The document discusses indigenous governance systems in the Philippines. It defines who indigenous peoples are according to Philippine law and notes their concentration in Northern Luzon and Mindanao. It then examines aspects of indigenous governance like sources of authority, decision-making processes, and justice systems. Specific examples of traditional leadership structures are provided for groups like the Ibanag, Ivatan, Gaddang, Bago, and Ikalahan in Northern Luzon, who typically had councils of elders and leaders chosen based on qualities like intelligence and integrity rather than inheritance.
Introduction to philippine indigenous communitiesFloreannBasco
This document provides an introduction to indigenous communities in the Philippines. It discusses key topics related to indigenous identity, including ethnicity, cultural groups, and demographics. Images and illustrations are also included to provide visual context. The document aims to inform readers about indigenous peoples in the Philippines at a high level.
The Ati are a Negrito ethnic group in the Visayas, the central portion of the Philippine archipelago. Categorized as “Negritos” (meaning black) by the Spanish colonizers.
Before Spanish colonization, the Philippines was made up of independent barangays that functioned as city-states or principalities. Barangays were coastal or riverine communities usually numbering between 50-100 families ruled by a datu. Larger barangays in places like Cebu, Manila and Butuan were cosmopolitan principalities with established social hierarchies and trade relations. The barangays had complex social structures divided into nobility classes like the tumao and warrior classes like the timawa. Upon colonization, smaller barangays were combined into towns headed by a cabeza de barangay under Spanish rule.
The document summarizes Philippine indigenous arts from ancient times to the present. It discusses ancient sculpture, pottery, weaving, and physical ornaments of indigenous groups. Specific examples are given including Ifugao bul-ul figures, Manunggul jars, Maranao decorative arts, and traditional costumes and accessories of groups like the Kalinga and T'boli that reflect nature and the lives of common folk through their designs and techniques.
There are over a hundred indigenous groups in the Philippines with varying populations, living primarily in Luzon, Visayas, and Mindanao. In Luzon, the main groups are the Igorots of the Cordillera Mountains, the Negritos including the Agta and Aeta, and the Caraballo tribes. In Visayas, the Mangyans inhabit Mindoro island. In Mindanao, the Lumad are non-Muslim hill tribes while the Moro practice Islam and include groups like the Maranao and Maguindanao. These indigenous communities have maintained distinct cultures and traditions but have also been influenced by colonialism and migration over the centuries.
The document discusses the development of a Filipino identity and culture. It notes that the Philippines was colonized by Spain for over 300 years and by Japan briefly, influencing Filipino beliefs, language, and religion. It questions whether Filipinos have truly developed their own identity or still live in the shadow of colonial influences. It also outlines some key values and traits that are seen as defining Filipino identity, such as the concept of "kapwa" or shared inner self, and prioritizing social harmony and approval. Finally, it lists some cultural markers that are often referenced as representing Filipino identity, such as proverbs, superstitions, myths, heroes, and landmarks.
This document summarizes information about the indigenous peoples of the Philippines. It discusses the various ethnic groups that are considered indigenous, including descriptions of their cultures, traditions, and geographical locations. Some of the indigenous groups mentioned are the Igorot, Mangyan, Aeta, Ifugao, Kalinga, Ibaloi, Tagbanwa, and Lumad. The document also provides background on laws and government agencies established to protect the rights and cultures of indigenous peoples in the Philippines, such as the Indigenous Peoples' Rights Act and the National Commission on Indigenous Peoples.
The document provides an overview of the Igorot people of the Philippines, including their subgroups, territories, culture, and traditions. The larger Igorot group lives in central and western Cordillera and practices rice-terrace farming, while the smaller group lives in the east and north, and some formerly practiced headhunting. Their culture includes traditional clothing like loincloths and skirts, musical instruments like gongs, tattoos to signify status, and thatch-roofed houses. They have systems of communal work, marriage rituals, death rites, and festivals involving feasts and dances. Their cuisine features salted pork and methods of cooking chicken blood near its skin.
Introduction to philippine indigenous communitiesFloreannBasco
This document provides an introduction to indigenous communities in the Philippines. It discusses key topics related to indigenous identity, including ethnicity, cultural groups, and demographics. Images and illustrations are also included to provide visual context. The document aims to inform readers about indigenous peoples in the Philippines at a high level.
The Ati are a Negrito ethnic group in the Visayas, the central portion of the Philippine archipelago. Categorized as “Negritos” (meaning black) by the Spanish colonizers.
Before Spanish colonization, the Philippines was made up of independent barangays that functioned as city-states or principalities. Barangays were coastal or riverine communities usually numbering between 50-100 families ruled by a datu. Larger barangays in places like Cebu, Manila and Butuan were cosmopolitan principalities with established social hierarchies and trade relations. The barangays had complex social structures divided into nobility classes like the tumao and warrior classes like the timawa. Upon colonization, smaller barangays were combined into towns headed by a cabeza de barangay under Spanish rule.
The document summarizes Philippine indigenous arts from ancient times to the present. It discusses ancient sculpture, pottery, weaving, and physical ornaments of indigenous groups. Specific examples are given including Ifugao bul-ul figures, Manunggul jars, Maranao decorative arts, and traditional costumes and accessories of groups like the Kalinga and T'boli that reflect nature and the lives of common folk through their designs and techniques.
There are over a hundred indigenous groups in the Philippines with varying populations, living primarily in Luzon, Visayas, and Mindanao. In Luzon, the main groups are the Igorots of the Cordillera Mountains, the Negritos including the Agta and Aeta, and the Caraballo tribes. In Visayas, the Mangyans inhabit Mindoro island. In Mindanao, the Lumad are non-Muslim hill tribes while the Moro practice Islam and include groups like the Maranao and Maguindanao. These indigenous communities have maintained distinct cultures and traditions but have also been influenced by colonialism and migration over the centuries.
The document discusses the development of a Filipino identity and culture. It notes that the Philippines was colonized by Spain for over 300 years and by Japan briefly, influencing Filipino beliefs, language, and religion. It questions whether Filipinos have truly developed their own identity or still live in the shadow of colonial influences. It also outlines some key values and traits that are seen as defining Filipino identity, such as the concept of "kapwa" or shared inner self, and prioritizing social harmony and approval. Finally, it lists some cultural markers that are often referenced as representing Filipino identity, such as proverbs, superstitions, myths, heroes, and landmarks.
This document summarizes information about the indigenous peoples of the Philippines. It discusses the various ethnic groups that are considered indigenous, including descriptions of their cultures, traditions, and geographical locations. Some of the indigenous groups mentioned are the Igorot, Mangyan, Aeta, Ifugao, Kalinga, Ibaloi, Tagbanwa, and Lumad. The document also provides background on laws and government agencies established to protect the rights and cultures of indigenous peoples in the Philippines, such as the Indigenous Peoples' Rights Act and the National Commission on Indigenous Peoples.
The document provides an overview of the Igorot people of the Philippines, including their subgroups, territories, culture, and traditions. The larger Igorot group lives in central and western Cordillera and practices rice-terrace farming, while the smaller group lives in the east and north, and some formerly practiced headhunting. Their culture includes traditional clothing like loincloths and skirts, musical instruments like gongs, tattoos to signify status, and thatch-roofed houses. They have systems of communal work, marriage rituals, death rites, and festivals involving feasts and dances. Their cuisine features salted pork and methods of cooking chicken blood near its skin.
The Aeta are indigenous peoples who are the earliest inhabitants of the Philippines. They have dark skin, kinky hair, and short stature. They live in scattered communities across Luzon and subsist through activities like farming, hunting, fishing, and crafts. The Aeta practice animism and body scarification as part of their culture. They speak various languages derived from the root word for "black." The Malaweg are another indigenous group located in northern Philippines. They practice agriculture and fishing and still hold traditional customs for marriage and childbirth.
Positive and negative aspects of philippine values is a topic from values education for education students, cluster 1 to 4, strengths and weaknesses of the Filipino character, 6 core moral values, positive acts, negative acts,
Religious Experiences and Spirituality: Indigenous Religions in Pre-colonial ...Tikboy Rosquillo
A Final Requirement for General Education for Social Science and Philosophy (GESSP): Religious Experiences and Spirituality.
Submitted by Group 3 from I-CBPW (2014-2015) under Prof. Tessie Tapiador-Sagadraca , University of Makati
The document provides an overview of pre-colonial Philippines, including:
1) The early settlers of the Philippines like the Negritos who were hunter-gatherers and the original inhabitants. Indonesians also settled and introduced influences.
2) The economy was based on foraging, hunting, fishing and basic agriculture. Housing was made of natural materials.
3) Society was organized into autonomous barangays ruled by a Datu. Laws and governance followed customs and tradition.
Cagayan Valley also known as "Land of beauty". It has plentiful of natural resources. It conveys different development potentials
with an area of 26,858 square kilometers.
The document discusses the culture of the Filipino people during four historical periods - pre-Hispanic, Spanish, American, and Japanese. During the pre-Hispanic period, the Filipinos had their own laws and social classes. They engaged in agriculture, trade, and had their own religious beliefs. Under Spanish rule, new social classes emerged and Filipino culture incorporated aspects of Spanish culture like language, clothing, and Catholicism. During the American period, the Filipinos were exposed to American political systems, Protestantism, new economic opportunities, and adopted American styles of art, fashion, and transportation.
The Philippine Indigenous People and their Customary LawsPNFSP
The document discusses the indigenous peoples of the Philippines, their customary laws, and issues related to violations of their rights. It provides demographic information on the over 100 ethno-linguistic indigenous groups found across the country, comprising around 12 million people. It explains their traditional governance systems and land tenure based on customary laws. However, large-scale extractive projects like mining and logging have frequently violated indigenous peoples' right to free, prior, and informed consent. The document presents several case studies showcasing conflicts between indigenous groups and companies operating on ancestral lands without proper consultation.
The document discusses Republic Act 1425, also known as the Rizal Law, which mandates that courses on Jose Rizal's life, works, and writings be included in the curriculum of all public and private schools and universities. It summarizes the key points of the Rizal Law and related acts and memorandums, including Republic Act 229 which prohibits cockfighting and horse racing on December 30th each year to observe Rizal Day, and Memorandum Order 247 which directs full implementation of the Rizal Law in all educational institutions.
Chapter 2 distribution of filipino indigenous communitiesFloreannBasco
This document provides information on the distribution and characteristics of indigenous communities in the Philippines. It discusses over 50 groups found in three main geographical regions - Luzon, Visayas, and Mindanao. In Luzon, most groups are concentrated in mountainous areas of northern Cordillera. Some of the major groups described include the Tingguians (Itneg) of Abra province, the Bontoc, Ifugao and Kalinga in central Cordillera, and the Gaddang and Ilongot in southeastern Cordillera. The document also briefly mentions other lowland groups like the Agta, Dumagat and Itawis.
The document provides information about the Isneg people of Apayao Province in the Philippines. It discusses their traditional practices, beliefs, social structure, and lifestyle. The Isneg are an indigenous group known for their rich culture, including traditions surrounding house building, birth, and marriage. They also have a strong oral tradition of passing down legends and customs to younger generations. While preserving many cultural aspects, some practices like polygyny may need reforming to align with modern values.
The document provides an overview of pre-colonial Philippine culture, including its early inhabitants, systems of writing, forms of government, social classes, and architecture. The Negritos were among the earliest settlers, followed by Austronesian peoples beginning around 4000 BCE. By 1000 BCE, distinct groups had developed, including hunter-gatherers, warrior societies, and communities along rivers and coasts engaged in trade. Pre-colonial Filipinos had their own writing systems and a form of government centered around independent barangays led by datus. Social classes ranged from primitive communal organizations to feudal systems in some Islamic areas.
The document provides a history of Region 1 (Ilocos Region) in the Philippines. It discusses the origins and settlement of the region by indigenous groups and later immigrants. It then covers the colonial history under Spain and periods of administration by the US and Japan. Statistics on population growth and division into provinces are also mentioned. The bulk of the document focuses on describing the individual provinces of Ilocos Norte, Ilocos Sur, and La Union, including their cultures, traditions, festivals, products, famous people, and major tourist attractions.
The Spanish colonial government established a complex political structure with the Governor General at the top who had broad powers that were often abused. To investigate abuses, the Residencia, Visita, and Royal Audiencia were created. The government also established provincial, municipal, and city levels of administration down to the barangay level.
The document provides information on several indigenous peoples groups in the Philippines, including their locations, languages, beliefs, practices, and traditions. It discusses the Igorots who live in the highlands of Luzon, and describes some specific groups like the Bontoc, Ibaloi, Isnag, Kalinga, Kankana-ey, and Lumad. It also covers Negrito groups such as the Aeta and Ati, providing details on their ways of life, religions, and arts.
The Philippines is an archipelago of over 7,000 islands located in Southeast Asia. It has a tropical maritime climate and is surrounded by the Philippine Sea to the east, the South China Sea to the west, and the Celebes Sea to the south. The terrain is mostly mountainous and volcanic, and the country is prone to earthquakes. The capital and largest city is Manila. The Philippines has a population of over 99 million people and is made up of 17 regions divided into 81 provinces.
The Aeta, also known as Agta or Ayta, are indigenous peoples of the Philippines who are characterized as being short with dark skin, small frames, kinky hair, and snub noses. They live in isolated mountainous areas of Luzon and are believed to be among the earliest inhabitants of the Philippines, predating the Austronesian migrations. During Spanish colonial rule, they were referred to as "Negritos" along with other indigenous groups. Various Aeta groups in northern Luzon are also known as "Pugut" or "Pugot," meaning those with darker complexions.
The document provides an overview of pre-colonial Philippine culture and society. It describes how the earliest inhabitants arrived thousands of years ago and developed distinct communities across the archipelago. Each community had its own systems of governance, led by a datu or chieftain, religion and animistic beliefs, education, writing systems, housing, clothing, and social classes that included nobility, freemen, serfs, and slaves. Advanced industries like mining, agriculture, fishing and pottery were established by the time Spanish colonizers arrived in the 15th century.
The document discusses the concept of "Pantayong Pananaw" which was developed by Dr. Zeus Salazar, a history professor from the University of the Philippines Diliman. Pantayong Pananaw is an indigenous Filipino discourse that introduces a communication-based theoretical perspective for studying Philippine historiography. It is understood as a "From-us-for-us" perspective, referring to discourse carried on by and among Filipinos without outside interference from dominant perspectives.
GE EL 108 IPS GOVERNANCE AND CONFLICT RESOLUTION.pptxHanCabiling
The document discusses systems of rule, authority, leadership and legitimacy among various Indigenous Peoples groups in the Philippines. It describes how groups such as the Ibanag, Ivatan and Gaddang traditionally selected leaders based on qualities like intelligence, integrity and experience. Leadership positions were usually held by elders and decisions were made through councils. Customary laws and respect for ancestors were also important aspects of governance for groups like the Tingguian and Kalinga.
The Aeta are indigenous peoples who are the earliest inhabitants of the Philippines. They have dark skin, kinky hair, and short stature. They live in scattered communities across Luzon and subsist through activities like farming, hunting, fishing, and crafts. The Aeta practice animism and body scarification as part of their culture. They speak various languages derived from the root word for "black." The Malaweg are another indigenous group located in northern Philippines. They practice agriculture and fishing and still hold traditional customs for marriage and childbirth.
Positive and negative aspects of philippine values is a topic from values education for education students, cluster 1 to 4, strengths and weaknesses of the Filipino character, 6 core moral values, positive acts, negative acts,
Religious Experiences and Spirituality: Indigenous Religions in Pre-colonial ...Tikboy Rosquillo
A Final Requirement for General Education for Social Science and Philosophy (GESSP): Religious Experiences and Spirituality.
Submitted by Group 3 from I-CBPW (2014-2015) under Prof. Tessie Tapiador-Sagadraca , University of Makati
The document provides an overview of pre-colonial Philippines, including:
1) The early settlers of the Philippines like the Negritos who were hunter-gatherers and the original inhabitants. Indonesians also settled and introduced influences.
2) The economy was based on foraging, hunting, fishing and basic agriculture. Housing was made of natural materials.
3) Society was organized into autonomous barangays ruled by a Datu. Laws and governance followed customs and tradition.
Cagayan Valley also known as "Land of beauty". It has plentiful of natural resources. It conveys different development potentials
with an area of 26,858 square kilometers.
The document discusses the culture of the Filipino people during four historical periods - pre-Hispanic, Spanish, American, and Japanese. During the pre-Hispanic period, the Filipinos had their own laws and social classes. They engaged in agriculture, trade, and had their own religious beliefs. Under Spanish rule, new social classes emerged and Filipino culture incorporated aspects of Spanish culture like language, clothing, and Catholicism. During the American period, the Filipinos were exposed to American political systems, Protestantism, new economic opportunities, and adopted American styles of art, fashion, and transportation.
The Philippine Indigenous People and their Customary LawsPNFSP
The document discusses the indigenous peoples of the Philippines, their customary laws, and issues related to violations of their rights. It provides demographic information on the over 100 ethno-linguistic indigenous groups found across the country, comprising around 12 million people. It explains their traditional governance systems and land tenure based on customary laws. However, large-scale extractive projects like mining and logging have frequently violated indigenous peoples' right to free, prior, and informed consent. The document presents several case studies showcasing conflicts between indigenous groups and companies operating on ancestral lands without proper consultation.
The document discusses Republic Act 1425, also known as the Rizal Law, which mandates that courses on Jose Rizal's life, works, and writings be included in the curriculum of all public and private schools and universities. It summarizes the key points of the Rizal Law and related acts and memorandums, including Republic Act 229 which prohibits cockfighting and horse racing on December 30th each year to observe Rizal Day, and Memorandum Order 247 which directs full implementation of the Rizal Law in all educational institutions.
Chapter 2 distribution of filipino indigenous communitiesFloreannBasco
This document provides information on the distribution and characteristics of indigenous communities in the Philippines. It discusses over 50 groups found in three main geographical regions - Luzon, Visayas, and Mindanao. In Luzon, most groups are concentrated in mountainous areas of northern Cordillera. Some of the major groups described include the Tingguians (Itneg) of Abra province, the Bontoc, Ifugao and Kalinga in central Cordillera, and the Gaddang and Ilongot in southeastern Cordillera. The document also briefly mentions other lowland groups like the Agta, Dumagat and Itawis.
The document provides information about the Isneg people of Apayao Province in the Philippines. It discusses their traditional practices, beliefs, social structure, and lifestyle. The Isneg are an indigenous group known for their rich culture, including traditions surrounding house building, birth, and marriage. They also have a strong oral tradition of passing down legends and customs to younger generations. While preserving many cultural aspects, some practices like polygyny may need reforming to align with modern values.
The document provides an overview of pre-colonial Philippine culture, including its early inhabitants, systems of writing, forms of government, social classes, and architecture. The Negritos were among the earliest settlers, followed by Austronesian peoples beginning around 4000 BCE. By 1000 BCE, distinct groups had developed, including hunter-gatherers, warrior societies, and communities along rivers and coasts engaged in trade. Pre-colonial Filipinos had their own writing systems and a form of government centered around independent barangays led by datus. Social classes ranged from primitive communal organizations to feudal systems in some Islamic areas.
The document provides a history of Region 1 (Ilocos Region) in the Philippines. It discusses the origins and settlement of the region by indigenous groups and later immigrants. It then covers the colonial history under Spain and periods of administration by the US and Japan. Statistics on population growth and division into provinces are also mentioned. The bulk of the document focuses on describing the individual provinces of Ilocos Norte, Ilocos Sur, and La Union, including their cultures, traditions, festivals, products, famous people, and major tourist attractions.
The Spanish colonial government established a complex political structure with the Governor General at the top who had broad powers that were often abused. To investigate abuses, the Residencia, Visita, and Royal Audiencia were created. The government also established provincial, municipal, and city levels of administration down to the barangay level.
The document provides information on several indigenous peoples groups in the Philippines, including their locations, languages, beliefs, practices, and traditions. It discusses the Igorots who live in the highlands of Luzon, and describes some specific groups like the Bontoc, Ibaloi, Isnag, Kalinga, Kankana-ey, and Lumad. It also covers Negrito groups such as the Aeta and Ati, providing details on their ways of life, religions, and arts.
The Philippines is an archipelago of over 7,000 islands located in Southeast Asia. It has a tropical maritime climate and is surrounded by the Philippine Sea to the east, the South China Sea to the west, and the Celebes Sea to the south. The terrain is mostly mountainous and volcanic, and the country is prone to earthquakes. The capital and largest city is Manila. The Philippines has a population of over 99 million people and is made up of 17 regions divided into 81 provinces.
The Aeta, also known as Agta or Ayta, are indigenous peoples of the Philippines who are characterized as being short with dark skin, small frames, kinky hair, and snub noses. They live in isolated mountainous areas of Luzon and are believed to be among the earliest inhabitants of the Philippines, predating the Austronesian migrations. During Spanish colonial rule, they were referred to as "Negritos" along with other indigenous groups. Various Aeta groups in northern Luzon are also known as "Pugut" or "Pugot," meaning those with darker complexions.
The document provides an overview of pre-colonial Philippine culture and society. It describes how the earliest inhabitants arrived thousands of years ago and developed distinct communities across the archipelago. Each community had its own systems of governance, led by a datu or chieftain, religion and animistic beliefs, education, writing systems, housing, clothing, and social classes that included nobility, freemen, serfs, and slaves. Advanced industries like mining, agriculture, fishing and pottery were established by the time Spanish colonizers arrived in the 15th century.
The document discusses the concept of "Pantayong Pananaw" which was developed by Dr. Zeus Salazar, a history professor from the University of the Philippines Diliman. Pantayong Pananaw is an indigenous Filipino discourse that introduces a communication-based theoretical perspective for studying Philippine historiography. It is understood as a "From-us-for-us" perspective, referring to discourse carried on by and among Filipinos without outside interference from dominant perspectives.
GE EL 108 IPS GOVERNANCE AND CONFLICT RESOLUTION.pptxHanCabiling
The document discusses systems of rule, authority, leadership and legitimacy among various Indigenous Peoples groups in the Philippines. It describes how groups such as the Ibanag, Ivatan and Gaddang traditionally selected leaders based on qualities like intelligence, integrity and experience. Leadership positions were usually held by elders and decisions were made through councils. Customary laws and respect for ancestors were also important aspects of governance for groups like the Tingguian and Kalinga.
This document discusses promoting Philippine culture and values in the region. It describes the cultural diversity in the region, including various indigenous groups that maintain distinct practices and value systems. It also outlines some key challenges faced by indigenous peoples, such as lack of involvement in development processes, poverty, unresolved ancestral domain claims, overlapping land tenure issues, lack of health services, outdated population data, and lack of documentation of indigenous cultures. The document proposes strategies to address these challenges, including promoting social justice, issuing ancestral domain titles, implementing laws protecting indigenous rights, and providing basic services, livelihood opportunities, and cultural documentation.
Philippine Indigenous Community -Religion and Governance
The Indigenous Governance
The pluralism and diversity of the Philippine nation characterized by the presence of various ethnic communities, cultures, religions, and languages, even as the people share many elements of a common heritage makes unity and national development a complex issue.
The book reviews B.D. Sharma's work "Globalisation The Tribal Encounter" which examines the impact of globalization on tribal communities in Bastar district, Chhattisgarh. It discusses three case studies: 1) how tribal people were deceived and exploited by outsiders for their land and resources, 2) the negative effects of a proposed hydropower dam project on local livelihoods without sufficient rehabilitation plans, and 3) a declaration by the Dandami Marias tribe asserting their rights and opposing the establishment of a private steel plant on their land without community consent. The review concludes that weaknesses in government failed to consider tribal needs and that globalization has significantly disrupted tribal life and livelihoods
Who are Indigenous Peoples and its behaviorrtuppil
The document discusses indigenous communities in the Philippines. It defines indigenous peoples as descendants of those inhabiting a country prior to conquest or colonization who maintain distinct social, cultural and political identities. There are estimated to be between 12-17 million indigenous peoples belonging to over 100 ethnolinguistic groups across the Philippines. The majority live in Mindanao, with others scattered throughout Luzon, the Visayas islands and Palawan. The document outlines the geographic distribution and sociocultural characteristics of various indigenous communities.
IMPACT OF INDUSTRIALIZATION ON TRIBALS IN INDIAshivraj negi
The document discusses the impact of industrialization on tribal communities in India. It notes that tribes faced increasing dispossession from their lands during British rule as land became a saleable commodity. After independence, development policies prioritized resource exploitation and infrastructure projects over tribal welfare, fundamentally altering tribal lifestyles and relationships to land and forest resources. As a result, tribes experienced high rates of migration, oppression, and exploitation with few benefits from development. This has contributed to the rise of Naxalite movements among dissatisfied tribes.
The indigenous peoples of six tribes in northeastern Mindanao saw their traditional leadership and governance weakened over time by government policies. In 2005, 17 communities began revitalizing their leadership by drawing on tribal customary laws with help from elders and young professionals. They identified customary law holders, documented traditional structures and systems, and selected tribe-level representatives to participate in local governance bodies according to a common guideline. This process restored indigenous political structures and identified over 250 customary law holders to fill tribal roles, strengthening self-governance.
The document discusses issues facing Particularly Vulnerable Tribal Groups (PVTGs) in India. It provides background on tribal populations globally and in India. PVTGs face vulnerabilities from natural factors like geography and environment as well as man-made factors like development projects. The document includes tables with population data on PVTGs in different states and recommendations from a national consultation on PVTG development, including creating a rights-respecting environment, sustainable livelihood strategies, and participatory development. It stresses the need for region-specific plans, periodic assessment, local resource use, and accountability of implementing agencies.
The document discusses social inclusion of tribes in India. It notes that past government policies have neglected tribal welfare and led to issues like land alienation, poverty, poor health, education and environmental problems. This has contributed to the spread of Naxalism. Lack of education and skills training has made tribes unfit for modern jobs. Caught between state forces and Naxalites, tribes often suffer. The document proposes several mechanisms for tribal inclusion, noting shortcomings of past approaches. It emphasizes preserving tribal culture while integrating tribes into mainstream. Financial, digital and cultural inclusion are seen as important.
This presentation builds upon some of the themes discussed in “Legal Empowerment of the Poor and Environmental Justice in Latin America and the Caribbean: Issues and Challenges” written by Michael MacLennan and Leisa Perch.
The struggle continues uphold thr rights of indigenous peoplesDr Lendy Spires
The document discusses the struggle to uphold indigenous peoples' rights in the Philippines. It summarizes discussions from two events held by the Institute for Autonomy and Governance (IAG) to address issues facing indigenous communities. While the Indigenous Peoples' Rights Act of 1997 was meant to protect indigenous rights, communities still face issues like displacement, poverty, and lack of self-governance. Participants at the IAG events called for fully implementing laws protecting indigenous rights and mainstreaming indigenous issues into national policymaking.
The document discusses tribal development in India and the impact of the current development model. It notes that tribes historically had control over land and forest resources but were dispossessed under British rule. Post-independence, development policies often conflicted with tribal interests, exploiting mineral and forest wealth. While measures were meant to integrate tribes, the experience has been one of conflict, destruction of lifestyle, and lack of benefits. The present scenario sees growing extremism as tribes feel alienated from resources and development. The model has shifted from one of equality to prioritizing the rich at the cost of the poor.
This document discusses tribal development administration and management in India. It provides an overview of the major objectives of tribal development which include understanding tribal society and culture, assessing tribal development approaches and strategies, ensuring stakeholder mobilization and capacity building, and developing skills in project management and implementation. It also discusses understanding tribal development administration with a focus on ethics and values. The document outlines some key commissions and committees related to tribal development in India and sources of funding for tribal development programs. It discusses concepts like participatory development, the role of community based organizations and non-governmental organizations in tribal development.
This document discusses the status of minorities in Southeast Asia and ASEAN's approach to minority rights. It notes that Southeast Asia has great ethnic, cultural, and religious diversity but that many ASEAN countries aim to minimize diversity and assimilate minorities. While ASEAN emphasizes cultural diversity, it has been silent on recognizing minorities and their rights. The document analyzes how ASEAN frames culture and rights in its documents and argues that ASEAN's emphasis on unity over diversity and lack of recognition of minority rights and identities can undermine minority groups.
El lunes 6 de noviembre de 2017 organizamos una conferencia en la Fundación Ramón Areces sobre la desigualdad regional y reforma agraria en África. Expuesta por Catherine Boone es profesora de Política Comparada en la London School of Economics y Political Science, habiéndose formado en la U. de California y el MIT. Ha sido miembro de la Junta de Directores de la Asociación de Estudios Africanos (ASA), secretaria del African Politics Conference Group y presidenta de la West African Research Association. En la actualidad es presidenta de la Iniciativa APSA-ASA para África y miembro del consejo asesor de la Red Africana de Consolidación de la Paz del SSRC. Su investigación se ha centrado en políticas industriales, comerciales y relativas a la tenencia de la tierra en África Occidental.
American Journal of Multidisciplinary Research and Development is indexed, refereed and peer-reviewed journal, which is designed to publish research articles.
The document discusses findings from policy roundtables held with urban Native communities in 11 US cities. Key topics discussed include issues of invisibility and cultural competence impacting urban Native peoples across sectors like children's services, housing, economic opportunities, and healthcare. Recommendations focus on developing an urban Native policy framework at federal and local levels to ensure representation and equitable access to resources, as well as increasing support for data collection, research, and culturally-competent programming in urban areas.
The document discusses gender issues and how they arise from gender gaps caused by socially determined roles of women and men. It defines sex as the biological differences between males and females, while gender refers to the economic, social and cultural roles, opportunities, and expectations associated with being male or female in a society.
Ekta Parishad is a Gandhian organization dedicated to nonviolent action to help poor and marginalized people access natural resources like land, forests and water. It aims to mobilize 1 million people for a global march in 2020 to advocate for equitable and sustainable development, expand ethics in business and governance, and deepen social justice. Ekta Parishad conducts nonviolent training, foot marches, and advocacy campaigns to raise awareness of land rights issues, especially those facing rural farmers, women and tribal communities in India.
How to Make a Field Mandatory in Odoo 17Celine George
In Odoo, making a field required can be done through both Python code and XML views. When you set the required attribute to True in Python code, it makes the field required across all views where it's used. Conversely, when you set the required attribute in XML views, it makes the field required only in the context of that particular view.
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ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Iván Bornacelly, Policy Analyst at the OECD Centre for Skills, OECD, presents at the webinar 'Tackling job market gaps with a skills-first approach' on 12 June 2024
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3. Who are the Indigenous People (IP)
As defined by the Indigenous Peoples’ Rights Act of 1997 (RA No.
8371, or simply IPRA), Indigenous People are :
• a group of people or homogenous societies identified by
self-ascription and ascription by others;
• continuously live as organized community on communally
bounded and defined territory;
• have, under claims of ownership since time immemorial,
occupied, possessed, and utilized such territories, sharing
common bonds of language, customs, traditions and other
distinctive cultural traits;
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 3
4. Where are the IP’s
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 4
5. The Philippines is a culturally diverse country with an estimated
14- 17 million Indigenous Peoples (IPs) belonging to 110 ethno-
linguistic groups. They are mainly concentrated in Northern
Luzon (Cordillera Administrative Region, 33%) and Mindanao
(61%), with some groups in the Visayas area. The Philippine
Constitution, in recognition of this diversity and under the
framework of national unity and development, mandates state
recognition, protection, promotion, and fulfillment of the rights of
Indigenous Peoples. Further, Republic Act 8371, also known as
the “Indigenous Peoples Rights Act” (1997, IPRA), recognized
the right of IPs to manage their ancestral domains; it has
become the cornerstone of current national policy on IPs.24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 5
19. The Indigenous Governance
The pluralism and diversity of the
Philippine nation characterized by the
presence of various ethnic communities,
cultures, religions, and languages, even as
the people share many elements of a
common heritage makes unity and national
development a complex issue.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 19
20. The Indigenous Governance
In many situations, indigenous peoples’ (IP)
governance are very locally and lineage (clan)-
based. Different aspects of IP governance vary in
different settings because societies value processes,
forms, and outcomes of governance differently
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 20
21. Indigenous Governance
Peoples’ culture is one of the defining
features of IP governance and
development. Culture informs and
legitimizes conceptions of one’s self, of
social and political organization, of how
the world works and of how the
individual and group appropriately
work in the world.24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 21
22. Indigenous Governance
Given that culture and political organization
are intricately linked, IP system of governance
can be better understood by exploring the ties
between the existing power relations and
functions they perform in society.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 22
23. Culture and governance are two facets of IPs
communal life that cannot be severed nor
treated separately but analyzed together and
jointly. These are significant aspects in
comprehending the overarching concept of IP
self-government and self-rule.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 23
24. Indigenous Governance
The concept of autonomy has a deep historical
meaning among the IPs. It is a permanent
fixture in the local vocabulary rooted in ethnic
identity, claim for ownership of ancestral
lands, and defense of culture.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 24
25. Objectives of Indigenous Governance
1.To map, review and analyze existing modes
of IP governance in key communities in
Luzon and Mindanao where 33% and 61%
of the IPs reside respectively.
2. To provide a general framework in
analyzing IP governance and practices.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 25
26. Parameters of IP Governance
1.Power and control
oSources, bases, or foundations of authority;
o Ability of leaders/rulers to unite and mobilize the people
towards a defined goal either through force/ threat of force
or influence;
o Capability of leaders/rulers to create obligations, loyalty,
respect, and commitment from the people;
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 26
27. Parameters of IP Governance
1.Power and control
o Means in imposing one’s will against opposition;
o Ability of leaders/rulers to share or exchange power;
o Capability of leaders/rulers to respect and apply customary
laws and property rights and arbitrate conflicts in the
village/tribe; and
o Ability to control behavior, e.g. exercise of absolute
freedom, accumulation of wealth, discriminatory practices,
etc.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 27
28. Parameters of IP Governance
2. Legitimacy - the condition of being considered to be
correctly placed in a particular role and to be carrying
out the functions of that role.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 28
29. Parameters of IP Governance
3. Accountability – the extent to which those in
power must justify, substantiate and make known
their actions and decisions
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 29
30. Parameters of IP Governance
4. Equality and fairness – the right of people to
participate in the political process and be treated
equally by the village/tribe leaders.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 30
31. an inventory of the governance systems of selected indigenous
peoples, a total of 36 IP groups, distributed as follows: Northern
Luzon (Ibanag, Ivatan, Gaddang, Bago, Ikalahan and Itawes);
Cordillera (Ibaloy, Kankanaey, Bontok, Ifugao, Kalinga and Tingguian
[Masadiit]); Central and Southern Luzon (Mangyan, Batak, Agta and
Dumagat) and; Mindanao (Yakan, Higaonon, Bukidnon, Mansaka,
T’boli, Bagobo, Manuvu, Matigsalog, Isama, Kalagan, Mandaya
[Davao Del Norte], Mandaya [Davao Oriental], Teduray, B’laan, Tigbao
Subanen, Kulaman Manobos, Kalibugan, Iranun, Maguindanaoan and
Maranao). Governance system is operationalized as:
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 31
32. Governance System
1. System of rule, authority, leadership and legitimacy;
2. Power distribution, allocation and control;
3. Processes of decision-making system;
4. Organization of socio-economic and political activities;
5. Justice and conflict system;
6. Land tenure and property system;
7. Service provision and delivery system;
8. Management and utilization of resources; and
9. Value and education.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 32
33. Governance System
1. System of rule, authority, leadership and legitimacy;
2. Power distribution, allocation and control;
3. Processes of decision-making system;
4. Organization of socio-economic and political activities;
5. Justice and conflict system;
6. Land tenure and property system;
7. Service provision and delivery system;
8. Management and utilization of resources; and
9. Value and education.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 33
34. System of Rule, Authority, Leadership and Legitimacy
Northern Luzon - Ibanag Community
The Ibanags had a form of leadership similar to the other IPs all over
the country prior to the arrival of the Spaniards in the Philippines.
Marino Gatan in his book entitled Ibanag Indigenous Religious Beliefs:
A Study in Culture and Education (1981), explained that the tribe was
led by the dakal na barangay (barangay head) who was not
officially selected but emerged as leader because he possessed
charisma and “humaneness to control or placate his people” (Gatan
1981:16).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 34
35. System of Rule, Authority, Leadership and Legitimacy
Northern Luzon - Ibanag Community
Ibanags as cited by Gatan likewise placed primary importance
on intelligence and integrity of a leader. Leadership,
according to Gatan, was not achieved through inheritance
but through “individual performance and integrity” (Ibid:18).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 35
37. INTRODUCTION
Ibanag is also known as "Ybanag" and "Ybanak" or
"Ibanak". The word Ybanag derives from the prefix "Y-"
which may refer to "native, resident, or people of"
and bannag which means "river".
They number a little more than half a million people, who
inhabit the provinces of Cagayan, Isabela and Nueva Vizcaya.
They are one of the largest ethnolinguistic minorities in
the Philippines.
Ibanags speak the same language under the same name.
Lanugage: Ybanag- Ilocano and Tagalog
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 37
38. Origin
The Ibanags originated in the region around the
mouth of the Cagayan River and is dispersed
southward within the last 200 years, influencing
groups like the Itawis, Isinay, and Gaddang.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 38
39. Characteristics
The Ybanags are the most assimilable and adaptable among groups
of Filipinos -- they are easily influenced by people around them, and is
evident in their taste of food, clothing, and language.
The Ybanags are reputed to be the tallest of all the ethno-linguistic
groups in the Philippines and often distinguish themselves by the color
of their elbows (Kunnasi kangisi' na sikum, meaning "How dark is your
elbow?"). Oftentimes it is joked upon by Ibanags that their elbows tend
to be of darker complexion than the rest of the Filipinos. In addition to
this, Ibanags tend to be taller in stock and have a peculiar height on the
bridge of their noses.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 39
41. System of Rule, Authority, Leadership and Legitimacy
Northern Luzon - Ivatan Community
Citing F. Bartolome Artiguez, Florentino Hornedo, in his book entitled
Taming the Wind: Ethno-Cultural History on the Ivatan of the Batanes
Isles (2000) cited that the tribe was headed by a Mangpus (Hornedo
2000:15). The government of the Ivatans was described as
hierarchical. The following was the line of authority: Mangpus-
Mapolon- Petty Officials. The Mangpus was the supreme ruler
followed by the Mapolon and his subordinates. Mapolon was only
accountable to Mangpus (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 41
42. Rights of the Mangpus
The following list enumerated the traditional rights of
Mangpus:
(1) collect revenues from the entire barangay;
(2) administer justice;
(3) defend and help his people;
(4) take up arms and defend even just one of his people;
(5) avenge any crime committed against his people;
(6) spend for feasts to which his people were invited and
on which occasions his people brought him gifts.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 42
43. Ivatans
Ivatan social organization was described as
“traditional” and “non-traditional” (Ibid:121). “Skill”
and “charisma” were the basis of the traditional
aspect and the people placed wise leader as head of
their tribe (Ibid). Similar to the Ibanags, intelligence
was also a vital factor for Ivatans.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 43
44. Ivatan Chief
Head of the tribe performed various roles such as the
following:
(1) Chief or Warrior of the Territory;
(2) Chief Executive;
(3) Chief Justice;
(4) Commander-in-Chief;
(5) Legislator; and
(6) Humanitarian (Hidalgo 1996).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 44
45. Gaddang
Tomas Andres in his work Understanding The Values
of the Gaddangs and the Nueva Vizcainos (2005)
categorized leadership in Nueva Vizcaya as “formal”
and “nonformal” (Andres 2005:54). Formal referred
to the usual selection either through appointment or
election while non-formal was choosing based on
traditions (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 45
46. Gaddang
It was noticeable that the elders were revered
and had influence even to the local leaders
(Ibid:54). Ibanags, Ivatans and the Gaddang
bestowed high regard to their elders. Andres
affirmed that those who belonged to high
echelons of society, propertied and learned
were considered powerful (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 46
47. Bago Community- NL
The scant record showed that the Tribal Councils of Bagos were
comprised of elders who were assigned to rule in the society. These
village elders belong to the ruling class who depicted to be rich and
influential in the tribe.
The elders performed dual functions in the decision-making process.
These were (1) “Menpat” or Counsels or those who will argue for or
against members of society while (2) “Panguan” was someone with
extraordinary ability tasked to implement what had been approved
by the Council of elders. The Panguna could lose his position if found
to be not functioning well.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 47
48. Ikalahan- NL
Philippine Association for Inter-Cultural
Development stated that the leaders of Ikalahan
were elected but their traditional leaders were
still revered (PAFID 1993:11). Council of elders
still existed (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 48
49. Assignment # 1. Their System of Rule, Authority, Leadership
and Legitimacy December 19*, 2019 ( January 2020)
a. The Cordillera Community = Their System of Rule,
Authority, Leadership and Legitimacy
1. Ibaloi
2. Kankanaey
3. Bontoc
4. Ifugao ,Kalinga
5. Tingguian ( Masadiit)
b. Central and Southern Luzon and Mindanao Community
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 49
50. The Ibaloi (Ibaloy)
1. Authority was exercised by the tongtong. Tongtong council is
composed of the impanama or anum’nemen (wise men) of the
village.
2. Settled are boundary disputes, inheritance cases, marriage
conflicts.
3. Their decisions have the force of law.
4. Changes in the law can be made by the tongtong council upon the
agreement of the majority of the people during a gathering.
Note: do you see any sense of democracy in the process?
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 50
51. Qualifications of Leaders:
(1) wealthy, (2) had knowledge on customary law
and applied it, (3) rich in life’s experiences, and (4)
articulate.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 51
52. Kankanaey
In Northern Kankanaey, the abong (dap-ay)
tribunal or ward took care of community decision
making while in Southern portion, the Amam-a
(dakay in other communities) are the elders of
the community (in Mankayan).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 52
53. Ifugao and Kalinga
1. For the Ifugao, the kinship group is the most important
socio-economic and political unit. Each family is
responsible for its own affairs. The mediators for the
Ifugaos are the monkalun.
2. The Kalinga, on the other hand, has an Ap-apu or
leader. There is also the Budong, a political
institution that enables the resolution of inter-village
or interregion conflict.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 53
54. The bodong (budong) is similar to the
international treaties, in that it has provisions,
constitutions, and by-laws, that includes,
territory, people and government which are
covered by the terms and conditions of the
bodong
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 54
55. The Budong ( Peace Pact)
In the province of Kalinga one of the provinces in
the Cordillera Administrative Region of Northern
Luzon, Philippines, the tribes are bound or
beholden to each other by a system called the
―bodong‖ (peace pact).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 55
56. The system has an oral constitution and by laws which
is called pagta. (oral statement of the terms and
conditions, manner , limitations, ways and means in
business, in emergencies in the relationship of all
persons within the territories of both agreeing tribes).
The penal code is orally given for specific violations.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 56
57. An article on peace and justice among the Kalinga
people similarly states that the term ―bodong‖ means
―bound together‖, and that the bodong system
―binds the two peace pact holders together over the
collective security of their constituents‖
and
―enables previously warring folks to live together in
peace‖
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 57
58. Kalinga Bodong
the Bodong‘s original aims were threefold:
1. to enhance economic stability,
2. promote social security and
3. to promote the development and preservation
of a cultural heritage that bespeaks of a
distinctive ethnic identity.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 58
59. An Example of Budong’ s Application
―These budongs between enemy tribes are agreed to in various degrees of
strength. The first budong agreement is to allow each to enter the other‘s
territory undisturbed. The second budong is to allow undisturbed entry and
also to offer food and protection to the visitor of another tribe, and the third is
to offer food and protection to everybody. So now if a villager enters the
territory of another village with which his village has a first budong, he will
visit one home and, for example, ask for a drink of water. The host will respond
with that and move. He makes the others aware that a visitor is on their
grounds and [sic] that he must be provided safety‖ (Singleton, B. C. 1990,
‗Kalingas Preserve their Heritage in the Philippines‘, Focus, American
Geographical Society, Fall, Vol. 40, Issue 3, pp. 24-26 –
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 59
60. Tingguian ( Masadiit)
According to the kadawyan (customary law), the
mainsprings of authority, power and legitimacy among the
Tingguians are the lallakay (council of elders), and
ultimately the ap-appo (ancestors). The ap-appo have
entrusted the kadawyan to the lallakay for its enforcement.
The lallakay or council of elders and leaders govern
Tingguian society but the sovereignty over the entire
territory resides in the people. The community members
choose elders who have proven their worth, integrity, and
have a strong sense of justice.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 60
61. Tingguians
What is the Lapat System? ( Meaning Prohibit)
The council prescribes regulations and policies on
how community members use, protect and preserve
natural resources after consultations and deliberations
with heads of families in the village. Watchers called sirip
help implement or enforce lapat rules and regulations.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 61
62. Central and Southern Luzon :
Assigned Readings 2. Their System of Rule,
Authority, Leadership and Legitimacy January 14,
2020.
1.Mangyan
2. Batak
3. Agta
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 62
63. Central and Southern Luzon IP
The Mangyan
The chief leader of Mangyan tribe
selected either through voting or
consensus was authorized or
confirmed by a local official such as
a provincial governor (Lopez 1976,
Helbling and Schult 2004).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 63
64. Central and Southern Luzon IP
The Mangyan
The chief head appointed by the provincial governor as
“Comisario de Manguianes” served as the mediator
between the Mangyans and the local government
(Helbling and Schult 2004:151). Sometimes the Comisario
tasked by the governor to rule the Mangyans was a
Tagalog not a Mangyan because the Tagalog could be
easily manipulated (Ibid). Therefore, the line of authority
was passed on from the Spaniards to the Tagalogs to the
Mangyans (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 64
65. Citing Buhid Mangyan as an illustration, its traditional leadership
emerged from capacity of an individual to convince and influence
people (Lopez-Gonzaga 1983:88).
Furthermore, the Hanunuo-Mangyan, as another example, was
observed to have weak leadership (PAFID 1993). This was manifested in
their traditional interaction where the tribe did not have a clear form of
political system but instead bestowed reverence and respect towards
their elders (De La Paz 1968:36).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 65
66. Batak Leadership
The elders or older males with qualified
personality surfaced as their leader.
An elder known as “Kapitan” who was famous for his
skills in hunting and fighting was selected by the adults
among the roster of males as the Chief (Bailon: n.d.)
Bailon added that a “masikampo” was likewise
recognized as a faction expert on “customary law”
comprised of men known for their wise decisions (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 66
67. Agta
Jean Treloggen Peterson in his work entitled The Ecology of
Social Boundaries:
Agta Forefathers of the Philippines (1978) stated that similar
to other indigenous groups like the Hanunuo Mangyan, Agta
had no formal government. The influential, wise and
experienced elders were powerful but young leaders were
not hindered from emerging (Peterson 1978:10). The
leaders served as advisers (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 67
70. Authority, Leadership and Governance
Yakan
The Panglima Officers
1. Marahadja or Mahadjja-
(a) receives all the complaints from the community;
(b) sends messages to the people who are in disputes; and
(c) takes and
keeps all the records of the disputes;
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 70
71. YAKAN
Sultan as supreme head Datuship was either inherited,
appointed or self-proclaimed Sovereignty derived from Allah.
Laws be consistent with Quran.
The position of Panglima is either hereditary, appointed or
elected.
Representatives of sultan:
(1) Hadji (male); (2) Hadja (female); (3) Pakil
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 71
72. The Panglima
(2) Nakib – guides the Panglima and the rest of the members
of the Sarah Kepepuan if they are going to see a certain
conflict;
(3) Pakasa – (a) messenger of the Panglima; (b) servant of
Sarah Kepepuan; and (c) servant of the people in the court
session;
(4) Uwangkaya – follows the decision of the majority in the
court session in the Sarah Kepepuan;
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 72
73. The Panglima
(5) Bangsawan and Pahallawan –
(a) help both the persons in conflict in the community;
(b) take charge of paying the damage if the persons in
conflict had no money;
(c) maintain peace and order in the community
(Ahadas 2002:14)
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 73
74. The T’boli people belong to one of the ethnolinguistic
indigenous groups in the Philippines. Also known as
the Tiboli or Tagabili, the T’boli tribe mainly settle
in south western Mindanao, particularly in South
Cotabato. The T’boli tribe is also known for its
three prominent lakes that are culturally significant to
its people. These include Lake Sebu, the largest lake;
Siluton, the deepest; and Lahit, the smallest.
The T’boli
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 74
75. T’BOLI
Datu as leader; interpreter of the laws, etc.
Datuship was not hereditary.
Customs and traditions as sources of laws.
No written laws but the culture itself
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 75
77. The T’boli
Mansaka and T’boli
Records manifested that the Mansaka were actively involved as either
purok leaders, barangay officials, or sangguniang bayan members as
well as attending meetings, assemblies, among others (LImikid
2002:11).
Similar to Yakan, the father figure was likewise highly regarded among
the T’bolis (NCIP Document on T’boli). His decisions were followed. In
the absence of villages, the household was considered the socio-
economic and political unit (Ibid).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 77
88. Manuvu
The village leadership hierarchy consisted of the
following: the U, meaning head or chieftain; the buy-ag
or council of elders; the panadsang or aide/assistant;
the bahani or warrior; the ta-usay/mamelow or go-
between/fixer; the anituwon or priest/shaman; the
tahavawean or albolario quack doctor; and the mavali-
an or midwife. (Guardados 2001:33)
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 88
89. Manuvu
Women did not participate nor interfere in
political matters. Their role was strictly confined
to performing household chores like child-rearing
and tending to the farm, after it has already been
planted with the desired crops by the men.
(Ibid:34)
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 89
90. Manuvu
Datu as the tribal chieftain
Datu as legislator,
judge and Commanderin- Chief
Council of elders (buyag)
known for intelligence, integrity and
prudence
assisted the datu. Elders may become
chieftains.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 90
92. Matigsalog
Datu or village Chieftain as supreme leader, legislator,
judge, commander-in- Chief.
Ability, wisdom, wealth and power as traits for
leadership.
Reverence for the Chieftain
No selection process for successor.
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93. ISAMA
Datu as the head or tribal leader. Ruma
Bitiara as council or policymakers or jury.
Datuship is hereditary, permanent or for a
time.
Chieftain was chosen on the basis of the
qualities: responsible, respectable,
brave, which distinguished him from the
changed to alcalde mayor, Cabeza de
leader.
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94. KALAGAN
Datuship as system of leadership was hereditary.
Datu or rajah as political head with ministers
Considerations:
Age, capacity to lead, royal blood.
Sultan ruled the group of datus.
Barangay captain who serves as the village representative to
the government.
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95. MANDAYA (DAVAO DEL NORTE)
Datu as head. Datuship was conferred by appointment. No election
or appointment of leader.
Matikadong, an elderly person who is respected and obeyed by the
people.
Matikadong as adviser, judge, mediator.
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96. MAMMANUA
Leaders were known as headman or chieftains. Elders as
headman or chieftain; respected and revered.
Chieftainship or datuship as not hereditary.
Skill in hunting as important. Shaman or doctor could rule.
Consultation with other elders was important for Mamanua.
Women as highly regarded.
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101. Strategy for Mindanao 2020 - 2030
Restore justice and the Rule of Law:
Reform and strengthen the justice system
towards wide accessibility and
responsiveness to peculiar needs of
Mindanao societies, and establish and
uphold the rule of law.
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102. JUSTICE AND CONFLICT SYSTEM
Northern Luzon 6-10; 21-25
Cordillera 16-20; 11-15
Central and Southern Luzon -1-5
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103. Justice and Conflict System
Northern Luzon:
Ivatan
Hornedo reported the following crimes were punishable by
death: homicide, witchcraft and murder by poison, while
robbery, theft, adultery would be reprimanded by fine. It
was explained that burying alive was the gravest
punishment (Ibid: 17). The chief was tasked to settle and
judge but in the difficulty to make judgment, they resorted
to duel (Ibid:17). Committing a crime against member of
the Barangay will be a war against the whole Barangay.
Settling the disputes: Amicable or duel.24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 103
104. Justice and Conflict System
The Gaddang, the role of elders was paramount even
in settling conflicts. The wise advice of the older
members of tribe was regarded as words of wisdom
that was why they were important factor in
negotiations and settlements (Andres:56).
The court system of Bagos, on the other hand, was
similar to Applai tribe in Mountain Province. Abong
was their version of Dap-ay where cases were
resolved.24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 104
105. Justice and Conflict System: Cordillera
Bontok and Kalinga
The peace pact system controlling inter-village and inter-
region relationships is still in current use among the Bontoks
and Kalingas (Brett, 1990:6). The peace pact defines the
provisions on the behavior of co-pact villagers while in the
territory of the other. The peace pact holder is responsible for
policing the boundaries so no one is killed within their
territory.
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106. Justice and Conflict System: Cordillera
Ifugao
Ifugao peace pacts have become defunct, especially after
the Second World War, and are not practiced anymore.
Cases which involve inter-village conflict are handled by
municipal officials usually with the aid of the elders of the
communities involved (Prill-Brett, 1990: 31).
The Ifugao Customary Law
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107. Justice and Conflict System : Tingguian
(Masadiit)
Misbehavior and misdemeanor in Tingguian
society are settled by the lallakay. Wrong doers
are fined or ordered to shoulder expenses for the
food of elders settling the case. On cases where the
community cannot find the violator, the
community resorts to the sapata. In this case, the
offender is tried in absentia through a ritual done
by an elder who is an authority of the bagawas.
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108. Justice and Conflict System : Tingguian:
Masadiit
The Lallakay settles the land disputes through a
peace pact called Bedeng or Kalon.
Lapat instituted penalties, counseling that may
result to reform.
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109. Justice and Conflict System: Central and
Southern Luzon
• Mangyan and Agta
Jordana elucidated that the Mangyans were very strict in
their laws. Records showed that cases such as adultery,
robbery, among others were castigated with capital
punishment and harsh penalty respectively. Helbling and
Schult stressed that elders in the family played crucial role in
arbitrating between conflicts (Helbling and Schult:10).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 109
110. Justice and Conflict System: Central and
Southern Luzon
• Mangyan and Agta
1. The Mangyans were also open for conciliation
2. Prime example of the indigenous community that was exploited
3. Mangyans experienced hostility from the civilized lowlanders
• Intimidation was rampant as well (Early and Headland:54).
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111. Justice and Conflict System:
Mindanao/Yakan
It was recorded that all kinds of disputes and problems undergone
discussion in the Agama Court built for peace and order
(Sherfan:176). Islamic laws likewise were used to address problems
of The tribe. (Ahadas:12). The sultan presided the sessions of the
Agama Court (Ibid:12). There was segregation between Islamized
Yakans from the non-believers (Ibid:9). The code of belief of Yakans
was crucial as well in the enforcement of justice.
Some of the typical court cases were as follows: (1) failure to pay
back borrowed money; (2) elopement; (3) marrying a fourth wife; (4)
touching somebody else’s wife; (5) cattle rustling; (6) murder; etc.
(Sherfan:177-182).
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112. Justice and Conflict System
Maguindanao
Role of Magindanaun Datus in Conflict Resolution
It is the Datu who holds the legal authority to oversee the
resolution of conflicts and disputes and is the person to whom
residents will often turn.
The role of the Datu continues to reflect the idea of unitary
law reflected in the sultanate and its institutions, a unitary
religion (agama) and a unique lifestyle and set of customs
(adat).
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113. Justice and Conflict System
The Concept of Peace
What is peace?
For some, the term ‘peace’ is understood to mean the
absence of violence . This notion of peace holds that the
maintenance of “law and order” is the primary objective of the term.
In an Islamic sense, peace is understood to be a state of
physical, mental, spiritual, and social harmony.
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114. Justice and Conflict System
Court
PrisonPolice
The Concept of Peace ?24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 114
115. Justice and Conflict System
In an Islamic sense, peace is understood to
be a state of physical, mental, spiritual, and
social harmony.
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116. Justice and Conflict System
What is conflict?
Conflict emanates from differences amongst
people, the nature of which will vary depending
on the issue on which people disagree.
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117. Justice and Conflict System
Conflict Resolution
Laue (1992) points out that a conflict can be considered resolved
only when the parties have reached a joint agreement satisfying
the underlying needs and interests of the parties, does not
sacrifice any important values of either party, meets standards
of fairness and justice, is self-supporting and self-enforcing, and
is one that no party will wish to repudiate in the future, even if
they are in the position to do so.
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118. Justice and Conflict System
issues
needs
Peace
ADDRESSED
SATISFIED
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119. Justice and Conflict System
Fission and Fusion Theory
Briefly, the fission theory proclaims that the Magindanauns emerged
after splitting from an undifferentiated prehistoric ethnic matrix, a
nameless ancestral stock, from which also came the Tirurays, the
Manobos and other related highland tribes.
The fusion theory, on the other hand, claims that the Magindanauns
came about from the merger of many different ethnicities.
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120. Justice and Conflict System
Among Magindanaun Datus date back to the coming of Shariff
Kabunsuan, when customary (adat) laws governed kambitialay
(mediation) and kagkukum (arbitration) procedures. They
claimed that on many occasions, a sultan or certain individual
Datus would be called upon to mediate or arbitrate because of
their reputation and credibility as influential authorities.
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122. Justice and Conflict System
SC
Sharia
SDC
SCC
Regular
court
RTC
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123. Justice and Conflict System
Where Muslims can file the following cases
1. all cases involving custody
2. all cases involving disposition, distribution and settlement of
estate of deceased Muslims
3. Petitions for the declaration of absence and death for the
cancellation or correction of entries in the Muslim Registries
4. Customary contracts
5. All petitions for mandamus, prohibitions, injunction,
certiorari, habeas corpus and all other auxiliary writs and
process in aid of its appellate jurisdiction.
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124. Justice and Conflict System
The Sharia –Agama Court
The Agama Arbitration Council – Settling cases Amicably
1. Tafwid ( when a husband has delegated to the wife the right to
effect a divorce at the time the celebration of the marriage or
thereafter)
2. Talaq ( when divorce is effected by the husband in a single
repudiation of his wife during her non-menstrual period
within which he has totally abstained form carnal relation
with her)
3. Contract subsequent marriage ( husband and the wife objects)
4. Offense against the customary law which can settled w/o trial.
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125. REPUBLIC ACT 11054
AN ACT PROVIDING FOR AN ORGANIC LAW
FOTHE BANGSAMORO AUTONOMOUS
REGION IN MUSLIM MINDANAO OF 2018.
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131. Subanen Tribe
1. Bisala
The process of mediating cases among the Subanen is called
bisala, wherein kinship ties plays an important role. The bisala
determines how heavy the crime is in order to be able to set
the corresponding punishment. The timuay is in charge of the
process. The daga dasal is part of the process of the bisala.
This ritual is overseen by the balyan to end the bisala and is
intended for both the accused and the aggrieved party.
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132. Land Tenure and Property System
What is land tenure?
Land tenure is the relationship, whether legally or customarily
defined, among people, as individuals or groups, with respect
to land.
Land tenure systems determine who can use what resources
for how long, and under what conditions.
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133. Categories of Land Tenure
1. Private - the assignment of rights to a private party
2. Communal - a right of commons may exist within a community
where each member has a right to use independently the holdings
of the community.
3. Open Access - specific rights are not assigned to anyone and no-
one can be excluded. Marine tenure is an example
4. State - property rights are assigned to some authority in the public
sector.
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134. Representation of Property Rights
1. What is property Right? It refers to use, control and
transfer or transmit the land.
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135. Land Tenure and Property System
Gaddang
Tomas Andres in his work Understanding The Values of the
Gaddangs and the Nueva Vizcainos (2005) expounded that in
Nueva Vizcaya more than half of the land were owned while the
rest were either partly owned, leased or rented without cost
(Andres 2005:15). However, although the general figure of the
province showed improvement in land tenure and property
system, Maria Luisa Lumicao-Lora in her book Gaddang Literature
(1984) demonstrated that the Gaddangs belonged to the lower
echelon of society and still obtained livelihood from their
environment such as fields (Lumicao-Lora 1984:66).
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136. Land Tenure and Property System
• Ikalahan
Philippine Association for Inter-Cultural Development
accounted that pursuant to Presidential Decree No.389
or the Forestry Reform, Ikalahan was able to acquire a
“Communal Lease Agreement with the Bureau of
Forest Development (BFD)” for a period of 25 years
(PAFID 1993:10).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 136
137. Land Tenure and Property System: Cordillera
• Bontok, Kankanaey and Ifugao
The Bontoks and Kankanaey exercise the following
rights to land: (a) communal land rights (exercised by
all citizens of a community); (b) indigenous corporate
land rights (exercised by all members of a descent
group, family, or ward); and (c) individual land rights.
Literature displayed that the indigenous corporate type
of land tenure system is common to the Ifugaos
analogous to the Bontoks.
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138. • Tingguian (Masadiit)
• The ili is the home village or homeland of the Tingguian. The
kadawyan of ili hold communal and joint ownership of the home
village. This confers right to any villager to cultivate any part of the
territory and to bequeath such right to his descendants. He can
exchange such right for something with a relative or any villager but
not to a stranger.
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139. • Tingguian (Masadiit)
He can also donate such right or use it as dowry to a prospective
daughter-in-law. Such transfer of right must be made public, especially
among the lallakay and kin group through a ceremony. Integral parts of
the home village are the surrounding forests, rivers and valleys.
Ownership of land is communal although cultivation is usually done by
household or kinship group. No particular individual or group could
claim sole ownership of the village home or the surrounding territory.
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140. Land Tenure and Property System
Central and Southern Luzon
• Mangyan
Reports showed that the entry of new inhabitants worsened
the situation of the Mangyans because conflicts became
inevitable and the issue of land grabbing became traumatic
for this indigenous group (Helbling and Schult 2004:103-104).
This was remedied in 1933 by the initiative of the local
authorities to provide eight reservations which likewise
covered the area for schools and community (Ibid).
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141. Land Tenure and Property System
Central and Southern Luzon
Mangyan
Problems encountered:
1. Land Scarcity which started in 1950 - 1960
2. Abuse of government leaders who administer the just
cause of the Mangyan that led to exploitation
Solution: Creation of PANAMIN
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142. Land Tenure and Property System
Central and Southern Luzon
Agta
Agta, according to Early and Headland, owned and tilled the land
themselves while others were tenants and traded their labor with
partners (Early and Headland 1998:52-53).
1. Land ownership – ¼ of ha.
2. Some Aeta do not have any concept of land Property
3. Aeta of Zambales were abused by abusive lowlanders.
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 142
143. Land Tenure and Property System
Mindanao
Yakan
Their supreme belief in Allah was likewise translated in their
concept of ownership. Records exhibited that a person is
given land not only for dwelling place but for the purpose of
farming or cultivating it (Sherfan 1976:8).
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144. Land Tenure and Property System
Mansaka Tribe
The Mansaka had a high regard for land. Limikid mentioned
that in the past land could be accessed by anybody. Nobody
monopolized its ownership. This became open even to
outsiders who became interested to intrude in the territory of
the Mansaka (Limikid 2002:4). There came a time when the
Mansaka tribe lost its possession because they have
exchanged it for goods and money (Ibid).
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145. Land disputes were likewise rampant and in worst cases at the
expense of their lives. Land wad primary important for
Mansaka (Ibid).
Mansaka likewise suffered from exploitation.
Aside from buying their land for a cheap cost, they were hired
as laborers and was underpaid (Ibid:16).
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146. Land Tenure and Property System
T’boli
Parallel to the Mansaka, the land was very precious for
the T’bolis as well. In the 1978 study of Friesen and
Stoltzfus, people demonstrated their vehement
rejection of the plan of constructing a dam in their
territory. Unfortunately, they’ve dwelt for the past 20
years without acquiring a land title (Friesen and
Stoltzfus 1978:6).
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147. Land Tenure and Property System
Mammanua
Marcelino Maceda in his book entitled The Culture of the
Mamanua (Northeast Mindanao) mentioned that the dwelling
place built by the indigenous people are communal owned by
those who constructed it. (Maceda 1978:91).
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148. Land Tenure and Property System
Deprivation of land was also suffered by the Mamanua as a
result of the entry of outside dwellers (Ibid:90). However, in
the year 1975, it was recorded that there were some
Mamanua families who had acquired land titles through the
following strategies: (1) right of first occupation, (2) barter (3)
direct purchase, and (4) direct appropriation (Ibid:93).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 148
149. Land Tenure and Property System
Isama
The arrival of capitalists and landlords/owners drove
the native inhabitants of Samal to move to far-flung
areas of Samal Island. They lost their ancestral lands
because of this. Now, their datus express the people’s
aspiration to see big capitalists and landowners out
from the place. (Guardados 2001:93)
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150. Land Tenure and Property System
Isama
The arrival of capitalists and landlords/owners drove
the native inhabitants of Samal to move to far-flung
areas of Samal Island. They lost their ancestral lands
because of this. Now, their datus express the people’s
aspiration to see big capitalists and landowners out
from the place. (Guardados 2001:93)
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151. Land Tenure and Property System
Mandaya (Davao Oriental)
The early political structure of the Mandaya varied
depending on the size of the area or followers covered.
A compact settlement or “community” did not exist
since dwellings were located where the swidden farms
were sporadically situated. Clusters of three to five
houses usually belonged to the ruling authority like the
bagani or likid. Slavery was common. (Ibid:224)
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152. Land Tenure and Property System
Teduray
One of the principles followed by the Timuay Justice and
Governance is the communal ownership of everything in the
community. It is this principle has paved the way for the
disenfranchisement of the Teduray from their ancestral
lands. Many of the Teduray are landless in their own
ancestral lands. They work as farm laborers. Limited access
to mediation through Fagilidan. (TAC). Kefedewan settles
disputes. Limited access to Phil Justice System.
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153. Subanen
To Subanon group, only Apo Gumalang, the paramount God,
had the right to own land (ADB). As with other indigenous
groups, the Subanen believe that land or gëtaw is not
property to be owned, but rather to be utilized and cared for.
“No man can own the land, the land owns the
man”
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154. Service and Delivery System
Assigned Lesson for next Meeting:
February 27 – Sec. 1d, 1e, 1f
March 3, Sec. a,b,c,
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155. Service Provision and Delivery
Systems
What is a service?
Service
Electricity, etc
Transport Water
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 155
162. Health and Nutrition
Although a high proportion of the population (90.5 per cent in
2015) has access to basic drinking water, the Philippines does
not yet have universal access to safe drinking water.
There are also significant disparities by household income and
region: as of 2017, only 80 per cent of the poorest households
and 62 per cent of people in ARMM had access to at least
basic drinking water, compared to 99 per cent of the
wealthiest households in other parts of the country.
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167. School Level
Figure 12 shows the percentage distribution of Filipino students
across proficiency levels in Overall Reading Literacy by school level.
It shows that the mean Reading Literacy score of SHS students (428
points, at Level 2) was found to be significantly higher than that of
JHS students (339 points, at Level 1a). Moreover, only 19.17% of
the JHS students reached at least the minimum proficiency level
(Level 2) in Overall Reading Literacy, in contrast to the 50.69% of
SHS students who reached the same. For all tasks within both
Reading Literacy subscales, students in private schools obtained
significantly higher mean scores than those in public schools, with
the widest gap in Process -Locate Information tasks (70 points).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 167
171. Service and Delivery System
Northern Luzon
• IVATAN
Hornedo raised certain dilemma regarding the service
provision and delivery system of Ivatans. He reiterated that
in the past, the Ivatans were lagged behind due to absence
of “boat technology” that led to their inaccessibility to
markets in Luzon (Hornedo 2000:131). Hidalgo, on the other
hand, positively declared that the health and nutrition
aspects of Ivantans were improving. (Hidalgo 1996).
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172. Bago
In terms of social services, a municipal health center
was constructed and various health stations were put
up to address health needs of the populace. It had the
following officers: municipal health officer, dentist,
area nurse supervisor, sanitary inspectors, midwives,
etc. However, one major predicament was the
shortage of medicine.
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173. MANGYAN
Helbling and Schult disclosed in their work that the horrible past
documented that a small percentage of Mangyans had suffered from
epidemics (Helbing and Schult 2004:165). The year 1960 onwards
displayed that the health status of the IPs improved. Mangyans with
regards to the health care, clothes supply, and credit facilities were
made available for the Mangyans (Ibid). However, due to dirty
surroundings and lack of water and proper sanitation, diseases were
inevitable. Another drawback was their adherence to traditional
medicines for their illnesses.
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174. BATAK
Citing James Eder, Rowe Cadelina in her work entitled In Time
of Want and Plenty: The Batak Experience (1985) reported that
“depopulation” resulted in scarcity of food or limited food
supply (Cadelina 1985:49). Eder believed the “nutritional
difficulty” of Batak (Eder 1993:143) as culprit of the problem.
Also, the Batak had been victimized by various diseases
namely measles, cholera, influenza, malaria, tuberculosis,
respiratory infections, and gastrointestinal infections (Ibid:147)
that should be addressed properly.
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175. AGTA
This minority group was deprived of services and
welfare from the government.
This resulted to vulnerability of the IPs to diseases. Early
and Headland mentioned that death of Agta could be
traced from parasites, infectious diseases and
malnutrition (Early and Headland 1998:113).
24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 175
176. YAKAN
The service delivery and welfare provision were poor among
the Yakans. Literature recorded only one hospital with one
doctor among the Yakans and shortage of medicine (NCIP on
Yakan). In addition, roads were substandard and housing
condition was problematic (Ibid).
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177. HIGAONON
Heidi Gloria and Fe Magpayo in their work entitled Kaingin: Ethnoecological
Practices of 7 Upland Communities in Mindanao (1997) cited that the
delivery of services and welfare was considered poor among the Higaonon
tribe. The people resorted to traditional cure for their illnesses (Gloria and
Magpayo 1997:257).
There is a health center in Higaonon community in the town proper which
has one midwife offering mainly family planning services. Not all villages
have a water system. The Higaonon still avail of the services of the
indigenous medical practitioner after consultation at the health centers
(ADB).
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178. Service Provision and Delivery Syestem
• Tigbao Subanen
The name Subanen means river dweller, from the words suba
(river) and nun (a suffix indicating origin or habitat). They were
the first inhabitants of the Zamboanga peninsula. They were
plain settlers originally. When the Muslims came, they had to
secure their livelihood and established territories in various
places, while resisting numerous incursions and exactions,
including the yearly tithe of rice and chicken called the siwaha.
(TRICOM 1998: 69)
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179. Teduray
Modern communication and transportation facilities have not
the remotest place of Teduray. Only heavy duty, four-wheel
type of vehicles can reach such communities. In some
communities, like Nalkan and Tambak, both of North Upi, the
only modes of transportation are the horse and motorized
banca (canoes without outriggers.. The average number
of hours to reach the nearest rural health unit in
Tambak is seven hours and five hours to reach the
nearest health station in Barangay Nalkan.24/03/2020 ARS NOVESTERAS DCT TARLAC 2020 179
180. Value and Education
Final Terms
1. Northern Luzon
2. Cordillera Region
3. Central and Southern Luzon
4. Mindanao
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