Kalindogan 2010 Proceedings

National Indigenous Youth Peace Congress

Climate Change Adaptation & Disaster Preparedness

KALINDOGAN 2010

National Indigenous Youth Peace Congress Published in Manila October 2011 Published by: ASSISI DEVELOPMENT FOUNDATION, INC. Units 503-506 Prestige Tower, F. Ortigas Jr. Ave., Ortigas Center, Pasig City Metro Manila, Philippines Our Partners:

ACKNOWLEDGEMENT This documentation is based on the proceedings of the 5th KALINDOGAN National Indigenous Youth Peace Congress in October 17 to 21, 2010 on the occasion of the Indigenous Peoples’ Month, held at the PAMULAAN Center for Indigenous Peoples Education, University of Southeastern Philippines, Mintal Campus, Davao City.

The conference is made possible through the support and cooperation of the CORDAid Fund, Canadian International Development Agency (CIDA), Office of the Presidential Affairs on the Peace Process (OPAPP), PAMULAAN Center for Indigenous Peoples Education, Assisi Development Foundation, Inc. (ADFI), University of Southeastern Philippines (USeP).

This book is dedicated to the Indigenous Peoples Youth. It is a product of their enthusiasm, hard work, ideas, synergy of minds, talents, creativity, friendship, unity and the dream to have a peaceful nation and a better environment. May the contents of this book help to bring progress and development to the IP youth’s current socio-political and environmental concerns and issues that afflict their communities. May these become part of the treasure chest of their rich culture, heritage, and tradition.

CONTENTS 3 4 5 6 8 10 11 14 17 21 30

INTRODUCTION OBJECTIVES RATIONALE CONFERENCE OVERVIEW KALINDOGAN 2010 DECLARATION OF SUPPORT OVERVIEW OF KEYNOTE ADDRESS SUMMARY OF LECTURE PRESENTATIONS DIALOGUE WITH UN AGENCIES OVERVIEW OF CERT TRAINING WORKSHOP OUTPUT PARTICIPANTS’ OUTPUT

ANNEXES

35 46 49 106

A. LIST OF PARTICIPANTS B. PROGRAM OF ACTIVITIES C. COMPLETE DOCUMENTATION: 17 TO 21 OCTOBER 2010 D. KALINDOGAN 2010 EVALUATION / RECOMMENDATION ON KALINDOGAN 2010

KALINDOGAN 2010

INTRODUCTION

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alindogan is a Lumad* term referring to a gathering of peoples of different tribes to celebrate and sustain their culture. For a Mandaya, the word lindog refers to building a house; a house for their Magbabaya or Creator, where people gather to praise and pray for a peaceful relation with man, nature, and the spirits.

It is an annual tradition among the indigenous youth for consciousness-raising on the more current and relevant issues affecting the indigenous peoples (IP) communities. Held during the Indigenous Peoples’ month of October, the event serves as a venue for IP youth to build opportunities, reconnect with each other, and share their local realities with other IP youths from all over the Philippines. The first Kalindogan celebration was held in 2006. It focused on the role of the youth in responding to the realities that challenge their basic rights and their right to self-determination. On its second year, the gathering, which was dubbed as “Kalindogan 2007: National Indigenous Youth Peace Congress”, took a step forward in Strengthening Solidarity among Indigenous Youth in Asserting Indigenous Peoples’ Rights. Consequently, Kalindogan 2008 was geared towards the Role of the Youth in Building Sustainable Peace through Inter-cultural Dialogue and Solidarity. In the year 2009, the IP Youth Peace Congress focused on the theme: Reclaiming Indigenous Leadership.

The word “Lumad” is a collective word referring to the group of indigenous peoples of southern Philippines

For its fifth year, Kalindogan 2010 focused on the pressing issue of Climate Change Adaptation and Disaster Preparedness.

The conference gave the participants the chance to look squarely into the dangers

that climate change poses to indigenous communities across the Philippines. It looked into how the vulnerabilities of IPs in relation to climate change may be reduced and the practices they can share and adapt to further empower their communities in dealing with environmental disasters.

The conference gathered approximately 300 indigenous Filipino youth from all over the country who belong to the seven ethnographic regions of the Philippines.

There were 52 tribes represented—nine from Luzon, nine from the Island Group, and 34 from Mindanao. The diverse representation opened the gates for sharing, openness, mutual learning, and deepening of shared experiences. It also allowed for the discovery of the seemingly unattainable idea of IP youth unity under one cause despite their differences. Concretely, Kalindogan fostered camaraderie among the diverse and distinct IP youth. It also provided the participants with appropriate training in discipline and industriousness—for them to adjust, live, discuss, think, eat, pray, and brainstorm as one community and take action towards protecting themselves during natural and man-made disasters.

The four-day event was held at the Pamulaan Center for Indigenous People’s Education, University of Southeastern Philippines, Mintal Campus, Davao City. Pamulaan served as the home and learning center for the participants through the five days. Pamulaan, which means ‘seabed’, will hopefully serve as the ground for the flourishing of the IP youth’s aspirations.

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OBJECTIVES Kalindogan 2010 aimed at mobilizing 350 IP youth from all over the Philippines in order to: 1. Review and trace their history and connectedness by discussing indigenous values related to land resources and the natural environment; 2. Discover their capacities for enhancing environmental awareness and take action towards protecting natural resources; 3. Strengthen their own capacities for disaster preparedness and discuss new mitigating measures on the impact of climate change and community adaptation; 4. Plan specific actions and practical measures on the impact of climate change and how these can be applied to their own communities.

5. Come up with a singular commitment towards protecting the environment and enhancing individual and communal capacities for environmental advocacy.

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RATIONALE

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t is inherent among the IP youth to define a meaningful life as involving the reclaiming of one’s heritage and ancestral territory. To them, these include the right to indigenous governance, self-determination and control over their natural resources. Their needs, identification, values, and way of life are deeply rooted in their land of origin. This reality challenges them and their communities for constant adaptation to the environment— to foster its protection, sustenance, and development for the benefit of future generations.

Consequently, climate change poses a serious and pervasive threat to the IPs. More than any other sector, they are the ones who are bound to suffer the worst because their survival and security are intricately dependent on the health of land, water, air, and forest ecosystems. This brings about the need to strengthen the IP’s knowledge and understanding of the global climate situation so that they may generate insights, information, and skills leading to better mitigation and adaptation policies that deal with the adverse effects of man-made and natural disasters.

Topics and skills that are central to this issue include the following: • key knowledge in detecting environmental hazards and for anticipating environmental disasters; • strategies for the collection, documentation, and dissemination of information relevant to climate change; • IP practices that promote environmental care and development; • policies and procedures for disaster preparedness; • vulnerability mapping; • contingency planning; • the role of the IP youth in caring for the earth.

Through Kalindogan 2011, it is expected that the IP youth will become better prepared for the work of increasing and sustaining the development of their communities in the face of climate change. The conference will certainly act as an effective instrument in empowering the IP youth towards greater involvement and commitment to their shared mission.

KALINDOGAN 2010

CONFERENCE OVERVIEW

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rom inception to conclusion, Kalindogan 2010 aimed at promoting even greater IP youth involvement with the various work areas of the conference. These included the management of the IP youth steering committee, opening rituals, various workshops, nightly solidarity sessions that encourage story-telling or the sharing of local IP realities, poster-making activity, balagtasan, song and poem writing, and cultural presentations.

KALINDOGAN 2010

An additional interesting event was added this year: the launching of the Peace Hub. The activity aimed at encouraging the IP youth to take advantage of knowledge access through the Living Heritage Center (LHC). The LHC was promoted among them as a repository of various books and other academic resources, as well as a gateway to the internet world for the students of PAMULAAN and the public at large.

The participants arrived at the Pamulaan Center for Indigenous Peoples Education, USeP, Mintal Campus, Davao City. They settled-in, relaxed, and participated in the indigenous games held for creating camaraderie. The interfaith sessions allowed them to share their personal and cultural uniqueness as they began each day with their own version of prayers and genuflection. The opening rituals held at the Living Heritage Center, and solemnly concelebrated by IP elders, also contributed to the fostering of one community spirit. A highlight for these rituals was the holding of a Panubadtubad, which is the traditional way the Matigsalog tribe call on Manama or God.

Mr. Benjamin D. Abadiano, president of the Assisi Development Foundation, Inc., welcomed the participants and acknowledged the presence of other guests and delegates who represented the various organizations in attendance. He talked about the reasons for the existence of Kalindogan and the significance of the annual event. He emphasized how in the past, only the elders were given the opportunity to be heard in discussions concerning IP issues, but that Kalindogan opened the venue for the IP youth to be heard as well. Mr. Abadiano also spoke of how Kalindogan gave the IP youth the opportunity to be directly involved in the decision-making process that affected their communities.

Ronalyn Floro delivered the welcome address to her fellow youth participants. She is a third year Manobo student and PAMULAAN’s over-all representative and coordinator for Kalindogan 2010. In her speech, Ronalyn expressed her joy for the opportunity of the IP youth to gather once more for communal learning and growth.

The expectations of all the participants as regards the conference were then gathered and consolidated. It revealed how many of them saw the gathering as a valuable opportunity for meeting new friends, enjoying and participating in various youth and IP related activites, gaining a deeper understanding of their own tribe, culture,

Knowledge (TEK). The International Institute for Rural Reconstruction (IIRR) then facilitated various workshops, demonstrations, and training on disaster-preparedness.

The conference’s culminating activity was the declaration of solidarity. This activity enabled the participants to bring together into a unified statement all the thoughts, words, and actions that they have generated as a result of the many activities they have experienced.

and the environment. They expressed their shared desire to learn more about IP concerns, climate change adaptation and disaster preparedness, as well as the cultural practices of other tribes. They also wished for the conference to be well-organized, and for their co-participants to be friendly, participative, open to knowledge sharing, and expressive of their thoughts, ideas, and realizations.

The program formally began with a keynote address by two IP leaders: Mr. Edtami Mansayagan and Congressman Teddy Baguilat. These were followed by reports from environmental experts on the worldwide trend on the impact and effects of climate change. The reports were all supported by data from local agencies and contextualized with indigenous issues related to the realities of climate change.

The conference was activity-filled, which gave the participants many opportunities for learning and planning. They learned more about the global climate change situation through the talks delivered by former DENR Secretary, Dr. Elisea P. Gozun and Ms. Dallay Annawi, who is the representative of Fr. Pedro Walpole of the Environmental Science for Social Change (ESSC). Bro. Karl Gaspar, an influential religious leader, provided a synthesis and Ms. Ma. Teresa Dominguez gave a lecture on Traditional Ecological

The conference clarified for the participants why the Philippines needs to adapt to climate change. It enabled them to distinguish among the available response levels, such as the mitigation for the reduction of greenhouse gas emissions and the adaptation of human systems to environmental stimuli. They realized the importance of intensifying and mainstreaming climate change adaptation, and the impact of this phenomenon on several resources and various aspects of everyday life. They came to see how climate change is not only a scientific and ecological issue, but a development issue as well which every individual should address on a personal level. They came to understand how IPs are directly affected by climate change, particularly those who draw sustenance from agriculture and forest harvesting and the use of water and land, and among those who reside in extremely hazardous areas such as shorelines and mountain slopes. They also came to face the difficult barriers to effective mitigation and adaptation, specifically on how the non-participation of several key sectors tend to undermine or counter the gains made in this endeavor.

Generally, the 5th Kalindogan IP Youth Congress successfully empowered the IP youth towards greater personal involvement and commitment to the issue of climate change. It enabled them to envision ways by which they can collectively merge their own abilities, so that they can help prepare their communities for the effects of climate change.

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INDIGENOUS YOUTH & ELDERS PLEDGE TO CLIMATE CHANGE ADAPTATION We the youth and elders of the Kalindogan 2010 National Indigenous Youth Peace Congress commit ourselves to: 1. Live out our commitment in finding solutions concerning climate change by making concrete and significant moves every day and using youth peer education that encourages peoples/communities for “responsible lifestyles�.

2. Participate strongly on climate change adaptation, including the protection and enhancement of the environment.

3. Advocate for organically-grown products, health food, and safe water.

4. Be involved in disaster preparedness, response and recovery by volunteering in community initiatives.

5. Nurture indigenous knowledge and respect cultural diversity towards sustainable living.

KALINDOGAN 2010

We call on our Leaders to: 1. Strengthen existing commitments on climate change adaptation.

2. Impart Traditional Ecological Knowledge (TEK) to the younger generation using indigenous approaches like story-telling and other forms of indigenous education.

3. Consider the views and opinions of the youth concerning environmental issues.

4. Initiate activities in accordance with indigenous values, wisdom and beliefs, particularly those that promote respect for and responsibility to the environment.

We call on our Communities to: 1. Conserve water and maximize the utilization of rain water.

2. Reduce waste by patronizing biodegradable materials.

3. Minimize the use of chemically processed medicine and food products by promoting holistic healing and alternative medicine.

4. Reduce energy consumption by unplugging electrical units which are not in use.

5. Re-use all available materials that are re-usable such as plastic, cans, and containers as vegetable and flower pots and composting biodegradable waste.

6. Recycle all recyclable materials such as making decorative products out of wrappers, papers, and plastic bags as a source of income.

7. Engage in programs that promote and protect the environment like sustainable agriculture, FAITH (Food Always In The Home) gardening, reforestation, watershed management and waste management.

8. Actively participate in the implementation and review of national policies on climate change.

9. Be involved in Community Managed Disaster Risk Reduction (CMDRR) trainings and awareness-building.

We call on the civil society, NGOs, Church, Media, Academe and the International community to: 1. Continue supporting the IPs in promoting IKSP (Indigenous Knowledge, System, and Practices).

2. Create avenues for awareness-building concerning the impact of developmental aggression (mining, logging, monocropping plantation) on the lives of the IPs. 3. Support advocacies on the proper implementation of local and international policies concerning climate change.

4. Facilitate activities that strengthen people’s capacity for asserting their rights and integrity.

We call on our government to: 1. Create active and dynamic partnership at all levels to address climate change issues and concerns.

2. Prepare and respond to the emerging humanitarian issues of climate change, such as organizing local/community-based initiatives or programs to mitigate effects on climate change.

3. Provide incentives for the preservation and protection of the remaining forest, such as livelihood programs which promote IP rights.

4. Include forest reserves and maintained watersheds as additional factors in the computation of the LGU’s IRA. 5. Review policies on environmental laws and protection, e.g. RA 7942 or the Philippine Mining Law. 6. Assess the implementation of RA 8371 or the Indigenous Peoples Rights Act (IPRA Law).

7. Ban advertisements that create discrimination against primary health care practices and strengthen SOPs in approving advertisements.

8. Regulate entry and importation of foreign species.

9. Renew its commitment to finding sustainable solutions to various social, economic, and environmental issues that pose threats to the peace, security and survival of the IPs. Signed this 21st of October 2010 by the participants of Kalindogan 2010: National Indigenous Youth Peace Congress held at Pamulaan Center for Indigenous Peoples Education, University of Southeastern Philippines, Mintal Campus, Davao City.

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OVERVIEW OF KEYNOTE ADDRESS Congressman Teddy Baguilat, Jr., an Ifugao, gave the first keynote address that centered on the need for the IPs to survive and overcome the adverse effects of climate change. He made the following major points in his talk: • the greatest impact of climate change will be on the IPs food supply as weather patterns disrupt what was once a reliable cycle of seasons for planting and harvesting; • IPs will be displaced from their ancestral lands as a result of enduring drought and similar land issues; • IPs will bear the greatest impact of climate change despite the fact that their way of life poses the least threat to mother nature when compared with those of other people in society.

Congressman Baguilat offered a solution that will enable IPs to effectively deal with the above concerns. It involves putting a cap on further modernization in society and for everyone to adapt many of the traditional practices long observed by the indigenous peoples, practices that cultivate rather than exploit nature.

He concluded his talk with a challenge to the IP youth, for them to return to their roots and rediscover the wisdom of their forebears; for them to actively be involved in the effort to preserve their culture and ways in the face of modern day conveniences and luxuries.

Edtami Mansayagan, an Aromanen Manobo and the former NCIP Commissioner, then

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gave the second keynote speech. He shared in it his own struggles in being an IP and talked about how the IP youth should rely on their own knowledge, traditions, and language for transcending the vicissitudes of life.

Mr. Mansayagan challenged the youth to reclaim their rightful place in society by reconnecting to the environment and learning the traditional way of life. He also emphasized that language is very important and pointed out that losing a language is a big loss to all.

He said, “We strive to create new languages —like jejemon yet these languages are incomplete compared to those wide, deep, and complete languages used by the IP communities.” Hence, he encouraged the youth to use their languages for it is in doing so that they can uphold their indigenous identity.

He ended his talk by encouraging the IP youth to be proud of themselves, and to put substance to that pride even amidst the poverty and other social ills that IPs constantly face. He advocated the value of loyalty and devotion to one’s tribe, especially in matters related to ancestral domain, and explained that this is the key to IP development. “That means we have to do something, it is within our life time that we can still do something,” he said.

SUMMARY OF LECTURE PRESENTATIONS Lecture 1 Ms. Dallay Annawi is a Kankana-ey and a researcher at the Environmental Science for Social Change (ESSC). She is currently involved in ESSC’s work program on disaster resilience. She has assisted in ancestral domain management planning with the Kankana-ey indigenous communities of the Mountain Province.

Her lecture started with a snippet of a local TV network’s Signos video presentation on climate change, which featured the impact of climate change on people: evacuations, death, and destruction to infrastructure and crops due to severe flooding, drought, and typhoons. She noted the indicators of climate change such as: changes in climate patterns, severe typhoons, drastic increases in the volume of rainfall, the rising of sea levels, and volatile hot and wet weather conditions.

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the process of reducing and capturing greenhouse gas emissions

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establishment of a forest or stand of trees in an area where the preceding vegetation or land was not originally forested

She mentioned human activity as a contributor to global warming due to the increased emission of green house gases from the burning of fossil fuels (coal, oil, gas, gasoline), deforestation, land use change, agriculture, waste management, and other contributing factors. She also discussed the long-term impact of climate change: disasters due to typhoons, floods, landslides, and storm surges; heavy decreases in crop production resulting to hunger and food insecurity; loss of biodiversity; forest fires; loss of coastal ecosystems; diseases; epidemics; and water resource scarcity.

change. These include: reduction of disasters, risk exposure and improvement in disaster-preparedness; adjustment in farming practices and livelihood activities (diversifying livelihood activities, planting time, types of crops, and shifting to new locations); resorting to cultural practices and/or application of indigenous knowledge; and better water management (rainwater harvesting). She explained how mitigation1 may be done by shifting from the use of coal to renewable energy sources. Included in this are the following: afforestation2, reforestation, assisted natural regeneration, use of more fuel efficient vehicles, carpooling, walking, and cycling.

She concretely spelled out ways in which the IP youth can participate, mainly through mobilization, hazard-mapping, and vulnerability mapping. She alo stressed that understanding the geography and topography of the land is necessary in order to determine the most environment-friendly location upon which to build a house. Central to this is the community site assessment which involves the following: 1. awareness of the land or location; 2. gathering people’s perceptions through interviews, as well as knowing the history of the locality; 3. research work on technical proofs; and 4. validating perceptions

Ms. Annawi then discussed the measure that could counter the effects of climate KALINDOGAN 2010

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She gave landslide and flood incidents as examples that show the critical role that forests play in water management. Moreover, she emphasized the importance of identifying landslide and flood indicators, such as land cracks, sinkholes (i.e., rock type and characteristics, proximity to active fault lines), exposed rock outcrops, weathering of rocks for landslides, tsunami, and round stones in an area indicative of old river bed for flood.

She said that geo-hazard mapping provides invaluable information for telling the current conditions of the land. This means that technical information and consultation with experts are needed in order to validate prevailent perceptions.

Her prescriptions for mitigation and adaptation include the following: 1) participation in local disaster risk awareness programs, which will enable one to build a body of knowledge concerning places and their risk assessment; 2) participation in community disaster preparedness planning so that one can understand: the level of risk vis-à-vis the local knowledge, people’s perception of risks, and how to build from local adaptation practices; 3) linking up with partners and concerned government offices (LGU, partners, local DENR, etc.), such that the community disaster preparedness plan can be integrated with the local disaster preparedness plan; this will also enable one to gain local awareness and build personal capacities as regards indigenous knowledge and science/ technical knowledge (local, and national, international); also, this will help one to participate more actively in the planning and implementation of her community’s adaptation measures.

Two essential points raised in Ms. Annawi’s talk are: 1) that the youth have the capacity to bridge the pre-existing body of indigenous knowledge and the technical concepts of science so that they may both be employed for mitigation and adaptation; and, 2) that it is important to gather, validate, and disseminate information pertaining to climate change for the benefit of the community and society.

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Lecture 2 Ms. Elisea Gozun explained the concept of global warming in a very simple yet substantial manner. “The sun’s radiation enters the earth and it is thrown back to the atmosphere; however there are some gasses that have blanketed the atmosphere, hence many of these gasses are trapped. In effect, global warming phenomenon happens. This is the causal effect of too much release of carbon,” explained Ms. Gozun. These are natural gasses but such gasses have become enormously great such that the earth has become sickly.

All the above-cited activities have four consequences. These are the following: Heavier and prolonged rains • in East Asia, a 14% increase in rain fall coupled with extreme hot weather season have been experienced; Sea-level rise • too much heat melts the ice in the North Pole; • the Philippines is an archipelago; a sealevel rise will inundate certain areas near the bodies of water; Rise in temperature • 2.5°C increase in the temperature; • lands will warm up faster than the ocean; • this has a big effect in agriculture; every 1% increase in temperature corresponds to 15% drop in the standard of living of the Filipinos as reported by the Research Institute; Stronger Typhoons • the Philippines’ geographic location is prone to typhoons; • ironically, Filipinos have continued to destroy the forest (logging, mining, etc.) which is the country’s protection against typhoons; • as a result, climate change has become more drastic.

Having discussed the impact of climate change, she then shared a lot of practical ways by which the youth can play an active role. These are the following: 1. Energy conservation — The use of Light Emitting-Diode (LED) is energy-saving.

She asked the youth how many of them

have cell phones. Then she inquired how many of them unplug the charger when the battery is already full; many of the people and the youth fail to do so. Then she asked if the youth can commit to do the same.

The participants responded with a big yes.

In offices, turning-off of the air-conditioning units and electric fans when not in use will also be very helpful.

2. Re-use, reduce, recycle — In washing clothes for example, most Filipinos use water of drinking quality. She suggested water recycling—water after bathing can be used for house cleaning and watering the plants.

3. Simple and adaptive lifestyle — Walk instead of riding cars or jeepneys, plant more trees for a healthier environment; use environment-friendly soaps, detergents, shampoos, etc; avoid the burning of plastics; participate in massive campaigns for the protection of mother nature; and join in adopt-a-forest programs.

Synthesis After hearing the participants, Bro. Karl Gaspar gave a short synthesis and challenged the IP youth. He shared that perhaps the more important question is how the youth will deliver the message of climate change. He pointed out that the youth have heard, they have listened, they have discussed such matters in class—but the concern is how they will use scientific knowledge in a way that will make it relevant to the pre-existing knowledge and practices of their indigenous communities. He said:

Furthermore, he asked if there is a need to broaden the discussion on climate change.

The participants affirmed this. He reasoned that the problem is so big; hence, there is a need to have a concerted effort in order to have people share in the cause of protecting nature. He encouraged the youth to use their own language in communicating with their communities. They have the capacity to translate and to bridge the abstract concepts in relation to the experiences of their own communities.

He also saw the need to revisit the indigenous knowledge, skills, and practices.

It is important to learn the needs of the community. However, he emphasized that the ways of responding to such change must come from the indigenous communities themselves and not from outside groups. It is important to revisit, retrieve, and recollect IP skills and knowledge in order to broaden the discussion on climate change.

Many other problems are affecting the IP communities, yet he encouraged everyone to stay positive.

“Tanggapin din natin na hindi ito madali, pero magagawa ito,” Bro. Karl said; and he gave a follow-up question: “Sino ang ating inaasahan?”

“Kayong mga kabataang katutubo,” he concluded.

“Importanteng matuto tayo sa pagbabago ng Klima, lahat ng mga tao, katutubo at hindi katutubo…Napakalaking hamon sa inyong mga youth leaders na maipamahagi ang teknikal na konseptong ito…”

(It is important to know the changes in our climate, all the people—indigenous or not… this is the biggest challenge for all the youth leaders—to be able to disseminate this technical concept.)

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DIALOGUE WITH UN AGENCIES The United Nations is an international organization founded in 1945 by 51 countries.

It promotes international peace and security, social progress, better living standards and human rights to its member organizations.

The Philippines counts itself among the UN’s original member nations.

Members of the UN Agencies were present during the conference to expound on their various programs for the IPs. Mr. Domingo Nahayangan, an Ifugao and representative of the International Labor Organization (ILO), and currently based in Butuan introduced the speakers from the United Nations. Ms. Maritess Matibag, ILO Manila Representative; Ms. Marie Annie Trillana, representing the Food and Agriculture Organization (FAO); Ms. Julie Yap, Librarian of the ILO; Dr. Jurma Tikwasan, a Tausug, representing the United Nations Population Fund (UNFPA); and Ms. Grace Pascua, an Ifugao, and currently the Policy and Planning Officer of the National Commission on Indigenous People (NCIP).

Mr. Nahayangan briefly explained the work of the United Nations in relation to

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the indigenous peoples of the world. He shared that the Philippines has a number of National Policy Framework specific to Indigenous Peoples (IPs) that are in line with UN declarations. These all work within the framework of the 1987 Philippine Constitution, the Indigenous Peoples Rights Act (IPRA), Republic Act 8371 of 1997 which seeks to recognize, promote and protect the rights of the Indigenous Cultural Communities (ICCs) or IPs. Moreover, the following have also been promulgated: the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2007; ILO Convention No. 169 – Indigenous and Tribal Peoples, 1989; Forestry Law, Magna Carta for Women, Mining Law; Agenda 21 on Sustainable Development; and the eight (8) fundamental Human Rights Conventions (ICERD, ICCPR, ICESCR, CEDAW, CAT, CRC, ICRMW, CRPD).� Convention 169 of the ILO is the basis of the IPRA Law. The most recent pronouncement of UN regarding the IPs is the UN Declaration of the Rights of Indigenous Peoples (UNDRIP). It was ratified in 1997. Agenda 21 on World’s Agreement on Sustainable

Development followed. Several conferences had also been held related to the issues of IP communities. Included in these was the United Nations Framework Convention on Climate Change (UNFCCC).

The ILO Conventions targeted the following: discrimination (Employment and Occupation Convention No. 111, 1958) and child labour (Minimum Age Convention No. 138, 1973; & Convention on the Elimination of the Worst Forms of Child Labour No. 182, 1999).

These focused more specifically on forced labour (Labour Convention No. 29, 1930 and Abolition of Forced Labour Convention No. 105, 1957).

The Kyoto Protocol was adopted on 11 December 1997. It commits industrialized countries to stabilize CFC emissions and sets mechanisms for “the carbon market,” clean development, and joint implementation by countries to increase resilience to the impacts of climate change.

The United Nations Inter-Agency Technical Working Group (UN-IATWG) for IPs pursues common objectives to promote and protect indigenous peoples’ rights. It aims to: 1) facilitate UN inter-agency planning and programming; 2) enhance complementation, coordination and collaboration among UN members; and 3) extend technical and administrative support to the UN members.

The Key Result Areas of the UN-IATWG IP are the following: 1) strengthening Institutions (NCIP, UN, IPOs); 2) full Implementation of the IPRA and its IRR; and 3) ratification of ILO Convention 169 and Popularization of UNDRIP. On-going discussions on the United Nations Development Assistance Framework (UNDAF) for 2012 to 2017 implementation include: a 4th outcome on Climate Change Adaptation and Disaster Risk Management that considers indigenous peoples issues and concerns.

After giving a short background on the United Nations system in the Philippines, Mr. Nahayangan then talked about the different

UN agencies in the country. They are as follows: 1. International Labour Organization (ILO) — a specialized United Nations agency, which: 1) brings together governments, employers and workers of its member states in common action to promote decent work throughout the world; 2) devotes advancing opportunities for women and men to obtain decent and productive work in conditions of freedom, equity, security and human dignity; and 3) aims to promote rights at work, encourage decent employment opportunities, enhance social protection and strengthen social dialogue in handling work-related issues.

2. Food and Agriculture Office (FAO) — focuses on asset reform for sustainable agriculture; supports activities for indigenous groups in agrarian reform communities; conservation and adaptive management of Globally Important Agricultural Heritage Systems (GIAHS).

3. United Nations Development Program (UNDP) — the UNDP has assisted 28 ethno-linguistic groups in 12 regions and 21 provinces in the last 5 years. It has 35 ongoing IP projects on Ancestral Domains Management/Planning, Ecosystem Management, Energy Development, Capacity Building, and Indigenous Knowledge and Practices.

4. United Nations Population Fund (UNFPA) — strengthens IP organizations and empowers them to demand inter-cultural sexual and reproductive health services through community livelihood and reproductive health initiatives.

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5. International Fund for Agriculture and Development (IFAD) — gears its current efforts towards the following programmes and projects: 1)securing access to land in ancestral domains; 2) microfinance development; 3)micro-enterprise promotion; 4) access to natural resources for the rural poor; 5)natural resources management; and 6) conflict prevention and peace building through resettlement of ex-combatants.

Life Skills Training on Technical Ecological Knowledge (TEK) Study Result Sharing by Ma. Teresa “Ms. Che” Dominguez So that the participants will be able to internalize the importance of TEK, Ms. Dominguez first gave a brief background on the project.

• Traditional Ecological Knowledge means “a cumulative body of knowledge, practices and beliefs about the relationship between people and the environment evolving by adaptive process and passed on between generations through cultural mechanisms” (Fikret Berkes, 1999).

• TEK was first developed in 2007, when workshops with Pamulaan students were made.

• From 2008-2009: consultations with indigenous elders from major tribes in Luzon and Mindanao; survey on TEK awareness and practices of Pamulaan students; development of the TEK Syllabus

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• From 2009-2010: the implementation of the TEK modules with Pamulaan students for two semesters.

The modules made were the following: Module 1: Introduction to TEK Module 2: The Indigenous Peoples and

Their Environment Module 3: Case Studies on TEK Module 4: Basic Ecological Concepts

and Processes Module 5: Natural Resource Management Strategies Module 6: Thematic Issues on Environment Module 7: Commitment Building and

Action Plan Following the backgrounder, Ms. Dominguez then went on to discuss the TEK experiences of the students. The experiences were divided into the following topics: 1) ����������������� environmental situation; 2) food from the forest and bodies of water — making an inventory/map of food from the forest, and learning some recipes of food from the forest; 3) jungle survival strategies — learning how to make fire, cook rice and viand using bamboo; 4) signs and symbols on Changing Climate or Changing Weather; 5) medicinal plants; 6) health; 7) building your TEK dictionary; 8) forest walk; 9) consultation with elders; and 10) action planning: TEK application.

OVERVIEW OF CERT TRAINING Hazards can be defined as natural-occurring events such as typhoons and other natural and man-made disasters. Such hazards can be mitigated and will not turn into disasters if people in the community are prepared, resilient, and can rely on resources and alternative means of livelihood.

On the other hand, an event will turn into a disaster if the community has no capacity to rebuild their lives and if there are casualties.

Disaster preparedness then is the people’s capacity to cope with hazards brought about by nature. Farmers for example, who were able to mitigate drought and were able to avoid its negative effects, have avoided an impending disaster.

Development becomes development aggression when the people become the victims, not the beneficiaries; when people are set aside from development planning, not partners in development; and when people are considered as mere resources for profitoriented development, not the center of development.

–Ramon Casiple, Human Rights vs. Development Aggression: Can Development Violate Human Rights? Human Rights Forum on Development Aggression, Quezon City: Philippine Human Rights Information Center, 1996.

A disaster connotes undesirable environmental issues, coupled with an unsustainable pattern of events and is often cyclical in nature. Whenever disaster strikes and the people become victims and not the beneficiaries of certain assistance, Development Aggression* takes place. This explains why disasters are cyclical, and given the discussion on development, we need to capacitate the IPS; we also need to ask if the government provides assistance at all and whether development will benefit or further displace the community.

still unable to survive natural disasters and why are we still incapable of predicting the behaviour of climate change?

This is what the section on CERT training tries to address and the introduction on Disaster Risk Reduction (DRR) comes in. It is meant to help the community know what is happening in their environment—for them to know how to navigate and manage such changes in the environment. It enables them to read the signs in nature and to build resilient communities in response to natural dangers.

As shared by the trainors, in 2004, there was a tsunami in two Asian countries—Indonesia and Thailand. Ten days before the tsunami, the indigenous elders warned about the pending tidal wave and in around three days, they advised the community to evacuate. The IP elders had no high technology gadgets, yet they were able to save their lives.

Indigenous knowledge is important. Banking on indigenous knowledge and adapting to a culture-sensitive way of life are deemed more sustainable than the urban way of life.

The IP’s life is determined by the knowledge

Despite the many years of NGO work and billions of pesos spent in development work, why is it that so many communities are

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they have for surviving many practical things in life. One simple example is their choice of dwelling and the type of adjustment they make in their natural environment. Most of them prefer naturally-available materials like bamboo and wood—they can easily adapt to earthquakes, resilient to the onslaught of storms, does not require too much energy to maintain as they are often cozy and allows natural air to come in.

IPs know how to read the signs of nature; they can predict if calamities are bound to happen. But they still need to be more informed and better equipped so they can be the survivors and not the victims of natural disasters. As resilient communities, they will be able to: 1. Recognize their basic fundamental rights to water, livelihood, education, shelter, social services as foundation of safety; These types of services are the basis for building a resilient community. A community’s true security is determined by the type of basic services they can avail of.

2. Take care of poorer families and individuals in their own community;

Natural hazards such as earthquakes, floods, typhoons are not climate-related. They are based on the behaviour of nature. In terms of vulnerability, the most affected by natural hazards will always be people, and that is why they should be better prepared for handling these disastrous events.

Part of preparedness is to determine people’s readiness by having a system in the community for survival, to put together an environmental system, and to know the capability of the people to surmount such dangers.

To wrap up the lecture, IIRR shared an inspirational quote from Dr. James Yen: “People are important; we have to help recognize the strength of the common man…” This is all about giving people the capacity to detect natural hazards in advance. “Go to the people, live among them, learn from them, love them, serve them, plan with them, start with what they know, build on what they have.” –Y. C. James Yen. The dole out system only builds parasites, but releasing the strength of the common man develops partners. So when we say Climate Change, the community can say, “kaya namin yan” because we have the capacity to do so.

3. Voice out their own concerns to the public and the government; 4. Determine their own needs and actions for the development of their communities.

There is now a trend to prefer Disaster Management (DM) over Disaster and Risk Reduction (DRR). We have been practicing DM in the Philippines since 1977. But its policy is merely reactive: we treat the injured and respectfully bury casualties.

Take for example how the National Disaster Coordinating Council (NDCC) functions only when there are storms. This is the old framework followed by the country.

In contrast, the policy of DRR is that there should be no loss of lives and risk should be reduced. This process is called Hazard Management. We already have a law in DRR Management called DRR Management Act of 2010.

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ACTUAL ASSESSMENT Climate Change in the context of DRR is knowing your enemy and giving it a face so you can better respond to it and manage its effects.

1. Hazard Assessment Give it a face, or characterize the real threat or enemies. Particularly, we should know the following: i. Cause / Origin/Force: for example, air, water—speed, velocity and gustiness; ii. Warning Signs or Signals –determine if there is drought through the natural signs in the environment; iii. Forewarning/period of time between the warning signs and the impact of the event, i.e., how many hours, how long will it take? iv. Speed of onset of the hazard–in terms of speed, slow, or from fast to slow, from slow to fast and vice versa.

v. Period of occurrence: time and duration of occurrence of flood; for example: in the Philippines, the rainy season occurs yearly but when do hazards events really happen?

Reflections on Hazard Assessment: Some Matigsalog and Talaandig tribe members did not know the answers regarding the speed of the onset of hazards, their frequency, and duration. The Talaandig and another group composed of members from different places also found the question difficult.

The activity seemed difficult for first-time users as they have already been using a prescribed form for hazards assessment.

According to IIRR as trainor, this process is rather simple and everybody can replicate it.

The impact of climate change is difficult to understand because it involves science and we are faced with an unfamiliar and very challenging situation. Faced with similar problems in the future, once we are familiar with the process, a post-prevention activity will help mitigate the environmental impact of an impending man-made or natural disaster.

Warning signs should be identified to determine the duration of the hazard.

Drought for example, lasts for about six (6) months and responding to drought-related hazards should include activities that will minimize the impact of water unavailability by engaging in water-harvesting activities and programs in the community during the rainy season.

Also, the velocity or speed of the onset of the natural event should be determined so the time for evacuation may also be allowed, especially for those in the lowlying and flood-prone areas. A speedy response to this type of activity saves lives as evacuation is instantly implemented.

Focus should be given to the people first, then livelihood and things. Safeguards should be given to people over livelihood.

Structures and other material things, once destroyed can be repaired—people’s lives are more important than objects.

Identifying a person’s role in relation to hazard should be a priority to be undertaken.

A description of the location of the danger zone is crucial. Likewise, it is important to determine if the danger zone is more or less within the five mile radius, and to identify if there will be a high, medium, or low impact based on the hazards present in the area.

One cannot easily categorize a general hazard because people are located in different areas. There is a need to specify this type of assessment as the survivability of the people is determined also by the sustainability and location of their own source of livelihood after a natural disaster.

There is difficulty in assessment due to the geographical limitations posed by the variety of participants and as such Vulnerability Assessment is difficult at the time of the conference. It is easier done when participants are able to undertake the assessment in their own locality.

Knowing the details of the place and locating the radius of the danger zone will provide guidance to those who will be most affected by climate change.

3. Capacity Assessment A. What is your capacity for disaster response? Does the barangay have a sufficient level of capacity for disaster response? i) Prevention determines activities that will prevent landslides. A preventive approach is meant to stop a future danger from taking place.

2. Vulnerability Assessment In times of danger, the first affected and who are at risk are those who are not able to identify it at the onset of the event.

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ii) Mitigation is meant to lessen the impact of a disaster and discover a community’s capacity to respond.

Capacity refers to the ability to address the problem at hand. In terms of individual capacity, there is a need to identify the level of current knowledge we have about early warning systems—and this should also be done in the community level. At the barangay level, there is a need to know if all the members are able to swim.

Provision and access to first aid kits, floaters, and the like will also help. The health system should also be addressed and de made part of the capacity assessment.

This approach should be done at the preventive level.

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It is also worth looking into the existing capacities, or what is required to prevent or mitigate a flood. It is likewise important to determine if there is enough water, or iIf there is a need for water catchment like dikes. Also, it is necessary to identify what the community requires alongside what is available; the gap between these must also be identified, and efforts at bridging it must be taken.

Provide first aid medicine and determine what else is required when one gets sick, ex. flu. Gather the medicine ahead of time. This the simplest form of intervention.

Provide a contingency plan to anticipate occasions when no one will be ready to make a clear decision for the community. There could be more casualties if there is no contingency plan.

Contingency Planning This activity provides answers on the Standard Operating Procedures (SOPs) for events that have no SOPs or a “what if” scenario. It emphasized the need for a contingency planning session.

In times of “what ifs”, we can start coming up with the solution in terms of duration: five (5) weeks, ten (10) weeks and so on.

Provide and do a hazards profiling; determine the number of transportation needed—we need to plan immediately. There is a need to manage by community for a better management of aids and support In the Philippines.

WORKSHOP OUTPUT The workshop will seek to answer: 1. Sa inyong tribo anu-ano ang mga katutubong palatandaan kung may papadating na kalamidad? (In your own communities, what are the traditional warning signs and methods of predicting an impending danger?)

2. Anu-ano ang mga katutubong pamamaraan ninyo upang mapaghandaan ninyo upang mapaghandaan ang

paparating na sakuna? May mga ritwal bang ginawa? Isulat ito. (What are the traditional ways of preparing for an impending danger? If there is a ritual, please indicate.)

3. Pagkatapos ng sakuna paano ninyo mapapanatiling ligtas ang inyong lugar?

These and many other questions will be answered (After a calamity, how can you make your areas safer?)

Summary of Workshop Output

MINDANAO GROUP

Arumanen-Manobo Ata Manobo

Bagobo

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad? (In your own communities, what are the traditional warning signs and methods of predicting an impending danger)

Ata- Manobo langgam = tag- ulan hambubukag = tag- init Kapag may nagliparan na mga ibon ibig sabihin ay may paparating na ulan Balisang mga hayop = may parating na bagyo

Anu-ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna? May mga ritwal ba? Isulat. (What are the traditional ways of preparing for an impending danger? If there is a ritual, please indicate.)

Kanduli ritual

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar? (After a calamity, how can you make your areas safer?)

Ulahing = prayers

Mag- imbak ng basic needs

May mga extrang paghahanda

Gong, para malaman ng mga tao ang parating na sakuna

Nagdadasal /pamalas (offerring of chicken)

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B’laan

Falling star= may giyera

Langgam na itim o uwak = may paparating na bagyo

Mag- imbak ng pagkain

Bukidnon

Balisang mga hayop-may parating na bagyo

Kapag may palaka sa hapon, uulan sa gabi; paparating na ang Disyembre

Gagawa ng isang ritwal na Magtanim ng puno, huwag gagawin ng elder at mag ipon magtapon ng basura kahit ng mga pagkain. saan.

Dibabawon

Erumanen / Arumanen

Higaonon

Mamanwa

Mandaya Manobo

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Nagtatambol ng kawayan pag dry season para umulan, magtali ng berde na damo para di uulan Manatiling handa ang isa’t- isa at pangalagaan ang kalikasan Magtanim ng puno, huwag magtapon ng basura kahit saan.

Huwag sabihin amng panaginip para masumpa at kagatin ang haligi ng bahay

Kapag ang color green na ibon ang itoy umawit ng

pangatlong beses, sa araw na iyon, iinit.

Kapag ang langgam ay maghahakot na ng pagkain = Tag-ulan Magtanim ng gabi, mais cricket = drought for preparation for the long drought Ibon na nagliliparan sa mga puno-may darating na

malakas na ulan Kailangang mag mangmang (chew betel nut?) ang Itik na nag-iingay = may pinakamatandang lalaki darating na sakuna habang ang babae naman ay magpapausok para mataboy ang bad spirit Matanda sa bahay Kapag maingay na ang gangis nagsususnog ng balahibo ng ay nagpapahiwatig ito ng manok at ngdadasal rin para mainit na panahon. malayuan ang bagyo.

Kapag ang langgam ay maghahakot na ng pagkain = Higaonon = Sawi Ritual Tag-ulan

Mamanwa = Tari-tari Ritual Gagawa ng bahay na maliit sa Kapag-itim ang ulap = bagyo ligtas na lugar.

Ang grupong ng langgam ay nag- iimbak ng pagkain = Ritwal “Panubadtubad” uulan/ baha/ bagyo Kapag ang bato sa dagat nailagay sa sapa o sa river,

siguradong uulan Gagawa ng isang ritwal na

gagawin ng elder at mag ipon ng mga pagkain.

Ritwal

“Panawag tawag”

Every houses pinapalibotan ng mga puno (barrier sa malakas na hangin)

Pamalas (cleansing) Ritwal

Pakikiusap sa spiritu para hindi maulit ang mga kalamidad

Mansaka-Cebuano

Matigsalog

Pulangihon Pulangihon Manobo Manobo Pulangihon Pulangiyen

Kapag ang langgam ay maghahakot na ng pagkain = Tag-ulan Kapag nanaginip na natanggal ang ngipin, kagatin ang kumot

pagkagising at huwag na ipagsabi. (Matigsalog) Fogs nasa baba o bundok = Matigsalog = Panubadtubad tagtuyot Fogs na nasa taas = malamig Ang magkatabing bituin ang “Gibang” ay nasa malapit, malapit nang umulan at

kapag nasa malayo matagal pang-uulan Falling star = uulan sa loob ng

tatlong (3) araw Kapag may kakaibang huni ng ibon, may paparating na

bagyo Ingay ng mga hayop hindi mapakali ang mga ibon =

sakuna Kapag may kidlat, may

landslide

Evacuation house (butok) Ayusin kung may mga sira

(lahat ng tribo) Kapag maraming fogs =

tag-init Ang Gangis ay umiingay sa Ritual, nag- aalay ng manok gabi = may tag-gutom na at naghahanda ng bigas na darating nilalagyan ng itlog

Tree Planting

Inaayos ang mga drainage na nasira Ritwal

Pag- iingat Pinaalalahanan sila ng mga matatanda Nag- iimbak sila ng pagkain Ang mga bagani ang nagbibigay ng impormasyon kung ligtas na bang bumalik sa lugar Magdasal at nagpapaalala na lamang

Sama

“ligwan”(bubuyog) signal of El ninyo

Kapag nahulog ang daga sa dagat,uulan

Magpondo ng kahoy, tubig at asin.

Huwag sabihin ang panaginip para masumpa at kagatin ang haligi ng bahay

Kapag ang kometa lumipad sa bahay mo may masamang mangyayari

Sangil

Nakikita na unti- unting lumalaki ang dagat

Kanduli o Manulak Ritual, nagriritual kami sa may tabi ng dagat

Magdasal at nagpapaalala na lamang

Magtanim ng puno, huwag magtapon ng basura kahit saan.

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Subanen

Kung ang hangin ay amoy malansa, malaking alon, may parating na bagyo Maraming ibong dagat na papunta sa sakahan, magkakaroon ng baha Gangis or crickets = tag-init Ingay ng kwahaw sa gabi = lindol Balisa na hayop at kalabaw = lindol No clouds = tag-init Pag-urong ng isda sa malalim na bahagi ng dagat = tag-init Millipede = tag-ulan Paglabas ng mga mapupulang langgam, simbolo na may malakas na ulan at bagyo na paparating

Taga kaulo Tagabawa

Talaandig

Pupunta sa tuktuk ng bundok, magwagayway ng panyo para mahinto ang sakuna Panaginip Pagkakaroon ng ipo-ipo mayroong darating na tagtuyot (aligpulos) L-shaped star na nagniningning ang ibabang bahagi, uulan kinabukasan

Tree planting, para mapalitan ang mga nasirang puno

Pinaaalalahanan ang lahat ng myembro ng pamilya na magbabantay ng mga pahiwatig na may paparating na sakuna

Naghahanda lang ang mga tao ng mga kahoy na panggatong, ipinapasilong ang mga alagang hayop

Ginagawaan ng brace ang mga bahay

Ritwal

Magtanim ng gabi, mais for preparation for the long drought

Ritual – action

Magritwal

Magtanim ng ibat-ibang klase ng tanim na nabubuhay kahit Ipagpapatuloy ang pagtatanim tagtuyot Nagpopondo ng kamote at saging upang may makain

No chemicals used in planting Magtanim ng puno, huwag magtapon ng basura kahit saan.

Gagawa ng isang ritwal na gagawin ng elder at mag-ipon ng mga pagkain.

Talaandig/Higaonon

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Earthworm = long drought

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Mga bituin na nakadiretsong linya, may parating na bagyo Nagkakagulo ang ibon = bagyo Panaginip na may namatay na kapitbahay

Kapag ang langgam ay maghahakot na ng pagkain = Tag-ulan Huni ng kasa-kasa = tag-init Nag-ingay ang baka = tagulan April = tag-init, May = tagulan Matanggalan ng ngipin, may mamatay kung sasabihin Mawalan ng bubong ang bahay , may paparating na bagyo Tunog ng “gangis” = tag-init, tag-tuyot

Nag- iimbak ng pagkain

Ritwal at nagpapasalamat

Nagtatanim

“Pamuhat-buhat” (baboy at manok)

Magtago sa lupang hinukay o underground pagkatapos ng sakuna

Ipagpapatuloy ang pagtatanim

Tausug

T’boli

Te’duray

Umajamnon

Pigkawayan

Lanao

Bagay, kayuran ng niyog na iharap sa ipo-ipo para umiwas Pagkakaroon ng ipo-ipo mayroong darating na tagtuyot (aligpulos) Kung pula ang kulay ng bituin at malamig ang simoy ng hangin, may darating na sakuna Bituin kung malalaki ay maulan Kung marami na ang bituin ay panahon na upang matanim (planting season) Kung masyadong mainit ang panahon biglang kumikidlat Palatandaan sa tribung t’boli kapag taggutom, ang pusa ay uminom sa sapa Kapag uminom ng tubig ang pusa ay darating ang tagtuyot.

Kung kulay pula ang langit ay may paparating na bagyo.

Magtanim ng ibat-ibang klasi ng tanim na nabubuhay kahit tagtuyot

Sigawan ng tatlong (3) beses ang ulan para hindi matuloy

Magtanim ng palay, mais, kamote at iba pa para sa ganon kung may paparating na sakuna meron kaming mapagkunan ng pagkain

Ang tao sa community ay nagtatanim

Baboy na paubo-ubo Janice Alberto (Teduray) – pagmadalas na nanggagaling ang hangin sa silangan, ibig sabihin ay may bagyong parating.

Panaginip na matanda na walang bubong ang bahay, may bagyong darating Pagbabago ng ihip ng hangin: Habagat = malakas na alon at hangin Amihan = hindi malakas ang alon at hangin.

Femie Duma (T’boli) = dalawang ritual

Patayin ang manok o baboy para malipat ang sakuna na mangyayari sa hayop at hindi sa tao

Pagbabago ng ihip ng hangin: Habagat = malakas na alon at hangin; Amihan = hindi malakas ang alon at hangin.

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Lugbak Tadyawan Dahon na sumasabay sa hangin, ibig sabihin may darating na bagyo Others:

ISLAND GROUP

Ati

Kankana-ey

Mangyan

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Abril at Marso = tag-init Ang membro ng pamilya ay sinasabihan na maghanda Ibon = Tag-ulan

Pahaw = Tag-ulan Kuwago = Patay Pagbaba ng wild ducks = tag-ulan Pahaw gab = maraming mamatay Termites o anay means tag = ulan “wati” o earth worm-tag-init Langgam (pababa) matagal ang bagyo Langgam sa kaldero (pababa) taginit/ tag-gutm Pamalindaw =may mamatay/ accident 5:00 am kulog at kidlat = tag-ulan Kulog = tribal war Sakit = gulaveng

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad? (In your own communities, what are the traditional warning signs and methods of predicting an impending danger) Kapag may paniki na papasok sa bahay, may bagyo Kapag maingay na ang iba’t ibang uri ng hayop, lilindol Langgam at anay na umaakyat sa bahay, magkakaroon ng baha Kapag maingay ang palaka, uulan.

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna? May mga ritwal ba?

Isulat. (What are the traditional ways of preparing for an impending danger, if there is a ritual, please indicate.)

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar? (After a calamity, how can you make your areas safer?)

Sinisira ang mga irigasyon kapag umuulan; Agpansula ritual- pagpatay ng baboy at makikita sa laman ng loob ng baboy kung saan ligtas magtago kapag may sakuna.

Kung ang hangin ar galing sa Isumpa, kausapin kung ano Kanluran man ang napipintong paparating, lahat na sakuna, duraan at may sasabihin (lahat ng tribo).

Kung ang hangin ay galing sa Kagatin ang kahoy pagkagiskanluran (east) paparating na ing (Mangyan) ang tag-init) Iba ang liwanag ng kapaligiran Inilalagay ang dugo sa ay parating na ang tag-ulan. malalambot na lupa, upang maiwasan ang landslide.

Lahat ng tribu-pagprepair sa nasira, pagsisiguro na makaiwas na sunod (baha, pagtanim ng kahoy sa gilid ng sapa pagagawa ng dike.

Lahat ng tribo

Mangyan-Hanunuo Mangyan Hanunuo

Mangyan- Alangan

Kapag ang clouds ay pawang tatawid sa dagat at mainit ang hangin, uulan Sa galaw ng ulap malalaman na may paparating na bagyo.

Pukyutan, kung ang bahay ay malapit sa lupa may bagyo.

Alimango kapag umakyat sa bahay ay may baha.

Huni ng ibon = baha Huni ng tuko = baha Dahon ng Narra kapag nalagas = tag-init Pagkatapos malibing ang patay = uulan Kapag humuni ang bahaw, tag- init na; kapag nag-iingay ang baka, may bagyo; Kapag umuwi ang mga alagang hayop sa bahay, uulan na

Bernalyn Lintawagin (Mangyan) – Agpansula; ang mga elders ay nagdadasal na pigilan o sugpuin ang mga paparating na sakuna. Nanghihingi ng tulong kung baga sa pamamagitan ng pagkatay ng baboy.

Gagawa ng bahay na maliit Kapag may ipu- ipo ay pinapaypayan ng walis Magtusok ng bakal para hindi na babalik ang sakuna Magtanim ng puno

Magkatay ng baboy

Pag- preserve ng mga root crops kapag may bagyo Daniw* para hindi matuloy ang bagyo (Daniw ritual so that the typhoon will not push through) *refers to the Mangyan native healers

Maraming bulaklak = tag-ulan

Palawan

Umaakyat ang bayod = tagulan/ baha Malungkot ang kapaligiran = may bagyo Tumatalon ang pusa sa kalagitnaan ng bagyo, magigiba ang bahay Kapag may namamatay, may ulan at kulog

Bangaw/langaw na marami nagliliparan Ang mga ulap, kung nasa silangan ay karaniwang may bagyo

Babakuran ang tubig sa ilog ng maitim na babaeng baboy

Nagpapatay ng manok for thanksgiving

Maggawa ng isang malit ng bahay na pababa at doon papasok

Nagtatayo ng “kalangbanwa” o malaking bahay

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Tagbanua

Emoy Alsa; elder (Tagbanua) Emoy Alsa; elder (Tagbanua) – eclipse; wala gaanong ulan hangin galling south wala sa east ibig sabihin ay may ulan.

Nagsusunog ng bahay ng pukyutan o kandila na galling

sa bahay ng pukyutan.

LUZON

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad? (In your own communities, what are the traditional warning signs and methods of predicting an impending danger)

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar? (After a calamity, how can you make your areas safer?)

AetaMag-antsi

Kapag nagkakagulo ang mga paniki at pumupunta sa kweba , may bagyo Kapag may bulalakaw may bagyong darating

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna? May mga ritwal ba? Isulat. (What are the traditional ways of preparing for an impending danger, if there is a ritual, please indicate.)

Anito

Tik tik ahay, sisigaw

Magtanim ng puno, huwag magtapon ng basura kahit saan.

Pag-aalay ng mga pagkain sa mga diyos (Kabunian) para mapigil ang mga sakuna Ritual na Sibok

Magtanim ng kahoy

Agta

Bontok

Ibaloi

Kalinga

Kankana-ey

kung kulay pula ang ulap ay may bagyo Kapag nagpakita ang Talawin ay may malakas na ulan.

Kung mabigat ang hampas ng hangin Alimango na pumasok sa bahay, may darating na bagyo Alimango na makikita mo sa loob ng bahay ibig sabihin ay may darating na tag- ulan Paglabas ng mga fireflies ibig sabihin ay tag- araw Paglabas ng mga fireflies ibig sabihin ay tag- araw Kapag may lumabas na ibon ay uulan Ang elder ay magaling magbasa sa panahon kung uulun ba o hindi Manok na nagsisiksik na kanilang mga pakpak ay may darating na bagyo Dog = something bad will happen

Movement ng mga ibon, gaya na lamang ng pag-migrate ng mga ibon sa mga lowlands mula sa amin patungo sa kamaynilaan.

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Gathering of all anitos (buong kumonidad)

Gumagawa ng stonewall

Ayusin ang bahay o ang butuk

Kapag nag-crack ang lupa, kailangang iihian na babae para di matuloy ang landslide Magtanim ng gabi, mais for preparation for the long drought Lagyan ng asin ang lupa para malabanan ang landslide o sakuna

Magtanim ng puno, huwag magtapon ng basura kahit saan.

Kankana-ey

Mt. Province

Kapag may formation ng frost o ang pag sulpot ng mga white pigments sa dulo ng mga pananim ay panahon na ng tag-lamig.

Kapag tumunog ang Talacup ay may mamatay Kapag may kakaibang tahol ng aso

Knocking of lizard Kakaibang huni ng ibon Restless animals Kapag maingay ang palaka, uulan.

Sinisira ang mga irigasyon kapag umuulan; Agpansula ritual- pagpatay ng baboy at makikita sa laman ng loob ng baboy kung saan ligtas magtago kapag may sakuna.

Badangaw ritwal ng mga matatanda to appease the bad spirit kung malakas ang hangin Gumagawa ng stonewall Ritual na sibok

Rebuild the houses and buildings that was damaged.

Bayanihan system or ub- ubo to help those affected people.

Dao-es = nagtatawag ng ulan

Indigenous peoples are effective stewards and custodians of the environment. They interpret and react to climate change impact, drawing on creative ways. They make use of traditional knowledge and other technologies to find solutions, and increase resilience that helps society at large to cope with impending environmental changes.

KALINDOGAN 2010

29

PARTICIPANTS’ OUTPUT Future planning activities for the entire Kalindogan participants was done on the last day.

Perhaps, if taken seriously by the participants by heart and not just in writing, these plans will determine the future direction of the conference and its continuity.

The following matrix summarizes the output of the participants to be adapted and done in their own communities.

Proponent: USEP-Mintal Project Title: Climate Change Advocacy: Training Among Bagobo Tribe in Sirib Calinan, Davao City Specific Objectives Increase the level of awareness among Bagobo tribe 2. Enhance their capability/skills with regard to climate change and disaster preparedness 3. Develop a physical foundation 1.

Activity Seminars, workshops

Time Frame Three (3) days for planning

Training

Two (2) days organizing

Physical and actual trainings (100 students) November 15-23, 2010)

Three (3) days execution One (1) day evaluation Twice a month

Persons Involved Expected Output Youth 1. Increase the level of DENR awareness; DA 2. Capable and PAG-ASA knowledgeable about CENRO any disaster; Brgy. Official 3. Skillful with any Implementers accident; 4. Deliver responsive and adaptive programs through climate change adaptation and disaster preparedness

Proponent: MINSAC Project Title: Tree Planting Specific Objectives To save mother earth

30

KALINDOGAN 2010

Activity Planting of trees, Nursery and backyard gardening

Time Frame December 2010 June 2011 November 2010 June-July 2011

Persons Involved Expected Output Aeta community Reforestation DENR Proper nutrition DA

Proponent: NCIP- Quirino Project Title: Ensuring Food Security for the Agtas of Quirino Province Through a Climate Change-Responsive Method Specific Objectives Construct an elevated rice field in Pangasinan, San Martin Maddelo, Quirino; 2. Construct an elevated rice field in Binoraban, Disimungal, Nagtipunan, Quirino 3. Construct an elevated rice field in Dionuan, Disimungal, Nagtipunan, Quirino 1.

Activity Time Frame Ground levelling and Septemberpaddies building December 2010

Persons Involved Expected Output Agta beneficiaries Three (3) has. of rice fields; NCIP staff (irrigated) constructed

Ground levelling and paddies building January-June 2011

Agta beneficiaries NCIP staff

Two (2) has. of rice fields; (irrigated) constructed

NCIP-Quirino

Two (2) has. of rice fields; (irrigated) constructed

Stonewall construction along creek; Ground levelling Paddies building

January-June 2011

Proponent: BORACAY, ATI TRIBAL ORGANIZATION Project title: Save Boracay‌Save the Earth: Promote Life and Save All Living Things Specific Objectives Let the community know about the climate change 2. Reduce, reuse and recycle garbage 3. Maintain cleanliness 4. Prevent diseases 5. Decrease global warming 1.

Activity Community meeting Monthly youth meeting Proper waste management Put up in every cluster: garbage cans for biodegradable and non-bio-degradable; recyclable materials

Time Frame November 07, 2010 Nov. 14, 2010 Nov. 14, 2010

Persons Involved Expected Output Boracay, Ati Tribal For members to Organization (BATO) understand climate members change and disaster preparedness Youth and Actively participate in all community activities members Youth and community members

Proponent: PAMULAAN Project title: Promoting Simple Mitigating Measures and Combating Climate Change Effects Specific Objectives Segregate bio and non-biodegradable waste; 2. Minimize water bills; 3. Minimize production of greenhouse gasses; 4. Minimize electrical consumption 1.

Activity Time Frame Garbage segregation All the time scheme; Conserve water and maximize use of rain water; Avoid garbage burning (plastics, papers, etc.); Conserve electricity by unplugging appliances from the outlet after use.

Persons Involved Expected Output Pamulaeneans Better environment; Less expense on water bills; Lessen the production of greenhouse gasses; Lessen energy consumption

KALINDOGAN 2010

31

ROTARY CLUB OF MAKATI Project Title: Disaster Preparedness Specific Objectives Activity Know what to do and how Demonstrate to all to do it upland and lowland dwellers; Proper waste management; Planting trees

Time Frame Persons Involved Expected Output Every first week of Elders, youth, and All members of the the month community farmers; community should know IP’s what to do during a disaster or calamity

Proponent: CERVANTES Municipality and HPSPC Project Title: A Seminar on Disaster Preparedness and Awareness Specific Objectives Develop the skills of the community in rescuing victims; 2. Give information on how to prepare oneself during times of disaster 1.

Activity Re-echo lessons on disaster preparedness and awareness; Workshop training on first-aid and rescuing; Community service; Tree planting; Drainage cleaning etc.

Time Frame Twice a year (January-May; 2 weeks) November ASAP Quarterly; 2 days

Persons Involved IP Leaders, Community, DENR RED CROSS Personnel, Local Government Units (LGU’s); IP Communities

Expected Output Community will be knowledgeable about disaster preparedness and awareness; Community will be able to rescue victims of disaster; Improve lives

Proponent: BIBAK Group Project Title: Salakniban Nainsigudan Nga Ugali: Share and Nurture the Traditional IP Ecological Knowledge and the Cordilleras Specific Objectives Revisit and promote TEK; 2. Create action plans and establish linkages through TEK; 3. Uphold indigenous cultures through different ecological activities that convey community awareness 1.

Activity Re-echoing and planning of community services (seminars and workshops, dialogue with civil society); Culminating activities (tree planting, cultural exchange, etc.

Time Frame As Soon As Possible; Two (2) semesters; Baguio and La Trinidad;

Persons Involved Kalindogan 2010 BIBAK delegates BIBAK IP’s

Expected Output Members of the different IP organizations will be equipped; Establishment of concrete actions and linkages; Full awareness and community empowerment

Summer 2011

Proponent: USEP-Obrero Project Title: Disaster Awareness: Information Dissemination on Disaster Preparedness and Awareness Specific Objectives Inform people about disasters

32

KALINDOGAN 2010

Activity Conduct symposiums, trainings, and seminars

Time Frame Annually or quarterly

Persons Involved Expected Output Youth leaders People should become aware of disasterpreparedness

Proponent: KAYAN EAST COMMUNITY Project Title: Clean and Green Project: Contribute to Climate Change Adaptation and Preparedness Specific Objectives Generate additional income; 2. Beautify and provide natural cooling of air; 3. Control soil erosion; 4. Protection of watershed; 5. Provide seedlings for tree planting; 6. Raise funds for school, church and youth projects.

1.

Activity Time Frame Fruit tree/coffee tree Rainy season planting; Nursery; (every year) Pera sa Basura program Year round

Persons Involved All community members; SK and Barangay Councils and NGO’s; Youth with students

Expected Output Protected watershed; Fresh air; Additional income generated; Beautification; Enough viable seedlings for tree planting; Counterpart fund generated for youth projects; Pollution-free environment

Proponent: BUKIDNON INDIGENOUS YOUTH OF THE SEVEN TRIBES OF ANAK TRIBO Project Title: Capability Building Seminar (Educational Assistance Program) for the IP Youth Leaders of Bukidnon Specific Objectives Build confidence among IP youth leaders in Bukidnon; 2. Develop leadership skills among IP communities 1.

Activity seminars

Time Frame Six to eight (6 to 8) days

workshops

Two to three (2 to 3) days

Persons Involved Expected Output IP youth in Confident IP youth leaders Bukidnon interacting with all walks of life in the community; IP youth leaders Competitive and good IP and elders youth leaders in Bukidnon

Proponent: BTFFI Group Project Title: Reforestation of Mount Pantaron Specific Objectives Reforest the whole area of upper Pulangi; 2. Mitigate climate change by planting trees; 3. Maintain harmony with nature 1.

Activity Consultation with the community; Planning with the community; Implementation of the project

Time Frame November 20102011

Persons Involved People of the community; BTTFFI staff; LGU; Barangay Councils

Expected Output People in the community to live in harmony with nature; Reforest Mount Pantaron range; Develop ecosystems in the community; Protected biodiversity in the area.

Proponent: KALIWAT KI APU AGYU (Xavier University Ateneo de Cagayan) Project Title: A Seminar on Knowledge Sharing Among Compatriots 1.

Specific Objectives Activity Conduct a seminar Seminar with on conserving workshop; environmental issues Tree planting; Solid waste management

Time Frame One (1) year; conducted every three (3) months

Persons Involved Xavier University (Kaliwat Ki Apu Agyu); Liceo de Cagayan University; Saint Therese School (Miarayon Bukidnon); Brgy. Officials (Miarayon); SK officials; People of Miarayon and their elders

Expected Output Cleanliness and orderliness in every Barangay; awareness about climate change

KALINDOGAN 2010

33

Proponent: MINDANAWON Project Title: Seminar Workshop on Climate Change Awareness Specific Objectives Inform the community about climate change; 2. Appreciate the value of Indigenous knowledge in relation to climate change; 3. Re-echo specific moves that are aligned to the problem.

1.

Activity Explore the essence of climate change; Know the cause and effects; Adaptation

Time Frame Duration: Two (2) days starting 7:30 am to 7:00 pm.

Persons Involved All IPs; Children; Parents; E lders; Youths

Expected Output We can apply knowledge on climate change and people can become aware about what they are doing in relation to the problem

Proponent: HOLY SPIRIT AETA MISSION Project Title: Deforestation: Fruit-Bearing Tree-Planting and Seven Aeta Communities in Capas, Tarlac (Manabayucan, Flora, Kawayan, Bilad, Yangka, Kulyana, Tarucan) Specific Objectives Plant 200 fruit bearing trees in the community; Prevent climate change; Earn a living from the fruit of the trees; -for future generations; -avoid deforestation

Activity Tree planting; Continuous monitoring of the growth of the trees; Harvesting sentrong kalakalan; Conducting seminars; Monitoring; Youth exposure

Time Frame JanuaryDecember 2011 (2 days allotted for the community) JanuaryDecember 2011 (throughout the year) Ten (10) years after 2011; Next generation (no specific time frame)

Persons Involved Elders and youth, HSAM and LABAY KU Elders, officers, youth HSAM, Labayku, HSAM, LABAYKU Youth, elders, HSAM and LABAYKU

Expected Output Growth of at least 80% for the area of planted trees; Decrease problems related to climate change especially landslides; No shortage on food supply; Sustainability in food resource and living; Never to experience landslide.

Proponent: TUGDAAN MANGYAN MISSION Project Title: Tree Planting (Reforestation and Tree Planting) Specific Objectives Avoid landslide, erosion, and floods; Make Mangyans aware of climate change and adaptation

34

KALINDOGAN 2010

Activity Tree planting, Monitoring and conduct of seminars regarding climate change and adaptation

Time Frame TUGDAAN week( March 2011) Whole year, March 2011

Persons Involved Expected Output Kalindogan Monitored the activity; participants with conducted seminars the community

ANNEX A: LIST OF PARTICIPANTS Table 1: Participants by Tribe Representation LUZON

9

ISLAND GRP

9

MINDANAO

34

TOTAL

52

MINDANAO Arumanen-Manobo Ata Manobo Bagobo Bagobo Diangan Bagobo-klata B’laan Bukidnon Dibabawon Erumanen Higaonon Mamanwa Mandaya Mangyan-Alangan Mangyan-Hanunuo Manobo Mansaka-Cebuano Matigsalog Menuvu Obo Manobo Pala’wan Pulangihon Pulangihon Manobo Sama Sangil Subanen Taga kaulo Tagabawa Talaandig Talaandig/Higaonon Tausug T’boli Te’duray Umajamnon

ISLAND GROUP Ati Mangyan Hanunuo Mangyan-Alangan Palawan Tadyawan Tagbanua

LUZON Aeta Aeta- Mag-antsi Agta Bontok Ibaloi Ifugao Ifugao-Tuwali Kalinga Kankana-ey

KALINDOGAN 2010

35

Table 2: Mindanao-Based Participants Organization Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes Bukidnon Indigenous Youth of the Seven Tribes

36

KALINDOGAN 2010

Name

MINDANAO-Based PARTICIPANTS Tribe Address

Paquito Lleses

Talaandig

James Cardie Timbangan

Contact #

E-mail Add.

Songko, Lantapan Bukidnon

9267882441

pakz_1991@ yahoo.com

Higaonon

Kulaman, Malaybalay Bukidnon

9056161134

d3d3m_1988@ yahoo.com

Marie Joy Tayuhan

Pulangihon

Kitaotao Bukidnon 9056800514

Dioscoro Condahan

Higaonon

Impasug-ong Bukidnon

905754912

Anafe Malinay

Talaandig

Lantapan Bukidnon

9359804276

Raquel Mambatad Manobo

Kitaotao Bukidnon

Chierly Gawahan

Talaandig

Basac, Lantapan Bukidnon

Cherry Mae Libot

Talaandig

Basac, Lantapan Bukidnon

Genard Sabut

Bukidnon

Maluko, Malaybalay Bukidnon

lasang429@ yahoo.com

Gibson Sabut

Bukidnon

Maluko, Malaybalay Bukidnon

9067320155

mr_gibson@ yahoo.com

Francis Bruno Lingkit

Higaonon

Kalasungay, Malaybalay Bukidnon

9265031077

francislingki@ yahoo.com

Imelda Agnes Tubeo

Bukidnon

Malaybalay Bukidnon

itybeo@yahoo. com

Pacita Tacatane

Bukidnon

Malaybalay Bukidnon

9391259838

Pamulaan

Doanie Grace Sulda

Menuvu

Pamulaan

Liza Sihagan

Talaandig

Pangantucan Bukidnon Lirongan, Talakag Bukidnon

9129643896

nhenz_89@ yahoo.com lizasihagan@ yahoo.com

Pamulaan

Shenna Jean Besto

Talaandig

Pamulaan

Irene Manggilawas

ArumanenManobo

Pamulaan

Ressa Sendrijas

Higaonon

Pamulaan

Liza Mae Mandaya Manliguis Mary Lovely Gunto Umajamnon

Pamulaan

Dale Joy Perez

Bagobo Diangan

Pamulaan

Aiza Binayao

Manobo

Pamulaan

Vina Fiel Lucin Joana Rose Memper Mary Haide Cultura

B’laan

Pamulaan

Deopeter Duron

Manobo

Pamulaan

Mae Capua

Mamanwa

Pamulaan

Julien De Guzman Ifugao

Pamulaan

Maria Aiza Cui

Pala’wan

Pamulaan Pamulaan

Ricky Ogade Arjel Ofong Apple May Alindayo

Umajamnon T’boli

Pamulaan

Femie Duma

Pamulaan

Pamulaan

Elsie Cagampang Jessa Mae Sulatan Ronalyn Floro

Pamulaan

Neil John Aton

Pamulaan Pamulaan

Leizel Sihagan Ryan Bando Richard Macalunas

Pamulaan

Pamulaan Pamulaan

Pamulaan

Pamulaan

Pamulaan

Miarayon, Talakag Bukidnon Renibon, Pigcawayan Cotabato Brgy. Bunaguit Esp. ADS Asuncion, Davao Del Norte CAB, Buk. Wines, Baguio Distict Davao City

9089483440

Balut Sarangan Is. Miarayon, Talakag Bukidnon Don Carlos Bukidnon Brgy. Pangyan, Trento, ADS Pamulaan Wigan, Cordon, Isabela Brooke’s Point, Palawan Pamulaan Pamulaan Wigan, Cordon, Isabela

lhiz_19@yahoo. com

dalejoyperez@ yahoo.com gcrime_ 0614cawaii@ yahoo.com

T’boli

Pamulaan

Mamanwa

Pamulaan

Talaandig

Pamulaan

Manubo Talaandig/ Higaonon Talaandig Manobo

Pamulaan

femieduma@ yahoo.com

cute_sulatan@ yahoo.com

Pamulaan

Pamulaan Pamulaan

Bagobo

Pamulaan

Talaandig Manobo

Ifugao

Brgy. Cebolin, Trento, ADS

9108225786

Pamulaan

Luzviminda Dango Tuwali Ifugao

Wigan, Cordon, Isabela

Pamulaan

Jimric Magandam Mandaya

Caraga, Davao Oriental

Pamulaan

Ma. Cristina Bigong

Oriental Mindoro

MangyanHanunuo

adluz_ 91mhin2x@ yahoo.com jms_probe30@ yahoo.com

KALINDOGAN 2010

37

Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan Pamulaan

38

KALINDOGAN 2010

Miarayon, Talakag Bukidnon Lake Sebu, South Maricel Langgong T’boli Cotabato Kusiong D. O. S. Janice Alberto Te’duray Mag. Calao-calao, Don Rhonabel Abe-abe Manobo Carlos Bukidnon Carel Jane Miarayon, Talakag Talaandig Deconlay Bukidnon Viel Stephanie Compostela, Mandaya Israel COMVAL Marilyn Segundo Mangyan-Alangan Oriental Mindoro Christian Garong Mangyan-Alangan Oriental Mindoro Nylyn Supnet Higa-onon Bukidnon Mary Grace Maramag Manobo Sumael Bukidnon Romalyn Rico Manobo Agusan Del sur Gevfretch Miarayon, Talakag Talaandig Geraldine Dogia Bukidnon Trento, Agusan Cherilyn Opez Manobo Del sur Paitan,Naujan, Gloria Lintawagin Mangyan-Alangan Oriental Mindoro Lawin Tabawan, Wislita Rainu Sama Tawi2x Rizalito Benito Te’duray Upi Maguindanao Kiamba Carla Mendol T’boli Saranggani Kiamba Sajeda Bewang Sangil Saranggani Ma. Bernalyn Paitan,Naujan, Mangyan Lintawagin Oriental Mindoro Paitan,Naujan, Richelle Tupaz Mangyan Oriental Mindoro Patag, Marilog, Arnil Mansabid Matigsalog Davao City Faisal Mañalas Manobo Bislig City Desy Alsa Tagbanua Palawan Pulangihon Micho Ansay Kibawe Bukidnon Manobo Tinaytayan, San Arjean Marie Talaandig Miguel Talakag Belco Bukidnon Maricel Listohan

Talaandig

9097294483

listohan85_m@ yahoo.com cecil_2389@ yahoo.com alpartoyanice@ yahoo.com

jovel_carl89@ yahoo.com

9308191182

grasya_s18@ yahoo.com

glintawagin@ yahoo.com rwislita@yahoo. com

richelle_tupaz@ yahoo.com marnil81@yahoo. com

Pamulaan

Cyril Jay Ojas

Subanen

Zamboanga

gasc92@yahoo. com

Pamulaan

Kevin John Salicona

Talaandig

Imbatog, Lapok, Talakag Bukidnon

Pamulaan

John Kevin Belec

Dibabawon

New Corella, Dvo.

Pamulaan

Jinefer Serrano

Bagobo

Marilog District

Pamulaan

Margarita Tupaz

Mangyan-Alangan

Pamulaan

Divina Bitog

Ifugao-Tuwali

Pamulaan

Gemma Nicolas

MangyanHanunuo

Paitan,Naujan, Oriental Mindoro Wigan, Cordon, Isabela Magsaysay, Occidental Mindoro

belecj@yahoo. com jeorgegreat@ yahoo.com tupazmargarita@ yahoo.com

nicolas.gemma@ yahoo.com

Pamulaan

Dominique Lojyn T’boli Ofong Jermie Sumaoang Aeta

Lamdalag, Lake Sebu Capas, Tarlac

Pamulaan

Catherine Madie

Tagabawa

Degos Davao City

Pamulaan

Roy Luminda

Talaandig

Pamulaan

Adeline Mangca

Ifugao

Pamulaan

Patrick Dapito

T’boli

Pamulaan

Bicboy Langgawan

T’boli

Pamulaan

Kenneth Ramada

Bagobo

Pamulaan Pamulaan

Dave Mark Atan Neneth Gano

Bagobo Manobo

Tinaytayan, San Miguel Talakag Bukidnon Wigan, Cordon, Isabela Tambilil, Klan, Saranggani Province Lake Sebu, South Cotabato Brgy. Sto. Nino, Tugbok District, Davao City Toril, Davao City Davao City

Pamulaan

Melvin Guilleno

Manobo

Davao City

Pamulaan

Jay-are Coquilla

Mandaya

Pamulaan Pamulaan

Jemuel Sulatan Honey Lyn Cajes

Talaandig Dibabawon

Pamulaan

Roy Bayon

Bagobo

Pamulaan

Pamulaan

Rodel Sueb Pedro III Ruben Dango

Pamulaan

Jerry Dulnuan

Pamulaan

9124030465

ofongdominique@ yahoo.com

7bcatherinemadie @yahoo.com

9128781209

9108841482

gvillenomelvin@ yahoo.com

bayonroy@yahoo. com

B’laan

Sarangani Island

Ifugao

Isabela Wigan, Cordon, Isabela Wigan, Cordon, Isabela Isabela Talakag Bukidnon Zamboanga Talakag Bukidnon Pantuyan, Caraga Davao Oriental Songco, Lantapan Bukidnon Songco, Lantapan Bukidnon Songco, Lantapan Bukidnon Impalambong, Malaybalay Bukidnon

Ifugao

Pamulaan Pamulaan Pamulaan Pamulaan

Ramon Tayaban Jr. Michael Licyayo Liezel Sihagan Vangie Rojas Lezel Sinulay

Pamulaan

Leovic Banosoc

Mandaya

Anak Tribu

Ruben Lleses

Talaandig

Anak Tribu

Daryl Saway

Talaandig

Anak Tribu

Nino Dave Tecson

Talaandig

Anak Tribu

Christian Tubeo

Bukidnon

Pamulaan

Caraga, Davao Oriental Bukidnon New Corella, Dvo. Magpet North Cotabato

Ifugao Ifugao Talaandig Subanen Talaandig

KALINDOGAN 2010

39

Anak Tribu

Ebenezer Tacatane

Bukidnon

Anak Tribu

Intonda Kinuyog

Talaandig

Ligaya Laguilay

Talaandig

Ireka Jul Sulatan

Talaandig

Jeward Sulatan

Talaandig

Patricia Pantino

Talaandig

Argee Bryan Prescillas

Talaandig

Jevlyn Tilucan

Umajamnon

Berlin Talino

Talaandig

Joel Alano

Ata-manobo

Davao City

9106737122

joeladz_alano88@ yahoo.com

Bonilyn Pausal

MansakaCebuano

Maragusun, Compostela

9293706991

tisay_ron17@ yahoo.com

Licelle Onggo

Bagobo-klata

Davao City

9107519279

licelle_onggo@ yahoo.com

Mary Jane Ubol

Obo Manobo

Wines, Baguio Distict Davao City

9303862902

maryjaneubol@ yahoo.com

Kimberly Araiz

Manobo

Ulas Davao City

9391709326

khimmie_19@ yahoo.com

George Magay

Higaonon

Puan Davao City

9081245797

g_bagay@yahoo. com

Gilbert Ale

Bagobo

Catigan, Toril Davao City

9393883558

avemaico_gta@ yahoo.com

Rexter Neroza

Bagobo

Calinan Davao City

9075808487

rex_eye@yahoo. com

Mary Joy Aguan

Bagobo

Sirib, Calinan Davao City

9182289601

joyaguan@yahoo. com

Taga kaulo

Brgy. Malalag, Malungon, Saranggani Province

9103371538

mike_makilan@ yahoo.com

Demoloc, Malita Davao Del sur

9102877137

gediontumondael @yahoo.com

Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu Kaliwat Ki Apu Agyu National Commission on Indigenous Peoples National Commission on Indigenous Peoples National Commission on Indigenous Peoples University Of Southeastern PhilippinesObrero University Of Southeastern PhilippinesObrero University Of Southeastern PhilippinesObrero University Of Southeastern PhilippinesObrero University Of Southeastern Philippines- Mintal University Of Southeastern Philippines- Mintal

University Of Southeastern Michael Makilan Philippines- Mintal

University Of Southeastern Gedion Tumondael Taga kaulo Philippines- Mintal

40

KALINDOGAN 2010

Manolo Fortich Bukidnon Songco, Lantapan Bukidnon Miarayon, Talakag Bukidnon Miarayon, Talakag Bukidnon Miarayon, Talakag Bukidnon Patag, cdeO

9265622743

9264108068 9059563284 9359887852 9168596294

Kauswagan Lanao 9165570441 Del Norte Miarayon, Talakag 9267711262 Bukidnon Miarayon, Talakag 9161200307 Bukidnon

laguilayligaya@ yahoo.com irekajulsulatan@ yahoo.com jewardsulatan@ yahoo.com pantinopatricia 2134@gmail.com argeebryan@ gmail.com jtilucan@yahoo. com talino_06beth@ yahoo.com

Mindanawon

P4 Cadalian Baguio District, Davao Citty Mahayag, St. Peter, Malaybalay Bukidnon

9077935055

anta_jetro@ yahoo.com

Jetro Eco Anta

Obo Manobo

Ismael Siblag

Higaonon

Don Kiven Gil Plazos

Higaonon

Jestoni Mark Jayayon

Talaandig

Deday Aninayon

Talaandig

Girlie Manlahag

Umajamnon

Elizabeth Aninayon

Talaandig

Jairah Macana

Higaonon

Corazon Cabale

Pulangihon

BENDUM

Rey Cantago

Pulangihon

BENDUM

Ronel Compade

Pulangihon

8132840

BENDUM BENDUM BENDUM BENDUM Assisi Communities

Dondon Loquindo Rhandy Habunan Mario Almahan Krishna Sonza

Pulangihon Pulangihon Pulangihon Pulangihon

krishnasonza@ essc.org.ph

Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. Bukidnon Tribal Filipinos Foundation Inc. BENDUM

Valencia City, Bukidnon Mahayag, St. Peter, Malaybalay Bukidnon Mahayag, St. Peter, Malaybalay Bukidnon Mahayag, St. Peter, Malaybalay Bukidnon Mahayag, St. Peter, Malaybalay Bukidnon Mahayag, St. Peter, Malaybalay Bukidnon ESSC Malaybalay Propia, Malaybalay Bukidnon

Table 3: Participants from the Island Group Organization Boracay Ati Tribal Organization Boracay Ati Tribal Organization Boracay Ati Tribal Organization Boracay Ati Tribal Organization Boracay Ati Tribal Organization Boracay Ati Tribal Organization Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission

Name

ISLAND GROUP PARTICIPANTS Tribe Address

Contact #

E-mail Add.

David Tamboon

Ati

Balabag, Boracay

9305853829

Monalisa Justo

Bato

Balabag, Boracay

Dexter Condez

Bato

Balabag, Boracay

9081412431

sweetie.condez@ yahoo.com

Maria Cecilia Coching

Bato

Balabag, Boracay

Marah Justo

Bato

Balabag, Boracay

Sr. Herminia Sutarez

Bato

Balabag, Boracay

9184415181

hermidcjubilec. gmail.com

Joel Guarde

Mangyan-Alangan Tugdaan

Maricel Banlugan

Mangyan-Alangan Tugdaan

KALINDOGAN 2010

41

Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Tugdaan Mangyan Center/ Mangyan Mission Nagkakaisang Tribo ng Palawan Nagkakaisang Tribo ng Palawan Nagkakaisang Tribo ng Palawan

Richel Daonlay

Talaandig

Paitan, Naujan Oriental Mindoro

926116426

chel_lay87@ yahoo.com

Resurecion Taywan

Mangyan-Alangan

Paitan, Naujan Oriental Mindoro

Jayson Landoni

Tadyawan

Mangyan Mission Calapan, Oriental Mindoro

9996645023

jake_landoni@ yahoo.com

Rolly Delgado

Tadyawan

Tugdaan

Mariano Segundo

Mangyan-Alangan Tugdaan

Pilar Avelino

Mangyan-Alangan Tugdaan

Maria Cristina Tupaz

Mangyan-Alangan Tugdaan

Vivian Ingayan

Hanunuo

Mt. Tabor

Emoy alsa

Tagbanua

Palawan

Kristine joy Colili

Palawan

Palawan

cckristinejoy_ 022@yahoo.com

Airien Porca

Tagbanua

Palawan

9128716092

Contact #

E-mail Add

Table 4: Participants from Luzon Organization University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University

42

KALINDOGAN 2010

Name

Tribe

LUZON PARTICIPANTS Address

Paul Isaac Jacinto

Ibaloi

Baguio City

curaga88@yahoo. com

Francis Claver

Bontok

Baguio City

ayanclaver@ yahoo.com

Marilou Angged

Bontok

La Trinidad, Benguet

dumay_chaya2@ yahoo.com

Silvino Dulnuan

Ifugao

Baguio City

dulnuansilvino@ yahoo.com

Elmer Sacwog

Kalinga

Baguio City

hih07zzz@yahoo. com

Marcy Lynn Lawagan

Kankana-ey

Baguio City

yzac_09@yahoo. com

University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University University of the PhilippinesBaguio/Benguet State University NCIP- Quirino NCIP- Quirino NCIP- Quirino

Czarina Pangket

Bontok

Baguio City

czar_toink@ yahoo.com

Aiza Contic

Kankana-ey

Baguio City

zap_smiley0716@ yahoo.com

Mira Peace Kapuno

Kalinga

Baguio City

peacefulmira@ yahoo.com

Bryan Baldino

Ibaloi

Batan, Kabayan, Benguet

yanyanbaldino@ rocketmail.com

David Sanchez Felipe Lumiwes Kevin Hagada

Agta Kankana-ey Ifugao

Holy Spirit Aeta Mission

Rachelle Masaganda

Aeta- Mag-antsi

Calangitan, Capas, 9308914133 Tarlac

Holy Spirit Aeta Mission

Ofelia Dalis

Aeta -Mag-antsi

Holy Spirit Aeta Mission

Tiboy Canduli

Aeta- Mag-antsi

Ifugao State University

Rebecca Bumahit

Ifugao

Lagawe, Ifugao

9052356021

Ifugao State University

Regina Mendoza

Ifugao

Alfonso, Lista, Ifugao

9285523135

bugan_ 0114732008@ yahoo.com

Wenay Dumanghi

Kankana-ey

Poblacion, Tadian, Mt. Province

9203858300

zwitzoulwendz@ yahoo.com

Inuin Jade San jose

Kankana-ey

Poblacion, Tadian, Mt. Province

9074001514

ij_snjse_ theneat@yahoo. com

Emoy alsa

Tagbanua

Palawan

Kristine joy Colili

Palawan

Palawan

cckristinejoy_ 022@yahoo.com

Airien Porca

Tagbanua

Palawan

9128716092

Kayan East Group

Aira Orpilla

Kankana-ey

9079408769

Kayan East Group

Febe Cawilan

Kankana-ey

9493286879

Kayan East Group

Agripina Dangsi

Kankana-ey

9082661320

Romeo Acyangan

Kankana-ey

9079036717

Sandie Gasigas

Kankana-ey

9298975280

Jessica Abuque Lyn Liwanag

Aeta Aeta

Mountain Province State Polytechnic College Mountain Province State Polytechnic College Nagkakaisang Tribo ng Palawan Nagkakaisang Tribo ng Palawan Nagkakaisang Tribo ng Palawan

Cervantes Municipal Office Cervantes Municipal Office MINSAC MINSAC

Sitio Kawayan, Patling, Capas

Tarlac Sitio Larukan, Sta. Juliana, Capas

Tarlac

Kayan East, Tadian, Mt. Province Tadian, Mt. Province Kayan East, Tadian, Mt. Province Cervantes, Ilocos Sur Cervantes, Ilocos Sur Katutubo Villlage Katutubo Villlage

rachellemasa ganda014@ yahoo.com

KALINDOGAN 2010

43

Others

S. Ma. Lilia Malimit Mangutas Mandahay Cherry Chavez

Others

Violeta Sinta-on

Talaandig

Others

Bricks Sinta-on

Talaandig

Others

Jason Tacal

Talaandig

Others

Pabilingyo Libiocan

Talaandig

Others

Richard Milod

Tagakaolo

Others

Reniel Sihagan

Talaandig

Others Others Others

Joanne Valdez Mark Remolacio Rene Higia Daryl Elijah Octexo

Ilonggo

Euangeli Doromal

MINSAC Others

Others Others

Aeta

Katutubo Villlage

9216224555

sliliam@yahoo. com

Obo Manobo

Sitio Abo-abo

Ata Manobo

Davao City Matina, Davao City Miarayon, Talakag Bukidnon Miarayon, Talakag Bukidnon Miarayon, Talakag Bukidnon Banate Malungon Sarangani Miarayon, Talakag Bukidnon

Mintal, Davao City Ortigas Center, Pasig City Maramag, Bukidnon

brkz_89@yahoo. com

javed_kiah@ yahoo.com coffe_phil@ yahoo.com

9393899225 9182037440

Table 5: Guests and Others Guests Organization Ramon Magsaysay Award Foundation Ramon Magsaysay Award Foundation Derepa Te Erumanen ILO, Butuan

Name

Tribe

Address

Contact #

E-mail Add

Yuri Baral

Roxas Boulevard, Manila

9153517344

yinriyu@gmail. com

Chicklette Toledo

Roxas Boulevard, Manila

Erumanen

Kidapawan City

9202529927

Butuan City

9054223593

Pamulaan

Surlita Sumugat

USEP-Mintal

9208553456

Pamulaan

Ma. Daisy Padao

USEP-Mintal

9184814856

Pamulaan

Mary Grace Agbas

USEP-Mintal

9196425447

Ifugao

Quezon city

9175593989

Davao City

9198814628

Bro. Karl Gaspar

Davao City

9289884536

Daniel Jaeger

Davao City

9282756965

Southern Christian Elvira Angsingco College

Midsayap, North Cotabato

Mangyan Mission

Calapan, Occidental Mindoro

9293285958

ILO, Butuan SASP Mindanawon Initiative for Cultural Dialogue forum ZFD

44

KALINDOGAN 2010

Edtami Mansayagan Eddie Albano

Domingo Nayahangan Jun Andoy

Ewald Dinter

pulasag@yahoo. com

maamsur@yahoo. com m_padao@yahoo. com marygrace_ agbas2000@ yahoo.com nayahangan@ ilo.org

karlgaspar@ gmail.com jaeger@foruwz. com eleris_ angsingco@ yahoo.com ehdinter@yahoo. com

IIRR, Silang, Cavite IIRR, Silang, Cavite

IIRR

Ronnie De Castro

IIRR

Gonzalo Servano Jr.

Pamulaan

Che Dominguez

Pamulaan

9165052549

ILO

Tes Matibag

Quezon city

9189195032

FAO

Mari Annie Trillana

Makati City

9152935885

ILO

Julie Yap

Makati City

580-9926

UNFPA

Jurma Tikwasan

Tausug

Davao City

9178894097

NCIP

Grace Pascua

Ifugao

Quezon city

9159933957

9095829888 9164340199

romnie.decastro@ iirr.org gonzalo.servano@ iirr.org chedominguez@ yahoo.com matibag@ilo.com marianne. trillana@tao.org yap@ilo.org tikwasan@unfpa. org gm.tpascua@ yahoo.com

*ADF Community BTTFI - 6 Bunaguit - 2 Cabanglasan - 2 Cabidianan - 2 DOS - 2 Dumingag - 2 Jabonga - 2 Magtangale - 2 Marilog - 2 Molmol - 2 Renibon - 2 Siay - 2 Sinuda - 2 Sumilao - 2 Upi - 2 Zamboanga City -2 TOTAL: Summary of Kalindogan 2010 Attendees I. Mindanao Participants II. Assisi Community* III. Island Group IV. Luzon Participants V. Guests VI. ADFI VII. Canadian Crew VIII. Imagic Production Crew IX. CAP Volunteers X. Pamulaan-USeP Admin.

Total Participants:

KALINDOGAN 2010

45

ANNEX B: PROGRAMME OF ACTIVITIES Day 1: 17 October (Sunday) 7:00 am – 6:00 pm Arrival, Registration, and Reception of Participants 1:00 pm – 5:00 pm Indigenous Games 7:00 pm – 9:00 pm Orientation and Acquaintance of Participants Day 2: 18 October (Monday) OUR ROOTS AND OUR ENVIRONMENT 6:00 am – 6:30 am Inter-faith Session: Welcome Rites 8:00 am – 8:30 am General Assembly:

Opening Ritual at the Living Heritage Center

Introduction of Participants 8:30 am – 8:40 am Welcome Address: Ms. Ronalyn Floro 8:40 am – 8:50 am Video Presentation Kalindogan 2007 8:50 am – 9:00 am Introduction to Kalindogan:

Presentation of 2010 Rationale by

Mr. Benjamin Abadiano 9:00 am – 9:30 am Expectation Setting, Gallery Viewing, and Synthesis 9:30 am – 10:00 am Presentation of Schedule and Tasking;

Announcement of Guidelines and

Contests: Poster-Making, Song & Poem Writing, Story-Telling, 10:00 am – 10:15 am Break 10:15 am – 10:45 am Keynote Address:

Hon. Teddy Baguilat

Mr. Edtami Mansayagan 10:45 am – 12:00 nn Open Forum 12:00 nn – 1:00 pm Lunch Break 1:30 pm – 2:30 pm Film Showing 2:30 pm – 3:30 pm Workshop 1: Our Roots and Our Environment 3:30 pm – 4:00 pm Working Break 4:00 pm – 5:15 pm Workshop Output: Reporting 5:15 pm – 5:30 pm Synthesis 5:30 pm – 6:00 pm Break 6:00 pm – 7:00 pm Dinner 7:30 pm – 9:30 pm Film Showing

Solidarity Night: Cultural Presentations 9:30 pm – 11:00 pm Hoyuhoy sa Kalinaw

46

KALINDOGAN 2010

Day 3: 19 October (Tuesday) RESPONDING TO CLIMATE CHANGE 6:00 am – 6:30 am Inter-faith Session 7:30 am – 8:00 am General Assembly: Recap of Activities 8:00 am – 8:45 am Topic 1: “Integrating Flood and Landslide Risk

Reduction in Community-led Shelter Initiatives”

Ms. Dallay Annawi, ESSC 8:45 am – 9:30 am Discussion on Climate Change

Ms. Elisea G. Gozun 9:30 am – 10:00 am Open Forum 10:00 am – 10:30 am Break 10:30 am -11:30 am Workshop 2:

Local Realities and Initiatives

Pamulaan 11:30 am – 12:00 nn Our Roots, Our Environment Synthesis

Bro. Karl Gaspar 12:00 nn – 1:00 pm Lunch Break 1:30 pm – 3:30 pm Dialogue with UN Agencies: UNDP, UNICEF, and FAO MariAnne Trillana (UNFPA); Dr. Jacqui Quito (Team Leader, WHO, WFP, UNCO, IOM, UNESCO Natl Comm.); Emmanuel Buendia (Team Leader, Democratic Economic Governance), Keiko Niimi (ILO, Deputy Director), Diane Respall (ILO, Sr. Prog. Asst.), Domingo Nahayangan (ILO, Proj.Mgr-IPDP CARAGA), Tes Matibag (Lake Sebu Proj. Coordinator); Julie Yap, ILO, World Bank, IFAD, UNIC, EU, NCIP, Grace Pascua; UNEP 3:30 pm – 4:00 pm Break 4:00 pm – 5:00 pm Topic 2: Synthesis and Sharing on

Traditional Ecological Knowledge (TEK)

Study Result Sharing and Open Forum

Ms. Maria Teresa Dominguez 5:00 pm – 6:00 pm Film Showing / Dinner 7:30 pm – 10:30 pm Solidarity Night:

Story-Telling re: Climate Change Adaptation by the Elders

Contest Proper: Balagtasan, Poem Reading, & Presentation of Songs

Day 4: 20 October (Wednesday) DISASTER PREPAREDNESS: HAZARDS / VULNERABILITY MAPPING AND CONTINGENCY PLANNING 6:00 am – 6:30 am Inter-faith Session 8:00 am – 8:15 am General Assembly: Recap of Activities 8:15 am – 11:00 am Topic 3: Disaster-Preparedness 11:00 am – 12:00 nn Contingency Planning Exercise 12:00 nn – 1:00 pm Lunch

KALINDOGAN 2010

47

1:00 pm – 1:20 pm

1:20 pm – 2:30 pm 2:30 pm – 3:00 pm 3:00 pm – 3:15 pm 3:15 pm – 6:00 pm

6:00 pm – 7:00 pm 7:30 pm – 8:00 pm 8:00 pm – 8:30 pm 8:30 pm – 9:00 pm 9:00 pm – 10:30 pm

Community Emergency Response Team (CERT) Action in Video Lecture: Medical and Triage Patient Assessment Lecture Demo Break Bleeding Control, Bandaging, Ret and Splinting Lecture Demo Dinner Fire Safety and Suppression Lecture Demo Actual Demo in Field Lecture on Light Search and Rescue Final Practical Exam Community Emergency Response Team

Day 5: 21 October (Thursday) INDIVIDUAL AND COMMUNAL RESPONSE PLANNING 6:00 am – 6:30 am Inter-faith Session 8:00 am – 8:15 am General Assembly: Awarding of contest winners 8:15 am – 8:30 am Statement Reading and Open Forum 8:30 am - 8:45 am Deliberation and Approval 8:45 am – 10:00 am Workshop Grouping and Planning Session 10:00 am – 11:00 am Gallery Viewing: Comments, Suggestions, and Finalization 11:00 am – 11:10 am Synthesis by Richel Daonlay 11:10 am – 11:30 am MOA Signing: ADFI and Water District Watershed Rehabilitation 11:30 am – 12:30 pm Launching of IKSP Peace Hub: Ritual and Blessing

Taw-Taw Mangyan Ritual

Message of an IP Elder to the IP Youth by

Mr. Felipe Lumiwes

Symbolic Turn-Over of an IP Elders’ Knowledge to the IP Youth

Response of the IP Youth Representing Luzon, Visayas, Mindanao

A Solemn Hymn of Blessing from the Cordillera Group

Launching of the IKSP Peace Hub:

Symbolical Pressing of the Hub Button Closing Activities by Mr. Benjamin Abadiano (Candle-lighting, Intertribal Seeds Exchange, Distribution of Participation Certificate; and Advocafe Bookmarks) 12:30 pm – 1:00 pm Lunch and Departure

48

KALINDOGAN 2010

ANNEX C: FULL DOCUMENTATION OF THE KALINDOGAN 2010 Day 1: 17 October (Sunday) ARRIVAL, REGISTRATION, AND ORIENTATION OF PARTICPANTS

material malfunction occurred which made the facilitators decide to just proceed to the third game.

Participants arrived on 17 October 2010, Sunday, at the Pamulaan Center for Indigenous Peoples Education, University of Southeastern Philippines (USeP), Mintal Campus, Davao City. In the afternoon, participants took part in and enjoyed the indigenous games.

Katribu went to Kalindogan. This is a variation of the Maria Went to Town game.

Each participant was made to wear a blouse, a skirt, a scarf, a pair of bakya or slippers, and to carry a basket. They then had to walk uniquely and were cheered on as they shouted “sunog tribo!” A team is penalized if they proceeded to walk without properly putting on the attire. The winners for the game were: 1st, Blue Team (OBBAL); 2nd,Pink Team (Youth Travelers); 3rd, Yellow Team (Ice Cream Eater); 4th, Green Team (IP Movers).

INDIGENOUS GAMES Indigenous games are mostly traditional games that act as a reminder of the camaraderie once enjoyed by old and young IPs in their own places of origin. Traditional games, in contrast with the technology-driven games of today’s young people, uses more human energy and less technology but are nevertheless stimulating mentally, physically, and emotionally. All the games were creatively designed to help build awareness and protection of the environment.

Tree Planting. This activity provided a unique rendition of an indigenous activity: rice planting. The mechanics of the game includes placing a straw in each of the seven bottles and to get them back after filling all the bottles. If the bottles fall, the participants had to go over the process of planting the straw all over again. The group that planted all the straws without tilting the bottle and finishes the task first will be the winner. There were ten (10) members in each of the seven (7) groups. The winners for this game were: 1st place, Blue; 2ndplace, Pink; 3rd place, Green; 4thplace, Yellow.

Kabayo-kabayo. A mock-horse game in which the objective is to have each member ride the coconut straw leaf one at a time.

Each participant will join in alongside all the other members of the group until they all cover the base within the shortest time.

This game did not have any winners since a

After the game, the group was advised to relax for a while and to wait for the Luzon delegates who were in transit at that time.

Snacks were served and the games resumed at around 4:00 pm.

Green Game. The team who collects the greatest amount of trash in ten (10) minutes wins this game. Luzon participants joined in and the winners were: 1st, IP Movers; 2nd, OBBAL; 3rd, Ice-Cream Eater; 4th, Youth Travelers. This game had ten (10) members each per group.

Treasure Hunting. The competitors had to complete the game made up of four (4) stations. The first station required them to form the puzzle word, “Climate Change.”

For the second station, they had to proceed to the Rizal bust of the campus and answer the Guess What item (the answer: Typhoon).

For the third station, the members’ legs were tied-up and the leader is blindfolded;

KALINDOGAN 2010

49

they all had to reach the base to complete the game. For the last station, teams had to blow a flour-filled pan to get an instruction that was underneath it—invoking the theme of the 2010 Kalindogan “Climate Change Adaptation and Disaster Preparedness”. The winners for this game were: 1st, Green (IP Movers); 2nd, Blue (OBBAL); 3rd, Yellow (Ice Cream- Eater); and 4th, Pink (Youth Travelers).

An acquaintance party followed this activity.

The participants were reminded that all of them were invited to the conference. The closing prayer was done by Dexter Condez.

Dinner followed and preparations for the Solidarity Night called Hoyuhoy sa Kalinaw (the Songs/Voice of Peace celebration) were made.

ORIENTATION AND ACQUAINTANCE OF PARTICIPANTS Participants from different tribes were introduced and their places of origin were recognized as well. These were participants from: Pamulaan; Mindanawon; USEPMintal; USEP-Obrero;Bendum; Kaliwat Ki Apo Agyu; Boracay Atta Tribal Organization; Rotary Club of Makati; NCIP-Quirino; Assisi Communities; Anak Tribo; NCIP-Davao Region; Bukidnon Tribal Filipino Foundation; Bukidnon Indigenous Youth of the Tribes; Cervantes Municipal Office; MinSac; Ifugao State University; Tugdaan Mangyan Center/ Mangyan Mission; Holy spirit Aeta Mission; University of the Philippines- Baguio; Benguet State University; Nagkakaisang Tribu ng Palawan; Mountain Province State Polytechnic; and Kayan East Group.

The conference kit was distributed. The program commenced with an opening prayer

by John Kevin Belec, a first year Pamulaan student from the Dibabawon tribe of Davao Del Norte. A welcome song was rendered by the Tane’g Te Pamulaan, a band composed of the Pamulaan students. They sang Babanam, a song traditionally rendered at gatherings and celebrations that expresses joy and appreciation for the presence of visitors. An opening remark was given by Cathy Omang Madie. Neneth Gano, a Manobo, Jermie Sumaoang, an Aeta, and Bricks Sintaon, a Talaandig initiated the indigenous steps on stage as they danced to the rhythm of the song. Everyone enjoyed the festive music animated by their own native, indigenous dance.

IPs of other tribes representing all the

50

KALINDOGAN 2010

different organizations in the conference followed the syncopation of the drum and proceeded with their own attires and dance.

Pamulaan presented a song called Kulahi and Idana, followed by the different tribal dance of the Pamulaeneans. Kaliwat Ki Apo Agyu lead

by Ms. Ligaya Laguilay presented a drama about Apo Agyu, a hero of the Talaandig tribe. The Boracay Ati Tribal Organization (BATO) presented a dance in honor of their forefathers and God. NCIP Quirino composed of Igorot and Ifugao representatives danced the Salibi, a dance depicting how Igorots can live harmoniously with other tribes. Anak Tribo sang Bukidnon Kanak Ha Banuwa (Bukidnon My Home), a song that speaks of how a person’s homeland remains his true home wherever he may be. NCIP Davao shared a song entitled, Kulintang, kuglung, salurey at kubing na kung sasan, which means panlilinaw or to clarify.

Pamulaan from Sitio Contract presented a poem entitled, I Love My Ancestral Domain.

The poem was written by Argie (a thirteen year old Matigsalog). An excerpt of the poem reads: I Love my Ancestral Domain I love my ancestral domain.

It is my land, my home; I love my ancestral domain, My birth place, my home; I love these beauty spots.

Its land, I seize.

It is my home land…

My services I’ll give.

The Bukidnon Tribal Filipino Foundation Incorporated (BTFFI) rendered a Mahayag theme song. The Tugdaan Mangyan Center/ Mangyan Mission presented Banggi, a song that speaks of joy for all the opportunities and blessings received throughout the year.

The Holy Spirit Aeta Mission presented Angaw which means sigaw or (literally) shout. It was followed by the song “Noong Unang Panahon,” which narrates how their organization was formed and how their schools were established. The song expresses the joy for the realization of their dream.

UP-Baguio and Benguet State University (BSU) sang Nanlan, which literally means love. It was followed by Dinuyya, a dance of celebration. Nagkakaisang Tribo ng Palawan

(NATRIPAL) sang Awit ng E’yman, a song of thanksgiving to God for the opputunity to gather and celebrate life. Lastly, Kayan East Group presented the poem Our Father in their dialect.

All the presentations were distinctively beautiful. The night was a reflection on the vast, rich, and diverse IP culture and community. After showcasing their talents, a game aimed at facilitating the ‘getting to know you’ process was undertaken.

Delegates were asked to group themselves according to: color of t-shirt (asked the name and tribe of the persons within the group); region; height; weight; 1st letter of name; hair; maganda at gwapo; and footwear.

Everyone stayed to complete an evening of presentations and games. It was a good bonding opportunity as participants shared laughter, energy, excitement, and anticipation.

The activity ended with a prayer led by Yuri Baral, a guest from the Ramon Magsayasay Foundation.

Day 2: 18 October (Monday) OUR ROOTS AND OUR ENVIRONMENT “We should appreciate the roots where we came from and we should not hide our identity. We must shout to the whole world that we are IPs, ever proud because that goes to show that we are Filipinos.”

-A Talaandig Teacher from Bukidnon State University “I moved from Manila to the Province of Ifugao… The first night was difficult for a 13year old boy who grew up in the city. I could not sleep for the first week; I could hear the rats and bats. There was no electricity, no television, no hotdogs, and I did not have any friends then. I lived with my grandparents…

Why? It is because there was something that was pulling me back, to discover my culture or where my parents came from.”

-Hon Teddy Baguilat, Ifugao Representative of the Lone District of the Ifugao Province The Indigenous Filipinos’ life and culture spring from nature. Their way of life is deeply rooted in respect for nature and the four elements of life: soil, water, air, and fire.

The life, identity, and aspiration of every indigenous youth as a way of life can be gleaned from the first day of Kalindogan 2010—highlighting the indigenous people’s

culture and identity rooted in their natural affinity with their environment.

Inter-faith Session and Welcome Rites at the Living Heritage Center A warm, sunny day welcomed the first day of the inter-faith session. A song entitled “Binhi” (literally, seed) was rendered in the amphitheater that was filled with people, offering and sharing their blessings of love.

A tri-people prayer for the Muslims, Lumads, and Christians was also solemnly facilitated for a meaningful and fruitful Kalindogan 2010.

These were followed by an opening ritual that was solemnized by Datu Mangusta Mandahay (an elder from the Matigsalog tribe). Datu Mandahay shared that Panubadtubad is a traditional way of calling Manama or God. A white chicken and betel nuts (“mamâ” in Mindanao or more popularly referred to as ngangâ in the other places in the Philippines) was offered. After the sacrificial ritual, some chicken blood was allowed to drip unto the ground and also on the betel nuts in the ceremonial plate. The six “mamâ” were specifically offered to the following: 1) to Manama, the Goddess of All; 2) Panayagan who made humans; 3) Pamulingan, the Goddess of Fire; 4) Alimukat, the Goddess of water; 5) Timbulong, the Goddess of hunting; and 6) to Mahumanay, the Goddess of the forest. The datu then invited everyone to take part and share the “mamâ” that has been blessed by the elders.

After the ritual, the participants proceeded to the covered court to formally start the program.

Introduction of Participants and Welcome Address Argee Bryan Prescillas and Patricia Pantino of the Kaliwat Ki Apu Agyu organization from Bukidnon facilitated the program. A roll call for each of the participating organization was done in which all were recognized for their presence.

This was followed by the welcome address of Ms. Ronalyn Floro, a third year Manobo Pamulaan student from Agusan and this year’s over all student coordinator for Kalindogan. Greeting the participants,

KALINDOGAN 2010

51

“Magandang umaga at maligayang pagdating sa Davao. (Good morning! And welcome to Davao.)” She welcomed everyone to Kalindogan, expressed joy and excitement for the opportunity of the IP youth to gather once more for further learning, fun and growth.

She shared that Kalindogan is a significant celebration for it brings the IP youth together to share their culture, time and talents— converging and having the opportunity to discover new friends and, at the same time, learning from their different cultures. This year, she added, Kalindogan will also be an opportunity for the youth to discuss the Philippines’ environmental situation and present climate change reality.

Recognizing the effects of climate change, she shared the hope that Kalindogan’s 2010 theme “CLIMATE CHANGE ADAPTATION AND DISASTER PREPAREDNESS” may help the youth in understanding what it is all about. Ronalyn also expressed her hope in making the activity a meaninungful celebration for everyone, saying: “Umaasa ako na ang pagtitipong ito ay magiging makabuluhan sa buhay ng bawa’t isa sa atin na nandito ngayon.” In behalf of Pamulaan, she invited openness in sharing one’s self to others for a successful Kalindogan 2010 celebration.

She ended by thanking everyone who showed up for Kalindogan 2010: “Maraming salamat sa inyong pagpaunlak sa aming panawagan at welcome to KALINDOGAN 2010.”

Rationale of Kalindogan 2010 and Kalindogan 2007 Video Presentation Mr. Benjamin D. Abadiano, President of ADFI greeted the participants of the IP Youth Congress: “Magandang umaga sa inyong lahat!” and welcomed all the elders coming from north and south of the Philippines.

He also acknowledged delegates coming from Luzon, who have traveled more than ten (10) hours to join Kalindogan. He also acknowledged those coming from the islands of Visayas and those coming from the farthest areas in Bukidnon, Bendum.

Recognizing the efforts of the participants, Mr. Abadiano inquired: “what are the reasons why we are here?”

Five answers were shared: 1) to interact with the different tribes coming from the

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different places in the Philippines; 2) to know the concerns of each tribes; 3) to preserve and uphold one’s cultural heritage through rediscovering one’s roots; 4) to come out with a collective voice and raise it to the different stakeholders concerned; and 5) to understand the current realities affecting the lives of IPs (such as Climate Change) and to find the appropriate responses as one entity.

A sharing of a Talaandig teacher from Bukidnon State University was applauded by the participants. Truly, the IP youth shared the sense of joy and pride in being IPs as they affirmed the following lines: “We should now appreciate the roots where we all came from, and we should not hide our identity. We must shout to the whole world that we are IPs, ever proud because that goes to show that we are Filipinos.”

Mr. Abadiano shared the reason for the existence of Kalindogan: in the past several workshops conducted, whenever there are discussions on the issues relating to the IPs, the elders were always the only ones called. The elders discussed among themselves, found solutions, and planned by themselves as well. The youth were not involved and not given the voice to take part in the process. The IP Youth Congress will be a fitting venue for their voices to be heard.

Hence, Kalindogan provides for the following opportunities: 1) Creates a venue for the one hundred ten (110) tribes in the Philippines to ‘talk.’ The event aims to capture the IP concerns from Luzon, Visayas, and Mindanao—for IPs to have a national voice.

2) It is a time when the elders and the youth will be able to have a dialogue. The presence of those in the ‘middle’ will help balance and bridge the experiences of the young and old, making the discussion even broader and richer.

3) It will be an opportunity for different agencies to reach out to each other, namely: the United Nations, the International Labor Organizations, the United Nations Food and Agriculture Organization, the United Nations Food Programme, the United Nations Development Programme, and the National Commission on Indigenous Peoples, as well as all other related international agencies.

Mr. Abadiano encouraged everyone to

verbalize what they want to say or ask. He went on to share that Kalindogan 2010 was supported by the following: 1) the Office of the Presidential Adviser on the Peace Process (OPAPP)—an office under the President addressing matters pertaining to peace; 2) a Netherland-based organization, Cordaid Fund; 3) Assisi Development Foundation (ADFI); 4) University of Southeastern Philippines (USEP); and 5) the Pamulaan Center for Indigenous People’s Education—a product of the IP elders’ dream to have a tertiary institution with a curriculum that embodies the culture and tradition of the IPs; it was mentioned that the same institution is accredited by the Commission on Higher Education (CHED).

Kalindogan’s themes for the past years were the following: 1st year (2006) focused on the role of the youth in responding to the realities that challenge their basic rights and their right to self-determination; 2nd year (2007) aimed towards building solidarity among the indigenous youth for asserting their rights. The discussions in 2006 were strengthened and enriched on the second year; 3rd year (2008) centered on building peace through inter-cultural dialogue; and 4th year (2009) focused on leadership since the youth are the future leaders of the next generation.

In 2010, the theme chosen was Climate Change Adaptation and Disaster Preparedness. Many disasters have been experienced by millions of Filipinos in the previous year alone: landslides, typhoons, droughts, and many others. These have affected the everyday lives of the Filipino people, hence it is important to consider indigenous wisdom for coping with and mitigating the impact of climate change in IP localities.

A short and inspiring video presentation on what has transpired in Kalindogan 2007 was also shown. The video captured the clamor of the young people and their response to the challenges affecting their lives. Briefly, the 2007 IP Unity Statement begun with the commitment of the IPs to be one, to be open to other sectors/entities in the society, to preserve their culture, protect their lands, and to revert back to traditional ways.

This was followed by a call to the government to have proper laws installed and implemented to help respect, protect, and preserve the IPs’ rights to their land, culture, and education. A call to NGOs, church, and fellow youth was also included. The statement ended with the commitment of the participants to strengthen solidarity among them as a means of pursuing their rights.

The ADFI president ended his talk by wishing everyone a good day, and for them to have fun and a meaningful celebration of Kalindogan 2010.

Expectation Setting and Synthesis The conference kit includes Expectation Forms for participants to fill out and submit on the first day of the conference. It was gathered and consolidated as follows: As to one’s self: 1. Magkaroon ng maraming kaibigan (to gain more friends); 2. Mag-enjoy; participate; para mag-enjoy making ng mabuti (To enjoy, participate and enjoy fully); and 3. To learn more about the tribes, culture, and the environment (i.e., the importance of nature).

As to the conference: 1. To learn more about the theme and about the other tribes. Gusto niyo talaga malaman ang (to really know about) climate change adapatation and disaster preparedness; and 2. To have a well-organized conference.

As to the co-participants: 1. Friendly; palakaibigan; 2. Sharing of knowledge; sabihin talaga kung ano ang gusting sabihin (to say what we really want to say); 3. Be participative at kung oras na, oras na.

Pag time na, time na talaga (be on time and start on time). Inaasahan natin na lahat tayo ganito (we hope all of us will be like this).

Keynote Address: Hon. Teddy Baguilat, Jr., Representative, Lone District of Mt. Province The guest speaker is a Congressman who grew up in Manila but never forgot his Ifugao roots. He studied in high school at Kiangan, Province of Ifugao. He graduated from the

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University of the Philippines. He was elected as Councilor and Governor and is currently the Representative of the Lone District of Ifugao Province. He established a Non Governmental Organization (NGO) granting scholarships to the underprivileged. His advocacies include: the preservation of the Ifugao culture; to encourage IPs to remain in their provinces; and to restore the Ifugao rice planting rituals in order to rehabilitate the well-known Banawe Rice Terraces.

Hon. Baguilat acknowledged the Former NCIP Commissioner, Mr. Edtami Mansayagan, the teachers and administration of Pamulaan Center for Indigenous Peoples’ Education, his fellow Ifugaos from Cordillera, and the IP youth present in the conference.

He confided that he had prepared a speech but before giving it, he would first like to share more about his life.

“I was born and raised in Manila. My father was a full-blooded Ifugao; my mother is from Nueva Vizcaya— mixed blood of Kiangan, Ilocano, Pangasinense, and American.” His parents settled and he grew up in Manila. His was an uncommon trend. In the Philippines, it is expected that people from the province migrate to the city. Congressman Baguilat moved from the city to a quiet life in the Ifugao province. He did this when he was thirteen years old. “Why?” he added hastily, “it is because there was something that was pulling me back—to discover my culture or where my parents came from.”

“Today, we are discussing a topic that has already gained international significance,” he said. The world recognizes that climate change impacts on the life of every person.

Now, this is also a concern for the entire life of the IPs, “because our very existence as IPs is tightly-linked to our environment,” he adds.

The effect of climate change takes on a lifethreatening scale for the IPs. The existence, survival and destiny of indigenous peopless in the world are tightly-linked with the environment. Through centuries of building relationships with nature, indigenous communities have applied sustainable practices—taking only what they needed from the environment, while giving all the manner of care to Mother Nature, ensuring that future generations will partake of the same bounty.

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Congressman Baguilat stressed this fact by sharing about the Tagbanwas of Coron Palawan. He said: “Traditionally, tayong mga katutubo ay hindi tayo garapal sa ating material na pangangailangan (As IPs, we traditionally are not concerned about our material needs). We only take what we need”.

In Coron, Palawan, they have been harvesting bird’s nests since early times. “The Chinese buy the same in order to make soups and it is very expensive,” shared Congressman Baguilat. “But the IPs do not harvest too much even if it is costly.” He reasoned, “Kasi kung uubusin namin iyan, wala nang ibong dadapo sa isla. (If we consume all those, the birds will no longer visit the island.)” This is how the IPs view their resources. IPs avoid exploitation or over-utilization in exchange for a bigger income.

He also shared that mining and logging in the Cordilleras had plundered the forests in exchange for gold ores from the mountains.

Today, the forest is bare. Such practices are not limited to the extraction of natural resources as “this is rooted from the lifestyle of the people,” pointed Congressman Baguilat.

He believed this is ingrained in every indigenous person: a lifestyle that is grounded in the preservation and sustainability of the environment. And that this value is shared by other IP communities, like the IPs from the Mt. Province.

Sagada is a beautiful tourist spot. The place has many caves, and yet not all caves are open to the public since they may be destroyed by the coming of too many tourists. The IPs fear that the coming in of many tourists will destroy the caves, the environment and, in substance, their way of life (culture). Underscoring such a value, Congressman Baguilat shared that there are IPs in Ifugao that have become materialistic; they ask for a fee of fifty pesos (Php 50.00) for every picture taken by tourists, which show them wearing their traditional clothes.

After sharing the experiences of the IPs, he reverted to the topic on climate change. He said that the balance of nature is being upset.

Once upon a time, the cycles of season were reliable as if they were guided by an invisible watch. The IPs knew when it will rain and when the rain will stop. In Ifugao province, they practice Dap-ay. It is a practice when all

the farmers plant on a particular day because there is a sign of good weather. Today, this practice is gone. There is now difficulty in predicting the weather these days.

Today, the Rice Terraces are already crumbling because of climactic changes.

The drought and flood which are among the extreme effects of climate change have devastated the patterns observed by the indigenous peoples. IP communities have to go away and be uprooted from their homes because of climate change. Some of the places have become bodies of water such as rivers.

Consequently, climate change has primarily affected the IPs agricultural practices.

Indigenous communities are struggling to adjust to the drastic changes in the climate.

This imbalance results into food insecurity.

“In short, for indigenous peoples who have calibrated their lifestyle in accordance with the pattern of nature, climate change means death,” says Congressman Baguilat.

One cannot help but be frustrated by the situation. While there have been extreme weather changes in the long history of the planet, the current climate change appears to defy the natural cycle that have been established through time. The deterioration in climate patterns appears to be accelerated and there is evidence to claim that this deterioration began with the peak of the Industrial Revolution, between the 19th and 20th centuries.

Climate change is a product of modernization. Yet in these modern times, with science so advanced that we can explore the depth of space, our modern technology cannot solve our problem here on earth. The intensive burning of carbon fuels coupled with the highly destructive extraction of natural resources—all to incite insatiable commercial interest, have severely disrupted the balance of nature.

Climate change is brought about by mankind’s utter disregard of nature. “The source of my frustration is that climate change appears to be a product of a lifestyle that is alien to indigenous people,” Congressman Baguilat said. Nevertheless, indigenous communities are the ones who suffer the most from the effects of climate change; simply because the IPs are so dependent and reliant on their environment.

IPs have survived for centuries nurturing their relationship with nature.

But perhaps in that irony lies the solution. It seems that the response to climate change is not further modernization, but a return to the traditional practices long observed by indigenous peoples. Modern sensibilities view nature as a resource that must be exploited.

Indigenous communities see nature as a force that must be honored and respected. Treat her well, and nature will provide you with your needs.

Indigenous peoples have survived for centuries by nurturing this relationship with nature. The key to such a relationship is an awareness of how each element of the environment is related to so many others.

Indigenous communities have had hundreds of years of keen observation to identify the patterns and inter-connections in nature.

It is this body of traditional knowledge founded upon time-tested principles of sustainability that must be tapped into by modern sciences. “Our life is deeply-rooted in our environment,” he said. “Alam na alam nila kung kailan uulan at kailan babagyo. Siguro nga, kailangan ng PAG-ASA mag-hire ng IPs (They know very well when it will rain and when the typhoon will come. Perhaps PAGASA should hire the IPs),” he wittingly added.

There are already some scientists who are learning the practices of selected indigenous communities in enhancing biodiversity with the end goal of addressing problems like food security. It is because of the IPs’ relationship with nature that indigenous communities have observed changes related to temperature, volume of rain and snow, length of the seasonal dispersal, abundance or scarcity of plant and animals, and other important indicators.

It would be interesting to find out how indigenous communities have adapted to the changes they have observed. “Naturally, there would be success stories and failed experiments, but in all of these experiences, the lessons would be too significant to disregard,” Congressman Baguilat emphasized.

There has also been much concern about forest management. Forests absorb greenhouse gasses, and so prevent

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global warming. Indigenous peoples have devised forest management strategies that have withstood the test of time. It is only reasonable that these techniques be reviewed and replicated.

In the Cordillera, there are many traditional systems; we have the Muyong system in Ifugao—in cutting tress, not all trees should be cut. Most Ifugao do wood carving, hence they really cut trees; yet they only cut the inang kahoy (literally, mother wood) because they know that the trees are a source of life.

As far as the DENR is concerned, the declaration of a land as a public domain often results in the abuse of nature. The DENR refuses to give titles to IPs for the reason that the IPs will cut all trees; yet the IPs have actually done otherwise.

Like in the case of the Higaonons in Bukidnon who have declared a mountain as a sacred place. By such declaration, the cutting of trees has ceased. “Yet, if DENR declared the mountain a public land, in five year’s time, the same might already be bald today,” commented the Congressman.

The wisdom of indigenous communities does not end there. Again, because of their close relationship with nature, they have developed sustainable practices for land use and other natural resources. They efficiently use energy and some have even developed small-scale, community-managed, renewable energy systems. The list goes on and on. A wealth of solutions to climate change may be found in the traditional practices of indigenous peoples.

“But our discussion would not be complete without mentioning the fact that despite the knowledge that indigenous peoples can share, they are threatened by forces other than climate change,” he pointed out. As the Chairman of the Committee on Cultural Communities in Congress, he helps in the redress of matters pertaining to the issue of ancestral lands. In fact, there are already seven (7) cases pending before the Commission. Problems include mining cases against the DAR and the settlers.

“Hindi lang climate change. And I, as an IP leader, have committed to help not only the Ifugaos but including all IPs who are fighting for their lands,” he said. He shared that such

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territories are being encroached upon and their various rights are being violated. Before long, IPs may be forced into extinction, taking with them the knowledge and wisdom that would have been the key to solving modernday problems.

“For this reason alone, I am encouraged to persevere in my work as Chairperson of the Congressional Committee on National Cultural Communities; to come up with a legal framework that will protect the rights of indigenous communities and promote their development,” the Congressman said.

“Realizing all of these, I must now address a challenge to our youth. One of the sad realities faced by our indigenous communities is that the youngsters are increasingly abandoning practices, enticed by the luxuries and conveniences of modern ways.

But as seen today, those same modern ways have contributed to the onslaught of climate change. We have also seen that the traditional practices of indigenous communities can hold the key to addressing climate change.”

In closing, he went back to his story about going home to his roots. He called it a “leap of faith.” It was a torture for a boy who grew up in Manila: “I moved from Manila to the Province of Ifugao… The first night was difficult for a 13year old boy who grew up in the city. I could not sleep for the first week; I could hear the rats and bats. There was no electricity, no television, no hotdogs, and I did not have any friends then. I lived with my grandparents….”

After a while, he was able to develop friends and was able to see the beauty of his culture.

“I am very happy that there are a lot of IP Youths here in their native IP attire. You are very proud of your culture because it starts form the appreciation of one’s culture.” He encouraged the youth to be proud of who they are. He shared that he was given the opportunity to travel to Europe, America, and Asia because he is an IP. People of other countries wanted to know the knowledge about the rice terraces and the culture of the IPs. He also said that he had worn the g-string native attire of the Ifugao in Japan, America, and Thailand.

Driving his point, he said: “It is very important to go back to our roots”.

He then shared that perhaps his reason for going ‘home’ was because of the unforeseen calling of his forefathers. Congressman Baguilat said that if he did not do so, he wouldn’t be doing what he is doing now.

Today, he is in Congress and he is still learning more about the culture of the different indigenous communities.

“I therefore challenge our youth to return to their roots and rediscover the wisdom of their forebears. If you want to make an impact in these modern times, you must have the means to solve the problems brought about by modern, not the least of which is climate change. The solution lies in your roots.”

“Hopefully, all of us here will be inspired by the spirit of our forefathers and be inspired by the beauty of our culture,” says Congressman Baguilat.

He thanked everyone and wished everyone a good day!

Mr. Edtami Mansayagan Our second guest speaker is an ally of indigenous peoples, a true-blooded Arumanen Manobo, and a former Central Mindanao NCIP Commissioner. He helped formulate the guidelines of Ancestral Domain Sustainable Development and Protection Plan (ADSDPP). He is also a SAMDANA fellow and a founding member of Panagtagbo in Mindanao.

Mr. Mansayagan acknowledged the presence of Congressman Baguilat. He expressed that he had heard of the name many times and so he is quite privileged to be joining the Congressman in discussing important issues with the IP youth.

“I am honored to be given the big opportunity to give a keynote address to the IP youth,” he said. He humbly and coyly said that he had difficulty making the speech. He surfed the internet in order to give the IP youth the best keynote address he could possibly deliver. He came across the keynote addresses of the following in his research: US presidents Bill Clinton and Barack Obama, the Hollywood comedian, Bill Cosby, the speech of a 12-year old girl before the United Nations Conference on Environment, and the keynote address of Bill Gates.

resolution that perhaps the best message he could share is that of his own experience. He shared that he grew up in a community where they used their own language. He had the opportunity to see the bones of the Kalaram (deer), Kalaw (a kind of bird), Tungano, and Balansahan (species of birds).

However, it was difficult for him to be in school where his classmates spoke in Bisaya.

There were times when he was teased by the students for being Arumanen Menuvu,’ hence different from the rest.

“I struggled and persevered in my studies to show them that the IPs are also intelligent,” he said. The struggle proved to be difficult in a world not controlled by the Datus and Timuays. Discrimination proved to be a hard rock to hurdle yet it became his inspiration to finish his education.

There were instances when they have been displaced from their lands. Recovery was difficult as their source of livelihood and food was tied to their farm and natural environment. Despite such difficulty, the IPs have survived and he strongly believes that the IPs will survive even more today.

He substantiated this belief by narrating the efforts made in institutionalizing the Pamulaan Center for Indigenous Peoples’ Education. He stressed that the IPs have evolved into a selfgoverning entity. They strive to restore dignity and good governance through education. He challenged the youth to reclaim their rightful place by reconnecting to the environment and learning the traditional ways of life.

He also emphasized that language is very important. Losing a language is a big loss to all. “We strive to create new languages—like jejemon, yet these languages are incomplete compared to those wide, deep, and complete languages used by the IP communities.

Hence, he encouraged the youth to use their languages for it is their identity as IPs. “We need to be proud of ourselves as IPs and we also need to put substance to that pride,” he said. He said that at times it is difficult to be proud when we do not know who we are and we are suffering from poverty. He shared that as someone working in the grants of ADSDPP, he knows of instances when IP

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leaders were deceived by investors. However, he also noted that there were also cases whereby the IP leaders themselves ‘sell’ their tribes to investors. “That means we have to do something, it is within our life time that we can still do something,” said Mr. Mansayagan.

“Kailangan natin mag-aaral at kilalanin natin ang ating sarili,” he said. He had the opportunity to talk with Congressman Andolana, the author ng IPRA. Congressman Andolana expected that the CADTs had already been given. “It may be limited by political jurisdiction but it also requires collective responsibility,” the former Commissioner said. He hopes that the government will continue to communicate with the IPs and “Kalindogan is a start of a good partnership,” adds Mr. Mansayagan.

On the discussion about the environment, he said that perhaps there is a need to continue the talks relating to the environment guided by the “spirits of nature”. “This is a challenge to all of us who are invited today because you have a very important role in the community,” he said. Adding his challenge, he said: “we expect concrete output.”

In conclusion, he narrated a story about the lives of the matchsticks: “One day the matchsticks in the matchbox were complaining about their lives in the box.

One said, ‘our life is too dark and tight; and every time the glimpse of light comes, another life is taken away from us.’ In one instance, one match stick fell accidentally from the box; the matchstick saw the other match being lighted; said match was picked-up and returned to the box. While the matches were talking, the match stick was silent. Breaking his silence, the match spoke: ‘you know what, complain no more because I saw that we are the source of light outside this box.”

Ending with the simple but deep story, he greeted everyone “Maayong Buntag sa tanan!

(Good morning to all.) “ OPEN FORUM Dominique Ofong (T’boli): How will the IP concerns be addressed if majority of the members of the House of Representatives are non- IPs? Q: Our IP leaders are not full blooded IPs. There is no sense of rootedness. How can we share our sentiments when our leaders

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themselves do not know us? There are conflicts of ideas and interests. (Question raised by a participant from the Seven Tribes of Bukidnon, a Higaonon) Hon. Baguilat: It is difficult but as the Chairman of the Committee on Cultural Communities, we are striving to pass an AntiRacial Discrimination Act. The Constitution is the highest law of the land. However, there is another bill being proposed now contradicting the provisions of the Constitution. The new bill is anti-racial and discriminatory to religion.

More so, it is highly prejudicial to us. IPs are by nature, shorter in height. The requirement of the height limit of 5’4” in height to qualify as a policeman will result in disqualification of more people and IPs who can even be more qualified. There are already seven (7) bills filed which are anti-racial and discriminatory on the basis of religion. When this will be passed, this will cause discrimination to ethnic origins, race and tribe.

Moreover, there are instances where the Muslims or even the IPs are also discriminated. The work of the Congressmen is the promulgation of laws; most of their constituents are IPs while most Congressmen are not IPs. But for me, there is an opportunity today because the members of the House of Representatives are new, 109 of us are neophytes; it may be easier to explain more about the IPs. I suggest that whatever concerns you, and you want the committee to discuss, please mail me. Or you may text me.

I believe there is a big opportunity for the lives of the indigenous peoples. It is also important that we know our traditional laws and practices. (Hon. Baguilat’s e-mail address: gstring_teddy@yahoo.com) Datu Vic Saway (Bukidnon, a Talaandig): There is a big problem enveloping the IPs, IPs fight for their ancestral domain. If we go through the process of ancestral domain titles, there are also native laws coming from our forefathers. However, because we cannot also dictate our native laws, this also becomes a problem. We have IPRA, CALT, CADT; yet at times it becomes the reason for existence of the plantations in the country.

Rizalito Benito (Teduray): I hope to see and feel the impact of IPRA Law in ARMM Region.

I am happy and filled with hope to know that we have an ally in the House of Congress.

Hon. Baguilat: As an answer to our Teduray

brother, we are having a Regional legislative Assembly. We assign regional law, officially adapting IPRA because of the organic act.

The Act provides how the rights of the tribes addressed in ARMM. Moreover, said act organic act protects the rights of the indigenous people. It provides for an active partnership with the Committee on Cultural Rights.

Congressman Jim Ataban of Basilan (part of ARMM) joined me in the committee because he is also an “IP�; he embraces the IPs. This way, the conversation between the Muslims in Mindanao may shed light to us. I understood the situation in ARMM. We are studying how to integrate IPRA in ARMM. We are studying it and we need more information from the people in order to push it to the plenary in Congress.

There is also a Muslim Affairs Committee in Congress. We also need thorough data and information; we cannot just pass something that is hollow; hence we have to study and gather more information to build the process of implementation. We have to convince them, so we need to prepare.

basin. We plant trees. There are thousands of hectares of ancestral domain, 107 thousand hectares; 80,000 are forest areas; if we maintain the said forest areas, we will be able to help maintain the balance in nature. We must also plant trees that are adaptable to the climate change. (Question/suggestion raised by a participant from Sinuda, a Matigsalog) Mr. Mansayagan: We cannot deny the fact that it is already there. Maybe the right question that we have to ask now is when and where will it happen. How are we going to handle such incident? As suggested there are many ways to help in the adaptation to climate change. It is important that we learn, it might not be big, it might be the simple yet direct way of helping Mother Nature.

Dejay Dagadas (Arumanen Manobo): Let us plant more tress and bamboos, that way we may be able to prevent the adverse effect of climate change. We will also be able to earn from bamboos.

Q: During your term as NCIP Commissioner, what have been your major contributions to the IP communities?

Q: CADT processing is very slow in our place.

I have been working for our CADT since 2002.

And until now, the government had not taken action upon our applications. What is worse is the fact that our lands are often used for military reservations. Is there a possibility that we will be able to obtain the titles or perhaps we will just grow old with our hairs grey without acquiring the said titles? (Comment raised by a participant from Holy Spirit Aeta Mission, an Aeta Mag-antsi of Tarlac)

One of the important laws in protecting the IPs is the creation of the guidelines on the delineation of ancestral lands. There are many guidelines that need modification/ improvement. The NCIP was tied to the delineation process ng ancestral domain.

However, the results may not be visibly seen, the NCIP must promote the Commission in partnership with the other government agencies for the resolution of the ancestral domain.

Hon. Baguilat: Tarlac is in Region 3; I visited Region 3 but during that time, it was in Pampanga. Let us talk later, and I will give you my contact number. I will look into the matter and let us try to talk to NCIP. The Congress is very active in tapping the right agency, the NCIP. Let us be active for reforms and let us bolster our connection with the NCIP in order to deliver our concerns. Please e-mail me too.

Rethinking, it is also important to see the approach of the Commission considering the military reservations and the IPs. Is possible that the military co-exist with the IPs? So, there are still a lot of policies that has to be reviewed and examined carefully most especially that the issue on climate change is also very pressing nowadays.

Q: We all know that indigenous peoples are dependent in slash and burn kind of farming.

The problem now is we do not know when it rains. How are going to adapt to climate change since we are also highly affected by such change? We can create a rain catchment in order to store water in times of drought. We can also start the river basin approach wherein we make the river as a

Giving of Tokens to the Keynote Speakers An IP youth gave tokens of bottled honey tand coffee to Hon. Teddy Baguilat and Former NCIP Commissioner Edtami Mansayagan. A representative from the IP

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youth shared that the honey is a product of Tugdaan in Mindoro while the coffee came from the Cordillera. The package was made

by Advocafé. Advocafé is a coffee shop that gives 100% of its proceeds to the indigenous peoples.

Workshop 1: Our Roots and Our Environment The exchanged of words and ideas between the two (2) IP leaders, Hon. Teddy Baguilat and Former NCIP Commissioner Mr. Edtami Mansayagan, proved to be fruitful and inspiring.

The afternoon session of the 2010 IP Youth Congress started with a workshop on “Our Roots and Our Environment.”

What is really the root of an IP Youth?

The question may be addressed by answering the three (3) guide questions on the experiences of the IP youth amidst calamity. The questions are as follows: 1) sa inyong tribo, anu-ano ang mga katutubong palatandaan kung may papadating na kalamidad; 2) anu-ano ang mga katutubong pamamaraan ninyo upang mapaghandaan

ninyo upang mapaghandaan ang paparating na sakuna? May mga ritwal bang ginawa; and 3) pagkatapos ng sakuna paano ninyo mapapanatiling ligtas ang inyong lugar.

Following the discussions of the different small-groups, participants were were then given time to prepare for their creative reporting.

The ORANGE Team The team presented a role playing of a calamity. The wind was blowing hard. Lolo asked, “ano ba nag nangyayari?” The young answered, “Lolo, may bagyo po.” The storm scared the young and it had destroyed some of the houses. After the storm, the elders were talking about the signs of nature. If there are no stars, it will surely rain, an elder said.

A prayer was also uttered for the disaster.

The presence of frogs also is an indicator that rain is coming. The bats indicates storm.

Moreover, they shared some rituals that they practice in Agta, Tausog, and Teduray. A presentation of an offering (chicken and/or pig) for their safety after the calamity was also shared by the team.

The role playing was short but entertaining.

The output of the orange team is as follows: Tribes

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

Mangyan Hanunuo

• kapag humuni ang bahaw – tag- init na • kapag nag-iingay ang baka – may bagyo • pag- umuwi ang mga alagang hayop sa bahay- uulan na • may fog sa hapon- uulan sa gabi • paparating na ang December • kapag maingay ang palaka- uulan

Mamanwa Kankanaey:

Subanen Aeta- Magantsi Pulangiyen Teduray

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• maraming ibong dagat na papunta sa sakahan- magkakaroon ng baha • kapag nagkakagulo ang mga paniki at pumupunta sa kweba – may bagyo • kapag- maraming fogs- tag- init • kung pula ang kulay ng bituin at malamig ang simoy ng hangin

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna? May mga ritwal ba? Isulat.

• Daniw- para hindi matuloy ang bagyo

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar?

• Ritwal • Sinisira ang mga irigasyon pag- umuulan • Agpansula ritualpagpatay ng baboy at makikita sa laman ng loob ng baboy kung saan ligtas magtago kapag may sakuna

• Rebuild the houses and buildings that damaged.

• Bayanihan system or ububo to help those affected people.

• Ritwal • Anito

• Ritwal at nagpapasalamat

• sigawan ng 3 beses ang ulan para hindi matuloy

• pag- iingat

Bontoc at Kankananey Matigsalog

• kung mabigat ang hampas ng hangin

• nagkakatay ng baboy • pagtatanim ng puno

• pagkatapos malibing ang patay- uulan • ang grupong ng langgam ay nag- iimbak ng pagkain—uulan/ baha/ bagyo • maingay ang ibong sayaw- uulan • fogs nasa baba o bundok- tagtuyot • fogs nasa taas- malamig • ang katabing bituin ang “Gibang” ay nasa malapit, malapit ng uumulan at kapag nasa malayo ay matagal pang-uulan • falling star- uulan sa loob ng 3 araw Mangyan- Alangan • maraming bulaklak – tag-ulan • umaakyat ang bayod- tag- ulan/ baha • malungkot ang kapaligiran- may bagyo • tumatalon ang pusa sa kalagitnaan ng bagyo- magigiba ang bahay

• pag- preserve ng mga root crops kapag- may bagyo • Ritwal “panubadtubad”

• balik sa natural signs

• babakuran ang tubig sa ilog ng maitim na babaeng baboy • nagpapatay ng manok “Thanksgiving”

The SKY BLUE Team Interestingly, the team posted an inquisitive statement: “Naisip mo na ba?

Ngayon, alam mo na ba?

Nagtanong ka na rin ba?

Nakarandam ka na ba ng kahit konting pangamba…

Sasabihin ko ulit, tandaan niyo, Ang lahat ng ating ginagawa at tinatamasa ay magkaugnay” - Dindo Compis (Subanen) Then, the team shared the output below: Tribes

Sa inyong tribo, anu ano ang mga katutubong palatanadaan kung may parating na bagyo?

Manobo Pulangihon

• Ulap sa silangan (bagyo)

Mangyan

• Kanluran

Teduray

• Bituin, malalaki (maulan), marami (planting season) • Hangin, malansa (malaking alon • ��������������������������� Hangin��������������������� , kanluran (tag init) • ����������������� Ibon (huni) ������������ bagyo • Paniki (pasok sa bahay) may bagyo • Maingay na ibat ibang uri ng hayop-lindol • Langgam at anay na umaakyat sa bahay (baha) • bagay, kayuran ng niyog na iharap sa ipu-ipo para umiwas (ipu- ipo)

Subanen Mangyan Matigsalog Ati

Teduray

Anu ano ang m,gta katutubong pamamaraan para mapaghandaan ang dumarating na sakuna?

Dapat Gawin: • Evacuation house (butok) • Ayusin kung may mga sira (lahat ng tribo)

Pagakatapos ng sakuna paano n inyo mapanatiling ligtas ang inyong lugar

SUBANEN RITUAL (nagpapausok ng kamanyan) pagpasasalamat na buhay pa at panalangin na hindi na mauulit ang sakuna Isumpa-Kausapin kung Lahat ng tribu-pagprepair ano man ang napipintong sa nasira, pagsisiguro na paparating, lahat na sakuna, makaiwas na sunod (baha, duraan at may sasabihin (lahat pagtanim ng kahoy sa gilid ng ng tribo) sapa pagagawa ng dike.

(Lahat ng tribo)

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The RED Team The Red Team started with a happy and festive dance. Jestoni, the youngest (11 years old and a Talaandig) in the group read: Kalikasan Ang Kalikasan ay hindi dapat sinasayang Dapat minamahal, inaalagaan Kasi ang kalikasan ay kayamanan Kalikasan Ya Kalikasan agya dapat sirain Dapat yang labiên bôy alagaan Ya kalikasan ay kayamanan Following the short poem about nature, the Red Team shared their workshop output: Tribes

Kankanaey

Mandaya

Bukidnon

Matigsalog Mandaya

Palawan Pigkawayan Matigsalog Ibaloi Tausog Bukidnon

Sa inyong tribo, anu ano ang Anu-ano ang mga mga katutubong palatanadaan katutubong pamamaraan kung may parating na bagyo? para mapaghandaan ang dumarating na sakuna?

• manok na nagsisiksik na • kapag nag crack ang lupa ang kanilang mga pakpak-may lupa-kailangang iihian ng babae darating na bagyo para di matuloy ang landslide • Lagyan ng asin ang lupa para malabanan ang landslide o sakuna • ibon na nagliliparan sa mga • Mountain Province-ritwal puno-may darating na malakas (badangaw) ng mga matatanda na ulan to appease the bad spirit kung malakas ang hangin • balisang mga hayop-may • Mandaya-kailangan magmama parating na bagyo ang pinakamatandang lalaki habang ang babae naman ay magpapausok para mataboy ang bad spirit • Ingay ng mga hayop hindi • Tausog –pupunta sa tuktuk mapakali ang mga ibon ng bundok, magwagayway ng (sakuna). panyo to stop the sakuna.

• Itik na nag-iingay may darating • Bukidnon-nagtatambol ng na sakuna kawayan pag dry season para uulan,magtali ng green grass para di uulan • Bangaw/langaw na marami nagliliparan • Baboy na Pa-ubo-ubo

Pagakatapos ng sakuna paano n inyo mapanatiling ligtas ang inyong lugar • Lanao - Magtago sa lupang hinukay o underground pagkatapos ng sakuna

• Davao Oriental and TedurayTree planting, para mapalitan yong mga nasirang tress • Nagdadasal /pamalas (offering of chicken)

• Inaayos ang mga drainage na nasira (landslide).

• PALAWAN- Nagtatayo ng “Kalangbanwa” o malaking bahay

• Kapag may kidlat, may landslide • Alimango na pumasok sa bahay,may bagyo • Stars na naka-straight line—may bagyo na parating • falling star, may giyera

The PINK Team The pink team made a short presentation about a natural calamity. They consulted the elders in the said play. The presentation was brief and fun. Along with the happy presentation was the meaningful output the team made:

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Tribes

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

• April at March tag-init

• Pagbabago ng ihip ng hangin –habagat –malakas na alon at hangin-amihan –hindi malakas ang alon at hangin.

Subanen

• “ligwan”(bubuyog) signal of El ninyo

Anu-ano ang mhga katutubong pamamaraamn para map[agahandaan ang dumarating na sakuna?

• Bontoc-pag-aalay ng mga pagkain sa mga diyos (kabunian) para mapigil ang mga sakuna • Bukidnon-Gong para malaman ng mga tao ang parating na sakuna

Pagkatapos nhg sakuna paano ninyo mapanatiling ligats ang inyong lugar?

• Pagakatapos ng sakuna nagtutulungan

• `Saug river pag umaapaw ang tubig ay dinala sa mas mataas na lugar ang ang mga tao.

• Huwag sabihin ang panaginip Ang mga bagani ang nagbibigay ng para masumpa at kagatin impormasyon kung ligtas na bang ang haligi ng bahay bumalik sa lugar.

• Panaginip ng mga elders o lider ng komunidad (e.g bahay ng walang atip-‘May paparating na bagyo” • Gangis or crickets-tag-init • Ingay ng kwahaw sa gabi = lindol.

• Balisa ng hayop at kalabaw = lindol • No clouds-tag-init • Pag-urong ng isda sa malalim na b����������������� ahagi = tag-init Talaandig

• Panaginip na may namatay na • Lugbak (patayin ang manok kapitbahay o baboy para malipat ang sakuna na mangyayari sa hayop at hindi sa tao)

The BROWN Team A dramatization of men working, who all eventually hit the floor. Someone said: “nagalit ang kalikasan!”

Following the loud shout, the people gathered together; an elder shared that he had a bad dream—a dream about the storm. Datu called all the people in the community; they discussed the dream and the devastating effects of the storm. Then, they agreed to plant trees in order to help preserve the environment.

The pink team explained: “tayo ay iisa, magtulungan tayo!” They also had an Umajamnon ritual in preparation for the calamity.

The creative presentation was attention-grabbing as the loud voices of the team echoed throughout the covered court. With loud voices, the message of preparedness and oneness was conveyed by the team’s presentation.

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The output below shows Brown Team’s discussion points: Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna?

May mga ritwal ba? Isulat.

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar?

• Panaginip • Matanggalan ng ngipin – may mamatay kung sasabihin • Mawalan ng bubong ang bahay – may paparating na bagyo • Tunog ng “gangis”

Ritual • Pamuhat buhat ( baboy at manok) • Matigsalog: Kapag nanaginip ka na natatanggal ang ngipin, kagatin ang kumot pagkagising at huwag ipagsabi.

• Mangyan: Kagatin ang kahoy pagkagising

Ritual • Pakikiusap sa espiritu para hindi maulit ang mga kalamidad • Ritual – action

The VIOLET Team The violet team stepped into the stage upon the beating of the drums as they danced. After the dance, they gave a short presentation depicting the time of the planting season when the elders predicted good weather on the basis of the signs they knew and understood.

They shared some of these signs: i) when the earthworms are out, then it means it will be a hot day; ii) when the ‘kalaw’ makes sounds, a calamity or danger may arise; iii) if the stars are present, theyre will be no rain; iv) when the lizards are out, calamity will happen. Other inputs are found in the table.

They also shared that rituals are observed in times of calamity.

Other important matters presented by the group are the following: Tribes

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad

Talaandig

• Earthworm- long drought

Higa-onon

• Cricket = drought

Ata- Manobo

• Langgam = tag- ulan • Hambubukag = tag- init • Dog- something bad will happen

Kankana- ey

Subanen

• Millipede = tag-ulan

Mangyan – Alangan

• Kapag may namamatay, may ulan at kulog

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna?

May mga ritwal ba? Isulat.

• Ritual • Magtanim ng gabi, mais in preparation for the long drought

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar?

• Panawag-tawag

• Ritual • Magtanim ng gabi, mais in preparation for the long drought

• Dao-es, a calling for the rain

The BLUE Team The gentle sound of the flute introduced the group. They started the presentation by planting.

The Blue Team moved and ran in circles; they moved to the rhythm of the flute. After the simple

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and insightful presentation, they shared the things they have learned from the different tribes within their group as seen in the table below: Tribes

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

Anu- ano ang mga katutubong pamaraan upang mapaghandaan ninyo ang paparating na sakuna?

May mga ritwal ba? Isulat.

Pagkatapos ng sakuna, paano ninyo mapapanatiling ligtas ang inyong lugar?

Talaandig

• Pagkakaroon ng ipo- ipo mayroong darating na tagtuyot (aligpulos) • Nakikita na unti- unting lumalaki ang dagat

• Magtanim ng ibat-ibang klase ng tanim na nabubuhay kahit tagtuyot • (Kanduli o Manulak) – Ritual, nagriritwal kami sa may tabi ng dagat • Ritual, nag- aalay ng manok at naghahanda ng bigas na nilalagyan ng itlog • Magtanim ng palay, mais, kamote at iba pa para sa ganon kung may paparating na sakuna meron kaming mapagkunan ng pagkain

• Ipagpapatuloy ang pagtatanim

Sangil Pulangiyen

• Gangis- umiingay sa gabi – tag- gutom na darating

T’boli

• Kung masyadong mainit ang panahon biglang kumikidlat • Palatandaan sa tribung t’boli kapag taggutom, ang pusa ay uminom sa sapa • Paglabas ng mga • Naghahanda lang ang mga tao mapupulang langgam, ng mga kahoy na panggatong, simbolo na may malakas na ipinapasilong ang mga alagang ulan at bagyo na paparating hayop

Subanen

Tadyawan B’laan Ibaloi

Bagobo

• Dahon na sumasabay sa hangin, ibig sabihin may darating na bagyo • Langgam na itim o uwak – may paparating na bagyo • Alimango na makikita mo sa loob ng bahay ibig sabihin ay may darating na tag- ulan • Paglabas ng mga fireflies (alitaptap) ibig sabihin ay tag-araw • Kapag may nagliparan na mga ibon ibig sabihin ay may paparating na ulan

• Magdasal at nagpapaalala na lamang • Pinaalalahanan sila ng mga matatanda • Nag- iimbak sila ng pagkain • Ang tao sa community ay nagtatanim

• Pinaalalahanan ang lahat ng myembro ng pamilya na magbabantay ng mga pahiwatig na may paparating na sakuna

• Ang miyembro ng pamilya ay sinasabihan na maghanda • Mag- imbak ng pagkain

• Ritual = Sibok

• Manatiling handa ang isat- isa at pangalagaan ang kalikasan • Gumagawa ng stonewall • Magtanim ng kahoy

• Mag- imbak ng basic needs

• May mga extrang paghahanda

The YELLOW GREEN Team The Yellow Green Team started with a loud cheer: “Di madala ug barang-barang.”

Eira, a Kankana-ey, acted as the weather forecaster. She asked if the people have observed the changes in the climate. She then started sharing about the signs of the coming typhoon such as the migration of birds.

They ended with painting a picture of acts of reforestation.

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The other essential points in their presentation are the following: Tribes

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

Agta

Kung kulay pula ang ulap ay ay may paparating na bagyo

Higaonon

T’boli

Kapag maingay na ang gangis ay nagpapahiwatig ito ng mainit na panahon.

Kung kulay red ang langit ay may paparating na bagyo.

Kankana-ey Movement ng mga ibon gaya na lamang ng pag migrate ng mga ibon sa mga lowlands mula sa amin patungo sa kamaynilaan.

Teduray

Mangyan T’boli Agta Tagbanua

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Kapag may formation ng frost o ang pag sulpot ng mga white pigments sa dulo ng mga pananim ay panahon na ng tag-lamig.

Kapag madalas na nanggagaling ang hangin sa silangan, ibig sabihin ay may bagyong parating.

Iba ang liwanag ng kapaligiran ay parating na ang tag-ulan.

Kapag uminom ng tubig ang pusa ay darating ang tag-tuyot.

Kapag nagpakita ang Talawin ay may malakas na ulan.

Eclipse; wala gaanong ulan o hangin na galing south wala sa east, ibig sabihin ay may ulan.

Anu-ano ang mga katutubong paraan ninyo upang mapaghandaan ang paparatingo nagbabadyangsakuna?

Mangyan: Agpansula; ang mga elders ay nagdadasal na pigilan o sugpuin ang mga paparating na sakuna. Nanghihingi ng tulong kung baga sa pamamagitan ng pagkatay ng baboy.

Pagkatapos ng sakuna sa inyo papaano ninyo mapapanatiling liogtas ang inyong lugar?

T’boli: Dalawang ritual

inilalagay ang dugo sa malalambot na lupa, upang maiwasan ang landslide.

Higaonon: Higaonon: Ang matanda sa bahay nagsusunog Every house, pinapalibutan ng ng balahibo ng manok at ngdadasal mga puno (barrier sa malakas rin para malayuan ang bagyo. na hangin) Tagbanua: Nagsusunog ng bahay ng pukyukan o kandila na galling sa bahay ng pukyutan.

The NEON GREEN Team The team presented a short play on the different signs observed by the IPs when there is a coming typhoon or disaster. The Datu of the tribe called for a meeting to discuss the calamity.

The gist of such a meeting may be seen in the following table: Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

• Ibon = tag-ulan • Pahaw = tag-ulan • Kuwago = patay • Pagbababa ng wilid ducks = tag-ulan • Pahawgab = maraming mamatay • Termites o anay means tag-ulan • “wati” o earth worm-tag-init • Langgam (pababa) matagal ang bagyo • Langgam sa kaldero (pababa) taginit/tag gutom • Pamalindaw-mamatay/accident 5:00 am kulog at kidlat Kulog/tribal war Sakit, gulaveng

Anu-ano ang mhga katutubong pamamaraamn para mapagahandaan ang dumarating na sakuna?

• ARUMNEN-MANOBO-Kanduli • HIGAONON = Sawi • AETA MAGANTSI-tik tik ahay –sisigaw • MAMANWA = tari tari • MATIGSALOG = panubabtubad

Pagkatapos nhg sakuna paano ninyo mapanatiling ligats ang inyong lugar?

• Ulahing prayers • Gathering of all anitos (buong komunidad) • Pamalas (cleansing) • Tree Planting

The GREEN Team TV PATROL Green Team! The team had Kuya Kim Atienza in the making. They had a very wacky and fun-filled reporting. The substance of their report may be seen in the the following table: Tribes

TALAANDIG

MENUVU AETA

Sa inyong tribu anu-ano ang Anu-ano ang mhga mga katutubong palatandaan katutubong kung may paparating na pamamaraamn para kalamidad? mapagahandaan ang dumarating na sakuna?

• L-shaped star na nagniningning • AETA: ang baba na banda nito, Nagpupundo ng kamote at meaning, uulan kinabukasan. saging upang may makain.

• Sapa-facing east, may darating na ulan.

• Kapag ang bato sa dagat inilagay sa sapa, o river siguradong uulan.

• Kapag may bulalakaw may • SAMA bagyong darating Mag-pundo ng kahoy, tubig at asin.

UMAJAMNON

• Panaginip ng matanda na walang bubong ang bahay, may bagyong darating.

SAMA

• Kapag nahulog ang daga sa dagat, uulan • Pag ang kometa lumipad sa bahay mo may masamang mangyayari

Pagkatapos nhg sakuna paano ninyo mapanatiling ligats ang inyong lugar?

• Food security food project (e.g security of food, camote) • No chemicals used in planting.

• Bukinon, Kankanaey, Talaandig, Sama, Dibabawon, Aeta: Planting trees. Huwag magtapon ng basura kahit saan.

• MANGYAN-ALANGAN: Manggawa ng isang maliit ng bahay na pababa at doon papasok • KALINGA: ayusin ang bahay o ang butuk.

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MANGYAN

• Kapag ang clouds ay pawang tatawid sa dagat at mainit ang hangin, uulan

KANKANAEY

• Kapag tumunog ang talacup, may mamatay • Kapag ang color green na ibon ay umawit ng pangatlong beses sa araw na iyon, iinit.

• Kapag may lumabas na ibon, uulan.

• Ang elder ay magaling magbasa ng panahon kung uulun ba o hindi • Kapag ang langgam ay maghahakot na ng pagkain, ito po ay tag-ulan.

DIBABAWON KALINGA

DIBABAWON, TALAANDIG,H IGAONON,MA NOBO

• TALAANDIG, MANOBO, DIBABAWON: Gagawa ng isang ritwal na gagawin ng elder at mag ipon ng mga pagkain.

The YELLOW Team The Yellow Team’s play started with a dog barking, then a young girl asked: “What is happening?” Then a disaster came. Afterwhich they shared that many signs indicate a coming disaster; hence they went on to share such signs with the whole group. Their points are the following: Tribes

Mangyan

Mamanwa Kankana-ey

Subanen Talaandig

Sa inyong tribu anu-ano ang mga katutubong palatandaan kung may paparating na kalamidad?

Anu- ano ang mga Pagkatapos ng sakuna, katutubong pamaraan paano ninyo upang mapaghandaan mapapanatiling ligtas ang ninyo ang paparating na inyong lugar? sakuna?

May mga ritwal ba? Isulat.

• Sa galaw ng ulap malalaman na may • Gagawa ng bahay na maliit paparating na bagyo.

• Kapag may ipu- ipo ay • Pukyutan, kung ang bahay ay pinapaypayan ng walis. malapit sa lupa may bagyo.

• Magtusok ng bakal para • Alimango kapag umakyat sa bahay hindi na babalik ang ay may baha. sakuna.

• Huni ng ibon = baha • Magtanim ng puno.

• Huni ng tuko = baha • Magkatay ng baboy • Dahon ng Narra kapag nalagas ay tag-init.

• Pag-itim ang ulap—bagyo • Gagawa ng bahay na maliit • Ritwal sa ligtas na lugar.

• Kakaibang tahol ng aso • Rebuild the houses and • Knocking of lizard buildings that damaged.

• Kakaibang huni ng ibon • Bayanihan system or ub• Restless animals ubo to help those affected people.

• Nagkakagulo ang ibon—bagyo • Ginagawaan ng brace ang • Ritwal • Timuay/ baylan – bagyo mga bahay • Huni ng kasa-kasa, tag-init • Nag- iimbak ng pagkain • Ritwal at nagpapasalamat • Nag-ingay ang baka—tag-ulan • Nagtatanim • April = tag-init • May = tag-ulan

Synthesis of Workshop 1: Our Roots, Our Environment Richel Daonlay (Talaandig), a graduate of Pamulaan, noted that most of the things shared in the plenary were also observed by the other tribes. While watching the creative reports of the youth,

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she realized that the youth are very good actors and actresses.

She said that the presentations had many similar points. This indicates that the IPs have really a common and deep connection with the environment. This may be seen in the following: 1. Ritual. A sense of honoring and respecting of Mother Nature through offerings, dances, singing, and chanting. The love for nature is exhibited in different ways among the different tribes; 2. The Essence of Rituals. The IPs believe in the unseen spirit as part of their lives.

They believe that there are those who guard individuals and the ancestral lands.

The spirit of nature guides the IPs in the preservation of the natural resources; 3. Responses After a Disaster. Common to all the answers were rituals intended after the calamity, reconstruction of houses and fences, planting, and figuring out the signs or changes in the effects of the calamity; 4. The Challenge. There exists a wide array of answers. Admittedly, their belief had changed along with the changes in their environment. For example, some IPs look at their land as capital. It must be emphasized that “Our ancestors refused to view our lands as such. As an IP, we go beyond this. There is more to land than capital,” Richel emphasized.

Hoyuhoy sa Kalinaw or Voice of Peace followed as a major activity for the Solidarity Night. It is an artfully prepared poem, song and dance rendition of the various tribes in PAMULAAN and a unique weaving of the students’ talents.

The IP youth participants are artists in their own ways. They richly expressed and performed each of the delicate indigenous dance steps and tastefully combined them with their colorful, native clothes—all of which were adeptly rendered as genuine representations of their tribal affiliation. Their dance and clothing are truly forms of art. One realizes how blessed the Filipinos are in their varied forms of art and culture. Beyond this tangible form, genuine happiness, joy, and proudly sharing our uniqueness as Filipinos with the entire global nation of indigenous people is what Hoyuhoy sa Kalinaw is all about.

Day 3: 19 October (Tuesday) RESPONDING TO CLIMATE CHANGE “ANG KAPALIGIRAN AT ANG KALIKASAN” Pagmasdan mo ang kapaligiran, may natitira pa bang likas na yaman?

May hayop at puno pa ba si Inang kalikasan?

Ito ang mga tanong ng musmos kong kaisipan.

Makikita pa kaya ang malalaking puno ng Narra?

Malalanghap pa kaya ang simoy ng hanging sariwa? Matatanaw pa kaya ang mga ibong malaya? Mapagmasdan pa kaya ang mga paru-parong gumagala?

Maraming tanong ngunit iisa lang ang sagot, mga kalye at estero’y dapat linisin; mga basurang nakalat dapat nating iligpit Ang kagubata’y di dapat kalbuhin Mga halamang nagluluntian Mga puno sa kagubatan ay naglalakihan; mga ibong nagliliparan Ating malalasap kung ating pangangalagaan.

Translated in Matigsalog Dialect Pitawa niwaka me pewalas? Deem pa kakitanewa ne me kayo wey ayam? Si ini ka inset e kadin pakaetew Kakaita pad niwe kame narakel ne kayo te nare, Deem pad kahare kniwan kul;amag peen diye te pewalar Deem pad nakita niwe ne inkayang neme kalibangbang Masalig ka in inse pero sabeka re ka igtabat Kame lengag weey telakag ayay yuran to Wey angayen ta ka me lapek intaho te lengag,ka pewalas keneg tag panam peren, Ka me bulak in tebe, Ka me kaye in dakelan diye te pewalaa Ka me baya ko in laying-layang Ke ne tag due etan me bayake wey kame kayo —Arjee Onsad, 13 years old, a Matigsalog (First Place Winner of Kalindogan 2010 Poetry Contest)

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Prayer and Recap The day started with a prayer offered by a participant from the Talaandig tribe of Bukidnon.

Czarina Pangket from Cordillera briefly recalled yesterday’s activities.

Lectures on Climate Change “Integrating Flood and Landslide Risk Reduction in Community-led Shelter Initiatives”

By Ms. Dallay Annawi (www.essc.org.ph ; www.esscnews.org.ph) Ms. Annawi is a researcher at the Environmental Science for Social Change (ESSC), a Jesuit organization in the Philippines working towards greater human security and environmental sustainability.

She is currently involved in ESSC’s work program on disaster resilience. Over the past ten (10) years, she has been involved in ESSC’s various projects: assistance on ancestral domain management planning with the Kankana-ey indigenous communities in the Mountain Province, promoting regional knowledge-sharing in community-based natural resource management, and tracking mining discussions. She is a Kankana-ey (Igorot) from Besau, Mountain Province.

Ms. Annawi started with a video presentation on climate change. The video presented was taken from the documentary film entitled Signos. It featured the impact of climate change on the daily lives of many Filipinos and their natural resources. The video showed the devastating effects of floods, drought, and typhoons. Many people had to evacuate, hundreds of people died, many infrastructures and crops were destroyed.

The impact of climate change has been felt by millions of Filipinos for the past months.

Following the video presentation, Ms. Annawi asked: “what are the signs of climate change?”

She then shared that the changes include: the change in the climate pattern, severe typhoons, and how the usual total amount of rainfall received in one month poured down within only a few days. Aside from floods, the sea level also went up. The hot season became hotter and the wet season gave even greater rainfall.

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“The concern in global warming has increased because of what people do,” commented Ms. Annawi. There is the increase of green house gasses because of the burning of fossil fuels (coal, oil, gas, and gasoline), deforestation, land use changes, agriculture, waste management, and many other contributing factors. Today, such factors are also increasing, hence there is a need to prepare.

She proceeded in discussing the impact of climate change: disasters due to typhoons, floods, landslides, storm surges; lower crop production resulting to hunger and food insecurity; loss of biodiversity; forest fires; loss of coastal ecosystems; diseases; epidemics; and water resource scarcity.

These increase the vulnerabilities of IP communities.

Several responses had been made in addressing climate change. The responses include adaptation and mitigation measures.

Adaptation refers to the adjustments in ways of life. This covers the reduction of disaster risk exposure and improvement in disaster preparedness; adjustments in farming practices and livelihood activities (diversifying livelihood activities, adjusting the planting time, identifying what crops to plant, and shifting to new locations); resorting to cultural practices and/or application of indigenous knowledge; and water management (rainwater harvesting).

She also shared some mitigation measures.

Mitigation is the process of reducing and capturing greenhouse gas emissions. This may be done through shifting from the use of coal to renewable energy sources; afforestation; reforestation; assisted natural regeneration; using more fuel efficient vehicles; carpooling; walking; and cycling.

Ms. Annawi mentioned the efforts of the youth in Bendum.

One of the matters asked by developing counties is for rich countries to lessen their carbon emissions. Moreover, adjustments are being made by the IPs in order to cope with the changing times. “We resort to local practices and indigenous knowledge as a way of adapting to climate change,” Ms. Annawi said.

In Ormoc City, a flashflood occurred. This usually happens in the mountains and low-

lying areas prone to the damage caused by such. Over the past year, the ESSC researched about what lands are safe for the building of houses. They want to know the threats due to flashfloods. These matters are relevant to the communities.

In the talks of Climate Change Adaptation and Disaster-Risk Management, “where will the youth come into the scene,” inquired Ms. Annawi. She concretely spelled out the ways the IP youth can participate. These are the following: 1) mobilization; 2) hazard mapping; and 3) vulnerability mapping. She stressed that understanding the location and the topography of the land is vital in finding a place to build a house on.

“I would like to explore and do the same in my community,” she said. “I would like to invite you to do the same in your community,” she adds. Ms. Annawi shared that a community site assessment will: 1) increase awareness of the land or location; 2) gather perceptions by interviews that leads to knowing the history of a localty; 3) provide research on technical proofs; and 4) validate people’Socrates perceptions.

She also shared that increasing awareness is important in assessing the risks involved.

She gave landslides and floods as examples.

In doing so, she shared about the critical role of the forest in relation to such disasters. Tree roots 1) help prevent landslides and floods during weak storm; 2) hold the soil and help improve soil stability; 3) absorb some of the water in the slope and improve slope stability; bind soil particles together and help minimize erosion. Forests cannot, however, prevent deep landslides and flooding during major rainfall events.

Moreover, it is also important to identify the indicators of landslides and floods, such as: cracks, sinkholes (rock type and characteristics, proximity to active fault lines), exposed rock outcrops, weathering of rocks for landslides, tsunami, and round stones in an area that is indicative of an old river bed for flood.

She encouraged the youth to ask the questions now than later. She suggested some guide questions in the gathering of local knowledge, which can be done in an interview manner taking into account the evidences of the landslide or flood and gathering the local memory of the event.

Consultation with experts will also help validate perceptions. It will provide good

supporting information (geohazard maps and studies) to help establish the current condition of the land/location. She cited a case in Montalban where the middle of a lot was found to be hollow and the slope was prone to landslide. The continuous rain fall resulted to the build up of a spring or bukal. People found it nice, but what they didn’t realize was that the spring was the result of the surfacing of too much water from underneath. Hence, the use of technical information is important in validating perceptions.

The challenge lies, therefore, in the ability of people to use traditional knowledge and local accounts of the flood with the use of technical knowledge. The wide and deep knowledge of the elders in the community provides a good start in verifying the current changes in the environment. Ms. Annawi said that it is nice to start with a check list of the knowledge of community leaders and elders. “Questions may be asked on their indigenous knowledge and start with what the community knows,” she said.

Again, what can the youth do?

Mr. Annawi provided the following as very concrete and systematized ways of addressing climate change: • participate in local disaster risk awareness building by making a knowledge of place and risks assessment; • participate in community disaster preparedness planning by understanding the level of risk vis-à-vis the local knowledge and people’s perception of risks and building from local adaptation practices; • link with partners and concerned government offices (LGU, partners, local DENR, etc.): integrate the community disaster preparedness plan with local disaster preparedness plans; build local awareness and capacity; use indigenous knowledge and science/ technical knowledge (local and national, international); and help in strategizing and planning adaptation measures.

Briefly, two (2) essential points were raised

by Ms. Annawi: 1) the capacity of the youth

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to bridge the pre-existing body of indigenous knowledge and the technical concepts of science in order to put value and significance to such knowledge in the recent times; and 2) the importanfe of validating such information, thus amplifying the impact of such knowledge into the society.

that have blanketed the atmosphere, hence many of these gasses are trapped. In effect global warming phenomenon happens. This is the causal effect of too much release of carbon.” These gasses are natural gasses but have become enormously great, and so the earth has become sickly.

Ms. Elisea Gozun Elisea “Bebet” Gillera-Gozun is a former DENR Secretary and one of the seven leaders honored as Champions of the Earth in 2007 by the UN Environment Programme (UNEP). She is the Project Director of the City Development Strategies of the League of Cities of the Philippines. She introduced the community-based waste recovery, recycling, and reusing in the Philippines. She also held positions in organizations such as Partnership for Clean Air (Chair), Concerned Citizens Against Pollution (President), Earth Day Network in the Philippines (Executive Director), Solid Waste Management Association of the Philippines (Treasurer), and the Clean Washington Center (Philippine Representative). Her leadership in World Bank projects resulted in tangible outputs such as the introduction of pollution charges for industrial effluents in the Philippines and the establishment of the ECOWATCH Program, an innovative public disclosure program of environmental performance of priority industries.

She informed the audience that even (11) out of the twelve (12) hottest years happened in recent times. She added that the practice in agriculture is also highly contributory to climate change, i.e., wenty (20) tons of methane gas was produced by agricultural activities.

Ms. Gozun thanked the Assisi Development Foundation for the invitation to talk at Kalindogan 2010. She expressed her affirmation in strengthening the IP’s culture and keeping the environment ecologicallysound. She also encouraged everyone to ask questions.

She began by talking about the typhoon Juan. It had a speed of 195-240km per hour and an estimated strength of 135-240 kph.

She also shared that Manila received a onemonth total amount of rainfall in a single day.

She stressed that clogged drainage systems and denuded forests aggravate the current reality the world is facing. Briefly, she said: “may lagnat ang mundo (the world has a fever).”

Ms. Gozun explained the concept of global warming in a very simple yet substantial manner. She said “that the sun’s radiation enters the earth and it is thrown back to the atmosphere; however, there are some gasses

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All the above-cited activities have four (4) consequences. These are the following: 1. Heavier and prolonged rains. In East Asia, a 14% increase in rainfall, coupled with the extreme hot season, was experienced.

She said: “what goes up eventually goes down,” hence we must be careful with was we release.

Such reality may be seen in the following incidents: June 2008 in Iloilo; January 2009 in Cagayan de Oro; February 2009 in Dumaguete; August 2009 in Zambales; August 2009 in Cotabato, where 400,000 people were displaced; September 2009 in Laguna; September 27, 2009 in Occidental Mindoro; October 29, 2009 in Baguio; Oct 2009 in Pangasinan and in Boracay.

Pictures of flood were shown. Water levels were at waist and chest-level. Many cars and buildings were covered by the water.

More so, the flooding resulted to landslides; mountains crumbled because of too much rain. Thousands of people, many of whom are mothers and children, went missing and died.

2. Sea-levels rise. Too much heat melts the ice in the North Pole. The rising of the seas will inundate many parts of the Philippines since the country is an archipelago made up of many islands.

She then presented a simulation of the rise of sea-level by 2-6 meters in many parts of Davao, such as the Airport, Panabo, Samal, Digos, and Carmen.

Aside from such problems, the issue on salinity (amount of salt in water) may become a problem. Ground waters may be

contaminated with salt. “The intrusion of salt water is dangerous,” Ms. Gozun said.

She explained that underneath the earth are the rocks and way below it are ground waters. She further said that “it is basic in science that no two (2) matters may be in the same place at the same time.”

One may be displaced by the other as a consequence.

Moreover, she observed that most of the lands are already cemented. This makes it hard for the earth to recharge in its aquifers. “The balance of nature is destroyed,” says Ms. Gozun.

3. Rise in temperature. There has been a 2.5 degree Centigrade increase in the eath’s temperature such that lands are warming up more than the ocean. This has a big effect in agriculture since every 1% increase in temperature corresponds to a 50% drop in the standard of living of the Filipinos as reported by the Research Institute. This will also most likely cause a 5% drop in products from the sea. “Fishes cannot survive in too much heat”, she said.

Coral bleaching will also affect the survival of fishes since they live in corals and if their habitat is destroyed, some 25% of marine life will die. This will result in a four (4%) to forty percent (40%) decrease in the production from the ocean. The nutrition of people will also suffer because of lack of food sources and livelihood.

4. Stronger Typhoons. Because of its geographic location, the Philippines is prone to typhoons. Ironically, Filipinos have continued to destroy forest areas (logging, mining, etc.) which is the country’s protection against typhoons. As a result, climate change has become more drastic.

“There is a need to respond,” Ms. Gozun said. “We have to revert back to our old ways,” she added.

“We must stop calling ourselves “higher species” because of our intellect. If we cannot be stewards of nature,” Ms. Gozun said. Among God’s creatures, only people have contributed to the earth’s destruction.

Hence, she said that it is the moral and ethical responsibility of all to do something for nature.

Emitting-Diode (LED) is energy-saving.

She asked the youth how many of them have cell phones. Then she inquired how many of them unplug the charger when the battery is already full; many of the people and the youth fail to do so. Then she asked if the youth can commit to do just that. The participants responded with a big yes.

In offices, turning off air-conditioning units and electric fans when not in use will also be very helpful.

2. Re-use, reduce, recycle. In washing clothes for example, she said that most of the Filipinos use drinking quality water. She suggested that the water used in bathing be used again in cleaning the house or in watering the plants, that way water is conserved.

3. Simple and adaptive lifestyle. Walk instead of riding cars or jeepneys; plant more trees in order to have a healthier environment; use environment friendly soaps, detergents, shampoos, etc; avoid the burning of plastics; participate in massive campaigns for the protection of mother nature; and join in adopt a forest program.

“Live in Harmony with Nature,” says Ms. Gozun. After which, she shared the story of an elder in Bohol. He kept on planting mangroves near the ocean. People used to call him “gray old man.” They were not convinced of what he was doing. Later on, the mangroves were able to protect them from the typhoon. Moreover, it has been a source of income for them. Many of the people in Bohol and in other parts of the country are adopting such practices.

These are some of the ways the youth can participate in the call to help preserve Mother Nature. These are simple but effective ways to respond to the present time.

Ms. Gozun ended with a reminder: “The choices that we make will have a cumulative effect in the community whether as individuals or as a community. Nasa kamay natin, nasa kamay ninyo ang pag-asa. (Our hope is in our hands.) Kumilos na! (Let us move now.) We must not wait. Kumilos tayo ngayon, ngayon na! (We should move now, now is the time!)”

Having been able to establish the impact of climate change, she shared a lot of practical ways in which the youth can play an active role. These are the following: 1. Energy conservation. The use of Light KALINDOGAN 2010

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OPEN FORUM: Dr. Surlita Sumugat (Pamulaan Professor): I appreciate the input of the former DENR Secretary because those are practical ways that we can actually do. I thank you for that.

Secondly, I just learned in the lecture of effective ways for climate change adaptation.

In Physics, the cold air is heavier than the warm air; hence, the windows should be big so that the cold air may enter the house.

I was thinking of Congressman Baguilat because I observed that the developers of subdivisions create small windows. I believe it is time for us to move. Law makers may craft a law relating to this or regulate this matter by not giving business permits if there are no proper windows.

Ms. Gozun: I left a copy of the presentation; there is no copyright for that, the more people who knows about it the better. These matters are already included in the Building Code and even the structure that must be able to withstand calamity is already in the said code. There is already even a law on the level of reclamation. I believe more promotion is required. It is good to tandem with the government.

Marvin (Kaliwat Ki Apo Agyo): Is the hole in the ozone layer a result of climate change?

Second question, is it true that gmelina destroys the land?

Ms. Gozun: As to your first question, the hole in the ozone layer is another issue. In 1950’s and 1960’s the amount of hydrofluoro carbon releases are quite huge, as a result the ozone layer now have holes. There is already a way today to mitigate the release of chloroforms yet the hole already exists. The sun has become hotter already. There is a good program in the Philippines in response to Global warming. Climate change may aggravate, but it is not the reason for global warming. You may text me, my number is 09175305854. Yes, it is true that the gmelinas have harmful effects and that is why the DENR is also trying to correct that mistake.

Q: As an IP my heart is for the IPs. We commune with the nature and we strive to protect the environment. Yet, the IPs are vulnerable. The Constitution provides for the right of the IPs to their land; however, we are often not considered as intelligent people— the government does not recognize this right.

IPs love Mother Earth, we are good yet we

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are often displaced from our lands. It is hard for the IPs. I think if our rights are respected and they will give back our rightful stand to our land, this world will be better. (Comment raised by an Ifugao participant) Mr. Gozun: I am one with you. The IPs are ecologically sound. On the issue of land, I can only commit in a personal level because I am not in the government. IPRA may be a good tool though there are matters that has to be looked into. There is a need for a continuous engagement with government.

The fact that there exists a law on the matter, vigilance is required of us. Let us accept that there is a necessity to be vigilant.

Ms. Annawi: There are Indigenous Boards but perhaps such matters do not reach them.

These boards are more on mitigation, they are participatory in nature. They help in the deforestation. We need to define so that IP voices may be recognized by the State in the process.

Q: It is easy to say that we plant tress. There is a community in our place wherein we go tree planting. The whole community plant in order to help protect the watershed, yet the land later on was titled to an individual.

Maybe, there can be one or two strategy/ies to help address this.

Ms. Gozun: That is true, in fact there are cases pending in courts. This creates a major legal mess. The hands of the DENR are tied because if it is already in the Judiciary, we can no longer do anything about it. We make resolutions, yet as far as cases before the courts are concern, it is no longer within the gambit of the DENR. Such concern does not only refer to forest but also to public lands. If we have plans, I will just be waiting. We can go to DENR or to the concerned agency. You may text or e-mail me too.

Aiza (UP): Carbon dioxide and methane creates the green house effect, are they natural gasses?

Ms. Gozun: Yes, they are. As matter decays, they are natural but when the amount of gases are too much; it will create a harmful effect. As in our case, we already exceeded the natural capacity of what the earth can manage. We have to acknowledge that

people contributed to the changes.

Q: I am so sad when you shared the picture on the effects of climate change. We are sad that the government helps cause the destruction; specially now when there are the presence of mono-cropping and poultries.

For us IPs, we strive to protect nature. If everyone will destroy the earth what will remain of us? Yet we see destructions here and there, there the presence of large-scale mining. Time will come no one will be able to live. For me, this is very alarming. Most of us advocates for indigenous knowledge and practices because the IPs are still protecting nature because when we say IPs, we are still protecting—our life is the greeneries.

This is our life. We call on the DENR and the NGOs to continue the linkage and to continue hearing the concerns of the IPs. There are many midnight NGOs in Bukidnon, they exist for vested interests. (Comment and calling raised by Imelda of Bukidnon) Ms. Gozun: We must respect and uplift indigenous knowledge. This way of life is right, we support this. Fr. Kalojan (University of San Carlos) wrote a book about the success in the natural indigenous knowledge practiced in Bukidnon. The challenge is to mainstream this in the different parts of the Philippines and incorporate it in the educational system; if not, this will remain a mere lip service.

Giving of the Token: The token packaged by Advocafe was given to Ms. Annawi and Ms. Gozun by a representative of the IP youth.

Bro. Karl Gaspar Bro. Karl Gaspar is a Mindanawon Researcher. He is also an advocate of Social Services for the Poor and the Executive Secretary of Mindanao Sulo for Justice and Peace.

Bro. Gaspar in giving a synthesis of Our Roots, Our Environment congratulated everyone for the chance to talk about climate change and the development of the community. He said it wouldn’t be wise to proceed without hearing the participants. Hence, his synthesis was in a form of questions. Bro. Karl drew out the inner thoughts and concerns of the youth delegates. He stressed that it is important to listen and hence he asked questions.

Bro. Karl asked Ian (Bontoc) from Cordillera.

He asked: “Ano ang mga problema sa Bontoc na nakapasok sa disaster? Can you give examples? What is being done to help the

community?” he asked. Ian said that there are cases of deforestation, pollution, and mining.

Bro. Karl added that he had attended many fora and one of the biggest issues affecting the IPs is the issue on mining. There are many permits already issued by the DENR, this happened in Marinduque. Mining is not monitored. It presents a big disaster that will affect all Filipinos.

Dioscoro Condahan from Impasug-ong, Bukidnon, and a Higaonon answered the same question. He shared that in Bukidnon the problem is not so much about mining.

They are many strangers who come to the province for their lands, Dioscoro said. He also added that there are many banana and pineapple plantations, and Bro. Karl noted that these plantations use aerial sprays. Even when there is already an ordinance against aerial spraying, still the plantation owners lobbying for aerial spraying is very strong. The matter is still in the Supreme Court.

Mira (Kalinga) shared that their problem is primarily about deforestation. There is wide-spread illegal logging. Bro. Karl asked Dioscoro if the same thing happens in Bukidnon and he nodded in agreement. Mira went on to add that deforestation highly affects climate change. Most congressmen do not want total log ban because they are part of those who benefit from the cutting of trees.

A Pulangihon participant, Micho Ansay from Bukidnon, said that the problem created by plantations is a pressing issue.

Mutya and Bernadyn from Mindoro Oriental said that there is problem in charcoal making (pag-uuling) and banana plantations in Mindoro. Bro. Karl asked what is being done in order to respond to the problem of paguuling. The participants shared that they have gone on hunger strike. They also took action to stop mining. They started last May and were supported by NGOs, the Church, youth, and their organization KPLM. Bro. Karl added that they took out the environment code to stop open pit mining.

In Zamboanga, kidnapping is a very big issue.

In Agusan and Surigao, Melvin Guilleno (a Manobo) was asked about the steps the IPs have taken in responding to the said issues.

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Melvin shared that they have planted fruits and trees.

A follow up question was raised by Bro. Karl. “Bukas babalik ka sa inyo, paano mo maipapamahagi ang natutunan mo dito sa iyong mga kababayan na madali ka nilang maintindihan?” Melvin acknowledged the difficulty and he proceeded to say that he will ask the elders about indigenous knowledge and practices. “Then I will ask if they have observed what is happening to the climate; they will speak their mind and that will be the time that I will integrate the insights I have gained from this Congress,” Melvin wittingly shared.

James Cardie Timbangan (a Higaonan) from Malaybalay City answered the difficult question thrown at him by the facilitator: “Paano mo madadala ang pinag-usapan natin dito para maintindihin ang technical na usapin na ito sa komunidad?” He said that he will start with a simple process, basing it from their experience in Bukidnon.

A participant from Tarlac, an Aeta Mag-antsi, pointed out the problem of logging and the need to replace the trees.

Bro. Karl encouraged the youth to think of ways to share the things learned in the forum with their communities.

Synthesis After hearing the participants, Bro. Karl gave a short synthesis and challenge to the IP youth. He shared that perhaps the more important question is how the youth will deliver the message of climate change to their communities. He pointed out that the youth have heard, have listened, and have discussed such matters in class, but the challenge is how they will now use the scientific knowledge they have learned alongside the pre-existing knowledge and practices of their communities. He said: “Importanteng matuto tayo sa pagbabago ng klima, lahat ng mga tao, katutubo at hindi katutubo…Napakalaking hamon sa inyong mga youth leaders na maipamahagi ang teknikal na konseptong ito…”

Furthermore, he asked if there is a need to broaden the discussion on climate change.

The participants affirmed this. He reasoned that the problem is so big, hence there is a need to have a concerted effort in order

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to share in the cause of protecting nature.

He encouraged the youth to use their own language in relating to their communities.

They have the capacity to translate and to bridge the abstract concepts in relation to the experiences of their own communities.

He also saw the need to revisit indigenous knowledge, skills, and practices. It is important to learn what the needs of the community are. However, he emphasized that the ways of responding to such change must come from the indigenous communities themselves and not from outside groups. It is important to revisit, retrieve, and recollect IKSP in order to broaden the discussion on climate change.

Many other problems are affecting the IP communities, yet he encouraged everyone to stay positive.

“Tanggapin din natin na hindi ito madali, pero magagawa ito,” Bro. Karl said, and then gave a follow-up question: “Sino ang ating inaasahan?”

“Kayong mga kabataang katutubo,” he concluded.

UN DIALOGUE Mr. Domingo Nahayangan, an Ifugao and representative of the International Labor Organization (ILO), who is currently based in Butuan greeted everyone. He introduced the speakers from the UN: Ms. Maritess Matibag, also of the ILO; Ms. MariAnnie Trillana, representing the Food and Agriculture Organization (FAO); Ms. Julie Yap, Librarian of the ILO; Dr. Jurma Tikwasan, a Tausug, representative of the United Nations Population Fund (UNFPA); Ms. Grace Pascua, an Ifugao, Policy and Planning Officer of the National Commission on Indigenous People (NCIP).

Mr. Nahayangan briefly explained about the United Nations. He shared that the UN is an international organization founded in 1945 by fifty one (51) countries. It promotes international peace and security, social progress, better living standards and human rights. One of UN’s original members is the Philippines.

There are a number of provision in the National Policy Framework that are specific to Indigenous Peoples (IPs). In 1945, the

Philippines joined the other nations in signing the UN Charter. It works within the framework of the 1987 Philippine Constitution, Indigenous Peoples Rights Act (IPRA), and RA 8371, 1997 (seeking to recognize, promote and protect the rights of the ICCs/ IPs).

Moreover, the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2007 was made; ILO Convention No. 169 – Indigenous and Tribal Peoples, 1989; Forestry Law, Magna Carta for Women, Mining Law; Agenda 21 on Sustainable Development; and the 8 fundamental Human Rights Conventions (ICERD, ICCPR, ICESCR, CEDAW, CAT, CRC, ICRMW, CRPD).� Convention 169 of the International Labor Organization is the basis of the IPRA Law. The most recent pronouncement of UN regarding the IPs is the UN Declaration on the Rights of Indigenous Peoples (UNDRIP). It was ratified in 1997. Agenda 21 on World’s Agreement on Sustainable Development followed. Several conferences had also been made relating to the issues of IP communities. Along with this was the United Nations Framework Convention on Climate Change (UNFCCC).

The United Nations Organizations also works under the framework of the Constitution.

ILO Conventions target the following: discrimination (Employment and Occupation Convention No. 111, 1958) and child labour (Minimum Age Convention No. 138, 1973; & Convention on the Elimination of the Worst Forms of Child Labour No. 182, 1999). It focuses more specifically on forced labour (Labour Convention No. 29, 1930 and Abolition of Forced Labour Convention No. 105, 1957).

The Kyoto Protocol adopted on 11 December 1997 commits industrialized countries to stabilize GHG emissions and sets mechanisms for “the carbon market”, clean development and joint implementation by countries to increase resilience to the impacts of climate change.

UN-IATWG IP pursues common objectives to promote and protect indigenous peoples’ rights. It aims to: 1) facilitate UN interagency planning and programming; 2) enhance complementation, coordination and collaboration among UNCT members; and 3) extend technical and administrative support to the UNCT members.

(NCIP, UN, IPOs); 2) full Implementation of the IPRA and its IRR; and 3) ratification of ILO Convention 169 and Popularization of UNDRIP. On-going discussions on the United Nations Development Assistance Framework (UNDAF) for 2012 to 2017 implementation includes the 4th outcome on Climate Change Adaptation and Disaster Risk Management that considers indigenous peoples issues and concerns.

After giving a short background of the United Nations system in the Philippines, Mr. Domingo shared about the different UN agencies in the country. They are: 1. International Labour Organization (ILO) —a specialized United Nations agency, that: 1) brings together governments, employers and workers of its member states in common action to promote decent work throughout the world; 2) devotes advancing opportunities for women and men to obtain decent and productive work in conditions of freedom, equity, security and human dignity; and aims to promote rights at work, encourage decent employment opportunities, enhance social protection and strengthen social dialogue in handling work-related issues.

Further, ILO aims to strengthen IP selfreliance using a ������������������������� dual strategy. Namely, enhancement of policy on IPs and the promotion of IP empowerment through capacity-building. ILO’s projects �������������� with indigenous peoples include: 1) Poverty�������� reduction and promotion of human rights in the context of ancestral domain and protection (CARAGA region with government of Spain through AECID and South Cotabato with Embassy of Finland); 2) Mainstreaming of IP issues in employment policies and programmes (national level); 3) Policy and Programme Development; and; 4) Information Dissemination, Advocacy and Promotion of Indigenous Peoples’ Rights.

He shared about the mainstreaming of IPs. He clarified that mainstreaming refers to policies and programmes. He pointed out that the condition of the IPs is complex. Hence, a lot of policies and programmes were made to address the situation.

UN-IATWG IP Key Result Areas are the following, to wit: 1) strengthening Institutions KALINDOGAN 2010

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2. Food and Agriculture Office (FAO)— focused on Asset Reform for Sustainable Agriculture; Support Activities for Indigenous Groups in Agrarian Reform Communities; Conservation and Adaptive Management of Globally Important Agricultural Heritage Systems (GIAHS).

3. United Nations Development Program (UNDP)—the UNDP assisted 28 ethnolinguistic groups in 12 regions and 21 provinces in the last 5 years. It has 35 ongoing IP projects on: Ancestral Domains management/planning; Ecosystem Management; Energy Development; Capacity Building and Indigenous Knowledge and Practices.

Its partners include New Zealand Aid and the Global Environmental Facility Small Grants Program. It also launched its new programmes on “Strengthening IP Rights and Development.”

4. United Nations Population Fund (UNFPA)—strengthening IP organizations and empowering them to demand intercultural, sexual and reproductive health services through community livelihood and reproductive health initiatives. They link with local NGOs that work directly with cultural communities in promoting voluntary family planning; safe birthing practices; establishment of community fund for health emergencies; resource mobilization and partnership building activities.

5. International Fund for Agriculture and Development (IFAD)—current efforts are geared toward the following p���������� rogrammes and projects on: 1) securing access to land in ancestral domains; 2) micro-finance development; 3) micro-enterprise promotion; 4) access to natural resources for the rural poor; 5) natural resources management; and 6) conflict prevention and peace building through resettlement of ex-combatants.

Other UN agencies mentioned by Mr. Domingo are the following: a) UNICEF — studies and focuses on children to widen understanding on indigenous issues as well as placing their concerns in the development agenda; b) WHO — IP concerns at policy level with DOH; guidelines on how to strengthen health systems in geographically isolated and disadvantaged areas that include IP groups;

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c) ADB — mandatory operational policies and guidelines on IPs and projects for IPs; d) IOM — Integration of IP framework in emergency response and early recovery strategies; e) OCHA/UNCO — Mainstreaming IP framework; f) UNEP — Documentation of Climate Change Adaptation (CCA) options including indigenous and cultural practices; g) UNESCO — Conservation, safeguarding of cultural/natural heritage; h) UNIFEM — Gender-responsive governance in IP communities, e.g. women’s leadership trainings; i) WB — Mindanao Trust Fund; Ethnicity adaptation program on climate change; and j) WFP — Data/vulnerability Assessment Mapping; Natural resources/biodiversity; Segregation of data on IPs. “In one way or another we are working together in order to respond to the concerns of the IPs”, Mr. Domingo said.

Open Forum: Q: My town mates are respecting the environment in the practice of agriculture.

They are practicing upland farming. My concern pertains to what possible assistance can we have in terms of irrigated farming. We have difficulty asking help from NCIP. Hence, I would like to ask what agencies may be able to assist us. (Question raised by Felipe Lumiwes of Quirino Province, working with the Agta) Ma-an Trillana (UN FAO) I believe it will be good to communicate it with the Department of Agriculture (DA) or Department of Environmental and Natural Resources (DENR). It is one that must be funded and must be given a solution. Furthermore, we also have current projects about climate change adaptation. It is geared towards strengthening capacities of the Philippines to adapt to climate change. The project is in Benguet, Cordillera, Atok, Bigeya, Sablan, Quiangan and Loyola. Globally, conservation of agricultural heritage system in order to protect and maintain the agriculture is being looked into by UN. A: In addition, accessing resources of UN agencies; there is no guarantee that resources are given any time but UN are keen to people who have practicing and

who are making new innovation; and looking for technical advancement as long as it can contribute to the local community.

A: UN partners with other groups. There is this project discussing such matters about the UN. There are programs that help in such matters. UN also discusses this with the different stockholders in the Philippines.

We also plan to have knowledge sharing.

We need to document. We encourage the students to hone their research skills that we may be able to use.

A: The question is specific in Cordillera. I guess it was answered by FAO and that has to be addressed by Department of Agriculture. UN is in the planning stage and it is good to bring it to the attention of the local elective officials. We do advocacy that will hopefully help the community. UN partners with other groups; there are no specific answers that can be derived. The inputs will be taken from you so we may have answers but it may not be immediate.

Imelda of Bukidnon: I am a UN scholar. I am hoping that there will be a desk that is near to us, not only in Manila. Why is that while UN had been reaching out to people, yet they seem so far from us? Bringing UN nearer to the people will address their concerns in an expeditious manner.

A: There is an office in Butuan.

A: In coordination with NCIP, UN may be found in the corners of the universities.

There is also a UN website. We have our UN services. We also have the UN information pact. You may send us e-mails. We are actually trying to be nearer to the people.

A: There are UN agencies in Cotabato focusing on humanitarian needs. We are continuing our partnership with other organizations.

A: ILO will also provide documents such as ILO 169 in one corner of the IP College in Pamulaan.

Rebecca Gumahe (Ifugao): I would like to address this question to FAO. I want to clarify if FAO is monitoring the project in Ifugao. I am a part of the project and from 15 we are now down to 1. It took a long process. Yet, when I asked the LGU, there are no updates as to the project of FAO. The people are hopeful that the project will be implemented.

This is to inform you of what is happening in Ifugao.

A: I joined FAO during the first quarter of 2010. I will personally look into the matter.

The project has not ended but at some points there were change of sites; until they decided that there will be one. Congressman Baguilat was present in the said talk. Yes, FAO is monitoring the project. It is also a challenge for FAO to continue because it is a good project. We will take note of your comments.

Maraming salamat po.

Arvin (XU): What is UN’s stand as to IPs trapped in the conflict? I am concern of my brothers and sisters who are in the war-prone areas.

A: I am from the NCIP. In the context of the government working with the UN, NCIP coordinates with the UN. We would like to inform you of the programs and works we are doing to promote the rights of the indigenous peoples. NCIP as a national entity has to partner with all sector: from civil society, educational institutions, and other organizations because there are so many problems. We all have to step on the ground. I am one with ILO that the sharing of indigenous knowledge is important.

NCIP strongly support that; hoping that this may be replicated in education. Where do we get the funds? We tap the different agencies concerned. The youth must know what and who to tap. I have been working with the NCIP for ten (10) years now. I saw that there is a lack of technical capacity in the commission. Hence, the ability to tap agencies concerned is very important. I am amazed at how Mr. Benjamin Abadiano was able to establish the Pamulaan Center for Indigenous People’s Education. This is our dream. This requires credibility. Alagaan and pangalan; there must be credibility. On the part of the NCIP, we coordinate with the proper agencies, assess, then we go back to the legal concept. It is a quick response. For example, Lito Zaragoza; we coordinate with them. If you have the document, you may give it to us.

Imelda (Bukidnon): NCIP’s usually say that they do not have a budget. Why is there no budget? The case in Central Mindanao University is now before the Supreme Court, I

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hope the Aquino Administration will be able to respond to this. I am also calling the NCIP to respond to this.

NCIP: The budget of the NCIP is only four hundred million plus. It is too small. The budget is not enough to address the concern of 14 million Filipinos. I agree with you. Yet in planning and research alone, it might reach the sum of 200 thousand pesos. I do not want to just sit down, hence we are the tapping the UN. That is why we were able to have the IP Master Plan, titling of four million hectares. If there were no aid from others, this cannot be done.

The service providers must also be given credit. We encouraged those service centers and leaders to tap leaders, academe, and communities. Let’s say you have the resources and NCIP cannot act on it; write us and we follow it up because we need to study it. This must be studied by the youth because you are the next.

Still on the budget, in terms of basic services; since the budget is only 400M. Coordinate with other partners and with the NCIP. At least there can be a good start. This will create bigger impact. Synergy!

A: On post- conflict, we have trainings and livelihood.

A: How do we assist, we assist together if not all. UN is present in Cotabato. For example the issue on protection—in camp management and matters relating to children, UNICEF take charge of it; if it concerns food, then the FAO; and so on. We are trying to address it in a holistic manner. In Cotabato, a lot of initiatives are being done. We have to put a time frame. The youth can plan and save, one peso a day. The youth will be able to do something. The interactive center is part of the learning.

USEP: They are challenging us to do some projects highlighting climate change. There are some points we would like to ask.

A: Congratulations son! You have already made a proposal. You may go to UN and bring that to them. The youth is the hope of the nation. For example, I am holding a bottle in my hand and I let go of it, it does not mean it is lost. It is still there, so meaning we have to get it from the environment.

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A: That is what we mean by the important initiative! You can communicate with us so you can help replicate it in other areas. We owe it to you, we learn from you. Thank you.

NCIP: I do not know if we can link it to ADSDPP. It is necessary to read the guidelines. In behalf of NCIP, we would like to say our sincere thanks. I hope this will be sustained. We are already coordinating with state universities. I learned much from you. This is a learning process for us. It is a journey that will make our life meaningful!

GIVING OF TOKEN: The token packaged by Advocafe was given to each of the UN Representatives by the representatives of the IP youth.

Ms. Teresa Dominguez: Synthesis and Sharing on Traditional Ecological Knowledge (TEK) Study Ms. Dominguez shared the experience of the students of Pamulaan in promoting traditional knowledge on the environment (TEK) so that the youth will be able to reclaim their knowledge and practices to address climate change, disasters and environmental issues.

She said that the aim of her work is to help sensitize and develop the skills of the youth.

She expressed her joy when she saw the output on the indigenous practices of the communities. She said that the outputs were good.

IPs are the least contributors to climate change, yet they are the first to suffer its consequences. “Yet, they have been forced to adapt in adjusting to the rapidly changing conditions brought about by climate change and disaster situations,” she shared.

Indigenous peoples have contributed significantly to climate change mitigation and adaptation measures. They also have the capacity to respond to disaster situation.

There is a need to adjust to Climate Change.

“We have what we call as mitigating measures—ways to minimize the effects of climate change,” Ms. Dominguez said.

Accordingly, IPs plant trees in order to mitigate the effects of climate change. There are also indigenous ways for the protection of the biodiversity.

A representative from BIBAK shared about an indigenous way of promoting biodiversity.

In Ifugao there is a practice called Moyong in which each family will plant wherever it is possible for them to plant.

Ms. Dominguez noted that this is a proven environmental practice.

Another participant shared about the planting of palay in which they remove the weeds and bury them under the ground to serve as fertilizers. Hence, they make the land sustainable.

Ms. Dominguez proceeded to talk about the ways that minimize the effects of climate change. “We have the capacity to innovate,” she said. “We enhance it,” she added.

“What are the IPs doing (in their own way)?

It is through their indigenous knowledge that they are about to respond,” she said.

Traditional knowledge is a holistic approach; it is a way of life. IKSP- TEK is a specialization of a body of knowledge of the people in relation to the environment.

“Traditional Knowledge is an inseparable part of indigenous and local communities’ culture, social structures, economy, livelihoods, beliefs, traditions, customs, customary law, health and their relationship to the local environment. It is the totality of all such elements that makes their knowledge, innovations and practices vital in relation to biological diversity and sustainable development.” (UN Permanent Forum on Indigenous Issues, 2008, p.5) However, there is declining practice of traditional knowledge, condescending attitudes towards indigenous knowledge as an inferior set of wisdom, and varying understanding, appreciation and practice of TK/IKSP/TEK by the youth.

In sustainable agriculture, the practice of traditional knowledge is lessened. Others view the IPs as lesser persons, at times the IPs themselves do not have the confidence in them, says Ms. Dominguez. They look at traditional knowledge as superstition because it is not scientific. She encouraged the participants to relive the trust in IKSP.

is posted to the elders, leaders, and to the youth to amplify and improve the practices that have withstood the test of time. It is important that these knowledge, systems, and practices be continued in order to create a bigger impact on the society.

Accordingly, Traditional Ecological Knowledge means “a cumulative body of knowledge, practices and beliefs about the relationship between people and the environment evolving by adaptive process and passed on between generations through cultural mechanisms” (Fikret Berkes, 1999).

In order that the participants will be able to internalize the importance of TEK, she gave a brief background of TEK. The project was entitled: Enhancing Traditional Ecological Knowledge (TEK) in indigenous youth towards the sustainable forest management of ancestral domains: Developing and testing a college course for Pamulaan students of the University of Southeastern Philippines.

It was developed in 2007, when workshops with Pamulaan students were made. From 2008-2009, the following were done: consultations with indigenous elders from major tribes in Luzon and Mindanao, survey on TEK awareness and practices of Pamulaan students, development of the TEK Syllabus.

From 2009-2010, the implementation of the TEK modules with the Pamulaan students were conducted for two semesters.

The modules made were as follows: Module 1: Introduction to TEK; Module 2: The Indigenous Peoples and Their Environment; Module 3: Case Studies on TEK; Module 4: Basic Ecological Concepts and Processes; Module 5: Natural Resource Management Strategies; Module 6: Thematic Issues on Environment; Module 7: Commitment Building and Action Plan. There were thirteen topics, adds Ms. Dominguez.

Following the said sharing, she went on to discuss the TEK experiences of the students.

The said experience was divided into the following topics: 1) ���������������������������� environmental situation; 2) food from the forest and bodies of water — making an inventory/map out food from the forest, and learning some recipes/food

Therefore, the challenge to the youth is to improve their understanding, appreciation, and practice of TK/IKSP/TEK to better contribute in responding to climate change and disaster situations. As for the elders, the challenge is to continue and promote the practice of TK/IKSP/TEK among children, youth, adults, and other elders. The challenge KALINDOGAN 2010

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from the forest; 3) jungle survival strategies— learning how to make fire, cook rice and viand using bamboo; 4) signs and symbols on Changing Climate or Changing Weather; 5) medicinal plants; 6) health; 7) building your TEK dictionary; 8) forest walk; 9) consultation of Elders; and 10) action planning- TEK application.

The students were asked to draw about the environment. What are the changes they observed? They asked their parents about the changes in the environment from before to recent days. They examined the factors that contribute to the said changes and the effects of such changes to the IP communities. They also invented food with ingredients coming from the forest. One participant cooked Tanigue, Bakog, and Labong. Ms. Dominguez said that the mixture tasted quite well.

The students were happy with what they cooked. The students shared that: “mahalaga pala ito sa buhay ng mga katutubo.”

In Zambales, they were taught to cook viand and to make fire out of bamboos. Ms. Dominguez hoped that the other participants will also be able to do the same.

It is important to go back to the signs and symptoms of climate change. “We requested the students to roam around Pamulaan and gather as many medicinal plants they know,” Ms. Dominguez said. They were also taught a system for arranging them. After one (1)

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TALAANDIG

T’BOLI/ B’LAAN

C L I M A

Camandag Lamitik Ingan Mandalan-og Anamag

T E

hour, they were able to gather fifty two (52) medicinal plants by just taking a walk in Pamulaan.

As to health, it was also discovered that people get sick because of contaminated water.

Another exercise was the building of a TEK dictionary. They were able to generate a lot of terms. The students were happy with their outputs, Ms. Dominguez said. They were able to add something to their knowledge and were also able to remember and appreciate their communities.

They went to a small forest for the forest walk and consultation with elders. One elder was surprised upon realizing that he was able to gather countless number of plants.

All said experiences and exposures all lead to the making of an action plan in relation to TEK. Ms. Dominguez conducted with a game.

Participants were grouped according to their tribes. They were asked to complete the letters of CLIMATE CHANGE by writing one word about TEK which corresponds to each letter in the said word.

The winners are: 1st: BIBAK; 2nd: Higaonons from Bukidnon; and 3rd: the Talaandig tribe of Bukidnon. The following tables are the outputs of the winners in the order stated above.

NON-IP

MAGYAN

Klima Lindol Ilog Mohim Ayem

DIBABAWON AND ATI, BATO, UMAJAMNUN PALAWAN, TAGBANUA Ca’amag Climate Le’seng Lake Ibid Irrigation Manok-manok Mountain Ambe’w Atmosphere

Chicken Langit Init Mining Abog

Tagbig Etaw

Thunder Enday

Tajebe’ E’te’w

Tsunami Eruption

Typhoon Erosion

Klima Libaog, libo Iyat Magire’m Anaga, Anito, Agpansula Tayne’p, tahaw E’bene’g

C H A N

Culalung Himan Ambaw Nati

Cligo Hangin Alon Nest

Ce’enen Habe’l Ambak Ne’key

Calaw Hangin Aso Nitrogen

Kuliglig Hangin, hapa Abagat, alangin Nayono

G

Gakut

Logging

Guwangan

Corals Hazardous Air Natural resources Global warming

Gas

E

ekug

epis

E’te’wg

environment

environment

Gunaw, Ginaw, Ginum E’led

MANOBO, PULANHIYEN, UBO, ATA, ARTUMANEN C L I M A

MANOBO, ARUMANEN, PULANGIYEN, BUKIDNON, AGUSAN Carot Lunusan, Lukas Inged Mamaan Akang

TEDURAY, SAMA, BAGOBO, TAUSUG, MATIGSALOG SANGIL, MUSLIM

MANDAYA, TAGAKAOLO

HIGAONON, BUKIDNON

Caye’w Linog Itu Manok Anging

Callaw, candiis Lapinig

Colalong Langgam Impis Manok-manok Amigas

Tambuwang

Tigasaw Ebid

Caliyod, Ciatumbal, ciasili

Calasanen

T E

Takdaw

Talabugta Erarahon

Tudok Efer

Costume Land Indigenous Mitigation Ancestral Domain Tradition Environment

C

Kalamag

Cwahaw

Cafuk

Culture

H A N G E

Hulaw

Hagiyos Agong Nalintad Gangis ebmagurang

Hunus Afey Nules Gito, giya elew

Human Ancestor Nature Generation ecology

C L I M A T E C H A N G E

Lunaw Mula

Gubalong

SUBANEN, MAMANWA Calaw Langit, lupa Isda Manok Agila Tubig Ebid

BIBAK Cananao Lang-ay Ipuga Muyung Apoy Tapoy Etag

Cuting Hangin, halas Adlaw Niyog Gutung

Culaaw Hapit Atep Num-a Gangsa Enayan

Aton

Hawuk Ambaw Nanangen Gagaw Emba

Ms. Dominguez ended by saying: “TEK persists because it works!” She encouraged everyone to practice IKSP and assert IKSP. She wished everyone a good day and challenged them to carry on.

Day 4: 20 October (Wednesday) DISASTER PREPAREDNESS: HAZARDS / VULNERABILITY MAPPING AND CONTINGENCY PLANNING A work of Selvino Dulnu-an of BIBAK (First Place Winner, Kalindogan 2010 PosterMaking Contest) Day four (4) of Kalindogan 2010 focused on disaster risk reduction and skills training.

The participants were taught Disaster

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Preparedness: Hazards/ Vulnerability/Capacity Mapping and Contingency Planning. Later in the afternoon, they were taught how to respond in emergency situations.

Disaster Preparedness: Hazards/ Vulnerability Mapping and Contingency Planning Mr. Mark Cervantes started with the history of Disaster Risk Management (DRR). It started globally five years ago. In 2004, the UN came up with a National Strategy on Disaster Risk Management.

Years back, during the UN Conference, only few individuals participated. Only fifty individuals joined the first conference.

Countries were not interested in it. However, after the tsunami incident in 2004 when thousands of people died, countries became interested about DRR. One hundred sixtyeight (168) countries joined. The Philippines was among the countries that attended.

The Philippine government is accountable because it signed the agreement. They have to ensure that DRR will be implemented. DRR must be implemented in towns, municipalities and barangays. “But even now, we do not know that there is DRR.” Mr. Cervantes said.

“We have to address the root causes of the calamity,” he said. “It is important to build awareness in order to build the culture of safety and resilience,” he added. A community must be able to bounce back after a calamity.

Moreover, he said that DRR is closely linked with poverty reduction. Underscoring this point, he said that the United Nations Developmental Goals were almost achieved prior to the incident of the tsunami event.

The tsunami erased all achievements in just ten minutes. Millions of money spent went to waste because of the tsunami.

Briefly, all departments of the UN are affected by climate change. Even the World Bank is affected. Hence the World Bank, international organizations, and Assisi are adopting CMDRR. After establishing the history of DRR, he asked, ”Is disaster natural?” Some answered yes, others answered no. Yes because it is unpredictable. No, because humans create it. Disaster may be natural or man-made.

Earthquakes, for example, are natural, but

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soil erosion may be man made. He further explained his point by saying, “if there is an earthquake and no one died, is there a disaster or none? Or if they recovered in a week’s time?”

“We need to clarify this,” he said. Sometimes, we mix the concept. “When we say volcanic eruption automatic, we say it is a disaster siya. So, we need to think about this,” commented Mr. Cervantes. “In DRR, we are taught how to see if it is a disaster or not,” he added.

Then he proceeded to talk about hazards and how they can be managed. If the typhoon is Signal No. 1 and many people died because they did not have the means to survive—this is when we consider it a disaster. This refers to the capacity to cope. However, if the community is resistant or resilient, there is no negative effect. “If we say disaster, we talk about the capacity to bounce back,” he said.

Very quickly, when we say disaster, there are a lot of issues—mining is one. There are unsustainable patterns of events called Development Aggression. That is why a disaster is recurring. In the discussion of development, this includes the questions: 1) is the tribe capacitated? 2) is the government giving DRR?; and 3) is the development helpful to the situation?

Decades had passed and billions of pesos had been used for development work, yet the community failed to survive. This matter must be looked into.

Very importantly, in DRR, the goal is to make the community resilient. First, for the tribes to know what is happening to the environment— knowing the signs and knowing how to navigate and adjust with the changes of the weather.

In 2004, ten days before the Tsunami hit Indonesia and Thailand, some IP elders already knew that there will be a tidal wave.

The elders advised the people to evacuate because of the incoming tidal wave. There were no ‘hi-tech’ or sophisticated gadgets used by the elders, yet they knew there was going to be a tidal wave.

In Thailand, tourists were fascinated when the water receded very, very quickly. The tourists moved farther from shore, curious and amazed by the corals that have been

uncovered by the receding sea waters. It was phenomenal for them. The water came back in a form of the tidal wave. This is the reason why so many died.

Stressing his point, he asked: “Sino ngayon ang developed?” He shared that it is important to know the signs and indigenous knowledge practiced by the elders.

Banking on indigenous knowledge, in Indonesia they have created a house that ‘sways’ as a means of adapting to earthquakes. However, in the Philippines, most people prefer to create concrete houses believing it to be a sign of development.

In DRR, we bank on indigenous knowledge.

He asked if the participants understood.

The participants said yes. He said that we should set our minds to ‘survivors’ and not be ‘victims.’

In discussing the concept of a resilient community, two essential points were pointed out by Mr. Cervantes: 1) Recognition of the basic rights (water, livelihood, education, shelter, social services as foundation of safety): if we have the services, we can build resilient communities; 2) The value of cooperation: this tradition must be preserved. It is the people who must be able to inform the officials that there is an impending disaster.

Most often than not, the government’s respond to disaster is reactive. They only respond when people have already died or if many people are already harmed. This is the old framework followed by the country, he said.

In DRR, we have to reduce the risk through Hazard Management. This is provided for by the DRR Management Act of 2010.

He then talked about hazards. Hazards may be those based on nature: 1) Earthquakes, droughts, floods, avalanches, etc.; 2) Those based on violence: war, armed conflict, physical assault, etc.; 3) Those based on deterioration: declining health, education and other social services; environmental degradation, etc.; and 4) Those based on the failing of industrialized society: technological failures, oil spillage, factory explosions, fires, gas leakages, transport collisions. Simply put, it refers to the threats that a community is facing.

Following this, three (5) exercises were given: 1) hazard assessment exercise; 2) vulnerability assessment exercise; 3) capacity assessment exercise; 4) disaster risk analysis; and 5) contingency planning.

I. Hazard Assessment Exercise Why is it important to assess hazards?

There may be a lot of reasons, but above all it is important to characterize hazards in order to understand them and to respond to them accordingly. Stated differently, giving a face to a hazard will help a community prepare and respond to it better because they know what composes it. By analogy, the speaker said, in any sport, karate for example—a young karate kid must know the tactics, skills, and strengths of the opponent in order to win the game. It is the same in dealing with a hazard: knowing its elements will help a community respond to the situation effectively.

The form/table below provides the manner by which to know the ‘enemy.’

Hazard Assessment Form Hazard___________________________________________ Characteristics

Elements

Analytical Description Exposure Variables of the Hazard How will it affect me? How will it affect my community?

Cause/Origin Force Warning signs and signals Forewarning Speed of onset Frequency Period of Occurrence Duration

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Looking at the table, a hazard may be known by its cause/origin, force, signs, forewarning, speed of onset, frequency, period of occurrence, and duration. The next table will provide the example or descriptions of each of the elements mentioned above.

Nature Force

Warning Signs and Signals Forewarning Speed of onset

Frequency Period of occurrence Duration

Behavior Wind, Water, (rain, flood, overflow, run-off, flashflood, tidal wave, storm surge, epidemic) Land (slides, deposits by river, lahar, mudflow) Fire (forest fire, settlement fire) Seismic (earthquake, tsunami, liquefaction) Conflicts (civil war, insurgency, other action leading to refugees) Industrial/Technological (pollution, radio-activity, explosions, biological weapon of mass destruction) Volcanic Eruption (ash fall, rocks, lava) Human Related (famine, pest, HIV Aids‌) Scientific and indigenous indicators that the hazard is likely to happen Time between warning and impact Rapidity of arrival and impact—we can distinguish between hazards that occur without almost any warning (earthquake), and a hazard that can be predicted three to four days in advance (typhoon), to a very slow-onset hazard like drought and famine Does the hazard occur seasonally, once a year, or every five years Does it occur in a particular time of the year (wet or dry season) How long is the hazard felt (earthquake and aftershocks; days/weeks/months that area is flooded, length of military operations

Briefly, the hazard profile is simply a description of the force, frequency, signs, speed, duration, period of occurrence, and nature of a hazard. Such information is observed in the community in times of calamity.

Reflections of the Participants Talaandig participant: It is difficult because we come from different tribes. But, the process is good because we get to examine what is really happening in the community.

Mr. Cervantes: It might appear difficult because this is your first time. It is important that we give the hazard a face. You may use this in your own communities.

This may be done by all of us. It may also appear difficult because it talks about science, yet these are based on your experiences. Like for example, if the duration is six months, what can be done to respond to drought. The hazard profile will tell you what to do. If the speed of the onset is high, then there is a need to evacuate.

Hazard assessment, therefore, identifies most likely all natural or human-made hazard or threat to the community and seeks to understand its nature and behavior.

II. Vulnerability Assessment Exercise Accordingly, vulnerability refers to those who are affected by the typhoon. The most important among which are people. Hence the vulnerability assessment refers to the PEOPLE. The table below shows the vulnerability assessment form.

The Vulnerability Exercise Hazard Profile

Element at Risk Location of element at risk in relation to the hazard

Grades

High

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Medium

Why the element at risk are in that location?

Low

The facilitator said that prioritizing and getting to specifics will help.

inside the mountains); hence, it is difficult to be specific.

For example, the hazard is landslide. The element at risk are people: ages 1-5; ages 5-10; ages 10-15; ages 15-20; etc. The location of the elementary school was near the mountain (5 meters from the mountain).

What will be the risk of children ages 7-12 years old? Is it high, medium, or low? If high, why is it high? Perhaps because the school is very near, in fact, is only 5 meters away from the side of the mountain. Clearly, details are very important. A community will be able to plan well given the details and specifics of the hazard and location of people. The risks may be easily seen given the location of people in relation to the hazard.

Marc Cervantes: Again, it might seem difficult because it is your first time, there are many different places; but perhaps if we refer to a single area, that will fit in perfectly. If ever you ask me details about the place where I live, I will know because I live there.

Reflections of the Participants: Subanen: We did not find it hard because it is our experience. Yet, we were challenged in going to the specifics.

Eira (Kankana-ey): We had difficulty. We had difficulty describing the location. There are different situations in a community. There are so many kinds of mining (in the mountains or

Again, it is very important to have hazard assessment. The whole process is a guiding tool in order to respond to climate change.

Vulnerability assessment, therefore, identifies what elements are at risk because of the exposure of their location to the hazard.

III. Capacity Assessment Exercise Capacity refers to individual and collective strength and resources that can be enhanced, mobilized, and accessed to allow individuals and communities to shape their future by reducing their disaster risk.

The following are the forms used in the exercise.

Capacity Assessment Exercise Forms Existing

Capacities Addressing Hazards Required

Gaps

Hazard Prevention Measures Hazard Mitigation Measures Capacities Addressing Vulnerability Element at risk

Time element Existing

Capacities Required

Gaps

Individual Survivability ( Consider age and gender) Community readiness Other Element at Risk

Referring to the first table in the Capacity Assessment Exercise, there are two items asked: 1) prevention measures and 2) mitigation measures. The first refers to things to be done before the occurrence of the hazard, while the second refers to the things that can still be done to lessen the effect of the hazard. It is to be noted however that there are calamities that cannot be prevented but only mitigated. Hence, the space for prevention may be left vacant.

be planted in order to mitigate the effects of flood. Hence, there is a gap of 1,500 trees to mitigate flood.

Therefore, it is important to look at the capacity. Are there capacities to respond or not?

Capacity Assessment identifies the status of people’s coping strategies

An an example: the prevention of floods may be done by deepening the flood canals and planting trees as a mitigation measure. Let’s say the community had planted 1,000 trees as a mitigation measure, however research shows that there is a need for 2,500 trees to KALINDOGAN 2010

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which refer to the resources available for preparedness, mitigation, and emergency response, as well as to who has access and control over these resources.

IV. Disaster Risk Analysis Disaster Risk Analysis is the process of consolidating the findings of hazard, vulnerability and capacity assessments, and draw conclusions and recommendations for risk reduction.

Disaster Risk Analysis provides for the following: 1. a systematic process for determining and ranking disaster risks; 2. contributes to community awareness about potential disaster risks; 3. essential precursor to the decision making needed in disaster risk reduction, as well as in formulating development policies, strategies, plans, programs and projects; 4. Prioritizes the risks to the community.

The community’s action and resources can be allocated accordingly, based on the frequency, extent of damage, and other factors that have to be considered and which community members have to decide on; 5. Ensures that disaster risk reduction is cost effective and sustainable. In many situations, the most viable tract in reducing risk is by increasing the community’s capacities; 6. identifies external resources which can be tapped and the risk reduction strategies needed to address vulnerabilities that the community cannot address by itself; and 7. provides a yardstick for assessing the community’s success in reducing disaster risk over time.

8. generates for the community and support agencies disaster risk specific baseline data that can be used in development and contingency planning purposes.

V. Contingency Planning A story was read to the participants. After which, they were asked to list the first ten things they will do after a calamity or disaster.

Mr. Cervantes said there must be SOPs that the community must know and practice. A contingency plan is needed.

After the short exercise, Mr. Cervantes challenged everyone by saying “relief builds parasites, release develop partners. When we say Climate Change, we can because we

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have the capacity.”

Afternoon Session: The afternoon session focused on: 1) medical and triage lecture; 2) bleeding control, bandaging, return demo and splinting lecture; 3) fire safety and suppression lecture demo; 4) actual demo on field; 5) lecture on light search and rescue; and 6) final practical exam community emergency response team.

I. Medical and Triage Lecture It must be assumed that local agencies may become overwhelmed in the case of a massive disaster in an area, such that people will not be able to expect assistance for a significant amount of time. Hence, as part of the preparation of the community, three “killers” of human life in every disaster must be looked into. These are: 1) airway obstruction; 2) excessive bleeding; and 3) shock.

Generally, in examining a victim, one must: 1) LOOK to see the rise and fall of the chest; 2) LISTEN for the sounds of breathing or attempted breathing; and 3) FEEL the rise and fall of the chest and the breath on your ear.

Airway Obstruction At the start of the exercise for airway obstruction, the facilitator, Jun Servano, asked the participants if they knew the indigenous ways done to deal with cases of choking and airway obstruction. A participant said that they were advised to drink water and say ‘bla, bla, bla’. Following that discussion, the exercises on airway obstruction was demonstrated.

First, ask the victim if he needs help, and if he answers it means the obstruction is not severe. If the person does not respond and the person turns blue, the following steps should be done: 1) position yourself at the back of the victim; 2) place your two fingers near the navel, then normally press the stomach; 3) then grab, and backward thrust (?) count 1, 2, and 3.

If you are alone, look for an object that you can push yourself against (imitating the effect of the exercise above).

The second killer—excessive bleeding will be discussed in Bleeding Control. The third one on shock was not discussed by the facilitator,

however the materials may be found in the attachments.

Apply dressing and bandage after the cleaning of the wound.

Triage It is assumed that there are limited resources and overwhelming demands, hence there is the need to sort the victims for prioritization.

Rules in Dressing In the absence of active bleeding, remove dressing and dispose of it properly; check the wound at least every 4-6 hours. If there is active bleeding, redress over existing dressing and maintain pressure.

Triage aims to “To Do the Greatest Good for the Greatest Number of People.”

The sequence of priority should be: 1) immediate; 2) delayed; 3) minor; and 4) dead.

IMMEDIATE—life-threatening but treatable injuries requiring rapid medical attention; DELAYED—potentially serious injuries, but are stable enough to wait a short while for medical treatment; MINOR—minor injuries that can wait for longer periods of time for treatment; DEAD—Dead or still with life signs but injuries are incompatible with survival in austere conditions.

Simply put, those victims that have an opportunity for survival and who need immediate medical attention must be attended to first. Those that have the opportunity to survive and are more stable must be next; those with minor injuries should be next; while those that may seem hopeless should be last. This does not mean they will not be addressed, but the goal of CERT is to save as many people as possible, hence such priority is necessary.

To do this effectively, there is a need to Stop, Look, Listen, and THINK. II. Bleeding Control, Bandaging, Return Demo, and Splinting Lecture Bleeding Control The average adult has 5 liters of blood. A loss of just 1 liter poses a risk of death. The facilitator said that in cases of bleeding, bleeding control is a must. Hence he talked about the procedure to control bleeding.

The steps are: 1) apply direct pressure; 2) clean the wound with any sterile absorbent material; 3) continue applying direct pressure; and elevate injury as high as possible above the heart.

The facilitator added that ice may be used as well to stop the bleeding. Moreover, he said that 95% of bleeding can be controlled by direct pressure combined with elevation.

Wound Care

Tourniquet - The Final Option This will usually result in the loss of the limb below the tourniquet site. It is also the last resort only when other techniques have failed to control bleeding. However it must be stressed that an incorrect application could increase injury and bleeding as this may damage nerves, blood vessels, & muscle.

Bandaging and Splinting There are three (3) kinds of splints: hard, soft, and anatomical splints.

Hard splints refer to materials such as wood, cardboard, etc. There is a need to pad any bony prominence and fill the hollows with padding. It is also important to tie the top and bottom of the splint: 1) tie above and below the joints and 2) make additional knots above and below the injury if possible. Usually, the more knots the better.

A soft splint is any soft material rolled and compressed tight enough to act as a hard splint. These should be form-fitting and comfortable.

An anatomical splint is used in splinting an injured part of the body to an uninjured part.

The rules for splinting are: 1) support the injured area; 2) splint the injury in the normal position (splint the injury in the position you find it, unless it interferes with transport); 3) do not try to realign bones; 4) check for color, warmth, and sensation (keep fingers and toes exposed); and 5) immobilize points above and below the injury. All these prevent further injury.

Treatment of an Injured Arm or Hand The following rules were observed: 1) if possible place the arm so the hand is over the heart; 2) hand high; 3) prepare for transport; 4) if unable to move, splint in the position found; and 5) apply sling & binder.

It is necessary to control bleeding as explained above. Cleaning the wound is also important, though scrubbing is prohibited because it can promote secondary infection.

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III. Fire Safety and Suppression Lecture Demo The role of CERTs in fire safety are: 1) put out small fires; 2) prevent additional fires; 3) shut off utilities; 4) assist with evacuations where necessary; 5) explain the role of CERTs in fire safety; 6) identify and reduce potential fire risks at home and workplace; 7) conduct a basic size up for a fire emergency; 8) understand basic safety precautions; 9) identify hazardous materials at home and around the community; 10) extinguish small fires using a fire extinguisher.

 Get too close.  Fight it alone.  When going in smoke-filled areas, don’t open doors without thinking  Feel the Door  Top to bottom  Test the knob  Stand behind a door for protection  Block a door with foot  Open 1/2 inch  Don’t Expose Head/Torso  Check for smoke heat

Keeping such responsibility in mind, the facilitator proceeded in sharing some of the practical ways for avoiding fire in the first place. These are the following: 1. Avoid the “electrical octopus”; 2. Don’t run cords under carpets; 3. Replace broken or frayed cords; 4. Maintain appliances; 5. Avoid candles and open flame lamps; 6. Keep your fireplace and chimney in good condition; 7. Don’t use flammable liquids indoors; and 8. Clean dryer and furnace vents.

IV. Actual Demo After giving fire safety techniques and rescue methods, an actual demonstration on the use of the fire extinguisher was done. Several participants were able to experience how to use a fire extinguisher. They were able to learn how to use the fire extinguisher and at the same time see its capacity for putting-out fire.

Rescuers must put their own safely as a primary concern. If the rescuer dies, then bigger casualties may arise. Hence, a rescuer must assess whether they can fight the fire safely; whether they have the right equipment; determine if the building is structurally damaged (Is getting inside the building safe enough? Will it just cause death to rescuers?); find other hazards/danger; and lastly, determine a clear plan of escape.

Fire Extinguisher Use It is used to put out small fires and prevent additional fires. The facilitator advised to purchase only “Commercial” type extinguishers with metal head and attached hose. He shared that for easy recall on how to use the fire extinguisher, remember P.A.S.S. or Pull, Aim, Squeeze, and Sweep.

The following are do’s and don’ts in dealing with fire.

Do’s :  Use safety equipment.  Work using a buddy system.  Have a back-up team.  Have a two-way exit.  Maintain a safe distance.  Overhaul the fire.

Don’ts:  Try to suppress large fires.

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V. Lecture on Light Search and Rescue (LSAR) The goals of LSAR are: 1) to rescue the greatest number of people in the shortest amount of time and 2) to rescue lightly trapped victims first. How is this done?

These may be done through the following preparations: 1) gather facts; 2) assess damage; 3) consider probabilities; 4) assess your situation; 5) establish priorities; 6) make decisions; 7) develop plan of action; 8) take action; and 9) evaluate progress.

Make rescuer safety your primary concern.

VI. Final Practical Exam Community Emergency Response Team A simulation of an emergency situation was portrayed by Pamulaan students. All the things discussed and demonstrated in the afternoon were applied by the students as they rescued the victims. The dramatization was an opportunity to demonstrate and validate the understanding gained in the said lectures and demonstrations. The participants also saw for themselves the possible scenario and the good and bad points of the CERT team.

Day 5: 21 October (Thursday) INDIVIDUAL AND COMMUNAL RESPONSE PLANNING

Mamulat sa Katotohanan…

Sa araw na ito ipakita ang kakayahan,

kultura, at paniniwala sa pagabay ng Ama

kanyang isiniwalat

Sa mga katutubo ang kalikasa’y buhay; Ang kanilang bukas ay dito nakasalalay.

Kay lupit! Minsa’y ating naiisip.

Ngunit ano pa ba ang magagawa? Maghanda sa halip na magalit; Magkapit –bisig para sa mundong iniibig.

Simulan sa sarili, pagiging pabaya ay iwaglit; Matutong magpahalaga sa mga bagay na natira, kahit na itoy maliit; Kailangang maging handa, huwag nang pabaya.

Subalit sa paglipas ng panahon, ang kalikasan ay nasisira.

Dahil tayo ay ang may gawa ng lahat.

Paano na tayo? Ang ating susunod na salinlahi?

Meron pa bang kaliksaang makakagisnan?

Ang kanilang bukas dito nakakasalalay.

Kaya kabataang lumad, bumangon at gumising ka!

Maki-isa at upang ang climate change ay maiwasan…

(An excerpt from the song composition of Maricel Banlugan, from the Alangan tribe 1st Place Winner, Kalindogan 2010 Song Composition Contest) Kalindogan 2010 proved to be a venue for learning and for the creative, unique, and diverse responses of the IP youth and elders to be shared. These responses may be seen from the song compositions, poem compositions, and story-telling by the elders, and paintings made by the participants.

Perhaps, there are things beyond words and hence let us take a look at “the heart of an IP youth.”

Here are the entries in the competitions stated above.

Poem Compositions I. ’KAPIT BISIG SA MUNDONG INIIBIG’’ (A Talaandig from Bukidnon; Kaliwat Ki Apo Agyu) Kaibig-ibig ang mundong bigay ng amang iniibig, Puno ng kagandahan na nag-alay ng pagibig.

Iba’t-ibang tanawin, nagbibigay ligaya, Naghahatid ng pag-asa sa bawat isa.

Translation in Talaandig Mag-ibita alang hu palangaga na kalibutan.

Madagway ha kalibutan na in-ila hu magbabaya ha palangga, Ayuha madagway,nag ila hu gagaw ta kanay.

Lain lain ha mga talanawon, nag ila hun kalipay.

Naghatun hu paglaum hu matagsabuwa kanay.

Yankyu mga binuhat ha [para mag-alima], inilhan hu kagawasan para manguna Palanggaun, pandayaan, yandin, nilauman Ta saina ha alan, balaan.

Pero inu sa binuhat, yankyu gyapun dominaot.

Inapil pa sa kalasan ha huda din ngay labut; Mga put put inpayapat,mga kayo timpod ha nuba kun kilat.

Aman kapauk daan sa nadawat; Baha, bagyu daw pa ha kadautan ta kanitaw inpaangkun.

Ayun tungkuy kalisud I daan, usahay yanita igkahunahunaan; Pero inu pa sa mahimu taw mag andam un lang.

Magh imbit alang hu palangga ha kalibutan.

Sugudan ta kaugalingonb, lipatan sa kag bayan-bayan.

Ilahan hu bili sa mga butang bisan inu pa yan kantiyu; Kinahanglan mangamdam, hadi magbayanbayan.

Tayo’y nilikha upang mag-alaga.

Binigyan ng laya na mamahala.

Mahalin at ingatan, kanya’y inaasahan; Sapagkat ang lahat ng ito’y dakila.

II. “SAGIPIN MO” by Philip Anthony Ocquilla (A Dibabawon from New Corella, Davao del Norte)

Ngunit anong ginawa, tayo rin ang sumira; Kalikasa’y sinira at binaliwala, mga basurang ikinalat; Mga puno’y pinutol na parang asang kidlat.

Kaya nama’y galit at poot ang siyang naging dulot; Baha, bagyo at mga trahedya ang sa ati’y

Sa karimlan ng kagubatan doon natin matatagpuan,

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Mga nakatagong kayamanan ng ating kanunu-nunuan.

Ang kalikasan sa kasalukuyan ay kayraming pinagdadaanan.

Polusyon kahit saan, mapalupa man o sa katubigan.

Sagipin mo! Kalikasan pinag-iingatan ko!

Kanlungin, mahalin sa kaibuturan ng puso mo.

Wag na nating hintaying magalit sa atin si Bathala.

Ang sugat ng kalikasan ay nanatiling sakit, sariwa.

Tingnan mo ang kagubatang naghihingalo.

Kapag siyay magalit, dadanak ang dugo.

Ating klima ay hindi na naiintindihan, Kung umaraw may maya-maya’y uulan.

Makikita pa kaya ang malalaking puno ng Narra?

Malalanghap pa kaya ang simoy ng hanging sariwa?

Matatanaw pa kaya ang mga ibong Malaya?

Mapagmasdan pa kaya ang mga paru-parong gumagala?

Masasabi na nga na sa susunod na siglo, Darating at mananalasa ang malaking delubyo.

Aksyunan mo at pag- ingatan mo, Nang sa gayu’y, ito’y di magkatotoo.

Translation In Matigsalog Dialect

TRANSLATION ON DIBABAWON TRIBE Diya te karekeliman te gawangan duen tae g ka aha.

Mgo nake ebeng ne bahandi te ita nbe gin apuan.

Ka gwangan kunmtuen ne panahon maraeg pig-again.

Polusyon ingod endei mapasak man dew mawaig.

Sagepa new! Gwangan ne pig ampingan ko!

Gabah, nu new mahala te taliwara te pusung ne.

Kuna tad tagaran ne eg kabaewe si taginit.

Ka pali te ka gwamagm migpabilin ne masakit, dini te ita.

Ahaa nu ka gwanagn ne migletjan.

Keg kandin eg wared en kasabutan.

Engud eg arew kawegey-wegey ug uran; Naiakaien na sunud ne mgo panaun.

Eg abut ka pag doruut eg ta aw atimanon ita; Para kena eg katinuod.

III. “ANG KAPALIGIRAN AT ANG KALIKASAN” by Arjee Onsad

(A Matigsalog from Sitio Contract) Pagmasdan mo ang kapaligiran, may natitira pa bang likas na yaman?

May hayop at puno pa ba si inang kalikasan?

Ito ang mga tanong ng musmos kong kaisipan.

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Maraming tanong. Ngunit iisa lang ang sagot.

Mga kanal at estero’y dapat linisin, mga basurang nakalat, dapat nating iligpit; Ang kagubata’y di dapat kalbuhin.

Mga halamang nagluluntian, Mga puno sa kagubatan naglalakihan, Mga ibong nagliliparan.

Ating malalasap kung ating pangangalagaan.

Pitawa niwaka me pewalas, Deem pa kakitanewa ne me kayo wey ayam?

Si ini ka inset e kadin pakaetew.

Kakaita pad niwe kame narakel ne kayo te Nare?

Deem pad kahare kniwan kul; amag peen diye te pewalar?

Deem pad nakita niwe ne inkayang neme kalibangbang?

Masalig ka in inse. Pero sabeka re ka igtabat.

Kame lengag weey telakag ayay yuran to, Wey angayen ta ka me lapek intaho te lengag, ka pewalas keneg tag panam peren, Ka me bulak in tebe, Ka me kaye in dakelan diye te pewalaa, Ka me baya ko in laying-layang.

Ke ne tag due etan me bayake wey kame kayo.

IV. “BANTAY NG KALIKASAN” by Liza Sihagan (Delivered by Roy Luminda) Sa kinamulatang mundo, ako’y nakatunghay; Dati’y mayamang kalikasan, ngayo’y minamasdan.

Diwa’y nagulanit, nalamukot yaring isipan.

Puso’y nasaktan, damdami’y nasugatan.

Lupang kinagisnan malaki na ang kaibahan.

Kabihasnang nasilayan, and Lumad nakikiayon; Akala’y pagbabago sa kultura ay ayon.

Di alintana dalang bagyo ay may uugoy.

Handang sumakmal, handang sumagpang; Sa gay among Lumad na walang muwang.

Lumad maging mulat sa kabihasnan.

Maki-isa sa katahimikan ng kalikasan.

Labanan at tutulan ang kalapastanganan.

Katutubong kaalaman gamitin sa pakikipaglaban.

Isalubo’t, ipamulat sa sangkatauhan.

Mapalad ka Lumad, mayrong sariling identidad.

Modelo sa kulturang walang halong dayuhan.

Ikarangal! Katutubong kakayahan.

Pagyamanin ang lupang kinagisnan.

Natatangi kang bantay ng kalikasan.

At mga binhi nila’y din a nagtatagal at namamatay.

Nais ko sanang balikan, kasaganahan ng ating kapaligiran.

Kasaganaang muntik nang malimutan, mga isda na nagsisisiyahan sa dagat at lawa man.

Ngunit paano ko matutulungan?

Kailangan ko kayo mga mahal kong kaibigan.

Sabay tayong sumigaw.

Matutulungan ang mundong natutunaw!

Translation

Translation In Talaandig

Nahimatahan ha banuwa, nadungawan ké; Malabong ha kalasan, iman tagdumulan ké; Esperito nasamok, huna-huna kuminulubét.

Pusong naadulan, pagka-utaw nasakitan; Nakimatahan ha banuwa, nabalhin un iman.

Nagimata a, malimpyu ha palibot, mga matatangkaw ha kayu, ha sinisihungan ku.

Wahoig ha matinu ha linalanguyan, day daw ku umudan inalu-aluan day alan.

Suminagad sa mga bulan daw sa adlaw, mga bubungan katun-I nag kulahiay.

Tribo iman, dapig ta mga kabag-uhan; Kagi pag-bag-o, ta kultura makaayad.

Kaalautan tag-awitén huda damha.

Andam mamukol, andam mamilay; La kanit Lumad, hura katu-én.

Kahilawan, ta kabag-uhan mapukaw.

Kahagtong hu kalasan, makisabuwa ki; Tagpang daut, sukulan daw atangan.

Kanita katataé, gamitén taw; Itagbé daw ipukaw ta mga utaw.

Bulahan ka Lumad, amin nu ilhanan; Yanka, ilinganan hu matuod ha batasan.

Katataé gamita hadi ikagayha.

Nahimatahan ha bugta palabunga né.

Ta imbantog ka, tagbantay ta kalasan.

V. “INGATAN ANG KAPALIGIRAN” by a Talaandig (From the Indigenous Youth of Seven Tribes of Bukidnon) Namulat sa malinis na kapaligiran, Matitipunong puno ang ating sinisilungan.

Ilog na kay lamig ang aming liniliguan.

At tuwing umuulan, kami’y naglalaro upang sabayan ang ulan.

Nagdaan ang mga buwan at araw Mga bundok di natin alam na sila’y sumisigaw, mga hayop ngayo’y naliligaw.

Dahil ang gubat ay unti-unti nating pinapatay.

Mga amimiyagen iman nagkalaag ta, Sa lakasan tig himiniytayan taw.

Malagada tag ulugan ku sa danaw, gaun agka ah ta sa mga isda.

Iman atiyuay en lang sa agka aha ta.

Mga Kadakelan kandan minatay en.

Kabayaan ka aglikuan, Kaayag hu kalibutan kaayadan hu.

Dani en agkalipatan mga isda, duun ku danmaw dagat manm.

Ba inunuwen ku pagbulig sa kalibutan, kinahanglanon ku sikyu mga palnagga.

Ku na angay-angay dunaganan taw pagkakulahi, Buligaan sa agkatunaw en na kalibutan.

SONG COMPOSITION I. “CONSERVING THE NATURE WITH LOVE” by Holy Spirit Aeta Mission Racing for modernization, had destroyed Mother Earth.

Do we know how to care?

Are we aware?

Friends, I can only say…

Chorus: Let us save Dear Mother Earth We know that in the long run,

Minsan di na mga binhi nila’y na lang ako’y dumadalaw, Mga isda na dati’y natatanaw, Ngayon kaunti na lang ang masisisiglang gumagalaw.

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salinlahi?

Meron pa bang kalikasang magigisnan?

We can only achieve lasting result by preserving.

Conserving the nature with love Have we realized?

Everything we do, She sacrifice.

The mistake is in us, but we can still do things; listen to her crying…

Whose beauty is vanishing.

(Repeat Chorus) Translation in Aeta Mag-antsi Ha kalabayan umunlad, Ang kahira ya kalikasan.

Tanda ta mu ba, Nu émén mangalaga?

Tanda tamu bay a ampangyari?

Mahabi kom bungat.

Chorus: Hita mu ngan alagaan tamu.

Ya Kalikasan, Makwa tamung bungat.

Pangarap tamu, Ha pagpreserba, pagkonserba, Panlalabu ha kalikasan.

Napastang tamu’y na ba?

Ya kaganawan ang gaw-én.

Ya kalikasan ampag sakripisyo, Dahél ha kapalaluan tamô.

Maén kita mu pon madyag.

Léng-én tamu hi ya’y ampana ngéh, Dahil kalikasan ang kahira.

II. “MAMULAT SA KATOTOHANAN” by Maricel Banlugan (Mangyan Mission/ Tugdaan) Sa mga araw na ito, tayo’y nagsama-sama.

Ipakita ang kakayahan ng bawat isa.

Kaakibat ng ating kultura at paniniwala, Sa paggabay ng ating ama.

Sa mga katutubo kalikasa’y buhay.

Ang kanila’y bukas ay dito nakasalalay.

Pagkain at hanap-buhay, Inang Kalikasa’y nagbibigay.

Kaya kalikasa’y buhay—ating buhay.

Subalit sa paglipas ng panahon, Kalikasa’s nasira at nawawala.

At tayo ang may gawa ng lahat.

Paano na tayo, ang ating susunod na

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Kaya kabataang Lumad, bangon!

At gumising sa hamon ng panahon.

Halina, sarili ay ilaan.

Maki-isa sa gawaing ini-atang.

Upang climate change ay maiwasan.

Translation “MIPULAW SA KATAWANAN” Anda pag mga ébéng, kitam agpal tipunan.

Papangkitén ing mga awanan; Sarég ing kantam kultura usai paniniwala.

In agsarég ing kantam amang.

Sa kantam, kalikasa’y buay; Ing kansiro guribas atai agiatang.

Mga pagkuman, pagtabong ing Inang Kalikasan.

Kalikasa’y buay—kantam buay.

Ing mga dumalan dagon, Ing kubat agkasira usai agkalibangaw; Kitam ing apo kasalanan, ina.

Ang kataw wa kitam, ing sunod kay mga budang.

Apo kay lames kubat piyangitan.

Kitam mga budangté Lumad miyurog.

Usai mipulaw sa hamon ing dagon.

Aywawa, maltulungan, ing sadiri tabuyén; Miyanggat sa panawén agiatang.

Wara climate change malibangaw.

III. “Totoy Gimising Ka” by Neil Aton (BTFFI) Pagmasdan natin ang mga pagbabago na nangyayari sa ating mundo.

Di ba’t walang ganitong karahasan, ang ating nararanasan.

Kay rami ng ating teknolohiya ang sumisira sa ating kapaligiran, Na siyang nakapagdulot ng pagbabago ng ating panahon.

Kapatid, kaibigan wag nating baliwalain ang nangyayari sa ating kapaligiran.

Dapat na itoy ating pangalagaan; tayo ay kumilos na.

Wag nang hintayin na mas masira pa— ang kapaligiran sa atin nagbibigay buhay.

Kaya kumilos na, Totoy kumilos na.

(Repeat Chorus) Totoy, Gumising ka!

Simulan mo, ngayon na.

Sagipin mo ang mundo.

Sa pagbabagong nararanasan nito.

Nakasira sa Kapaligiran…

pagsulong ng mga kaaetahan… (not good but proud and heart felt)

Translation “BATA GUMINATA KA”

2. Tugdaan… Maricel Banlugan… Alangan Mangyan.

Mamulat sa Katotohanan…

Sa araw na ito, ipakita ang kakayahan at kaakibat ang kultura at paniniwala sa pag-gabay ng Ama. Sa mga katutubo ang kalikasa’y buhay, ang kanilang bukas ay dito nakasalalay. Kaya kalikasan ay buhay…

Subalit sa paglipas ng panahon, kalikasan ay nasisira dahil tayo ay ang may gawa ng lahat. Paano na tayo at ang ating susunod na salinlahi? Meron pa bang kalikasang nakagisnan? Ang kanilang bukas dito nakakasalalay… Pagkain at buhay at ang ating buhay...

Kaya kabataanng lumad bumangon at gumising sa pa… maki-isa ay …upang … upang climate change ay maiwasan…

Aha-on taw kong ino sa mga kabag-ohan Dini ta kalibutan.

Koha man ilin ta iya ha panghitabo Sa kanoy ha natagamtaman.

Madakul on sa mga teknolohiya Tag daot ta kaoy palibot.

Sikan din sa hinungdan Sa pagbag-o hu panahon.

Sulod, kadumahan!

Hadi taw pasagdan.

Ko ino sa nahitabo dini ta palibot Dapat atimanon taw hae…

Lihok koy on, Hadi Taw angotan ha madaot pa.

Sa palibot taw ha mig- ila kinabuhi Busa lihok koy on.

Bata gumimata ka, sugodan taw on emen.

Luwasa ho sa tibo kalibotan, Sa bag-o ha nangihan din.

Sa nakadaot ho palibot.

IV. “THE MOON I GIVE” (BIBAK) V. “TULUNGAN NATIN ANG KALIKASAN”

by Richard of NCIP Kaibigan kamusta ka dito sa mundo?

Nagmamasid ka na ba sa ating kalikasan?

Maraming mga duming ikinalat ng kahapon; Ito’y nagdudulot sa pagkasira ng kalikasan.

Ngayon ay magkaisa na tayo.

Tulungan natin an gating kalikasan.

Kapag naingatan, mundo’y matutuwa.

Ito’y nagbibigay ng kabutihan.

Kaibigan gumising na; Buksan mo ang iyong mata.

Nakikita mo na ba ang ating kalikasan?

1. Holy Spirit Aeta Mission—Rachel “ CONSERVING NATURE WITH LOVE” –let us show nature that we love it…

Conserving nature with love, realize that in everything we do… the mistake is in us but we can still … listen to her crying… our earth is vanishing… let us save it…

Continued… Nanay Ulen… ang Lupa ay alagaan…dulot nito ay kasaganaan…

3. BIBAK “ The moon I Give” Sana maging inspirasyon sa ating lahat…

Our world is crying carving foot prints in the past… coz of what we have done… our mother Earth is calling let us lift our hand…

Drums and Guitar…everyone was wishing for… The world is crying out…

Calling all IPs to bridge the earth… The earth is… The earth is calling , let us all let our hands… destruction is in its way and everyone is wishing for… world is crying out… everyone is wishing for… IP s are starting to be conscious, we can heal the world… let us make a dream wordl that everyone is wishing for… Destruction is in its great… that everyone is wishing for…

4. BTFFI Neil Jhon, a Talaandig from Manolo Fortich, Bukidnon. Solo rendition with Guitar Totoy Gumising Ka Pagmasdan natin ang pagbabago…sumisira sa… tayo ang 5. NCIP – Richard… Sagipin Mo… Kaibigan gumising na buksan ang inyong mga mata…

Nakita mo na ba ang dumi na ikinalat ng kahapon… ngayon ay magkaisa na tayo… tulungan ang ating kahapon… Ito ay nagbibigay … tulungan na natin an gating kalikasan…

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PAINTINGS

“Ang konsepto na ginawa ko ay ang positive side at saka negative side. Blue color nangangahulugan na postive side at ang red naman ay nagrerepresenta ng negative side, kasi ngayon ay may na mga pangyayari na naganap sa ating tungkol sa ‘’GLOBAL WARMING’’ At ang kamay ay nag rerepresenta ng rebirth, at ang butiki naman ay nangangahulugan na pagbabago ng fertility. Color orange na ngangahulugan naman ng enlightment para sa kabatan. At ang lupa, tao, nature ay magkaugnay. Kaya sabi nya ang lahat ng bagay dito sa mundo ay magkaugnay. “ — SELVINO DULNU-AN (BIBAK), 1st Prize Winner of Kalindogan 2010 PosterMaking Contest “Ang painting ko pong ito ay pinapakita ko na tayong lahat ginawa tayo ng ating POONG MAY KAPAL na isang karaniwang tao lamang.

At kung sakaling mawawala na ang ating kalikasan, saan tayo tatakbo? Tayong mga tao ang naninirahan sa mundong ito, tayo pa ang naninira ng ating kalikasan na syang dahilan ng pag kasira ng ating kagubatan.

Kaya dahil din sa kahirapan ng buhay natin ngayon na gawa na natin—ang di natin gawin sa ating kalikasan na syang dahilan din ng climate change.”

— NINO DAVE TECSON (Talaandig) 2nd Prize Winner of Kalindogan 2010 Poster-Making Contest “Ang unang tao sa mundo ay nanggaling sa maliit na bagay, at ang gitna ng dalawang kamay ay nag rerepresent na kung saan tayo ay nakatira sa Pilipinas. At ang cross naman ay nagrerepresent ng tribo. Book naman ay nangangahulugan ng land title pinasan ng ating government. Until now hindi pa nila na claim. Banga mean’s government hindi pa nila nagawa na ibalik ang land title ng mga katutubo natin. Building nag rerepresent ng mga sakit, at ang puno—mean’s utak natin na nag command sa atin na dapat magtree planting tayo ngayon. At ang tao sa kabila naman ay nagrerepresenta na sila ay sumasayaw ng sayaw ng kanilang tribu.”

—DIOSCORO CONDAHAN (Higaonon) 3rd Prize Winner of Kalindogan 2010 Poster-Making Contest

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KALINDOGAN 2010

Unity Amidst Diversity “One Life, One Dream” We hope to see a world That respect who we are That knows and see’s our culture As a glimpse in to our hearts

I. Meme na Mindanao by Fr. Albert Alejo, SJ

We hope to see Peace and justice All over the land And may the earth a source of life Prosper in our hands

- Taken from the Kalindogan song This is Our Dream

Damguhon mo ang kalinaw Sa umaabot nga adlaw Ugma pohon makalakaw Ngadto saw ala na’y mingaw.

Across the islands of the Philippines, one hundred ten (110) different tribes celebrated unity despite the differences. Hoyuhoy sa Kalinaw: Songs of Peace and the Solidarity Nights of the IP youth all over the country gathered together in a call for oneness of life and of dreams.

Hoyuhoy sa Kalinaw: Songs of Peace Hoyuhoy sa Kalinaw was a calling—a calling for lasting peace. The Bachelor of Arts in Peace Education (BAPE) of Pamulaan Center for Indigenous People’s Education sang Songs of Peace. The series of songs were rendered by the Pamulaan students with the aim of having lasting peace in the communities.

Twenty-five (25) Pamulaan students of BAPE—dreaming and taking part in the quest for attaining genuine and sustainable peace.

By reason of such a dream, they were able to make the songs and poems in the belief that this will be the first step in participating for the foundation of peace. They believe that the search for peace that does end in attaining the Bachelor’s degree but in the realization of the current situation, awareness of one’s self and one’s skill, and taking part therein.

As part of the celebration of Kalindogan 2010, the students offered simple but meaningful songs and poems to the IP youth in the said Congress. The students hoped that by singing, the youth may be awakened to see the woundedness of the country and of Mother Nature. They also wanted to make the participants see and feel the sincerity of their HOPE through the VOICES in their HEARTS— The sound of the flute…

“Isang malaking biyaya ang maging bahagi ng Pamulaan Center for Indigenous People’s Education na namumulat sa kalagayan ng Mindanao…”

Meme na, O Mindanaw Iduyan-duyan ko ikaw.

Sa gubot di maminaw Aron dili ka mapukaw.

Ssshhh… Ayaw mo pagsaba!

Mapukaw ang bata!

Ssshhh… Ayaw na mo pag-away!

Ang bata madamay!

Damguhon mo ang kalinaw, Sa umaabot nga adlaw.

Ugma pohon makalakaw, Nagdto saw ala na’y mingaw.

Pasagdi and bata intawon, Magdamgo nga malinawon.

Magmata na, O Mindanao!

Ania na ang kalinaw.

II. Lenos (Hangin)by Dominique Lojyn M. Ofong ( T’boli) “Ancestral lands were taken from us through force and violence…,” a student read. The song was rendered together with a dance presentation by Wisilita Rainu (Sama). It expressed the students’ hope to be like the wind—it moves freely in peace and harmony with others and with the earth.

Yake seleke be lenos Tey leman Mogowe sembeweg Andu bang lenongonu Henyuhu kegnom kem tau Sok le menawa Balukihu nemo le Gebek nifu hu lem hoso le Ni ou mogow sembeweg Ketu kede benwu Kulon ne kedaw Noe beyo anienhe lem kemifu Ke olon gebeku sekel kom Wo lenos Tey ke heyuhem Ne hu nogow de klamangen tonok Okom tengonu be dou keno Tolonge belem Mayuk su lanem

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Okom la bud gebekem du semfulek Muleke, meluke Muleke be dou benwu III. The students delivered a poem written

by Ma. Consolacion Matnao entitled, “Gusto Kong Maging Hangin.” This was accompanied by an interpretative dance by Doanie Grace Sulda. The poem speaks of the depth of ones’ dream for peace. It was read in the rhythm of the flute. The following is an excerpt of the poem: GUSTO KONG MAGING HANGIN upang malayang maglakbay sa lahat ng dako ng santinakpan, at maging tagapagdala sa mabuting balita ng pag-ibig ng Diyos; lalo na kung saan may alitan at hidwaan.

Chorus: Hene…..tinatawag ka!

Hene….. naririnig mo ba?

Hene…..halina’t lumapi ka!

Hene…..kabilang ka..ah..ah..ah..ah May munting tinig, Ngayo’y iyong naririnig.

Ang tanging hiling, Ika’y magising.

Hene….. maniwala ka!

Hene….. kasama ka!

Hene….. merong magagawa!

Hene…..magtiwala ka..ah..ah..ah..ah Mundong mapayapa, Sayo’y magsisimula; Kaya’t lumapit ka.

Sa ami’y makiisa.

Hene…..Hene…..Hene…..

GUSTO KONG MAGING HANGIN upang sumisid sa pusod ng karagatan, at doo’y pawiin ang init na pumapatay sa mga koral; at iba pang yaman ng dagat.

At upang pigilan ang pagtaas ng dagat na pwedeng lilipol sa mga tao, at maglulubog sa lupa at kalikasan…

GUSTO KONG MAGING MAHINAHON AT DETERMINADONG HANGIN Upang gisingin, payabungin at pabungahin ang binhi; ng pagmamahal at pag-asa sa bawat tao, sa bawat pamayanan, sa buong Mindanao; sa buong bayan ng Pilipinas at sa buong santinakpan.

GUSTO KONG MAGING TINIG NG HANGIN Upang iparating sa ating iisang DIYOS NG PAG-IBIG, ang awit ng papuri at pasasalamat.

IV. Hené (Halika na) by Dominique Lojyn Ofong (T’boli) “Kababayan, kaibigan, katribu, kapatid sana ay iyong dinngin, ikaw, ako, tayo, ay tinatawagan…”

Hene…..tinatawag ka!

Hene….. naririnig mo ba?

Hene…..halina’t lumapi ka!

Hene…..kabilang ka..ah..ah..ah..ah Mayroong sigaw Mula sa kabundukan, Mayroong nananawagan Mula sa kapatagan.

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V. Gumising Ka at Sagipin Mo by Rizalito Benito (Teduray) “Kahit iilan lang ang kikilos, ito ay matatagumpay kung tayo ay magkaisa upang makamit ang kapayapaan…”

Kapatid umaga na, gumising ka.

Pagmasdan mo, kapaligiran mo.

Halika na. Tulungan mo ako.

Sagipin natin kapaligira’ng ito.

Chorus: Linisan natin Dumi’ng ikinalat ng kahapon.

Na s’yang dahilan Kalikasa’y nahihirapan.

Kung ito’y masagip, Kalikasa’y matutuwa.

Pagka’t ito’y daan, Tungo sa buhay na maginhawa.

Malinis na kapaligiran, Dulot ay mapayapang pamumuhay.

Kaya kapatid, kaibigan, Ito’y iyong isabuhay .

VI. Huni sa Kalinaw May nagkadaiyang panghitabo Sa nasud diin kita mitubo May nagkadaiyang problema, Dinhi sa Mindanaw.

May nagkadaiyang idolohiya, Mga pagbati ug kinaiya.

Nagkadaiya ang panag-away;

Dinhi sa Mindanaw.

Busa karon ania ang mga huni alang sa kalinaw….

Chorus: Huni sa kalinaw (3x) Ipagtigbabaw nato ang mensahe ning huni sa kalinaw.

May nagkadaiyang kaliwat ang Lumad, Muslim, ug Kristiyano; May nagkadaiyang kultura, dinhi sa Mindanaw.

Busa atong awiton, ang mga huni alang sa kalinaw.

(Repeat Chorus) In the rhythm of the song of Huni sa Kalinaw, the community dance began.

Community Dance Esther Jihan (Badjao) danced a traditional Badjao dance. This was followed by a T’boli dance by Femee and Dominique, and then another dance by Rizalito and Doanie.

Everyone was invited to dance in the rhythm of Huni sa Kalinaw.

Some two hundred IP youth danced in the spirit of peace. The calling for peace echoed across the entire covered courts. Colorful attires and happy individuals danced joyfully in oneness and in the spirit of camaraderie.

They formed one circle and danced different traditional dances.

Solidarity Night (Day 2) I. Aeta Mag-antsi (Tarlac) and Aeta Mag-indi (Pampanga) They sang and danced. Jessica Aboque and Lyn Liwanag danced a courtship dance.

The dance used the clapping of the hands, bending of knees, and swaying of hips while bowing the head.

II. Talaandig The tribe presented four (4) dances: 1) Lakudas—a welcoming dance; 2) Binayog, which shows that they patronize their dance; 3) Pig-awayan—a courtship dance in Talaandig; and 4) Inamo (monkey dance)—a dance for entertainment.

III. Bagobo Patungkoy, a courtship dance in which a man pursues a girl through a dance; Badbad dance, a dance of the Bagobos in accepting visitors—this is a sign of hospitality and of great joy for the presence of visitors; and Lattap, a dance for a good harvest.

Pinag-agawan or courtship dance in which two girls dance with their handkerchiefs while running after a boy. One girl prevents the other from getting near the boy. The boy picks the other girl and they dance together.

V. Benguet, Ifugao, Bontoc, Apayao, Kalinga (BIBAK) (Cordillera Region) With the sound of the flute and gongs they danced in two lines (male and female). Later on the two lines formed a circle (the bigger circle for men and the inner circle for women).

Afterwards, they danced the following dances: i. Tayao (Benguet)—a courtship dance; ii. Dinuyya (Ifugao)—formed circles, hands are near the hips, open palm, left hand up and right down—flipping them in and out while the knees are bent. This was danced with the rhythm of the gong; iii. Boogie (Bontok)—danced by a male and a female; iv. Salidsid (Kalinga)—a courtship dance; uses a cloth waved in the air. The male pursues the female, but is ignored. He tries a different strategy, and the woman receives the cloth given to her; v. Turayan Dance or eagle dance (Mt. Province)—is a dance mimicking the eagle. It is danced with a fast rhythm; and vi. Bendian Dance (Benguet)—a community dance. Everyone was invited to dance…

It was a line dance for both male and female participants. The men kick their feet to the right and slightly hop, while the women slightly kick inside and hop.

Then the line begins to form two circles.

The women form the inner circle while the men form the outer. They then move, run and dance in circles. The movement of the lower extremities represent their respect for all things on earth—the soil, the plants and other living beings. The movement of the upper extremities represents respect for all things above— the air, the sky, and other sentient beings.

The Bendian dance is also called a dance till you drop, that’s why it is so tiring, a representative from BIBAK shared.

IV. BTFFI (Talaandig) Talaandig … grade 6 …. Talaandig (Mahayag) KALINDOGAN 2010

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The Solidarity Night (Day 2) ended on a very festive mood. Everyone, young and old, male, and female, coming from different tribes and backgrounds all danced on one floor. All were proud of their culture while being united with the other tribes and cultures. It was a moving and inspiring sight to see. The Bendian dance was truly a dance for ‘ONE community.’

Solidarity Night (Day 3) Following the creative presentations of the different organizations in the song, poem, and story-telling competitions, another community gathering took place.

A community dance was held in the rhythm of the song IDANA by the Tanog Te Pamulaan band. One, two, three persons started to dance in the amphitheater, until naturally everyone else was dancing with the other tribes.

“Idana, idana, idana, idana, ayaw mo ug kaulaw pagkamo nagasayaw, sayaw sa mga tribo…” , acknowledging their presence, they dance their traditional dance and everyone followed the said dance steps. Every tribe was given the chance to show and be proud of their own dance steps.

“Ayaw mo ug kaulaw pagkamo nagasayaw, sayaw ng Talaandig”, the tribe danced a tribal dance and again everyone followed and joyfully learned the said dance.

KALINDOGAN 2010

After all the presentations, a “Grand March” was held by all the IP youth. The representatives from BIBAK initiated the said activity. They shared that it is one of the ways to get to know others. They formed two (2) lines. They suggested that everyone must get a partner to get acquainted with, then everyone started marching and began getting to know their partners through a language called dance. They slowly danced and chanted while running in pairs. Everyone was smiling—happily enjoying the time while they moved in circles, dancing, talking, and building rapport with fellow IP delegates.

This was followed by an Eagle dance.

After which, all the participants exhibited and shared the dances of their tribes. In one spirit, one life, they all danced in the amphitheater. The amphitheater witnessed the harmony in the fun, challenging, and unique journey the IP youth had participated in.

The participants danced to the different dances like they were their own. It was wonderful to see the indigenous youth dancing to one rhythm. With the proudest stance and confidence, everyone participated and represented their place of origin. They all showed their pride for being indigenous.

This was followed by the song Kapatid Gumising Ka by Rizalito Benito calling the people to look at what has happened to the environment. It calls on the youth to clean the earth in order to have a healthy and happy life.

The IP Youth Commits “Pledge of Hope for Mother Nature” KALINDOGAN 2010 Indigenous Youth and Elders to Climate Change Adaptation We the youth and elders of the Kalindogan 2010 National Indigenous Youth Peace Congress commit ourselves to: 1. Live out our commitment in finding solutions concerning climate change by making concrete and significant moves every day and using youth peer education that encourage peoples/communities for “responsible lifestyles”.

2. Participate strongly on climate change adaptation, including the protection and enhancement of the environment.

3. Advocate organically-grown products, health food, and safe water.

4. Involve in disaster preparedness, response and recovery by volunteering in community initiatives.

5. Nurture indigenous knowledge and respect cultural diversity towards sustainable living.

Buksan ang Inyong Puso Buksan ang Inyong Puso by Buklod followed. It invites the people

We call on our Leaders to: 1 Strengthen existing commitments on

Ayaw mo ug kaulaw means ‘do not be ashamed’—indeed the IP youth are proud of who they are. Moreover, all the following tribes were also acknowledged. They are: Mangyan; Mandaya; Umajamnon; T’boli; Sama; Kamayo; Sangil; Ifugao, and etc.

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to respond to the calling that is within their hearts. Lastly, the song Saklolo was rendered.

The song speaks of a calling and the hope that there is something that can be done to heal the earth.

climate change adaptation.

2 Impart Traditional Ecological Knowledge (TEK) to the younger generation using indigenous approaches like story-telling and other forms of indigenous education.

3 Consider the views and opinions of the youth concerning environmental issues.

4 Initiate activities in accordance to indigenous values, wisdom and beliefs particularly those that promote respect and responsibility to the environment.

We call on our Communities to: 1. Conserve water and maximize utilization of rain water.

2. Reduce waste by patronizing biodegradable materials.

3. Minimize the use of chemically processed medicine and food products by promoting holistic healing and alternative medicine.

4. Reduce energy consumption by unplugging electrical units which are not in use.

5. Re- use all available materials that are re-usable such as plastic, cans, and containers as vegetable and flower pots and composting biodegradable waste.

6. Recycle all recyclable materials such as making decorative products out from wrappers, papers, and plastic bags as a source of income.

7. Engage on programs that promote and protect the environment like sustainable agriculture, FAITH (Food Always In The Home) gardening, reforestation, watershed management and waste management.

8. Actively participate in the implementation and review of national policies on climate change.

9. Involve in Community Managed Disaster Risk Reduction (CMDRR) trainings and awareness- building.

We call on the civil society, NGOs, Church, Media, Academe and the International community to: 1. Continue supporting the IPs in promoting IKSP (Indigenous Knowledge, System, and Practices).

2. Create avenues on awareness- building concerning the impact of developmental aggression (mining, logging, monocropping plantation)on the lives of the IPs. 3. Support advocacies in the proper implementation of local and international policies concerning climate change.

4. Facilitate activities that strengthen people’s capacity in asserting their rights and integrity.

all levels, to address climate change issues and concerns.

2. Prepare and respond to the emerging humanitarian effects of climate change such organizing local/community- based initiatives or programs to mitigate effects on climate change.

3. Provide incentives for the preservation and protection of the remaining forest such as livelihood programs which promote the IP rights.

4. Include forest reserves and maintained watersheds as an additional factor in the computation of LGU’s IRA. 5. Review policies on environmental laws and protection, e.g. RA 7942 or the Philippine Mining Law. 6. Assess the implementation of RA 8371 or the Indigenous Peoples Rights Act (IPRA Law).

7. Ban advertisements that create discrimination to primary health care practices and strengthen SOPs in approving advertisements.

8. Regulate entry and import of foreign species.

9. Include forest reserves and maintained watersheds as an additional factor in the computation of LGU’s IRA. 10. Renew commitment in finding sustainable solutions to various social, economic, and environmental issues that poses threats to peace, security and survival of the IPs. Signed this 21st of October 2010 by the participants of Kalindogan 2010: National Indigenous Youth Peace Congress held at Pamulaan Center for Indigenous Peoples Education, University of Southeastern Philippines, Mintal Campus, Davao City.

Future planning activities for the entire Kalindogan participants was done on the last day and perhaps, will determine the direction of the conference and its continuity—if taken seriously by the participants by heart and not just in writing.

The following matrix summarizes the output of the participants to be adapted and done in their own communities.

We call on our government to: 1. Create active and dynamic partnership at KALINDOGAN 2010

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Proponent: USEP-Mintal Project Title: Climate Change Advocacy: Training Among Bagobo Tribe in Sirib Calinan, Davao City Specific Objectives 1. Increase the level of awareness among Bagobo tribe 2. Enhance their capability/skills with regards to climate change and disaster preparedness 3. Develop a physical foundation

Activity Seminars, workshops Training Physical and actual trainings (100 students November 15-23 2010)

Time Frame Persons Involved Three (3) days for Youth planning DENR DA Two (2) days PAG-ASA organizing CENRO Brgy. Official Three (3) days Implementers execution One (1) day evaluation

Expected Output 1. Increase the level of awareness; 2. Capable and knowledgeable on any disaster; 3. Skillful on any accident; 4. Deliver responsive and adaptive programs through climate change adaptation and disaster preparedness

Twice a month

Proponent: MINSAC Project Title: Tree Planting Specific Objectives To save mother earth

Activity Planting of trees, Nursery and backyard gardening

Time Frame December 2010 June 2011 November 2010 June-July 2011

Person’s Involved Aeta community DENR DA

Expected Output Reforestation Proper nutrition

Proponent: NCIP- Quirino Project Title: Ensuring Food Security for the Agtas of Quirino Province Through a Climate ChangeResponsive Method Specific Objectives Activity Time Frame Persons Involved Expected Output 1. Construct an elevated Ground leveling and SeptemberAgta beneficiaries Three (3) has. of rice fields; rice field at Panganian, paddies building December 2010 NCIP staff (irrigated) constructed San Martin Maddelo, Quirino; Two (2) has. of rice fields; 2. Construct an elevated Ground leveling and Agta beneficiaries (irrigated) constructed rice field at Binoraban, paddies building January-June NCIP staff Disimungal, Nagtipunan, 2011 Quirino 3. Construct an elevated Stonewall Two (2) has. of rice fields; rice field at Dionuan, construction along (irrigated) constructed Disimungal, Nagtipunan, creek; Quirino Ground leveling January-June NCIP-Quirino Paddies building 2011

Proponent: BORACAY, ATI TRIBAL ORGANIZATION Project title: Save Boracay‌Save the Earth: Promote Life and Save All Living Things Specific Objectives 1. Let the community know about the climate change 2. Reduce, reuse and recycle garbage 3. Maintain cleanliness 4. Prevent diseases 5. Decrease global warming

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Activity Community meeting Monthly youth meeting proper waste management Put up in every cluster-garbage cans for biodegradable and non-biodegradable; recyclable materials

Time Frame November 07, 2010

Persons Involved Boracay, Ati Tribal Organization (BATO) members

Nov. 14, 2010 Youth and community members Nov. 14, 2010 Youth and community members

Expected Output For members to understand climate change and disaster preparedness Actively participate in all activities

Proponent: PAMULAAN Project title: Promoting Simple Mitigating Measures and Combating Climate Change Effects Specific Objectives 1. Segregate bio and non-biodegradable waste; 2. Minimize water bills; 3. Minimize production of greenhouse gasses; 4. Minimize electrical consumption

Activity Garbage segregation scheme; Conserve water and maximize use of rain water; Avoid garbage burning (plastics, papers and etc.); Conserve electricity by unplugging appliances from the outlet after use.

Time Frame All the time

Persons Involved Pamulaeneans

Expected Output Better environment; Less expense on water bills; Lessen the production of greenhouse gasses; Less of energy consumption

Time Frame Every first week of the month

Persons Involved Elders, youth, and community farmers; IP’s

Expected Output All members of the community should knowing what to do during a disaster or calamity

ROTARY CLUB OF MAKATI Project Title: Disaster Preparedness Specific Objectives Know what to do and how to do it.

Activity Demonstrate to all upland and lowland dwellers; Proper waste management; Planting trees

Proponent: CERVANTES Municipality and HPSPC Project Title: A Seminar on Disaster Preparedness and Awareness Specific Objectives 1. Develop the skills of the community in rescuing victims; 2. Give information on how to prepare oneself during times of disaster

Activity Re-echo lessons disaster preparedness and awareness; Workshop training on first-aid and rescuing; Community service; Tree planting; Drainage cleaning etc.

Time Frame Twice a year (January-May 2 weeks) November ASAP Quarterly 2 days

Persons Involved IP Leaders, Community, DENR RED CROSS Personnel, Local Government Units (LGU’s); IP Communities

Expected Output Community will be knowledgeable about the disaster preparedness and awareness; Community will be able to rescue victims of disaster; Improve lives

Proponent: BIBAK Group Project Title: Salakniban Nainsigudan Nga Ugali: Share and Nurture the Traditional IP Ecological Knowledge and the Cordilleras Specific Objectives 1. Revisit and promote TEK; 2. Create action plans and establish linkages through TEK; 3. Uphold indigenous cultures through different ecological activities that conveys community awareness

Activity Re- echoing and planning community services (seminars and workshop, dialogue with civil society); Culminating activities (tree planting, cultural exchange and etc.

Time Frame As Soon As Possible Two (2) semesters: Baguio and La Trinidad;

Persons Involved Kalindogan 2010 BIBAK delegates BIBAK IP’s

Summer 2011

Expected Output Members of the different IP organizations will be equipped; Establishment of concrete actions and linkages; Full awareness and community empowerment.

Proponent: USEP-Obrero Project Title: Disaster Awareness: Information Dissemination on Disaster Preparedness and Awareness Specific Objectives Inform people about disasters

Activity Time Frame [by] conduct symposium Annually or Trainings; seminars quarterly

Persons Involved Youth leaders

Expected Output People should become aware of disasterpreparedness

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Proponent: KAYAN EAST COMMUNITY Project Title: Clean and Green Project: Contribute in the Climate Change Adaptation and Preparedness Specific Objectives 1. Generate additional income; 2. Beautify and provide natural cooling of air; 3. Control soil erosion; 4. Protection of watershed; 5. Provide seedlings for tree planting; 6. Raise funds for school, church and youth projects.

Activity Fruit tree/coffee tree planting; Nursery Pera sa Basura program

Time Frame Rainy season (every year) Year round

Persons Involved All community members SK and Barangay.

Councils and NGO’s Youth with students

Expected Output Protected watershed; Fresh air; Additional income generated; Beautification; Enough viable seedlings for tree planting; Counterpart fund generated for youth projects; Pollution-free environment

Proponent: BUKIDNON INDIGENOUS YOUTH OF THE SEVEN TRIBES OF ANAK TRIBO Project Title: Capability Building Seminar (Educational Assistance Program) for the IP Youth Leaders of Bukidnon Specific Objectives Activity 1. Build confidence among seminars IP youth leaders in Bukidnon; 2. Develop leadership workshops skills among IP communities

Time Frame Six to eight (6 to 8) days

Persons Involved IP youth in Bukidnon

Two to three (2 to 3) days

IP youth leaders and elders

Expected Output Confident IP youth leaders interacting in all walks of life in the community; Competitive good IP youth leaders in Bukidnon.

Proponent: BTFFI Group Project Title: Reforestation of Mount Pantaron Specific Objectives 1. Reforest the whole area of upper Pulangi; 2. Mitigate climate change by planting trees; 3. Maintain harmony with nature living in their community

Activity Time Frame Consultation with the Nov.2010-2011 community; Planning with the community; Implementation of the project

Persons Involved People of the community; BTTFFI staff; LGU; Barangay Councils

Expected Output People in the community to live harmony with nature; Reforest Mount Pantaron range; Develop ecosystems in the community; Protected biodiversity in the area.

Proponent: KALIWAT KI APU AGYU (Xavier University Ateneo de Cagayan) Project Title: A Seminar on Knowledge Sharing Among Compatriot Specific Objectives 1. Conduct a seminar conserving environmental issues

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KALINDOGAN 2010

Activity Seminar with workshop; Tree planting; Solid waste management

Time Frame One (1) year; conducted every three (3) months

Persons Involved Xavier University (Kaliwat Ki Apu Agyu); Liceo de Cagayan University; Saint Therese School (Miarayon Bukidnon); Brgy. Officials (Miarayon); SK officials; People of the Miarayon elders

Expected Output Cleanliness and orderliness in every Barangay awareness about climate change

Proponent: MINDANAWON Project Title: Seminar Workshop on Climate Change Awareness Specific Objectives 1. Inform the community about the climate change; 2. Appreciate the value of the Indigenous knowledge in relation to climate change; 3. Re-echo specific moves that aligned to the problem.

Activity Explore the essence of climate change; Know the cause and effects; Adaptation

Time Frame Duration: Two (2) days starting 7:30 am to 7:00 pm.

Persons Involved All IP’s; Children; Parents; E lders; Youths

Expected Output We can apply it and they can learn what they are doing in relation to the problem

Proponent: HOLY SPIRIT AETA MISSION Project Title: Deforestation: Fruit-Bearing Tree-Planting and Seven Aeta Communities in Capas, Tarlac (Manabayucan, Flora, Kawayan, Bilad, Yangka, Kulyana, And Tarucan) Specific Objectives Plant 200 fruit bearing trees and its community; Prevent climate change; Earn a living from the fruit of the trees; -for future generations; -avoid deforestation

Activity Tree planting; Continuous monitoring for the growth of the trees; Harvesting sentrong kalakalan; Conducting seminar; Monitoring and Youth exposure

Time Frame January-December 2011 (2 days allotted for its community) January-December 2011 (throughout the year) Ten (10) years after 2011; Next generation (no specific time frame)

Persons Involved Elders and youth HSAM and LABAY KU Elders, officers, youth HSAM, Labayku, HSAM, LABAYKU Youth, elders, HSAM and LABAYKU

Expected Output Growth of at least 80% areas of planted trees; Decrease problems related to climate change especially the landslide; No shortage on food supplies; Sustainability in food resource and living; Never to experience landslide.

Proponent: TUGDAAN MANGYAN MISSION Project Title: Tree Planting (Reforestation and Tree Planting) Specific Objectives Avoid landslide, erosion and floods; Make Mangyans aware about climate change and adaptation.

Activity Tree planting Monitoring and conduct of seminar regarding climate change and adaptation

Time Frame TUGDAAN week( March 2011) Whole year Whole year March 2011

Persons Involved Kalindogan participants with community

Expected Output Monitored the activity; conducted seminar

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ANNEX D: KALINDOGAN 2010 EVALUATION 1. Anong paksa ang nagustuhan mo sa kalindogan 2010? (What Topic(s) did you like in this year’s Kalindogan celebration?)

Climate change adaptation CERT Training Climate change preparedness Our roots and environment Disaster and risk reduction Climate change that was discussed by Eliza Gozun Disaster preparedness Lahat ng paksa (all of the topic) Climate change adaptation and mitigation climate change dahil pinag-usapan ang pagbabago ng ating klima (Climate change because we are talking about the changes in our climate) Ang ganda, nagustuhan ko talaga yong theme ngayon taon: climate change (It was wonderful, I like the them this year: climate change) Tungkol sa kung paano natin mapipigilan ang patuloy na climate change. At higit sa lahat gusting-gusto ko yong first aid demonstration. Ang dami ko talagang natutunan. (On how we can mitigate the effects of climate change and I like the demonstration on the first aid very much. I really learned a lot.)

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2. Anong bagay/Gawain ang nagpasaya sa iyo sa kalindogan2010? What are the things/activities that made you happy for Kalindogan 2010?

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• Ang nagpasaya sa akin ay nong pumasok ako sa living heritage center dahil doon ko nakita ang iba’t-ibang katutubo ito pala ay mahalaga at

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dapat ipagmalaki. (I was happy when I entered the Living Heritage Center because I saw the different tribes and it something important and we should be proud of.)

Makilala ang lahat ng tribo. (To know all the tribes.)

Pagsayaw ng iba’t-ibang tribe.

(Dancing session with the different tribes.)

Treasure hunting Actual first aid CERT demo Workshop on hazards assessment Cultural exchange/bonding Lahat ng activity. (All of the activities.)

Solidarity night Yong pagsulat ng meaning ng CLIMATE CHANGE in your own. (The writing of the CLIMATE CHANGE in your own language.)

Bagong kaibigan and knowledge. (I gained new friends ad knowledge.)

Nakita ang lahat ng tribo. (I saw all the tribes.)

Sayaw at yong grouping ng sayaw tulad ng day 3. (Dances and the groupings done in Day 3).

Ang nakapagpasaya sa akin ditto sa kalindogan ay yong maraming mga activity na nagaganap; pagkatapos ng lecture ng speaker. (What I like about the Kalindogan is the many activities after the lectures of the speaker.)

Ang nagpasaya sa aking yong workshop activity at ang mga ice breaker at ang mga laro. (I am happy about the workshop activity and the ice breakers and the various games.)

Ang pinakamasayang activity na nakapasaya sa akin ay ang activity na kung aan makapag sosyalize ako, natutu ako. (The happiest activity for

me is when I was able to socialize with others and at the same time, I learned.)

3. Sa iyong pag-uwi, anu-anong mga aral at magagandang bagay ang iyong dadalhinsa iyong sariling kumunidad?

When you come back to your communities, what are the lessons and good things that you will bring in your own communities?)

• Ang aking dadalhin sa aking kumonidad yon kung ano ang aking natutunan sa loob ng limang araw.

(What I will bring in my community are the lessons that I have learned in the last five days.)

• Paano maiangat ang kumonidad (On how I can help my community.)

• Climate change • Pagtangkilik sa sariling tribu. (To be proud of my own tribe,) • Pahalagahan ang sariling kumonidad.

(To give importance to my own community.)

• Moral problem of the IP. (About the moral problems of the IPs.) • Pagpapahalaga sa kalikasan. (The importance of nature.)

• Paghanda ng anumang darating na sakuna. (The preparedness in any kind of disasters.)

• Pangalagaan ang kalikasan (The care of the environment.)

• Pakikipag-ugnay sa ibang IP. (To connect with other IPs.) • Pagmamahal sa kalikasan. (The love of nature.)

• Mitigating climate change • New knowledge on climate change • Magtanim ng mga halaman. (To plant more trees.)

• I share ko yong mga natutunan ko ditto sa kalindogan 2010 and sabihin ko din na dapat natin pangalagaan ang ating kultura. (I will share my knowledge with Kalindogan 2010 and I will tell them that we should take care of our culture.)

• Ang aral na aking nakuha at dadalhin sa aking pag uwi ay yong wag nating itapon ang ating basura kahit saansaan at saka wag nating abusuhin ang ating kalikasan. (We should not throw our garbage anywhere and we should not abuse our environment.)

• Tungkol sa ating climate change na dapat ingatan ang ating mundo. (About climate change that we should take care of the world we are in.)

• Impart nakita ko yong mga sayaw ng mga tribu sa Pilipinas. Great! (It was a great experience to have known all the various dances of the Philippines. ) 4. Importante at naging makahulugan ba ang paksa ng kalindogan ngayong taon? Kung oo, ano sa tingin mo ang mga kahalagahan nito? Kung hindi, Bakit? Was theKalindogan 2010 meaningful and important this year? If yes, why? Do you think it is relevant?

And why?

• Oo. Dahil ito’y mahalaga upang makilala ang lahat ng tribo dito sa Pilipinas upang magkaisa at magtulungan kung anong gagawin sa pagbabago n gating inang kalikasan.

(Yes, because it is important so that we will know all the tribes here in the Philippines and so that we can unite as one and we can help what else we can do in the changes of mother earth.)

• Pagbabahagi ng ibat-ibang knowledge. (On the imparting of various knowledge.)

• Oo, climate change problema ng bayan (Yes, climate change is the problem of our country.)

• Oo, naangkop sa actual na nangyayari . (Yes, it is fitting in what is happening in the real world.)

• Oo awareness of IP on climate change and know how to adapt it. (Yes. Awareness on IPs—on climate change and how to adapt to it.)

• Oo, kasi natulungan tayo kung ano ang dapat gawin kung may disaster. (Yes, because we were given help in how to adapt to climate change.)

• Oo, kasi nabigyan na palawakin ang pag unawa sa mundo. (Yes, because it broadened my understanding of the universe.)

• Oo, it make us realize what is significant in our culture.

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• Kailangan talaga, because yong climate natin ngayon, nagchange na.

Mas mabuti din yong andito kaming mga youth para makapagkilala din kami.(We need it because the climate has really changed and I am happy the youth are here so we will be able to know each other.)

• Oo. Naging makahulugan sa akin ang paksa ng kalindogan dahil mahalaga ito kasi na tackle dito ang pagbabago ng ating klima. (Yes, the topic was relevant for me because it tackled how our climate has changed.)

• Oo!!! Dahil mas marami akong aral tungkol sa ating climate change. (Yes, because I have learned many lessons about climate change.)

• Mas naging nabigyan ako nang lakas upang tumindig bilang isang IP sa Pilipinas. Mas naging buo ang puso ko nang malaman kong marami pa pala akong kasama sa laban. Dahil nito gusto kong pag-aralang mabuti ang IPRA law para maging mas buo ang loob ko sa laban. (I was given more strength to stand as an IP in the Philippines. Now my heart is wholly convinced that I am not alone in the fight. Because I want to learn more in studying the IPRA law and that I will be stronger in my battles.)

• Napaka importante ang paksa ng Kalindogan 2010. Dahil dito mas naging bukas ang isipan naming sa pangyayari sa ating mundo. Big challenge for us to do more to protect our mother earth. Save mother earth.

(The theme for Kalindogan 2010 is important to me because it opened my eyes to what is happening in the world.

It was a big challenge for us to do more to protect our mother earth.)

5. Ano ang problema na iyong naranasan sa loob ng apat na araw na kayo ay nandito sa Kalindogan 2010? What are the problems you encountered in the four days that you are in Kalindogan 2010?

• Nahirapan ako noong una akong dumating dito sa Pamulaan Center.

Dahil baguhan pa lang ako kaya dapat pang mag-adjust ng konti para makibagay sa kanilang pamamaran.

(It was challenging for me at first when I arrived here in Pamulaan Center.

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Because I was new and I think I have to adjust a little to adapt to the their ways.)

Maligo at mag CR (To take a bath and in using the comfort rooms.)

Tubig (water) Malayo ang gym (venue) sa quarter. ( The venue is far from the quarters.)

Mainit (hot) Puyat (not enough sleep) Pagod dahil documenter Boring na speaker (boring speaker) Time management Disiplina sa sarili (self-discipline) Tubig at temperature (water and temperature) Sa akin wala naming problema “okey” na man lahat na man nakakain ng maayos (not much problem, we all ate properly).

Ang CR dahil minsan walang tubig at sobrang init. Pero okay lang dahil masaya naman ako dito. (The comfort room lacks water sometime and the intense heat but I think that is okay since I am happy to join).

Wala akong naging seryosong problema sa naranasan sa kalindogan 2010. Yon lang parang kulang ang activities na nagbonding kami ng mga partisipante. Medyo kulang ang partners team building. (There seemed to be no serious problem about Kalindogan 2010, I felt it lacked activities that will allow for us to bond with other participants)

6. Gusto mo bang ipagpatuloy ang kalindogan? Ano ang iyong mungkahi para mas maganda at makahulugang pagdiriwang ng Kalindogan? Do you want to continue the Kalindogan celebration? What are your suggestions to improve and make the activity more meaningful?

• Gusto ko pang ipag patuloy, dahil gusto ko pang malaman ang tungkol sa katutubong Pilipino (I want it to continue so I can learn more about the indigenous Filipinos).

• Sana every year (I wish it will happen every year).

• Syempre, nakilala ang bawat tribo.

(Each tribe is known and recognized).

• Include workshop on how to learn dances and music.

• Sure, sana mas mapalalim ang

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explanation. (Sure, I want it to continue and I long for a deeper explanation).

Oo, kasi malaking tulong sa IP upang mapalago ang pag unawa sa kultura, mapalawak ang pag-unawa sa kasalukuyang pangyayari sa buong mundo, sana hindi pabago bago ang ang participante. (Yes, it is a big help for the IPs to develop their understanding of their culture, the broaden their understanding of the present events and I hope the participants will be the same every year.)

Yes, naway lahat ng IP sa pilipinas ay maimbitahan. (Yes, I wish all the IPs in the Philippines will get to be invited. ) Yes, dahil maganda ang natutunan ko dito. (Yes, because I learned good things from here).

Yes, hope marami ang participants para mamulat. (Yes, I hope there will be more participants to help them raise their consciousness. ) Mas matatag na pagkakaisa ng mga katutubo laban sa kanilang karapatan.

(A stronger unity of the IPs to fight for their rights.)

Para sa akin gusto ko pa kase ito ang daan para makapagkilaa ang mga katutubong katulad namin. (For me, I like it to continue because this is the way where all of us can truly bond as an IP.)

• Para sa akin gusto ko pang ipagpatuloy dahil kahit na first timer pa lang ako dito nasasabi ko na ganito pala ang kalindogan. Masaya at marami kang friends na makilala.

(For me, I want to continue this even if I am a first timer and I gained so many friends already.)

• Oo!! Gusto kong ipagpatuloy ang kalindogan dahil ang saya-saya dito….

Gusto ko lang sa pagbalik ko dito ay mas malalim pa ang pag-uusapan.

Yong talagang mapagkunan ng aral sa amin. (Yes! I want this Kalindogan to continue because I am very happy here. I want to return here with a deeper topics to discuss—those things which will give us more knowledge.

Gusto ko sana na mas maraming activities na kung saan mas lalong makilala naming ang mga participante ng kalindogan, sana more bonding pa para mas lalong madama naming ang pagiging isa as participante ditto sa kalindogan. Minsan lang ito mangyari e….(I want more activities that will allow us to know the participants. I hope more bonding so that we will deeply feel how it is to be a participant here in Kalindogan. This is a very rare chance to happen.)

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ANNEX D: RECOMMENDATION ON KALINDOGAN 2010

 CONTENT • Good speaker • Very up to and realistic and concept • Maganda at maraming matututunan • Magpa-inspire sa lahat • Pagandahan pa ang contents • Dapat related ang topic sa current realities • Komprehensibo • Madali maintindihan • Copied and distributed properly ang seminar • More reading information materials are given • Pwede ma-apply sa community • More indigenous topics • Masunod ang nasa content • More specific • Enjoyable • Learn the different dances of the participants, culture, tradituions • Move on actual, not on discussion • Malinaw • Exciting • Medyo kulang • Simple sentence for the sake of nonprofessionals • Halimbawa para maintindihan • Tackle about discrimination  WORKSHOP • Magkaroon ng enough time ang discussion • With output • Enjoy • Maraming matutunan • Some grouping should br done by tribe (climate change signs)

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• Hindi mabilisan, hindi limitado ang oras • Mas alive, hanap na techniques sa daloy • Mabigyan ang participants to take part on demonstration • Habang oras na mailaan sa workshop • Maraming learnings • Maayos na topic • Maraming workshop • Bigyan panahon na makapag ulat ang lahat • Workshop na magamit sa araw araw na pamumuhay • Masaya • Pag handaan • May games sa workshop • Ensure full participation, divide the group in 8 • Application • Improve the mechanism • Workshop to learn dances of IP • Creative • May chance ang bawat isa na malaman ang ipahiwatig  TOPIC • Malalim na topic • Answers the need of time • Ipagpatuloy ang mga nasimulan • Patungkol sa tema • Relate on current realities • Hindi marinig ang ibang topic • Want to learn more on IKSP from elders • Applicable sa community • TEK and workshop multi-cultural issues para sa kabutihan ng kalikasan

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Discussion of tribe Interesting Aangkop sa tema Action for the problem in the community Learning? Exploring to the different tribes culture and traditions Informative at educational Dagdagan ang topic Mapalawak lalo ang climate change Make a difference and be empowered being a lumad

 FACILITATOR • Maganda ang mga programa • IP advocates • Maraming makuha na kaalaman • Pagbutihin pa, hindi antukin ang nakikinig • 80% • Maayos ang facilitator • May sense of humor • Definition of terms should elaborate • Limitado ang pagtanggap ng pagtanong • Pag igihan ang daloy • More power • Mas alive • Dagdagan • Enough knowledge and motivate members • OPPAP officials • Aktibo • Alert • Comedian • Explain the topic further • Improve pa  RESOURCE SPEAKER • Sana IP • Hindi nagmamadali • Personality should be an ideal to the youth • Speaker involve sa topic • Malinaw na video • Hindi masyadong matagal mag speech upang hindi magsawa • Clear point of view and perpective • Matalino at least makunik ang IP issues sa global situation • Energy • Knowlegable speaker • Magkaroon ng bagong speaker • Magaling magpaliwanag • Active • Enthusiastic • Resourceful • Alert awake ,alive

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Magsalita dapat Pursuing topics Energetic Malakas ang boese at marunong mag joke Hindi masyadong mabilis Malinaw All the tribe Jolly

 SPEAKER • Mabuting sumagot • Strategy na hindi makatulog ang participant • Magaling na speaker • May educational sayings para mainganyo ang tao • May katutubong lider and doing well • Mahusay sa topic na tinatakay • Sa IP • Mas maraming speaker • Mas palalimin ang pagpaliwanag • Fluent and very understandable • Galing sa ahensya na kinalaman • Matalino • Sen. Loren legarda • Comedian • Motivate people’s participation • Maging handa  PARTICIPANTS /DELEGATES • Hindi labas pasok • On time • Makinig • Magparticipate • Piliin ang mga participants na interesado • Galing sa IP communities • Pasalihin ang ibang tribo ng hindi nakasali • Active • Mag cooperate • Matured para seryoso • Mabait • Pantay ng dami ng delegates for every tribe • Makatulong • All tribe should participate • Encourage more youth to attend • Friendly

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By-standers, youth, and professionals Dilim lang matulog ug mag kiat kiat Dili ibalik balik ng participants Matiyaga Sense of responsibility ang lahat ng participants • Same organizer  PROGRAM ORGANIZERS • Assisi communities hiwalayin • Nice • Job well • Very good • Ihanda lahat ng gamit sa conference • Flexible • Mahabang pag-uusap kasama ang communities • Pag planuhan ng mayos • Keep up the good work • Time management • Madagdagan pa ang gamit • Kulang ang cultural bonding • Same organizers • Maging matiyaga • Follow ang nasa program • Capacity to put everything and organize • Mag cooperate ang grupo • Be ready • More interesting program • Active  VENUE/PLACE • Dito parin sa Pamulaan • Lagyan ng harang sa kanan ng gym • Dagdagan ng electric fan • Ibang place naman (Luzon) • Maayos • Imbitahin na tao ay sakto lang sa venue, close ang venue • comportable ang speaker sa venue • maraming pang decorations related sa IP • improve sa design, be more creative • conducive and ideal, mainit • nice

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masarap ang venue Palawan Luzon para di mainit Improve ang venue Sa game ang venue Pamulaan jaaaaaaaaaapuin

 FOOD • Sarap • Vegetarian • Very ok, nice • Sana mga fruits and vegetables hindi juice na tetra pack • Sana ang food committee maging friendly, approachable, sana huwag ipahiya ang participants • Hindi mataray, sana dahan dahanin ang mga salita ng mga food com • Hindi paulit ulit ang ulam, kahit iba iba ang pagkaluto • Maayos na pagbigay • Different tribal foods • Ice cream/lechon manok • More on gulay • Filipino food • Pwede turuan ang mag luto ang fodo • Durian  ACCOMODATION • OK! • Maayos • Excellent • Maganda ang ugali • Sana maging hospitable • Kulang ang lugar, hindi naaccommodate lahat • Flexible and always prepared • Divide the tasks equally • Mainit ang tulugan, limitado ang tubig sa CR • Magaling makapagsalita sa bisita • Comfortable • More space for the participants • Dapat magalang Dagdagan ang pasensya