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PAMULAAN CENTER FOR INDIGENOUS PEOPLES EDUCATION University of Southeastern Philippines Mintal Campus, Davao City October 19-22. 2008


TABLE OF CONTENTS Introduction Objectives The Participants

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SECTION 1: THE KALINDOGAN CHRONICLES 19 October, Sunday Arrival. Katutubong Laro. Orientation and Acquaintance


20 October, Monday (Day 1)


21 October, Tuesday (Day 2)


22 October, Wednesday (Day 3)






Interfaith Morning Celebration. Opening Ritual. Rationale, Expectations and Objectives. A Glimpse of the Kalindogan 2007 and IP Youth Unity Statement of 2007. Gallery Viewing on What Have Been Done after Kalindogan 2007. Keynote Address. Our Roots and History. Launching of the Living Heritage Center. Synthesis of the Sessions on IP Roots and History and Launching of the Living Heritage Center. Current Realities and Challenges (Peace and Conflict Issues, Environmental Degradation and Development Aggression, Food Security). Storytelling with the Elders.

Inter-faith Morning Celebration. Updates on the Forging Partnership for Peace. Lumad Statement on the Bangsamoro Juridical Entity. Intercultural Dialogue Among Tri-Peoples. Community-based Peace Building Initiatives. The Role of the Youth in Building Sustainable Peace. Proposal Writing. Intercultural Solidarity Night.

Inter-faith Morning Celebration. Presentation of Proposals. Life Skills (Beadworks, Ethnographic Research, Sustainable Agriculture, Soil Painting, Musical instruments). Closing Programme.

Expectations in the Kalindogan 2008. What Have Been Done After Kalindogan 2007: A Gallery Display. Workshop Results on the Tri-People Dialogue. Actions Plans. Poem, Song and Poster-making Entries. Kalindogan 2007 IP Youth Unity Statement.



Introduction Kalindogan, is a yearly gathering of Indigenous youth that provides a venue for consciousness-raising about current issues affecting the indigenous peoples (IP) communities, and for generating culturally rooted and peace promoting responses that the IP youth can do in their respective communities. Now on its third year, the gathering focused on the theme “The Role of Youth in Building Sustainable Peace through Intercultural Dialogue and Solidarity”. This was in response to the call for continuous dialogue and consensus building among the different sectors in the country, towards finding a viable solution to the escalation of armed hostilities between the government forces and the Moro Islamic Liberation Front (MILF) in the aftermath of the aborted signing of the Memorandum of Agreement (MOA) on the Ancestral Domain between the government and the MILF Peace Panels in Kuala Lumpur, Malaysia last August 5, 2008. As a way of promoting the true spirit of dialogue, 248 youth from different Muslim, indigenous peoples, Christian organizations and communities in various parts of the country participated in the event. For three days, the youth participants experienced how to live, discuss, work, and pray together despite differences in ethnic, geographical and religious backgrounds. By retracing their history and by understanding the roots of the on‐going conflicts in Mindanao, it was hoped that they would discover their common aspirations, and recognize their significant role as young people in the pursuit of peace and harmony in their respective families, schools, organizations and communities. They learned from the story-telling sessions and interactions with 11 indigenous elders as well as the inputs of ten resource speakers from various development agencies and indigenous organizations. They were visited by six special guests who were key officials of the University of Southeastern Philippines, National Commission for Indigenous Peoples and Davao City local government. Having learned from the gatherings in the past two years, the IP youth themselves took a prominent role in managing this year’s gathering. A Steering Committee, composed of youth representatives from selected youth organizations from different parts of the country, was formed to conceptualize, organize and coordinate the conduct of the conference with the guidance of Assisi Development Foundation and its development partners. The IP students of the Pamulaan Center for Indigenous Education served as the work force and host for this event. They were complemented by 11 staff from the Assisi Development Foundation, Pamulaan Center and Tugdaan Development Center.

BENJAMIN D. ABADIANO Assisi Development Foundation 1

Objectives At the end of the three-day gathering, the following were expected from the youth participants: 1. To appreciate their history and cultural identity as Indigenous Peoples, Bangsamoro, and Christians settlers; 2. To understand the roots of conflicts and peace efforts.

3. To acquire creative and functional skills for the promotion of peace and development in their respective communities;

4. To come up with action plans and proposals to promote peace and intercultural dialogue in the respective organizations and communities.

Participants The Kalindogan 2008 had a total of 286 participants. Of these, 248 were youth delegates and 11 elders representing 44 indigenous tribes/subtribes, Muslim and Christian organizations and communities. They came from 33 provinces and 2 key cities nationwide. There were 10 resource speakers, 6 guests and 11 adult support staff. All in all, these participants and staff came from 48 peoples organizations, assisting service organizations, government offices and educational institutions. In terms of gender, there was an even representation. KALINDOGAN 2008 PARTICIPANTS Participants












Resource Speakers




















Kalindogan Arrival Day

19 OCTOBER, Sunday Arrival

The Pamulaan students eagerly awaited the arrival of the youth delegates and some elders. They finished propping up the University of Southeastern Philippines (USP) Gymnasium and the Pamulaan Center premises, the venues for the Kalindogan 2008. Within the day, delegates started to come and register.

Katutubong Laro

At mid-afternoon, as soon as the majority of the delegates were accounted for, the Kalindogan 2008 Steering Committee sounded the gong for the delegates to come together at the USP Gymnasium to play some indigenous games or Katutubong Laro.

The games enlivened the initial encounter among the youth delegates, many of whom were first-time Kalindogan participants. The games also brought out the cultural flavors of childhood and youthful activities.

Orientation and Acquaintance

In the evening, the orientation and acquaintance was conducted at the USP Gymnasium. While waiting for others to come, some Pamulaan students started sharing the lyrics and choreography of the songs, “This is Our Way” and “This is Our Dream”.

To kick-off the session, the hosts, Roy Bayon (Bagobo) and Grace Sumael (Manuvo), both Pamulaan students requested the delegates to come up with their respective yells and actions as a way of introducing each organization. The gymnasium beamed with youthful energy, creativity, laughter and camaraderie as each organization was called to execute its self-introduction. 5

Mr. Jenifer Serrano (Bagobo) led the opening prayer. He implored the Higher Beings to guide everyone to make the Kalindogan a successful and memorable event. After the prayer, the hosts randomly asked several delegates how they felt. One delegate said that she was happy because it was her first time to join the Kalindogan and meet so many Lumads. The other youth participants shared that they were glad because many indigenous peoples were able to come together again and that for the first time, the event was managed by the youth. One delegate expressed that in the midst of the current harsh realities besetting the indigenous peoples, the indigenous youth were gathered to find out the roots of the problems and band together to have our voice and strive for peace. Mr. Gabriel Linggay (Umajamnon) delivered the welcome remarks. He explained the reasons for the yearly conduct of Kalindogan. In putting forth the importance of the saying, “Ang kabataan ay pag-asa ng bayan” (the youth are the hope of a nation), he used the analogy of the broom stick of which its individual strands have to be together in order to be able to do its role. In similar vein, the youth of today have a role to play, thus they must group together to contribute in attaining peace, unity and development. In the course of the three-day gathering of the youth, he hoped that the delegates would value the importance of the Kalindogan 2008 and that all would contribute in attaining peace and unity. After his talk, the assigned delegates led in singing the Kalindogan theme song “Sama-sama” which was first sang in 2006. To creatively introduce the delegates and elicit ideas on what the youth could do for peace, the hosts introduced the game “Bahay, Bagyo, Tao”. In the game, the hosts requested the delegates to form groups of 3’s. and each group would form a house-- two delegates held hands to form a house while the third member stayed at the center. Then the host would randomly utter the words “Bagyo, Bahay, Tao” and the last word would signal the next move of the delegates—if the last word was “Tao”, the person at the center would go out and look for another house. If the word “Bahay” was heard, then the two persons who formed a house would go out and separately look for a delegate (“Tao”) without a house. If the word was “Bagyo”, then all the participants would scamper to find their own group of 3’s and form a house. In each round, the members of each group of 3’s formed would introduce each other and their 6

organizations. The game was done several times. In each round, those who failed to look for their own groups of 3’s would be punished later. On the last round, each trio was asked to share their views on the question, “As a youth, what can he/she do for peace”. After the sharing, the hosts randomly asked each trio to share their answers. (*to insert pictures of bagyo-bahay-tao activity) To help in ensuring the orderliness of the Kalindogan and make the participants self-propelling, two Steering Committee members (Ms. Kristine Sumalabe and Ms. Yvonne Daisa) took turns in explaining the lined-up activities, house rules, locations of the common facilities (such as the bathrooms, dining areas), food stubs, system of reimbursements of travel expenses,, and the mechanics and judging criteria of the poster-making, poem writing and song writing contests. The actual presentations of the entries for the poems, posters and songs would be presented on the evening of October 20, the second day of Kalindogan 2008. The announcement of winners would be done on the last day of the youth congress. Lastly, the participants were requested to write down their expectations on the Kalindogan 2008 using a prepared guide questions. The orientation was capped by the performance of the Babanam, an all-male band composed of five Pamulaan students. Guide Questions for the Expectation-checking 1.

What are your expectations on the contents, process, speakers, and co-participants?

What do you want to do after Kalindogan 2008?




Kalindogan Day 1

19 OCTOBER, Sunday Interfaith Morning Celebration

At the break of dawn, the BIYST, the activity host, sounded the gong to signal the start of the morning praise and inter-faith morning celebration at the Pamulaan Amphitheatre. Inay Pacita, a Higa-onon elder, led the morning praise and gave thanks to the Almighty God for all His goodness through a song which she rendered in Tagalog and Higaonon. Another prayer in the vernacular was offered by Kim Ansay (Pulangihon Manobo). Later, Ergie Lantong (Pulangihon Manobo) led the morning exercises.

Opening Ritual

The Matigsalog and Alangan Mangyan tribes led in performing their respective rituals to invoke the guidance and blessings from the good spirits for the Kalindogan 2008 activities. To start the Panubadtubad, a ritual of the Matigsalog tribe, Datu Santos Cabantao placed betel nuts and coins on a plate as offerings. Other participants were also invited to put coins on the plate. The Datu chanted a prayer and then cut the chicken’s head to find out what the message of the spirits was for the Kalindogan 2008. He explained that if the head was pointed to the south, the Kalindogan activity would bring good results and please the spirits. If the head was pointed to the north, this meant that an untoward incident or problem might happen. Based on the resulting position of the chicken, Datu Santos said that the spirits were agreeable to the conduct of the Kalindogan 2008 and that good results were forthcoming.

Mr. Recardo Lintawagin, an elder from the Alangan Mangyan tribe, performed the “Tau-Tau” ritual to ward off evil spirits. He went around the amphitheatre and uttered the words “Tau-Tau” many times. After the rituals, all went to the USP Gym for the opening programme.


Interfaith Morning Celebration

The day’s emcees, Mr. Clint Sambili (Talaandig) and Ms. Ergie Lantong (Pulangihon Manobo), started the session with a roll call of all the organizations, ethnic groups and places represented in the congress. They then requested delegates to help each other recall the events of the previous day. They also introduced an ice-breaker. Mr. Jed Africa, Technical Assistant of the Assisi Development Foundation, presented the expectations of each organization as well as the objectives of the Kalindogan 2008.


• Issues and experiences of the various indigenous peoples in the country; their struggles and problems, issues on how they promote, preserve and protect their tribes, and on socio-political and economic concerns (frequency of responses: 7); • The various responses of indigenous peoples to their problems, • Topics that are relevant and applicable to the present conditions and issues of the IPs (3) • Deeper discussion on the tri-people and how to achieve peace • Existing youth organizations • Gain knowledge on the cultures, dances, songs of the different tribes in the Philippines (2) • How to strengthen awareness among IP youth • Gain knowledge on peace issues and how sustainable peace can be attained in one’s CONTENTS

tribe and other tribes/sub-tribes, and the country in general; • Leadership improvement among the youth

Mr. Benjamin Abadiano, president of the Assisi Development Foundation and brainchild of the Kalindogan, explained why the Kalindogan was being conducted for the last three years. He said that based on discussions with elders, there was a realization that the youth have not been given enough opportunities to participate in development, yet they too have to face the harsh realities of being indigenous peoples. The youth still have small voices but together, their voices can become big. The dream of Kalindogan is to strengthen the capacity, self-worth and self-identity of the indigenous youth. The organizers of the Kalindogan believed that the youth are the future leaders of the communities and the country, thus, there was a need to create a venue for these youth to unite their voices and actions. The youth could be a formidable force in promoting peace. In previous years, the Kalindogan focused on indigenous peoples’ realities. This year, the Kalindogan focused on skills and writing proposals (these will be supported). Another difference was that for the last two years, only indigenous youth were invited. This year, delegates from the Bangsamoro and non-indigenous youth were included in order to pave the way for more tri-people interactions so that different points of views on what is happening around us will be discussed to attain peace.


(cont.) • Inter-tribal dialogues and issues that challenge their ethnic identities • How to value the different cultures and improve cultural practices • The real role of the youth in building sustainable peace. • Achievements of the Kalindogan 2007 • How to further strengthen the Kalindogan so that it can help unite the indigenous peoples in Luzon, Visayas and Mindanao • What are the objectives of this youth congress? PROCESS • The management of the congress will be orderly and systematic (frequency of responses: 7); inform the delegates on the do’s and don’ts in the conference; • All topics will be tackled according to the time allotted and according to their sequence; facilitation of discussions be simple yet extensive (2) • All topics and concerns discussed will be comprehensible and summarized • Interactive participation, and lively/energetic and two-way process of discussion; • Sessions will have ice-breakers; less lectures (2); • Every delegate will be given opportunities to participate • Tribal groups and organizations will be treated equally; no feelings of insecurity and discrimination; inter-dialogue among tribes will be fostered (2); • Kalindogan 2008 will be very enjoyable and peaceful; • An evaluation of every activity be done as soon as it is finished; • Learning beyond borders • The different tribes will perform their dance and play their musical instruments 10

A Glimpse of the Kalindogan 2007 and IP Youth Unity Statement

Mr. Abadiano led in the PowerPoint presentation of the Kalindogan 2007 which was held on October 16-19 at the USP Mintal Campus, Davao City. The congress theme was “Strengthening Solidarity Among Indigenous Youth in Asserting Indigenous Peoples’ Rights”. The focus of the thematic presentations and workshops were the following: Land Rights, Environment, Livelihood, Education, Self-governance and Culture, Peace, Human Rights and Laws. Aside from the thematic presentations by key resource speakers and workshops by the youth participants, the Kalindogan 2007 also had a presentation on the initial assessment of the implementation of the Indigenous Peoples Rights Act of 1997, dialogues with elders, IP youth network meeting, solidarity nights, and workshops on plan of actions of each of the participating organizations. In addition, to celebrate the artistic expressions of the indigenous youth, there was a poster writing contest with the theme “Indigenous youth towards cultural empowerment and peace building”. Lastly, the participants came up with the IP Youth Unity Statement.

For the presentation of the IP Youth Unity Statement 2007, the day’s emcees requested the representatives of the participating organizations to lead in reading the statement. To cap the session, all sang the Kalindogan theme song, “One Voice, One Vision”.

Gallery Viewing on What Have Been Done After Kalindogan 2007

The emcees informed the audience that the reports of 21 organizations on the status of their respective plans of actions formulated during the Kalindogan 2007 were already displayed on the walls. The participants were requested to go around the venue to take a look at the accomplishments and evaluations of the different youth organizations. The report format used was:


(cont.) SPEAKERS • Can effectively deliver their topics in a concise and lively manner; has good time management of his/her topic; dynamic and energetic while on session; capable of reaching out to all the youth (Frequency of Responses: 8) ; • Are actively involved on the topics assigned and themes of Kalindogan 2008; can elaborate and provide substantive information and deeper insights (4); • Use participatory, animated and interactive methods; can motivate the delegates to be eager listeners and participants (4); • Culturally-sensitive and are able to relate with the different tribes, cultures and experiences of the youth; able to elicit deep-seated ideas and issues concerning the indigenous peoples; • Are sensitive to the needs and level of understanding of the youth delegates; can adjust the pace to enhance more understanding of the topic; preferably coming from indigenous groups; • Are able to speak in English and Tagalog for the benefit of everyone • Are credible and able to inspire the youth; can share more information regarding culture and traditions such as rituals, beliefs (2); • Use visual aids; PARTICIPANTS • Active and serious participants (Frequency of Responses: 14) • Friendly/approachable and easy to deal with; able to interact and mingle with other delegates and tribes; are sensitive to others (12) • Support and cooperate with everyone (7) • Share and listen; be open-minded and respect the ideas and opinions of others (5) • Respect one another (2) • Learn much from each other 11

(cont.) • Have initiative to ask questions • Can talk in a common language • Observe, listen and explore • Follow the house rules • Each will have a Kalindogan t-shirt • Have fun and enjoyment with co-participants To the question on what the delegates would do after the Kalindogan 2008, the following were the summarized responses: • To convene the youth in our community and share to them our learning and experiences from the Kalindogan 2008 so that they will be inspired to value the meaning of being an indigenous people; • Share insights about peace and IP youth to other organizations and communities; • Strengthen one’s self-identity of and self-worth as a Lumad; • To be an instrument of peace and solidarity in his/ her community; • Link up and/or sustain the IP networking activities; • Implement and sustain the action plans and proposed projects and programs; • To establish good leadership and governance among the youth; • To expand and sustain the friendships that have been established in Kalindogan; • For the participants to be more active in their respective communities; • To have a much louder voice not only within our country but with other nations of the world regarding our rights; • To help foster unity among IP youth, Christians and Muslims; • For everyone who attended the Kalindogan to become good leaders and practice what they have acquired from the congress; 12


What Have Been Accomplished and Learned Since Kalindogan 2007? Our Accomplishments • On IP’s Access to Education-- the range of activities participated in were in the conduct of summer bridging program for elementary students, literacy/numeracy classes for adults, pre-school classes, Sunday classes on culture. In addition, some youth were involved in implementing education programs in remote communities; •

On Access to Livelihood, Health and Water-- the activities that they articipated in were construction of water system, making of organic fertilizer; collection of indigenous seed varieties, handicraft making, soap-making, and implementation of programs on livelihood, sustainable agriculture, health, and alternative medicine;

On Community Building, Organizational Formation, Capacity Building and Networking Activities-- these included participation in leadership training, seminars on education and agriculture, formation of youth organizations, attendance in youth congress. orientation of new members, and linkaging;

On Research and Documentation, and Dissemination Activities - examples of these activities were ethnographic research on indigenous knowledge, systems and practices (IKSP), in-depth research on culture, training on how to conduct research and documentation, how to interview and how to formulate research questions;

On IP Rights Advocacy, Peace Building Activities and Governance Concerns - these included participation in rallies on IP rights and local ordinances, conduct of workshop on IP issues, elders’ formulation of indigenous laws; walk for peace, peace concert, and policy engagement;

On Cultural Revival and Appreciation - activities conducted were on community outreach program on culture; mounting of a stage play, story-telling session, dialogues with elders, and cultural events, integration of culture in school curriculum, and museum work;

Our Learning: • Learning skills on teaching, research, community integration, lesson planning, using organic fertilizer, leadership, event organizing; •

Valuing IP education, culture, sustainable agriculture, volunteerism, conducting meetings, doing networking and coordination with various stakeholders from NGOs, community, government, and funding supporters; practice of indigenous laws,

Raising one’s awareness on situations and issues in the communities, various cultures and history, respect for elders; and

Strengthening one’s commitment as an IP.

Keynote Address

Mr. Francis Lingkit (Higa-onon) introduced the keynote speaker Ms. Richel Daonlay (Talaandig). In her speech, she said that the recent ratification of the United Nations Declaration on the Rights of Indigenous Peoples was another inspiration for all IPs of the world to assert for IP rights. The future of the IPs and their communities as well as the next generations depended on the youth’s commitment to serve and to love others – IP, Muslims and non-IP and non-Muslims-- with the end in view of achieving long lasting peace. Hopefully, the congress can help strengthen the youth’s commitment and dreams. The presence of elder delegates could guide the congress’ youth delegates in valuing the IP culture and history. The youth can very well contribute in continuing the dreams and hopes of our elders. Thus, there was a need for the youth to unite, cooperate, and show concern and love for one another.


Our Roots and History For the session, four IP elders were invited to share on the roots and history of indigenous peoples. They were: • Panglima Carlos Malodin, Pala’wan tribe in Palawan; • Mr. Ruel Morfing, Teduray tribe of Upi, Maguindanao, • Mr. Aniw Lubag, Hanunuo Mangyan of Occidental Mindoro; Vice-chairperson of Kapulungan Para sa Lupang Ninuno (KPLN); • Datu Marcial Daul, Arumanon Manobo of North Cotabato.

Pala’wan Story. Panglima Carlos Malodin shared that before the Spaniards came, their leaders were called “Raja”. During the Spanish period, the southern part of Palawan was invaded by the Muslims. The Pala’wan defended their people and territory but their simple defense tools could not much the superior weapons of the Muslims, thus they were defeated. The occupation of the Muslims had also reached certain part of Mindanao and Malaysia. Intermarriages between Muslims and Pala’wan also happened. For example, when Sultan Kudarat from Mindanao arrived in Palawan, he took notice of a Pala’wan lass and made her as one of his wives. He believed that until now the Muslims want to occupy certain parts of Palawan such as Bataraza, Brookes Point and Balabac. The Pala’wan people do not want to be occupied by the Bangsamoro because they have their own culture and rituals and belief in God.

Teduray Story. Mr. Ruel Morfing narrated that in olden times, there were people who lived along the coastal areas in Maguindanao. There were two orphaned brothers —Mamalu and Tabunaway. Mamalu, the elder brother took it upon himself to nurture the younger brother, Tabunaway. However, a messenger from Arabia named Shariff Kabungsuan encouraged Tabunaway to convert into Islam religion. Mamalu did not object to the desire of the brother and even gave the coastal territory to the brother. Mamalu went up to the mountains to start anew. Every harvest time, the older brother would give his harvested crops to the brother. In return, Tabunaway would give Mamalu fish and other sea foods. Thus, Mamalu was considered as the ancestor of the Teduray while Tabunaway was the ancestor the Moro people living along the coastal areas in Maguindanao. Mr. Morfing further said that the Teduray people are guided by customary laws such as the “Ukit” (rules of conduct of a Teduray), “Kitab” (how to manage the tribe) and “Tegudon” (sacred signs and activities). 14

Hanunuo Mangyan Story. Mr. Lubag shared that the Hanunoo Mangyan traced their origin from the couple Inapay (female) and Amalahi (male). Together with their children, Daga-Daga and Pallos, they settled peacefully along the coastal areas. They subsisted on farming and fishing. Their children in turn also married other Mangyan, thus, their clan increased in number. At that time, there were already Spanish and Tagalog settlers in their territories. A clan member, “Tingkaw” was accused of courting a non-IP—a forbidden practice among the Mangyan in those times. Consequently, he was punished by being thrown into the ocean. Luckily, he survived because he was believed to have a special power—he came back as a “Bulalacao” or shooting star. Thus, the current name of the municipality of Bulalacao was named after him. In the course of the peopling of the Mangyan, the communities encountered a lot of hardships and fighting with the outsiders who wanted to occupy their place. Until now, the Mangyan are still residing in their ancestral domains, proof that they were not overpowered by the outsiders. Arumanen Manobo Story. To start his talk, Datu Daul threw some rice grains to the audience as a sign of respect. He shared that since the 1950s, there were already Arumanen Manobo who had opportunities to study. The current batch of college students enrolled in various schools (ncluding at the Pamulaan Center) was the tenth generation of Arumanen Manobo students. He mentioned many names of ancestors whom several tribes such as the Arumanen Manobo, Blaan, Bagobo became their descendants. He also cited many studies conducted which showed the peopling of the Philippines in relation to Asia. However, he lamented that in the past, the researches on the history of indigenous peoples were done through individual interviews and that these researches did not recognize oral history. Fortunately, current research undertakings are now conducted in partnership with the community.


THE LIVING HERITAGE OF PHILIPPINE INDIGENOUS PEOPLES The heritage center serves as our voice to the world. It speaks a clear message: we live among you, and we are part of you. we have established this place so that we may share with you, our life, history, beliefs , values, rituals, traditions, and knowledge, skills, practices ,technology, as well as our hopes and aspiration as people. This is a home of living traditions A distinctive and honorable place where past and present experiences as well as their dreams and aspirations are recognized celebrated and shared. Through this place, they hope to reach out to the world as one people, the Filipino Indigenous People. This is a work of our hands, hearts and minds. May everything you see, hear, touch, and think about in this place connect us all the more to you. And may they guide you to that profound discovery of your own indigenous self.


Launching of the Living Heritage Center

The occasion started with the introduction of the following guests of honor and elders: Giovanni Reyes (KASAPI), Iya Pacita (Higaonon elder), Atty. Carlos Buasen (NCIP Director), Datu Alsaliling (Arumanen Manobo), Dr. Marcelo Angelia (Dean, USP College of Governance, Business and Economics), Mr. Rizalino Segundo (Commissioner for Region 2 of the National Commission on Indigenous Peoples or NCIP), Zenaida Pawid (Cordillera Peoples Forum), Datu Marcial Daul (Arumanen Manobo elder), Dr. Daniel Ugay (USP Vice-President for Academic Affairs), and Dr. Haluthot of USP.

Ms. Jennelyn Demagajes (Teduray), a Pamulaan student, delivered the welcome remarks. She said that the Living Heritage Center was an important gift for their ancestors, elders, parents and next generations of indigenous peoples. The Center would indeed contribute in preserving and protecting the indigenous cultures and materials. Thus, this Center would be a challenge for the IP youth to do their share. After her speech, the guests of honor, elders and delegates walked to the Living Heritage Center.

The inspirational message of Dr. Perfecto A. Alibin, USP president, was read by Dr. Daniel Ugay. The USP President commended the organizers and IP youth for organizing the Kalindogan 2008 which he believed, from the point of view of the academic institution, was an example of initiatives that served as a catalyst in improving the educational landscape of the country. He expressed the USP’s commitment to pursue and share knowledge among indigenous youths of different faiths and cultures from various communities in the country. He believed that the IP youth are truly capable of bringing sustainable peace in our country and thus, they should be supported and guided.

Commissioner Rizalino Segundo responded by saying that other IPs who were able to receive college degrees opted to go abroad as overseas contract workers. However, at Pamulaan Center, the students were encouraged to serve the community to fight for their ancestral domains. He commended the Assisi Development Foundation and other NGOs for putting up an educational institution that emphasized IP cultures. Fortunately, there were also several schools in other parts of the country who were doing the same. In this regard, NCIP was very much supportive of such undertakings.

Mayor Rodrigo Roa Duterte of Davao City also sent his congratulatory message through his representative who read his prepared speech. Mayor Duterte said that both the Kalindogan 2008 and the launching of the Living Heritage Center were noble undertakings because these celebrated the history and life of many tribes in the country, especially in Mindanao. They have diverse cultures and traditions, yet have been left behind in terms of development programs. The projects at Pamulaan would be helpful in understanding the IPs, finding future programs and fostering solidarity. To this effect, the city government of Davao extended its support to the Pamulaan. In introducing the Living Heritage Center, Ms. Kristine Sumalabe (Mandaya), a Pamulaan student read the caption posted at the entrance of the Center. Then, she requested all the guests and participants to walk to the Living Heritage Center. At the Living Heritage Center, the ritual “Pamalas” and the Christian blessing were performed. The “Pamalas”, a Matigsalog ritual, was performed by Datu Cabantao who was assisted by Oscar Sarahan, a Pamulaan student. As explained by the Datu, the Pamalas is a ritual to drive away bad spirits. Thus, this ritual was being performed so that the Living Heritage Center will be orderly and sustainable. Datu Cabantao prayed to the Higher Beings to seek permission for the conduct of the ritual. Then he held the wings of the live chicken with one hand and sway the fowl while raying in Matigsalog language. Then he struck the chicken on the door of the Heritage Center and waited for its eventual demise, marking the end of the ritual. After the ritual, everybody took turns in viewing the Heritage Center.


Synthesis of the Session on IP Roots and History and Launching of the Living Heritage Center


Brother Karl Gaspar provided the synthesis of the session on IP roots and history as well as the significance of the launching of the Living Heritage Center. To start the session, he solicited some reactions from the youth delegates. Essentially, the delegates felt proud and encouraged to continue asserting for their rights. One wished that a heritage center would also be constructed in their community.

Brother Karl Gaspar emphasized the importance of the sustainability of indigenous cultures. In the academe and among studies conducted by students, there was a strong acceptance of the indigenous knowledge system. In addition, despite the presence of post-colonial influences among indigenous peoples and Philippine society in general, there was a strong desire to overcome our colonial mindsets. Through our elders and ancestors, these would be given proper attention. In particular, in our educational system, there was a need to value the indigenous governance system.

Sadly, the Philippine governance system does not give importance to indigenous governance system nor respect the ancestral domains of the IPs. Similarly, the impact of colonialism and globalization, as well as the traditional belief system were not given their urgent attention. The elements that provide our identity as IPs are our culture, our environment, our dance, etc. Our stream and bodies of water gave us life and meaning as a people. We have all the goodness and variety of our cultures which enable us to proudly face the world. In similar vein, if we saw our material culture, as shown in the Living Heritage Center, we could not help but be awed with our cultures. Thus, it is a challenge for us to make the Living Heritage Center to become one of the best. More importantly, the Living Heritage Center offered a new concept of museum work—exhibiting not only the materials used by our dead ancestors, but more significantly, showcasing the gathering of people, of their issues, of their marginalization and oppression. This museum would become living reminders of the struggles of our ancestors then and our continuing struggles in our current history. It would be a source of inspiration to unite for the liberation of the IPs and the country.

Current Realities and Challenges

Ms. Almiranor Siberia (Higaonon) introduced the resource speakers and emceed the session. There were three topics/ themes delivered by the following resource speakers:

• • •

Peace and Conflict Issues by Mrs. Zenaida Pawid, an Ifugao and a former teacher who now works as a development worker and a leader of the Cordillera Peoples Forum; Environmental Degradation and Development Aggressions by Mr. Dave de Vera, Executive Director of PAFID, and Food Security by Ms. Mary Luz Menguita-Feranil, Executive Director of AFRIM.

For the topic on peace and conflict issues, Mrs. Pawid or Manang Briggs said that there would never be peace until people talked to each other in a process of dialogue and listening; that there would never be consensus building until there was consensus speaking. For the IPs, at the minimum, consensus building entailed speaking out each other’s “sama ng loob” or resentments. From there, the quest for justice would be pursued. Among the Ibaloi, “peace” is “umpah” or to keep still and be centered; knowing why one were quiet and at peace with oneself. The IPs of today have been beset by issues of militarization, development aggressions, environmental destruction, etc. which were threats to peace and development. She challenged the youth to be proud of being IPs and to go back to their roots through their elders and parents. Their education will give them wings so that in turn, they could also pass on their cultural traditions to the next generations. She believed that the youth had a role to play in attaining peace and in the decolonization process of the IPs today.

For the second topic on environmental degradation and development aggressions, Mr. Dave de Vera shared that as in the past, the various forms of aggression on the IPs and their ancestral territories have wrought havoc on their ecology and livelihood. In particular, large-scale mining remained to be a grave threat to the natural habitats of indigenous peoples. However, these different forms of development aggression should not only be the concern of indigenous communities because environmental degradation definitely would affect all citizens, not only now but in the future.


For the topic on food security, Mrs. Feranil made a PowerPoint presentation that depicted the food situation in Mindanao, its roots, impact and challenges. Food security was linked to food sovereignty of a country wherein according to La Via Campesina, each country has the “right to maintain and develop its own capacity to produce its basic foods-- respecting cultural and productive diversity.” She showed the irony of Mindanao as being the country’s food basket yet experiencing food insecurity and serious poverty situation. She pointed out several factors that contributed to the hunger and poverty in Mindanao and these were inconsistent government policies, incomprehensive agrarian reform, limited funding support to agriculture, trade liberalization, social inequalities, among others. She posed several challenges to the issue of food security such as good governance, peoples’ collective actions, government’s budget prioritization for food production, etc.

Current Realities and Challenges The story-telling session with the elders was organized at the Pamulaan Amphitheatre. The opening prayer was led by Mr. Gabriel Linggay (Umajamnon), a Pamulaan student. To enliven the session, the song “This is our Dream” was collectively sang. The leaders were introduced b y Ms. Kristine Sumalinab (Mandaya), a Pamulaan student. The elders were Datu Ampuan (Theodore Sulda, Manobo); Panglima Carlos Malodin (Pala’wan); Datu Alsaliling (Arumanen Manobo); and Inay Pacita (Higaonon). The story telling sessions were complemented by cultural numbers from the various delegates, namely the Cordillera group, Babanam and Richard Makalunas. Pala’wan History. According to Panglima Carlos Malodin, the Pala’wan tribe had a history of warfare with the Spaniards and Muslims. Their communities were surrounded by mountains and rich in forest resources, herbal medicines, and animals. When the foreign invaders came, many Pala’wan became slaves but others fought and sadly, many died. Later, there were intermarriages between the Muslims and Pala’wan tribe.


Manobo History. Datu Ampuan of Bukidnon started his talk by sharing that among the Manobo tribe anybody who wanted to listen to the stories of the elders must give a coin as a symbol of seeking permission to hear the stories of the tribe. In this regard, some of the members of the audience placed coins near Datu Ampuan. He narrated the legend of the seven tribes of Bukidnon. He said that there were seven siblings who went to different directions. They were all given copies of the indigenous writings. However, his ancestor ate the writings after reading it, thus their tribe did not have an alphabet. His ancestor went up the mountain called “Apulan” which was surrounded by the ocean. It was said that this place was the site of the first fire and the people who made the first fire were called the Manobo. Later, their community was devastated by floods, thus, they had to go down to a place now called “Cotabato”. Soon, a Muslim missionary, Shariff Kabungsuan came. There were two siblings who chose to have different religions—one became a Islam while the other retained his indigenous identity and went up the mountains. Before they separated, these siblings divided a plate and promised to each other that when they would see each other again, they would put together the two pieces so that they could eat on the same plate again. Thus, the next generations of tribes in Bukidnon were considered as siblings.

Arumanen Manobo Story. In sharing the meaning of culture, Apo Alsaliling used the analogy of the three kinds of fowls—the goose (‘Gansa”), water duck (“Itik”), and duck (“Pato”). He said that all these fowls had common traits and features, i.e., all lay eggs, have feathers and bills. However, they also differed. For example, the g ‘ ansa” did not lay many eggs, could not walk far, and was noisy when there were people. The “itik” laid eggs anyway and walked in flocks. The “pato” laid and hatched its eggs in a specific place. Thus, like these fowls, culture was not uniformly practiced by a tribe. Culture was the embodiment of the material culture, language, practices, etc. A tribe was identified and respected through its culture, language and practices.



Kalindogan Day 2

20 OCTOBER, Monday Interfaith Morning Celebration

To start the dawn activity at the Pamulaan Amphitheatre, the Kaliwat Ke Apro Agyu led a group exercise which was facilitated by Mr. Alih Llesis (Talaandig). Then another Kaliwat member led the prayer while a flute rendition was being performed by Kenny Bayudan. The closing prayer was done by Revodin Arian (Higaonon).

Updates on Forging Partnerships for Peace

The emcees, Mr. Alih Llesis (Talaandig) and Ms. Kristine Mae Sumalinab (Mandaya) started the session with an opening prayer which was led by Aljemar Alin (Tausug). The emcees then requested the participants to recall the previous day’s events. Then, Mr. Benjamin Abadiano shared the updates on the Forging Partnership for Peace (FPP) activities. He said that the FPP which started in 2004, was a gathering of hundreds of adults from the ranks of indigenous peoples communities and organizations and support groups nationwide. The members of the Steering Committees included the Assisi Development Foundation, Anthropology Watch, PAFID, NTFP, GZO, Cartwheel, CPF, among others. The themes of the 2007 FPP were the same as the themes of the Kalindogan 2007 because the organizers of the Kalindogan wanted to know the perspectives of the youth on these themes. Like the Kalindogan 2007, the FPP 2008 also had a unity statement which was published on the Philippine Daily Inquirer. Another output of the FPP 2008 was the regularity of meetings among selected representatives chosen from the FPP delegates. The issues discussed in the recently conducted FPP 2008 were on education, peace issues (such as conflicts between the NPA and the military), human rights violations, access to basic services, developmental aggression, and land issues (such as problems on acquisition of the CADT). In addition, IP governance issues were also discussed within the themes. Among the developments on the issue on IP education were the formulation of a policy by the Department of Education on integrating indigenous knowledge in elementary education, and an initiative of the USP on a consortium for higher education for IPs.

Lumad Statement on the Bangsamoro Juridical Entity

The topic was handled by Timuay Santos Unsad, a Teduray from Upi, Maguindanao. Aided by a PowerPoint presentation, he shared that since the controversial Memorandum of Agreement (MOA) on ancestral domain between the Government of the Republic of the Philippines and the MILF Peace Panel broke out in public, there were several consultations held among indigenous peoples. In the MOA certain territories of indigenous peoples in Mindanao and Palawan were included. This became a source of concern of indigenous peoples and support groups especially in Mindanao and Palawan. Several IP position papers were drafted in the course of the various consultations among the IPs networks and communities. On August 26-27, 2008 there was a consultation in Cagayan de Oro which attempted to consolidate all the varying positions that surfaced. The basic contention of the IPs was said eloquently by the resource speaker who said that even before the present form of government was established, even before the Christian and Islam came to their territories came, the Lumad already existed, together with the stars and the brooks—the Manobo, Teduray and Blaan were already there.


SUMMARY OF WORKSHOP RESULTS: What do you feel in this Kalindogan 2008? • HAPPY because there is mutual sharing of experiences; got to know each other; was able to join the Kalindogan; was able to meet other tribes; learned about the different cultures and about our Muslim brothers and sisters; learned many things; there is unity; learned that peace is attainable; first time to join; • SAD because misunderstanding occurs, the leaders are themselves selling IP lands; there is development aggression; does not know what will happen in the future; • HAPPY AND SAD because before there was peace in our community but now there is conflict and even our culture is disappearing and there is no unity; • CONFUSED because he/she does not know why conflicts between Christians and Muslims happen; • CHALLENGED by the issues; • HOPEFUL to reach our goals and dreams; learned possible solutions to the issues and how people can be united again; • HURTFUL because other people views the Bangsamoro people as killers and wife-stealers; there is war in Mindanao and people are dying; has personal experience in a armed conflict situation;

Updates on Forging Partnerships for Peace

The session focused on the tri-people dialogues among the participants who comprised the indigenous peoples, Muslims and lowland settlers. To create the proper perspective and atmosphere in the conduct of intercultural dialogues, Ms. Madet Galdiola, an independent development consultant, started the session with a short lecture on certain guidelines for dialogue. GUIDELINES FOR DIALOGUE • Begin with silence • Allow time for everyone to speak • Allow silent space between contributions • Express yourself in personal in term using “I” rather than “we” • Suspend your judgment Then she divided the delegates into ten groups – each group should be composed of tri-people and a team of documenters. The tri-people dialogue was guided by the following questions: • • •

What do you feel in this Kalindogan 2008? What are the common issues that we face? What are the actions to resolve these issues?

After the dialogues, each group shared the results in the plenary through creative presentations—group yell, song rendition, dramatization, tableau, story-telling style, and dance.

What are the common issues that we face? LAND/NATURAL RESOURCE-RELATED ISSUES • Ancestral domain conflict/ land conflict experienced by the tri-people; • Right of the IP over their lands is not respected; • Mining in ancestral domains; • Environmental problems such as logging; denuding forests; • Development aggression • The value of the CADT is not effective anymore because mining companies can operate in ancestral domains; 23

After the presentations, Ms. Gladiola requested three representatives from Luzon, Visayas and Mindanao to share their insights and feelings after the dialogues. Joel Dahosay (Matigsalog), a Pamulaan student said that the IPs had rich cultures; that he felt respectful of oneself, his family and other people; that there was a need to unite and open the minds of those who were in slumber. Dexter Condez (Ati from Boracay) said that his spirit was awakened by just listening and sharing during the inter-cultural dialogues. Arman R. Quezon (Palawan) felt proud that he observed the growing unity in the congress; that peace building should be started now and not tomorrow. Then, Ms. Gladiola made a synthesis of the entire session through a PowerPoint presentation. She said that the IPs are peacemakers and as much as possible would not want to use arms. Peace was attained within oneself first. Then the person engages in dialogue with others in the community. However, peace should be attained with justice. She challenged the youth to contribute in peace building because they too have a say or stake in its attainment. Some of the ways of building peace among the youth were doing advocacy on IP rights in schools and communities in non-violent ways, strengthening unity, fostering the bayanihan spirit, continuing education-in-action, learning to listen and starting to listen within oneself; and practicing respect and cooperation within the family, community and the world. Finally, she presented a diagram on the holistic understanding of a culture of peace. To cup the session, Ms. Gladiola showed a short video presentation on peace building.

Community Peace-Building Initiatives

The resource speaker, Mr. Pio Fuentes, Program Manager of PEACEPATHS Program of the Assisi Development Foundation started his session with a video showing entitled “Towards a Lasting Peace: The PEACEPATHS Program of Assisi”. He explained that currently the PEACEPATHS Program is involved in a series of training on peace building for community workers, leaders and peace advocates and implementation of peace-promoting projects such as construction of water system, sustainability agriculture, health centers, etc. These endeavors are conducted in partnership with various Muslim and indigenous communities in Mindanao. (To insert a collage of pictures of PEACEPATHS activities). 24

• The leaders are themselves selling the ancestral lands and have become dealers of mining companies; IP RIGHTS • IP rights not enjoyed by the IPs; DISCRIMINATION • Discrimination against IPs—e.g., views that IP is uneducated Muslim is brave, Christian is modern; • Discrimination against Muslims-- viewed as killers and wife-stealers; CONFLICT IN MINDANAO • unclear understanding on the why communities are in conflict situations, e.g., war in Mindanao, issue on the MOA; • IP and Muslims are victims of armed conflicts; military encounter between government troops and NPA; • The issue of MOA; • Kidnapping in Sulu CULTURE • How to promote IP culture/IP culture is disintegrating; • Identity conflict of mestizo IP; • Researches of other groups being used as capital (cultural commercialization) BASIC SERVICES • Lack of basic services such as education • Scarcity of food PARTICIPATION OF THE YOUTH • The voice of the youth is not heard; • Out of school youth DISUNITY • Communities are disunited; • Intergroup conflict • Personal interest; • Different projects from different organizations;

ROLE OF GOVERNMENT • The government does not have equal treatment of IP and non-IPs; • government does not respect the rights of IPs; • no justice for people who died in the course of armed encounters.

The topic was led by Mr. Giovanni Reyes, a Kankana-ey and a KASAPI consultant. Using his prepared paper, he started his talk with his observations on how the outsiders treated the IPs and their territories, and why development projects were implemented in IP lands and sacred places. He explained that the youth are indispensable and are in a pivotal position and age to become peace advocates for several reasons—their ages overlapped childhood and adulthood stages; they are free of certain huge responsibilities such as earning a living and political obligations; they are in a condition of idealism and they could make long range decisions. To help the youth delegates appreciate their role in peace building, he shared his experiences in the peace and conflict resolution in Cordilleras in the 1980s when he was still a youth living in Sagada. He explained how the indigenous forms of conflict resolutions, body of customary law, traditional ceremonies and rituals were upheld by the elders and various communities, and these effectively facilitated the promotion of peace in the Cordillera Region. He said that many youth in the Cordilleras nowadays are unaware of the peace building efforts in the past. He also feared that these days, there might not be crossfire anymore in the region, but the roots of the armed conflict are still there. He wondered how the youth leaders of today could manage the armed conflicts if these happened again. He stressed that there was no substitute for community participation in crafting any peace building plans and that the plans should be for the good of the community so that community consent could be gained.

The workshops on the role of the youth was facilitated by Mr. Benjamin Abadiano who informed the youth delegates to formulate a one-year action plan using the format below:

What are the actions to resolve these issues? as a youth, what can you do to become catalyst of peace? At the Individual Level: • Start within your self; be a good model to yourself, family and community; be humble; listen more, talk less; • Peace should start within ourselves; respecting others is one way to achieve peace; peace starts in home; • Should understand the various sides of an issue first before reacting; • Studying in Pamulaan is a huge challenge to become strong in facing problems in their community and not to be afraid; • Pamulaan students should share to their communities what they have learned in school; • The power of prayer; • Sharing information with others; At the Community Level: • Solve problems through community dialogues; • Information and dissemination campaign • Give opportunity to the youths to speak out • Unity of the youths and the tri-people can be done by respecting each other’s cultures and personhood; • Foster unity and cooperation so that the government can listen to our problems such as the mining issue; • Community organizing; establish peoples’ organizations; conduct seminars on community organizing; • Assert our rights in a peaceful manner; • “Plan what you do, do what you plan”

Updates on Forging Partnerships for Peace



Persons Involved



Proposal Writing

Mr. Giovanni Soledad, Program Manager of the Indigenous Peoples Program of the Assisi Development Foundation gave a lecture on project proposal writing using a PowerPoint presentation. The lecture focused on the definition and importance of a project proposal, parts of a project proposal, and how to write a project proposal. In using the analogy of the mongo experiment which was part of a science activity in high school, Mr. Soledad was able to instill in the minds of the delegates the process and value of a good project proposal that should consider the external environment, bring relevance, and able to measure results and benefits to the target beneficiaries/partner community. After the session, the participants were requested to draft their respective project proposals on their own time but these should be ready for the plenary presentation the following day.


Intercultural Solidarity Night

The evening activity started with a community singing of the song, “This is Our Way�. Before the presentations of the song and poem entries by the contestants or their representatives, the assigned Steering Committee members announced the criteria for judging for the three categories of the art contests. For the poem and song-writing competitions, the criteria were relevance of the content to the Kalindogan 2008 theme (60%) and presentation (40%). For the poster-making contest, the criteria for judging were: creativity (30%), relevance to the Kalindogan 2008 theme (30%), mastery of the medium used (30%), and universality to identity (10%). The presentations of the poem and song entries of the various youth organizations and individuals were interspersed with the cultural numbers offered by each tribe. The emcess also announced that the poster entries would be displayed at the amphitheatre for public viewing the following day The night ended with a community dance led by the Badjao and Tausug groups.



Kalindogan Day 3

20 OCTOBER, Monday Interfaith Morning Celebration

The gongs reverberated several times at the crack of dawn. The delegates from the Cordilleras started the interfaith morning celebration with a prayer by Joef Yangyang while assigned members played the bamboo flute and agong, and sang the song “Hossana Tikala”, a way of praising God by the Bontoc tribe. Then the facilitating group led the morning stretching exercise while some Cordillera songs were played. The “Turayan”, a bird dance of the Kalinga tribe, was also taught to the participants.

Presentation of Proposals

Mr. Benjamin Abadiano and Mr. Pio Fuentes led in critiquing the eleven proposals presented. Based on their comments on the proposals presented, the following served as additional tips and reminders on project proposal making:

TIPS/REMINDERS ON PROJECT PROPOSAL MAKING • Provide a more substantive write-up on the situation that the proposal wanted to change; cite what have been done in the community to explain the development gaps and therefore the need for the project or to identify other service providers that can help in the project ; • Come up with clear project management system; • Think of a good project title that captures what the project wants to do; • The project title should match the time frame of the project, i.e., not too big for a short time period; • The project objectives should match the time frame of the project, i.e., the objectives should be attainable within the project time period; • Determine the sustainability of the project (such as collaborative efforts with other groups, how the project will be sustained after the project period, etc.); • Clear description on the project proponent; • Clarify the expected project results; • Clarity on the target beneficiaries of the project; • The targets (e.g. beneficiaries, results, activities) should be realistic given the set time frame and analysis of the situation. • Expound on the role of the youth in the project given the situations of the youth


LIST OF PROJECT PROPOSAL/PROJECT CONCEPTS SUBMITTED • “Food Always in the Home for Peace” by the Bukidnon Tribal Filipinos Foundation, Inc. • “Fish for Peace” by the Tuklas Katutubo, Inc., Cuyapon, Kabacan, North Cotabato • “Water System” - Subanen Youth Initiatives Concerned for Cultural Empowerment and Development (SYICCED) • “Bead Making for Peace” by the Bukidnon Indigenous Youth of the Seven Tribes (BIYST) • “Training/Education on Proper Nutrition and Food Preparation” by the NCIP grantees • “Psychosocial Rehabilitation Program for the Youth” by the SVA Peace Sanctuary, Kauswagan, Lanao del Norte • “Creation of Mandaya Youth Organization” by the Mandaya youth students in Pamulaan and other colleges and universities • “Preservation of Talaandig Kalanguyanon Culture by Integrating it in the Curriculum” by the Cartwheel Foundation-Miarayon, Talakag, Bukidnon • “Sustainable Agriculture cum Training” by the United Kankitap for Development, Sitio Kankitap, Barangay Danag, Patikul, Sulu • “IP Youth Networking” by the Kaliwat Ki Apu Agyu, Xavier University • “IP Peace Caravan” by the Kaliwat Ki Apu Agyu, Xavier University • A project on peace talks among the various Datu, New Peoples Army and the military proposed by the Balintus Youth Organization of the Umajamnon Tribe, Cabalasan, Bukidnon • “Interfaith Initiatives for Cultural Dialogues (proponent not indicated) • “Traditional Learning Center of Teduray and Lambangian by the Upi Shariff Kabunsuan/ Maguindanao • A project concept on organizing Subanen youth in Zamboangan Sibugay with no name of the proponent

Closing Programme

Mr. Benjamin Abadiano, the facilitator, started the session by asking volunteers from each tribe to share their feelings and insights now that Kalindogan 2008 was about to end. All expressed happiness for various reason—such as, it was his/her first time to encounter other tribes; first time to attend the Kalindogan; did not feel any discrimination among delegates; first time for USP to be part of the Kalindogan programme; first to visit Davao City and meet many IPs; he/she felt that she/he was not alone as an IP and that there were many tribes who banded together. A Muslim delegate was very elated because the IP delegates were very open with the Muslim delegates and that he/she was hopeful that the Muslims and IPs would attain equality. One shared that peace started from within the heart. One said that he/she could share whatever he/she learned from Kalindogan to his/her tribe. One felt that the Kalindogan was indeed a rare occasion. The facilitator and delegates agreed that the indigenous and Muslim youth were indeed the harbingers of peace.

To capture the camaraderie and quest for peace of all the delegates, Mr. Abadiano said that souvenir bracelets bearing either the word “PEACE” or “KALINDOGAN” would be distributed to each of the delegates. Then each of the delegates were to choose another delegate within his/her vicinity; exchange bracelets and greet each other “Peace”. After the activity, a candle was lighted and passed on to each of the delegates to symbolize that each was responsible to be a harbinger of peace. Then, the song, “This is Our Dream” was sang. Then Mr. Abadiano led in the recognition of people behind the Kalindogan—the Steering Committee members, the sponsors, resource persons, Pamulaan staff, Pamulaan students in charge of food and other technical needs, and Documentation Team. Finally, Ms. Kristine Sumalinab led in announcing the winners of the three contests:


Poem Writing Contest: First Place Second Place Third Place

: KASAPI and Mandaya tribe - Jimric Magandam and Randy Osiba : Bukidnon Indigenous Youth of Seven Tribes (BIYST) : UP Baguio Program for Indigenous Culture

Song Writing Contest First Place Second Place Third Place

: Kaliwat Ke Apo Agyu : Mangyan Mission : Pamulaan Center for Indigenous Peoples Education

Poster Making Contest First Place Second Place Third Place


The closing remarks was delivered by Ms, Margielyn Emag (Tagbanwa), Pamulaan student and Congress Director. She thanked everybody for making the Kalindogan 2008 a successful and peaceful youth congress. She hoped that the congress could inspire all to become peace advocates in the communities. She wished that the good start that the congress brought would not start and end within the boundaries of the Kalindogan premises, but would facilitate in opening ourselves to serve as avenues and guiding stars to other youth towards peaceful co-existence. She enjoined everyone to join hands in facing the challenges of real life.



Participants’ Expectations on Kalindogan 2008 1. Aetas of Zambales CONTENT


Kalindogan mapalakas para Kami ay makikiisa para sa pagkakaisa ng lahat na mapatatag ang Kalindogan. katutubo dito sa Luzon, Visayas at Mindeanao Makahalubilo sa mga gawain tungkol sa Kalindogan

SPEAKER Aktibo sa usapin at maipahayag sa amin ng maayos na ayon sa aming kultura.

PARTICIPANTS Ang bawat partisipante ay maging magkaibigan; Maging masaya sa bawat isa; Pakikilahok sa ibang partisipante.

2. BIYST CONTENT After Kalindogan- they will be able to see the different dances, songs, from different tribes; Awareness of the different issues regarding the preservation, promotion and protection of each tribe.

PROCESS Inter-dialogue between tribes Demonstrations of skills in playing musical instrument and in performing different dances from different tribes.



Enhance the knowledge of participants by informing them the do’s and don’ts in the conference;

The participants will actively participate in inter-dialogue among tribes and issues that challenge their identity;

Foster their beliefs and traditions.

Eagerly know how to play different musical instrument and actively demonstrate their skills in dancing

3. Bukidnon Tribal Filipinos Foundation, Inc. (BTFFI) CONTENT Informative






Not boring

Cooperative, Friendly, Sharing


well modulated voice

Supportive, Alert, Participative and Active

4. IDBM - Kapatagan CONTENT To learn/gain knowledge about the different tribe in the Philippines.




To interact and communicate Understandable; Friendly and easy to deal with to our co-tribe so that, we can it; understand each other cultural Not boring; difference. Make participants participative

5. Kalanguya of Nueva Ecija and Aitas Binagagum CONTENT We expect that Kalindogan 2008 is very enjoyable; Maraming matutunan;




Very organized;

More information in culture;



We learn them especially in our culture and rituals


Peace to each other

6. Kaliwat Ki Apo Agyu (KKAA) CONTENT


Has relevance to the present conditions of the IP’s;

It should be systematic and organized;

To strengthen awareness among IP youth




Reliable; Informative;


Show eagerness to the topic being discussed;


Should be brief and concise, time conscious.

Approachable and friendly


7. PAMULAANEAN CONTENT IP issues and experiences; Mapag-isa ang lahat na napag-usapan;

PROCESS Lahat ng topics ay matackle ayon sa oras na inilaan; Alive at may interaction;

Marami ang matutunan;

Maayos at systematic;

Malaman ang different struggles and problems;

Energetic at may mga icebreakers;

Malaman ang mga ginagawang movements ng mga katutubo sa kanilang problema;

Not more on lecture;

Malaman kung ano na ang mga achievements for Kalindogan 2007; Applicable in reality; Mas mapalalim pa ng tripeople ang pag-intindi tungkol sa kapayapaan; Malaman ang youth organization na nag-exist.


May evaluation pagkatapos ng isang activity





Alive/energetic para hindi antukin ang mga participants;

Seryoso sa mga activities;

Maintindihan ang sinasabi(masabtan ang estorya);

Cooperative; Madasigon/alive;


Makahatag og pagtuluan para sa uban;

Dahan-dahan sa pagsasalita;


May motivation para maging effective;

May sense of asking question;

Maelaborate ang kanyang topic sa lecture

Maging active sa lahat ng mga gawain; Dapat may t-shirt

8. Mindanawon CONTENT Specific

PROCESS Well organize



Not boring;


Madaling makarelate ang participants (delivery sa topics)

Mayroong cooperation; Respect one another; Be sensitive

9. SVA Peace Sanctuary CONTENT We are here to observe, learn and explore; Though we are not representing any tribal groups but our town has been home for tripartite people and we are here to discover new things worthy to be shared to our community.







Tribal groups and organizations to be treated equally, no feeling insecurities and discrimination;



Time conscious


The whole conference should value give us more learning about tribal cultures and people.



10. Tuklas Katutubo CONTENT Discuss on IP socio-political and socio-economic issues;

PROCESS Time bound;

Healthy two ways of process Topic to be discussed should be of discussion relevant to the lives of every IP

SPEAKER More encouraging and inspirational sharing from the speaker;

PARTICIPANTS Be active and participative; House rules;

Speaker are expected to be Friendly and sensitive others; enthusiastic dynamic and yet so sensitive to buried ideas and Be a listener and respect other issues concerning IPs. ideas and opinions.

11. (organization, not indicated) CONTENT To educate the IP’s;

PROCESS Individual participation;

Empowerment of cultural practices;

SPEAKER IP’s talented;

PARTICIPANTS A lot of participative activities.

Excellence person

To give value in culture; Empowerment of youth leadership

12. (organization, not indicated) CONTENT Simple, applicable and issue based that reflects current community issues/ situations.


PROCESS Learning beyond borders; Simple yet extensive way of facilitating discussions.



Dynamic and vibrant (reach out to all);

Talk in common language (e.g. Tagalog);

Brief, concise yet motivating talks

Engage in all activities actively

13. (organization, not indicated) CONTENT Contents are to be done; Contents must be done according to the sequence given

PROCESS Of course all of us expect an organized program, from the very simple or complicated activity.

SPEAKER They can speak in front of the different tribes the true language of nativity and language of love that in spite of the differences of everyone they can speak in their own language yet understand language by all; We expect that a speaker can give us deeper insights about the theme.

PARTICIPANTS We expect that every delegates of different tribes are friendly to mingle each other; We expect also that every participant is responsible enough to participate in all activities.

14. (organization, not indicated) CONTENT


Gaining knowledgeable Time conscious; learning on how the sustainable peace, to his tribes and subtribes after Kalindogan.



Visual aid;

Fully participation;

Consistent language (Tagalog and English);

Respect; Cooperation;


Sharing and open-minded.

14. (organization, not indicated) CONTENT Mapalalim at madagdagan ang kaalaman tungkol sa pangkapayapaang usapin

PROCESS Matuto ang bawat kalahok


PARTICIPANTS Madagdagan ang kaalaman; Makipagbahagi; Makipagparticipate; Focus sa pakikinig 37

What have you done after Kalindogan 2007: A Gallery Display 1. Assisi Indigenous Peoples’ Program Ano ang Mga Nagawa? Na educate ang kabataang lumad or katutubo

Ano ang Mga Natutunan? Naging palaban sa bagong natutunan especially sa usaping pangkatutubo

Sino ang Mga Tumulong? Assisi Foundation Carthweel Foundation Cordaid Diocese of Butuan

Maintain sustainable agriculture Natutunan kung paano maibalik ang mga katutubong pang agrikultura

Ano ang mga Naging Hamon? Tatayo sa sariling pagsisikap

Isagawa at isabuhay ang mga pangkatutubong pangagrikultura

2. Assisi Indigenous Peoples’ Program (Subanen Tribe)/PSDS Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Pagkakaroon ng klase tuwing Sunday about culture

Napalalim ang kaalaman tunkol sa kultura

Literacy class (adult)

Pagpapahalaga sa kultura


Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

Pagpapahalaga sa edukasyon Parents , tribal elders and youth Youth and Church

3. BIYST Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong? Advisers, BSU and socioanthropology society

Ano ang mga Naging Hamon?

Museum week organizer

Time management

Promoting the Bukidnon culture


Event organization

Assessment during 2008 intramurals


School director

Participation of school activites

New members orientation


BYIST officers

Unity of the seven tribes.

Leadership training

Peace builder

BALAY Organization


Work camp


Korean and Talaandig

Communication between the Talaandig tribe

Kaamulan Outreach Program

Appreciate the spirit of volunteerism

Adviser and students

Serving our Lumad

Appreciate the native music

4. Cartwheel Foundation Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

Integration of culture to the curriculum

Mahalin at pahalagahan ang School kultura

Different beliefs and religions


Respect tribal leaders

Tribal leaders

Lack of interest


Respect other beliefs


Lack of cooperation

Gathering of tribal elders Cultural club Workshop and seminar


5. Holy Spirit Aeta Mission, Tarlac Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

Education program sa kabundukan

Na develop ang iba’t ibang kakayahan ng mga Aeta (Tarlac)

Assisi Foundation

Ipakilala ang kulturang Aeta na napag-iiwanan dahil sa modernisasyon

Water system

Nagkakaroon ng matibay na paninindigan

Holy Spirit Aeta Mission

Kawalan ng tinig upang maipahayag ang aming saloobin

Livelihood programs for Aeta Mag-antsi

Natutong makihalubilo sa mga tao


Kakulangan ng edukasyon

Health program

Natutunan amg pagpapahalaga sa mga planong nagawa.

Pagkuha /pakikibaka upang makamit ang mga ancestral domain

Naitatag ang SAMABAKA

Natutunang patibayin ang samahan ng mga Aeta.

Pinansyal na kakulangan upang tugunan ang pangangailangan at mga programang nais ipatupad.

LABAN KU ASSOCIATION -Nagkaroon ng Aeta massion scholarship

6. Aeta - Kabihug Ano ang Mga Nagawa? Wala


Ano ang Mga Natutunan? Marami dahil kung paano makilahok sa iba’t ibang katutubo dito sa Mindanao.

Sino ang Mga Tumulong? Wala, dahil unang paglahok naming sa Kalindogan 2008.

Ano ang mga Naging Hamon? Para sa amin malaking hamon ito bilang mga kabataang Kabihug/Aeta. Upang mabigyan ng pagkakataon ang aming pangarap Upang ma-appreciate ang pagiging katutubo.

7. Kalanguya of Nueva Ecija and Agta of Quirino Ano ang Mga Nagawa? Education program

Ano ang Mga Natutunan? Bilang volunteer o parateacher, natuto kaming paano makihalubilo sa mga batang tinuturuan namin.

Sino ang Mga Tumulong? Assisi Foundation Cartwheel Foundation NCIP

Ano ang mga Naging Hamon? Budget Knowledge and others

8. Kaliwat Ki Apo Agyu (KKAA) Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong? Dr. Edvilla Talaroc (SOAN Devt.Xavier University)

Ano ang mga Naging Hamon?

Walk for peace (Mindanao walk for Peace)

Learned to unite with the tri-people of CDO and its LGU and different agencies for a common cause

Kaamulan sa Sibyer (Xavier University Days) - Concert for peace - IP products Expo

Build friendship and Anak ng Tribu, ASADSS, ADC, camaraderie with the different Filipino Devt.-XU XU organization and students

Create venue for promoting our advocacy as well as our organization

Community Building

Deepening relationship among KKAA members

MAGIS (Do more)

Inter-Faith dialogue with JTS Korea and Umajamnon Tribe

Understanding/exchanging the ABS-CBN Cagayan, Dreams culture between Umajamnons, Arts/ Cagayanon Koreans and XU community

Pagkilala; Sharing of culture with the Manobo tribe of San Fernando, Bukidnon

Appreciated more of the Manobo culture

DevCom Society, JTSPhilippines, Umajamnon Tribe

Continue to uphold peace and unity among members of the tri-people


9. Mangyan Mission Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Gumawa ng sariling batas

Kailangang mapanatili ang katutubong batas

Mga lider sa pamayanan Mangyan Mission Mangyan Heritage Center KPLN-Kapulungan para sa Lupaing Ninuno.

Nagkaroon ng paaralan na para lang sa mga katutubo

Naiangat ang antas ng SSps Sisters edukasyon ng mga katutubo. Mr. Benjamin Abadiano Namulat ang mga katutubo sa Community kahalagahan ng edukasyon Mapalalim ang pagpapahalaga sa kultura.

Ano ang mga Naging Hamon? Continue to uphold peace and unity among members of the tri-people

Patuloy na hikayatin ang bawat isang katutubo upang mg-aaral at maiangat ang antas ng pagtingin ng di katutubo.

10. Mindanawon Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Community outreach in Sebu Lake

T’boli culture Preserving our cultures be proud of it

Mindanawon Ateneo De Davao Nursing department, campus ministry and faculty

Salayan Bukidnon

Matigsalog tribe

Ladies of Charity Ateneo Jesuit community Mindanawon scholars


Ano ang mga Naging Hamon? Shortage of financial needs

11. NCIP/Pulangihon Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

NCIP/EAP youth organization

Leadership training


We encourage those IP youth to continue their studies in college

Dugong tribu

Coordinate with local government and tribal leaders

Congressional assistant programs

Other IP groups ay maghanap ng other educational funding

Makilahok at makibagay sa Private educational assistance tribu sa programa ng NGIP-EAP. Universities/colleges assistant Providing IPs scholarship CHED/TESDA

Conduct seminars and skills training for IP youth. Informing other colleges and universities to adopt IPs Scholars.

12. Pamulaan Ano ang Mga Nagawa? Organic Fertilizer (minimize the global warming) Alternative medicine Soap making

Ano ang Mga Natutunan? The value of S.A. to the life of people especially to IPs. Paggamit ng organic fertilizer Natutong mag-garden

Sino ang Mga Tumulong? Pamulaan Peace Path Program Assisi

Ano ang mga Naging Hamon? Naituro o maibahagi sa komunidad ang nalalaman Mapanatili ang paggamit ng mga organikong abuno To have S.A project in the community Bawat pamilya magkaroon ng sariling garden To promote sa paggamit ng S.A


13. Subanen Foundation Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

One organization (SYICCED)

Pinahalagahan ang kulturang katutubo

Community IP representative Provincial IP representative Chieftains

Kulang ng pagtitiwala sa mga namumuno

Conducting workshop

Different issues

NGOs from Dipolog City

Lack of financial

Participating the community competition

Napatunayan sa aming organization na kaya naming makisabay sa mga paligsahan sa aming bayan

Chieftain Bae Labi Sonita Mandiryde

14. Tuklas Katutubo Ano ang Mga Nagawa? Implement pre-school contracting program in Pres. Roxas North Cotabato Balik tribu program in Sarangani Province and North Cotabato


Ano ang Mga Natutunan? Mas napalalim ang pakikipagsalamuha sa mga kapwa katutubo

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

DepEd LGU of Pres. Roxas

Financial and man power

LGU Governor’s office Mayor’s office

Financial Coordination

15. UP-Baguio, Program for Indigenous Culture Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

“balikili” (community outreach program)

Deeper understanding of the culture of our “ili”

Alliance/s ILI

Fund sourcing Time conflict

Stage play Story telling

Self realization on the need to protect, revive, regenerate our oral traditions as part of our oral rich cultural heritage. It should be appreciated and acquired to be passed on to the next generation.

“lalaka’ ‘iinin-a’ Ili NGOs UP admin.

Limited resources Manpower


Strengthening IP youth (orgs.) solidarity.


Differences on organizational objectives

16. BaSulTa Youth Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

Meeting re-Badjao education

Kahalagahan ng pag-aaral 5 tribal leaders Kahalagahan ng pagpupulong 56 Badjao

Hindi marunong bumasa at sumulat ang nakakatanda namumuong Badjao

“pagduwaa salamat”

Pagkakaisa ng kabataan

Busy sa pag-aaral



17. Pamulaan Ano ang Mga Nagawa?

Ano ang Mga Natutunan?

Sino ang Mga Tumulong?

Sharing IKSP in the community through: - Pakikisama - Research - Documentation - Ethnographic research

Nalaman ang sitwasyon ng pamayanan

Summer bridging - Nagturo /naglecture sa mga estudyante tungkol sa kahalagahan ng kultura at pagiging katutubo

Nakita ang pangangailangan Assisi Foundation sa edukasyon na nakabatay sa Simbahan kultura Parents School community

Ipagpatuloy ang nasimulan at palaguin ang system of education

Sustainable agriculture - Nakagawa ng organic fertilizer - Nakapangulekta ng katutubong binhi

Mahalagang balikan ang katutubong pagsasaka

Panguna sa pagpapanatili at pagpapalaganap ng pangkatutubong pagsasaka at binhi

Paralegal training through: - Pakikipagkwentuhan

Naging bukas sa pakikipagkwentuhan at pagbabahaginan


Pamulaan Administration Community leaders and elders Endorsing organization IPO CVO People in the community

Ano ang mga Naging Hamon?


Sabuhay ang mga natutunan at ibahagi sa iba Pahalagahan

Kailangang matutong isulong at ipaglaban ang pangkatutubong karapatan

16. BATO, SAMBILOG, NATRIPAL Ano ang Mga Nagawa? Boracay: - Learning center - Livelihood (handicrafts)

Ano ang Mga Natutunan? Study well More creative

Palawan: Balabac, Sambilog Nagkaroon ng rally noong 2005, tungkol sa ordinansa Natripal: IPs rights Campaign

Enhanced self awareness of the IPs youth about their obligation, rights and responsibilities in their own culture and community

Sino ang Mga Tumulong?

Ano ang mga Naging Hamon?

Catholic Institution The community

To study well so that we can have our own teacher who is an IP.

PNNI Task Force BUGSOK Others

Pagkakaroon ng harassment sa mga mangingisda. CADT application mabagal ang proseso. To protect and sustain the cultural traits to the children of community.


Workshop Results on the Tri-Peoples’ Dialogue WHAT DO YOU FEEL IN THIS KALINDOGAN 2008?


Group 1: • Masaya dahil: - nagkaroon ng sharing; - nakilala ang bawat isa; - nakasali sa Kalindogan (3); - nakita ang iba’t-ibang tribo (2), culture (1) at mga kapatid na Muslim; - ang partisipasyon sa Kalindogan ay hindi mababayaran ng salapi;


• Bakit ba ang mga Muslim nangunguha ng lupa na hindi nag paalam (3)? • Sino ba ang nasa likod ng kaguluhan ngayon (2)? Ano ba ang dahilan? • Marami sa aming mga katutubo at mga sibilyan ang biktima ng giyera; • Inalisan ng karapatan ang mga.katutubo sa kanilang lupa; apektado ang walang alam; • The issue about MOA has many players being one-sided; hindi lahat mga Muslim ay gusto sa nangyayari. At hindi rin ang mga moro ang pwede sisihin sa lahat dahil kasali na rin diyan ang gobyerno. Ang nakapagbigay ng kaguluhan ang medya dahil ang pinapalabas lang nila ay ang mga negative; • Ang problema sa tribo how to promote culture/ nawawala na ang aming kultura (2). • Marami ang hindi pa alam ang totoong nangyayari sa issue ng Bangsamoro.

WHAT DO YOU FEEL IN THIS KALINDOGAN 2008? Group 4: (Facilitator: Eds Latayan, Higaonon)

WHAT ARE THE COMMON ISSUES THAT WE FACE? • Their community is not in peace because of militarization until now; • Conflict in ancestral domain; • Discrimination and not clear territory; • Feel confused whether to choose Bisaya or IP because of his being a mestizo; • Discrimination—view that Lumad is uneducated, Christian is a modern and Muslim is a brave; this classification results in misunderstanding and conflict; • The root of conflict is personal interest; • Coming of settlers is the beginning of conflict (land grabbing). Settlers binalaan ang Mamanwa na papatayin. The tribe tolerated them as they are very humble people but the settlers abused them and tried to grab their lake; • The lake is the only essential property of the Mamanwa tribe and if it will be destroyed, the income will decrease; • Lack of education is the reason why people are not struggling or weak; • Mining is the main problem which will also affect other lands; • There is no peace in their community-daghang away diri dito.




Group 3: (Facilitator: Juliet Nagayang, Bontoc) Masaya dahil: • nakasali sa Kalindogan’08 (2) • nalaman ang mga issue ng mga IPs; • mas nakilala ang sarili; • Noon sa libro lang mabasa ang iba’t-ibang tribo at ngayon ay nakasalamuha na sila; • mas piniling sumama sa mga taga- Mindanao; • knew the differences and similarities of the tribes; • nakasama ang iba’t-ibang tribo (3); • narinig ang iisang adhikain; narinig ang iisang boses ng kabataan mula sa iba’t-ibang grupo (2); • maraming nakilala; • nakakita ng iba’t-ibang kultura; • first time nakasali sa Kalindogan ‘08 • to be part of the conference Masaya at nalinawan: • dahil nagkakasama ang tri-people natutunan ang kinalaman ng bawat isa sa issue; Challenged dahil: • sa mga nangyayaring issues; Not totally happy dahil pag-arrived ko dito sa venue ay namatayan ako ng relatives Hoping dahil: • to reach our goals and dreams as one; • natutunan o nalaman ang solusyon ng issue at kung paano magkaisa ang tri-people


• Hindi pa binahagi ng mga tribal elders/leaders ang kultura ng tribo (sa di alam ang kultura); • Environmental problems (logging); • Culture; • CADC situation; • Peace problem; • Development aggression • Paano mabigyan ng pagkakataon na pakinggan ang boses ng mga kabataan as the extension of the elders or the light of the world • Struggle on rights (economically, educationally and socially); • Militarization; • Struggle on right • Development Aggressions; • Scarcity of food • Diff. projects from the diff. organizations; • Different projects from different organizations.; • MOA-AD; • Peace problem • Education • Land • Funding from the other countries



Group 6 (Facilitator: Revodin Arian) Masakit dahil: • ang pagtingin ng ibang tao sa mga Bangsa Moro ay mamamatay tao at mang-aagaw ng asawa; • sa pangyayari ng conflict sa Mindanao nakatira tayo dito pero hindi tayo nagkakaintindihan; • sa giyera sa Mindanao dahil magkapatid tayo bakit tayo naglaban-laban; maraming tao at mga batang namamatay sa giyera; • dahil nakaranas din ng tulad sa iba;

• Hindi pa binahagi ng mga tribal elders/leaders ang kultura ng tribo (sa di alam ang kultura); • Environmental problems (logging); • Culture; • CADC situation; • Peace problem; • Development aggression • Paano mabigyan ng pagkakataon na pakinggan ang boses ng mga kabataan as the extension of the elders or the light of the world Malungkot dahil: • Struggle on rights (economically, educationally and socially); • hindi tayo nagkakaintindihan; • Militarization; • mismo ang mga leader sa komunidad ang siyang nangunguna • Struggle on right sa pagbenta ng lupa at dahil sa militarization ang mga • Development Aggressions; Matigsalog ang nag-aaway-away ; • Scarcity of food • nahati-hati ang mga tao sa pamayanan; • Diff. projects from the diff. organizations; • development aggression; • Different projects from different organizations.; • hindi alam kung ano ang mangyari sa hinaharap; • MOA-AD; • Peace problem Masaya at Malungkot dahil: • Education • masaya dahil noong una ay may kapayapaan at malungkot • Land kasi ngayon nawawala na ito pati na ang kultura at wala ng • Funding from the other countries pagkakaisa Masaya dahil: • mayroon pa ring iilang taong tulad natin na concerned sa pangyayari; • kasi kahit may problema nandiyan pa rin ang mga elders natin • ako ay pinayagang makapunta dito; • napakinggan ang insight ng iba Naguguluhan dahil: • Hindi alam kung bakit may conflict between Christians and Muslims; 51

WHAT DO YOU FEEL IN THIS KALINDOGAN 2008? Group 10: (Facilitator: Ronalyn Rico and Paul Dembert Katy) Masaya dahil: • nagkaroon ng pagtitipon (2); • Naihayag ang magandang pag-uusap para sa kapayapaan; • first time dito at nakita ang iba’t- ibang kasuotan ng ibang tribo; • Makita ang ibang tribo (4); • naramdaman ko na ang Mindanao ay isa sa grupo ng katutubo dito sa Pilipinas; • Masaya dahil nagkaroon ng ganitong conference • Iba’t-ibang tribong namulat sa different issues. • Nakita ang Mindanao; • nakita ko na may pag-asa pa; Pagod, puyat (2); Sobrang excited sa mga topic;; Nachallenge na para mabuhay ang kultura; Malungkot dahil: • hindi nawawalan ng isyu na nagkaroon ng epekto sa buhay natin na mga katutubo; Masaya at malungkot dahil nalalaman ko ang ibang katutubo;


WHAT ARE THE COMMON ISSUES THAT WE FACE? • Ang mga leader sa komunidad ang siyang nangunguna sa pagbenta ng lupa at dahil sa militarization ang mga Matigsalog ang nag-aaway-away; • Nahati-hati ang mga tao sa pamayanan; • Ang pagtingin ng ibang tao sa mga Bangsamoro ay mamamatay tao at mang-aagaw ng asawa; • Sa pangyayari ng conflict sa Mindanao nakatira tayo dito pero hindi tayo nagkakaintindihan; • Hindi nakatapos kahit elementary dahil sa pagkakaroon ng militarisasyon sa kanilang lugar; • Sa panahon na ang military at NPA may encounter naapektuhan ang mga katutubo lalong-lalo na ang mga maliliit na mga kabataang nag-aaral; • Nawawala na ang kapayapaan, kultura at pagkakaisa; • Development aggression; • Sa ngayon nawawalan na ng bisa ang Cert. ng Ancestral Domain dahil may nakakapasok pa rin na mga mining; • Sa hindi natin pagkakaunawaan ay baka nasasaktan din ang mga ancestors natin • Lupain ng mga IP ay sinansakop na ng mga plantasyon; • Conflict between Christian and Muslim-naguguluhan kung bakit nag-aaway-away ang mga magkakapatid kung saan maraming mga batang nadadamay at ang mga pamilya ay pumupunta sa evacuation center; • Hindi pantay ang pagtingin ng gobyerno sa IP at non-IP; • IP representative na nagtatrabaho sa gobyerno ay hindi ibinibigay ang sahod; • Ang mga kabataan sa amin ay hindi na nag-aaral kasi doon na nag-tatrabaho sa minahan; • Ginawang minahan ang mga lupain ng mga katutubo; • Ang mga gobyerno ay hindi nirerespeto ang mga IP; • Uso ang patayan (500 ang namamatay na hindi nabigyan ng hustisya); • IPs affected sa hindi pantay-pantay na treatment ng gobyerno through the NCIP;



Group (Facilitator: Richel Daonlay) Masaya dahil: • maraming natutunan; • opportunity na nakasali (4); • napakasayang karanasan; • nagkakaisa; • appreciate ang Kalindogan (2); • nalaman na makamit ang kapayapaan; • nagpapasalamat na nakaputna sa Kalindogan; • naibahagi ang nalalaman (2); • first time; • suwerete at nakita ang iba’t-ibang tribo; Excited

• Kidnapping sa Sulu; • Discrimination sa mga katutubo; • Kahirapan kaya di nakapag-aral; • Dapat ang Lumad ang mag-claim sa Mindanao hindi ang mga Muslim; • Logging sana mahinto na sa luga rng mga Teduray; buong munisipyo apektado; • Giyera na hindi nareresolba; • Out of schhol youth; • mining; • Natatakot bukid na protected area baka maupaw; • MOA-Bangsamoro Juridical Entity; ang hindi Muslim area ay isinali at walang tamang information; • Lupa- IP’s vs. company(leaders become dealers); • Over power; • Election (biases)--killing of politicians;


WHAT ARE THE ACTIONS TO RESOLVE THESE ISSUES? AS A YOUTH, WHAT CAN YOU DO TO BECOME CATALYST OF PEACE? • Start within yourself; be a good model to yourself, family and community; be humble; listen more, talk less; • Peace should start within ourselves; respecting others is one way to achieve peace; peace starts in home; • Respecting oneself is a big contribution for peace because through this, one can influence the family and the community; • Studying in Pamulaan is a huge challenge to become strong in facing problems in their community and not to be afraid; do your best in helping other people especially their own community; • The only contribution he can give as a student is to pray; requesting everybody help in praying, people are together in praying; • Peace starts within us then to the family; they have peace in their place because their nature is still alive, culture is still existing despite their use of other languages such English, Tagalong and Bisaya; their community has peace because the small problem they encounter is solved through dialogue; community is important; • Should understand the various sides of an issue first before reacting; • Pamulaan students should share to their communities what they have learned in school; • Information and dissemination campaign • Give opportunity to the youths to speak out • Unity of the youths and the tri-people can be done by respecting each other’s cultures and personhood; • Kailangang magtulung-tulungan upang mapakinggan ng gobyerno ang problema tungkol sa mina; • Pag-organisa; • Pagsali o pagtatayo ng iba’t ibang organisayon; • Magbahagi ng kaalaman sa iba; • Ipaglaban ang karapatan sa mapayapang pamamaraan; • Have a dialogue- para magkasundo; • Conduct seminar for community organizing; • “Plan what you do, do what you plan”


Action Plan 1. Bendum/ Pulangiyen/ Apu Palamguwan Cultural Education Center MISSION




Care for the Culture

Kaamulan (Gathering)

Bendum community, ESSCTC, KLP, PC

December 19 to 22, 2008

To strengthen the leadership skills of the youth

Leadership Training

Upper Pulangi Youth Organization (Dumaguete Lumad)

Second week of May

AGENCIES/INSTITUTIONS that can be approached NCIP ESSC IP’s Youth Organization MTYC ESSC APC

2. Bukidnon Tribal Filipinos Foundation, Inc. MISSION




To sustain IP community school in Mahayag

- Linkages with the barangay/local government unit - Community organizing - Fund raising

Education Committee officers, BTFFI staff\ teachers, BLGU and LGU

October 2008 to October 2009

To maintain and preserve Pinuwalaan area

- Advocacy - Planning - Nursery - Tree planting


November 2008 to October 2009

To sustain the food supply of the people in Mahayag

- Backyard gardening - Sustainable agriculture

IP Youth, BTFFI, ADF, People of Mahayag BLGU

November 2008 to November 2011

AGENCIES/INSTITUTIONS that can be approached


3. Cartwheel Foundation MISSION




AGENCIES/INSTITUTIONS that can be approached

Integration of IP culture to Deped curriculum

- Follow up consultation to the elders, leaders and Talaandig’s in the community - School consultation. - Workshop, seminars, symposium & lecture

Tribal leaders, Barangay officials, school principal director, faculty and staff, students

October 29, 2008

STHS, Cartwheel, MILALITRA, Pamulaan, Brgy. Officials, LGU

Talaandig- Kalatungan Tribal Center Minimuseum in Brgy. Miarayon

- Follow up consultation to the elders, leaders and Talaandig in the community. - Documentation of arts, tribal music and instruments.

Tribal leaders, barangay officials

April to Summer Vacation

STHS, Cartwheel, MILALITRA, Pamulaan, Brgy. Officials, LGU


4. Mandaya Tribe MISSION




AGENCIES/INSTITUTIONS that can be approached

To organize Mandaya tribe


Kalindogan-Mandaya participants

November 2008


To set up organizational structure

Selection of officers

Mandaya Youth

November 2008


To formulate VMG VMG formulation (Vision, Mission and Goal)

Mandaya Youth Tribal community

April 2009


To identify programs and Programs and services services identification

Mandaya youth

May 2009


To conduct an assembly for Mandaya youth

Mandaya youth Tribal community

October 2009



AGENCIES/INSTITUTIONS that can be approached

Information, dissemination, presentation of VMG, policies and programs

5. Palawan Youth MISSION



Formal education (to encourage the parents to send their children to school)

- Encourage the youth - Meeting, orientation and consultation to the community about the importance of education

IP youth and family in Palawan

April to June 2009

Barangay officials and Deped

Traditional knowledge education ( to preserve and promote IKSP and share to the youth )

- Sharing of IKSP; - Organize Ip youth association

Pala’wan youth and elders

November 2008 to September 2009



- Trainings and seminar in Pala’wan and Tagbanua making herbal medicines youth and women

January 2009






Share the learning and experiences from Kalindogan 2008

- Re-echo/update

Youth in Kankitap,

Empower and organize Badjao community

- Establish Badjao organization - Planning for implementation of Badjao education



Empower and organize Badjao community

- Leadership training - Sustainable agriculture community training




Last week of October




Kalindogan 2008 Poems and Songs SONGS LAYAD by: Tuklas Katutubo, Kankana-ey

LOVE (Layad Translation) by: Tuklas Katutubo, Kankana-ey

Sak-en essay umili Sin esa tribo ay naisabsabali Uray kanan dan naiaadawi Yan ad-adoy pan-engan mi

Born in a unique culture Fary yet abiliuties adore Man of prowess, a youth like a star That challenged the darkness of war

Nabiskig ay ipagaw Baro ay kaman talaw Sinan lubong ay nansilaw Tali-ak dasan dontog

I’ll bind all the mountains Where culture keep such chains I’ll chase my brothers

Tapnu naibatu-batog Kakadwa yaan emeyak ikuyog Tapnu adin gatinan dasan nalastog San tupod emeyak imula Tapnu laeng yan bumela Guyudeksan udan Ta binugis ko yan adi-makgang Damag di Diyos emeyak iwaragawag

To plant the seeds of courage So I can reap the basket of knowledge To dragged the rain above To cleanse my culture with love Sharing God’s thoughts Telling the elders’s oath Bounding myself of responsibility

Istoryan dasan nakay yan eyak ilawlawag Respetok sin udom emeyak ipabiag ublak ay dakdake layad ay eyak iyamag





Pabidangen nan kultura Siya’s ken datakon ikan na Ulnos di biag ay naey Ngan na apad tako inik-inikan?

What else shall we do than to nature? The richness of our culture The goodness of life it has gave And taught us to live our lives in peace

Isnan nay’y kaong-ongaan Daklen aped dinukogan kultura’t inka nilipatan Sapay kuma ken kabuniyan

Peace it is Rooted, indeed, in our culture Our culture itself Is God Kabuniyan’s gift

Ta enna et bendisyonan entako pay pumigsaan kultura at insalbaan Sapay kuma isnan gobyerno

Oh, no! what are we doing, in our youthful days? Our origin we deny And much tends to forget

Nan linteg esten tako Nan ramot pay es di kapya Et wada isnan kultura Initdon Diyos ay Kabuniyan

Oh, may Kabuniyan our God, His blessings bestow And give us the strength and courage In our struggle to care his gift

Talna’s b iag mentalid-an siya’y entako natagowan Nangitdo is umpaan Ta baken as mangpatay

To the government we address The laws have keep us be for it affects Ratify then for its affects The way we should have live in peace

Sapay kuma ta maila Isnan datako ay ongong Et kiyaten pay nan mata Ay into pay nan kapya?

Now youth it’s time to open our eyes To see and then must realize If we’ll not care for this gift Could we attain what we call PEACE!

PUSENG PIGSABUWA FIRST PLACE by Clint Lloyd Sambile, Talaandig Seven Tribes of Bukidnon Langgam hu kahey Kasuled ku Isda hu wahig dawaten nu Kalamag hu kalasan Sa halad ku Silaw hu aldaw Deen ta puseng Pusong pigsabuwa Puseng pigsabuwa Hadi-ug sabuwa Hadi-ug sabuwa Bata hu tribu Bata hu tribu Nanlantaw hu malinandang Nanlantaw hu malinandang Sa puseng ku Ihalad hu alan Pag-saeyae, sayuda Simbele hu pagbag-e Pusong pinagsabuwa Hadi-ug sabuwa Bata hu tribu Nanlantaw hu malinandang

PUSENG PIGSABUWA (Translation) PUSONG PINAG-ISA FIRST PLACE by Clint Lloyd Sambile, Talaandig Seven Tribes of Bukidnon Ibon sa puno kaibigan ko Isda sa tubig Tanggapin mo Hangin sa kagubatan Ang alay ko Sinag ng araw Mula sa puso Pusong pinag-isa Pusong pinag-isa Hindi na mag-iisa Hindi na mag-iisa Katutubong kabataan Katutubong kabataan Hangad ay kapayapaan hangad ay kapayapaan Pag-ibig ko Alay sa inyo Lakbay dayalogo simbolo’y pagbabago Pusong pinag-isa Hindi na mag-iisa Katutubong kabataan hangad ay kapayapaan





I. Nganong di man ta magkasinabtanay? Usa kitang tanan dapat mag-inambitay Mga problema paggasulbaron ta Lumad ka, maskig kinsa pa magkahiusa ta

I. Bakit hindi tayo magkakaintindihan? Tayong lahat ay iisa’t makibahagi Mga problema’y solusyonan Lumad ka, kahit sino pa, tayo’y magkaisa

Refrain: Maskin lahi ang kultura Dili kana babag sa atoa Magkahiusa ta

Refrain: Kahit iba ang kultura Hindi ito hadlang sa lahat Tayo’y magkaisa

Chorus Kabatan-onan paglaom tang tanan Kalinaw sa usa’g-usa mataganmtaman Ipatigbabaw ang pangalan sa kahitas-an maskig kinsa ka, magkahiusa ta Kalindogan managtigom ta

Chorus Kabataan pag-asa ng bayan Kapayapaan sa isa’t-isa’y makakamtan Mangingibabaw ang pangalan ng maykapal kahit sino pa, tayo’y magka-isa kalindogan tayo’y sama-sama

II. Sa mga pagsulay nga masagubang Nagpabilin tang mahimsogon sa katarong Karon na ang sakto nga panahon Kitang tanan ang solusyon sa katahom

II. Suliraning ating hinaharap Matitibay na nabubuhay sa katarungan Ngayon na ang tamang panahon tayong lahat, magka-isa para sa solusyon

LIHOK THIRD PLACE by Linggay Gabriel, Umajamnon PAMULAAN

KILOS (Translation) THIRD PLACE by Linggay Gabriel, Umajamnon PAMULAAN

I. Ahaa no dew deremdemi Banwa tan e nig-antos Tengod te nahitabo ne samok Tengod te mge kabagad-bagad

I. Ohh ohh oohhh hhhh 3x Tingnan mo at pagnilayan Inang-bayan ay nahihirapan Dahil sa nangyaring kaguluhan dahil sa kasakiman

Refrain: Hantah ka namaan, ne eta ka napektuhan? hantah ka nig-antos, Tengod te nahitabo ne mare-ot?

Refrain: Sino ang nakakaalam, na tayo ang naapektuhan? Sino ang nahihirapan, dahil sa nangyayaring kasamaan?

Chorus: Lihok kad ewsi, Lihok kad suon Buligan ta pad ka eta ne kaugalingon Wara egbulig eta ke kena ta egbuligan Ka eta ne kaugalingon Oh oh ohhh hhhhhhhhhhhh 3x

Chorus: Kilos na kaibigan Kilos na kapatid Tulungan muna natin ang ating sarili Walang tutulong sa atin kundi natin Tulungan ang ating sarili

II. Panahon on nne eg eg sabuhka Buwat kad dew bangon Te sew-ini nahitabo konte-en Lihok dew duma kad Repeat: Refrain and Chorus

II. Panahon na magsama-sama Gumising at mamulat na Sa nangyayari sa kasalukuyan Kumilos at makiisa


KAYUG KABATAN-ONAN 1st place by a Higaonon, Kaliwat ni Apu Agyu

KILOS KABATAAN (Translation) 1st place by a Higaonon, Kaliwat ni Apu Agyu

I. Kin-o sa nag-ikagi ha amang koy? Kin-o sa nag-ikagi ha huda taw kaya? Kin-o sa nag-ikagi ha hari koy umarang-arang? Daw kin-o sa nag-ikagi ha sa kalinaw hadi taw maihitan?

I. Sinong may sabing tayo ay mangmang? Sinong may sabing tayo’y walang kakayahan? Sinong may sabing tayo’y hindi uunlad? At sinong may sabing kapayapaan Ay di natin kayangmakamtan?

CHORUS: Kayug kabatan-onan, ikulahi nu ta kalibutan Kalinaw kampulon taw Kayug kabatan-onan, ipaaha ta kalibutan Pakigsabuwa, pagbinuliga kaya taw

Koro: Kilos kabatan, isigaw mo sa mundo Kapayapaan kamtin natin ito Kilos kabataan, ipakita sa mundo Pagkakaisa, pagtutulungan, kaya natin ito

II. Nitibo, kristiyano ko muslim man Nagdumaduma koy magsabuwa pailing hu kadaugan Paniguduhi nu ha yan tulay Para kalinaw makanitaw

II. Katutubo, kristiyano o muslim man Sama-samang magkakaisa patungo sa kaunlaran Kabataan may tungkulin na dapat gampanan Sikapin mong maging tulay upang kapayapaan ay ating makamtan

Bridge: Sabuwa ha tag-ilugan, sabuwa panglantaw Daw sabuwa ha pagtoo Pailingi ta pinangandoy ha kalinaw


Bridge: Isang diwa, Isang layunin, Isang diwa, Isang paniniwala Tungo sa minimithing kapayapaan

MIRINSANAN NITA PAGYAMANON 2nd place by Richelle Tupaz, Mangyan Tadyawan Pamulaan

SAMA-SAMA (Translation) 2nd place by Richelle Tupaz, Mangyan Tadyawan Pamulaan

I. Malo abala kamo, kita magkaminsan Magmahalan sa dawat usa Arawatan kita sa kanta buruwaton Dahil kanta sadili ati yi

I. Halina’t magsama-sama Magkaisa’t magmahalan sa twina Pamayanan ay kabilang sa gawaing inilaan Kapayapaan ating makakamtan Dahil sarili’y inilaan

Koro: Mirinsanan nita pagyamanon Na m,ay imaw kita Kanta pirmi balunonti8 kahusayan Para maras-og’ nita II. Pag ayaw udas ay kailangan Para maging mayad sa buruwaton Pagmamahalan mab-ol nita Dahil kanta sadili a

Koro: Sama-sama nating pagyamanin Kapayapaan na taglay natin Pakikipag-ugnayan Lagi nating baunin Ng kapayapaan ay ating marating II. Paglalaan ng oras ay kinakailangan Upang magtagumpay sa gawaing inilaan Pagmamahalan ay ating makakamtan Dahil sarili’y inilaan (ulitin ang koro)


POEMS UNAT (STRAIGHT) 3RD Place by Jay Guendolyn Bisaya, Ibaloi UP Baguio, Program for Indigenous Culture ETIKONG UNAT Pamaptengan. Rehas. Dams tan mines! Naytaked ja umilid Pansiguraduan. Eg paniniwatan Pengusal ni militar Tan eg mekmeksaheng ja kulu, Biyag tan shaga Mantungpal e saksakey E sadat to. Ja namnama ni umili. Sakripisyo Un- etan kitejon emin Tayon umili! May-unat e etikong. Aanak ja umili, Makedsang tan etalna Say mapteng e pansisinupan. Manaatang.


UNAT (STRAIGHT) (Translation) 3RD Place by Jay Guendolyn Bisaya, Ibaloi UP Baguio, Program for Indigenous Culture BALUKTOT ITUWID Kaunlaran, Rehas. Dams at mines! Sa pagkakagapos ng mga katutubo Kaligtasan. Sa diskriminasyon Militarisayon! At patuloy na kaguluhan Buhay at lupa Lalaya ang buklod na adhikain Ang kapalit. Ng bawat katutubong kabatan Sakripisyo. Sama-samang tumindig Nating mga katutubo! Ituwid ang baluktot! Kabatang katutubo, Malakas at payapang sarili Tungo sa makabuluhang pag-organisa Pag-usapan ang kalagayan. Tulong-tulong Simulang umaksiyon!

BATAN-ONG LUMAD by a Higaonon, Kaliwat ki Apu Agyu Sabubuwa kaliwat! Sabubuwa timailhan! Sabubuwa panlantaw! Sabubuwa kasaysayan! Binhi inpamula ta dalum ta bugta, Batan-on yan untol ha paglaom. Lumad mintubo, Binuhat ki Nagbabaya. Batan-on pigbansagan, Pagkaotaw sabuwa ha batan-ong lumad, Lagong day inyo palimanan. Unta ha malig-on. Kalinaw sa untol ha pinangita Binuhat ha tulay hu pagsabuwa, Hadi mapugay maibitan taw Para katungdanan maibitan ta. Pinangusgan sa kaugalingon ha katungod, Enpaaha sa untol ha kaliwatan. Pinasipad-an man hu duma din, Pigsakop man hu mga dayuhan. Igdayon ha igbangon, Garbo hu kaliwat arsahon. Ta ugat din naglatay-latay, Langura ha tribo buhi ha buhi. Gugma din in-ila, Ta kaliwat din, untol ha matinuud. Sumulok man hu kadastan, Kinabuhi man sa igbayad. Yan man ha ipatuun din,

BATAN-ONG LUMAD (Translation) by a Higaonon, Kaliwat ki Apu Agyu Iisang lahi! Iisang pagkakakilanlan! Iisang mithiin! Iisang kasaysayan! Punlang itinanim sa ilalim ng lupa Kabataang ngang itinuturing, Lumad umosbong, gawa ni Magbabaya Tinig namin sana inyong dinggin katauhan ng isang katutubong kabataan Kapayapaan na tanging hiling Ay pagfiging matatag at malaya Hindi maglalaon at makakamtan Ginawang tulau ng pagkakaisa din Upang tungkuli’y magampanan niya Sinusulong ang kanyang karapatan Ipinapakita ang tunay na kasarinlan Hinamak man ang sariling angkan Sinakop man ng mga dayuhan Patuloy siyang babangon Dangal ng lahi ay iaahon Sa ugat niya ay nanalaytay Dugong tribo buhay na buhay Pag-ibig niya inaalay Sa kanyang lahi ito ay tunay Suungin man niya ang kapahamakan Buhay man ang maging kabayaran Basta’t kanyang ipapaalam Kabataan ang tunay na pag-asa ng bayan


HALAGA NG PAGKAKAISA (Translation) by Liza Sihagan, Talaandig Cartwheel Foundation

KAAYAD HU KAGSABUWA by Liza Sihagan, Talaandig Cartwheel Foundation

Napakahalaga nang tayo’y nagkakaisa Paninindigan mo’t paninindigan ko’y kinikilala Katutubo, Kristiyano o Moro ka man Tayo’y walang kaibahan Iisang dugo, sa atin nananalaytay

Bun tungkay kadagway ku tagkasabuiwa ki Prinsipyo nu, prinsipyo ko pigkilala Bisan inu paman sa kaumawa kanitaw Huda nalain ta kanyu Ta yan koy sabuwa su pigpuunan ta

Mahabang panahon na ang dumaan Kung ating balikan ang nakaraan Di ba’t magkakapatid ang ating turingan! Ngunit masdan mo ang kasalukuyan Diba’t tayo lang din ang naglalaban-laban?

Nalugay un, Madiyu un ku likuan taw su minagi Di ba migsusulod kuy alan? Na inu imantu, Yan kyu da taglulugong-lugong!

Sa pagsapit ng ating henerasyon Itanong natin sa ating sarili Bakit may di pagkakaintindihang nangyayari? Sa ating napagtanto, hindi pa ba natin Ibubukas ang ating mga mata? Isasarado parin ba natin ang ating mga tainga? Tayong mga kabatan ay dapat ng mamulat Para makamtan kapayapaan sa hinaharap Pagrespeto sa bawat karapatan, pagtanggap sa bawat kaibahan Ang dapat na sa atin ay manahan


Imanto minabot sa kanyu ha kaliwatan Insaan ta sa kaugalingon taw Ku imba hadi koy tagkasabuwa Hu mga nahitabo, hadi taw pa ba abrihan sa mga mata taw? Magpabungol-bungol kuy pa ba gi yapon! Hadi kyu pa ba giyapon kumayog-kayog? Sikyu sa mga sumusunod imanto, panahon un ha kumayugkayog kyu Para sa kahagtung makanitaw Katungod hu sabuwa respetuhan taw, Kada sabuwa kilalahun taw daw sa kalinaw, kahagtong, kagsabuwa makanitaw.

BUGTA HA MAHAGTENG by a Talaandig Bukidnon Indigenous Youth of 7 Tribes (BIY7T) Bugta ha mahagteng dun a nakaaha hu mapawa Ha dun sa kaliwat ko nakatima Amin day datu ha nangulo Amin din pamatasan daw pagtuo Maal nakahiwal sa bag-o ha tultulanen Ha sa mga dayu nakauma Sinakop kay ha banuwa daw pigngadanan Hu bag-o ha pagtuo

Sa iman ha kaayadan Hadi koy magpasipaglong Alan koy mga pamatan-en magkinansu Para kin-o ba hai, Sin-o sa mabulahan tai? Iman su mga nahitabo su anay Daw su asum puun hu iman ha panahon Iyan hai sa nga-ay pagdumdumen Muslim ka man kristuhanen Daw lumad alan koy megsusulod.

Dun tai ha bag-o ha panahon Amin baruganan ha hadi ko maabot Napukaw a hu mga kasamukan Ha duun sa malinawon hu balay Sabuwa ha damugo ha hadi ko mauma Kena salapi daw mahalen ha butang Mas kuna kinahanglanon hu pagtuo ko Yan hai kalinawan ha untong k Iman tag-amul-amul sa mga pamatan-en Daw paglalangan sa mga mahalen ha butang Mahitenged hu mga katunged Daw masabtan sa mga panginsa dan Mga pamatan-en amin buluhaten Pandayaan sa mga kasamukan Ta dind nakapanday


LUPAING TAHIMIK (Translation) by a Talaandig Bukidnon Indigenous Youth of 7 Tribes (BIY7T) Lupaing tahimik ako nagliwanag Kung saan ang lipi ko’y nailatag May sariling datuong namamahala Mga kaugalian at paniniwala Biglang sumapit bagong kasaysayan Nang ang mga dayuhan ay nagsidatingan Sinakop itong pulo at pinangalanan Sa bagong relihiyon binihisan Dumating ang araw pusong nag-aalab Mga damdaming makabayan ay nagliliyab Mga rebulosyon ay nailatag Upang palayain itong bayang liyag Ngayon dito sa makabagong panahon May idolohiyang di maintindihan Nagising na lamang sa mga kaguluhan Nasaan tahimik kong tahana Iisang mithiing hindi makamtan-kamtan Di naman salapi’t mamahaling bagay Lalaong hindi layaw sa aking palagay Ito ay ang kapayapaan sa bawat buhay Ngayon ang mga kabataan ay nagtipon-tipon Upang talakayin mga kaganapan sa bayan Tungkol sa mga karapatan


At lalong malinawan sa mga katanungan Mga kabataan ay may gagampanan Ayusin gusot nitong kapanahunan Pagkat nakasandal ang kinabukasan Sa pangkasalukuyang kaparuruunan Huwag tayong maging mang-mang Tayong lahat ng mga kabataan ay makialam Pagkat ito ba’y para kanino Sino ba ang makikinabang nito Ngayon ang ibinunsod ng panahon At bukas ang ibubunga ng kasalukuyan Ito ang ating dapat pakatandaan Muslim man, Kristiyano’t katutub

UNTITLED by Bryan SVA PEACE SANTUARY The day has come for the youth to gather From different tribe, all will be togethere To hold hands and act as one To bring long lasting peace for everyone The nation were bounded with a lot of conflicts Because of cultural lapses and differences But the youth’s voice will emerge among the crowd Heads up and stand up proud!!! Our nation is divided because of different cultures But this is our most cherished treasure It is our challenge to merge it is a whole To attain peace in everyone’s soul Like a broken rosary, they said The different tribes, all were divided But the youth will serve as the string of solidarity To make it whole and pronounced its mystery

UNTITLED (Translation) by Bryan SVA PEACE SANTUARY Ang araw ay dumating upang ang kabataan ay magsama-sama Mnla sa iba’t-ibang tribu tayo ay magkaisa Hawak kamay at tayo’y maging isa Upang magdala ng kapayapan sa bawat isa Ang bansa nay sugatan sa mga labanan Nang sa iba’t-ibang kultura at di pagkakaunawaan Ngunit ang boses ng kabataan ay lalabas mula sa pagkakatago Ipagmalaki mo, tatayo tayo ng nakataas noo Ang bansa’y watak-watak dahil sa kulturang naghahatian Ngunit ito ay ang ating pinakakaingatang kayamanan Hamon sa atin na ang paghahatian ay maging buo Upang ang minimithing kapayapaan ay ating matamo Parang gibang rosaryo, ika nga sabi nila Ang lahat ng tribu ay di nagkakaisa Ngunit ang kabataan ang nagsilbing tali para ito’y mabuo Para maging isa at mapahayag ang misteryong natatago

The youth can be like a dove Who nbroke its wings and can’t fly above But today tha youth has healed its broken wings To soar up high and spread the peace its brings

Ang kabataan ay parang kalapating nakasalampak Di makalipad dahil sa baling pakpak Ngunit panahomn na upang maghilom tayo Lilipad ng mataas at ipamahagi ang kapayapaang natamo

Come on youth and let us fly Explore the clouds and flew over the sky Let us flap our wings and be strong For us to give the people, the peace they belong.

Mga kabataan, tayo na at lilipad Suyurin ang mga ulap upang ang pinapangarap ay matupad Ipagaspas ang mga pakpak at maging malakas Upang ihatid sa kapwa ang kapayapang wagas



KAPAYAPAAN SUSI SA TAGUMPAY (Translation) Mangyan ng Oriental Mindoro

Mayamo sinmubok pat-ay bigo Mag-anuraw masulong mana Dahil sa kanta kahamtangan kainda Puro wadi kadautan samga tawo

Maraming sumubok ngunit nangabigo Mangarap sumaya itong sawing puso Sapagkat sa ngayon sitwasyon sa munodo Puro kagiuluhan pagwasak sa tao

Atay lang sa kanta bansa linusadan Pareho kita Pilipino ud magkaintindihan Una sa kanta man Ay balaw yi gid man hari ti kahusayan

Dito lang sa ating bansang sinilangan Kapwa Pilipino’y di magkaintindihan Sapagkat marami sa puso ninu man Ay di naghahari ang kapayapaan

Inda pag Kalindogan ti kanta pag idiwang Inda ti mayad ginpuonan para sa tagumpay Ti kahusayan atay abot nita Itanom amiraw kainda

Itong KALINDOGAN na ating pinagdiriwang Mabisang paraan susi sa tagumpay Ang kapayapaan sa ati’y abot kamay Pinunlang pangarap ngayo’y kaganapan

Bilang lay-aw aitanom nita sa isip Ambubong ti puso, mayad pag binhi Pagbuwat mayad agbalaw may salan

Bilang KABATAN natanim sa isip Napuno ang puso malusog na binhi Paggalang igawad huwag mag-atubili Gawin mo ang wasto at huwag ang mali

Ako, kawo, ag kita tanan Danga yi pag alagda tagka sa may mangyari waya Kainda duman kumilos kita Ag sigurado ti mayad ti ipalit sa kanta


Ako, ikaw, sila at tayong lahat na H’wag mo nang hintayin na may mangyari pa Ngayon din ay kumilos upang mapayapa At tiyak tagumpay ang iyong gantimpala

ILAHAN KO PAGTAGAD by Assisi IP Program Communities

BIGYANG HALAGA (Translation) by Assisi IP Program Communities

Kalandang daw kalinaw sa baya igkulahi ta nasud taw Imba man hadi koy tagmalinawon, ta amin man tagsinamok? Inuhon taw man ipalambo sa kanyu ha kultura, Ko hadi koy magbinuliga? Kabataan yan koy piglauman ta kanyu ha nasud yang mig-awit ko langit daw Iman on ha pigtugunan ha yang koy-on ug tagkayog Iman, maisab, hadi isab hu tuig Bulawanon sa daan ho in-ila ha kinabuhi Yang koy iman sa dayan-dayan ko sunod ha kaliwatan katun-an ko ha kaya taw hain Yan-on pagsabuwahon taw Pandayaan taw ta yangkoy ha ug abli ko kaayad Yan-on hain paagi ha magbinuliga koy Dini koy iman tain moglihok daw maibaton taw sa kalandang Sa kalandang yan iman sinugdanan ko kaugalingon Iha sa babalay, hadi babalay iyan sa kaugalingon maningkamot koy ta kanyo ha kasbobot-on

Kapayapaan ang laging isinisigaw ng bayan Pero paano mapayapa ang bayan kung may dahas? Paano mapaunlad ang sariling kultura, Kung hindi magtutulungan? Kabataan, tayo kaya ang pag-asa ng ating bayan, Tayo kaya ang magdadala sa langit ng kasaganaan? Panahon na para kumilos, ngayon! Hindi bukas, hindi sa isang taon Bigyang halaga ang nakaraan at bigyang buhay tayo ang maging modelo sa susunod pang henerasyon Alam kong kaya natin ito Magmahalan tayo’t maging bukas palad May paraan na magagawa pagmagtulong-tulungan Dito po tayo ngayon para makilahok Para makamtan ang kapayapaan Ang kapayapaan ay magsisimula sa sarili bago sa pamilya, hindi pamilya bago sarili Kakayanin natin anuman ang gustuhin


SAAN ANG KAPAYAPAAN 1ST Place by Jimric Magandum, Mandaya Pamulaan Bawat katutubong mamamayan hangad nila’y kapayapaan Kapayapaan sa buong sandaiadigan Lalong-lalo na sa puso’t isipan Ano nga pala itong kapayapan? Para kanino at para saan? Paano ito makakamtan,? At paano mailalarawan? Kapayapaan ay pagmamahalan Ito’y nagbibigay ng katahimikan at kasaganaan Hatid ng pagkakisa at pagtutulungan Layunin na makamit ang tagumpay na inaasam-asam Para sa katutubo at di-katutubong kabataan Upang makamtan ang kapayapaan Kinakailangan ang matatag at malawak na puso’t isipan Lalong-lalo na ang paghawak kamay na punong-puno ng pagmamahalan



Keynote Address by Richel Daonlay, Pamulaanean

Sa aming piling mga panauhin, iginagalang na mga nakakatanda na naririto ngayon, mga kapwa kabataan na nakikiisa sa pagtitipong ito, isang maligaya at magandang pagbati sa inyo ng magandang umaga. Ang araw na ito ay isang mahalagang pangyayari sa buhay nating mga katutubo dahil pag-uusapan at pagninilayan natin ang mga kasalukuyang hinaharap na pakikibaka ng bawat katutubo sa ating bansa. Tatalakayin din natin ang iba’tibang tugon na nagawa sa mga kasalukuyang pangyayari sa mga katutubong pamayanan. Ang pagratipika ng United Nation Declaration on Rights of Indigenous People ay isang inspirasyon para sa ating lahat upang patuloy na isulong ang ating mga karapatan bilang mga katutubo. Ang kinabukasan ng ating mga tribo, ng ating pamayanan, at ng mga susunod pang henerasyon ay nakasalalay sa pagtatalaga ng ating mga sarili para sa kapakanan ng iba, pagpapakita ng ating pagmamahal sa ating mga kapwa maging Muslim man o Kristiyano, at higit sa lahat ang ating pag-aalay at paglalaan ng ating mga panahon, kakayahan at buhay para maging daan tungo sa ating mga pinakamimithing kapayapaan para sa mga katutubo at sa lahat ng mga mamamayang Pilipino.

Sa pagsasama nating ito, ay mapupukaw ang ating mga damdamin at isipan na sa gitna man ng mga pinagkait sa ating mga pagkakataon at karapatan ay patuloy pa rin tayong aasa at mangangarap na mapanumbalik natin ang ating ang dignidad bilang mga tao, na naglalayun ding mamuhay ng mapayapa na patuloy na sinasabuhay ang mga kinagisnan at natatanging kultura na humubog sa atin sa pagdaan ng panahon.

Masuwerte tayo na sa pagsasama nating ito ay kasama natin ang ilang nakakatanda na nagtuturo sa atin ng mga pagpapahalaga, kaalaman, kultura at tradisyon, buhay ispiritual at mga pinapahalagahan sa buhay. Ang mga ito ay siyang dala-dala ng bawat isa sa atin, na humuhubog sa ating mga pagkatao at mga pangarap.

Ito din ay isang natatanging pagkakataon na mabalikan natin ang ating mga pinagmulan. Na siyang tanging nagbubuklod sa atin magpahanggang ngayon sa gitna man ng mga pagkakaiba. Sa mga pagkukuwento na ating maririnig, dito natin mas mapapalalim pa ang ating pagbabahaginan ng mga karanasan, hamon, at mga pangarap para sa magandang kinabukasan ng ating kani-kaniyang pamayanan.

Tunay ngang masuwerte tayo, na kabilang sa mga nagsipagdalo sa pagsasamang ito. Ito ay sapagkat tayo ay mabibigyan ng pagkakataon na magbahagi ng ating mga sariling pangarap at matuto tayong makibahagi sa pangarap ng ating mga kapatid na siyang magiging kasama natin sa ating mga paglalakbay at pakikibaka.

Bilang estudyante, aking pagsisikapan ang aking pag-aaral upang ako ay maging instrumento ng pagbabago at daluyan ng kapayapaan at pagmamahal para sa aking katribo at kapwa tao.


Naniniwala ako na ang bawat isa sa atin nakapag-aral man o hindi ay may mahalagang bahaging gagampanan tungo sa pagkamit ng ating mga adhikain at pangarap ng ating mga nakakatanda. Ang kinabukasan ng susunod na henerasyon ay nakasalalay sa ating mga kamay. Hindi natin kailangan maging mayaman, maging sikat, at maging kilalang tao para tayo ay maging instrumento ng kabutihan, kapayapaan, kaunlaran at mga pagbabago. Higit nating kailangan ngayon ang pakikiisa, pagtutulungan, pagdadamayan, at pagmamahalan upang maisaboses at makamit natin ang ating inaasam at mga adhikain sa buhay.

Welcome Remarks During the Launching of the Living Heritage Center by Jennelyn Demagajes

Sa ating kagalang-galang na mga panauhin, sa ating mga aktibong delegado, sa mga kapwa ko mag-aaral , sa buong pamilya ng Pamulaan, mga kaibigan, isang napakagandang hapon po sa ating lahat.

Isang napakalaking karangalan para saPamulaan ang maging punong tagapamahala at makapagpatayo ng “Living Heritage Center” para sa ating mga katutubo dito sa Pilipinas. Ito ay isang napaka gandang regalo para sa ating mga ninuno. Magulang at sa mga susunod pang mga henerasyon. Tanging pangarap natin ang araw na ito , araw ng isang makabuluhang pagtitipon para ipagdiwang ang pagbubukas ng establisyamentong ito.

Mga kaibigan, isang napakalaking karangalan para sa amin, para sa inyo ang masaksihan at maging kabahagi sa pagbubukas ng “ Living Heritage Center”. Sa pamamagitan nito, ating makilala at mapagtanto ang pagpapanatili ng yaman ng ating kalikasan ng ating tribo , kultura at tradisyon: mga instrumintong pang musika, katutubong kasuotan , sayaw at sariling pamamaraan ng pagsulat, malaman ang noon at kasalukuyang sitwasyon at lalong higit ang mga pakikibaka nating mga katutubo. Isa itong napakalaking hamon para sa ating lahat na pangalagaan itong ating kayamanan ng ating tribo.

Itinayo ito ng Pamulaan upang makilala at makita ang mga kakayahan at kakaibang talento para sa paglago nating mga katutubo. Kaya, kalianma’y hindi tayo naiba sa ating sosyodad.

Tayo ay higit pang magpapakilala at magpapalitan ng kultura at tradisyon, patuloy nating pagdiriwang ng Kalindogan at pagbubukas ng “ Living Heritage Center”

Mga panauhin, delegado, mag-aaral, mga kaibigan , manitili po tayo sa ating mga kinaroroonan ngayon at damhin ang kasayahan sa buong programang ito, lalong higit sa ating pagbubukas ng ‘Lving Heritage Center” para sa ating mga katutubo, ikinagagalak ko pong ipaabot ang aking mainit na pagtanggap sa inyo.


Sa muli, magandang hapon po sa ating lahat.

Inspiration Message of Dr. Perfecto Alibin, USP President

(Greetings: Acknowledge guests, institutions, participants)

At the outset, I would like to commend the people behind his three-day Kalindogan National Indigenous Youth Peace Congress which bears the theme: The Role of Youth in Building Sustainable Peace Through Intercultural Dialogue and Solidarity.

The entire USP community is truly pleased that IP youth from various communities in the country and people who shared a common vision with our IP brethren are gathered today to share experiences and knowledge that will lead to the conduct of activities, programs and projects that will serve as antidote to conflict and eventually build and sustain peace in every community.

Truly, this activity which I have learned is an output of the brains and efforts of our IP youth themselves—them being members of the steering committee, is really a manifestation of our (‘the development partners’) support and confidence to our IP youths and their respective communities. From the views of an academic institution, initiative like this is seen as a catalyst in improving the educational landscape of the country. The University is happy that through the Pamulaan Center for the Indigenous Peoples’ Education, we can take part in this understanding which is indeed noble.

I sincerely believe that true and sustainable development of the indigenous peoples can only be achieved through education and also through dialogue and solidarity.

As the premiere state university in the Davao Region, we would like to take an active role in the continued pursuit and sharing of knowledge, in this case—the pursuit and sharing of knowledge among the indigenous youths of different faiths and cultures from various communities in the country.

That having been said, may I take this occasion to encourage ourselves to think of and support more innovative activities that would lead in shaping and nurturing our IP brethren when I truly believe are capable of bringing the region and the country to greater social and economic heights and more importantly, I am certain that our IP youths with our guidance and support are truly capable of bringing sustainable peace in our country.

My congratulations again to all the people behind this program.

Thank you and God bless! 79

Congratulatory Message from Mayor Rodrigo Roa Duterte, Davao City

It is with great pleasure to speak before you today for the celebration of the KALINDOGAN National Indigenous Youth Peace Congress, themed; “The Role of Youth in Building Sustainable Peace through Intercultural Dialogue and Solidarity”.

I would like to congratulate the people behind this annual event which highlights the coming together of the youths of different faiths and cultures. Along with the launching of the Living Heritage Center of the Philippine Indigenous Peoples.

This is a very noble undertaking, because it celebrates the history and the life of the many tribes that inhabit the country.

Especially in Mindanao which is home to hundreds of tribes, which make the island diverse in culture and tradition. Yet, our IPs are left behind in terms of development programs that would supposedly help them in promoting their interests and in resolving the century-old Mindanao conflict.

These projects of the Pamulaan Center for Indigenous Peoples Education are helpful in trying to find solutions in understanding better the possibilities of concretizing future programs to our IP’s and foster solidarity with them.

The City government of Davao is very grateful for this, and rest be assured, that the city and its instrumentalities would be behind you and is very much willing to lend our support towards the attainment of your objectives.


Thank you and have a pleasant and fruitful day.

Role of Youth in Peace Restoration by Giovanni Reyes Introduction

In 2006, David Copperfield claimed to have discovered a true Fountain of Youth in a cluster of islands in the Bahamas, and said that dying insects went out flying after coming in contact with water. Sabi niya, ang mga namamatay na insecto at mga dahong patay na ay nabubuhay matapos isawsaw sa tubig na nangagaling duon. Because of this, many people afflicted with illness traveled to the site only to suffer from “deluded journeys.” The pilgrims found out that the Fountain of Youth was OFF LIMITS to outsiders.

If David Copperfield were here today, he would have fulfilled that claim, because the Living Heritage Center of the Philippine Indigenous Peoples, perhaps your version of Fountain of Youth, is not off limits and it gives the visitor such great pride o kaya mabubuhayan ng loob. As I read the hand writings of Mangyans in alphabets, read poetry written by water, seeing a model of rice terraces crafted by bare hands and suspended as they are like rivers in the sky, and of course, reading what were once voices of our heroes to defend land and life, I can tell you with certainty, it had a healing effect on me. Like me, probably some of you may have come here bearing the wounds of uncertainty, serious anxiety or even hopelessness because of wanton and reckless arrogance of development policies that harm lives and communities.

Secretary-General, Katutubong Koalisyon at Samahan sa Pilipinas (KASAPI) Speech delivered during the 3rd Kalindogan conference of Christian and Lumad youths on “The Role of the Youth in Building Sustainable Peace Through Intercultural Dialogue and Solidarity”, Davao City, October 21, 2008. Sponsored by Assisi Foundation.

Bakit kaya kung saan naruruoon ang mga katutubo ay duon din naroroon ang mga dambuhalang proyecto kasama ang tourism, mining, large scale dams at marami pang iba. Oo, may mga katutubong Atis sa Boracay. Yes, there are Indigenous Peoples in Boracay. Meron din tayong mga kapatid na Tagbanua sa Coron, Palawan, mga Bugkalot at Ifugao sa Didipio, Nueva Viscaya at mga Bontok at Kalinga na malapit sa malakas na agos ng Chico River. At kung saan din natin naituturing sagrado ang ating mga lupain, ay duoon din nagkakaroon ng tinatawag na development aggression, hanggang sa meron nang mga taong magbuwis ng buhay. But like a rainbow, we provide the colors of diversity and beauty of life which conditions of unpeace can destroy altogether.

Perhaps, the reason why bold moves like Kalindogan taking up the issue of peace is because of the realization that peace, being too complex a problem, should not be left in the hands of a few from a hierarchy that sees public consultations and community participation as dispensable as though lives of people did not matter. Insects and animals have rights to live. How much more man? Kung ang mga insecto at mga hayop nga ay may karapatan ding mabuhay, tao pa kaya? 81

For us, men, women and youth to leave peace and development everything to the hierarchies of power to determine is tantamount to total unconcern and a trigger at “cursing the dark” instead of “lighting the candle”. The GRP-MILF conflict signal the necessary assertion of the logic of public consultation as defined by affected communities themselves including Indigenous Peoples. IP leaders whom I have talked with in recent weeks said that the MOA-AD which lumped together Moros and Non-Moro IPs into “Bangsa Moro” created brickwalls of skepticism. Sabi nung isa, “wala kaming problema kung ang lupaing ninuno naming ay bigyang karangalan na irespeto, lalo pa’t malapit lang kami bilang tri-people sa mga kapatid na Muslim. Ngunit akoy nababahala na akoy tatawagi’ng Bangsamoro na meron naman din akong sariling relihiyon na matagal na ring kinilala ng kalapit lugar naming Muslim. Ang pagkilala at respeto na eto ang siyang dahilan ng matagal na panahon na di nagkakagulo, di katulad ng aming ikinababahala ngayon. In short, mutual respect endured a long history of peaceful co-existence.

Given this view, IF government role in peacemaking were merely at facilitating TRI-PEOPLE talks, would we be seeing widespread dissatisfaction and waste of human lives the way we see them now? Now, what role would be given the youth if it were involved in restoring the peace? Should the youth be involved in the first place? Sino ang mga dapat kasama sa pakikisalawsaw tungkol sa usaping pangkapayapaan.

Una, Sino ka ba kabataan? Sino ka, katutubong kabataan? Sino ka nga ba, katutubo at Pilipinong kabataan? Who are you Indigenous youth? Why must you thrust the a ‘marginal’ voice in the scheme of pubic and official policy to restore peace? Ano kapasidad meron ka? What is your standing in society to hear and be heard? Youth Indispensability

Except for people in front, who among you are below 16? Who among you are above 25? Yours is an age group that is unique because childhood and adulthood overlap. Like adults but unlike children, youths have the use of their reason. But like children and unlike adults, youths are free of responsibilities of earning a living and carrying the burdens of financial, political and social obligations. Adults are often busy that they tend to think of themselves as creators of good fortunes, and they overlook or forget that the youth, however unburdened unlike them, have the conditions of idealism.

Therefore, a youth is more fitted to make long range decisions that help determine how he is going to live the rest of his life. I will not distinguish between Christian Youths and IP youths, but like a tree, you will be distinguished or recognized by the fruits that you produce.

More importantly, what will you produce in a situation where you are caught between an armed conflict where our nation must lead us to. In the battlefield are also youths between Filipino soldiers and Filipino rebels. One, with foreign firearms


directed by a military chain of command and the other, a nationwide insurgency and Muslim rebellion inspired by the nuances of a people’s frustration and anguish. The experience

In the Cordillera region where I come from, responses to conflicts used to be shaped by disputes involving ancestral domain boundaries and use of resources like water, hunting grounds, and mineral deposits. This is the type of conflict where traditional elders play crucial role through peace pacts or ‘Bodong’ system as practiced especially among the Kalingas and Bontoks.

But not all are engaged through Bodong like the community of Sagada where I was born and raised. The intervening mechanism in resolving conflict is through our traditional institution called the DAP-AY. This is a socio-political institution with a body of customary law, traditional ceremonies and rituals headed by elders who acquire leadership not by election, but by virtue of their wisdom, sense of fairness and good judgment. Out neighboring town of Bontoc call these Ato. The utilization of elder’s wisdom is the reason that despite existence of an elected local government, disputes, conflicts and violations of customary law are brought before the Dap-ay because oral history is important in settling such disputes.

We have 12 Dap-ays in Sagada and when they act as one, they become a formidable body since they sit as lawmakers, law interpreters and judges especially in overlapping claims over water sources. The issues they usually resolve are therefore local in scope and character.

However in the ‘80s, a conflict between guerillas of the NPA and government troops penetrated our villages posing a challenge to this traditional institution. Indeed, local elders and leaders found the conflict difficult to manage because it was new in their experience. Our local leaders and elders were faced by a conflict that was national in character. In other words, this time, the conflict did not involve issues covered by overlapping claims and use of resources like water. Town leaders and elders also have had to face the fact that people had diverse views and differences in political opinions that had divisive and polarizing effects. The challenge was: What is the extent of the Dap-ay’s scope as a peace instrument? And the pressing action needed then was how to prevent armed encounters from taking place within populated areas in order to protect unarmed civilians. Features of conflict resolution mechanism

The Dap-ay concept became the tool that summoned the community member’s diverse views. This allowed 83

community members to come to terms with each other through community discussions and small sectoral meetings.

After objectives of deliberations are thoroughly decided, people were all in agreement to support any collective position arising from community consultations. One of the outcome was to declare Sagada as a “Peace Zone”

As a witness and participant to the mobilization aspect of the peace zone, the youth reached out from house to house, from village to village, disseminating what the Sagada Peace Declaration was all about. The youth mingled with LGU units, clergy, elders, women-leaders professionals, media and even tourists explaining the town’s concept of peace and gathering support in the form of signature campaign. demanding the demilitarization of the town from both sides of the armed conflict. One position paper stated emphatically and in no uncertain terms that “the AFP and the NPA should hence forth recognize this demand. Because if you don’t, whom are you fighting for?”

Even as combatants were asked to leave, local leaders and elders adopted an open, continues and persistent dialogue by reaching out to the AFP and NPA. What our local leaders and elders did was the exercise of civilian supremacy over the military – whether AFP or NPA. By doing so, this boosted the local government unit’s exercise of moral authority, reiterating the message across that whoever violates the SD-SPZ among the warring parties will lose the trust and respect of the community.

Because this was a nationwide conflict, it needed support from the outside. Civil society organizations like the Gaston Ortigas Peace Institute were tapped to facilitate dialogues between our local leaders and high officials of the AFP.

Dialogues at national levels radiated back to the locality with the church, and government agencies like the National Unification Commission provided financial and material support. Senator Rodolfo Biazon got into the act by providing Five Million Pesos for water works. Not to be outdone, Fidel Ramos, then DND under President Cory recommended that Sagada Peace Zone be classified as Special Area with corresponding development programs.

The SPZ created a secretariat called Municipal Peace Council consisting of the youth, LGU, Dap-ay elders, women and church to coordinate and help articulate locally and nationally the people’s vision for peace. This helped greatly in reducing tensions. Ano ang natutunan namin? Lessons Gained

If peace was restored and replaced an atmosphere of war and social tension, that is because of community participation. Armed confrontation may have continued but these took place away from populated areas. This prevented


atrocities from possibly being inflicted by either side.

Ten years after the Sagada peace initiative, neighboring towns in Mountain Province replicated the model with mechanisms fitted to specific conditions of their areas. The towns of Besao, Bontoc and Sadanga joined Sagada to form an expanded “Peace and Development Cluster” thereby fostering a broader peace project.

To sustain the effort, our leaders allowed the community to host peace talks among warring tribes. As venue for peace restoration, the community members would learn issues about the roots of conflict.

In all these efforts, if the community was divided, and there were no youths to carry out mobilization, our leaders would have lost political power and will. And we could have been engulfed by armed conflict. Challenge

The beneficiaries of the 1988 Sagada Peace Initiatives are today’s youth who seem unaware of the past. As pointed out by one of our leaders who played a key role in meeting, consulting and appealing to all sectors, his observation is disturbing. He said that there may be no cross fires at present but the roots of armed conflict are still there. What if the armed conflict suddenly returned? How would these new crop of young adult leaders manage it?

This is the same question I would like you to ponder on. What plans do we have in store to help Indigenous Peoples manage conflict in their midst? What trainings should be undertaken to equip our youth with conflict management? In planning, let us always bear in mind that no matter how well-intentioned a plan is drafted because its authors purport to have the good of Icommunities in mind, it can never work as effectively. There is no substitute to the knowledgeable participation of community members in crafting plans. After all, Indigenous youth, women and elders are what peace and development in Ancestral Domain communities are all about.


Intercultural Dialogue Among Tri-People by Marides Gardiola





Call to Dialogue…


Dialogue is a two-way free-flowing exchange of meaning through a group, allowing the group to discover insights not attainable individually


Guidelines for Dialogue:

1. Begin with silence 2. Allow time for everyone to speak 3. Allow silent spaces betweencontributions 4. Express yourself in personal terms using “I” rather than “we” 5. Suspend your judgment 6. Challenge your thoughts and ideas, not those of the speaker 7. Try to build shared meaning thereby establishing common ground 8. Use reflective listening and allow statements to be finished 9. Build on the previous contribution 10. Consider disagreement as an opportunity to learn and as a sign that there is a place to dig deeper 11. Remember that this is an exchange of ideas and feelings, not the triumph of one opinion over another 12. Be conscious of keeping to the topic 13. Be conscious of time

…. Pakikinig sa sarili sa kapwa… sa Diyos…

Pagtuklas - Ano ang nararamdaman ko sa mga nangyayari ngayon? - Ano ang mga isyung pangkapayapaan na mahalaga sa akin? - Ano ang sinasabi ng iba? Pagbubuo - Saan tayo nagkakapareho ng pagtingin sa mga nagaganap sa ating lipunan? - Ano ang mga interes ng magkakaibang grupo na dapat tugunan?


… ano ang maaari kong gawin bilang kabataan upang maita guyod ang kapayapaan sa magkakaibang grupo?

Dialogue on Experiences of Conflict

Recall a particular conflict that you experienced as a person

Find a Partner

Kwentong Buhay: personal experience of conflict (3 mins. each)

Take Two (5 mins. each)

Clarify and probe for you to understand the conflict better

Kilos-Kabataan para sa Kapayapaan!

Advocacy sa IP rights: nonviolent sa eskwelahan, komunidad, atbp.)

Pagpapanday ng pagkakaisa: iisang pagkilos/pagtutulungan/ bayanihan

Patuloy na pag-aaral: education-in-action

Magsimula sa sarili: pakikinig

Pagsasabuhay ng mga pagpapahalaga: respect, cooperation, etc. (sa pamilya, pamayanan, mundo)

Kasali Kami! Sa Kapayapaan‌


Proposal Writing by Giovanni Soledad, Assisi Development Foundation





Closing Remarks by Margielyn Emag, Pamulaan


Sa ating mga bisita, sa mga delegado, sa aking mga kasamahan, magandang hapon po sa ating lahat. Ako’y lubos na nagagalak at nagpapasalamat sa inyong pakikilahok at pakikiisa sa ating gawain. Naging matiwasay at mabunga at ating naidaos ang programang ito dahil sa pagtutulungan nating lahat. Para sa mga kabataan at sa lahat, nawa’y magsilbing hamon ang gawaing ito sa ating pagsusumikap na maitaguyod ang kapayapaan sa ating komunidad. At magsilbi sana ang ating mga natutunan sa Kalindogan 2008 na isang matibay na pundasyon sa isang magandang simulain para sa kapakanan ng lahat. Nawa’y ito ay hindi lamang magtatapos sa bulwagang ito, bagkus ibukas natin ang ating mga bisig sa iba bilang tanglaw at daan ng matiwasay at mapayapang pamumuhay. Ang isang bagay, maliit man ito o malaki ay may magandang gagampanan sa pagkamit ng ating mga pangarap. Kayat, halina’t magkapit-bisig at harapin ang tunay na hamon ng buhay. Sa muli, maraming salamat at magandang hapon po..




Youth Representatives

1. Agta

5. ADF - IP Program Communities Name, Contact Number


Name, Contact Number


1. Abid Sanchez, 09297136642


13. Louie Sampan

2. David Pantaleon


14. Ivan P. Pelegrino


15. Junriel Amosway


2. Anak ng Tribu Name, Contact Number 3. Intonda Kinuyog

16. Catherine Bulias Tribe


6. Balintus Tribe

4. Askalanti Jilmani


5. Al-Fatima M. Ahiyal, 09058404620


6. Aljimar G. Asbi, 09067693304


Name, Contact Number 18. Jevlyn Tilucan


Tribe Umajamnon

7. Bangsamoro Youth Leader for Peace in Ranaw Name, Contact Number

4. ADF - PEACEPATHS Communities Name, Contact Number

17. Anthony Kimos, 09161231523


3. ADF - Tabang Mindanaw Communities Name, Contact Number

Sarangani Manobo


19. Fahad M. Ismael, 09217920257


20. Azmarie Labao, 09282525309


7. Rolando Pinto (ADF), 09263047949


8. Julie Ann Barbas, 09061825053


9. Jovylyn Aninayon, (ADF)


10. Jackielou Cabantac, 09066546573


11. Sithe Jeehan Maglangit, 09159219052


21. Dexter Condez, 09094123755


12. Abdul Jalil Magad (ADF), 09283927844


22. Marlon Tamboon


8. Boracay Ati Tribal Organization (BATO) Name, Contact Number



9. Benguet State University - BIBAK Name, Contact Number 23. Juliet F. Nagayang, 09184547524

12. Bukidnon Indigenous Youth of the Seven Tribes Tribe

Name, Contact Number



39. Almiranor P. Siberia, 09058117811


24. Melanie G. Liys 09299620532


40. Clint Lloyd Sambile, 09068802422


25. Joefrence Yangyang, 09295955086


41. Edralin G. Latayan, 09067746545


42. Floramae S. Paca, 09263732106


43. Chife J. Dupeno, 09265596375


44. Francis Lingkit, 09265031077


45. Leynard C. Seiz, 09056963846


46. Diana Rose D. Layocan, 09269401109


47. Malou T. Sagayan, 09057796488


48. Kim P. Ansay, 09055217278


49. Andres Balangyao


50. Francis John S. Callanta


10. Bukidnon Tribal Filipino Foundation, Inc. (BTTFI) Name, Contact Number


26. Efrell Manangkila, 09069756576


27. Marycil Doyugan, 09068366717


28. Nerlyn L. Almahan, 09261828530


29. Ramel Cabanelez, 09092936816


30. Loranza, Marina


31. Antonio Loyola


32. Jovel Loyola


33. Ramil Lipanda


34. Bobby Laninan


35. Melchor Sulinay


36. Jestony Lalinan


37. Dominel Plazos 09269756107


11. BULIG Name, Contact Number 38. Jubert Lidanhog, 09108117518


51. Intonda Kinuyog 52. Imelda Agnes C. Tubeo, 09196767676


13. Cartwheel Communities Name, Contact Number


53. Felipe V. Batisitl Jr., 09285750187


54. Claire S. Sinta-on


14. DIPTRO Tribe Higaonon

Name, Contact Number 55. John Kevin O. Belec

Tribe Dibabawon


21. Kaliwat Ki Apu Agyu

Name, Contact Number


Name, Contact Number


Rachel Gonzales


Kenny Bayudan, 09057356290


Christoper A. Domulot, 09166943591


Jabiniao, Devanny 09161196191


Lofranco, Vanissa Choco 09062913369


16. IDBM

Odchigue, Aiza S. 09058696702



Pantino, Patricia 09109257670


Mudzaime Habib, 09056846256


Llesis, Alih Bayani 09277270445


Norhanida Bansil, 09161075070


Dayham, Anamor - 09052511117


Felicelda, Christine Candy - 09174524490


Name, Contact Number

17. Institute of Indigenous Peoples’ Education (IIPE) Name, Contact Number


Joan M. Basoc, 09098825804


Angelika Nina Faldas, 09099457388


Mary Rose Ann D. Orias, 09109158418


18. Holy Spirit Aeta Mission Communities Name, Contact Number


Rachelle Masaganda, 09289498114

Aeta Mag-antsi

Daisy Batad

Aeta Mag-antsi

Penaloza, Zena Mae C. 09068361465


Damayo, Melba 09067316791


Undalay, Alija 09103128177


Reymundo, Edelita Gladys 09262739285


Arian, Revodin 09082831569


22. KASAPI Name, Contact Number Randy Osiba, 09083090818

19. Aeta Kabihug Communities (SKK Youth) Name, Contact Number

Mendoza, Carissa Mae T. 09162200421


Shirley Villaluz, 09059468023

Aeta Kabihug

Genalyn Villaluz

Aeta Kabihug

Tribe Mandaya

23. KATRIBU Name, Contact Number


Jonathan Cena, 09283907510

20. Kalanguya Name, Contact Number


Ogie Basilio


Rina S. Pulano 09053338403


24. Lumads Development Name, Contact Number Catherine Bulias

Tribe Matigsalog 101

25. Mindanawon Name, Contact Number Emmalyn S. Enig, 09093790206

31. NCIP-APC and NCIP-EAP/PAGLAUM Tribe Obo-Bagobo

Name, Contact Number Carla Maye C. Masambo, 09072340133

Slime N. Rico, 09092975189

Agusanon Manobo

Jessie R. Baquiro, 09103796173

Jessie Rico

Agusanon Manobo

Licelle Onggo, 09107519279

Tribe Mansaka Tagabawa Bagobo

Ergie Lantong


Ferdie Lanzo, 09103502438


Sahara Mariz Anta


Jovy Sagula


Delai Lumonda


Garcia Zarmin


Rimo B. Espanola, 09098240907


Jun Mark E. Amban, 09107600073


26. MTYC Name, Contact Number


Madel Tiambong


Angel Bacalan


27. Nagkakaisang Tribo ng Palawan (NATRIPAL) Name, Contact Number Armando C. Quezon, 09183562975

Tribe Pala’ wan

Jonathan Santican 09058755490

Tribe Pala’ wan

29. Panaw Sumilao Name, Contact Number Gemar B. Yamag

Tribe Higa-onon

Yumelyn Antaw, 09057407410 102

Anya Postma

Tribe Hanunuo

Tribe Hanunuo

33. PSDS Name, Contact Number

Tribe Subanen

34. RAMOFA-North Cotabato Name, Contact Number


Irene Manggilawas


Albert Mantimo


35. Samahan ng Nagkakaisang Mangyan-Alangan Name, Contact Number

30. PHADAG Name, Contact Number

Name, Contact Number

Anthony Kimpos

28. SAMBILOG Name, Contact Number

32. Mangyan Mission


Simon Guarde


Resando Lintawagin


Eddigario Tupaz


36. SVA Peace Sanctuary Name, Contact Number

40. PAMULAAN Center for IP Education Tribe

Name, Contact Number


Argee Bryan C. Prescillar, 09176197631

Ofong, Arjel


Mark John D. Monisit, 09168265622

Nico Lapsay


Vincent Kean C. Lapetaje, 09058318355

Rico, Romalyn Rhea Danganon

37. SYICCED/ Subanen Foundation Name, Contact Number


Jasper A. Penalosa, 09268321953


Lordinito S. Gumabon


Name, Contact Number John Albert Ncinez - 09184151643

Tribe Bukidnon

Paris, Napoleon 09203825987


Tomino, Edgar B. 09093750997


Leo M. Gayao Emellie P. Baluan 09197391227

Bago Arumanen

Jason Sibug 09184151643

Name, Contact Number


Langgong , Maricel


Dulnuan, Jerry


Fernandez, Geraldine


Deconlay, Carel Jane


Alsa, Desy

Mangyan Alangan Tagbanua

Lintawagin, Gloria

Mangyan Alangan

Umalmon, Imelda

Mangyan Alangan

Christine Joy Guina


Coquilla, Jay-are


Mansabid, Arnel


Mandahay, Junnilyn Tacal, Bebei Rose Jihan, Ester

39. UP Program for Indigenous Culture


Richard Macalunas

Tupaz, Richelle



Ofong, Dominique Lojyn

Bagobo Talaandig Badjao T’boli


Chavez, Cherry


Bugne, Joel P.


Nicolas, Gemma

Mangyan Hanunuo

Torafing, Ivan F. 09289394747


Ojas, Cyril Jay


Vasques, Ma. May


Quintin, Vernan D. 090664771663

Ibaloi/ Kalanguya

Daisa, Yvonne B. 09202589773


Sulda, Doanie Grace


Bisaya, Jay Guendolyn 0929418755

Ibaloi/ Ikarao

Bulalacao, Cedo


Banugan, Aiza


Challoy, Michelle - 09177333156



5. PAMULAAN Center for IP Education (cont.) Name, Contact Number Listohan, Maricel

5. PAMULAAN Center for IP Education (cont.) Tribe


Name, Contact Number


Joel Dahosay


Kristine Sumalabe


Kenneth Ramada


Paul Dembert Katy


Ritchel Daonlay



Sihagan, Renel


Capua, Mae


Villamor, Bryan


Floro, Ronalyn


Magandam, Jimric


Demagajes, Jenelyn


Tayaban, Ramon

Ifugao ayangan


Sulatan, Jemuel


Onlos, Kenneth Rudulf


Bricks Sintaon


Melvin Guilleno

Bayugan, Julito Balives, Reneboy


Linggay, Gabriel


Sumaoang, Jermie Tupaz, Margarita


Alma Pahanay

Arumanen Manobo

Mangyan Tadyawan

Lenie Pensahan


Sihagan, Liza


Mary Grace Sumael


Banosoc, Leovic


Catherine Madie


Bicboy Langgawan Roy Bayon Ma. Wanessa Lipanyuan


Richard Milod



Marites Lidanhog


Mangyan Alangan

Luzviminda Dango


Violeta Sintaon


Divina Bitog


Margielyn Emag


Micheal Licyayo



Jinefer Serrano



Benjie Malanao


Ismael Siblag


Femie Duma Rotchie Calig-onan Janice Alberto


Lim Pamaong


Jehan delos Santos

Arumanen Manobo

Leizel Sihagan


Diodelyn Sadingan


Lenita Nangcod


Neil John Aton


Rodel Seniaga


Maria Mae Lantong


Neneth Gano


Ricky Ogade 104


5. PAMULAAN Center for IP Education (cont.) Name, Contact Number Honey Lyn Cajes

5. USP students Tribe

Name, Contact Number

Pana, Lanezza

Asuque, Mary Elizaw

Salang Diocelyn

Shiela Mae Quijada

Morales, Lyn

Bryan Dayupay

Mangyan Tadyawan

Liza Mae Pesuelo

Ian Fern Lauganas

Lezel Sinulay


Parba, Reah Riel P.

Jordan Labadan

Nescelit Bandal


Jhon Francis Bulig

Janice Loyola

Rizalito Benito


Briones, Anadelyn

Sajid, Javier

Ruben Dango


Molina, Gretchen Mae

Aclen, Decerie Ann

Micho Ansay

Pulangihon Manobo

Lagura, Lloyd

Pedrosa, Ricardo


Lao, Roxann

Nillas, Bernadith

Viel Stephanie Israel Phoebe Sapi Maebell Topaz

Oscar Sarahan


Name, Contact Number

Mandaya Teduray

Gina Sangoc


Vangie Tojas


Iwag, Rachel Ann A.



Elders and Guests

A. Elders Name, Contact Number

Tribe, Province


Datu Ampuan Teodoros Sulda, 09066507040

Manobo, Bukidnon


Pacita Tacatane, 09183740334

Bukidnon, Bukidnon


Datu Santos Cabantao

Matigsalog, DavaoCity

Datu Marshall Daul

Arumanen Manobo, North Cotabato


Ricardo Lintawagin

Mangyan Alangan, Oriental Mindoro


Mangyan Hanunuo, Occidental Mindoro


Carlos Maludin

Pala'wan, Palawan


Leonila Plazos, 09267746545

Bukidnon, Bukidnon


Ruel Morfing, 09102099641

Teduray, Maguindanao


Aniw Lubag, 09214636121

Datu Alsaliling

Arumanen Manobo, North Cotabato

Bae Impandi Preciosa Sulda

Menovu, Bukidnon


Tribe, Province


Dr. Carlos P. Buasen Jr.


NCIP Central Office

Dr. Marcelo Angelia

Dean, College of Governance, Business & Economics


Commissioner for Region 2


B. Guests Name, Contact Number

Commissioner Rizalino Segundo Dr. Daniel Ugay Dr. Haluthot Representative of Mayor Duterte


Vice-President for Academic Affairs USP Davao City Mayor’s Office


Resource Speakers and Staff

A. Resource Speakers Name, Contact Number

Tribe, Province



Assisi Development Foundation

Karl Gaspar


Pamulaan Center

Zenaida Pawid


Cordillera Peoples Forum

Dave de Vera

Executive Director


Mary Luz M. Feranil

Executive Director


Teduray/Timuay Justice and Governance

Timuay Justice and Governance

Independent party

Independent party

Kankanay/Secretary General


Giovanni Soledad

Program Manager

Assisi Development Foundation

Pio Fuentes

Program Manager

Assisi Development Foundation

Tribe, Province


Finance Manager


Abner Tolon Jr.

Center Coordinator


Maria Consolacion Matnao

Program Manager

ADF- IP Education

Program Officer

ADF-IP Program



Training Coordinator


Rene Higia

Program Officer


Jed Africa

Program Assistant


Lanie Gabuya

Finance Officer

ADF-Mindanao Office

Catherine Ramirez

Finance Officer

Tugdaan Mangyan Center

Lead Documentor (Kalindogan)


Benjamin Abadiano

Timuay Santos Unsad Madett V. Gardiola Giovanni Reyes

B. Staff Name, Contact Number Ivi Codia

Sonny Estolloso Nelly Pardico Geneth Layocan

Maria Teresa C. Dominguez



Indigenous Youth Representations LUZON Province

VISAYAS Tribe/Sub-tribe

Province 1. Aklan (Boracay Island)

MINDANAO Tribe/Sub-tribe Ati

Province 1. Bukidnon

Tribe/Sub-tribe Bukidnon, Higaonon, Talaandig, Menuvu, Umajamnon, Pulangihon Manobo

1. Baguio City


2. Benguet


2. Zamboanga Sibugay


3. Bontoc


3. Shariff Kabunsuan


4. Mountain Province


4. Maguindanao


5. Tarlac

Aeta Mag-antsi

5. Davao Oriental

Mandaya, Mansaka

6. Palawan

Tagbanua, Pala’wan

6. Davao del Sur

B’laan, Tagakaolo, Bagobo Tagabawa,

7. Isabela

Ifugao Ayangan, Ifugao Tuwali

7. Davao City

Ata Manobo, Matigsalog, Bagobo, Bagobo Tagabawa, Ubo-Bagobo

8. Nueva Viscaya


8. Davao del Norte

Dibabawon, Mamanwa

9. Nueva Ecija

Ibaloi, Kalanguya

9. South Cotabato


10. Camarines Norte


10. North Cotabato

Arumanen Manobo

11. Oriental Mindoro

Mangyan Alangan, Mangyan Tadyawan,

11. Agusan del Norte

Mamanwa, Manobo

12. Occidental Mindoro

Mangyan Hanunuo

12. Agusan del Sur


13. Kalinga


13. Surigao del Sur


14. Quirino

Kabihog, Agta

14. Compostela Valley

15. Ifugao


15. Misamis Oriental

16. Zambales


16. Sulu 17. Tawi-Tawi 18. Lanao del Sur


Mandaya, Mansaka Manobo Badjao, Tausug Tausug Maranao, Maguindanao


List of Participating Organizations ADF AFRIM

Assisi Development Foundation Alternate Forum for Research in Mindanao, Inc.

AMCHHA Anak ng Tribu

Anak ng Tribu


Bangsamoro Youth Leaders for Peace in Ranaw


Boracay Ati Tribal Organization


Bukidnon Indigenous Youth of the Seven Tribes


Benguet State Univerisity-BIBAK Bukidnon Tribal Filipinos Foundation, Inc.



National Commission on Indigenous Peoples (APC/ EAP/PAGLAUM)


Philippine Assistance for Inter-cultural Development


Pamulaan Center for Indigenous Peoples Education

Panaw Sumilao PSDS RAMOFA - North Cotabato

Cartwheel Foundation, Inc.



Cordillera Peoples’ Forum




Holy Spirit Aeta Mission Institute of Indigenous Peoples’ Education Katutubong Samahan ng Pilipinas


Kaliwat Ki Apu Agyu


Kapulungan Para sa Lupang Ninuno

Lumad Dev’t

Lumad Development

SK Youth





Subanen Youth Initiatives- Concerned for Cultural Empowerment and Development/Subanen Fdn. Timuay Justice and Governance


Mangyan Mission

Sangguniang Kabataan Youth

SVA Peace Sanctuary


Samahan ng mga Nagkakaisang Mangyan-Alangan



Panaw Sumilao



Nagkakaisang Tribu ng Palawan


Tugdaan Mangyan Center for Peace and Dev’t. Tuklas Katutubo United Kankitap for Development Univ. of the Philippines- Program for Indigenous Culture University of Southeastern Philippines





Kalindogan 2008 Proceedings  


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