of its inhabitants. They regard their land as sacred, as seen by the
rituals associated with it.

Figure 2.1.1.2. A herdsman with the carabaos or the village.

Rice is sown in January and harvested in June or July in lgorot area. It is well-known for its high
quality. The lgorot praise the rice's size and flavor, which they say is superior to that of rice grown in the

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lowlands. Aside from regular rice, there are specific varieties for ceremonies, and sticky rice is used to
produce sweets and rice beer. The lgorot raise livestock not to expand their food supply, but to have animals
that may be slain for sacrifice at ceremonial rituals and feasts, where family and close friends also partake
of the sacrifices. Pigs, chickens, ducks, and dogs are kept by the poor. Dogs are employed as hunting dogs
as well as sacrifices. Chicken traps can be used to capture chickens once again. Carabaos are only owned
by the affluent, who butcher them during big feasts. Ancestors frequently demand sacrifices, expressing
their intentions through dreams, omens, or the spread of sickness (N. Kohnen & P. Kohnen, N.A).

Figure 2.1.1.3. The Igorot Tribe

Before colonization, the Filipino people benefited from the abundance of the country's resources.
Even though the country was divided into several tribes or ethnic groups, the inhabitants had their own
ways of resolving disputes and managing resources.

According to Santiago, When the Spaniards captured the Philippines on March 26, 1521, the
Spanish Empire began. As a result of the conquest, The Regalian Doctrine applied that proclaimed all areas
found and explored by Spanish traders and conquistadors to be under the Spanish crown's possession and
exploitation. The arrival of the Americans in the Philippines in the latter half of the nineteenth century
drastically altered the cultural environment of the Indigenous People. Which the locals were befriended by
the Americans, who gained their trust and confidence. Then the Land Registration Act No. 496. That
proclaimed that all lands were subject to the Torrens system of formal land title registration and allowed the
state to give secure proof of title to any valid claimant to a piece of property.

Figure 2.1.1.4. Handmade products

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 Igorot`s Traditions and Customs are deeply rooted in generations of evolving practices, generally
encompassing intellectual and cultural creativity that has defined their abilities and wellbeing, including
languages and cultural heritage in the form of traditional stories, songs, dances, and ceremonies; and rituals
that reflect spirituality, family, land, and social justice beliefs. Dwellings, arts, traditional sacred places, oral
history, cuisine, traditional medicine, and dress are all included.

Figure 2.1.1.5. Igorot tribe ceremonial

According to Botangen, the importance and significance of indigenous traditions have been
acknowledged as a significant influence. These customs and traditions restore people's deeper link to the
natural environment, a bond that has evolved through millions of years but has been stifled by modernity's
elements. It is also regarded as a foundation that will nurture a society and serve as the base for defining
value systems, conduct, morality, ethics, and the future of its people.

Presently, more than two-thirds of the Igorot claim to be Christians. Despite their Christianization,
the majority of Igorot continue to follow their ancient religion's traditions. The Igorot were first Christianized
in 1767, when Dominican friars from Nueva Vizcaya traveled to the Ifugao region and established a
missionary station at Kiangan. The Ifugao were still a long way from integrating Christianity into their ideas
and deeds, despite the success of the friars Juan Villaverde and Julian Malumbres in baptizing "heathens."
The Igorot's traditional religion is based on animistic, manistic, and monotheistic beliefs in natural powers.
They pay homage to celestial bodies such as the sun and moon. These celestial bodies are not personified,
with the exception of Orion, in which they perceive the "seven brothers." The lgorot believe in natural spirits
who reside in specific locations, such as near water, in trees, or in specific areas of the nation, and are
claimed to have supernatural powers over man. The Igorot's religion places a special emphasis on their
departed ancestors, known as anito. The Jiving can ensure their prosperity and health by worshipping them.
The Igorot's traditional religion is based on natural powers as well as animistic, rnanistic, and monotheistic
beliefs. They worship celestial bodies such as the sun and moon. These celestial bodies are not personified,
with the exception of Orion, where they perceive the "seven brothers." The lgorot believe in natural spirits
who reside in certain locations, such as near water, in trees, or in specific sections of the land, and who are
claimed to have supernatural powers over man. In the Igorot faith, departed ancestors, or anito, play a
particularly significant role. The living can ensure their prosperity and health by worshiping them.

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 Figure 2.1.1.6. Igorot ceremonial dress

The wedding ceremony brings together not only the young couple, but also the bride and groom's
family. A key component of marriage among the Bontoc and Igorot is the exchanging of food between the
two households. Its purpose is to safeguard both families' members from terminal illnesses. Failure to follow
this practice of swapping meals or eating the food of the other household is still blamed for some ailments.
The wedding event is frequently held after the couple has been together for some time, allowing for the
selection of a period that is financially advantageous to both families. The karang ceremony, in which the
bride and groom are legally proclaimed wedded, is attended by the majority of the guests. At this occasion,
an extravagant feast is provided. Even the poorest members of the village must participate in karang. During
the ritual, omens and indications are taken into consideration. If these are negative, offerings might be
made to offset them. Villagers that are wealthy can afford to host their visitors for several days at a time (N.
Kohnen & P. Kohnen, N.A).

Figure 2.1.1.7. Traditional Bontoc House

The Igorot's traditional homes are supported by a series of stilts. The ground layout is generally
square or rectangular, with octagons appearing on rare occasions. Depending on the height of the stilts,
the living space, which has no windows, might be as high as 1.8 m above the ground. The roof is pyramid-
shaped, and it extends so far down the sides that it covers a considerable portion of the surrounding region.
To prevent rodents from entering the Iiving area or the rice store-room above, cylindrical wooden blocks
are placed to the top of the stilts in Ifugao region. A bamboo ladder is used to access the entryway, which
has a swivel door that may be secured. The ladder is put on its side against the locked door while the

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residents are not there. The living area's walls are made out of thick narra wood panels (pterocarpus indicus
or winged-seed tree). The planks on the floor are thick (N. Kohnen & P. Kohnen, N.A).

Figure 2.1.1.8. Underneath the house

The house, according to N. Kohnen and P. Kohnen (N.A), is divided into three sections: bottom,
middle, and upper. The resting area, seat, stone rice mortar, and child's cradle were all located beneath
the home. The Middle: The globe as a whole, as well as the people who live in it. A layer of plaited bamboo
hangs from the living room ceiling. The rice storeroom is located above it, just under the roof, and features
wooden, ornately carved doors. It's also said to resemble a god's domain. A bamboo stairwell Ieads to the
front door. Headhunting trophies from the past attest to effective headhunting. Hogohog, the hearth gods,
are depicted on hearth posts. Smoke from the fire place may escape via the storeroom and through a tiny
flap that can be closed. Runo stalks support the roof, which is covered with cogon grass. Smoke from the
fire place may escape via the storeroom and through a tiny flap that can be closed. Runo stalks support the
roof, which is covered with cogon grass. Only the wealthy, on the other hand, can afford an ornate "resting
bench" or even a prestige hagabi bench. For certain tribes, the latter is an extremely valuable prestige item
that can only be obtained through a series of feasts.

Figure 2.1.1.9. Traditional preparation of food

Tribe inhabitants dine, cook, and sleep in the living room. The suklot, or open fire pit, is surrounded
by balks of wood and has a layer of sand on top. On a grid above the fire place, firewood is kept to dry. A
hearth post may be found on either side of the grid. These hearth posts portray the hearth goddesses

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hogohog in a wealthy lfugao home. Food baskets, knapsacks, domestic items such as ladles, storage bins,
salt containers, and brooms are stored in the corners of the room, on shelves and ledges, as are antiques
such as Chinese jars for rice beer strings of beads, and valuable metal jewelry such as coins and gold
earrings. Large rattan baskets, acob, are used to store clothing for special occasions. Apart from cooking,
eating, and sleeping, they spend the most of their time in the protected area beneath the home, which has
ample space and light. The house's inside is used as a bedroom place for the parents and little children
under the age of five. The grandparents generally have their own smaller, more humble home. Only at
mealtimes do they join the rest of the family. At night, older children leave the house and sleep in single-
sex sleeping rooms with other youngsters, overseen by an older man or woman. Courting takes place in
the girls' homes. The boy's house is primarily used as a training facility for physically capable guys (N.
Kohnen & P. Kohnen, N.A).

Figure 2.1.1.10. Hanging coffins

In former times, the corpse was on display for several days in a special death chair under the
house. While today, the body is placed either in the house next to the hearth, where the traditional rites are
then performed or hangs in the cave inside a coffin. Normal and "nasty" deaths are distinguished by the
Igorot. An accident or violence might result in a "nasty" death. Retribution and offerings are demanded of
relatives in such instances where the natural order has been disrupted by injustice and negligence.
Someone who has died a "nasty" death among the Ifugao is displayed under the home for three days. The
departed, or rather his soul, is soothed by the performance of a ritual dance. The body is then buried in a
tiny cave, sitting erect. No further ceremonies are conducted until retribution is exacted. Also,
mummification and burial in a cave or under a rock ledge in a wooden coffin.

Studies of N. Kohnen and P. Kohnen (N.A), shows that it is both customary and necessary for the
society to convey the soul of a deceased person into the domain of the ancestral spirits in a certain manner.
He will be a part of this universe from now on. Until the funeral rites are finished, the deceased's soul stays
around the community. He keeps a careful eye on them to ensure that his family look after him correctly
and according to tradition. The living family are concerned to avoid making any mistakes or being careless
for fear of inciting the deceased's wrath, which he can exact by conjuring sickness and other calamities. It
is not the deceased's actions and acts during his lifetime that decide whether or not he would have a

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comfortable life in the domain of the ancestral spirits. His well-being is dependent on his living family' care
and attention. Through dreams, he expresses his desires and wants to others.

2.1.2 The Master Planning Process

Preparing a Master Plan For Your Community (2014), a Handbook for Planning Board Members,
Planners and Volunteers prepared by Southern New Hampshire Planning Commission.
The cornerstone for community planning is master planning. While virtually every community in New Ham
pshire has developed a master plan at some point, many towns struggle to update them. Some towns hav
e master plans that are excessively long, include too much information, and often lack important element
of community visioning and land use planning, according to today's standards.

Figure 2.1.2.1 Phase I, Getting Started

Step A Deciding to Plan and Commit Resources. The first step in planning is recognizing when it
is time to plan. Most existing master plans, according to planning specialists, might benefit from an update
after five years. If your plan is more than seven years old and your city or town has changed significantly,
your community will almost certainly need a new one. Following that, gaining public support from inside the
community acknowledges the need for the need for a master plan. Following the decision to proceed, the
planning board should create a first cost survey, as well as a tentative budget and timetable, in collaboration
with elected authorities. The board should also decide: (1) how the plan will be created – by volunteers,
employees, consultants, or a combination of all three; (2) what sort of master plan it wants to create; and
(3) which parts will be included in the plan. A warrant article or budget proposal is typically produced and
submitted for public approval at town meeting or city council budget hearings once the planning board's
preliminary budget is completed.

Step B Preparing a Work Plan and Sharing It with Elected Officials and the Public. Once the
decision is made to proceed and the community votes to commit funding to the planning process, the
planning board prepares a work plan that it shares with elected officials and the public. A work plan helps
with organization and management of the planning process. It also helps in the development of a request
for proposals (RFP) if a community finds that it needs consulting services.

Step C: Ensuring That Your Resources Are in Place. The existence of planning staff and equipment
will vary from town to town. Some communities employ a professional town planner or planning staff, who
may have the time to facilitate and direct the master plan preparation process. However, for the majority of

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small towns in New Hampshire, a town planner does not exist. Therefore, it becomes the job of the planning
board to organize and facilitate the master planning process.

Figure 2.1.2.2 Phase II, Community Visioning

Step 1: Community Visioning: Engaging the Public and Developing Vision Statements, Goals, and
Objectives. Your community visioning process can be carried out by local volunteers or by the UNH
Cooperative Extension Community Profile Program or by consultants working through the planning board
or master plan advisory committee. The desired outcome is to develop community-supported vision
statements, goals, and objectives for your master plan.

Figure 2.1.2.3 Phase III, Building the Information System

Step 2: Data Collection and Inventory: Preparing the Community Assessment and Existing Land
Use Map. Typically the planning board, master plan advisory committee, volunteers, staff, and/or
consultants prepare your community assessment (a study of population, housing, economic activity, and
natural, historical, and cultural resources), as well as the existing land use map of your community. At the
same time, data is collected for the various sections of your plan.

Step 3: Data Analysis: Formulate Future Development Scenarios Based on Vision Statements, the
Community Assessment, and Land Use Maps. As you prepare your plan, the results of your visioning
process and community assessment, in combination with existing land use maps, can be used to identify a
variety of future growth and development scenarios for your community. These scenarios can then be laid
out and reviewed by your board.

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 Figure 2.1.2.4 Phase IV, Building the Plan

Step 4: Data Evaluation: Considering Future Development Scenarios The evaluation process
begins by comparing the advantages and disadvantages of each future development scenario; utilizing
your vision statements, information from your community assessment, and existing land use maps; and
considering citizen preferences.

Step 5: Selecting a Preferred Development Scheme (Future Land Use Map) and Preparing and
Adopting a Plan Once the growth areas are identified in your community and a preferred development
scheme is selected, the future land use map is basically done, and the final draft of the master plan can
then be prepared and adopted. Public hearings are held on the plan in accordance with RSA 675:7

Figure 2.1.2.1 Phase I, Getting Started

Figure 2.1.2.5 Phase V, Implementation

Step 6: Implementing the Plan Typically an implementation strategy is included in a master plan,
identifying how, when, and by whom the recommendations of the plan are to be implemented

Step 7: Monitoring the Plan After your plan has been adopted by the planning board, it is important
to keep track of how well it is being implemented. It should be monitored on an annual basis.

Step 8: Amending and Updating the Plan RSA 674:3 recommends that revisions to your plan be
considered every 5 to 10 years.

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 2.1.3 Pandemic Adaptability

The development of SARS-CoV-2 (Severe Acute Respiratory Syndrome Coronavirus 2) has

resulted in a global coronavirus illness outbreak in 2019. (COVID-19). Coronavirus and COVID-19 are the
names of the virus and the illness it causes (Amoatey et al., 2020). COVID-19 was classified an epidemic
by the World Health Organization (WHO) at the time of its initial breakout and a worldwide pandemic by the
World Health Organization (WHO) in March 2020. Infectious illnesses have lately been found to be able to
persist in civilization indefinitely. Several epidemics have occurred throughout human history; however, this
pandemic is unique. During this conflict, mankind is battling an unforeseeable event, and everyone is
participating in containing the outbreak (Elavarasan and Pugazhendhi, 2020).

The findings revealed a strong link between COVID-19 infection and air pollution, a combination of
high ambient air pollution levels, and that the virus posed a serious threat to the community. Recent
research suggests that viruses can be transmitted indoors via the air, particularly in crowded and poorly
ventilated situations. Infections are more likely in cities with poor air quality, especially in areas with the
lowest Air Quality Index. In the COVID-19 pandemic, air quality appears to be a key environmental
component (Barcelo, 2020).

The influence of interior environment quality on occupant health has long been a topic of study in
architecture and public health. The idea that air pollution might enhance susceptibility to SARS-CoV-2
infection is somewhat supported by recent studies (Filippini et al., 2020). IAQ, thermal comfort, and visual
and auditory characteristics have all been recognized as markers of indoor environment quality in previous
research. The influence of the built environment on inhabitants' health is thought to be moderated by the
quality of the interior environment. Sick building syndrome appears to be exacerbated by the accumulation
of indoor air pollution. As a result, building occupants who live in a greener and healthier environment are
more likely to be in better health (Chan and Liu, 2018).

2.2.1 Tribal Regulation / Zoning Ordinance

CITY ORDINANCE NO. 002 SERIES OF 2020

A Comprehensive Land Use Plan (CLUP) necessitates the enactment of regulatory measures in
order to make its planning aims and objectives a reality, and a Zoning Ordinance is one such regulatory
measure that is a critical tool for implementation. Local government entities have the authority to establish
zoning regulations under the Local Government Code of 1991, subject to and in conformity with current
legislation. Local governments are responsible for implementing disaster risk reduction and climate change
mitigation into development processes such as policy formulation, socioeconomic development planning,
budgeting, and governance. Agriculture, water, energy, health, education, poverty reduction, land-use and
urban planning, public infrastructure, and housing all receive attention. Agriculture, water, energy, health,
education, poverty reduction, land use and urban planning, public infrastructure, and housing are all
covered. Local governments are responsible for implementing disaster risk reduction and climate change

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mitigation into development processes such as policy formulation, socioeconomic development planning,
budgeting, and governance.

THE CORDILLERA INDIGENOUS PEOPLES’ RIGHT TO LAND

The Philippines is Asia's only country that uses the phrase "indigenous people." Indigenous peoples
have been awarded a variety of rights, one of which is the right to their land. For them, losing their land
means losing their identity, integrity, customs and traditions, rituals, and self-determination. The Indigenous
Peoples Rights Act (IPRA), also known as Republic Act 8371, was enacted and implemented (Santiago,
2018).

THE INDIGENOUS PEOPLES’ VIEWS ON LANDS USE, OWNERSHIP AND LAND CONTROL

The distinctive characteristics of indigenous peoples, according to Molintas (2015), are: (1) the
preservation of their vernacular languages, traditional socioeconomic practices, and cultural and religious
practices; (2) self-identification as various societies; (3) subsistence-oriented economies; and (4) a special
relationship (connectedness) with their ancestors. What distinguishes indigenous peoples from the rest of
the population is their concept of land as supplied and entrusted by one Creator for everyone to harness,
develop, protect, and live on (Santiago, 2018).

AN ACT TO RECOGNIZE, PROTECT AND PROMOTE THE RIGHTS OF INDIGENOUS CULTURAL

COMMUNITIES/INDIGENOUS PEOPLES, CREATING A NATIONAL COMMISSION ON INDIGENOUS
PEOPLES, ESTABLISHING IMPLEMENTING MECHANISMS, APPROPRIATING FUNDS THEREFOR,
AND FOR OTHER PURPOSES

Chapter 3 (Rights to Ancestral Domains)

Right of Ownership: ICCs/IPs have the right to claim ownership of lands, bodies of water, holy
sites, and traditional hunting and fishing areas, as well as any modifications made by them inside the
domains at any time.

Right to Develop Lands and Natural Resources: The right to develop governs, and use
previously occupied, owned, or used lands and territories. The right and duty to manage and conserve
natural resources within territorial limits, as well as the commitment to future generations The right to benefit
from and share revenues resulting from the allocation and exploitation of natural resources located within
the territory. The right to negotiate the terms and conditions of natural resource exploration in areas in order
to ensure ecological, environmental, and conservation measures that are consistent with national and
customary laws. They have the right to take part in any government or commercial activity that affects or
has an effect on ancestors.

Right to Stay in the territories: No ICCs/IPs shall be relocated without their free and prior informed
consent, and they will not be relocated by any manner other than eminent domain. If relocation is considered

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necessary as an extreme measure, it must be done only with the ICCs or IP in question's voluntary
agreement. They must be granted the right to return to their ancestral lands whenever possible, as soon as
the reasons of displacement are removed.

2.2.2 National Building Code

CHAPTER IV

TYPE OF CONSTRUCTION

SECTION 401. Type of Construction

For the purposes of this Code, all buildings proposed for construction shall be classified of
identified according to the following types: (5) Type V- Type V buildings shall be fire – resistive. The
structural elements shall be of steel, iron, concrete, of masonry construction. Walls, ceilings, and
permanent partitions shall be incombustible fire- resistive construction.

SECTION 402. Changes in Types

No change shall be made in the type of construction of any building which would place the
building in a different sub-type or type of construction unless such building is made to comply with the
requirements for such sub-type of construction: Except, when the changes is approved by the Building
Official upon showing that the new or proposed construction is less hazardous, based on life and r~ risk,
than the existing construction.

SECTION 403. Requirements on Type of Construction

Subject to the provisions of this Chapter, the Secretary shall prescribe standards for each type of
construction, and promulgate rules and regulations therefore, relating to structural framework , exterior
walls and openings, interior walls and enclosures, floors, exits and stairs construction, and roofs.

CHAPTER V

REQUIREMENT FOR FIRE HAZARD

SECTION 501. Fire Zones Defined

Fire zones are areas within which only certain types of buildings are permitted to be constructed
based on their use or occupancy, type of construction, and resistance to fire.

SECTION 502. Buildings located in more than One Fire Zone

A building or structure which is located partly in one fire zone and partly in . 100ther shall be
considered to be in the more highly restrictive fire zone, when more than one-third of its total floor area is
located in such zone.

15
SECTION 505. Center Lines of Streets

For the purpose of this Chapter, the center line of an adjoining street or alley may considered an adjacent
property line. Distances shall be measured at right angles to the street or alley.

CHAPTER VI

FIRE-RESISTIVE RATING IN CONSTRUCTION

SECTION 601. Fire-Resistive

Rating defined Fire-resistive rating means the degree to which a material can withstand fire as
determined by generally recognized and accepted testing methods.

SECTION 602. Fire-Resistive Time Period Rating

Fire-resistive time period rating is the length of time a material can withstand being burned which
may be one-hour, two-hours, three-hours, four-hours, etc.

SECTION 603. Fire-Resistive Standards

All materials of construction, and assemblies or combinations thereof shall be classified according
to their fire-retardant or flame-spread ratings as determined by general accepted testing methods and/or
by the Secretary.

SECTION 604. Fire-Resistive Regulations

The Secretary shall prescribe standards and promulgate rules and regulations on the .ning of
construction materials for flame-spread characteristics, tests on fire damages, fire tests of building
construction and materials, door assemblies and tingled fire doors 100 window assemblies, the
installation of fire doors and windows and smoke and fire detectors for fire protective signaling system,
application and use of controlled interior finish, fire-resistive protection ·for structural members, fire-
resistive walls and partitions, fire-resistive floor or roof ceiling, fire-resistive assemblies for protection of
openings and fire-retardant roof coverings.

CHAPTER VIII

LIGHT AND VENTILLATION

SECTION 801. General. Requirements of Light and Ventilation

(a) Subject to the provisions of the Civil Code of the Philippines on Easements of Light and View,
and to the provisions of this part of the Code, every building shall be designed, constructed, and equipped
to provide adequate light and ventilation

16
 (b) All buildings shall face a street or public alley or a private street which has been duly
approved.

(c} No building shall be altered nor arranged so as to reduce the size of any room or the relative
area of windows to less than that provided for buildings under this Code, or to create an additional room,
unless such additional room conforms to the requirements of this Code.

(d) No building shall be enlarged so that the dimensions of the required court or yard would be
less than that prescribed for such building

SECTION 803. Percentage of Site Occupancy

{a) Maximum site occupancy shall be governed by the use, type of construction, and height of the
building .and the use, area, nature, and location of the site; and subject 1D the provisions of the local
zoning requirements and in accordance with the rules and regulation propagated by the Secretary.

SECTION 808. Window Openings

Every room intended for any use, not provided with artificial ventilation system as herein specified
in this Code, shall be provided with a window or windows with a total free area of openings equal to at
least ten percent of the floor area of room, and such window shall open directly to a court, yard, public
street or alley, or open water courses.

CHAPTER IX

SANITATION

SECTION 901. General Requirements

Subject to the provisions of Book II of the Civil Code of the Philippines on Property, Ownership,
and its Modification, all buildings hereafter erected, altered, remodeled, relocated or repaired for .human
habitation shall be provided water adequate and potable water supply, plumbing installation, and suitable
wastewater treatment or disposal system, storm water drainage, pest and vermin control, noise
abatement device, and such other measures required for the protection and promotion of health of
persons occupying the premises and others living nearby.

SECTION 902. Water Supply System

(a) Whenever available, the potable water requirements for a building used ·for human habitation
shall be supplied from existing municipal or city waterworks system.

(b) The quality of drinking water from meteoric, surface or underground sources shall conform to
the criteria set in the latest approved National Standards for Drinking Water.

17
 (c) The design, construction and operation of deep wells for the abstraction of groundwater shall
be subject to the provisions of the Water Code of the Philippines.

(d) The design, construction and operation of independent waterworks systems of private housing
subdivisions or industrial estates shall be governed by existing laws relating to local waterworks system.

(e) The water piping installations inside buildings and premises shall conform to the provisions of
the National Plumbing Code of the Philippines.

SECTION 905. Pest and Vermin Control

(a) All buildings with hollow and/or wood construction shall be provided with rat proofing.

(b) Garbage bins and receptacles shall be provided with ready means for cleaning and with
positive protection against entry of pest and vermin.

(c) Dining rooms for public use without artificial ventilation shall be properly screened.

CHAPTER XII

GENERAL DESIGN AND CONSTRUCTION REQUIREMENTS

Section 1205. Floor Construction

(a) Floor shall be of such materials and construction as specified under Chapter 5 Fire Zones
and Fire-Resistive Standards and under Chapter 6 Types of Construction.

(b) All floors shall be so framed and secured into framework and supporting wall as to form an
integral part of the whole building.

(c) The types of floor construction used shall provide means to keep the beam and girder from
lateral buckling.

SECTION 1207. Stairs, Exits, and Occupant Loads

(a) General. The construction of stairs and exits shall conform to the occupant load requirements
of buildings, reviewing stands, bleachers, and grandstands,

(1) Determination of Occupant Loads. The occupant load permitted in any building or portion
thereof shall be determined by dividing the floor area assigned to that by the unit area allowed per
occupant as determined by the Secretary.

(2) Exit Requirements. Exit requirements of a building or portion thereof used for different
purposes shall be determined by the occupant load which gives the largest number of persons. No
obstruction shall be placed in the required width of an exit except projections permitted by this Code.

18
 (3) Posting of Room Capacity. Any room having an occupant load of more than 50 where fixed
seats are not installed, and which is used for classroom, assembly, or similar purpose shall have the
capacity of the room posted in a conspicuous place near the main exit from the room.

(4) Changes in Elevation. Except in Group A Occupancies, changes in floor elevations of less
than 300 millimeters along any exit serving a tributary occupant load of 10 or more shall be by means of
ramps:

CHAPTER XIII

ELECTRICAL AND MECHANICAL REGULATIONS

SECTION 1301. Electrical Regulations

All electrical systems, equipment and installation mentioned in this Code shall con· form to the
provisions of the Philippine Electrical Code, as adopted by the Board of Electrical Engineering pursuant to
Republic Act No. 184 as amended by Republic Act No. 7920 otherwise known as the 11New Electrical
Engineering Law

SECTION 1302. Mechanical Regulations

All mechanical systems, equipment and installations mentioned in this Code shall conform to the
provisions of the Philippine Mechanical Engineering Code, as adopted by the Board of Mechanical
Engineering pursuant to Commonwealth Act No. 294 as amended, otherwise known as the Mechanical
Engineering Law.

19
2.2 Case Studies

2.3.1 Foreign Project

2.3.1.1

Project Title: Thlopthlocco Tribal Town (Indian Tribe)

Project Location: PO Box 188, Okemah, Oklahoma, United States

Figure 2.3.1.1.1 Thlopthlocco Tribal Community Center

Thlopthlocco Tribal Town is an Oklahoma-based federally recognized Native American tribe as well
as a traditional township of Muscogee Creek Indians. Mvskoke, sometimes spelled Creek, is the tribe's
native language. Because a tribal town represents a tiny but significant component of the Muskogee (Creek)
Nation, any historical presentation of the Thlopthlocco Tribal Town must include elements of Muskogee
(Creek) history and culture. Thlopthlocco Tribal Town's headquarters are currently in Okemah and
Clearview, Oklahoma. The tribe has 845 members, with 728 of them living in Oklahoma, and is based on
lineal descent. Ryan Morrow has been elected as the Mekko, or Town King. He took over for Vernon
Yarholar.

It was an upper Creek town of the old Creek Confederacy, which was historically located in
Alabama and Georgia, and was built towards the end of the eighteenth century. Thlopthlocco Tribal Town
was one of forty-four (44) or more Creek tribal towns that fled to Indian Territory after the historic Removal
Treaty was signed on March 24, 1832. Thlopthlocco (Rvp-Rakko) is an upper Creek hamlet in Alabama
near Wetumka. Rvp-Rakko (Thlopthlocco) means "Big Reed" or "Tall Cane" and was located near a brook
with lots of cane or reed from which blow weapons were made. In Creek history, Thlopthlocco was known
as a Red Town, and the red towns wore red beads and performed war responsibilities. Members of the
Thlopthlocco Tribal Town settled along the north branch of the North Canadian River during removal, and
the Town was one of the Creeks' farthest western locations. Between Wetumka and Okemah, Oklahoma,
the town constructed its square grounds and reignited its fire. Thlopthlocco Tribal Town approved its
constitution and bylaws in 1938, in accordance with the requirements of the Oklahoma Indian Welfare Act

20
of June 26, 1936, and its federal charter of incorporation in 1939. In 1941, the Secretary of the Interior set
aside 1900 acres of property for the exclusive use and benefit of the Thlopthlocco Tribal Town. The Town
members built a council building out of hand hewn stone on a portion of their holdings along the North
Canadian River.

Assessment:

Figure 2.3.1.1.2 Thlopthlocco Tribal Town

Despite land allotments to individual households during the Dawes Commission of 1896,
Thlopthlocco Tribal Town has preserved its tribal character. The Town of Okfuskee and Hughes Counties,
Oklahoma, holds 2,330 acres of trust and fee simple land. The tribal town headquarters are located on a
120-acre parcel of tribal trust land in Okemah in Okfuskee County, Oklahoma, just north of Interstate-40
Exit 227. Golden Pony Casino, the Town's gambling company, is also based there. The Town is controlled
by a Business Committee made up of five elected officers: the Town King, two Warriors, the Secretary, and
the Treasurer. The officers also designate a five-person advisory committee to the Business Committee.
The Business Committee has the authority to carry out governmental tasks and conduct business on behalf
of the Town. The capacity to purchase real property for the Town is one of the Town's corporate purposes
and powers.

21
 2.3.1.2

Project Title: Skokomish (Indian Tribe)

Project Location: Kohima, Nagaland, India

Figure 2.3.1.2.1 Skokomish Indian Tribe Community Center

The Skokomish Indian Tribe is a federally recognized tribe comprising Skokomish, Twana, Klallam,
and Chimakum people. It was originally known as the Skokomish Indian Tribe of the Skokomish
Reservation, and in its own official use as the Skokomish Tribal Nation. They are a tribe of the Pacific
Northwest Southern Coast Salish people based in Washington. The Skokomish are one of nine tribes of
the Twana, a Native American people that live in western Washington state, in the United States.

The Skokomish were once one of at least nine distinct Twana villages that existed along Hood
Canal on the Olympic Peninsula's eastern side. The Skokomish (meaning "river people") resided near the
Skokomish River and its north fork. The Twana language, a common region, and a similar culture bound
them together with other bands in the area. Twana territory comprised what are now Jefferson, Mason, and
Kitsap Counties in Washington state. White colonization in the area began in the 1800s, and Washington
became a US territory in 1853. The governor of the new territory, Isaac Stevens, began to negotiate treaties
for Indian land and rights. In 1855, the Skokomish reluctantly signed the Treaty of Point-No-Point with the
U.S. Government, along with the S’Klallam, Tooanhooch, and Chemakum Tribes. Isaac Stevens, the
governor of the new area, began negotiating treaties for Indian land and privileges. The Skokomish,
together with the S'Klallam, Tooanhooch, and Chemakum Tribes, grudgingly signed the Treaty of Point-
No-Point with the United States government in 1855 (Mclain, 2014).

Assessment:

The community center, which opened in 2017 for a community of slightly over 600 people,
combines traditional and contemporary architecture with LEED-certified environmental elements. Unceded,
the daring reaction that Stewart is co-curating with leader Douglas Cardinal and 17 other Indigenous
architects, has arrived at an unprecedented time.

22
 The Health Center is well on its way to implementing electronic health records. The crew has
agreed to carry out the procedure. A KIOSK has been installed in the waiting area allowing Medicaid
customers to sign up for or update their information on their own. There is still a Health Benefits Department
for people who require more hands-on help. In a building constructed in July 1995, the Tribe maintains a
primary medical and dental care facility of 4,500 square feet. Mason County is the Tribe's Contract Health
Service Delivery Area (CHSDA). In fiscal year 1996, the clinic had 2,004 primary care patient visits and 619
other patient visits for a total of 2,623 patient visits. The enrolled tribal population is 796, with 1,223 Indians
residing on or near the reservation. There are 878 active health clinic users. Heart disease, malignant
neoplasm, cirrhosis of the liver, non-motor vehicle accidents, and cerebrovascular illness are the major
causes of mortality. In 2002, there were 791 active users.

2.3.1.3

Project Title: Nagaland (Naga Tribe)

Project Location: Kohima, Nagaland, India

Figure 2.3.1.3.1 Welcome arch of the Nagaland

Nagaland is home to a number of tribes situated in the state in northeastern India. It is bounded to
the north by Arunachal Pradesh, to the west by Assam, to the south by Manipur, and to the east by
Myanmar's Sagaing Region. Kohima is its capital, while Dimapur is its biggest city. It has a land area of
16,579 square kilometers (6,401 square miles) and a population of 1,980,602 people, making it one of
India's smallest states. Nagaland, known as India's "wild east," is rich in primal beauty and tribal culture. Its
magnificent hills and valleys, which extend all the way to the India–Myanmar border, are otherworldly
regions where headhunting Naga tribes battled against outsiders and one other not long ago. When the
British asked Burmese guides about the people who lived in the northern Himalayas, they were taught the
word 'Naka.' This was recorded as 'Naga,' and it has since been in use. A map of British India from 1940
depicting Nagaland and Kohima City as part of Assam.

23
 Figure 2.3.1.3.2 Naga Tribe gathering

Each tribe has its own individual designs and motifs for shawls and sarongs, which include bold
distinctive patterns with basic clear lines, stripes, squares, and bands. For introducing an additional weft,
common colors are black or white with red and green patterns. Nagaland's tribes make up a significant
portion of the population. Nagaland is recognized for its indigenous community, which is found not just
inside Nagaland's borders but also in sections of the neighboring seven sisters. It is a place of festivals and
folklore passed down through the centuries. Nagaland's inhabitants are distinguished by their appearance,
which is characterized by medium height, low facial features, straight hair, and dark complexion. These are
some of the characteristics of the mongoloid race that may be seen in the Naga tribes.

Nagaland's tribes are distinguished by distinct traditions, rituals, language, and attire. Traditional
music and dance forms are an essential component of Nagaland's diverse culture. Nagaland's tribes are
well-known for their festivals, which are an important part of the land. The vibrant celebrations are generally
focused on agriculture, which is the primary activity of the region. Nagaland's tribes are largely involved in
agriculture. Almost 80% of the population works in agriculture on hill slopes that receive sufficient rainfall.
Nagaland is well-known for its beautiful and rich handicrafts. More recently, a number of Small Medium
Enterprises and private sector companies have actively promoted Nagaland tourism, helping initiate a
growing tourism market. Tourist experts believe that Nagaland has an edge in tapping into the tourism
sector for economic growth because of the state's distinctiveness and strategic position in northeast India.

Assessment:

Figure 2.3.1.3.3 Aerial Perspective of the Nagaland

24
 Nagaland is predominantly a hilly state. The Naga Hills rise from the Brahmaputra Valley in Assam
to over 610 metres (2,000 ft) and continue to the southeast, reaching as high as 1,800 metres (6,000 ft).
Mount Saramati, at 3,841 meters (12,602 feet), is the highest point in the state. Rivers such as the Doyang
and Diphu in the north, and the Barak in the southwest, cut across the whole state. The state's forested
forest covers 20% of the entire land area, providing a refuge for flora and animals. Nagaland has a mostly
monsoon climate with significant humidity. Another element that impacted Naga settlement patterns was
climate. Because of these environmental variables, the majority of Naga settlements are located on the
hillside. Tropical and subtropical evergreen forests, comprising palms, bamboo, rattan, wood, and
mahogany forests, encompass approximately one-sixth of Nagaland. Several preliminary assessments
suggest large recoverable petroleum and natural gas reserves. Reserves of limestone, marble, and other
ornamental stones are numerous, and additional minerals that have still to be mined include iron, nickel,
cobalt, and chromium.

Nagaland's rough and hilly environment poses a significant barrier to transportation infrastructure
development. Nagaland's transportation network is built on roads. The state contains approximately 15,000
kilometers of paved roads, however they are not adequately maintained due to weather damage.
Nonetheless, Nagaland is the region's second best state in terms of people serviced per kilometer of paved
road, trailing only Arunachal Pradesh.

Figure 2.3.1.3.4 Typical native house

Nagaland has its unique architectural style and follows vernacular architecture that matches their
location; for example, because they live in the hills, they created buildings that allow people to survive the
cold. The majority of the dwellings are constructed utilizing bamboo, thatch, and wood, since vernacular
design makes use of locally accessible resources. A typical Naga home is extended rectangular in shape,
with a short length defining the side. A few tribes also constructed in circular forms. Houses are usually
oriented eastward. The broad wooden boards that constitute the home front are sometimes ornately carved.
Roofs are made of paddy straws and palm leaves. The carvings generally depict wildlife, such as horn bulls
and bison horns. This dwelling design has a relatively restricted number of entrances, generally only one.
In general, there are no windows and no means of ventilation (Tyagi, 2014).

25
 The Naga tribes are skilled artisans. Their homes are constructed of wood and are meticulously
carved and organized. There are no two Naga homes alike. Some are gathered in a compact block and
surrounded by a fence, while others are dispersed. They specifically highlight the sema architecture. It is
built in a rectangle shape with a broader beginning and a narrower end, high rooftop in the entrance is the
approach method by the naga tribes, sloping roof made of thatch helps them to keep the warm inside the
house to beat the cold and also helps them in rainy season by allowing the water to flow rather than
remaining in the roof.

2.3.2 Local Project

2.3.2.1

Project Title: Chavayan Village (Ivatan Tribe)

Project Location: Sabtang Island, Batanes, Philippines

Figure 2.3.2.1.1 Street view of Chavayan Residency

Chavayan Village is an ancient coastal and fishing village with full of ivatan people in sabang,
batanes. It is strategically nestled in the Pacific Ocean which lies along its northern and eastern part, while
the Balintang Channel is along the southern part. Chavayan is derived from the words “cha”, which means
bountiful and “vay” that refers to the island's most distinctive vegetation, the Vayan or arrowroot while it
also refers to a group of people. Chavayan Village is a tiny community with its own administration to keep
peace and order in the area. Agriculture and fishing are their major sources of income, which both are quite
popular with Ivatans. The common language used in the village is the ivatan laguange also known as
“Chirin” and there are no locals who speak in English. Overall, Chavayan has a population of less than 250
people, yet they have done an excellent job of preserving their way of life.

26
Assessment:

Figure 2.3.2.1.2 Chavayan Village entrance

As you enter the village, there is a tiny hut built in the center of the road for their weaver’s
association with vakuls. Vakul is a women’s headpiece made of abaca fiber that protects them from the
sun, wind, and rain. While, “Talugong” is a traditional Ivatan men's garment. Although a small village, it still
provides amenities such as small plaza, multi-purpose hall, Chavayan Theater and community center. Such
structures are not traditionally built since the introduction of cement and corrugated steels. Due to its
location electricity is hard to produce therefore authorities installed a plenty of solar panels within the village
to cope up with the electricity needs of the people. However, electricity operation is not unlimited rather
scheduled from 12 midnight until 6 am. Furthermore, because the town is snuggled against the backside
of the mountain, there is no mobile service in the village.

The history from pre-Hispanic settlers was present in every nook and cranies of the village which
are now almost a century old. All stone houses are built in parallel with two tiny roadways. When the
Spanish came in the late 1800s, they brought this type of building, which rapidly proved to be ideal for the
region, which is prone to high winds and frequent typhoons. Most stone houses are still in good shape and
stability. These are mostly made up of lime since there was no cement on the island until the Japanese era,
so they creatively invented their own mixture. Lime is a mix of dead corals and lumber, among other
materials done in one to two days. As for the roof, they use kogon, but they have to change it every 25 to
30 years.

27
 Figure 2.3.2.1.3 Exterior perspective of Chavayan Church

The oldest remaining ivatan architecture with cogon grass roofing is the Sta. Rosa de Lima Chapel
in chavayan, Sabtang Island also known as chavayan church. This is the most culturally significant church
in Chavayan, and except for the front, it looks very much like a conventional Ivatan house.

2.3.2.2

Project Title: Buscalan Village (Butbut Tribe)

Project Location: Tinglayan, Kalinga Province, Philippines

Figure 2.3.2.2.1 Mountain view of Buscalan Village

Buscalan Village is both a tribal village and a landlocked province in northern Luzon and situated
in the heart of the Cordillera area. It is home to the Butbut tribe, and according to the 2015 Census, Buscalan
has 703 people living in 134 households. The majority of this people is from the Butbut tribe, who is noted
for its pambabatok, a traditional hand-tapped tattooing technique. They lived simply but passionate lives in
a society where your skin expressed your social standing to the local community, immersed in the majestic
mountains. As a result, the village is regarded as the tattoo community of the north, and it is approximately
17 hours away from Manila. In terms of livelihood, they mostly rely on rice production and, more lately,

28
tourism. Except for the immigrants, the inhabitants of Buscalan speak just one dialect, which linguists refer
to as the southern Kalinga Dialect (Donqui-Is, 1998).

Figure 2.3.2.2.2 People of Buscalan Village

The Spanish conquerors never conquered the Butbut people. This makes them a proud people
who cling to traditional animistic customs of contacting spirits thought to reside in trees, large rocks, and
rivers, as well as divination using pig and chicken livers. Youth with a Mission presented the Gospel to
Bugnay in 1988. Currently, roughly 7% of Bugnay's population professes faith in Jesus Christ, with the
remainder adhering to traditional faiths. The Butbut people dwell on the mountain slopes and plateaus along
the Chico River, which runs through Kalinga and Mountain Province in Northern Luzon. Except for those
who have relocated to Tabuk, Upper Kalinga, the Butbut people are members of the Municipality of
Tinglayan. The Spanish conquerors never conquered the Butbut people. This makes them a proud people
who cling to traditional animistic customs of contacting spirits thought to reside in trees, large rocks, and
rivers, as well as divination using pig and chicken livers (Joshua Project, 2003).

Assessment:

Due to its mountainous location, the village is not passable with any kind of motor vehicles. Hence,
there is no mode of transportation rather by walking or trekking on steep paved trails. The province's terrain
is hilly and rough, with its tallest mountain peak, Mt. Sapocoy, standing 6,000 feet above sea level and
towering above the provinces of Abra and Kalinga. Temperatures range from 17 to 22 degrees Celsius on
average, with Type III weather patterns. The dry season lasts from November to April. The rest of the year
is rainy, with the greatest rainfall falling in July and October.

29
 Figure 2.3.2.2.3 Buscalan School

An early church in the Butbut area was planted in about 1995. Since then, community interest in
Christianity is growing, in response to outreach activities, which younger generations respond to positively.
Although, many older people still embrace traditional animistic beliefs and practices. Presently, the tribe is
slowly acclimating to the modern world, since power and television just recently arrived in their village in
2014. In terms of infrastructures, the Buscalan Village provides school, chapel, basketball court, and
community outpost also known as Dap-ay or abong.

Figure 2.3.2.2.4 Buscalan traditional houses

Butbuts live in elevated huts off the ground. It is often made of hardwood and has a grass roof.
Today, new residences are being built using conventional building materials, indicating how far the
community has progressed in recent years. The silong, or the bottom of the home, is used for storage or
work, such as steel works. Usually, their ancestors or deceased relatives are buried on the property around
their home.

30
 CHAPTER 3

USER ANALYSIS AND ARCHITECTURAL SPACE PROGRAM

3.1 User Analysis

Figure 3.1.1 Theory of Planned Behavior Diagram (Aizen, 2018)

Behavioral beliefs connect an interest's conduct to expected consequences and experiences. The
degree to which a behavior's performance is regarded favorably or adversely is referred to as its attitude
toward the activity. The dominant subjective norm is considered to be determined by normative beliefs, in
conjunction with the person's drive to comply with the many referents. The perceived social pressure to
engage or not engage in a behavior is referred to as the subjective norm. According to the expectancy–
value model of attitude (see attitude toward conduct), subjective norm is determined by the whole collection
of available normative beliefs concerning the expectations of significant referents. The dominant perceived
behavioral control is considered to be determined by these control beliefs, in conjunction with the perceived
potency of each control element. People's beliefs of their capacity to accomplish a certain action are
referred to as perceived behavioral control. In a manner similar to the expectancy–value model of attitude
(see attitude toward the behavior), it is assumed that perceived behavioral control is determined by the total
set of accessible control beliefs, i.e., beliefs about the presence of factors that may facilitate or impede
behavior performance. Intention is regarded the immediate antecedent of conduct since it indicates a
person's preparedness to undertake a specific activity. The intention is determined by attitudes toward the
conduct and subjective norms, which are weighted according to their relevance in relation to the activity
and population of interest, and its effect is reduced by perceived behavioral control. The evident, observable
reaction in a particular scenario with regard to a specific target is referred to as behavior. Single behavioral
observations can be aggregated across contexts and timeframes to generate a more widely representative
behavioral measure. In the TPB, behavior is a function of compatible intentions and perceptions of

31
behavioral control. Successful performance of a behavior depends not only on a favorable intention but
also on a sufficient level of behavioral control. Actual behavioral control refers to the extent to which a
person has the skills, resources, and other prerequisites needed to perform the behavior in question.
Behavior, according to the TPB, is a consequence of congruent goals and perceptions of behavioral control.
A successful performance of a behavior is dependent not only on a good intention, but also on an adequate
degree of behavioral control. Actual behavioral control refers to the degree to which a person possesses
the necessary abilities, resources, and other conditions to carry out the action in issue.

TOURISM/ HISTORIANS/
ARCHITECTURE NATURE VISITORS WORKERS

ADMINISTRA
CULTURE TION

Figure 3.1.2 Understanding the inter and intra relationship between

Culture and architecture are two interconnected ideas that assist man in expressing his identity as
an individual and as a societal creature. Existing research indicates that a person's or a community's identity
in a certain location may be articulated. Each ethnic group has distinct skills and views from which the
greater community may benefit. To address issues and improve communal life, we need a diverse set of
ideas, customs, and wisdom. Bringing non-traditional groups into the heart of civic engagement may give
new views and throw new light on difficult issues. To commit to working on diversity, each individual must
believe that they will be included and valued. Each person needs to feel welcomed in the effort to create a
diverse community. And each person needs to know that their culture is important to others. In order to
build a varied community, everyone must feel welcome. And everyone needs to understand how significant
their culture is to others.

32
3.2 Organizational Chart

Figure 3.2.1 Community Organizational Chart

Figure 3.1.2 Tribal Council Organizational Structure

33
3.3 Architectural Space Program

3.3.1 Bubble Diagram

Diagram 3.3.1.1. Overall Community Bubble Diagram

Diagram 3.3.1.2. School Bubble Diagram

34
Diagram 3.3.1.3. Ground Floor of Community Center

Diagram 3.3.1.4. Second Floor of Community Center

35
Diagram 3.3.1.5. Ground Floor of Health Center

Diagram 3.3.1.6. Housing Bubble Diagram

36
 Diagram 3.3.1.7. Public Market Bubble Diagram

LEGEND:
ESSENTIAL
3.3.2 Matrices DESIRABLE
UNNECESSARY

Diagram 3.3.2.1. Overall Community Plan

37
 LEGEND:
ESSENTIAL
DESIRABLE
UNNECESSARY

Diagram 3.3.2.2. Ground Floor of the Community Center

Diagram 3.3.2.3. Second Floor of the Community Center

38
 LEGEND:
ESSENTIAL
DESIRABLE
UNNECESSARY

Diagram 3.3.2.4. Housing Plan

Diagram 3.3.2.5. Market Plan

39
 LEGEND:
ESSENTIAL
DESIRABLE
UNNECESSARY

Diagram 3.3.2.6. Health Center Plan

Diagram 3.3.2.7. School Plan

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 3.3.3 Room Data Sheet

COMMUNITY CENTER

41
42
43
44
45
46
SCHOOL

47
48
49
HEALTH CENTER

50
51
52
53
PUBLIC MARKET

54
55
56
HOUSING

57
58
59
3.4 Design Translation

3.4.1 Group Design Philosophy

"Design should be progressive and brings harmony while taking human nature into account.”

The nature is the most important factor to consider in architecture. In order to safeguard the
environment, a structure must adapt to its surroundings. Also, designing is concerned with more than simply
the aesthetics of a structure rather concerned with developing practical answers to people's emerging
demands.

3.4.2 Overall Design Concept

“KINAADU”

A viaduct towards wealthy living

Kanaadu is the Ilocano term for abundance or wealth. Being wealthy does not only reflect on the
financial assets of an entity but rather seen on its luscious culture. In building a community especially a
tribe, tradition shouldn’t be out of their style and way of living. The Proposed Indigenous Peoples
Community of the Igorot tribe is focused on developing a systematized community designed to provide
peace and order towards wealthy living. It aims to introduce a tropical modern architecture within the whole
community. The structures as well are designed with the touch of the materials that they usually use in their
houses and other facilities to keep the ethnic way of life. The materials will be mainly, wood, concrete,
corrugated steel, bamboo, glass and other sustainable materials. It aims to connect the indigenous group
to the natural environment and also to preserve their tradition and cultural beliefs that has been passed
down to generation after generation.

3.4.3 Form Inspiration / Form Evolution

Figure 3.4.3.1 Pasiking Figure. 3.4.3.2 Form evolution

3.4.3.1 Community center: Pasiking, a type of indigenous basket-backpack prevalent among
Northern Luzon's numerous ethno-linguistic groups. Although most Pasiking designs are
solely ornamental, some do have religious elements. The Basket-backpack is a symbol of how
abundant their environment is. They need to work to earn their wealth. Also, the basket-
backpack is the thing they need to protect and hide their things.

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 Figure. 3.4.3.3. Gangsa
3.4.3.2 School: “Gangsa” as form concept since it is one of the instruments that is usually used
in their celebrations and still pass from generation to generation. It is also known as cordilleran
gongs that is made of bronze or brass. Its characteristics will serve as an inspiration of the
structure as well as its importance and function.

Figure. 3.4.3.4. Native Black Pig

3.4.3.1 Health center: “Native Black Pig” as form concept because it is what the healer of the tribe
needs for medication and for doing their rituals to heal the patient. It is raised in a semi wild
system. The old people said that these black pigs are raised by their ancestors and they also
consider it as sacred. The cordillera black pig will represent and will be an inspiration to the
design and plan of the structure.

Figure. 3.4.3.5. Bulol

3.4.3.2 Market: The design will be inspired by bulol or the rice gods that are believed to be the
protectors of rice store-room and ensure a rich harvest. They are also believed to prevent
thieves from consuming the supply for the whole community. Bulul figures will be placed as
well in all corners of the structure to serve its purpose.

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 Figure. 3.4.3.6. Binangi
3.4.3.3 Housing: “Binangi” is a type of housing in western The traditional Igorot house, known
as the "BINANGI," is a four-poster thatch-roofed structure with no windows except than a
small gap in the roof immediately in front of the door enabling air to pass through. Just like
binangi house, every housing in the proposed community is inspired by the Binangi. Plan,
character and material used in binangi are also used in every housing in the community, not
only to follow tradition but to give the inhabitant comfortability like Binangi housing and to
compliment to the surroundings.

Figure. 3.4.3.7. Rattan Baskets

3.4.3.4 Church: Rattan Baskets, storage vessels made of fibers from the rattan palm, as a Sub-
concept it will use as a building material that will help for incorporate the elements of nature
and it will ecological and healthy for the community.

Figure. 3.4.3.8. Chicken: design translation

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 Figure. 3.4.3.9. Schematic community plan
3.4.3.5 Master plan: Derived from a chicken where it symbolizes the sun, resurrection, protection
and fertility. In Igorot’s culture, a rooster or any male animal is believed to bring the bad
omen away. While, a hen or any female animal is known to be a keeper thus they butchered
it when there are signs of good omen in order to keep the good things.

3.4.4 Design Objectives

3.4.4.1 To design an Indigenous Peoples Community that aims to construct a more traditional and
culturally-based community that incorporates the surroundings and strives to provide an
environment that affects the well-being of the people.
3.4.4.2 To design an Indigenous Peoples Community that is easily adaptable to the inhabitants and
nature.
3.4.4.3 To design an Indigenous Peoples Community that will not be left behind from the modern
style of living as well as promotes quality and comfortable living.
3.4.4.4 To design an Indigenous Peoples Community that provides a sense of plenty that balances
both the site and the indoor activity.
3.4.4.5 To design an Indigenous Peoples Community that will maximize the potential of the site as
well as to address the scarcity.

3.4.5 Design Considerations

3.4.5.1 Circulation. The arrangement of spaces should be compatible with the visitors' behavioral
patterns in order to save energy consumption and avoid uncertainty about the areas. Hence,
balanced and proper layout of facilities will be executed to generate a good circulation flow
for spectrum of users.
3.4.5.2 Character. A design that symbolizes the Igorot tribes’ essence is a must. A cultural character
is important in promoting community spirit. Wherein, the culture of the Igorot tribe shall reflect
to the physical, physiological and social design.

63
 3.4.5.3 Functionality. The demands of the community must be met where daily operations and
maintenance must be effective. Thus, different spaces of the facilities inside the community
will be ensured where it must be functionally related with each other.
3.4.5.4 Safety and Security. A community will be away from intruders or non-members of the
locality. Therefore, providing secured road entrance and exit gates will be provided. Also, the
person and property within each facility will be protected.
3.4.5.5 Zoning & Orientation. The community will be grouped accordingly based on its variety of
purpose. Structures will be oriented properly and based on norms and beliefs of the tribal
community.
3.4.5.6 Environment. An Indigenous Peoples Community must be situated in such a way that it is
accessible and are relatively free of excessive noise, smoke, dust, foul odor, and flooding.
Also, existing vegetation will be preserve to enhance and provide the best relaxing
experience for the users.
3.4.5.7 Building Laws. Guidelines related to planning a mountainous community will be followed
such as RA 9266, PD 1096, BP 344 and others especially the tribal regulations.
3.4.5.8 Accessibility. Children, elderly and people with impairments must be accommodated in the
design. Therefore, providing ramps and easy access inside and outside of the community.

CHAPTER 4

SUMMARY AND CONCLUSION

4.1 SUMMARY

The study tackles about all of the Igorot tribes where the researchers should know their tradition
and culture as well as the way of their living. Its purpose is to plan and design a community for the tribe for
a better living and for them to develop their community with a good plan. Indigenous people like them are
known for their hardships in their economic, social, political, environmental, cultural and their living
conditions. To plan a community for them, it must have criteria for an appropriate level of housing, security
and safety, cost efficiency, cultural appropriateness, availability of services, materials, facilities and
amenities, infrastructure, habitability, accessibility, and location.

The importance of the study is to propose an Indigenous People Community that provides
development of their community that will also solve their health problems by means of following
consideration and objectives of the project. The study will also serve as guide for planning and designing a
community for the project and for future project purposes.

The related studies offer guides and directions of how to build a community relating to Indigenous
people specifically the Igorot tribe and the project also follows the National building code for an accurate
designing and planning. User analysis and organizational chart are also provided used for the behavior and
activity of the users while the bubble and matrix diagram are for the proper layout of the plan.

64
 Lastly, providing the design translation where the application of the design to the project is
presented such as the philosophy, concept, objectives, consideration and form transformation where the
main design concept is “Kinaadu” which means a bridge towards wealthy living and all of the form concept
of every structure will be related to it.

4.2 CONCLUSION

Community planning is takes major part to a group of people because it is where their way of living
depends. The development of the community also shows the improvement of the people’s life and relief.
Proposing a community means an improvement and gives comfort when pertaining to indigenous people
since their lifestyle is lack of comfort but then, they manage to live in that system. The plan must be related
to their culture and tradition so that it will be easy for them to adjust with their environment. This will benefit
the Igorot tribe for having a community that provides aesthetics with essential purposes to their life and
works. Improved community gives quality progress, it will be well organized and offers a better service to
the people and their lifestyle. Finally, the community provides security and safety to every structure to avoid
harm and to keep both harmless, the people and the environment.

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