The commemoration of the International Day for Persons with Disabilities in Baguio City

As December 3 is an International Day for Person with Disabilities, I am posting this statement crafted in a gathering of Indigenous Persons with Disabilities where they pushed for the realization of their rights and welfare as PWDs are among the poor, marginalized and neglected sector of our society. 

Statement by the

First Gathering of Indigenous Persons with Disabilities from Asia and the Pacific, organized by the Indigenous Persons with Disabilities Global Network,

Supported by the Asia Indigenous Peoples Pact, Disability Rights Advocacy Fund and the International Disability Alliance

We, indigenous persons with disabilities[1]and indigenous peoples from 12 countries in Asia and the Pacific, representing national and regional organizations of persons with disabilities and indigenous peoples’ organizations gathered in Bangkok, Thailand from 22 – 25 June 2015 to share experiences in order to promote the rights and inclusion of indigenous persons with disabilities in Asia and the Pacific.

Recalling

The United Nations Convention on the Rights of Persons with Disabilities (UN CRPD, 2006), the United Nations Declaration on the Rights of Indigenous Peoples (UN DRIP, 2007) and the Indigenous and Tribal Peoples Convention of the International Labour Organisation (no. 169, 1989),

The Outcome Documents of the High-Level Meeting of the General Assembly on the Realization of the Millennium Development Goals and Other Internationally Agreed Development Goals for Persons with Disabilities (2013), the World Conference on Indigenous Peoples (2014) and the Sendai Framework for Disaster Risk Reduction (2015),

The Incheon Strategy to “Make the Right Real” for Persons with Disabilities in Asia and the Pacific 2013-2022 and the Pacific Regional Strategy on Disability 2010-2015, as well as the ASEAN Strategic Framework for Social Welfare and Development 2011-2015,

Welcoming

The United Nations Permanent Forum on Indigenous Issues “Study on the situation of indigenous persons with disabilities, with a particular focus on challenges faced with respect to the full enjoyment of human rights and inclusion in development” (2012) as well as the recommendations relating to indigenous persons with disabilities included in the reports of the 12^th, 13^th and 14^th sessions of the Permanent Forum,

The Inter-Agency Support Group on Indigenous Peoples’ Issues thematic paper on the rights of indigenous peoples/persons with disabilities (2014) and the report of the Open Working Group on the Sustainable Development Goals (2014),

Taking into account that 15% of the world’s population—one billion people—has a disability[2], and applying this percentage to the global indigenous population (estimated at 300 million)[3] the number of indigenous persons with disabilities is estimated at approximately 45million, of which many live in Asia and the Pacific,

Deeply concerned

By the limited data and statistics available on indigenous peoples and persons with disabilities, in particular indigenous persons with disabilities, due to the lack of reliable documentation such as birth registration, as well as the lack of disaggregation of data by ethnicity and disability status,

That indigenous peoples in Asia and the Pacific face constant challenges to their ancestral homeland and resources, culture, traditions and languages, and forced evictions, evacuations, militarization, polluted/destroyed resources and environments due to extractive industries and intensive use of agrochemicals, among other things, which exacerbates the condition of indigenous persons with disabilities and may cause significant health hazards to indigenous peoples, including indigenous persons with disabilities, 

That indigenous persons with disabilities face multiple discrimination and barriers to participate in society due to their indigeneity and as persons with disabilities, including lack of access to development programmes and funds, education, employment, health care, communication and transportation services,

That indigenous persons with disabilities are over represented among those living in absolute poverty and continue to exist as one of the world’s most at risk populations,

That indigenous persons with disabilities are more at risk from the effects of climate change and natural disasters, and are excluded from humanitarian planning, response, recovery, relief and rehabilitation efforts,

Stressing

That some groups of indigenous persons with disabilities such indigenous children and elderly persons with disabilities, persons with psychosocial disabilities and persons with intellectual disabilities face greater marginalization and are particularly vulnerable,

That indigenous women and girls with disabilities are more at risk of aggravated discrimination as well as violence from the effects of large-scale extractive industries and forced evictions, evacuations and militarization,

The challenge of indigenous persons with disabilities to have their voices heard and to be involved in policies and programmes that impact their lives, including with free, prior and informed consent,

Deeply disappointed    that the Millennium Development Goals had no impact on indigenous persons with disabilities due to the lack of inclusion and accessibility of related policy and programme design, implementation and monitoring,

Calls upon Member States in Asia and the Pacific Region who have not done so to ratify the UN CRPD and its optional protocol, and to sign the UN DRIP,

Urges Member States in Asia and the Pacific Region to take all appropriate measures to:

1.     1.  Implement the UN CRPD and the UN DRIP, providing equal opportunities and support to indigenous persons with disabilities in a way that is respectful to their traditions and culture, with particular attention to indigenous women and girls, children and elderly persons with disabilities;

2.    2.   Implement the recommendations relating to indigenous persons with disabilities in the Outcome Documents of the World Conference on Indigenous Peoples and Sendai Framework for Disaster Risk Reduction;

3.      3. Strive to achieve the goals and targets, and monitor the indicators of the Incheon Strategy to “Make the Right Real” for Persons with Disabilities in Asia and the Pacific, including for indigenous persons with disabilities;

4.     4.  Ensure the involvement of indigenous persons with disabilities, including indigenous women and girls with disabilities, in decision-making processes and policies and programmes that impact their lives;

5.      5. Strengthen the mandate of the Expert Mechanism on the Rights of Indigenous Peoples in order to more effectively promote and respect the principles outlined in the UNDRIP;

6.      6. Include indigenous persons with disabilities in the targets and indicators of the Post-2015 Development Agenda, as well as disaggregation of data by ethnicity and disability status.

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[1]In line with the Outcome Document of the World Conference on Indigenous Peoples (2014)

[2]World Report on Disability (World Health Organisation and the World Bank, 2011)

[3]The World Bank, http://www.worldbank.org/en/topic/indigenouspeoples/overview#1

The celebration of the International Day for Persons With Disabilities in Baguio City, Philippines on December 3, 2015.   

Sagada villagers remember the dead with panag-apoy

November 3, 2009 4:42am

Tags: indigenousculture, indigenouspeople, sagada, igorot, allsoulsday, allsaintsday, undas

By ARTHUR L. ALLAD-IW

SAGADA, Mountain Province – An old practice of remembering the dead with fire, panag-apoy (literally, “to produce fire"), remains an enduring tradition among the northern Kankanaey residents of Sagada. 

It is not a purely indigenous practice, but one overlaid with a strong Western religious influence.

On Sunday, November 1, Anglican priest Prencell Balitog held a liturgical service as usual at the Church of Saint Mary’s the Virgin. As the mass ended at 3 p.m. residents walked hand-in-hand to the nearby Sagada cemetery to witness the priest bless the graves. 

Almost every resident brought a handful of saeng - long thin splinters of pitched pine – earlier presented at the church for blessing. 

At sunset, residents lighted their saeng to produce many small bonfires on the ground near the graves of their loved ones. 

The individual fires from the many graves lit up the darkening cemetery, enveloping the surroundings in a thick veil of smoke. 

Sagada folk say the practice is done every November 1 as “pananglagip sin minatey (a way of remembering our dead kin)."

Interestingly, the Sagada Kankanaeys use saeng instead of conventional candles that are available in the modern stores in the town center. 

At sunset, Sagada residents bring out their saeng and light these to produce many small bonfires on the ground near the graves of their loved ones. L. Bosaing

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Use of saeng as tradition

Mary Umaming, a native of Nangonogan, a village of Sagada, explained that local folk used saeng as part of their old tradition. “Maid kandila ad kasin (There were no candles before)."

Saeng are locally available and easy to use, said village elder Dorothy Y. Kiley, 67, a retired principal of Saint Mary’s School. 

In villages where electricity or even flashlights with batteries remain costly, saeng are used by residents to light their way in the dark, especially to travel by foot at night, to start a cooking fire, and to do other domestic chores. 

The saeng comes from the wood of an old pine tree with thick resin, which is very flammable. It is chopped into long thin splinters that can be held conveniently by hand, like a torch.

The individual fires from the many graves would light up the darkening cemetery and envelop it in a thick veil of smoke. L. Bosaing

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Panag-apoy as a church practice

Tracing the origin of panag-apoy, Sagada folk say the activity was introduced by the Anglican Church when they started to evangelize the mountainous region in the early 20th century. 

“It is a church activity. Hence after the blessing of the saeng, the priest goes to the cemetery and blesses the graves there too," explained Umaming. 

Mrs. Kiley recalls that panag-apoy was already practiced by the people in the ili (village) since her childhood days. 

The two priests – Anglican Rev. Balitog and Saint Mary’s chaplain Rev. Rex Reyes - agree.

Fr. Reyes explained that panag-apoy is celebrated every November 1 and is anchored on the Christian celebration of All Saints’ Day. But although it is western influenced, he said, "we do not have witches and goblins, and huge pumpkins. We have revered kin who stay by us till kingdom comes."

The persistent use of saeng despite the availability of modern candles in every local store expresses the Sagada people’s assertion of their indigenous Kankanaey roots.

Indigenous All Souls’ day

Tigan-o Dugao, an elder and barangay head of Ankileng, a southern Sagada barangay, agrees that panag-apoy is a church tradition with an indigenous flavor. 

Tigan-o points out that panag-apoy is not an indigenous practice, since the truly indigenous way of remembering the dead is continuous, and not only done during Undas or All Saints’ and All Souls Days. 

“In every household occasion for instance, the anito (spirits) of the villagers’ ancestors from both sides of the family are invited to partake in the occasion. Whether that occasion is related to death or sickness, marriage or some other happy occasion, as long as a family performs a ritual, the spirits of their ancestors are invited," explained Tigan-o. 

The rituals are either performed at home or in sacred ritual areas called papatayan or a-ayagan. 

“Residents do not go to the caves, our indigenous cemetery, for their offertory. They can do it at home and call on the spirits of their ancestors to be present," Tigan-o said. He added that elders believe their ancestors’ spirits are always present and will always do good for their kin.

But whether the commemoration of the dead is done in the cemetery (as introduced by the church) or at home or in other ritual areas, Tigan-o emphasized, what is important is to ask the spirits to help the living enjoy good health and do good for neighbors and the village.

That’s the indigenous value, said Tigan-o, that led the people of Sagada to be among the first to rush to Tadian and help in the rescue of villagers trapped under a massive landslide caused by Typhoon Pepeng. - GMANews.TV

- See more at: http://www.gmanetwork.com/news/story/176167/news/regions/sagada-villagers-remember-the-dead-with-panag-apoy#sthash.GHZ367LH.dpuf

What's a visit to Baguio without a horse-ride at Wright Park?

By: Arthur L. Allad-iw, InterAksyon.com
September 26, 2015 4:18 PM

Pony boys with horse-riding tourists in Baguio City. Photographed by Arthur Allad-iw, InterAksyon.com

InterAksyon.com
The online news portal of TV5

Baguio City - Tourists riding horses around Wright Park and its environs is a classic sight in this city of Pines, dubbed the Summer Capital of the country. The "business" of offering horse rides to visitors started in the 1950s by an Ibaloi-Kankanaey and has flourished up to this day.

The lush pine-covered areas and the nippy weather make horse-riding a not-to-be-missed experience, especially for tourists and out-of-towners who've come to Baguio to enjoy a cool respite.

Much of the pleasant experience has to do with the friendly pony boys, who care for these animals and try their best to cater to the enjoyment of tourists. There's a fairly wide mix of these pony boys – from sprightly boys to veterans, many if whom, unbeknownst to outsiders, actually belong to prominent indigenous families here, as this writer has learned.

The practice of offering horse rides to visitors started at the Wright Park area after World War II. It was introduced by Scott Madon Sr., who hails from a prominent Ibaloi and Kankanaey clan. Scott is no longer around today, but his son, Scott Jr. was kind enough to share stories with InterAksyon.com and March Fianza, also an Ibaloi and a fellow journalist, relaxing one afternoon near the Wright Park corral.

"When my father was starting out, there were plenty of horses, to feed and take care of, as Wright Park is very near Camp John Hay, which was an American rest-and-recreation military facility – it actually evolved into an air base: Camp John Hay Air Base – because the Loakan air field was practically adjacent to the property," Scott Jr. began.

The horse-riding treats were offered initially around Wright Park, which was adjacent to members and guests of the high-heeled Baguio Country Club, where a well-maintained golf course and recreation complex surrounded by lush pine stands had been established right next to Camp John Hay.

The "business" at Wright Park gradually became so well-known that, at one time, it maintained in its outlying stables and corrals as many as 200 horses for the enjoyment of riders, As business grew, more and more enterprising individuals joined up without Scott Madon posing objections. The more, the merrier, as they say.

George Lim, who does business in the area, pointed out that, nowadays, there are about 60 horses offered for the Camp John Hay area, and another 20 horses at the Country Club.

The pony boys at Wright Park say the among most frequented "routes" are the trails around the Beckel-Ambuclao Road, popularly dubbed as Marlboro Country, for obvious reasons, alluding to the evocative cowboy scenery associated with the cigarette commercial. Other routes include Mines View, Country Club and nearby Pacdal.

These areas are all within a two-hour leisurely ride from Wright Park, where tall and old pine trees and the cool weather help to impart the feeling of not being in hot and tropical Philippines,particularly during the "ber" months.

For equally enjoyable but longer jaunts, Madon Jr. pointed out, trips may be arranged to reach as far as Loakan Airport (two-hour itinerary) and the so-called Japanese Trail (three hours), Green Valley (four hours), and Mount Santo Tomas in Cabuyao, Tuba (five hours).

Other destinations, like Mount Pulag, may be discussed or negotiated by special arrangement.

Most neophyte riders, however, tend to confine their riding within the vicinity of Wright Park and the well-known Mansion House – the so-called Summer Malacañang where the President customarily spends a few days each summer away from the hustle and bustle of Manila.

The going charge per hour at Wright Park presently averages PhP 300, which is also the same rate at the Country Club area. It can be higher by P70 at the Camp John Hay area.

A so-called "double-ride," or, say, a kid with a companion on the same horse, fetches an additional payment of P50 per hour at Camp John Hay, but there is no additional payment at Wright Park.

A guide may be arranged for at least five riders, also to be paid P300 per hour, at Wright Park. Depending on negotiation, riders can have more guides who will each be paid P300 per hour.

With as many as 200 horses at Wright Park, prospective riders can choose their horses.

The horse-riding business contributes more than a modest level of revenue to the city coffers, through taxes paid, mainly, not just from the rides but also from ancillary business activity of the souvenir shops and eateries.

An officer of the Wright Park Pony Boys Association, George Lim disclosed that they pay for business permits to the city government and a horse owner pays P500 per horse a year. So, with the 200 horses, an amount of P100,000 is generated from the business permits for horses alone at Wright Park.

"Dayta ti contribution me iti local a gobyerno (This the revenue contribution to the local government)," explained Lim. They also pay for other fees like veterinarian fee and barangay fee, among others.

Some horses can be hired for as long as eight hours a day, depending on the wishes or request of tourists.

The tourism being seasonal in nature, business slackens during the non-peak spells, and it would be good if the local government can find solutions to the fluctuation in the livelihood prospects of those directly affected and also their dependent families.

"It's not sunshine all the time," Scott Madon smiled and shrugged.

The pony boys

 Tourists enjoy horse-riding. 

Some of the 200 horses for hire are presented at the stable.

Benguet environmental group hits DENR for allowing mining tenements inside watersheds

By: Arthur L. Allad-iw, Northern Dispatch Weekly (special to InterAksyon.com)
September 10, 2015 10:24 PM

InterAksyon.com
The online news portal of TV5

BAGUIO CITY – While the regional office of the Department of Environment and Natural Resources (DENR) eyes seven sites as protected areas, an environment group in Benguet scores the said office for allowing mining tenements on watersheds which are protected areas.

In an interview, Pastor Vergel Aniceto, chairman of KAIABANG, said that the situation showed the double-bladed policy of the state which declared watershed and protected areas but allowed mining in the said areas. KAIABANG is a provincial alliance of community and sectoral organizations in Benguet where it (KAIABANG) is also the provincial chapter of the Cordillera People’s Alliance.

Based on DENR-CAR documents, the mining tenements within the watershed or protected areas total to 817,380.0186 hectares or 44.68 percent from the region’s total area of 1,829,370 hectares.

The tenements are as follows: Mineral Production Sharing Agreement (MPSA) is 13,167.12 hectares or 1.6 percent of 817,380.0186 hectares tenement; Application for Financial and Technical Agreement Areas is 729,996.3086 or 89.30 percent of the total tenement; Exploration Permit Areas is 10,522.02 hectares or 1.287 percent of the tenement; and Application for Mineral Production Sharing Agreement Areas is 63,694.57 hectares or 7.79 percent of the tenement.

Earlier, DENR-CAR Director Ralph Pablo shared to media that they are eyeing seven sites to be added to the proclaimed and initial protected areas. He claimed that the declaration is part of their biodiversity conservation programs.

Pablo said the region is endowed with beautiful areas that need to be protected, adding that biodiversity conservation plays an important role in the protection of forestland and watersheds.  

The seven sites have a total land area of 188,693.866 hectares, which are as follows:
• Aran Cave in Twin Peaks, Tuba, Benguet with 107 hectares;
• Marag Valley in Luna, Apayao with 10,786 hectares;
• Agora Wildlife Sanctuary in Pudtol, Apayao with 2,816 hectares;
• Nagan-Maton River in Barangay Lydia, Pudtol, Apayao with 3,533 hectares;
• Quilling Cave with 50.866 hectares;
• Mt. Kalawitan in Sabangan, Mountain Province with 12,143 hectares; and,
• Mt. Poswey in Tubo, Abra with 3,168 hectares.

Those proclaimed earlier as protected area is the Upper Agno River Basin Resource Center with 77,698 hectares. The initial automatic protected areas, based on the National Integrated Protected Areas System (NIPAS) Act, are the following:
• Mount Pulag National Park with 11,550 hectares;
• Cassamata Hill National Park in Abra with 57 hectares;
• Balbalasang-Balbalan National Park in Kalinga with 20,864 hectares;
• Mt. Data National Park in Benguet and Mountain Province with 5,512 hectares;
• Marcos Highway Watershed Forest Reservation with 6,105 hectares; and
• Lower Agno Watershed Forest Reserve with 34,304 hectares.

Aniceto criticized the DENR program as superficial as they claimed to protect the biodiversity areas on one hand but allow mining in the protected areas.

He cited documents that showed that present mining applications are done inside and outside the protected areas which totals to almost 70 percent of the total land area of the region.

He urged the government agency to instead seriously adopt the indigenous systems in the management of forests and other resources in the region which have been proven effective for sustainable environment.

“The participation of indigenous communities is important as they are the real stewards of the environment,” pointed Aniceto, who is an Ibaloi from Itogon, Benguet. interaksyon.com

Igorots role during World War II

Many believed that World War II ended in the Cordillera when Igorot-led forces cornered Gen. Tomoyuki Yamashita in Ifugao which led to his signing of his surrender paper. To manifest the bravery of the Igorots during the war, here is an excerpt no other than from Gen. Mac Arthur himself.    

Excerpts on the Igorot warriors’ role in World War II:

After the Japanese invasion, a military unit from the Cordillera played a crucial role in the defense of Bataan, and in the desperate fighting there, won high praise and commendation from General Mac Arthur for valor in battle. After stopping an attack by the Japanese 20^th Infantry in hand-to-hand combat, the Igorot soldiers counterattacked riding atop tanks in jungle so thick the soldiers guided the drivers by banging on the turrets. Mac Arthur recounted the exploit, saying:

“Many desperate acts of heroism have fallen under my observation of many fields of battle in many parts of the world. But for sheer, breathtaking and heart-stopping desperation, I have never known the equal of these Igorots riding the tanks. Gentlemen, when you tell the story stand tribute to these galiant Igorots.” 

Outstanding stories on indigenous peoples recognized ILO pays tribute to indigenous peoples, journalists

 

 

Outstanding stories on indigenous peoples recognized ILO pays tribute to indigenous peoples, journalists 

 

Indigenous peoples took the center stage as eleven stories about them were recognized in a thematic year-end reception organized by the International Labour Organization (ILO) Country Office for the Philippines on 12 December 2011 in Makati City.

Indigenous peoples took the center stage as eleven stories about them were recognized in a thematic year-end reception organized by the International Labour Organization (ILO) Country Office for the Philippines on 12 December 2011 in Makati City.

Among the eleven stories recognized as outstanding, were five articles from two broadsheets and two community newspapers namely, BusinessWorld’s Discontent in a Mining Wilderness by Romer Sarmiento, Sun.Star Davao’s As Precious as Life Itself by Stella Estremera, Philippine Daily Inquirer’s Mt. Pinukis an Arena of Debate on Mining by Ryan Rosauro and Cordillera Organic Rice Finds a Strong Market at Home by Edgardo Espiritu, and Northern Dispatch’s Anti Dam Activist Gets Laureate Award by Arthur Allad-iw.
All five stories won in the online, print and photo essay categories. The winners received trophies.

The outstanding stories in all of the five categories were revealed in the ILO thematic year-end reception that underscored the indigenous peoples as “partners in development”, and the journalists who presented them in unique storytelling that provided insightful glimpses of their culture, aspirations and indispensable efforts towards making a difference in their communities and showing the society their critical importance in nation-building.

The short list of outstanding stories from print, radio, television, online and photo essay was a result of a rigorous evaluation of more than 80 entries from August 2009 to August 2011 by a pool of experts on indigenous peoples issues and from the media that comprised the screening committee and the judging panel.

The first ever “Pagkilala sa mga Natatanging Kuwentong Katutubo” which served as the highlight of the reception that gave importance to members of indigenous peoples communities in the Philippines, also showcased ethnic or indigenous dance, music, products and snapshots of the colorful life of the indigenous peoples in the country.

“It was a good mix of stories that show the other side of our indigenous peoples brothers and sisters,” Joseph Alwyn Alburo, vice-chairman of the National Union of Journalists of the Philippines (NUJP) and member of the judging panel, said.

Both the screeners and the judges lauded the efforts of the writers who took time and effort to share to the public that indigenous peoples are “indeed partners in development” and that “more stories can be written about them in the future”.

“The stories are not about the journalists who produced them. They are about the indigenous peoples who are out there struggling to be part of a bigger community,” Ramon Tuazon, president of the Asian Institute of Journalism and Communication (AIJC) and a member of the board of judges, said.

Secretary of Labor and Employment Rosalinda Dimapilis-Baldoz, who read the message of President Benigno S. Aquino III during the opening program, also lauded the efforts of ILO and the journalists “for hailing the part that indigenous peoples play in development”. She said that there are now indigenous peoples desks in 16 regions of the country.

"Through your inspiring stories, we all will be made more aware not only of the valuable contributions of our indigenous peoples to our rich cultural heritage, but more importantly for the socio-economic implications of firmly instituting interests of indigenous peoples in the mainstream of policy-making,” the message of the President reads.

Stella Estremera, editor-in-chief of Sun.Star Davao, in her acceptance speech on behalf of the awardees, said that interacting with the indigenous peoples to listen to their stories and relaying these with their purest intentions at its most unadulterated narrative, is a journey into ones soul.

"It is a rediscovery of our identity as Filipinos. Like any other journalist, I started looking and writing about them with pity in my eyes. That was until I listened to their stories and beliefs and saw in them the true resilience of the Filipino spirit, and a deeply ingrained dignity that has withstood the endless years of marginalization. Along with that came the realization that the pity is on us for sweeping these away to the margins and denying our children these stories. To ILO, thank you for this recognition, but the greater gratitude is for the indigenous peoples for waiting so long for their stories to be told," Estremera said.

In the end, she urged fellow journalists not to make them (indigenous peoples) wait much longer.
Probe Media Foundation assisted ILO in the implementation of the project.

Complete List of 11 Outstanding Stories:

Radio and Television Category

• “Tribal School of Ilocos Sur” Michael Escobar, NBN Ilocos
• “Lapis” by Reyan Arinto, DYVL AM Aksyon Radyo, Tacloban

Online Category

• “Lost Voices: Subanen Asserts Right for Representation in Governance” by Antonio Manaytay, sunstar.com.ph/zamboanga
• “Anti Dam Activist Gets Laureate Award” by Arthur Allad-iw, nordis.net
• “Mt. Pinukis: An Arena of Debate on Mining” by Ryan D. Rosauro, inquirer.net

Photo essay Category

• “Cordillera Organic Rice Finds a Strong Market at Home” by Edgardo V. Espiritu, Philippine Daily Inquirer, Northern Luzon
• “First Aeta Forest Food Festival” by Kara Patria M. Santos, Travel Up
• “Unreachable Dream” by Vincent Go, Vera Files

Print Category

• “Discontent in a Mining Wilderness” by Romer S. Sarmiento, Businessworld
• “Enchanting Adventure in Agusan Marsh” by Jefry M. Tupas, Philippine Daily Inquirer, Davao
• “As Precious as Life Itself” by Stella A. Estremera, Sun.Star Davao

Ibalois in Baguio Suffer 100 Years of Injustice

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By ARTHUR L. ALLAD-IW
Northern Dispatch
Posted by Bulatlat
BAGUIO CITY – While the city government lined up pompous activities for its centennial celebration on September 1, a descendant of an Ibaloi clan said it is also a centennial of injustice for her clan and the Ibaloi tribes here.
The Ibalois suffer from the non-recognition of their ancestral land rights despite the landmark decision on native title in favor of their land rights in 1909, explained Ruby Dolores Carino Giron, a fifth-generation descendant of Mateo Cariño, a recognized leader of Kafagway, as Baguio was known then prior to American colonial rule.
Giron said that in a land case brought by her ancestor Mateo Cariño to the United States Supreme Court, the court decided on February 23, 1909 in favor of her ancestor’s (Cariño) right to their ancestral land over the areas now covered by Club John Hay. The US Supreme Court decision pointed out that the land possessed by the natives prior to colonization were not public land but private as they were held as such since time immemorial.
However, the fact that their ancestral land was not returned back to the Cariños and that it is still with the government is a manifestation of that century of injustice, she pointed out in an interview.

Baguio Charter
The American administration made Baguio, through legislation, a chartered city on September 1, 1909. The city was planned by the Americans for a population of 25,000.
In the charter’s town site reservation, lands of public domain are sold to the highest bidder under the Townsite Sales Application (TSA). However, recognition of the Ibalois ancestral lands was not done.
Giron pointed out that the TSA system should be removed as it had been a source of corruption in the sale of lands.
“There is no more land to sell but the city makes money on it (TSA). The TSA system had breached the carrying capacity of the city, which was planned for a 25,000 population.” she added.
She criticized the new proposal of Congressman Mauricio Domogan to amend the City Charter as it maintains the TSA system.
IPRA Law
Giron was among those who lobbied for the passage of the Indigenous Peoples Rights Act (IPRA) of 1997, particularly ensuring ancestral land recognition in the bicameral committee of Congress.
“Baguio is the origin of the native title (through the Cariño Doctrine). Why should ancestral land recognition exempt the city,” she reiterated as interest groups lobbied for the exclusion of ancestral land recognition in the city.
Since the approval of the IPRA, Giron claimed that the National Commission on Indigenous Peoples (NCIP) has not fully recognized the ancestral lands of the Ibalois in the city. There were Certificate of Ancestral Land Titles (CALTs) granted by NCIP with people who are not entitled to it based on the “Carpetas of Ibalois,” documents where they traced the family tree and ancestral land rights of the applicants, she explained.
Like other agencies created for indigenous peoples in the past, the NCIP perpetuates corruption and historical lies, she added. “What they could have done is to read the Carpetas and start from there,” she pointed out.

Partnership, Sharing Resources
She allayed fears of local officials that their claims and recognition of their ancestral land would deny the city of the resources it needs, like water, as these resources are found in these ancestral land claims.
“What we want is the recognition of our ancestral lands. Where these lands are most needed by public needs, we can have partnership with the city. This partnership would be of mutual benefit for both where the Ibalois shall be compensated – like that in livelihood, education for their children – under the context of correcting the historical injustice perpetuated against the Ibalois.
Nordis learned that vast tracts of Ibalois’ ancestral lands in the city had been expropriated though colonial and post colonial laws without compensation, and had disenfranchised Ibaloi families in most cases.
In the celebration of the city’s centennial, Giron pointed out, the present city leadership seems not to recognize history.
“They should look at the history of the city to reconcile the past and the present. A clear appreciation of history would correct injustices and help plan for the future without perpetuating the same injustices. Not to do so would be amending history and would mean not recognizing us, the Ibalois,” Giron asserted. (Northern Dispatch/Posted by Bulatlat)
- See more at: http://bulatlat.com/main/2009/08/29/ibalois-in-baguio-suffer-100-years-of-injustice/#sthash.5Ugy6jCw.dpuf

New Rice Varieties Destroying Native Farming Practices

www.bulatlat.com

Ina Endena is concerned at the impact of the new rice varieties on Agawa community life. Since the introduction of the biit, the synchronized planting season has been inexistent. During a community holiday for example, the farmers usually break the ubaya or community taboo just to tend their fields for the application of needed fertilizers or pesticides.

BY ARTHUR L. ALLAD-IW
Northern Dispatch
Posted by Bulatlat

I've seen her many times in different occasions involving grassroots organizations – in Mountain Province or in any part of Cordillera and elsewhere. In most of these activities where I had seen her, human rights issues were the main topics in the discussions. She comes from a place that had often been militarized and as a consequence, human rights violations were usually reported. 

On the day before the celebration of our paper’s fourth anniversary as a weekly and 17th as a news dispatch, Baket Endena – a leader of the Cordillera Peoples Alliance (CPA) in her native Mountain Province as well as the Innabuyog-GABRIELA – came with a pizza to share with the Nordis staff, who were then busy preparing for the occasion. 

This time, my conversation with Ina Endena, as most fondly call her, is focused on agricultural practices in their village in Agawa, Besao in Mountain Province.  

I am touched at how she laments that new rice varieties are slowly displacing indigenous varieties. She is saddened at the thought that her community practices are slowly disintegrating due to the introduction of these new varieties into the Cordillera interior. 

At first, it is hard to comprehend how the entry of the new varieties has weakened indigenous practices. But she explained with such clarity that I realized that we have to respond to an urgent call from this 82-year-old elder who is still active in grassroots organizing.  

Ina Endena described the role of the dap-ay, an indigenous socio-political system where elders gather and talk about the beginning of the agricultural activities. 

In end-September, the elders declare three days as ubaya or community holidays. They perform a ritual, observe signs, and if all the indications appear good then they start the rice seedbed preparation in the padog (rice field specifically designated for that purpose). The ubaya also starts the land preparation. Work is done simultaneously in all rice fields.  The community residents do the preparation, planting and harvesting in synchrony with the environment. A tradition of thanksgiving is also performed after every harvest.  

Outside influences, she says, contribute to the weakening of their indigenous practices. She observed this in what is happening to their indigenous rice varieties called the bayag (literally, a long period of time). These are slowly being set aside, she says. 

These varieties include the tupeng, ginolot, yangaw (sticky rice). She observed that those varieties already lost are the sabsaba, kinison and matiko.

These old varieties are being replaced by taiwan, walay (sticky rice) and others called biit (short) as these may be planted twice a year.

She admits that it takes a longer wait to harvest the bayag variety, but she prefers it to the introduced biit because these are raised with just natural fertilizers like sunflower leaves, and a local variety of grasses, among others. She pointed out the biit, though planted twice in a year, need more commercial inputs like fertilizers and pesticides. She observed that these inputs are not only expensive but makes the land barren and therefore, dependent on these agro-chemicals.

Ina Endena is concerned at the impact of the new rice varieties on Agawa community life. She observes that since the introduction of the biit, the synchronized planting season has been inexistent. In the declaration of a community holiday for example, the farmers usually break the ubaya or community taboo just to tend their fields for the application of needed fertilizers or pesticides.

She also observes that indigenous agricultural practices are environment-friendly. 

Before our interaction ended with lots of lemon grass tea and brewed coffee that washed the pizza down our throats, I felt the need to heed her recommendations to adopt indigenous systems. After all, these practices have been proven to be cost-effective and environment-friendly by indigenous communities like Agawa in Mountain Province. Northern Dispatch / Posted by Bulatlat

© 2006 Bulatlat ■  Alipato Media Center

One year ago, she was carried by strong water current inside the Sumaging Cave of Sagada, Mountain Province  http://www.interaksyon.com/article/68931/search-continues-for-woman-trapped-in-cave-but-all-other-tourists-rescued

Search continues for woman trapped in cave, but all other tourists rescued

By: Arthur L. Allad-iw/Northern Dispatch
August 19, 2013 7:32 PM

Scenic Sagada in Northern Luzon, seen in file photo. Thirty tourists were rescued from Sumaging cave in the province, after monsoon rains caused a flash flood inside the popular cave Sunday.

InterAksyon.com
The online news portal of TV5

BAGUIO CITY – All but one of 31 people trapped inside the Sumaging Cave of Sagada, Mountain Province at the height of heavy rains and flashfloods Sunday have been rescued, local officials said.

Thirty people, 22 of them foreign and local tourists, were rescued in two batches late Sunday afternoon and evening inside the cave where they were trapped as water during monsoon-induced heavy rains swamped the place on Sunday, August 18.

The lone missing member of the cave tour group, a 49-year-old woman from Pangasinan who was swept away by flashfloods, is the subject of a massive search and rescue involving 100 volunteers.

Local officials of Sagada said 13 Japanese nationals with their two Filipino teachers were rescued by volunteers at 5:30 p.m. Sunday. The five local tourists and eight local guides were rescued at 9:30 p.m. that same day.

Local tourist Rodolfo Bendola Jr. from Quezon City, was rescued at 11:40 p.m.  Sunday and told volunteers that his companion, Irene Gonzalez Manaois from Dagupan City, Pangasinan, was taken by rampaging currents that flooded the cave. Bendola was brought to the St. Theodore’s Hospital in Sagada where he was declared safe, but a search for Manaois turned up empty until posting time.

Sagada Mayor Eduardo Latawan Jr. led local officials and volunteers in the rescue of those trapped inside the Sumaging cave, a favorite of tourists.

It was learned that strong rains caused the flashflood inside the cave after 11 a.m. Sunday. Robert Pangod, secretary of Mayor Latawan, said in a phone interview that those who went to the cave earlier came out safe at 11a.m..

Rescuers used ropes to reach the rest of the trapped victims, who were spotted through the petromax light they were using, Pangod said.

Volunteers were forced to end the search for Manaois at 2 a.m. Monday as waters continued to rise and the current became stronger. They resumed work at 7 a.m., added Pangod.

The PNP and the Municipal Rescue Team identified the Japanese tourists, all residing in Pampanga, as Atsushi  Ito, Yoshitaka Onoe, Saika Furukawa, Sakuda Hikaru, Mutsimi Sato, Koichi Sato, Takuto Horita, Ayumi Shimamura, Keitaro Yuda, Sayori Shirai, Yuka Morita, Yuka Nakamura, and Naomi Yusakawa.

Their teachers from Pampanga were identified as Nemoza Magsino and Jahnina Pamintuan.

Aside from Bendola, the local tourists are Mark Joseph Delos Santos of Pasig City, Jeffrey Peejay Gunday Alex of Makati, Oliver Dela Cruz Alejandro of Taguig City, May Turisa Palatao of Manila, Vilma Forayong Pusao and Aiza Saliwan Lifano both of Natonin, Mountain Province.

The tourist guides from Sagada are Andrew Cauten Bagni, J-Ford Pangko Calpi, Jet Balonglong Kollin, Laurel Padalla Royo, James Boyoten Luken, Patrick Rigonan and Lexbur Balonglong Kollin.

Sagada folk perturbed by pre-nuptial photo-op in ancient burial ground

By: Arthur L. Allad-iw, InterAksyon.com
July 31, 2015 7:18 PM

Detail from one of the subject pre-nuptial photographs as reposted by user @Frank Cimatu on his Facebook page. Used with permission from Frank Cimatu.

InterAksyon.com
The online news portal of TV5

SAGADA, Mountain Province - Local officials and villagers here condemned the pre-nuptial pictorial of a couple that took place inside Lumiang Cave, an act considered as a desecration of their sacred burial ground where their ancestors' remains have been laid to eternal rest.

While Lumiang Cave is open for visits by tourists, the area is only for them to see and appreciate the cultural heritage of the indigenous people, but not for purposes or acts deemed unacceptable, and which disturb the peace of the spirits of their ancestors buried there.

The town has many burials caves, part of the traditional way of life of the indigenous Kan-kaney tribes in the area. However, only a few caves are open for tourists as these grounds are considered sacred.

Due to what has been described as an act of desecration, Mayor Eduardo Latawan Jr. and the Office of the Municipal Tourism Officer are to bring the issue to the attention of the Sangguniang Bayan.

"A legislative inquiry must be carried out to give clear answer for the lapses that happened in Lumiang Cave. Through this inquiry, we will know who were the ones who participated in the pre-nuptial picture taking, and what actions may be taken against them," the mayor said.

He pointed out however that the inquiry will be primarily for the purpose of coming up with municipal legislation that would govern the protection and prevent acts of desecration in the heritage and tourist areas of Sagada.

For his part, Vice Mayor Benjamin Capuyan said that the local government officials will tackle the urgent issue in their Sangguniang Bayan meeting on Monday next week.

He is supportive about coming up with an ordinance for the protection of the Sagada heritage and tourists' attractions.

Capuyan added that he is open to allow the participation of various stakeholders in coming up with a relevant ordinance in this tourist-frequented highland town.

Lumiang Cave. Photo by Robert Pangod 

Robert Pangod, the tourism officer, revealed that there are rules and guidelines for the protection of these areas, though not necessarily instituted as ordinances.

"These rules are used for the guidance of the tourist guides and visitors for their strict observance. But it is high time that these should be included in an ordinance," he said.

As standard operation procedure, tourists are to register at the tourism center before they are assigned accredited guides.

From interviews, it appeared that the guide of the Ruffa and Mike Photography agency allegedly came from George Inn in this town. The guide accompanied the photography party to Lumiang Cave, where the photographer took the pictures of the couple the Lumiang Cave among the ancient wooden coffins as background.

When the photographs were posted on social media, it was unavoidable that some of the villagers saw the images.

A concerned villager, Mia F. Longid, shared some of them on her Facebook page, eliciting comments and observations that tended to criticize the pictorial as an act of desecration of the Sagada indigenous culture.

"Another rape of our Sagada culture," pointed out Baguio-based Sagadian Braile Van Reyes. "We lost a lot, can we afford more losses?"

Another sacred ground: the hanging coffins in Sagada, Mountain Province. Photo Arthur L. Allad-iw 

While the photographer named Mike is said to have apologized on Facebook and explained that they did not intend to undermine and desecrate the cultural value of Lumiang Cave, they also allegedly indicated that they will withdrew from social media the pre-nuptial pictures that have been called into question.

But the village elders still want to discuss the repercussions of this incident act in the community, in their dap-ay, indigenous socio-political institution.

Rituals could be performed to cleanse the act, which is at least the equivalent of a nightmare, an elder explained.

As this town considers the burial grounds as sacred, the desecration of Lumiang could lead to stricter rules for the protection of ancient burial grounds and tourist attractions.

At least one specimen of the controversial pre-nuptial photos may be seen by following this link.

Love knows no disabilities

patnugutan July 26, 2015 Featured, international, people

By ARTHUR L. ALLAD-IW
www.nordis.net

BAGUIO CITY — They belong to different nationalities. They believed fate had brought them together. And despite their physical handicaps love blossomed to establish their family, and together, they vowed to serve fellow persons with disabilities, the poor and needy.

LOVE KNOWS NO BOUNDARIES. Mary and David. Photo by Arthur L. Allad-iw

Battihun Mary Khongmawloh, or Mary, 34 years old, is from the Khasi Tribe of North East India, Meghalaya Province, and her husband, David Sexton, 31, is an American. They are now expecting their first baby, and are very happy for what they both see as their “new “gift”.
Both persons with disability (PWD) who chose a life to serve others. Mary was afflicted by polio before she reached a year old, while David has been completely blind. Their story may sound like a fairy tale; but it actually is a story of a couple committed and struggling to help the poor and needy especially fellow PWDs in Meghalaya.

During a break at a Bangkok conference for PWDs in the Asia-Pacific region, this writer grabbed the opportunity to interview the couple who came to participate together.

Their story begun when they met in 2010 in Meghalaya province. She was then a working student at the Bethany Society, a private welfare institution taking up social work. David had an internship also in that same institution. Proximity helped and they easily became friends. In 2011, David was employed as an Information Technology (IT) manager in South India. The physical distance did not stop them from keeping in touch and nurture their friendship.

After their wedding they decided to go back to Mary’s village where they established programs on literacy, women’s services, and support services for PWDs. In the literacy program, they gave classes for children in their home and adopted programs that would academically supplement the children’s learning in the local schools. Medical missions were conducted particularly for women. Women in Mary’s tribe, like in many societies today, are discriminated and oppressed because of their gender. This is most traceable to divorce practices and the frequent drinking by men.

“In the early period, we used our own money,” revealed Mary. Their established non-government organization (NGOs) has programs that include building their network, the school programs for children, Montessori school for young kids, and organic farming. They named their NGO Jingkieng Ksiar which literally means Golden Bridge for everyone.

The secret in their philanthropic work is their great love for each other. “It is our love that binds, inspires, and overcome problems we counter in our services,” explained Mary, who came from a poor family of eight children with a father who divorced her mother.

She said that in 2011, her village mates ridiculed her relationship with David, as both are disabled; and that David was white and therefore would be dominating. “We proved them wrong. Our disabilities served as the bond that pushed for our relationship and work to continue. We understand each other as both of us suffer from disabilities,” she added.

Aside from our commitment for social services, David is a good husband. Despite being blind, he helps in household chores, like cooking and washing, among others, added Mary.

They are not taking any chances and are preparing everything for their expected child. They try to save money and even got an educational plan for their child.

In the Bangkok conference, Mary said she gained a higher level of self-confidence and a deeper understanding of the rights and welfare of PWDs, including indigenous persons with disabilities. Inspired by PWDs being organized regionally and worldwide, she readies herself, and her organization – All Meghalaya Association of Person with Disabilities (AMAPD) for greater advocacy.

“It is helpful to meet PWDs in the Asia-Pacific region; we are different people with different experiences but not different from mine or from ours in India,” and she committed for the advocacy of the United Nations Convention on the Rights of Persons with Disabilities (CRPD) and the UN Declaration on the Rights of Indigenous Peoples (UNDRIP). # nordis.net