KALINDOGAN 2007 National Indigenous Youth Peace Congress Printed and Bound in Manila, Philippines February 2008 Published by: Assisi Development Foundation, Inc. Units 503-506 Prestige Tower F. Ortigas Jr. Road, Ortigas Center Pasig City, Philippines A special thanks to CORDAID for making possible the publication of this document.
To the first ancestors of this land the indigenous youth and children... this book is dedicated.
prologue
Greetings of Peace to all!
Indeed, the hope of the land ultimately lies in the hearts and hands of the youth. And while the world progresses in unprecedented speed, we look to the youth - the soul of this land - to preserve the heritage of our people.
We take great joy in bringing to you the fruits of our earnestness in believing that the spirit and dreams of our great ancestors live on through our indigenous youth. Kalindogan 2007, the IP Youth Congress, brought together 350 young indigenous Filipinos, and with one voice called on the members of society to prepare them for the responsibility of safeguarding and harnessing the indigenous ways of life. You will find in this book the aspirations, hopes, inquiries, skills, dreams, vigor and vitality of a united indigenous youth which could serve as an input and guide to the future leaders of the Philippine indigenous communities. We want to thank the undying support of our many partner organizations led by the UNICEF that made this annual national gathering a reality and a resounding success. To the young and old indigenous Filipinos, the advocates and support groups of the indigenous peoples, we wish to share this gift with you. MR. BENJAMIN D. ABADIANO President
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KALINDOGAN 2007 gathered Indigenous Filipino youth from across the Philippines. Held last October 2007 in Davao City, it provided a venue for the young IPs to trace back their roots, and in one voice, signify their hopes and dreams as the future leaders of their respective communities.
We congratulate the Assisi Development Foundation for publishing a magazine that documents this IP Youth Congress. It is a fitting tribute to the indigenous peoples, as this magazine shall bridge the old and the young towards true cultural preservation. May this book inspire us more to work hand in hand for the benefit of the Indigenous World as we celebrate the Second Decade of the Indigenous Peoples. MR. DALE RUTSTEIN Chief, Communications Section UNICEF
Our voices will be heard Rights will be protected Identity will be recognized Dreams will be fulfilled We will undertake a journey And we shall not quit As we deserve it all Because we are humans, not a speck of dust...
a word from the youth RICHEL N. DAONLAY Talaandig PAMULAAN Scholar We feel rewarded and proud of our achievements in the Kalindogan IP Youth Peace Congress. Indeed, it awakened our young hearts and minds to the realities and challenges about the IP struggle nowadays. It deepened and strengthened our commitment for the love of service and as bearers of hope and peace. It unified us despite our differences and brought us together as one towards our common dream of a just and peaceful society. ii
table of contents Introduction Goals and Objectives About Kalindogan Opening Ritual Thematic Sharing Working Groups Life Skills IP Youth Unity Statement Solidarity Nights Culture and Arts Participating Tribes
2 3 4 5 6 7 8 9 11 13 14
CONFERENCE PROCEEDINGS Day 1 Day 2 Day 3 Day 4
16 17 20 43 65
Annexes
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introduction Indigenous Peoples have a rich cultural heritage that revolves around their symbiotic relationship with the whole of creation. They could lead the whole family of humanity towards a more sustainable use of creation, which is based on the spirit of interdependence. However, this cultural heritage is now in danger of becoming extinct in the midst of the rapid evolution of cultures ushered in by the forces of globalization. Indigenous Peoples themselves, especially the younger generation, are losing touch of their own identity and culture. This condition is aggravated by the adverse impacts of poverty, marginalization and discrimination that continue to beset them. It is in this context that brought about the need to organize the KALINDOGAN, which means gathering of different tribes. Through this annual celebration, we hope to gather Indigenous Peoples: youths and elders from the different IP tribes in Mindanao and Luzon as well as support groups and organizations in a spirit of celebration, sharing, learning and re-kindling of their hopes and commitment for community leadership and peace building. This is in line with our belief that Indigenous Peoples are pillars in sustainable development and in promoting peace and cultural integrity not only in their localities but also in the whole Philippine society. We further believe that the youth must build active partnership with tribal elders, the NCIP and other government and non-government agencies to help them bring forth genuine peace and development for IP communities.
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goals and objectives GOALS: 1. To gather Indigenous youth from the different indigenous communities in the country 2. To strengthen their capacities and commitment in advancing Indigenous People’s rights and cultural integrity.
OBJECTIVES: 1. To assess the actions taken based on the KALINDOGAN 2006 IP Youth Statement as take off for engaging with various stakeholders in advocating respect, promotion, and preservation of Indigenous People’s rights and culture towards self-determination 2. To bring together IP youth from Luzon and Mindanao for cultural exchange and sharing of life skills and hopes for the future 3. To provide a venue for dialogue between and among youth and elders, government and non-government leaders 4. To strategize and plan specific actions in promoting and protecting IP rights in the light of new developments and challenges faced by the IPs 5. To forge partnerships among IP youth organizations and networks
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KALINDOGAN a Lumad term which means GATHERING of peoples of different tribes to celebrate and sustain their culture K A L I N D O G A N
- Knowledge of the IP Cultural Heritage in a Deeper Level - Appreciation of and Pride in their Identity as Lumads - Lobbying for respect of IP Ancestral Domains, Indigenous Rights, Knowledge and Practices - Indigenous Education and Holistic Formation - New and Indigenous Approaches to Development - Deepening Indigenous Peoples’ Commitment to a Just and Peaceful Society Cultures - Openness to Dialogue with Other Faiths and - Good Leadership and Governance - Accountability to One’s Community and Tribe - Network of the Different IP Tribes in Mindanao and in the Philippines
The word Kalindogan comes from the Mandaya tribe, which means a gathering of the indigenous youth for unity. The term Kalindogan comes from the root word lindog, which means erecting a house, a worship house for Magbabaya, the Mandaya’s Creator, where people come to praise Him to have peaceful relations with man, nature and the spirit. This is considered a sacred place because from the time it is built until its inaugural celebration, comes with it offertory dances performed by the balyan, chieftain, at kalalaysan. Thus, Kalindogan means a gathering of the youth, with the worship house symbolizing the strong and harmonious relationship among the people, having one common goal.
The Bukidnon tribe calls this similar youth gathering, Kaamulan.
The Higaonon tribe uses the term Kalindogan to mean a grand celebration of its entire people. Compared to the individual, Kalindogan is a sign of determination, ready to conquer all of life’s challenges.
about KALINDOGAN
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The opening ritual was performed by the Tagbanua tribe. It symbolized the deepest dedication, homage and respects to their Creator, Mangindusa. It is being performed in big gatherings and celebrations to ask guidance and protection in all the activities. Rice, drum, fire and incense were used in this ritual. Rice is the food offered to Mangindusa; the drum is played to call the spirits to guide and protect everyone; fire symbolizes the light to lord over and allow wide understanding towards peace to take place; and the incense, taken from the dried sap of woods and placed over the fire to produce a good scent for everyone to smell. The fire also symbolizes the Spirit of the Creator who is with us all.
opening ritual 5
thematic sharing The Kalindogan 2007 focused on five themes representing the most pressing issues surrounding the IP communities: Karapatan sa Lupa (Land Rights), Kalikasan at Kabuhayan (Environment, Resource Use & Management, Livelihood), Karunungan (Knowledge & Education), Kultura at Kasarinlan (Cultural Integrity & Self Governance), and Kapayapaan (Peace & Conflict Management).
Six resource persons tackled the five themes and showed the IP Situationer on these particular issues. Jean Marie Ferraris of the Legal Rights and Natural Resources Center (LRC) showed a video of a T’Boli tribe that had struggled over land rights for years. Dave de Vera of Philippine Agency for Intercultural Development (PAFID) zeroed in on the dwindling forests in the Philippines and how this has adversely affected the IPs. On the other hand, Gilbert Hoggang of Koalisyon ng Katutubong Samahan ng Pilipinas (KASAPI) discussed the state of the IPs’ livelihood given rapid urbanization and general development. Ligaya Lintawagin of Tugdaan Mangyan Center for Learning and Developmentextensively discussed the important tandem of culture and education in shaping the right kind of education for the indigenous Filipinos.
AnthroWatch’s Myna Pomarin traced the struggles of the Philippine IPs in the recognition of their culture and identity as a distinct people in the society. Lastly, Jhecy Rebete of the Gaston Z. Ortigas Peace Institute’s (GZO) explained the many faces of conflicts besetting the society and ended that peace is not just the absence of war, but the presence of basic rights and development to everyone. The IP Situationers enabled the members of the IP Youth Congress’ deep appreciation of the issues and led them to further discussions and realizations.
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working groups The participants were divided into five groups (according to their chosen theme from the thematic presentations). They discussed each theme based on two specific questions: what the public and private sectors have done so far on the particular issue. The workshop evaluated the initiatives of the indigenous peoples’ organizations, the non government organizations and the government agencies either as a positive or negative impact.
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This allowed the smaller groups to extensively discuss each issue and highlight the most important angles they agree on. Right after the workshops, the results of their evaluations were presented in plenary.
life skills sharing
Sustainable Agriculture
Soap Making
Kamboron Making
Beads Making
Indigenous Instruments
Pineapple Jam Making
Indigenous Embroidery
Mat Weaving
Participatory Resource Appraisal – Barangay Development Plan
Ancestral Domain Sustainable Development & Protection Plan 8
one voice. one vision.
The IP Youth Unity Statement 2007
The Unity Statement of Kalindogan 2007 was a reiteration of last year’s Unity Statement but with new and fresh inputs given the realities and sensitivities of the IP Youth.
We, the delegates to the Kalindogan 2007, a gathering of young Indigenous Peoples (IPs) from all over the Philippines, in our commitment and desire to help in the development of our communities, wish to make the following declaration: The Indigenous Peoples of the Philippines continue to experience prejudice and injustice, human rights abuses, and exploitation that hinder the development of ourselves and our communities. Furthermore, the IPs continue to be victimized by the wanton destruction of our country’s natural resources, the prejudicial laws of the Philippine government, and the recurring conflicts caused by the misunderstanding among various groups.
The Statement is a call to challenge and action to the government, to the private sectors, to the tribal communities and to themselves to uphold their rights and to make themselves better leaders.
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We, the young Indigenous Peoples of the Philippines, shall continue to challenge our tribal communities as well as our leaders to: establish a unified voice that will represent our common tribe; - respect and preserve our culture; - face the call of protecting our ancestral lands even at the cost of one’s life; - be open to coordinate and dialogue with different government and non-government agencies in championing our human rights; - involve the IP youth in community discussions towards the development of the communities; and - encourage with greater fervor other IPs to return to traditional ways and means of livelihood and development.
We also challenge the government to:
-
observe the right process in applying the Free and Prior Informed Consent (FPIC) as a just means in making decisions;
- - - - - -
issue a moratorium on the releasing of applications for the operations of mining and mono-cropping plantations while discussions are ongoing as to how these will affect Ancestral Lands; establish, uphold, and propagate an educational system that is adapted to the needs and context of our own culture; align all related and conflicting laws such that they support and complement the provisions of RA 8371 (IPRA Law) and the UN declaration on the IP Rights; give the NCIP a government agency status independent from DAR; we also challenge the NCIP to be true to its mandate as the defender of the IP rights; support educational programs that are in line with our indigenous culture of the IP youth that will be established by NGOs and IPOs.
We also challenge and encourage the NGOs and the Church to:
- - -
listen to us IPs and respect our culture in creating and in implementing projects; support and listen to the general issues of the IPs undergo the Free and Prior Informed Consent (FPIC) process.
We also challenge our fellow young IPs to: - participate and join the elders in discussing issues that affect our tribe, as well as the general modern and development issues of society; - stand up for our own culture and the true aspirations of our communities. We the delegates are committed to:
- - - -
establish core groups in our communities that will work to encourage awareness and greater involvement among other youth; and coordinate with the different IP communities, agencies and other support groups; lead efforts that promote order in our tribe; endeavor to become a united voice that will represent our communities in various branches of government, as well as in national and local movements. 10
While each day started with a solemn morning ritual at 5.30AM, the nights were capped with fun and frolics. The Solidarity and Cultural Nights proved to be the most colorful wherein the delegates wore their indigenous clothes as they performed a cultural presentation highlighting the richness and uniqueness of their culture. It was a time when everyone had the chance to mingle in lighthearted moments with everybody around bonfires, chats, new acquaintances and refreshments. Different tribes meshed, island groups bridged in true ethnic fashion and friendship. Talent was most evident and indeed overflowing. Festival dances and songs filled the air and arena and yangkapians echoed and reverberated in the nights. The old and the young bonded during the Storytelling session in which the tribal elders, in their native languages, told stories of their life struggles, experiences and dreams, that made everyone realize that life experiences thus linked everybody no matter the time and space. The elders were composed of: Subanen (Zamboanga) – Datu Alogon Landiang, Umayamnon (Malaybalay, Bukidnon) – Bai Alfreda Pasamonte, Bukidnon (Malaybalay, Bukidnon) – Datu “Bulilokan” Purperio Minaling, Matigsalog (Bgy. Salumay Kontra, Davao City) - Datu Jaime Umbon, (Arumanen Manobo; guro ng Carmelita Charity Vedrana sa Kidapawan City, North Cotabato) – Manny Tuga, (Umayamnon, Cabanglasan) – Datu Luluy Tinocan Mangarin Jr., (Teacher of Binukid Language at Bukidnon State University) – Pacita Abunda-Tacatane.
solidarity nights 11
3rd Night
2nd Night
1st Night 12
culture and arts
To celebrate the artistic expression of the IP Youth, Kalindogan 2007 came up with a postermaking contest with the theme ‘Indigenous youth towards cultures empowerment and peace building.’ Eleven IP youth artists joined the contest.
1st Place
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3rd Place 2nd Place
1. Kalinga - Kalinga-Applai
12. Shariff Kabunsuan - Teduray
2. Apayao - Apayao
13. South Cotabato - B’laan - T’boli
3. Mt.Province - Bontoc - Ikarao - Kalanguya - Kankana-ey 4. Isabela - Ifugao-Tuwali, 5. Zambales - Aeta-Magantsi 6. Tarlac - Aeta Magantsi 7. Nueva Ecija - Ibaloi - Kalanguya 8. Mindoro - Mangyan-Alangan - Mangyan-Tao-buhid - Mangyan-Hanunuo - Mangyan-Iraya - Mangyan-Tadyawan 9. Palawan - Tagbanua 10. Zamboanga del Sur - Subanen 11. North Cotabato - Manobo-Arumanen - Tagabawa - Bagobo-Tagabawa
14. Bukidnon - Talaandig - Higaonon - Bukidnon - Umayamnon - Pulangihon - Bagobo - Bagobo-Clata
Participating Tribes 1 2 3
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4
7
5
15. Surigao del Norte - Mamanwa
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16. Agusan - Higaonon - Agusanon-Manobo 17. Davao del Norte - Maggwangan - Dibabawon
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18. Davao Oriental - Mansaka - Mandaya
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19. Davao del Sur - Manobo - Manobo Saranggani - Matigsalog - Tagakaolo 20. Sulu - Badjao - Tausug
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14 11 19
17 18
12 13 20
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PART II
CONFERENCE PROCEEDINGS 16
D A Y 1 17
October 16, 2007 Kalindogan 2007 opened with a ritual performed by the Tagbanua tribe and was followed by the singing of the Philippine National Anthem led by Margielyn L. Emag. In his Opening Remarks, Datu Renato Masangkay of the Pamulaan, stated that Kalindogan is the building of unity among the indigenous youth to fight for human rights, raise their living standards, with the hopes of uniting everyone. Ma. Consolacion Matnao gave the guidelines on security measures, health services, accommodation, bath and comfort rooms, mess hall and the workshop rooms. Arbie Llises, a Talaandig, introduced the poster-making contest with the theme, ‘Indigenous youth towards cultures empowerment and peace building’, focusing on youth, peace, culture and the IPs. The criteria were: creativity 30%, relevance/content 30%, master of medium 30% at identity of universality 10%. Niko Zamora and Jaycee supervised the contest.
This was followed by the opening of the exhibit, marked by the sounding of the gong and the message of Efrell Manangkila. According to Efrell: ‘The exhibit is a way to introduce the different cultures of the various tribes of the Philippines.” A saruray dance number by Juvy and Oscar of the Matigsalog tribe followed. Right after, the Kalindogan Theme Song entitled ‘Sama-sama’ was introduced, sung and played while its dance steps were performed and led by the Pamulaan scholars. The facilitators, at this point, taught the crowd the Mangyan’s clap and the Tinggian chant (Hahaha, Uuwi-uwi-uwi, Tsuwaay-uwaay). The participants were asked the question, ‘Why did you attend our Kalindogan 2007?’ Jun Pintong remarked, ‘To know the differences in culture and traditions among the various tribes of the country.’
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For Regina, she said, ‘Last year I attended Kalindogan 2006 and I wish to know this time if there is a development to help address the discrimination of the Lumads.’ Another question asked was: What is the future plan of the Kalindogan 2007? Kenny answered philosophically, ‘Yesterday I was asleep, today I wake up with the truth, tomorrow I shall do it.’ In response to the question, ‘What do you wish to bring home,’ Sr. Teresa replied, ‘The wealth of memories, practical knowledge and wisdom.’ On expectations, Robert, an Ibaloi, said, ‘I expect that through this activity, unity among the indigenous Filipinos will be further strengthened.’
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D A Y 2
October 17, 2007 Aduna Saway of 7 Tribes started the program chanting: Yepo, itata yepo Yepo itata ye Yepo itata yepo Ituki tuki itukituki yepo Ituki tuki yee
Roxan Ondo, a Bukidnon, and Francis John Callanta, a Higaonon, emceed the proceedings. A few tribal words were explained by asking participants to give its meaning, such as yangkapian – to clap, dugso – to pray and praise Magbabaya, dasal – tribal children. It was explained that a flute is used for praying to invite the deity and the spirits to bless their lives and for dreams to come true. Edralyn Latayan introduced the Keynote Speaker, Ms. Vicky Tauli Corpuz, Permanent Representative to the UN, a Kankana-ey Igorot from the Cordilleras and Executive Director of Tebtebba.
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keynote address
by Ms. Victoria Tauli - Corpuz, Chair, UN Permanent Representative to IP Forum • Thankful that the IP youth has a chance to study and discuss their roles in society • Shared the history and recent events in the UN • 1945 - UN was set-up after the world war, an initiative to help talks about peace and development - Before the League of Nations (LoN), IPs tried to attend - There was a study on IPs in Latin America because of forced labor practices in Bolivian mines involving IPs • 1957 - an ILO convention 107: IP issue on forced labor was raised • 1977 - NGO international Conference of IPs • 1982 - UN created a working group on indigenous populations. Philippines sent Igorot representatives. It was the time when Cordillera fought against the Chico Dam Project. Discussion on Chico dam regarding started to happen. Marcos used the military, IPs were armed by the Elizaldes. The issue was raised to the UN for the world to know what was happening at the Chico Dam project. UN suggested to form an international instrument to protect the IPs • 1985 - drafting of IP rights started - for a time, IPs became the most popular working committee of the UN • 1993 - International Year of the World’s Indigenous Peoples • 1994 - IP Rights was transmitted to the Commission on Human Rights • 1995 - negotiations with various governement started on IP rights • 2006 - UN Human Rights council adopted the draft Why the approval of the IP Human Rights took so long? > Many of the rights were unacceptable to many countries and governments > Many countries did not like the concept on right to self-determination, right to determine your political status, right to determine economic, political and cultural development > America, Australia, Canada, New Zealand protested against the IP rights > Right to land, territory and resources were not approved.
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> General assembly was held for the adoption of the law > Africans deferred its stand, they needed to study the law > The General Assembly needed to convince the Africans that this Declaration is good and can help resolve issues of conflicts > Philippines stand on the issue: - Philippines abstained during the first voting due to amendments on IP Rights to own, control, manage their land, territory and resources - Philippines was against this as it conflicts with the IPRA - Paeng Mariano, Risa Hontiveros questioned why DFA abstained in the voting. it is viewed as an insult to the congress that enacted IPRA. - Eventually, NCIP made a resolution, supporting the adoption of the IP international human rights • 2007 Sept 17 - the GA 61st assembly ended. • Within the 2007, lobbying was done with the African countries – African working group on the IP populations. Lobbying is not in conflict with the African charter (October 21 – celebration of the adoption – article/publication that will contain the declaration) • 36 amendments were by the Africans • Amendments – Principles – did not conflict with the IP rights • Finally, the declaration was decided with 143 voted for yes, 4 voted no, 11 abstained, and 30 were absent Highlights of the declaration - Affirm that IPs are equal to all other peoples and must be respected as such, non-discrimination - IPs have the right to be different, to maintain their identity, IP governance, etc - IPs contribute to the diversity of the world - No one race is superior over the other, no institution can deny you your rights because you are an IP - Free from discrimination of any kind - All IP problems were brought about by colonization - Recognize that these are inherent rights - Recognize that the IPs are organized and they are strengthening their organization - the declaration was the effort of the IP’s resistance to the domination of the nation-states - Need to protect culture because it is the basis for their development - Demilitarization of the IP lands and territories - Article 1 and 3 – recognize collective rights of the IPs - Autonomy – one form of right to self-determination
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- Article 7 – right to life and mental integrity - Article 8 – govt has no right to assimilate or destroy the rights of the IPs, they have an obligation to the IPS - A10 – FPIC – main element to right to self-determination – IPs shall not be forcibly removed, no relocation shall take place without FPIC - Example: if artifacts were sent to museums, the IPs have the right to claim them back - Language – right to transmit IKSP to future generations - If unwritten, they can claim that you don’t have any proof, if written, you can claim your history - Control and establish educational systems appropriate to their cultures - Culture – appropriately reflected in our education - Media – set-up own radio or tv station - labor rights
- states shall consult with IPs before any legislation affecting IPs will be enacted - 26-29 – about territories and resources – traditionally owned, occupied, otherwise used or acquired – provision government doesn’t like - Conservation of the environment, no dumping of toxic waste - 30 – military activities shall not take place in the IP lands unless justified by public interest - Traditional cultural expressions - Right to development - 46 – long debate with the Africans, countries want to clear whether political integrity/unity aren’t violated - “nothing in this declaration will be construed or authorizing or encouraging any action which will dismember or impair totally or in part the territorial integrity or political unity of sovereign and independent states” - East Timor – used this declaration for their independence - Permanent Forum on IPs will determine whether the declaration is being adopted, laws are consistent with the declaration - Youth and the children are the present and the future of IPs, we need to give them importance In summary, the keynote address of Ms. Victoria Tauli-Corpuz focused on the history of the declaration of the IP rights in the UN, its long struggle since its inception and a detailed discussion on the articles of the declaration.
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Excerpts from the open forum: Participant: Ms. Corpuz:
Are IP rights unsynchronized with the Philippine Constitution? The speaker mentioned the weaknesses of the Philippine Law regarding land ownership which is based on the Regalian Doctrine – all lots NOT privately titled are owned by the Philippine government. She further stated that through the IP declaration, the IPs can launch a campaign to remove the Regalian Doctrine. The IP Human Rights declaration can also strengthen in filing a case on the committee of racial discrimination that is against IP rights.
Participant: Ms. Corpuz:
How come the government allows mining activities to operate when they know this is detrimental to the environment? Many governments do not think about protecting the rights of its people. Many of these people in government power who make policies are rich and only think of their own agenda and welfare. They do not care. That is why we are here always to protest, because what they do isn’t consistent with UN laws they enacted. We have the right to file complaints with international bodies to ensure implementation of these laws.
open forum 24
Thematic Presentations 26
(Video documentary of a T’boli community that describes the IP issues on land rights) • 1973 - Recognizing IPs’ existence, characterized by displacement and violence • 1963 – senate report – primary problem of IPs – security of tenure • 2007 – situation still the same even after ten years of IPRA implementation • Need for recognition on the relationship of the land and its people • Land rights = human rights; right to land is right to life • conflicting world views between government and the IPs • IPs - holistic view while government looks at it as assets • Gov’t has land classification (mineral, forest, agricultural, etc) with different laws • Government sees land as assets, so corporations come in, especially in ancestral domains • Concept of state ownership or regalian doctrine
LAND RIGHTS
By Jean Marie Ferraris
Legal Rights and Natural Resources Center (LRC)
• • • • • •
Many ancestral lands have been mined areas by corporations to earn 24 sites increased to 33 priority rights Only 41 CADT have been distributed 14% IP population, most marginalized sector, decreasing access to land and its resources because the govt is saying IPs do not own it Do we accept this worsening situation after 40 years? Problem is still lack of tenurial security
(Video documentary on a community on Lake Sebu – Defending the Last Frontier) • Their fight to reclaim their land is also for the future generation
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- - - - - - - - -
Mt. Apo – most sacred mountain in our land The environment is sacred to the IPs Before, our land looked different, as well as the culture Before - 90% - forest cover Mana dn nature are connected NEDA map shows what trees can be cut, used, , etc Nature became a business Forest is estimated to be 7M hectares. Question is: what kind of forest? 800,000 ha the true forest, others are orchard, land over, reforestation
ENVIRONMENT
By Mr. Dave De Vera,
Philippine Association for Intercultural Development (PAFID)
- - - - - - -
Truth is, the Philippine forests is below 500,000 has 2.8% of the country is covered by forests In 5 decades, 2/3 of the forests have been destroyed Philippines has the fastest declining forest in the world In ten years, 31,000 has of forest will be destroyed every year In 2000, 3M hectares of forest was wiped out 1998, 30% destroyed and 40% in danger (corals/reefs)
- - - - - - -
Ormoc, 3000 died scaused by landslide due to a small rain 2004, 2000 lost their homes, 800 died – Infanta, Quezon Guinsaungon, Leyte… 3000 to 5000 are dead Drought in Luzon, rationing of water Fish kill, esp in Pangasinan, Davao, Bicol Surigao del Norte, Claver – mining operations 2000 plus mining applications of which 383 are operating
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- - - - - - - - -
- -
What is the state of the IP’s livelihood? Agriculture is the IP’s primary livelihood IPs – still most marginalized sector Cordillera area – vegetable farming, pottery, wood carving, weaving Central Luzon – Aeta, Agta, Dumagat – gathering of rattan/rice/banana, fishing Visayas – Palawan – fishing and farming Mindoro – farming Panay, Negros – farming rice and corn Zampen – farming, coconut, fishing, small-scale mining Cotabato – agroforestry
LIVELIHOOD
Central Mindanao – agriculture and farming, sugarcane plantation Caraga – forest products and farming
Threats • • • • • • • •
Mining Effect – displacement Logging Destruction of the environment Polution Landslide Plantation – Integrated Forest Management Dam Project, Industrial Plants or Farm, golf courses
By Dr. Gilbert Hoggang
Koalisyon ng Katutubong Samahan ng Pilipinas (KASAPI)
• •
Government policies that curtail IP rights Human right violations
Direct Effects of the Threats • Leaders have no control over his community • Damage of the culture • Flees community • Change in livelihood – household help, beggar, miner, worker in logging companies and plantation, GRO, illegal work • Black wooden fuel • New technology • Agroforestry • Non-Timber Forest Products • Revival of weaving • Promotion of indigenous products • Animal reproduction – aquaculture • Must learn new livelihood to survive • Wants to learn new means of livelihood 29
“IN SEARCH OF A CULTURALLY-RELEVANT AND RESPONSIVE EDUCATION FOR AND BY THE INDIGENOUS PEOPLES’ COMMUNITIES” • • • • • •
the indigenous elders have openly expressed their concern for an education not only for their children but also for their community cannot read and write different views are brought in Irresponsible mining and cutting of trees 1987 Art 14 Sec 1, state shall protect all citizens, quality education at all levels, education accessible to all 2004, DepEd issued permit for primary schools for IPs, but requirements still same for mainstream schools
By Ligaya Lintawagin
TUGDAAN Mangyan Center for Learning and Development
• • • • • • • • •
Education
Not relevant to the IP educational system and their needs Teachers not from the IP community, will not understand the plight of the of the IP students Lacks classrooms Concrete initiatives – In 1989, the Alangan Mangyans of Mindoro started out an education program that hoped to respond to their dreams of a culturally fit and meaningful education Kabihug community school Bicol Aeta community school Lumad learning center ng Pamulaan Pamulaan IP College 4 Cs – community vision, culture, current realities, competencies 30
Anthropology – study of man and culture - Cultural view, isolated and far from the mainstream - Start of anthropology, study on tribes - Depictions of cultures studied before – culture and IPs, traditional clothes, chewing, cannot write, marginalization and discrimination, etc. - 1970s, Tasaday on National Geographic – cavemen, had its own world, still in G-strings, made Westerners happy to find a connection the the ancient times
SELf-Governance & culture By Myna Pomarin, ANTHROWATCH
- - - - - - -
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William Henry Scott – thanks to the dawn of the Age of Tourism, it is possible to divide Filipino people into two major groups Indigenous knowledge has scientific basis If indigenous culture will not be allowed to flourish, it is tantamount to ethnocide Though with CADTs, that’s where devt aggressions come in Organizing IP networks What do I want my community to become? How will you let the voice of youth be heard?
• - - - - - - - - - - - - - -
Game – questions, choose among the pictures the answer Conflicts had deeper reasons, has to be undertood Conflicts come from how people view us IP youth faces these many conflicts – environment, education, livelihood Armed conflicts between government, CPP-NPA-NDF, GRP-MILF Tribal conflict and clan conflict Conflict against development aggression Election-related violence/conflict Discrimination-related conflict Direct effects of armed conflict – April 2007, 42000 people displaced, majority were children and women IPs recruited as CAFGU or rebels Extrajudicial killings (often related to development aggression) Lacking in basic services in conflict areas No livelihood in these areas Needs of IPs are not met because needs of armed groups given importance first
by Jhecy Rebete
Gaston Z. Ortigas Peace Institute (GZO)
- - - - - - - - - - - - - -
Peace – not just the absence of war Peace – having enough food, development; without basic needs, there will be no peace Peace strengthens human rights Without justice, there won’t be peace Real meaning of Human Security – freedom from fear, want and humiliation Protection of the IPs during conflict, especially since they are a non-combative group Ban on the recruitment of IPs in armed organizations Protection of IPs with the IHL (international humanitarian law) Peace efforts of the IP Local initiatives – declared peace zones Joining peace talks generating peace networks Joining international discussions on IPs Challenge: “you must be the change you want to see in the world” – Mahatma Gandhi
PEACE
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SPECIAL INPUT:
human rights and laws
by Ma. Vicenta “Girlie” de Guzman, PANLIPI, Human Rights Lawyer and Advocate Indigenous Peoples - Vital Sector of Society • IPs are a nation’s Social Capital with rights to self determination: • IPs comprise a large sector of our society (17 million) • IPs contribution to development in the past, at present and in the future cannot be ignored is substantial. IPs’ World View: LAND IS LIFE • Spiritual and Material Integrity • intergenerational responsibility in the care of the land • Pro-life (nurtures instead of destroys) • Peaceful co-existence Discrimination against IPs • Occurred from different responses to colonization (minority/majority divide) • Have resulted in making them the poorest of the poor • Have resulted to massive blatant and unconscionable deprivation • Is the continuing source of un-peace IPRA
• • •
Landmark Legislation Social justice measure Ensure protection of IPs
Key Result Areas Studied • Recognition of Ancestral Domain Rights • Protection and Promotion of Cultural Integrity • Enforcement of Human Rights and Engendering Human Development • Supporting Self Governance and Empowerment • Strengthening NCIP as an institution
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Positive Trends Towards Recognition of IP Rights • Emergence of Strong IP Movement, National and International • Positive Legal Climate – Enactment of IPRA, International Covenants on IPS • Framework Plans such as Medium Term Development Plan for IPs (Philippines) • Enforcement of Free and Prior Informed Consent Accomplishments • OPAIPA • 38 CADTS issued • Consultative Body Accomplishment Other Government Agencies • 23 Government Institutions • Total 94 Projects – – –
• •
Medium Term Development Plan for IPs ADSDPP Assistance
17 Implemented pursuant to IPRA 8 Directly for IPs 23 Introduced in 2003
General Statements –Implementation by GAs • Many of the projects are not purposely to implement IPRA • IP projects are prioritized only if a Department has a direct mandate in the particular area • Projects are isolated and unrelated only a few are programatically linked • 92% of projects are offered to other Filipinos as well • All agencies complaint of lack of funds • Many are wholly dependent on outside assistance Support Provided by Civil Society • Work of IPOs and NGOs in implementing IPRA is far more substantial than government • IPOs, NGOs undertake, delineation, resource management, projects to strengthen IP institutions, cultural integrity, protection of human rights, delivery of services, advocacy, education and training IPs’ Perceptions • Ancestral Domain most important part of IPRA , also human rights and cultural integrity • Strengthen provisions on cultural integrity particularly include IP studies in regular school curriculum • Clarify Section 56 • IPRA implementation by NCIP is not as efficient as it should be • No collaboration among agencies in the implementation of IPRA • IPRA is an empowering instrument – making people aware of their rights
34
Continuing Challenges • IP programs and projects take a different focus or level of attention with every administration • Need for IPRA orientation even among IPs themselves • Focus on key development areas • Uphold cultural integrity • Education and Learning Systems • Revitalize NCIP – implement IPRA to its letter and spirit • Strengthening access and control over natural resources • IPRA implementation threatened by some priorities of government • Non Programmatic implementation, lack of awareness of government agencies on IPRA, lack of common framework for interventions • Projects that deviate from the key implementation areas of IPRA • Technical non-accessiblity of projects to IPS • Meager resources put into IP projects • Lucrative opportunities for intervention in IP affairs taken advantaged of by unscrupulous groups
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Points to Ponder • Constituency Building • Multi-Sectoral Collaboration • Enhance Legal Climate, Policy Review • Program Harmonization
Plenary Sessions 36
Knowledge and Learnings Presentation: Knowledge and Learning • IPO – organized by the community, answer to the issues, there are organizations that send scholars to city schools to learn but all about modernity • NGO – ADF, BTFFI – these organizations have really helped in giving the youth a chance to learn so not to be discriminated, given scholarship grants • GO and youth – each has initiative – trainings workshops seminars • IP youth has the right to education • (-) not certain whether the community scholars will return to the community because s/he doesn’t know her/his role in
• • • • • •
the community Civil and political rights, right to vote is done Socio-economic rights – IP products are not given much attention Constitutional rights – on education, partly it has provisions Cultural rights – NGOs teach IP kids but they forget abou their culture No respect for IP elders Cultural integrity rights – IP are used to make money and against their traditions
LAND RIGHTS Presentation: Land Rights • Ancestral Land – whatever you can see, that you can work for • Outsiders have gained from the land of the IPs • Irrigation – farming for the Nothern IPs, but displaced in other parts • CADT – land is used as capital to earn, no FPIC • Youth doesn’t lag behind in advocacy and programs on ancestral land • Fundamental rights of the individual and the inherent rights of the state (taxation, imminent domain, police power) • Imminent domain may claim private property for public consumption with due compensation • We should know the issues because we will lead in the future • We should be devoted on our fight for our ancestral land • NGOs are there to guide, so the intent to change should come from us 37
CULTURE AND SELF-GOVERNANCE Presentation: Culture and Self-Governance • Mangyan Mission – has helped preserve IP culture, sell their handicrafts, raise funds and in marketing • KKAA – preservation of culture through immersion of students • GO – NCIP – help through scholarship, scholars get to choose the school, scholar’s lifestyle changes • Discrimination – still exists even in schools, treated differently upon knowing that one is an IP
ENVIRONMENT and LIVELIHOOD Presentation: (Environment and Livelihood) • IPRA is not based on culture but on the environment • Livelihood for the IPs from private organizations • There are public-sourced livelihood but are few • Reforestation to protect the environment • We do not practice our traditional ways of livelihood • IPRA isn’t well given much focus which is actually security for the IPs • IP voice not very much heard DARIO • Livelihood programs – handicrafts, mat-weaving – developed the skills of women, (-) increase in demand but limited supply 38
PEACE Presentation: Peace - by Jun-Jun • LGU – organization of the barangay tanod, minimized crimes, disciplined the people, resolved community problems without killings; Negative – curfew, mothers can no longer nurture their kids • Mothers for peace organization – call to peace, resolve the conflict witin the community • Youth organization – peace advocacy, fighting for the rights of the IPs • Peace process between GRP and NDF – united for this but some IPs have become CAFGU members, fighting against other IPs • Call to have peace, conflict prevention, GRP peace talk • Anak ng Tribu – program is cultural empowerment, peace implementation • Community leaders – conflict resolution, lessened tribal conflict • Many government projects are not followed • American Field services – scholarship for the IPs and non-IPs, opportunity to study in the US, promote friendship and world peace between nations of the world • Muslim Religion Organization in Mindanao – peace campaign, peace education Presentation: Peace - by Arbie • Is IPRA and its programs being implemented? • Subanen, Talaandig, Manobo, Matigsalog, Umajamnon, Mangyan Alangan • IPRA not well implemented – there are still many problems • You may already have a land title but you are still apprehended when getting wood to make your house. • LGU - impediment sa IPRA; LGU gets angry with the IPs who assert their rights • IPRA is in conflict with the forest code • IPRA is still on test stage even after 10 years of implementation; effective or deceptive? • Balance between the community and the government, decision should be with the IPs if we assert ourselves • We only assert ourselves there there is NGO or government help • THE IP should do things for himself • It is within our hands for the IPRA to be fully implemented
39
synthesis
by Ma. Vicenta “Girlie” de Guzman PANLIPI, Human Rights Lawyer and Advocate
2005 – Assessment in the implementation of the IP rights and how this was done What is important is not the analysis what happened to the law but what we can do about it. Initial assessment ng IPRA • The IPs are an integral part of the country; the IPs take care of our surroundings • Social capital of the country – we carry our values, knowledge of our culture • Contribution of the IPs to development are important – everyone must share the idea that LAND IS LIFE • Land should not be taken away from the IPs • Pro-life – peaceful co-existence • Discrimination of the IPs • Minority are those who did not embrace western influences • We were made to think that our culture is inferior • Struggle to respect IP rights had existed for a long time • Right is not given but respected because it has always existed • The IPRA was just written to say to respect the rights of the IPs • The IPRA is a written document that the government acknowledges the rights of the IPs to be respected • 5 parts of the IPRA – land and resources, self governance, cultural integrity, knowledge, basic human rights • Ancestral domain rights • Agencies covered – NCIP, 23 GAs, 3 IP communities, 3 LGUs, 22 NGOs, 64 IPOs • The IP communities were the case study for IPRA implementation • Positive trends for recognition of IP rights • Mines – IPRA rights said to be not in tune with the Constitution –mining groups forced to ask permission to get into the ancestral land • Should not allow DENR to apprehend IPs in their ancestral land, only in commercial venture should IPs need to ask permission to get into the prescribed areas • IP movement – to push for IP rights • Many laws have been enacted to recognize IP rights • FPIC – most valuable contribution of IPRA to IPs – but is it effective or deceptive? – manipulation in securing FPIC • In the law – FPIC is a concensus of the community • Even international funders must go through FPIC
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• • • • • • • • • • • • • • • • •
Government agencies aren’t doing much towards IPRA implementation, seems like NGOs and IPOs do more in this regard GOs only do their work when mandated and do not consult the community IPRA has always been in the hearts of the IPs, government must implement it especially to those who do not understand it Many implemented projects are not culturally-relevant Good intentioned but bad for the culture ex.palawan tribe weren’t granted hindi reforestration project Sustainable agriculture – always been used by IPs, not new to them GMO technology is not good IPs must first investigate well the projects implemented b the government in their communities 92% of the projects offered to other Filipinos IPs should be exposed to processes like affirmative action; giving women roles and opportunities Many foreign-funded projects intended for IPs Overpricing of projects IPs should have control over project funds named under them If we are less vigilant, laws will not be properly implemented During Amb. Dee’s time in OPAPP , he has done a lot in the proper choosing of those seated in the NCIP now; there were endorsements coming from the IPs; however now, this effort has been wasted Many do not know how to promote the IPRA Many deceived the IPs using the IPRA
Things to be done to implement the IPRA • ADSDPP – way to have control over ancestral domain • IPs should decide what Ang development framework they want • Ensure that IP’s rejections to plans reach the powers-that-be • Never sell the ancestral domain • Outsiders’ entry to Ancestral Domains must be controlled by IPs • Strengthen attention and love for one’s culture • Allow for more forums like this • Study the law hard • Control of the projects done within our AD • Management pf projects done within our AD If there is no proper recognition of our rights, there is no real development and no rule of law in our society. 42
D A Y
Everyone gathered at the Session Hall with the singing of “This Is Our Way.” Manoy Holbic (XU) then started with an opening prayer followed by flute music. Arbie, the XU-KKAA (Kaliwat Ke Apo Agyu) President gave a brief background of their organization.
3
•
Tuklas katutubo o IPs are peace loving people; we do things through a good process, and through peaceful talks o Draft a resolution for the department education implement the teaching of indigenous arts (dances, music) o Create department for IPs – NCIP exists but it does not answer the IP problems o Suggestion: strengthen / help NCIP, request the President to add its fund. o Create core groups in the community like Tuklas-Katutubo has local chapters.
•
Sir Ben –NCIP now is under the Dept. of Agrarian Reform. NCIP has now become weaker because it is now merely under DAR. Recommendation? Through experience, funding is not the problem but commitment to help the IPs instead of helping the mining groups.
•
Pamulaan – Dario o Territory must include the seas, not just the land. o IPRA seems not for the IPs but for the outsiders.
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October 18, 2007 Facilitators Arbie and Honeylyn gave a recapitulation and then started the session proper. A reading, re-affirming and critiquing of Kalindogan Unity Statement 2006 was done. Then, there was group sharing of their Workshop Plan of Action. Below are the details of the critiques and comments, followed by the Plan of Action and the new (2007) Youth Unity Statement.
•
Anak tribo o simultaneous advocacy. o Have an IP department managed by IPs o Calls a challenge to the youth to strengthen its commitment.
•
Cartwheel foundation – Vanessa Sevilla o Share the learning to other youth and the elderly IPs.
•
KKAA o To strengthen the IPRA Law – separate NCIP from the Dep. of Agrarian Reform. o Freedom of choice o Challenge to the youth – Go back to your communities to serve.
•
BTFFI o Give moratorium to agencies what to focus on in the IPRA implementation.
•
APC – Apo o Culture base education o More activities for IPs o Voice for the IPs
•
Mindanawon o IP curriculum to be disseminated to both public and private schools.
•
7 tribes o Challenge to the IP leaders – set-up schools for 1-3 years old o Challenge to government – have more scholarship programs 44
45
o o o
Access to school resources Access to youth project on free leadership training Us becoming good models in preserving our culture.
• •
Balintus - Gabriel o Ears & mouth of the community towards progress o Need for leaders to unite
• •
Cordillera o Align IPRA to the UN declaration of IP rights.
•
BULIG o use the word Katutubo instead of lumad because lumd is a term for the IPs in Mindanao and the Visayas.
Aeta tribe o Challenge to the youth – have a bigger network between IPs and various agencies.
NCIP o Challenge to the IPs - have concrete programs to promote IP issues.
•
ECIP o o o o o o
•
Observer: (Kuya Giovanni): Concerns in drafting new statement: o Department of IP – strengthen the NCIP o No to development Aggression – unless there is benefit sharing o Sacrifice life should not be included
•
Sir Ben: collate all comments and present for ratification and acceptance.
•
Making of Plan of Action by organization o (doable, easy, attainable, less funds needed, for presentation next year)
The IP Youth has a deeper understanding of the meaning and the processes of the state of the IPs. Be the guardians of the IP culture to ensure its being sacred. NCIP should be returned under the Office of the President. Stop using IPs for tourism purposes. Recognize the traditional ways of surveying ancestral lands Sec. 32 must be implemented.
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Workshops 48
workshops
Workshop Group on KAPAYAPAAN (PEACE & CONFLICT MANAGEMENT)
AGENCY
PROGRAM
POSITIVE IMPACT
NEGATIVE IMPACT
IPOs Anak Tribu
Kaliwat Ki Apu Agyu
Kasiglahan Pagta and Bibak
NGOs Mindanawon Foundation
Star CM AFS(American Field Service)
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- cultural empowerment - grass-roots - peace initiatives implementation - immersion/dialogue
- Mindanao Week of Peace - educational program
- scholarship - workshop seminar on peace - book publication - music video production
- Star CM project - scholarships for IP’s and non- IP’s
- peace promotion - sustainability - conflict prevention - solidarity of IP youth from different tribal communities towards peace and unity - bridging peace among different cultures in Cotabato City - educate people(IP’s and non-IP’s) which would lead to conflict resolution and peace building - hope - there is some sort of dependency - awareness (respect, love and justice) - peace promotion - production of banana and rubber helped the IPs with livelihood - promote friendship for world peace from different nations in the world
- there’s no equal benefits to the IP’s
workshops
Workshop Group on KAPAYAPAAN (PEACE & CONFLICT MANAGEMENT)
AGENCY
PROGRAM
XU-URO
- inter- faith dialogue
GRD-NDF
- peace process
GRP
- peace talk
LGU
- military and IP’s vs. NPA - peace pact and conflict resolution - health service
Red Cross Youth DSWD LGUs
- service for child abuse and those with no parents - barangay tanod org. - curfew hours
Mothers for Peace
- peace advocacy
Youth Organization
- peace advocacy
POSITIVE IMPACT
NEGATIVE IMPACT
- promote understanding and solidarity among different cultures in Xavier - cessation of hostilities between the government and the armed MILF wherein the IP’s were put in - building peace - community peace -lessened tribal conflict - helped the poor because medicine is free - vagrants given shelter and help - minimized crimes and unnecessary incidents - control and discipline for the youth - “we’re not able to go out during not to roam at night at night even during emergencies” - resolved conflicts with in the community without killings - mothers could no longer nurture their kids - youths are organized - they were putting their lives at risk during ambush
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workshops
Workshop Group on KAPAYAPAAN (PEACE & CONFLICT MANAGEMENT)
There are organizations involved in providing Education program to address the needs of IPs. They support young peoples’ education from within the community, like ANAK TRIBU and MANGYAN MISSION. They send young people to school to ensure the future of the community and the tribe. Seeing the need for IP development and to assert their educational rights, non-government organizations/foundations like ASSISI, BTFFI, etc. also provide opportunity for young IPs to learn basically how to read, solve, and write, and later go back to the community to share the knowledge acquired. Third, there are government initiatives of which offer scholarship programs for IPs like NCIP, DSWD, CHEd etc. Lastly, youth initiatives which include the SK PROGRAM and the young IPs who have acquired skills can then teach the younger generations. Some young IPs facilitate programs which focus on teaching cultural skills like dances, music and traditional beliefs, etc. On a positive note, these programs can help the young to develop and acquire knowledge for them to use to survive in terms of asserting their rights. This will help them express and spread their beliefs and ideas, to be respected and heard. On the negative side, the community organization programs do not ensure that the grantees they have supported will come back to the community. They don’t have the assurance that the grantees will not be influenced by western ways.
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workshops
WHAT IS CULTURE? - sacred, based on deep spirituality of the elders
Workshop Group on CULTURE and SELF-GOVERNANCE
ORGANIZATION NGO
PROJECT SILDAP MANGYAN MISSION LIVELIHOOD PROJECTS(HANDICRAFTS) TUKLAS KATUTUBO PNOC ESSC LASIWA
IPO
NABANTAW KALIWAT KI APO AGYU(KKAA) PIC MARIG-ON MABA BTFFI CCSP
GOVERNMENT
NCIP (scholarship) DAR (allocations of lands) LGU (Tribal Village)
POSITIVE IMPACT Livelihood Preservation of culture United the IPs Education GP School Culture based education Livelihood School development livelihood Partnership We’re exposed to our culture; knowledge about culture A home of students Progressive livelihood Easy access to microfinance loans for the tribe’s day-to-day needs Scholarship Cultural empowerment Education for the underprivileged For the IP Youth to get an education IPs get land
NEGATIVE IMPACT
Lack of agricultural land
Misunderstanding
Stores are far, fare expense Other IPs not interested avail of scholarship Not all are given help It changes the lifestyle of the students There are biases in the allocation of lands
Helps in preserving tribal culture towards development 52
workshops
HOW CULTURE BE ORGANIZED? • Long process • culture is life • culture put in action not in words • culture is balance or equality
HUMAN RIGHTS
Against Discrimination
Workshop Group on CULTURE and SELF-GOVERNANCE
WAS THE PROGRAM IMPLEMENTED? YES NO x
Integration of an education subject x
x Reclaiming of Ancestral Domain
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PROGRAMS EXPERIENCED
No programs observed Mindanao week of peace
x
Local government reclamation assistance
x
Abudao dam land claims issue
Plan of Actions 54
plan of actions BTFFI
MISSION
ACTION
WHEN
1. To be aware of the -1Advocacy negative efforts especially -2 Community to the affected community. Organizing -3 Seminar workshop -4 Linkages with the BLGU & LGU
-5 BTFFI family -6 Kalindogan participants -7 LGU/ BLGU -8 Tribal community
-9 October 2007 – June 2008
2. To sustain and promote the activities related to livelihood.
-22 Tribal community -23 Tribal Bae -24 Youth
-25 October 2007
-18 Mat -19 Beads making -20 Kamuyot making -21 Offer tribal products 3. To organize all IP youth -27 IP youth congress of Bukidnon (Kalindogan Bukidnon)
4. To preserve cultural traditions
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PERSONS INVOLVED
-34 Dialogue with the tribal elders -35 Monthly meetings with tribal elders -36 Literacy, numeracy program
-28 Kalindogan Davao -30 October 24-26, 2007 participants -29 IP youth from respective organization and municipality of Bukidnon -37 IP youth congress -39 October 24-26, 2007 participants -38 Tribal elders / IP youth
AGENCIES / INSTITUTIONS that can be approached -10 ADF- Assisi Foundation -11 LGU- Malaybalay -12 BLGU -13 St. Peter -14 Indalasa -15 Zambangita -16 Busdi -17 Bolonay -26 BLGU / LGU
-31 ADF -32 BTFFI -33 LGU / BLGU
-40 ADF -41 BTFFI
PAMULAAN
MISSION
ACTION
PERSONS INVOLVED
1. To learn and share IKSP -42 sharing of IKSP in the community.
-46 April 2008
2. Ready the children for the opening of classes.
-51 April and May 2008
3. Maintain Sustainable Agriculture
4. Ready the community with regards to laws. Learn about our rights
-43 IP Youth -44 Pamulaan students -45 various organizations na delegado of Kalindogan 2007 -49 Summer Bridging -50 IP kids/ ParaProgram (elementary) teachers, BEED students, volunteers -55 Training on -57 Farmers, out of school Sustainable Agriculture youth, community -56 youth/ Agriculture students, Pamulaan, volunteers -66 Para-legal training / -67 community / paraIPRA legal trainors
WHEN
-58 April 2008
-68 May 2008
AGENCIES / INSTITUTIONS that can be approached -47 Pamulaan students -48 Assisi, IIPE, NCIP, Pamulaan
-52 ADF -53 Pamulaan -54 Partner organization -59 Pamulaan, NCIP, DENR, DA
-69 Assisi, Pamulaan, NCIP
MANGYAN MISSION MISSION
ACTION
1. Share the learning from -70 Sharing Kalindogan 2. Introduce all the -74 Sharing different tribes of the country and their culture 3. Give training in relation -78 Trainings to cultural livelihood
PERSONS INVOLVED
WHEN
-71 Community of origin
-72 All of us
-75 Community of origin
-76
-79 Community of origin
-80
AGENCIES / INSTITUTIONS that can be approached -73 Tugdaan / Mangyan Mission -77
-81 PO -82 KPL 56
plan of actions BENDUM/PULANGIHON MISSION 1. Care for the culture
2. Maintain cleanliness and beauty of the environment
ACTION -83 gathering for the awareness of the IP youths -87 Tell President GMA
-84 IP youth
-85
AGENCIES / INSTITUTIONS that can be approached -86 IP youth orgs
-88
-89
-90 Pres. GMA
PERSONS INVOLVED
WHEN
ECIP-IPA
MISSION 1. Create a National Network for IP youth within ECIP
ACTION - reach the regional secretariat or regional bodies.
AGENCIES / INSTITUTIONS that can be approached -92 Kalindogan delegates -93
PERSONS INVOLVED
WHEN
-91 Indigenous youth
CARTWHEEL FOUNDATION MISSION 1. Share cultural learning to the old and young IPs
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ACTION
PERSONS INVOLVED
- organize a youth group -94 young and old IPs to teach the young and who have forgotten old IPs their culture and young IPs entrenched in the modern world
WHEN -95 Youth tribal elders
AGENCIES / INSTITUTIONS that can be approached -96 Cartwheel Foundation
DTM
MISSION
ACTION
PERSONS INVOLVED
WHEN
1. To develop the culture - Seminars and training to -97 who in need of action -99 all communities and the livelihood and edrecognize IP ed. by -98 IP youth ucation of the IPs in their Dep.Ed. communities - unite and help
AGENCIES / INSTITUTIONS that can be approached -100 Assisi -101 NCIP -102 IPA -103 NTFP -104 IFAD -105 DAR
ZAMBOANGA PENINSULA (SUBANEN TRIBE) MISSION
ACTION
PERSONS INVOLVED
WHEN
1. Organize the youth of Zamboanga.
- sharing of culture, tradition and beliefs
-106
-107 communities
2. School for living tradition
- to revive the tradition and culture
-111
-112 communities
AGENCIES / INSTITUTIONS that can be approached -108 NGO -109 PBS -110 KASAPI -113 NGO -114 LGU -115 CHED
BADJAO
MISSION
ACTION
PERSONS INVOLVED
WHEN
1. To have a clear law to - talks between the -116 Badjaos, SAMA and protect the Badjaos or the community and the other IPs IPs living on seas government on IP rights 2. Have a community - ask help from -123 Badjao, Sama school for Badjao and neighboring schools for Sama in Sulu at Tawi-Tawi materials, etc
-117 LGU -118 Badjao -119 Sama community -124 Badjao -125 Sama -126 LGU
3. To raise the standard of living/livelihood of Badjaos and Sama
-132 LGU
- seminar, training, workshop livelihood materials
-131
AGENCIES / INSTITUTIONS that can be approached -120 CHU -121 NCIP -122 Media -127 Dep.ed. -128 LGU -129 AMORE -130 Assisi -133 TESDA -134 DENR -135 BFAR -136 LGU -137 Assisi -138 Media
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dialogue with the elders Elders: 1. Subanen (Zamboanga) – Datu Alogon Landiang 2. Umayamnon (Malaybalay, Bukidnon) – Bai Alfreda Pasamonte 3. Bukidnon (Malaybalay, Bukidnon) – Datu “Bulilokan” Purperio Minaling 4. Matigsalog (Bgy. Salumay Kontra, Davao City) - Datu Jaime Umbon 5. (Arumanen Manobo; guro ng Carmelita Charity Vedrana in Kidapawan City, North Cotabato) – Manny Tuga 6. (Umayamnon, Cabanglasan) – Datu Luluy Tinocan Mangarin Jr. 7. (Teacher of Bunukid Language at Bukidnon State University) – Pacita Abunda-Tacatane Issues on IP Youth (are these true?): - No concept of sharing; everything is for sale - Ashamed of being an IP - influence of TV, instead of listening to oral history or art - no permission asked from elders when presenting one’s tribe on other places - concept of religion is fading - no respect for elders because already educated Comments/Questions: (Youth to Elders) – open forum (-) Youth (>) Elder - - - 59
E.g. on betel nut chewing (nganga) or chewing of herbs, youth are not ashamed, they just are not accustomed to it and don’t know the purpose Fading religion: no written form (accdg to elders, it is difficult to write) Exploit the advantages of the information age; oral passage is slow
> Cabanglasan (Luluy): chewing is food of immortals; survives only with chewing; also medicinal - Ashamed of chewing (nganga): influence of mass media (“perfect white smile”) - How come elders no longer share what their history was? (Renato Masangkay) > (Pacita): o Ask parents to teach o mistake of parents to not teach the language o should cherish and be proud of identity, history, language o how can a father teach if the child does not even know the language -
(Nestor, Paquibato): cannot just share without consolidation; on religion: practices and beliefs can be written
> (Manny): o On writing of belief, not all can and should be written because some may lose its power o on not sharing of history: depends on the youth initiative, bridge to the tribal leaders; there are tribal consultations - (Lucy, Manobo): o Elders are the hope of the youth to preserve their culture and tradition o Outside influences are strong, how can we fight against
the carabao if we are mere insects to protect the young IPs?
> (Alogon, Subanen): o If the youth is really interested, they don’t have to be prodded, they can join in the discussions o Discussions emanate from elders’ memory o Elders in favor of writing of the beliefs o With culture, learning is practical -
Young and elders must help each other to preserve their culture.
> (Bulilukan): o Respect for culture must start from childhood - On education as cause of youth losing repect for elders: not caused by education, merely going through the flow of modernization - Not asking permission due to time constraints because beliefs are based on rituals (e.g. elders must be able to dream about it first) - Change in the youth should not be blamed on them because elders also make cultural violations, e.g. asking payment when healing others. -
(Liza Sihagan): in our peace-building subject at Pamulaan, what do we want to change in our culture? I think “buya” (arranged marriage) should be stopped. Don’t we have a right to reject it? 60
What is the significance of arranged marriages?
- - - - -
(Paula): what is the concept and system of faith leadership? (Appointment of leaders) On the youth’s fondness with disco, etc.: cannot be resisted because it is a form of socialization and to learn what it is all about On religion: youth wants it written to follow it but the elders have neglected to do it. Why did you neglect our own religion? Would we still consider Christianized Lumads as Lumad (IP)? Lumad (IP) who practice western culture and practices, isn’t it double belief? The elders worry too much that’s why they see so many things with the youth. The youth only wants to revive their culture; they just need to be disciplined.
>
(Alogon): true, its not just the youth who have committed mistakes, apologizes for all the elders
>
There are leaders who are not perfect, who do not teach the young
>
Asking permission: depends on tribal practice; elders just want the youth to respect them and ask permission so as not to cause worry
>
(Bulilukan): no one to be blamed with the issues - Buya (arranged marriage): for the respect of elders - just do not stop asking questions
- - -
On weddings: datu will sholder expenses for the males who have no money commitment: after being schooled, must go back to community to serve; then after can go anywhere he pleases buya: before, effective; actually, elders just wants to ensure a better future of their children
> (Pacita): - on education: begins at home - other youth are ashamed of their IP parents - leadership: sacred ordination; ang datu o bai trusted and looked upon - writing of culture: elders have not been educated - Christianized lumad (IP) are still IPs in flesh and blood - Never be ashamed of being an IP and let us not allow 61
others to step on our rights
> (Luluy): - on appointed leadership: sa Umayamnon – if you have knowledge in solving problems, you can become a datu - (shared a lullaby) > (Bulilukan): - translation ng lullaby ni Luluy: “lumbay”, happy to be in this gathering even if its far
synthesis on the dialogue
by Atty. Sedfrey Candelaria, Assisi Development Foundation, Inc.
Points: - How come there are things from the elders which are not passed on the young? > This has been bridged: not all can be passed on; time will come when the young will be ready for the responsibility; > This also happens to non-IP families > It is the recognition of the proper time -
Writing history and culture (2 points: writing vs. not writing) > Not all traditions can be written > These are in-progress (living) laws that evolve (living law, customary law) > Can be written, but cannot be written in just one book because it is a living law > How can non-IPs learn about this law if not written?
* Issues are universal - Respect where both elders and the youth come from > The youth now has gone far and wide, both the elders and the youth live in different realities > Know one’s own world > Must be open to the influence that can help form a new generation - Fear of change > Difficulty letting go of the youth (fear that they may experience difficulties) > Looking back is important and listening to the elders > story-telling: symbolic – the message is important, contribution of elders o elders are rich in knowledge despite no formal education * The law has a life, and life comes from the experiences of the community * Culture will breathe life into your education in the classroom setting * Education is alive because of culture and the IP experiences, the very life of IPRA *Virtues we learned today: Humilty, respect, and commitment to look back and listen to elders 62
ip youth network Jason and Manilyn facilitated the IP Youth network meeting wherein they discussed the definition of a youth network, drafted a vision and ironed out the details of a network. Definition of a network: > Easy access to the needs and opportunities of others and the organizations. > Way of communicating to all orgs. malalaman natin through reporting > Project implementation. > Better to have objectives, vision, and mission. > Center point of all IP. > Good for research purposes for those from far-flung areas. > Deeper understanding of one another. > Helps to strengthen our relationship. > Better monitioring of what’s happening. > Sharing of best practices. > Through networking, we would be able to appreciate our commonality. > Share issues > Ensure that we do not trample on other tribes. > Has to have limitations. > Create a coordinating body (for information dissemination; activity updates on issues and concerns,monitoring and evaluation) VISION WE THE VARIOUS IP YOUTH OF DIFFERENT ORGANIZATIONS FROM DIFFERENT CULTURAL COMMUNITIES ENVISION TO CREATE AN IP YOUTH NETWORK THAT WOULD FACILITATE EFFECTIVE AND EASY COMMUNICATION, CENTERPOINT FOR COMMUNICATION, BEST PRACTICES AND ACTIVITIES.
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Next Meeting: February 16-17, 2008 Venue: Pamulaan Center February 15 – Arrival First assignment: making a yahoogroup c/o Jed Africa (ADF tech asst) The organization will choose their representative. ORGANIZATIONS:
MINDANAWON MANGYAN MISSION BTFFI BULIG ORG. IP MAMANUA PALAWAN YOUTH ASSOCIATION PAMULAAN KABATAAN IWAS DROGA TUMAMA KALIWAT NI APU AGYU LAKAS PAGTABANGAN-BASULTA TUKLAS KATUTUBO BALINTOS ORG. MAMASILA ECIP-MINDANAW ECIP-DIOCESE OF KIDAPAWAN SUBANEN FOUNDATION INC. BONDING (TRU-KASAPI) CARTWHEEL ANAK NG TRIBU BUKIDNON INDIGENOUS YOUTH OF 7 TRIBES PROGRAM FOR INDIGENOUS CULTURE( PAGAWISAN-TAKO-AM-IN-BSU-BIBAK)
Mr. Ben Abadiano committed to the next meeting and plan to give attention to the skills given enough resources available. The decision of making the objective, mission, and vision is based on our communities.
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D A Y 4 65
October 19, 2007 The fourth day activity of Kalindogan started with the ritual called “Pagpamuyu ka Manama katalumo” and “Pagpamula kato layi Litana” by the Bagobo tribe. This was followed by the introduction of the emcee and the recapitulation of the day 3 activities by Rosana from the Mindanawon organization. The Anak Tribu organization performed a binanug dance as intermission. Then it was followed by the introduction of the guest speakers. After the introduction, the BTFFI gave a cultural presentation. It was followed by the presentation of the Kalindogan 2007 Youth Unity Statement which was read by seven IP youth. After the presentation, the Mangyans from Mindoro gave an intermission number.They danced the sayaw sa pagtatanim (planting dance).
The guest speakers responded to the youth unity statement.
The first speaker, Mr. Felicito Masagnay, an NCIP commissioner, from the Mandaya tribe from Caraga. According to him, being a commissioner you must be an IP. He also said that there are seven NCIP commissioners in the Philippines. Three of them are in the Luzon, another three are in Mindanao and one in the Visayas. He emphasized that the youth must participate in asserting the rights of the IP people so that they become empowered. He also encouraged the youth to continue participating in terms of development programs and protection of the ancestral domain. He challenged the youth to join in development talks. He also added that we value IKSP. He mentioned that there are 15 million IPs divided into 110 ethnic groups. He was followed by the director from the DENR, Mr. Ricardo Calderon. He said that DENR can give out CADT and CADC without the Free and Prior Informed Consent. He believes that the hope for IP progress lies with the youth. The third speaker was Dr. Rosita Bustamante from the CHEd or the Commission on Higher Education. According to her, the CHEd offered scholarship programs for the IP. One of the scholarship programs they offered was the SEAP or Selected Ethnic Assistant Program. They have also a National Scholarship Program and Local Scholarship Program. Some of the requirements are: the applicant must be an IP and must undergo an exam which is the NCEA or National Career Assessment Exam. She also added that as of now there is already a curriculum for the IPs. According to her, the application period for the scholarship is during the summer. She advised that the applicant must go to the nearest CHEd for the application. Her message to the youth is that they should study hard because there are so many scholarships already offered, especially to the IPs.
An intermission number was given by the participants from the Cordillera. They performed a dance using the IP instrument gong. The fourth speaker from the DepEd, Janeth Esteban, belongs to a Mandaya tribe. According to her, the DepEd already implemented the IP education. She is wishing that the IP students must be given priorities concerning their needs. She congratulated the participants of the Kalindogan 2007 for being active with talks about development. The last speaker was Ester A. Versosa from the DSWD. She said that the Youth Unity Statement is a good start especially if implemented and followed by the youth. Her advice is to unite to care for oneself, others, the family and the community. She added that everyone must cooperate and coordinate with NGOs and the DSWD and other government agencies. She said that the IP youth today are already active unlike before. She believes that the IP youth must be empowered especially for capability building activity. After the speakers, Anak-tribu organization had a presentation. One of them performed a song while some danced. The song is entitled pag-asa (hope). After the presentation, it was followed by the awarding of certificates for the guest speakers headed by Joan Basoc from the Mandaya tribe, a scholar of Pamulaan.
After the awarding of certificates, the presentation of IP youth network was made.
Then, it was followed by the inspirational message of Mr. Dale Rutstein from the UNICEF. According to him, the theme of Kalindogan 2007 is very profound and full of good ideas on unity. He commented that there may be more than 20 million IPs, he may not have the proof, but because many aren’t registered and are unknown, the number is merely 15 million.
The final activity of kalindogan 2007 was the ground breaking of the IP Heritage Center of Pamulaan.
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PART III
ANNEXES 68
ANNEXES KALINDOGAN 2007
69
I.
Kultura at Kasarinlan by AnthroWatch
II.
Kapayapaan: Hangarin at Gawain ng mga Kabataan by GZO Peace Institute
III.
Pangkabuhayan : Ang Sitwasyon ng mga Katutubo by KASAPI
IV.
Kalikasan by PAFID
V.
Karapatan sa Lupa by LRC
VI.
Karunungan by Tugdaan Mangyan Center for Learning and Development
VII.
Assessment of the IPRA by Atty. Girlie de Guzman
VIII. Keynote Address by Ms. Vicky Tauli-Corpuz
IX.
Life Skills Session
X.
IP Youth Network Contact Details
XI.
Kalindogan 2007 Participants
I. Kultura at Kasarinlan ...thanks to the dawn of the Age of Tourism, it is possible to divide Filipino people into two major groups - those whom the tourists will pay to see and those they wont. Those they will pay to see are called cultural minorities. William Henry Scott “The Myth of the Cultural Minorities” (1981) Projected as being very different from the rest of the Filipinos in terms of material culture; there are some groups which at first glance may not seem so distinct from the mainstream lowland population. What makes IP communities different? Indigenous peoples constitute a special group among the poverty-stricken sectors of the Philippine population. They are found in different environmental areas such as: UPLAND COASTAL AREAS LOWLAND AREAS Identidad at Teritoryo …Ang Lupa ay Buhay These hinterlands are the last remaining repositories of the country’s land-based natural resources and have been the targets of development projects that have encroached on their ancestral domain and have posed a threat to the continuation of their distinct way of life. Maraming anyo ng pang-aabuso sa karapatang pantao ng mga katutubo…Gayunpaman, mahalagang suportahan natin ang mga positibong tunguhing dulot ng pag-oorganisa ng mismong mga katutubo. • Ang mga Katutubo ay aktibong alagad ng pagbabagong nagaganap ngunit hindi sila ang nagbibigay ng direksyon sa mga pagbabagong ito. Sa ating pag-aalala sa pagkawasak ng mga likas-yaman, sumisibol ang mga ideya at kilusang nagtatanggol sa iba’t-ibang pagtanaw sa mundo. Given the uniqueness of their cultures and the continuing encroachment of their ecological niche, anything new has a greater impact on them than on any other group of the heterogeneous Philippine society. Unabated, such factors result in rapid erosion of their way of life that may lead to the extinction of their uniqueness as a group. Reflection… • Anu-ano ang mga bagay na gusto ko sa aking komunidad? • Ano ang gusto kong mangyari o maging itsura ng aking komunidad sa hinaharap? • Paano ninyo maipapakita o ipaparinig ang boses ng kabataan ngayon? 70
II.
Kapayapaan: Hangarin at Gawain ng mga Kabataan
Guide for discussion on Peace and Youth by the GZO Peace Institute Sino ang TERORISTA? Sino ang RACIST/Nangmamaliit sa Iba? Sino ang PINOY? Ang mga kabataang katutubo sa Pilipinas ay humaharap sa iba’t ibang uri ng karahasan: Armadong tunggalian (ideyolohikal) - GRP- CPP/NPA/NDF - GRP-MILF Tunggalian ukol sa likas na yaman tulad ng lupa, tubig, minahan, atbp. Karahasan na kinakaharap ng mga kabataang katutubo Tribal conflict, clan conflict Mga malalaking proyektong pangkaunlaran na sapilitang pinapasok sa mga lupang ninuno Election violence, kasama na ang paggamit ng mga katutubo sa panahon ng halalan Karahasan dahil sa diskriminasyon Direktang Epekto ng mga Armadong Tunggalian sa mga Kabataang Katutubo: - Pagkamatay or pagkasugat pag napagitna sa labanan; - Paglikas ng nga tahanan at pag-iwan ng hanapbuhay, na nagreresulta sa gutom at mga sakit; (higit na naaapektuhan ang mga bata, matanda at babae) - Inaakusa, minsan sinasaktan, inaaresto ng magkabilang panig - Pinapatay (extra-judicial killing) o natotorture dahil pinaghihinalaang rebelde or ahente. - Nagiging “recruit” ang mga katutubo, bilang CAFGU o rebelde - Nakakaroon ng “trauma’ o matinding takot na bumabalik-balik Mga epekto ng armadong tunggalian na hindi direkta: - kakulangan sa mga serbisyo mula sa pamahalaan, dahil ito ay napunta sa badyet ng militar. - lalong hindi naaabot ng mga hanapbuhay or serbisyo dahil sa takot sa gulo ng mga propesyonal at mangangalakal - hindi gaanong napapansin ang mga pangangailangan ng mga katutubo, kumapara sa mga may hawak ng armas
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Pag-unawa sa kapayapaan Kapayapaan ay kawalan ng karahasan: - walang digmaan or armadong pakikibaka - walang tribal conflict o ibang marahas na tunggalian sa pamayanan Higit pa dito, ang Kapayapaan ay - sapat na pagkain, edukasyon, tirahan, kalusugan, hanapbuhay - karapatan sa lupa - pagkakapantay sa katarungan at dangal - mayabong ng kalikasan - kalayaan sa paglikha at pagtatag ng sariling pamumuhay Mahalagang saligan ng kapayapaan ay ang karapatang pantao: - Mga karapatang sibil at pulitikal tulad ng: - Karapatan sa malayang pag-iisip, konsensiya at pananampalataya - Karapatan na bumoto - Karapatan sa pantay na pagtrato sa lipunan - Karapatang hindi gamitan ng labis na pagpapahirap, ni ilapat ng malupit, imbi o dimakataong parusa Mga “economic, social, cultural rights”: - Karapatan sa mga payak na pangangailangan tulad ng malinis na tubig at pagkain - Karapatan sa edukasyon at kalusugan - Karapatan sa maayos na hanap-buhay, sapat at pantay na sahod, karapatang magwelga - Karapatan sa mga gawain sa disenyo, agham at kultura Ang tunay na kapayapaan ay nakabatay sa katarungan: may pagkapantay-pantay at walang inaapi. Ang tunay na konsepto ng “human security”: - Kalayaan mula sa takot (Freedom from fear) - Kalayaan mula sa kahirapan (Freedom from want) - Kalayaan mula sa Pagmamaliit (Freedom from humiliation) Ano ang mga karapatan ng mga katutubo sa sitwasyon ng armadong tunggalian?
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Article 11, UN Draft Declaration of the Rights of Indigenous Peoples - Indigenous peoples have the right to special protection and security in periods of armed conflict. - States shall observe international standards, in particular the Fourth Geneva Convention of 1949, for the protection of civilian populations in circumstances of emergency and armed conflict, and shall not: > Recruit indigenous individuals against their will in the armed forces and, in particular, for use against other indigenous peoples; > Recruit indigenous children into the armed forces under any circumstances; > Force indigenous individuals to abandon their lands, territories or means of subsistence, or relocate them in special centers for military purposes; > Force indigenous individuals to work for military purposes under any discriminatory conditions; Article 39, UN Draft Declaration - Indigenous peoples have the right to have access to and prompt decision through mutually acceptable and fair procedures for the resolution of conflicts and disputes with the states, as well as to effective remedies for all infringements of their individual and collective rights. Such a decision shall take into consideration the customs, traditions, rules and legal systems of the indigenous peoples concerned. Proteksyon ng mga Katutubo sa IHL - Ang mga karapatan ng mga katutubo ay sitwasyon ng armadong tunggalian protektado sa International Humanitarian Law. - Sa IHL, may limitasyon ang digmaan, at ang hindi “combatant” ay hindi dapat masasaktan o madadamay sa labanan Mga Inisyatibong Pangkapayapaan ng mga Katutubo: - mga katutubong pamamaraan sa pagresolba ng tunggalian - mga lokal na inisyatibong pangkapayapaan – tulad ng mga peace zones Mga inisyatibong pangkapayapaan: - pag-aaral at pagtataguyod ng kapayapaan at ng mga karapatang pantao at IHL - pagsikap na makibahagi sa peace talks, o magtatag ng peace processes na tukoy para sa mga katutubo tulad ng sinasaad sa Resolution 11 ng NAPC-IP Sectoral Council - Pagbubuo ng alyansa at mga network tulad ng Mindanao Council of Lumad Women na may peace agenda, at ng Generation Peace Network - pakikiisa sa mga internasyonal na inisyatiba sa mga pamantayan ng karapatan ng mga katutubo - halimbawa, ang resolution ng International Conference on Conflict Resolution, Peace Building, Sustainable Development and Indigenous Peoples sa Manila noong Dec 6-8, 2000, na magtatag ng International Independent Commission of Indigenous Peoples for Mediation and Conflict Resolution You must be the change you want to see in the world. – Mahatma Gandhi Build Peaceful communities Be part of the community that promotes peace. 73
III.
Pangkabuhayan : Sitwasyon ng mga Katutubo
Gilbert P. Hoggang Koalisyon ng Katutubong samahan ng Pilipinas (KASAPI), Inc.
•
Ilang Impormasyon sa kalagayan ng mga katutubo sa Pilipinas • Karamihan sa mga katutubong komunidad ay nakatira sa bulubundoking bahagi ng Pilipinas. • Agrikultura pa rin ang pangunahing kabuhayan. • Kabilang sila sa pinakamahirap na sektor ng lipunan
Mindanao Zamboanga Peninzula • Pag-uuma: Niog, mais, humay, • Pangingisda • Pagmimina (small scale)
Sa gitnang Hilagang Luzon, ang mga taga-Cordillera • Pagtatanim ng gulay • Konting palayan • Pagmimina (small Scale) • Paglililok • Pahahabi
Cotabato area - Pag-uuma:Mais, humay, panongolekta ng produktong gubat
Gitnang Luzon at Northern Sierra Madre • Pangunguha ng rattan at ibang produktong gubat • Pangunguma-mais, palay, saging, etc. • Pangingisda Sa Visayas Palawan: • • • Mindoro • •
Pangingisda Pag-uuma Pangongolekta ng mga produktong gubat Pag-uuma Pangongolekta ng produktong gubat
Panay, Negros Island • Pag-uuma - palay - mais
- saging Pangongolekta ng produktong gubat
Central Mindanao • Pag-uuma: Mais at humay • Pangongolekta ng produktong gubat CARAGA Region • Pangunguha ng mga produktong di kahoy sa Kagubatan (Lasang) • Pag-uuma: Palay, mais MGA BANTA SA KABUHAYAN NG MGA KATUTUBO 1. Pagmimina • Halos lahat na ng lugar ng pilipinas ay may patung-patong na aplikasyon ng pagmimina. Epekto ng Pagmimina a. Pagpapalayas, pagtataboy ng mga katutubo sa kanilang mga lugar. b. Pagpuputol ng mga kahoy c. Paghalukay ng mga kabundukan d. Pagkalason ng mga ilog at dagat e. Pagkalason ng yaman Dagat f. Pagkatuyo ng mga ilog, maging mga sakahan 74
2. Plantasyon • • • • •
g. Mga Sakit na dulot ng Polusyon h. Pagguho ng mga bundok Integrated Forest Management Agreement (IFMA) Tubuhan Pinyahan Palm Oil Sagingan
3. Illegal Logging 4. Mga Dambuhalang Proyektong pangkaunlaran, pribado man o gobyerno • Dam Project • Industrial Plants o Farm • Golf Courses 5. Mga Mapaniil na Polisiya ng Gobyerno - Maging mga polisiya at regulasyon ng gobyerno ay pinagbabantaan ang kabuhayan ng katutubo
-gustong manirahan sa siudad/lungsod.
5. Nagbago ang gawaing pangkabuhayan ng mga katutubo • Domestic Helper o katulong sa labas ng bansa o sa ibang lugar ng pilipinas. • Pamamalimos • Trabahador sa mga minahan, plantasyon, kompanya, na kalimitan ay mga pinakamababang posisyon. • May naakit din sa mga illegal na gawaiin. • Ang masaklap, may mga katutubo rin na napilitang mag trabaho bilang GRO sa mga bahay aliwan dahil sa kahirapan.
At mayroon na rin ang nag-uuling
Mga kabuhayan ng mga katutubo na may halong makabagong teknolohiya per year • Pag-uuma - Malawakan/ maramihang pagtatanim pero gamit ang mga kemikal Agro-Forestry
6. Paglabag sa Karapatang Pantao • The Special Rapporteur received reports of arbitrary detentions, persecution and even killings of community representatives, of mass evacuations, hostage taking, the destruction of property, summary executions, forced dis appearances, coercion (stavenhagen 2002) Mga direktang Epekto ng mga Banta sa kabuhayan ng mga katutubo 1. Mas maraming mga katutubo ang lalong naghihirap 2. Pagkawala ng kontrol ng mga katutubo sa pamamahala ng kanilang lupa, maging mga likas-yaman sa loob nito. 3. Unti-unting pagkawala ng kultura at ang tradisyonal na pamamahala ng mga katutubo. 4. Maraming katutubo ang gustong tumakas o lumikas sa kanilang mga komunidad. 75
Produkto ng Kagubatan maliban sa kahoy May gusto din na ipagpatuloy ang dating gawain sa pag hahabi Pormosyon ng mga katutubong mga gamit Pag-aalaga ng mga Hayop Aquaculture May mga katutubong komunidad na nag-aaral na rin ng iba’t-ibang pamamaraan ng pangkabuhayan
IV.
Kalikasan
Ang ating Kalikasan sa pagdaan ng panahon. Kakaiba pa ang ating bansa nang unang tumungtong ang mga dayuhan sa ating mga pampang Kakaibang Kultura, kalinangan at kalikasan ang kanilang inabutan sa ting bayan. Tinatantyang halos 90% ng ating bansa ay nababalutan ng Kagubatan. Mayaman ang kagubatan sa halaman at sagana sa buhay ilang. Masagana at malinis ang karagatan. Stewart Sy Hitik sa isda at malusog ang kanyang mga Bahura. Maayos din ang ugnayan ng sa kalikasan. May respeto ang tao sa kalikasan at siya naman ay sinusuklian ng iba’t-ibang pakinabang. Sa nagdaang panahon maraming nagbago. Marahil dahil sa Kolonialismo, pagdami ng Tao, at ang pagpasok ng matinding komersialismo. Ang ating kalikasan ay naging kalakal na lamang. Walang habas ang pag pag-ani sa likas yaman, para bang hindi na tayo mauubusan. Sa kabundukan man maging sa karagatan. Alam nyo Ba? • Kagubatan: 7,162,000 hektarya • Matandang Gubat : 829, 000 hektarya • Porsiyento sa lawak lawak ng Bansa: 2.8% : 2.8% Ang ating Kagubatan • Sa loob lamang ng 5 dekada, 2/3 bahagi ng ating kagubatan ang nasira • Isa ito sa pinakamataas na antas ng ng pagkasira ng kagubatan sa daigdig • Mula 1990 hanggang 1999, 31,000 hektarya ng kagubatan ang nasisira kada taon Ang ating Kagubatan • Mula ng taong 2000, nabawasan pa ulit ng halos 3,412,000 hektarya hektarya ang ating kagubatan • Kada taon, nababawasan ng 157,000 hektarya ang kagubatan Ang ating Karagatan • Sa taong 1998, 30% ng ating Bahura ay patay na, samantalang halos 40% pa ang naghihingalo na Ngunit ang lahat ay may hangganan. Marami nang tanda na galit na ang ang kalikasan!!
Ormoc • Mahigt 3,000 ang nasawi
Infanta Infanta • Mahigit Mahigit 2,000 ang nawalan ng tirahan 76
• Aabot 800 ang nasawi • Daang Milyong halaga ng pananim at ari-arian ang nasira
Ginsaugon • Gumuho ang kabundukan • Halos 3,000 ang nasawi • Mahigit 1,800 pa ang hindi natatagpuan hanggang ngayon
Tagtuyot • Ang kasalukuyang tagtuyot sa Luzon ay sumira na ng daang milyong halaga ng pananim. • Nag-umpisa na din ang pagrasyon ng tubig sa kamaynilaan Fishkill • Dulot ng polusyon, labis ng paghihirap ang ang dulot ng pagkalason ng karagatan at daluyan ng tubig sa Pangasinan, Davao, Laguna at Kabikulan.. Mga Patuloy naka-ambang ambang banta • Sa ngayon mayroong dalawang libo daan at dalawamput siyam (2,229) (2,229) na na ibat ibang ibang uri ng applications sa MGB. • Ito ay ang mga sumusunod: – Mineral Production Sharing Agreement: 1,405 – Exploration Permit : 477 – Interim Permit : 258 – Financial Technical Assistance Agreement: 56 – Mineral Processing Permit : 33 Mining Tenement Applications MGB, 2006 MPSA, 1405 EP, 477 IP, 258 FTAA, 56 MPP, 33 MPSA 77
EP IP FTAA MPP • Three Hundred Eighty Three (383) Mining ang kasalukuyang nag-ooperate. – MPSA : 209 – IP : 120 – EP : 28 – MPP : 24 – FTAA : 2 Current/Approved Mining Applications MGB, 2006 MPSA, 209 IP, 120 EP, 28 MPP, 24 FTAA, 2 MPSA IP EP MPP FTAA Sakop ng mga aprubadong minahan ang Five Hundred One Thousand Eight Hundred Seven/37 Hectarya ng Lupa Lupa Publiko – MPSA : 373, 201.41 – EP/TEP : 76, 687.20 – FTAA : 51,918.76 – Coverage of Current Mining Operations MPSA, 373,201.41 FTAA, 51,918.76 EP/TEP, 76,687.20 MPSA FTAA EP/TEP
V.
Land Rights and Tenurial Situation of the Indigenous Peoples
Legal Rights and Natural Resources Center Inc. (LRC-KsK/FoE-Phils.) Davao Office Existence of Indigenous Peoples as distinct peoples with their own political, legal and resource systems was accorded Constitutional recognition only in 1973; Since Spanish colonization, their histories were characterized by dispossession, displacement and violence - In 1963, a Senate Committee Report found that the primary problem of IPs was security of tenure over lands and resources - 44 years later, today, indigenous peoples still face the same problem: lack of tenurial security of their ancestral domains - This, despite 10 years of IPRA (Indigenous Peoples Rights Act of RA 8371) - the IPRA provides for > The recognition of the traditional rights of Indigenous Peoples over their ancestral domains through the issuance of Certificates of Ancestral Domain Titles (CADT). > The recognition of their rights to define their development priorities through their own Ancestral Domain Sustainable Development and Protection Plan (ADSDPP) > The right to exercise management and utilize the natural resources within their traditional territories. - But, only 41 Titles covering half a million hectares of land have been awarded - The land tenure issue involves the recognition and protection of a continuing relationship between land and people - Land rights = Human rights - Right to land = Right to life - But, the government’s world view is different from that of the lumads - Land as Assets - Development aggression is still existing; Corporate rules - The concept of state ownership still prevails (Regalian doctrine) although Art. XII, Sect 5 of the present Constitution, acknowledges the existence of ancestral lands Mining is priority 24 priority sites to 33 24 sites = 176,005 has 10 are foreign mining TNCs - Indigenous peoples, which comprised 14% of the population), remain to be the most marginalized sector - Access to lands and resources is significantly decreasing - Disempowerment and disenfranchisement continues - Poverty Where to from here?
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VI.
Karunungan
CONTEXTUALIZING THE IP’S DREAM Sa iba’t-ibang pagdiriwang ang mga matatandang katutubo ay nagkakaroon ng pagbubukas at pagpapahayag ng kanilang damdamin,para sa edukasyon di lamang para sa pamayanan bilang kabuuan.Sa pangyayari at mga hamon ng buhay.Sila ay nagkakaroon ng pagkatuto na ang edukasyon ay susi ng pagpapalakas ng kapangyarihan na magbigay ng pagunlad at pagbabago. Nakalipas ang sampung taon, karamihan sa mga katutubong mangyan ay nakatira sa kabundukan ay hindi nabibigyan ng pagkakataon na ipaglaban ang kanilang karapatan na kasama ang kahirapan. Sila ay hindi makasulat maging ang kanilang pangkalusugan ay nagiging biktima ng pagsasamantala. May pagtatangi sa pagsira ng kalikasan, ang mga tagalog ay gumagamit ng mga makabagong sistema ngunit ang mga katutubo ang nagiging biktma nito. Ang kolonisasyon at malakas na impluwensya ay nakapagbabago na magkaroon ng daan na mamahala ng katutubong kaugalian at mga batas na ginagamit ng mga katutubo sa kanilang pakikipag-ugnayan sa maayos nilang pamumuhay at sistema ng pagpapahalaga.Bukod sa pagsira ng kalikasan, dahilan ng walang pananagutan pakialam sa paraan ng pamumuhay ng pakikipagsapalaran na may malawak na sukat sa magulong minahan at sa pang-industriya ng pagputol ng kahoy na nagdala ng katakot-takot na pagkasira sa buhay at kultura ng mga katutubo. Ang hanganan at pagsasamantala ay nagpatuloy sa kasalukuyan at nagpalipat-lipat dahil sa malaking pagdagsa ng migrants, nag-aalaga ng kanilang lupa at pagsasagawa ng pagtatanim at iba pang bahagi ng gawaing pangkabuhayan. Sa kasawiang palad, ang katotohanan ay nagpapatuloy sa kabila ng mga pagsisikap na kilalanin ng gobyerno ng pilipinas ang karapatan ng mga katutubo sa pagpapaunlad ng kanilang kultura, paniniwala, at institusyons. Dahil sa pagsisikap ng gobyerno na makilala ang karapatan ng mga katutubo sa angkop na edukasyon tulad ng gobyerno at non-government institutions at naitatag ang katutubong pamayanan sa iba’t-ibang bahagi ng bansa. CHALLENGES AND OPPORTUNITIES Ang Department of education o DepEd ay naglabas ng katibayan para sa pribadong at publikong paaralan at mag-operate ng primary paaralan para sa mga katutubong pamayanan pero kailangang nakarehistro sa pamamahala ng Departamento mainstream School requirements. Ang kahilingan na sistema at straktura ay magkaroon ng pamantayan sa mainstream na paaralan na naka-ugat (western) kanluranin kung higit na mapaunlad ang ating lipunan. ANO ANG TIYAK NA SULIRANIN NA PAGKAKASANGKOT SA KATUTUBONG EDUKASYON? 1. Ang mga katutubong sistema ng edukasyon ay pinapaunlad ng kanilang mga ninuno na nagsasabi sa kanilang pagtuklas sa mundo ay ka tangi-tanging paraan na magkaroon ng kapalit ng nakalimutan/ kinalimutan. 2. Pag-punta sa paaralan ay mahirap. Maraming pang-gobyernong paaralan ay matatagpuan sa kabundukan, nagiging hadlang sa pagapatala ng mga anak ng katutubo. Sa panahon na mayroong upland o panggobyernong paaralan,ito ay napakahirap pamahalaan at walang kasanayang pumipigil sa maraming katutubo. Ilang mga guro ay di galing sa pamayanan na malayo ang tinitirhan na dahilan ng malawak na problema.Dagdag pa ang katotohanan na ang paaralan sa kabundukan ay kulang sa kagamitan at silid-aralan. 3 Kulang ang mga guro na may malawak na pang-unawa sa buhay at kultura ng mga katutubo. Kaunti lamang ang mga may kasanayan at kakayahang makiangkop ang katutubong kaalaman, sistema at kakayahang gampanan ang tungkulin sa pamamagitan ng ating 79
departamento ng edukasyon ng ating bansa. CONCRETE INITIATIVES Noong 1989, ang Mangyan Alangan sa Mindoro ay nagsimula ng walang programa sa edukasyon yan ang inaasahan/ pag-asa na tutugin sa kanilang mga pangarap na angkop sa kultura at makahulugang edukasyon. Ang pagtatag ng paaralan sa ibat-ibang pamayanan ng mga katutubo ay ang mga sumusonod; -TARLAC- paaralan ng mga Aeta. -CAMARINES NORTE - paaralan ng mga Kabihug. -MINDANAO - Pamulaan Center for Indigenous Peoples Education. Ang lahat na naitayong paaralan ay dumaan sa iisang proseso na tinatawag na 4C’s: -COMMUNITY VISION - Pananaw ng mga katutubo Ang paningin ng mga katutubo sa Mindoro, pangarap at paningin sa buhay ay kinakailangang nakaugat para sa sestema ng kanilang edukasyon. Ang programa ng edukasyon ay nagpapataas sa mga katutubo na mapalabas ang kapangyarihan, karapatan at ng kanilang dignidad bilang isang tao. -CULTURE and TRADITION -CURRENT -COMPETENCIES CONCLUSION Ilang mga katanungan sa halip na magbigay ng mga mungkahi tungo sa epaktibong kaangkupan at may kaugnayan sa edukasyon ng mga katutubo; 1. Ano ang mga basehan ng mga katutubo sa pagbubuo ng edukasyong angkop sa kultura at tutugon sa ibat-ibang pangangailangan ng komunidad? 2. Anu-ano ang mga mahahalagang bagay na dapat Makita ng mga katutubo sa pagbuo ng kanilang edukasyon? 3. Paano makatutugon ang edukasyong ito sa masalimuot na katotohanan na hinaharap ng mga katutubo sa pang araw-araw na pamumuhay? 4. Ano ang kaugnayan ng edukasyon sa buhay ng mga katutubo? 5. Anu-ano ang mga elemento ng edukasyong angkop sa kultura? 6. Ano ang ginagampanang papel ng mga katutubong pamamaraan at paniniwala sa edukasyon? 7. Ano ang mga kakayahang maidudulot ng edukasyong ito sa atin upang magamit ang mga katutubong pamamaraan tungo sa pag-unlad ng bayan? 8. Ano ang dapat gawin ng DepEd at NCIP sa pagbuo ng isang maayos at angkop na pag-aaral? Ang angkop at maayos na edukasyon ang siyang daan tungo sa pag-unlad. Sa pamamagitan ng ganitong uri ng edukasyonng, magagamit ng mga katutubong pamayanan ang kanilang mga karapatan sa kabanalan ng kultura, lupaing ninunu at pagsasarili. Simula sa araw na itosama-sama nating pagsisikapang abutin ang mga bagay na ito. 80
VII.
IPRA ASSESSMENT
By Atty. Ma. Vicenta de Guzman PANLIPI Indigenous Peoples’ Vital Sector of Society • IPs are a nation’s Social Capital with rights to self determination: – own histories – Distinct cultural beliefs – forms or governance and justice systems – IKSPs • IPs comprise a large sector of our society (17 million) • IPs contribution to development in the past, at present and in the future cannot be ignored is substantial. IPs’ World View: LAND IS LIFE • Spiritual and Material Integrity • intergenerational responsibility in the care of the land • Pro-life (nurtures instead of destroys) • Peaceful co-existence Discrimination against IPs • Occurred from different responses to colonization (minority/majority divide) • Have resulted in making them the poorest of the poor • Have resulted to massive blatant and unconscionable deprivation • Is the continuing source of un-peace IPRA
• • •
Landmark Legislation Social justice measure Ensure protection of IPs
Enactment of the IPRA “This law is the product of many years of legislative study and deliberations backed by several more experiential knowledge and scholarly work. It has undergone the crucible of wide ranging debate and even armed struggle… It took courage to have this law passed in the midst of opposition from many influential groups whose interest would be diminished by returning ancestral land rights to indigenous communities” (Former Pres. Fidel V. Ramos)
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Key Result Areas Studied • Recognition of Ancestral Domain Rights • Protection and Promotion of Cultural Integrity • Supporting Self Governance and Empowerment • Strengthening NCIP as an institution • Enforcement of Human Rights and Engendering Human Development Agencies Covered • NCIP • 3 IP Communities • 22 NGOs
• • •
23 other Government Agencies 3 LGUs 64 IPOs
Research Findings Positive Trends Towards Recognition of IP Rights • Emergence of Strong IP Movement, National and International • Positive Legal Climate – Enactment of IPRA, International Covenants on IPS • Framework Plans such as Medium Term Development Plan for IPs (Philippines) • Enforcement of Free and Prior Informed Consent Implementation by Government • NCIP as main implementer focuses on five key areas of the IPRA namely, Ancestral Domains, Cultural Integrity, Self-governance, Basic Social Services and NCIP as an institution • Lately lumped up into three key areas Key areas of IPRA Implementation by NCIP Security of Tenure
Establishing Model IP Communities through Peace and Development
Enforcement and Protection of Human Rights of IPs
• • • • • • • • •
Survey and Delineation Issuance of CADT Cultural Mapping ADSDPP Delivery of Basic Social Services Protection and Enhancement of Cultural Heritage Adjudication of conflict through customary law FPIC Legal Assistance
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Accomplishments • OPAIPA • 38 CADTS issued • Consultative Body
• •
Medium Term Development Plan for IPs ADSDPP Assistance
Accomplishment Other Government Agencies • 23 Government Institutions • Total 94 Projects – 17 Implemented pursuant to IPRA – 8 Directly for IPs – 23 Introduced in 2003 General Statements –Implementation by GAs • Many of the projects are not purposely to implement IPRA • IP projects are prioritized only if a Department has a direct mandate in the particular area • Projects are isolated and unrelated only a few are programatically linked • 92% of projects are offered to other Filipinos as well • All agencies complaint of lack of funds • Many are wholly dependent on outside assistance Projects by GAs Type of Project Ancestral Domains Delineation and Development (DA and DENR) Right to Self Governance (NSO) Right to Cultural Integrity (DEPed, NCCA, DOT) Human Rights and Human Development (DSWD, DTI, CHR) NCIP as an Institution
No. Directly Benefitting the IPs 1 2 10 3 NA
No. Indirectly Benefitting the IPs 7 3 17 51 NA
Support Provided by Civil Society • Work of IPOs and NGOs in implementing IPRA is far more substantial than government • IPOs, NGOs undertake, delineation, resource management, projects to strengthen IP institutions, cultural integrity, protection of human rights, delivery of services, advocacy, education and training IPs’ Perceptions • Ancestral Domain most important part of IPRA , also human rights and cultural integrity • Strengthen provisions on cultural integrity particularly include IP studies in regular school curriculum • Clarify Section 56 83
• • •
IPRA implementation by NCIP is not as efficient as it should be No collaboration among agencies in the implementation of IPRA IPRA is an empowering instrument – making people aware of their rights
From Written Works – ADB, 2002 • Long year of lobbying increased public awareness on IP concerns • Lobbying has drawn the attention of the State • Emergence of IPOs, National Federations and Alliances • Community solidarity enhanced as a result of community efforts at delineation and management of Ads • Engendered disunities and community level disputes • Imagined IP identities • Imagined Ancestral Domains • Danger to privatize the commons From Written Works – Castro, 2000 • Establishment of NCIP • Promulgation of Rules and Regulations • FPIC Process • Heighten awareness on IP Rights • Empowering instrument • Slow issuance of CADTs • Disunity within the communities From Written Works – De Belen, 2000 • Center piece of the Social Reform Agenda • Ancestral Domains Rights are the most important to IPs • LGU collaboration in the implementation of IPRA • Creation of Tribal Barangays • NCIP merely continuation of OSCC/ONCC • IPRA implementation by NCIP is hindered by so many problems, lack of budget, policy guidelines, technical capability and political bickerings
From Written Works – Women’s Lead • Section 26 strategically pinpoints and addresses gap in policy (gender blindness) • Tool against “development aggression” Continuing Challenges • IP programs and projects take a different focus or level of attention with every administration • Need for IPRA orientation even among IPs themselves • Focus on key development areas • Uphold cultural integrity • Education and Learning Systems • Revitalize NCIP – implement IPRA to its letter and spirit • Strengthening access and control over natural resources • IPRA implementation threatened by some priorities of government • Non Programmatic implementation, lack of awareness of government agencies on IPRA, lack of common framework for interventions • Projects that deviate from the key implementation areas of IPRA • Technical non-accessiblity of projects to IPS • Meager resources put into IP projects • Lucrative opportunities for intervention in IP affairs taken advantaged of by unscrupulous groups • “…the various forms of harassment and intimidation com mitted against indigenous peoples are directly related to conflicts in land and suppression of their ancestra domain and land rights.”[1] [1] Report of the UN Rapporteur and Task Force 63, from NCIP MTPDPIP p. 12 Points to Ponder • Constituency Building • Multi-Sectoral Collaboration • Enhance Legal Climate, Policy Review • Program Harmonization 84
VIII.
Keynote Address
UNITED NATIONS AND INDIGENOUS PEOPLES Victoria Tauli-Corpuz Chairperson, UN Permanent Forum on Indigenous Issues Executive Director -TEBTEBBA UN and International Human Rights Law • UN – established 1945 • Universal Declaration on Human Rights – adopted 1948 • International Covenant on Civil and Political Rights – 1966 • International Covenant on Economic, Social and Cultural Rights - 1966 Beginnings of IP engagement with the UN • 1923 – Chief Deskaheh of Cayuga Nation visited League of Nations. • 1925 – W.T. Ratana, Maori Chief visited League of Nations Both were turned away. • 1957 – ILO adopted Convention No. 107 on Indigenous and Tribal Peoples • 1977 – NGO International Conference on IPs of the Americas,Geneva > > > > >
The International Decade of the World’s Indigenous People (1994-2004) “Indigenous people: partnership in Action” The Open-ended Working Group of the Commission on Human Rights on the Draft Declaration of the Rights of Indigenous Peoples (established in 1995) –Working Group on the Draft Declaration Establishment of the UN Permanent Forum on Indigenous Issues (2000) The appointment of the Special Rapporteur on the Human Rights and Fundamental Freedoms of Indigenous Peoples (2001) by the Commission on Human Rights The Declaration of the Second Decade of the World’s Indigenous Peoples. (2005-2015)
The United Nations Permanent Forum on Indigenous Issues (UNPFII)
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The UNPFII is an advisory body established by ECOSOC decision (2000/22), reports to Economic and Social Council of the United Nations. Annual sessions since for two weeks in May since 2002, Attended by over 1,000 participants from governments, indigenous organizations, other inter-governmental organizations, UN agencies, non governmental organizations, academia….
The membership of the UNPFII - 8 nominated by governments. - 8 nominated by indigenous peoples. The term of membership is 3 years, renewable. Current membership 2005-2007, 7 female and 9 male. They serve in their personal capacity as indigenous experts/experts on indigenous issues. How does the Permanent Forum work? > Special themes of the sessions: - Indigenous children and youth, 2003 - Indigenous women, 2004 - MDGs and indigenous peoples, 2005 : 2006 (Redefining MDGs) - 2007 – Lands, territories and resources > Experts technical workshops (data disaggregation and collection: free, prior and informed consent and IPs; MDGs and Indigenous Peoples’ Participation; Indigenous traditional knowledge; Partnership: Indigenous Peoples and Poverty), > Interactive sessions between IPs, States, UN agencies, development founds/programmes and Special Rapporteur on IPS human rights issues. > Inter-agency Support Group on Indigenous Issues (IASG) - 30 agencies participate, plus Council of Europe, Inter-American Development Bank, - Integrate indigenous issues in policy-development, programmes and budgets, - Support to the Permanent Forum on substance. >
Friends of the Forum
Adoption of UN Declaration on the rights of Indigenous Peoples Feb. 2006 – Working Group on Draft Declaration finished its work and submitted to the UN Commission on Human Rights June 29, 2006 – UN Human Rights Council 1st Session UN Declaration on the Rights of Indigenous Peoples. Votes: 30 member-states – Yes 12 – abstained 2- No (Canada, Russia) Sept. 13, 2007 – UN Declaration on the Rights Of Indigenous Peoples adopted by the UN General Assembly Votes: 144 - yes 4 - no (Canada,US, Australia,NZ) 11 - abstained 30 - absent
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Preamble The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Preamble Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin, racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Preamble Reaffirming also that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of , inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Preamble Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources; Further recognizing the urgent need to respect and promote the rights of Indigenous Peoples affirmed in treaties, agreements and other constructive arrangements with States. Preamble Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring an end to all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Preamble Recognizing also that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and 87
proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Preamble Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well-being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and constructive arrangements between states and Indigenous Peoples are, in some situations, matters of international concern, interest, responsibility and character. Preamble Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between Indigenous Peoples and States. Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights Preamble As well as the Vienna Declaration and Program of Action, affirm the fundamental importance of the right of self-determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right of self-determination, exercised in conformity with international law, Preamble Convinced that the recognition of the rights of indigenous peoples in this declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned, Preamble Emphasizing that the United Nations has an important and continuing role to play in promoting and protecting the rights of indigenous peoples, Believing that this Declaration is a further important step forward for the recognition, promotion and protection of the rights and freedoms of indigenous peoples and in the development of relevant activities of the United Nations system in this field, 88
Recognizing and reaffirming that indigenous individuals are entitled without discrimination to all human rights recognized in international law, and that indigenous peoples possess collective rights which are indispensable for their existence, well being and integral development as peoples, Preamble Recognizing also that the situation of indigenous peoples varies from region to region and from country to country and that the significance of national and regional particularities and various historical and cultural backgrounds should be taken into consideration, Solemnly proclaims the following United Nations Declaration on the Rights of Indigenous Peoples as a standard of achievement to be pursued in a spirit of partnership and mutual respect: Articles (A1-3) A1 Indigenous peoples have the right to the full enjoyment, as a collective or as individuals, of all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law. A2 Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity. A3 Indigenous peoples have the right of self-determination. By virtue of that right they freely determine, their political status and freely pursue their economic, social and cultural development. A4-6 A4 Indigenous peoples, in exercising their right to self-determination, have the right to autonomy or self-government in matters relating to their internal and local affairs, as well as ways and means for financing their autonomous functions. A5 Indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their rights to participate fully, if they so choose, in the political, economic, social and cultural life of the State. A6 Every indigenous individual has the right to a nationality. A7 > >
Indigenous individuals have the rights to life, physical and mental integrity, liberty and security of person. Indigenous peoples have the collective right to live in freedom, peace and security as distinct peoples and shall not be subjected to any act of genocide or any other act of violence, including forcibly removing children of the group to another group.
A8 1. Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture. 2. States shall provide effective mechanisms for prevention of, and redress for: • Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnicidentities; • Any action which has the aim or effect of dispossessing them of their lands, territories or resources;
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A-8
c. Any form of forced population transfer which has the aim or effect of violating or undermining any of their rights; d. Any form of forced assimilation or integration. e. Any form of propaganda designed to promote or incite racial or ethnic discrimination directed against them.
A9-10 A9 Indigenous peoples and individuals have the right to belong to an indigenous community or nation, in accordance with the traditions and customs of the community or nation concerned. No discrimination of any kind may arise from the exercise of such a right. A10 Indigenous peoples shall not be forcibly removed from their lands or territories. No relocation shall take place without the free, prior and in formed consent of the indigenous peoples concerned and after agreement on just and fair compensation and, where possible, with the option of return. A11 > >
Indigenous peoples have the right to practice and revitalize their cultural traditions and customs. This includes the right to maintain, protect and develop the past, present and future manifestations of their cultures, such as archaeological and historical sites, artefacts, designs, ceremonies, technologies and visual and performing arts and literature. States shall provide redress through effective mechanisms, which may include restitution, developed in conjunction with Indigenous Peoples, with respect to their cultural, intellectual, religious and spiritual property taken without their free, prior and informed consent or in violation of their laws, traditions and customs.
A12 1. 2.
Indigenous peoples have the right to manifest, practice, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains. States shall seek to enable the access and/or repatriation of ceremonial objects and human remains in their possession through fair, transparent and effective mechanisms developed in conjunction with indigenous peoples concerned.
A13 1. 2.
Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their histories, languages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their own names for communities, places and persons. States shall take effective measures to ensure this right is protected and also to ensure that indigenous peoples can understand and be understood in political, legal and administrative proceedings, where necessary through the provision of interpretation or by other ap propriate means.
A14 1.
Indigenous peoples have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning. 90
2. 3.
Indigenous individuals, particularly children, have the right to all levels and forms of education of the State without discrimination. States shall, in conjunction with indigenous peoples, take, effective measures, in order for indigenous individuals, particularly children, including those living outside their communities, to have access, when possible, to an education in their own culture and provided in their own language.
A15. 1. 2.
Indigenous peoples have the right to the dignity and diversity of their cultures, traditions, histories and aspirations which shall be appropriately reflected in education and public information. States shall take effective measures, in consultation and cooperation with the indigenous peoples concerned, to combat prejudice and eliminate discrimination and to promote tolerance, understanding and good relations among indigenous peoples and all other segments of society.
A16. 1. 2. 3.
Indigenous peoples have the right to establish their own media in their own languages and to access to all forms of non-indigenous media without discrimination. States shall take effective measures to ensure that State-owned media duly reflect indigenous cultural diversity. States, without prejudice to ensuring full freedom of expression, should encourage privately-owned media to adequately reflect indigenous cultural diversity.
A17-18 A17 1. Indigenous individuals and peoples have the right to enjoy fully all rights established under applicable international and domestic labour law. 2. States shall in consultation and cooperation with Indigenous Peoples take specific measures to protect indigenous children from economic exploitation and from performing any work that is likely to be hazardous or to interfere with the child’s education, or to be harmful to the child’s health o physical, mental, spiritual, moral or social development, taking into account their special vulnerability and the importance of education for their empowerment. 3. Indigenous individuals have the right not to be subjected to any discriminatory conditions of labour and, inter alia, employment or salary. A18. Indigenous peoples have the right to participate in decision-making in matters which would affect their rights, through representatives chosen by themselves in accordance with their own procedures, as well as to maintain and develop their own indigenous decision-making institutions. A19-20 A19. States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free, prior and informed consent before adopting and implementing legislative or administrative measures that may affect them. A20. 1. Indigenous peoples have the right to maintain and develop their political, economic and social systems or institutions, to be secure in the 91
2.
enjoyment of their own means of subsistence and development, and to engage freely in all their traditional and other economic activities. Indigenous peoples deprived of their means of subsistence and development are entitled to just and fair redress.
A21. 1. 2.
Indigenous peoples have the right, without discrimination, to the improvement of their economic and social conditions, including, inter alia, in the areas of education, employment, vocational training and retraining, housing, sanitation, health and social security. States shall take effective measures and, where appropriate, special measures to ensure continuing improvement of their economic and social conditions. Particular attention shall be paid to the rights and special needs of indigenous elders, women, youth, children and persons with disabilities.
A22-23 A23 1. Particular attention shall be paid to the rights and special needs of indigenous elders, women, youth, children and persons with disabilities in the implementation of this Declaration. 2. States shall take measures, in conjunction with indigenous peoples, to ensure that indigenous women and children enjoy the full protection and guarantee s against all forms of violence and discrimination. A23. Indigenous peoples have the right to determine and develop priorities and strategies for exercising their right to development. In particular, indigenous peoples have the right to be actively involved in developing and determining health, housing and other economic and social programs affecting them and, as far as possible, to administer such programs through their own institutions. A24. 1. 2. 3.
Indigenous peoples have the right to their traditional medicines and to maintain their health practices, including the conservation of their vital medicinal plants, animals and minerals. Indigenous individuals also have the right to access, without any discrimination, to all social and health services. Indigenous individuals have an equal right to the enjoyment of the highest attainable standard of physical and mental health. States shall take the necessary steps with a view to achieving progressively the full realization of this right.
A25-26 A25. Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters and coastal seas and other resources and to uphold their responsibilities to future generations in this regard. A26. 1. Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired. 2. Indigenous peoples have the right to own, use, develop and control the lands, territories and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired. 92
3.
States shall give legal recognition and protection to these lands, territories and resources. Such recognition shall be conducted with due respect the customs, traditions and land tenure systems of the indigenous peoples concerned.
A27. States shall establish and implement, in conjunction with indigenous peoples concerned, a fair, independent, impartial, open and transparent process, giving due recognition to indigenous peoples´ laws, traditions, customs and land tenure systems, to recognize and adjudicate the rights of indigenous peoples pertaining to their lands, territories and resources, including those which were traditionally owned or otherwise occupied or used. Indigenous peoples shall have the right to participate in this process. A28. 1. 2. A 29-30 A29. 1. 2. 3. A30. 1. 2. A31. 1. 2. 93
Indigenous peoples have the right to redress, by means that can include restitution or, when this is not possible, of a just, fair and equi table compensation, for the lands, territories and resources which they have traditionally owned or otherwise occupied or used, and which have been confiscated, taken, occupied, used or damaged without their free, prior and informed consent. Unless otherwise freely agreed upon by the peoples concerned, compensation shall take the form of lands, territories and resources equal in quality, size and legal status or of monetary compensation or other appropriate redress.
Indigenous peoples have the right to the conservation and protection of the environment and the productive capacity of their lands or territories and resources. States shall establish and implement assistance programmes for indigenous peoples for such conservation and protection, without discrimination. States shall take effective measures to ensure that no storage or disposal of hazardous materials shall take place in the lands or territories of indigenous peoples without their free, prior and informed consent. States shall also take effective measures to ensure, as needed, that programs for monitoring, maintaining and restoring the health of indigenous peoples, as developed and implemented by the peoples affected by such materials, are dully implemented. Military activities shall not take place in the lands or territories of indigenous peoples, unless justified by a relevant public interest or otherwise freely agreed with or requested by the indigenous peoples concerned. States shall undertake effective consultations with the indigenous peoples concerned, through appropriate procedures and in particular though their representative institutions, prior to using their lands or territories for military activities. Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, as well as the manifestations of their sciences, technologies and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions. In conjunction with indigenous peoples, States shall take effective measures to recognize and protect the exercise of these rights.
A32. 1. 2. 3.
Indigenous peoples have the right to determine and develop priorities and strategies for the development or use of their lands or territories and other resources. States shall consult and co-operate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free and informed consent prior to the approval of any project affecting their lands or territories and other resources, particularly in connection with the development, utilization or exploitation of mineral, water or other resources. States shall provide effective mechanisms for just and fair redress for any such activities, and appropriate measures shall be taken to mitigate adverse environmental, economic, social, cultural or spiritual impact
A33-34 A33. 1. 2.
Indigenous peoples have the right to determine their own identity or membership in accordance with their customs and traditions. This does not impair the right of indigenous individuals to obtain citizenship of the States in which they live. Indigenous peoples have the right to determine the structures and to select the membership of their institutions in accordance with their own procedures.
A34 Indigenous peoples have the right to promote, develop and maintain their institutional structures and their distinctive customs, spirituality, traditions, procedures, practices and, in the cases where they exist, juridical systems or customs, in accordance with international human rights standards. A34-35 A34 Indigenous peoples have the right to determine the responsibilities of individuals to their communities. A35. 1. Indigenous peoples, in particular those divided by international borders, have the right to maintain and develop contacts, relations and cooperation, including activities for spiritual, cultural, political, economic and social purposes, with their own members as well as other peoples across borders. 2. States, in consultation and cooperation with indigenous peoples, shall take effective measures to facilitate the exercise and ensure the implementation of this right. A36 1. 2.
Indigenous peoples, in particular those divided by international borders,have the right to maintain and develop contacts, relations and cooperation, including activities for spiritual, cultural, political, economic and social purposes, with their own members as well as other peoples across borders. States, in consultation and cooperation with indigenous peoples, shall take effective measures to facilitate the exercise and ensure the implementation of this right.
94
A37-38 A37. 1. Indigenous Peoples have the right to the recognition, observance and enforcement of Treaties, Agreements and Other Constructive Arrangements concluded with States or their successors and to have States honor and respect such Treaties, Agreements and other Constructive Arrangements. 2. Nothing in this Declaration may be interpreted as to diminish or eliminate the rights of Indigenous Peoples contained in Treaties, Agreements and Constructive Arrangements. A38. States in consultation and cooperation with indigenous peoples, shall take the appropriate measures, including legislative measures, to achieve the ends of this Declaration. A39-40 A39. Indigenous peoples have the right to have access to financial and technical assistance from States and through international cooperation, for the enjoyment of the rights contained in this Declaration. A40. Indigenous peoples have the right to have access to and prompt decision through just and fair procedures for the resolution of conflicts and disputes with States or other parties, as well as to effective remedies for all infringements of their individual and collective rights. Such a decision shall give due consideration to the customs, traditions, rules and legal systems of the indigenous peoples concerned and international human rights. A41-43 A41. The organs and specialized agencies of the United Nations system and other intergovernmental organizations shall contribute to the full realization of the provisions of this Declaration through the mobilization, inter alia, of financial cooperation and technical assistance. Ways and means of ensuring participation of indigenous peoples on issues affecting them shall be established. A42. The United Nations, its bodies, including the Permanent Forum on Indigenous Issues, and specialized agencies, including at the country level, and States, shall promote respect for and full application of the provisions of this Declaration and follow-up the effectiveness of this Declaration. A43. The rights recognized herein constitute the minimum standards for the survival, dignity and well-being of the indigenous peoples of the world. A44-45 A44. All the rights and freedoms recognized herein are equally guaranteed to male and female indigenous individuals. A45. Nothing in this Declaration may be construed as diminishing or extinguishing the rights indigenous peoples have now or may acquire in the future. A46. 1. 2. 95
Nothing in this Declaration may be interpreted as implying for any State, people, group or person any right to engage in any activity or to perform any act contrary to the Charter of the United Nations or construed as authorizing or encouraging any action which will dis member or impair totally or in part , the territorial integrity or political unity of sovereign and independent states. In the exercise of the rights enunciated in the present Declaration, human rights and fundamental freedoms of all shall be respected. The exercise of the rights set forth in this Declaration shall be subject only to such limitations as are determined by law; and in accor dance with international human rights obligations. Any such limitations shall be
Article 46 3. IX.
non-discriminatory and strictly necessary solely for the purpose of securing due recognition and respect for the rights and freedoms of others and for meeting the just and most compelling requirements of a democratic society. The provisions set forth in this Declaration shall be interpreted in accordance with the principles of justice, democracy, respect for human rights, equality, non-discrimination, good governance and good faith.
LIFE SKILLS SESSION
Ancestral Domain Sustainable Development and Protection Plan Facilitator: (Mynah) Group members: ADSDPP • Christopher Domulot • Micheal Abriol • Lucy Rico • Ronaldo Santos • Alogan Danjang • Keneth Segiahon • Mitikas Lieses • Juliet Malangan • Rojenio Panataon • Dindo Pantaon • Reneel What do you understand of ADSDPP? Progress, livelihood, processes, protection, plan, Ancestral Domain, territory, action AD – inherited from ancestors It is a development plan with livelihood and IKSP Plan to clear protection, sustainability at structures ADSDSPP can be processed even without CADT yet CADC – wider, bigger claim CALC – individual claim DO2 still has ADMP (Ancestral Domain Management Plan)
96
Activity: Individual mapping of Ancestral Domain Claim in the community Make maps of the original look of the area so that it is easier to have a basis when we want to reinstate its real physical look today. Each participant made maps of their locality. What is the youth participation in AD claim? Dindo Pantaon: The youth helped in • Census • TREDE Map – elders identify areas to the boundaries • Genealogy FERMENTED PLANT JUICE PROCESSING Facilitated by First year of Pamulaan Students, attended by 20 participants 1. Plant grower 2. soil micro-organism 3. fertilizer 4. animal den deodorizer
97
o
Materials: 1. pipino 2. leaves of sweet potato (talbos ng camote) 3. leaves of squash (talbos ng kalabasa) 4. kangkong leaves 5. banana 6. bamboo 7. brown sugar 8. plain sheet of paper
Note: 1 is to 1 Steps:
1. 2. 3. 4.
Mince the chosen plant (1 kilo) Mix the minced plant to the sugar Place on the bamboo or jar then cover with a clean sheet of paper Hide in a dark place, away from sunlight
How to use:
1. 2.
two spoons of juice in 1 liter of water spray on the soil, leaves, animal den
3.
spray twice a week.
• INDIGENOUS MICRO – ORGANISM (IMO) Materials: 1. basin, soap, 1 kilo brown native sugar 2. 1 kilo rice, bamboo, papel, string Uses:
1. 2. 3.
makes soil rich in minerals decomposes leaves fast retain microorganism on soil
How to use: 1. 2.
2 spoons of IMO to a liter of water twice a week
Procedure: 1. 2. 3. 4. 5. 6. 7.
Place rice inside the bamboo holes. cover with a clean paper, then cover with a clean plastic or cellophane. place in a dark area far from sunlight. after 3 days, remove the rice from the bamboo. mix one kilo of rice with one kilo of sugar. cover with clean paper then cellophane. after 7 days, IMO can be used.
HERBAL SOAP PROCESSING Facilitated by Ma. May Vasquez, Nescelit Bandal & Violeta Sinta-on, joined by 20 participants (PAPAYA soap) Materials needed: Caustic Soda Scent (Sampaguita) Moisturizer Oil Soluble Color (gamit ang oil) 600 Chlorinated oil 1180 ml Coconut Oil 50 ml Fruit extract (actual fruit) 98
20 ml Virgin Oil 1 plastic pail 1 plastic or wooden round stick Plastics molders
1. 2.
Process: 1. 2. 3. 4.
Prepare the Materials Line up all materials Use a plastic pail, mix in the Caustic Soda with water till it dissolves Put Coconut Oil in the moisture and continue mixing (after 10-20 mins, mix in fruit extract. In mixing, stir fast. Mix till thick like condensed milk (another 10-30 mins) With color, depends what you want, whether light or dark colored. Put in VCO color dissolved in oil), moisturizer, scent. Mix well (3-5 mins). Pour mixture onto the molder. (make pouring fast to avoid drying) allow to solidify (4-5 mins) remove from molder by careful pinches on the molder (wait for a week before sopa can be used).
Color mixing To make green color, mix one part of yellow with one part of blue Procedure: 1. 2.
Dissolve blue color in a few drops of oil. In a separate container dissolve likewise, yellow color in a few drops of oil. Mix equal parts of both colors to make green color.
Packaging: • • • • • •
Cut cellophane enough to wrap soap cut 3 pcs masking tape. cut all angles. Fold in circular, equal way. Tape in the middle so it won’t be seen. Tightly wrap so it would look nice.
MULTI-PURPOSE POWDER DETERGENT Materials: Sodium Sulfate Soda Ash STPP 99
CFAS- for bubbles pampabula LABS- for the removal of stains Speckles Chlorine Granules (calcium hydrochloride)
Procedure: 1. 2. 3. 4. 5. 6.
Put the Sodium Sulfate, Soda Ash, STPP, CFAS and Chlorine together into mixing basin. Mix thoroughly using both hands. (Use mask and gloves to avoid powder suffocation and skin irritation). Pour LABS gradually and continue mixing. LABS will serve as binding agent for the above ingredients. Pour the desired Scent Add the Speckles Place in desired plastic cellophane after 3 hours. This can be used immediately. (not much bubbles; bubbles not for cleaning) Strain to make powder even.
VIRGIN COCONUT OIL (VCO) MATERIALS: 6 pairs of coconut 3 water of coconut Container Cloth Basin Strainer PROCEDURE: • • • • •
Prepare materials for virgin coconut oil. Put the dessicated coconut on the basin and add coconut milk. Wring the coconut well using a cloth. Place in a clean container the coconut milk; let it sit for 48 hours. After 48 hours, remove the virgin coconut oil carefully.
100
X.
IP Youth Network Contact Details Organization
Name
BTFFI BTFFI BULIG ORG.
Melchor Sulinay Alvin Cutamora Gaudine Ebrado
09169642455 09069720080
IP Mamanua
Bernie Nanoy
09205789777
Mindanawon
Dadong Gumatao
09168228585
deveryl_83@yahoo.com
Mindanawon
Ergie Lantong
09069434368
mightygrl_88@yahoo.com
Palawan Youth Association
Armando Quezon
09187746343
arms_quez09@yahoo.com
Pamulaan Kabataan
Dario Lantoy Marlon Makilan
Bukidnon, Indigenous Youth of Seven Tribes Bukidnon, Indigenous Youth of Seven Tribes
Mary Ann Saburnido
092884668063 09105558415 / 09222625382 09108546235
Novist Licunda
09059306129
Bebeth Anci-an
092643105936
Harah Mutya Lleses Jean Lambrinto Jay Guendalyn Bisaya
09066637263 09198882444 09207216084
Juliet Nagayang
091884547524
Anak ng Tribo Subanen Foundation PROGRAM FOR CULTURE (PAGAWISAN-TAKO-AMIN-BSU-BIBAK) PROGRAM FOR CULTURE (PAGAWISAN-TAKO-AMIN-BSU-BIBAK) 101
Phone Number
Email Address nilplash@yahoo.com jexie@yahoo.com
Address St.Peter c/o BTFFI Purok 11, Valencia City Bunagit, Esperanza, Agusan del Sur 8513 Brgy. Colorado, Jabonga, Agusan del Norte 8607 Bansil, Malabog, Davao City Poblacion, Quezon, Bukidnon Sitio Barangkas, Palawan c/o Palawan NGO Network Inc., Zansibar Building, Rizal Ave., Puerto Princesa City Pamulaan Center
juzmarl@yahoo.com mai_253@yahoo.com
Miarayon, Talakag, Bukidnon Malaybalay, Bukidnon
Umajame, Canangaan, Cabanglasan, Bukidnon haralleses@yahoo.com Tulugan, Lantapan, Bukidnon jeanm_mande@yahoo.com Zamboanga Sibugay a1_jaizen@yahoo.com UP Baguio, Governor Pack Road, Baguio City Km. 5, La Trinidad, Benguet
Organization
Name
Phone Number
Email Address
Address
Kaliwat ni Apo Agyu
Retchen Omongos
09157702197
retch_swet16@yahoo.com
TUMUMA
Nestor Labrador
09102307446
Tuklas Katutubo
Leo Gayao
09186836799
Tuklas Katutubo
Jason Rey Sibug
09055080664
Bukidnon Indigenous Youth of Seven Tribe Mangyan Mission
Edraline Latayan
09069600764
Atoy Tugas
09289406292
Banding Kasapi
09207602131 09066712430 09217338109
junar_loves@yahoo.com
ECIP Diocese of Kidapawan
Junar Malanao Gerson Awatin Jay Labwayan
ECIP
Joan Gairan
09207329121
ecip_ipa@yahoo.com
Sanama Lakas
Lino Lintawagin Noel Dumolot
09183029497
iconco_10@yahoo.com
KKAA
Manilyn Omongos
09053827880
manilyn_bugz@yahoo.com
KKAA
Revodin Arian
09102084083
Pagtabangan BaSulTa
Mukatil Salih III
09067611604
P.1 Dologon, Maramag, Bukidnon P. Kibalatong, Malabog, Paquibato Dist., Davao City Brgy. Cuyapon, Cabacan, North Cotabato #77 Gold St., Filtiowest, Q.C Poblacion, Impasug-ong, Bukidnon 8702 Batangan, Bungabong, Or. Mindoro Zamboanga del Sur Claveria, Misamis Or. Bishop Res., Balindog, Kidapawan City Bishop, Home Ampayon, Butuan City Paitan, Naujan, Or. Mindoro Lakas, Bihawo, Villar, Botolan, Zambales Tomossaw, Cagayan de Oro City Dagundalahon, Talakag, Bukidnon Jolo, Sulu
tuklas_08@yahoo.com / leogayao@gmail.com pangulimansibug@yahoo. com eds_edza@yahoo.com
julexis182@yahoo.com / msalihIII@yahoo.com
102
XI.
Participants
NAME OF PARTICIPANTS - TRIBE KALIWAT KE APO AGYU - Xavier University 1. Arbie S. Llesis Talaandig 2. Revodin Arian Higaonon 3. Manilyn Omongos Higaonon 4. Retchen Omongos Talaandig 5. Kenny Bayudan Higaonon 6. Elizabeth Gumanon Talaandig 7. Melba Damayo Manobo 8. Zena Mae Penalosa Subanen 9. Eric Honculada Manobo 10. Anessa Yana Talaandig 11. Carissa Mendoza Higaonon 12. Kenneth Saguiahon Higaunon 13. John Carlo Camarinta Talaandig 14. Mariebelle Galimpin Talaandig 15. Irish Industan Talaandig 16. Comerette Tahuran Talaandig 17. Jobert Ugyab Talaandig 18. Manguyag Talaandig 19. Intonca Kinuyog Talaandig 20. Van Randolf Tan Manobo 21. Madel Feliciano Manobo 22. Sarah Samama Maguindanaon 23. Jeofrey Yuboc Talaandig Dioceses of KIDAPAWAN and CARAGA 1. Vhetel Grace Deplayan Mansaka 2. Raquel Maison Mansaka 3. Juvenal Balong Jr. Maggwangan 4. Lorie (Staff) 5. Mawalik (Staff) Mandaya 6. Joan (Staff) 7. Raymond Cranzo Tagabawa 103
8. 9. 10. 11.
Armando Manial Jay Labuayan Crisanto Manib Sayog Salip
Arumanen B’laan B’laan B’laan
SEVEN TRIBES of BUKIDNON 1. Aduna Saway 2. Junna Mae Olario 3. Mary Jane Adaya 4. Lorgelyn Tulusan 5. Edralyn Latayan 6. Francis John Callanta 7. Glenda Joy Manatad 8. Irish Ruth Maximino 9. Marlon Sawinlay 10. Imelda AgnesTubeo 11. Pacita Tacatane 12. Soccoro Villamor 13. Almiranor Siberia 14. Leynard Siez 15. Obid latawan 16. Novist Liconda 17. Salima Saway 18. Cristian Mae Tubeo 19. Roxanne Jane Ondo 20. Raquel Mambatad 21. Lyndon Niel Recina 22. Jamaico Masiglat 23. Angelo Vir Tubeo 24. Mailyn Mambatad 25. Joseph Tubeo
Talaandig Bukidnon Manobo Higaonon Higaonon Higaonon Higaonon Higaonon Higaonon Bukidnon Bukidnon Bukidnon Higaonon Higaonon Matigsalog Umajamnon Talaandig Bukidnon Bukidnon Manobo Bukidnon Bukidnon Bukidnon Manobo Bukidnon
ANAK TRIBU 1. Mutikas Lleses 2. Harah Mutya Lleses 3. Crsisa Mutya Saway 4. Rj Suminsang Saway
Talaandig Talaandig Talaandig Talaandig
5. 6. 7.
Soliman Poonon Arlene Eslao Maita Necosia
Talaandig Talaandig Talaandig
BTFFI 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32.
Regienna Aninayon Efrell Manangkila Alvin Cutamora Mary Ann Halagon Rhea Galorport Rochel Macaso James Villegas Niño Duno Hazel Pinto Jairah Macana Jestoni Silae Pacondo Barguis Melanie Manangkila Blan Campano Julieta Mantaguima Julito Supero Sandy Charles Calacar Rodelio Salilong Jun Pinto Freda Pasamonte Melita Binalo Laila Ando Erlita Palijado Leonila Plazos NiKo Zamora Vanessa Suasola Mark Lloyd Jamberto Dyna Manangkila Ronel Naquila Nelson Manlande Lory Dacion Maricel Dacion
Pulangihon Bukidnon Talaandig Higaonon Bukidnon Bukidnon Bukidnon Pulangihon Higaonon Higaonon Talaandig Bukidnon Bukidnon Manobo Manobo Manobo Bukidnon Pulangihon Higaonon Umajamnon Umajamnon Pulangihon Pulangihon Bukidnon Bukidnon Bukidnon Higaonon Bukidnon Manobo Manobo Higaonon Higaonon
33. 34. 35. 36. 37. 38. 39.
Melchor Sulinay Andro Esto Hanah Alinob Jessie Lahayon Datu Josefino Gonlibo Datu Joemar Gonhay Prince Loui Bangis
Pulangihon Bukidnon Talaandig Talaandig Bukidnon Talaandig Bukidnon
BALINTUS 1. Jonathan Ogade 2. Alven Ampoeda 3. Jelly Ampoeda 4. Jave Ampoeda 5. Bemboy Anci-am 6. Roloy Tilocan 7. Crisanto Salimbaon 8. Bebeth Anci-an 9. Leah Jane Donato 10. Jonald Ampoeda 11. Jovel Mansa
Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon Umajamnon
MAGTANGALI LASIYOA 1. Shella Mae Cente 2. Elsie Cagampang 3. Nielisa Said 4. Marikris Hubasan
T’boli Mamanwa Mamanwa Mamanwa
PROGRAM for INDIGENOUS CULTURE - UP Baguio (Cordillera) 1. Robert D. Quintin Ibaloi / Kalanguya 2. Yvonne B. Daisa Kankana – ey 3. Ivan F. Torafing Bontoc 4. Jay Guendolyn P. Bisaya Ibaloi / Ikarao 5. Froilan Lee T. Tarnate Kalinga / Applai 6. Juliet F. Nagayang Kalinga 7. Teodora Bayongasan Apayao 8. Arvin Manuel R. Villalon 9. Leo Gayao Igorot / Bago 104
Participants c/o Sr. Benette, Canossian 1. Rafael A. Patiano Kalanguya 2. Rena S. Polano Kalanguya MANGYAN MISSION 1. Ana L. Alihid Mangyan 2. Ronilo P. Amuging 3. Atoy I. Tugas
Mangyan - Hanunuo Mangyan - Iraya Mangyan - Buhid
NTFP 1. 2. 3. 4. 5.
Shyrine U. Tabas Arman Quezon Joselle Macalos Abel Lansawan Dondon Marigay
Tagbanua Pala’wan Tagabawa Tagabawa Manobo
Aetas 1. 2. 3. 4. 5. 6.
Christopher Domulot Ruth B. Villanueva Noel D. Domulot Ronaldo Santos Marietta Pabayan Faustina P. Comilang
Aeta - Botolan Aeta - Botolan Aeta - Ambala Aeta - Ambala
Kabihug 1. Lynie Bana 2. Michael Abriol TUGDAAN 1. Lino Lintawagin 2. Ailyn Tupaz 3. Ligaya Lintawagin CARTWHEEL FOUNDATION 1. Loella Onda 2. Grace Danio 3. Giovanni Ginto 105
Kabihug Kabihug
4. 5. 6. 7. 8.
Mary Ann Saburnido Vanesa Jean sabella Ronald Tayao Sr. Ma. Teresa Macabenta Rafail Bulad
Talaandig Talaandig Bagobo Bagobo
BaSulTa 1. Askalani Jilmani 2. Abdul Bulangaya 3. Sukarno Amilkari 4. Muamar Lemin 5. Mukatil Salih III
Badjao Badjao Badjao Sama Tausug
NCIP 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.
Tagabawa Ata – Manobo Ata-Manobo Matigsalog Mandaya Bagobo Dibabawon Pulangiyen Pulangiyen Pulangiyen Bagobo
Jessie Baquiro Bagobo Joeffrey Mambucon Rex Tabog Nestor Labrador Rolando Danlo Jeciry Pandia Rayfe Jane Gubaton Emily Napungahan Joseph Cabale Roldan Sagula Jaqueline Ignacio
MTYC 1. Jana Jean Dacobor (Staff) 2. Laine Carpio
Kagay-anon Tangubanon
Mangyan - Alangan Mangyan - Tadyawan Mangyan - Alangan
BENDUM 1. Rene Aclub
Pulangihon
Talaandig Talaandig Bagobo
TUKLAS KATUTUBO 1. Fermin Pinantao 2. Ecer Bacag 3. Gigi Esan
Manobo Manobo Arumanen
4.
Erminda Benanos
Higaonon
IIPE 1. 2. 3.
Agosto Diano Datu Melanio Warag Richel Felix
Mandaya Dibabawon Mandaya
MINDANAWON 1. Lucy P. Rico 2. Dadong A. Gumatao 3. Ni単o Kim Diez 4. Junmark Amban 5. Ergie Lantong 6. Lovely Calig-onan 7. Merlita Rico 8. Jesse Lahayon 9. Jennifer Macasampay 10. Alona Pulao 11. Neilfe Yba単ez 12. Joey Aninayon 13. Edgar Lipanda 14. Marialyn Colipano 15. Donnabel Cabag 16. Susan Tayawon 17. Julieto Lumisto 18. Perferio Menoling 19. Melchor Sulinay 20. Maricar Buntan 21. Jennifer Manial 22. Emalyn Enig 23. Regina Magandam 24. Ephraim Umpan 25. Maricar Buntan KASAPI 1. Mae Capua 2. Junar Malanao
Agusanon-Manobo Matigsalog Matigsalog Obo-Bagobo Pulangiyon Mandaya Agusanon-Manobo Talaandig Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Bukidnon Talaandig-Manobo Arumanen-Manobo Mandaya Obo- Manobo Talaandig Mamanwa Subanen
3.
Julieta Malangan Legarda
Subanen
Participants c/o Sonny Estelloso, ADFI 1. Alogan Landiang (elder) Subanen 2. Marymae Rojas Subanen 3. Gomer Talingas Subanen 4. Richie Landiang Subanen 5. Joseph Mancap Arumanen - Manobo 6. Catherine Bulias Matigsalog 7. Jason Luis Dibabawon 8. Nimpha Sarayin Dibabawon 9. Jaime Ombon Matigsalog 10. Robert Siawan Matigsalog 11. Manny Tuga Arumanen - Manobo 12. Morito Mansinaging Jr. Arumanen - Manobo 13. Erwin Mangcap Arumanen - Manobo 14. Dindo Panta-on Higaonon 15. Rojeneo Panta-on Higaonon 16. Manuel Pomarin Higaonon 17. Jay Landiang Subanen PAMULAAN 1. Alsa, Desy 2. Ansay, Micho 3. Balives, Reneboy 4. Banosoc, Leovic 5. Bayon, Roy 6. Bulalacao, Cedo 7. Dumagon, Dindo 8. Dumaguing, Fernando Jr. 9. Estacio, Arty 10. Guilleno, Melvin 11. Katy, Paul Dembert 12. Lantoy, Dario 13. Licyayo, Michael 14. Linggay, Gabriel 15. Malanao, Benjie
Tagbanua Pulangihon - Manobo Subanen Mandaya Manobo Higaonon Mangyan - Alangan Higaonon Mangyan - Hanunuo Agusanon - Manobo Ibaloi Mangyan - Hanunuo Ifugao - Tuwali Umayamnon Subanen 106
16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 107
Mansabid, Arnil Masangkay, Renato Milod, Richard Ogade, Ricky Ojas, Cyril Jay Padilla, Leoncio Pama-ong, Lim Ramada, Kenneth Salminang, Sheckym Sampan, John James Sarahan, Oscar Serrano, Jinefer Siblag, Ismael Sihagan, Renel Sinta-on, Bricks Sumaoang, Jermie Sulatan, Jemuel Tayaban, Ramon Jr. Bandal, Nescelit Banugan, Aiza Basoc, Joan Cajes, Honey Lyn Calig-onan, Rotchie Ceron, Melbie Chavez, Cherry Daonlay, Richel Danganon, Rhea Deconlay, Carel Jane Delos Santos, Jehan Demagajes, Jenelyn Emag, Margielyn Gano, Neneth Lantong, Ma. Mae Licawan, Jovy Lidanhog, Marites Lintawagin, Gloria Lipanyuan, Ma. Wanesa
Matigsalog Mangyan - Iraya Tagakaolo Umayamnon Subanen Mangyan - Taobuid Higaonon Bagobo Manobo - Sarangani Manobo - Sarangani Matigsalog Bagobo Higaonon Talaandig Talaandig Aeta - Magantsi Talaandig Ifugao Subanen Mandaya Mandaya Dibabawon Mandaya Manobo - B’laan Ata - Manobo Talaandig B’laan Talaandig Arumanen - Manobo Teduray Tagbanua Umayamnon Talaandig Ata - Matigsalog Higaonon Mangyan - Alangan Mangyan - Alangan
53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78.
Listohan, Maricel Madie, Catherine Mandahay, Junnilyn Montilla, Analiza Nicolas, Gemma Nangcod, Lenita Ombol, Vangie Pahanay, Alma Pensahan, Lenie Picazo, Joymae Rojas, Vangie Sabado, Renalyn Sadingan, Diodelyn Samson, Rowena Santiago, Ana Sangoc, Gina Sawan, Maricar Sihagan, Liza Sinta-on, Violeta Sumalinab, Kristine Mae Tacal, Bebie Rose Tupaz, Maebell Tupaz, Margarita Umalmon, Imelda Vasquez, Ma. May Victoria, Janet
Talaandig Bawa Obo - Manobo B’laan Mangyan - Hanunuo Tagbanua Bagobo Arumanen - Manobo Higaonon Manobo Subanen Kalanguya Mandaya Manobo Mangyan - Hanunuo Tagakaolo Dibabawon Talaandig Talaandig Mandaya Talaandig Mangyan - Tadyawan Mangyan - Alangan Mangyan - Alangan Bukidnon Aeta - Magantsi
MARAHAN Youth 1. Renante A. Benito 2. Ronald Tayao 3. Arnel B. Dumalag 4. Rafael Bulod 5. Jojo D. Tuyo NTFP - Mindanao 1. Joselie Macalos 2. Abel Lansawan
Tagabawa Tagabawa
3.
Dondon Marigay
MAMACILA 1. Merwin Sinag-od 2. Loreno M. Pinuhan 3. Dioscoro Janoloy 4. Jocemar N. Parva 5. Jason Awatin
Manobo Higaonon Higaonon Higaonon Higaonon Higaonon
8. 9. 10. 11. 12. 13. 14.
Roy Pandang Jobert Dagcan Bernie Nanoy Robel Taan Narite Antawan Ayeth Omarol Onel Docenos
Manobo Manobo Mamanwa Mamanwa Higaonon Bukidnon Bukidnon
ATENEO - OSCI 1. Urduja Amor 2. Kristel Ann V. Guce BULIG 1. 2. 3. 4. 5.
Gaudine Ebrado Merfe Dalde Berly Pama-ong Ralfh Delawan Johnny Soriano
Higaonon Higaonon Higaonon Higaonon Higaonon
University of Southeastern Philippines 1. Violy Albaera Bisaya 2. Mariz Tenebro Tagakaolo 3. Marlon Makilan Tagakaolo IPSA 1. 2.
Benjie Juan Peter Bel Tubeo
B’laan Mandaya
Others 1. 2. 3. 4. 5. 6. 7.
Jelvin Rey Ogot Joylyn Pendaupan Adela Pendaupan Jalyn Pinantao Ma. Adelene Agustin Annaliza Embarao Nolly Bilog
Manobo Arumanen - Manobo Arumanen - Manobo Manobo Teduray Teduray Arumanen - Manobo 108
SPEAKERS
Ms. Victoria Tauli - Corpuz
Chair, UN Permanent Representative to IP Forum
Atty. Ma. Vicenta de Guzman
Human Rights and Laws/Synthesis on Plenary Sessions
Atty. Reuben Lingating
Sino ang mga Katutubo sa Pilipinas
Richel Daonlay
Response to the Keynote Address
PANLIPI, Human Rights Lawyer and Advocate National Commission on Indigenous People Pamulaan Scholar, Talaanding
Thematic Presentation: Ms. Jean Marie Ferrraris
Gaston Z. Ortigas Peace Institute (GZO)
Synthesis: Bro. Karl Gaspar
Elders:
Livelihood Education Self-Governance and Culture Peace
Synthesis on ‘Sino ang mga Katutubo sa Pilipinas’
Redemptorist Congregation
Atty. Sedfrey Candelaria
Environment
Regulatory Division Focal Person for IP, DA Region XI Atty. Eugenio Insigne, Chairman CAR and Region 1 Dr. Nicholas K. Alipui, Country Director, UNICEF Mr. Felicito Masagnay, NCIP Commissioner Mr. Ricardo Calderon, Director - DENR Janeth Esteban, Dep.Ed
ANTHROWATCH
Jhecy Rebete
TUGDAAN Mangyan Center for Learning and Development
Myna Pomarin
Land Rights
Koalisyon ng Katutubong Samahan ng Pilipinas (KASAPI)
Ms. Ligaya Lintawagin
Philippine Association for Intercultural Development (PAFID)
Dr. Gilbert Hoggang
Guests: Mr. Dale Rutstein, UNICEF Dr. Rosita Bustamanste, CHED Dr. Zenaida Tortugo, CHED Ms. Ester Versoza, DSWD Ms. Alma Villareal, NCIP Mr. Alex Villalon, NCIP Dr. Jaime Burgonio, Chief
Legal Rights and Natural Resources Center (LRC)
Mr. Dave de Vera
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Keynote Address
Katutubo Desk, Assisi Development Foundation
Datu Alogon Landiang, Subanen Bai Alfreda Pasamonte, Umayamnon Datu “Bulilokan” Purperio Minaling, Bukidnon Datu Jaime Umbon, Matigsalog Manny Tuga, Arumanen-Manobo Datu Luluy Tinocan Mangarin Jr., Umayamnon Pacita Abunda-Tacatane, Mandaya
Synthesis on Dialogue with the Elders
USEP Faculty Dr. Perfecto Alibin USEP President Dr. Julieta Ortiz Former USEP President Dr. Rodulfo Sumugat Dr. Surlita Sumugat Melanie Pagkaliwanag Shirley An Cajes Shirlito Sable Wilfredo Cablayan Limacuan Tando Marlyn Biton Maxima Piala Marlote Awuelog
KALINDOGAN 2007 CONFERENCE TEAM Conference Organizers: Kaliwat Ke Apo Agyu 7 Tribes of Bukidnon Anak Tribu BTFFI Balintus NCIP Region XI Mindanawon Tuklas Katutubo Pamulaan Center for Indigenous People’s Education Assisi Development Foundation Logistic Support: Pamulaan students Al Fatima Ahiyal Juana Paula Subalan Geneth Layocan Abner Tolon Jr. Sherwin Alegre Jed Africa Lanie Gabuya Advisers: Benjamin Abadiano Ma. Consolacion Matnao Giovanni Soledad Angie Resurreccion Rene Higia Ivi Codia
Documentors: Nescelit Bandal Renel Sihagan Violeta Sinta-on Jenelyn Demagajes Cyril Jay Ojas Liza Sihagan Margielyn Emag Jun Pinto Sandy Charles Calacar Lovely Calig-onan Niño Kim Diez Hazel Pinto Gemma Nicolas Dyna Manangkila Hannah Alinob Aiza Banugan Jairah Macana Abner Tolon Jr. Coleen Ramirez Angie Resurreccion Jasper Caesar Jampac
Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan BTFFI BTFFI Mindanawon Mindanawon BTFFI Pamulaan BTFFI BTFFI Pamulaan BTFFI Pamulaan Cartwheel Foundation Assisi Development Foundation Team Leader
Book Team: Editor
: Manuel Sandoval
: Jed Africa
Lay-out
Photo Contributors: Angie Resurreccion Coleen Ramirez Urduja Amor
Adviser
: Benjamin Abadiano 110