“INDIGENOUS FILIPINOS SUFFER FROM POVERTY AND GOVERNMENT
INDIFFERENCE”
An Article Written By:
Abenoja, April Shem
Dumalagan, John Christian L.
Javier, Carisa Abigail C.
Narido, Tanya Kastene D.
Perpetua, Zy D.
May 6, 2016
Introduction
Long before the colonizers came to the Philippines, there
are already inhabitants coming from the different tribes situated in the many
areas of the Philippines including the Moros from Mindanao who had their own
political system known as the Datu Sultanate System, the Galleon Trade and
Agricultural and Industrial livelihood. This has been due to the archipelagic
state of the Philippines wherein it comprises a series of islands
that form an archipelago; hence, as a consequence, each group has a
distinct culture and language.
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 (Buendia, 2013) Some of these ethnic groups can be
distinguished as "tribal groups" a community with similar ancestors,
customs and traditions. "Tribal traditions"
which means the traditions of a group of people who have a
common ancestor, they are 'indigenous groups' who still live in a rather
traditional way. Each group lives in a specific region on one of the islands
for example, the groups on the southern island of Mindanao are
collectively called Lumad.
In the Philippines, IPs have been subject to historical
discrimination and marginalization from political processes and economic
benefit. They often face exclusion, loss of ancestral lands, displacement,
pressures to and destruction of traditional ways of life and practices, and
loss of identity and culture. Conflicts such as these not only threaten the
stability and development potential of affected areas, they exacerbate the
plight of indigenous peoples. From economic development to environmental protection
to justice, human rights, and good governance, the protections and
participation promised to IPs needs to be mainstreamed through all relevant
decision-making bodies and stakeholder organizations.
Historical Background
The introduction of Islam split the peoples of Mindanao into
two distinct categories, Moros and Lumads. Those who adopted Islam became the
Moros and those who did not became the Lumads, a Visayan term which means “born
of the earth.” Lumads are regarded as the original inhabitants of Mindanao.
Lumad also now refers to the nonMuslim, nonChristian indigenous peoples of
Mindanao.There are at least 13 Islamized ethnolinguistic groups indigenous to
Mindanao. They are the Maranaw,Maguindanao, Tausug, Yakan, Samal, Sangil,
Molbog, Kalibugan, Kalagan, Palawani, Iranun, Jama Mapun, and the Badjao. The
18 nonMuslim or Lumad groups are the Bagobo of Davao del Sur, South and North
Cotabato, and Sultan Kudarat; Mansaka of Davao del Norte; Mandaya of Davao
Oriental; Subanen of the Zamboanga Peninsula; B’laan of Davao del Sur, South
Cotabato, North Cotabato, Maguindanao, and Sultan Kudarat; T’boli of South
Cotabato; and Tiruray of North Cotabato, Maguindanao and Sultan Kudarat
(Rovillos, 2002).
The terms Muslim and Moro have been used interchangeably to
refer to those people who have adopted Islam as a religion and a way of life.
However, Muslim refers to a universal religious identity, while Moro Defining
Indigenous People denotes a political identity distinct to the Islamized people
of Mindanao and Sulu. The Spanish colonizers originally used the term for
peoples of Mindanao who shared the religion of the Moors who had once colonized
Spain. The term Moro was used in the same derogatory way as the term Indio for
Filipinos from Luzon and the Visayas whom they converted to Christianity
(Rovillos, 2002).
Pre-Spanish Period
According to Rovillos, the dichotomy between Moro and Lumad
is a historical creation—i.e., a result of the process of Islamization.
The indigenous peoples in the Philippines are, to a large
extent, a creation of history. Prior to Spanish colonization, indigenous
communities already had customary concepts and practices of land use and
ownership. These ‘indigenous peoples’ had a strong attachment to their
land because they believed it was part of their ancestors known as the
“ancestral domain” and these resources led to immense conflicts (the so-called
tribal wars) with the migrant settlers coming from Luzon which was placed by
the Americans to Mindanao to expoit the natural resources and the reduce the
population in Luzon, hence, violated their territory. On the other hand, these communities
had developed social and political structures to regulate their relations
within their communities as well as with outsiders. With the advent of
Spanish colonization, the “minorization” of the indigenous peoples
started. They were labeled as barbarians, pagans, and all sorts of
derogatory names. Soon, even the naturally born Fiilipinos who were labeled by
Spaniards as ‘indios’ internalized these prejudices against indigenous peoples.
Thus, a dichotomy between the assimilated majority and unassimilated minority
emerged.
Spanish Colonization
The Spaniards introduced laws that contradicted, even
denied, customary concepts of land use and ownership. They introduced the
Regalian Doctrine, first. After the arrival of the Americans, they opted to
retain the concept of the Regalian doctrine. They made laws that reinforced the
state’s control over the public domain. In the end, these inhabitants, these
indigenous people who were labeled as barbarians, illiterate and savages became
dwellers in their own lands. Eventually, the lands owned by the Lumad people
became the target of the many mining and commercial industries thus, resulted
to the killing of Lumads (Rovillos, 2002).
American Regime
The Americans essentially retained the concept of the
Regalian doctrine. They made laws that reinforced the state’s control over the
public domain, citing the reason, among others, that there was no effective
system of land registration during the Spanish period. The laws passed during
that period included the following:
• Land Registration Act No. 496 of 1902, which declared all
lands subject to the Torrens system Indigenous Peoples/Ethnic Minorities
and Poverty Reduction: Philippines and empowered the State to issue to any
legitimate claimant a proof of title over a parcel of land.
• Philippine Commission Act No. 178 of 1903, which ordered
that all unregistered lands become part of the public domain, and that only the
State had the authority to classify or exploit the same.
• Mining Law of 1905, which gave the Americans the right to
acquire public land for mining purposes.
• Public Land Acts of 1913, 1919, and 1925, through which
Mindanao and all other areas of fertile lands that the State considered
unoccupied, unreserved, or otherwise unappropriated public lands became
available to homesteaders and corporations, despite the fact that the
indigenous peoples were in these lands.
Present Times
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 (Buendia, 2013).
Current Plight
Based on the historical phenomena that occurred in the
Philippines over the past 300 years, the Indigenous people are still being
alienated on their own land. Since “MARCOS” Administration that opened
the opportunity of Filipinos from Luzon and Visayas to transfer to Mindanao
because there was a problem of overpopulation. Since Mindanao at that time was
uncultivated and the population was still at minimum. Due to this event, the
IP’s was driven away from their ancestral land because they did not believe in
land titles, and hence it was easy to the government to grab their
domains.
The significant yet often marginalized and neglected
Indigenous Peoples (IPs) of the Philippines continue to struggle for the
protection of their rights, rights that they feel are being ignored by the
government. Their sentiment is one of disappointment as they were one of the
glaring omissions in President Benigno Aquino III’s State of the Nation Address
last July 23, a mere two weeks before the commemoration of the International
Day of the World’s Indigenous Peoples on August 9. While the protection and
fulfillment of basic human rights is one of the more widespread campaigns
worldwide, there exists an equally-important yet highly-specific set of rights
that must be afforded the same amount of attention—those of the IPs. Despite
the fact that Republic Act (RA) No. 8371, otherwise known as the Indigenous
Peoples Rights Act (IPRA) of 1997, has been around for almost fifteen years,
IPs’ rights continue to be denied and violated. The rights unique to these
groups are the rights to their ancestral domains and lands.
Government Indifferences Towards Indigenous Filipinos
It is sad to think that the “katutubo” or the Indigenous
Filipinos, whom we owe our identity, our story as a Filipino, our culture; whom
should be recognized for their lives have taken us to the centuries of
struggles of protecting our land we live in, preserve the values we uphold and
bring us back to who we are, are now the ones who have unfortunately faced
government indifferences.By definition, government is a group of people that
governs a community or unit, while indifference (n.) (Merriam Dictionary 2015)
is the state or quality of being indifferent and the word indifferent (n.)
means having no particular interest or sympathy. If we put it up together,
Government Indifference is a negative disposition, by which these people who
govern our country are lacking of concern or apathy towards the marginalized
Filipinos.
But how come these Indigenous Filipinos suffer from
government indifferences when in fact there are government agencies that
protect the rights and welfare of these Indigenous Filipinos, such as National
Commission on Indigenous People (NCCI), National Commission for Culture(NCC),
Indigenous People of the Philippines. Regardless of these agencies, the
government should never be indifferent towards them.
Government indifferences have badly affect the lives of the
Indigenous people. These government indifferences are the following:
•Implementation of law and policies. Under the provision of
Article 2 of the 1987
constitution, section 22 “The state recognizes and promotes
the rights of indigenous cultural communities within the framework of national
unity and development” which is not fully grasp by the indigenous people with
the issues of claims to their ancestral lands and extractions of natural
resources.
•Autonomy. There are still issues about repudiation of the government in the concept of autonomy in some indigenous areas. For example, The Cordillera’s referendum in January 1990 to be a self-autonomous region was defeated since the basis of Cordilleran ethnic identity remains problematic at that time.
•Lack of resources to be able to work. These resources are capital, transportation and machines. The lack of government funds causes the indigenous communities to suffer poverty.
•Agricultural modernization and development. Some indigenous communities are not technologically advanced and competitive in terms of agrarian reforms.
•Reforms to improve the voice of the indigenous people in the government.
•Monitoring poverty. The government lacks in assessing whether or not these people are suffering from material poverty. There are still problems in statistical data and surveys in the indigenous communities provided by the government.
•Social Services. The government is still inadequate in delivering the basic social needs to remote areas where the indigenous groups are located. Examples of these are health and education services which is badly needed by the people.
Poverty among the Indigenous Filipinos
Despite of lack of robust quantitative evidence and
different observations. Some findings have come out now that mostly globally
50% of indigenous people are to be living in urban areas. Other findings
reveals that indigenous people still likely to live in rural areas. With these
two different opinions on findings the basis of root cause for poverty among
indigenous people comes on the three aspects below;
They are neglected to their greater countries societies and
entirely dis connected away from globe Society.
(1.)#EDUCATION#: This dis connection gives them disadvantage to lack of access to education, skills and knowledge. Poverty strike them on ignorance.
(2.)#ECONOMIC#: This dis connection deny them opportunity to Wealth creation through production and trade. They remain on subsistence mode of Economic life through Skavengering Api culture and so on. They are not integrated to their particular Economic system of their countries and globe economic production and trade.
(3.)#GOVERNMENT#: This dis connection denies them recognition of their culture, voice and identity. They are not properly integrated to Government systems of their countries as well global integrated government system.
Due to these three reasons above here comes why global indigenenous people they are not benefiting from prosperity and growth.
Modes of Action
Modes of Action
For the IP’s to be saved, we must teach them first to be
liberated, in a sense that they have now the chance to defend themselves and it
is by Education. Since if they would engage in revolution, lives would be taken
away, families torn apart, mothers, fathers, innocent children killed in such
event. Some NGO’s and private organizations have already started some programs,
Intex for example, a mineral exploration company have given IP’s a chance to be
educated by giving scholarship grants to them. 3 years ago, the scholarship
produced 5 high school graduates from the Mangyan Tribe of Mindoro Islands in
hope of helping their families, indigenous cultural communities and in
preserving their culture. (Philstar, 2013) Janet Garcia, was one of the
scholars, together with Adidas Macapuno and Meyor Kasabing, graduated with
academic excellence. Adidas and Meyor also received special awards during their
commencement exercises at Lakeside Institute at San Isidro Victoria. Scholars
Milagros Arroyo and Sunshine Butoy also hurdled their secondary level course in
the presence of their proud parents, most of whom did not have the opportunity
to finish elementary school.
“I wish to continue studying through college so that I can
help my less fortunate fellow IPs,” Janet said. “Education is very important to
us IPs.”
This study validates the National
Economic and Development Authority (NEDA) survey findings on Minimum Basic
Needs: that people in the Cordillera aspire to have more income to provide for
basic household needs like food, clothing, education, and medical services. The
most common livelihood activities in the “wish list” of farming households are
pig raising, fruit and vegetable productions, handicrafts business, and
dressmaking (for women).
Food security seems to be a contentious issue in the
Cordillera, according to the views of participants and respondents in this
study. Even household surveys are not unanimous on the issue. A 1986 sample
surveys that looked into food adequacy in the Cordillera (except Abra) revealed
that Cordillera households experience shortages in the supply of staple foods
or sources of carbohydrates and even protein. These shortages were not only
because of seasonal fluctuations in the availability of food, they constituted a
real shortage of food, because all possible substitutes were also in short
supply.
Participants in the focus-group discussions expressed
a common desire for better access roads and bridges, so that they will be
motivated to be more productive. The present study’s field work confirms
earlier studies that reflect the local people’s views on the importance of
their control of and participation in the running of infrastructure projects in
their locality. This means that the local residents’ needs, rather than the
needs articulated by (sometimes even genuinely concerned) external agencies,
should be given priority. It also requires the inclusion of local knowledge,
technology, and the subsequent reliance on local expertise to maintain
infrastructure.
Conclusion
We have found out that the apathy of the government towards
the indigenous communities causes the IPs to experience poverty even more. And
so we provide and give the possible solutions to eradicate these hindrances.
Hopefully, this article will be a great tool to encourage and inform the
readers that it is not too late to lend hands to the IPs to at least lessen the
burden they have been carrying for decades and even centuries. Lumads will
continue to suffer poverty and government indifference if the main cause is the
system of government itself. A change should be made in-order to have them
fully healed from. But still, we should never lose hope. We should be motivated
enough to tackle hindrances even if that hindrance is the government, like Vendetta
said “The government should be afraid of the people, not the other way around”.
Sources
Buendia, Emmanuel ( Team Leader for Fostering
Democratic Governance). Fast Facts: Indigenous People in the Philippines | UNDP
in the Philippines. 24 July 2013. May 2, 2016.
http://www.ph.undp.org/content/philippines/en/home/library/democratic_governance/FastFacts-IPs.html
Valmores, Cecilia (in charge of the Research Desk of the
Indigenous Peoples Apostolate) (IPA) of the Cagayan de Oro City. The Philippines.
14 July 2009. May 2, 2016
http://www.philippines.hvu.nl/higaunon2.htm
Rovillos, Raymundo et.al. 2002. Indigenous Peoples/Ethnic
Minorities and Poverty Reduction. Pg: 10-12. Asian Development Bank. P.O.
Box 789, 0980, Manila, Philippines.
http://ncca.gov.ph/dayaw-2015-to-raise-awareness-on-indigenous-peoples-and-their-rights-issues-and-concerns/
http://www.philstar.com/campus/featured-articles/2013/04/04/926727/helping-liberate-indigenous-peoples-poverty-through-education
http://www.intexresources.com/about-intex.html
http://www.intexresources.com/about-intex.html
Posts
0 comments:
Post a Comment
Dear Zy,