Photograb(Google.comMahalta)

Mahalta: The significance of the mangyan , Halcon and Tamaraw preservation efforts in keeping the mindoro Heritage.


The Mahalta Festival honors the three most famous landmarks of the province of Oriental Mindoro – Mount Halcon, the Tamaraw and the Mangyans.As part of Mindoros cultural preservation , Mahalta plays a vital role to survive the unique practice’s and the richness of tradition in Mindoro.

Tourist visited and climb with an elevation of 8,488 feet (2,586 meters), Mount Halcon ranks as the third highest mountain in the Philippines. Many mountaineers consider it as one of the most difficult mountains to climb because of its knife edge ridges. The tamaraw or Mindoro dwarf buffalo (Bubalus mindorensis) is a small hoofed mammal belonging to the family Bovidae. It is endemic to the island of Mindoro in the Philippines, and is the only endemic Philippine bovine. The tamaraw is a heritage species of major importance for the Philippines. It is the only wild cattle species living in the country and occurs only on the island of Mindoro. … There are likely no more than 580 tamaraws surviving today on the island. Mangyan is the generic name for the eight indigenous groups found on the island of Mindoro, southwest of the island of Luzon, the Philippines, each with its own tribal name, language, and customs. The total population may be around 280,000, but official statistics are difficult to determine under the conditions of remote areas, reclusive tribal groups and some having little if any outside world contact. Mangyans lived in peaceful societies as compared to the head hunting tribes of North Luzon and the brave defiant warrior tribes of the South. Social scientists theorized that some societies become peaceful because their system of norms and values reward peaceful behavior but disapprove aggressive and impulsive behaviors. Peaceful societies are characterized by egalitarian social organization without status competition between men and without asymmetric relationship between men and women. Another theory posited that populations adapt, therefore, offering a more logical explanation why Mangyans preferred to retreat in the hinterlands. They accept peaceful submissiveness when they encounter lowland settlers, missionaries, traders and government officials.
Mangyans offers a rich artistic heritage to the history of pre-colonial Philippines. Like any other indigenous tribes in the country their art is an expression of social relations in their community hence the adage, “Art for art’s sake” does not apply to them. One of their arts is the Ambahan, a rhythmic poetic expression with a meter of seven syllables presented through recitation and chanting. A variation of this is the Urukay, wherein it uses eight syllables instead. There are no authors of the poetry and if one will ask a Mangyan where he learned the lines of the poem, he’d say it came from his parents or read and copied it from the bamboo shoots where they originally write their scripts.


Like most indigenous people around the globe, the tribesmen are usually treated as second class people in their own country and are commonly subjected to abuse. Therefore, protection of their way of living and preservation of their heritage is essential in providing them a life with the same equal rights and addressing their problems and needs in this fast-changing global environment that they currently live in.
Preserving our own culture requires effort and discipline we must help to promote and consider ourselves as blessed, Because we’re gifted with this amazing things.I. Sad to say that we’re losing them silently the tamaraw is considered as critical endangered species, The mangyans are suffering because of discrimination.Mount Halcon will stand and show up for Next generation.”MAHALTA NA” let’s fight for own good.







SOURCES AND REFERENCES:
https.www.com.Mahalta(google.com)
Howell, S./R. Willis (eds.). Societies at Peace. London: Routledge. 1989
Postma, Antoon. Mangyan History. November 1999
Postma, Antoon. The Ambahan: Mangyan Verbal Art. Manyan Mission
Reyes, Lynda Angelica. The Pakudos as Motif of Mangyan Art. Pandiwa Journal, 1992.

At Retorika

Panahon ng Katutubo

Bago pa man dumating ang mga Kastila sa Pilipinas, mayroon nang sining at panitikan ang mga sinaunang Pilipino.
Karamihan sa mga panitikan nila’y yaong mga pasalin-dila gaya ng mga bulong, tugmang-bayan, bugtong, epiko, salawikain at awiting-bayan na anyong patula; mga kwentong-bayan, alamat at mito na anyong tuluyan at ang mga katutubong sayaw at ritwal ng babaylan bilang pinakaunang anyo ng dula sa bansa.
Karamihan sa mga panitikang ito ay pasalin-dila. May mga panitikan ring nasulat sa mga piraso ng kawayan, matitibay na kahoy at makikinis na bato. Ngunit iilan na lamang ang mga natagpuan ng mga arkeologo (archeologists) sapagkat batay sa kasaysayan, pinasunog at pinasira ito ng mga prayle nang dumating sila sa bansa sa paniniwalang ang mga ito ay gawa ng demonyo.

Pananakop ng Kastila
Dumating ang mga Kastila sa bansa taglay ang tatlong Gs – GOD, GOLD at GLORY. Dumating sila na ang pangunahing layunin ay ihasik ang Kristiyanismo, maghanap ng ginto at upang lalong mapabantog sa pamamagitan ng pagdaragdag ng kanilang nasasakop.
Mahahati ang panitikan sa dalawa sa panahong ito: una ay pamaksang pananampalataya at kabutihang-asal at ang ikalawa ay ang panitikang panrebolusyon.

Panitikang Pamaksang Pananampalataya at Kabutihang-asal

Dahil sa pananampalataya ang pangunahing pakay ng mga Kastila, karamihan sa mga unang akdang nalikha sa panahong ito ay halos paksang pananampalataya. Halimbawa sa mga ito ay ang mga uri ng dulang senakulo, santa cruzan at tibag; tulang gaya ng mga pasyong inaawit. Sila rin ang nagpakilala ng konseptong maharlika o dugong bughaw sa mga Pilipino na mababatid sa mga akdang awit na ang mga pangunahing tauhan ay mga hari, reyna, prinsipe at prinsesa – isang patunay ang awit na Florante at Laura ni Balagtas at mga dulang duplo at karagatan.
Sa panahong ito, piling-pili lamang ang nakasusulat sapagkat wikang Kastila lamang ang kinikilala sa ganitong larangan. Kaunti lamang ang nakasusulat sa Kastila dahil sa pagpipigil, sa nadaramang takot at pagiging madamot ng mga Kastila.
Sa panahong ito nalimbag ang pinakaunang aklat sa bansa; ang Doctrina Christiana na nalimbag noong 1553 na isang panrelihiyong aklat.
Ang pasyon ang isa sa patulang anyo na makarelihiyon. Samantalang ang mga dula sa nama’y ang mga senakulo, Santa Cruzan, at tibag. Ang mga dulang Moro-Moro naman ay pumapaksa sa tagumpay ng mga Kastila, isinasadula rito ang mga himagsikan sa pagitan ng mga sundalong Kastila at mga Muslim sa Mindanao at sa wakas ng dula, palaging nagwawagi ang Kastila at talunang niyayakap ng mga Muslim ang Kristiyanismo. Nauso rin ang carillo o mga dulang puppet na yari sa karton na gumalaw sa likod ng isang mailaw at puting tela.
Ang mga panitikan namang ukol sa kabutihang-asal ay ang Urbana at Feliza ni Padre Modesto de Castro.
Nalimbag rin sa panahong ito ang pinakaunang newsletter sa bansa noong 1637 – ang Successos Felices (Fortunate Events) ni Tomas Pinpin na may 14 na pahina. Ngunit noong Agosto 8, 1811 lamang nalathala ang pinakaunang pahayagan sa bansa – ang Del Superior Govierno na umabot hanggang labinlimang tomo.

(2) Panitikang Rebolusyonaryo at Sedisyoso

Sa ikalawang bahaging ito ng kasaysayang pampanitikan sa panahon ng pananakop ng Kastila, karamihan sa mga panitikang nalikha ay may diwang rebolusyonaryo at nagbukas sa kamalayang Pilipino sa di-makataong pagtrato sa kanila ng mga Kastila at nag-uudyok na kalabanin ang pamahalaan.
Dahil sa labis na pang-aalipin at pang-aalispusta at masidhing diskriminasyon ng mga Kastila sa mga Pilipino; nagsilunsad ng mga kilusan ang iilang Pilipinong hindi na sumasang-ayon sa pamamalakad ng mga prayle at pamahalaang Kastila.
Nagsisulat ang mga Pilipino sa panahong ito ng mga panitikang nagrerebolusyon. Nalathala ang mga pahayagang propagandista na pinangunahan ng La Solidaridad noong Pebrero 19, 1889 na naglalayong “matamo ang pagbabagong kailangan ng bansang bilang tugon sa kalagayang panlipunan at pang-ekonomiya, maisiwalat ang malubhang kalagayan ng bansa sa ilalim ng pamamalakat ng mga Kastila at upang pairalin ang kalayaan at demokrasya.”
Dahil sa mahigpit ang pamahalaan, nagsitago ang mga manunulat sa ilalim ng iba’t ibang sagisag-panulat upang maprotektahan ng mga sarili laban sa mapang-alipustahang Kastila at upang patuloy na makasulat.
Ang pambansang bayaning si Dr. Jose P. Rizal na may sagisag-panulat na Laong Laan ay naging bahagi ng pahayagang La Solidaridad; at ang may-akda ng mga nobelang Noli Me Tangere at El Filibusterismo na unang nalimbag at nalathala sa Espanya at naging mitsa sa mga rebolusyonaryong Pilipino na mag-aklas laban sa mga Kastila. Sumulat din si Rizal ng mga sanaysay gaya ng Hinggil sa Katamaran ng mga Pilipino at Sa Mga Kabataang Dalaga sa Malolos.
Ang mga bayaning sina Marcelo H. Del Pilar (na may sagisag-panulat na PLARIDEL), Graciano Lopez-Jaena, Antonio Luna, Mariano Ponce, Pedro Serrano Laktaw, Emilio Jacinto, Apolinario Mabini, at marami pang iba ay nagsisulat din.

Pananakop ng Amerikano

Dahil sa pagnanais ng mga Pilipino na mapatalsik ang mga Kastila, naging tagapagsagip ang mga Amerikano nang dumating sila noong 1898 na tuluyang nagpabagsak sa pamahalaang Kastila.
Kung relihiyon ang naging pamana ng mga Kastila sa Pilipino, edukasyon naman ang naging pangunahing ipinamana ng mga Amerikano. Sa panahong ding ito isinilang ang mga ilang imortal na makatang Pilipino na nagsisulat sa Ingles at Tagalog.
Sa mga unang taon ng pananakop ng Amerikano sa bansa, sumulat ang mga Pilipino sa Kastila, Tagalog at iba pang wikang panlalawigan. Nagsimula lamang umusbong ang mga panitikan sa Ingles noong 1910 dahil sa mga bagong silang na manunulat.
Kabilang sa mga manunulat sa panahong ito sina Cecilio Apostol na sumulat ng mga oda para kay Rizal; Claro M. Recto na naging tanyag sa kanyang natatanging mga talumpati; si Lope K. Santos na sumulat ng obra-maestrang “Banaag at Sikat” at nagpauso ng panitikang sosyalista; si Jose Corazon de Jesus na tinaguriang Makata ng Pag-ibig at may panulat-sagisag na ‘Huseng Batute;’ at si Jose dela Cruz na may panulat-sagisag na ‘Huseng Sisiw’ dahil sisiw ang ipinababayad kapag nagpapagawa sa kanya ng tulang pag-ibig; si Severino Reyes na sumulat ng imortal na dulang “Walang Sugat” at tinaguriang Ama ng Dulang Tagalog; si Zoilo Galang na pinakaunang nobelistang (A Child of Sorrow) Pilipino sa Ingles at maraming-marami pang iba.
Ang mga Amerikano ang nagpakilala ng mga fairy tale sa mga Pilipino na ginamit ng mga gurong Tomasites sa pagtuturo.Ipinakilala rin ng mga ito ang iba pang uri (genre) ng panitikan gaya ng oda at nagpakilala sa pinilakang-tabing – ang pelikula.
Dahil sa impluwensiyang pangteknolohiyang dala ng mga Amerikano, naimpluwensiyahan din ang panitikan sa bansa. Dula ang naging pangunahing panitikan sa panahong ito. Dala nila ang mga bodabil na isang uri ng dula kung saan umaawit at sumasayaw ang mga artista na nagbunga sa sarsuwela ng Pilipinas. Dahil sa dala rin ng mga Amerikano ang pelikula sa bansa, ngunit nag-umpisa ito sa mga artistang gumagalaw lamang at nagsasalitang walang tinig (silent films); unti-unting naisantabi pansamantala ang dulang panteatro sa bansa dahil sa nakahiligan na ng mga Pilipino ang panonood ng pelikulang-tahimik.
Ang mga unang pelikulang ginawa sa bansa ay halos mga dokumentaryo ukol sa pagsabog ng mga bulkan at iba pang kalamidad at ang iilang dokumentaryong bunga lamang ng pagka-ignorante ng mga Amerikano sa mga katutubong Pilipino.
Ang mga unang pormal na pelikula sa bansa ay ukol sa buhay ng bayaning si Rizal at ng kanyang dalawang nobela. Ang pinakaunang pelikulang Hollywood na ginawa sa bansa ay ang pelikulang Zamboanga. Ito ang kauna-unahang Hollywood film na may underwater scene. Ngunit ang pinakaunang pelikulang produksyon ng Pilipino ay sa pamumuno ni Jose Nepumuceno hango sa dulang panteatrong Dalagang Bukid (dula ni Hermogenes Ilagan) na malateatro rin ang kinalabasan.
Di naglaon, ninais na rin ng mga Pilipino na makawala sa kamay ng mga Amerikano. Ngunit hindi rin naging mabilis ang pagkamit sa kalayaan.
Ang dula ay sadyang kinasangkapan ng mga manunulat na Pilipino upang ipahayag ang hangad na paglaya ng bayan at makabayang pananaw. Ang kalayaang tinamasa sa kamay ng mga Amerikano ay alangang ihambing sa ipinalasap ng mga Kastila. Gayunpaman, hindi rin nasiyahan ang mga manunulat.
Isa sa mga unang dulang itinanghal sa panahon ng mga Amerikano na umuusig sa mga Amerikano at sedisyoso ay ang kay Juan K. Abad na itinanghal noong Mayo ng 1903 – ang Tanikalang Ginto. Inakyat ng mga alagad ng batas ang Batangas habang itinatanghal ang dulang ito dito at dinakip ang may-akda. Ngunti napawalang sala rin sa tulong ng isang mahusay na manananggol na Pilipino. Ang dulang Kahapon, Ngayon at Bukas ni Aurelio Tolentino ay tumuligsa rin sa Amerikano. Ngunit pinakamatindi ang paghihimagsik ng dulang “Hindi Ako Patay”

Ang Panitikan ng Pilipinas ay pangunahing tumutukoy sa umiiral, umuunlad, at namamayaning uri at anyo ng katutubòng panitikan. Subalit nakakasáma rin dito ang mga panitikang nilikha at ginawa ng mga Pilipinong nása labas ng sariling bansa, sapagkat inakdaan ang mga ito ng mga Pilipino, o ng may-lahing Pilipino sa malawak na nasasakupan ng paksa. Dahil dito, tinatawag ding Panitikang Pilipino ang Panitikan ng Pilipinas.Sa kasalukuyan, tinatawag din itong Panitikang Filipino, sapagkat kinabibilangan ng mga likhang pampanitikang nagmula sa at kinabibilangan ng iba’t ibang wika sa Pilipinas.

Mayaman ang Pilipinas sa sari-saring anyo at hubog ng panitikan na naglalarawan sa kalinangan ng mga Pilipino. Kabilang sa mga ito ang kuwentong-bayan, maikling kuwento o maikling katha, sanaysay, tula, dula, nobela, drama, balagtasan, parabula, bugtong, salawikain, kasabihan, pabula, alamat, tanaga, bulong, awiting-bayan, epiko, pelikula, at mga iskrip na pangradyo, pantelebisyon at pampelikula.

Sa bisà ng Proklamasyon Blg. 968, s. 2015., ang "Buwan ng Panitikan ng Filipinas" ay ipinagdiriwang tuwing buwan ng Abril. Ang Buwan ng Panitikan ng Filipinas 2018 na may temang "Pingkian" ay kasabay ng ika-230 anibersaryo ng pagkakasilang ni Francisco Balagtas, ang "Bayani ng Harayang Filipino".

Hi everyone this is Kristel Kate Tadeo from BSED VE 1-A, Apology for grammatically errors and typographical error Im still improving pa po but sharing this thought of mine is really amazing Godblessyou all.

“How does Filipino, Indigenous becomes Indigenous”, Such a confusing question but It triggered my curiosity, After reading this brilliant article of Dr.Genoras Lecture about Indigenous People. I was astounded by the truth. Indeed we are not completely knowledgeable about the great contribution of these IP’s in our community, But in the deepest part of our history we owe a lot of them.
Lots of article about Indigenous people was written some of them: I don’t know if they were reliable or just making mumbo-jumbo thoughts. But after reading few of them those revelation of Dr. Genoras wasn’t written nor indicated in any written documents.
Honestly it’s quite predictable. Many of us think that Ip’s aren’t good right? But the reality this community are really superb. I wrote down some details when I have a chance to search on the web. Yes. I don’t fully understand how they emerged or equipped but I can say that I was enlightened.
The Ip’s are the sign of “resistance” this word my reaction as “wooaah” how they can resist if they aren’t properly educated? Some scholars defined them as “ mal edukado” or sometimes ”mayong inadalan” so how did it happened? I just thought that they’re like puppets who follow whatever the direction given to them, but I was wrong. They climbed at the peak of the mountain to avoid and resist for the oppression of those Spaniards. They’re properly aware on what is happening and took chances to show their bravery even in an act of “dae magsunod sa mga kastila”.
“ These people are not ordained by nature, these people decided themselves to be different from the lowland”. Why they’ve decided to be different from the lowlanders? Is there any uncertainties between up lander and lowlander people?
For very long time they were no integration between the upland and lowland people some claims because up lander are afraid to the lowlander, unnecessary circumstances may brought a range of unreasonable reasons for this two parties, but the fact is people in the lowland often discriminate the upland. On the other hand Ips were not different for us because of nature the reasons are they this systematic way of culture and politics, so as a part of promoting peace and ordinance these Ips decided to move out and isolate themselves.
Again another level of oppression, when businessmen in lowland territories were abusing them, In different part of bicol those IPs are forced to be slave, or “dinadaya” in some ways example ( goods,services). In this reason also, those people are afraid of being abused because lowlander took this as advantage to degrade the up lander.
This article serves as an eye opener about the racism issue, Those kwentong bayan about the mythical creatures known as “Kapre” which the negrito’s use to described as Spanish people hitting some tobacco. Futherthure more when we talked about black spirit signify as the bad one and analytically speaking Spaniards used this metaphor to described the negritos because of their black complexion. In contrary with this the white benign goodness. This made it clear even before discrimination and racism is presently happening but secretly engaging to the people.
I want to share you something One afternoon when I was washing dishes Lola told some hilarious story about one person and after her statement she said ” Garo ugaling agta” I was puzzled by her statement because In my mind “agtas” are really good people, how can she easily uttered those word when she haven’t interacted to them. Another one when we’re not aware of whats is happening or how to use things we say “ agta kaya ko diyan” hey people! Even in a simple day to day conversation we condemn IPs why? Because those mentality was planted by the colonizers no! not just them but lowlanders ancestor,and guess what? until now this hypocrisy is presently passing over generation.
Indigenous people exist because we made it possible, as a matter of fact we made those barriers and set a standard for them. Have you ever wonder they have all the chances to go down and lived in the cities or evacuate from the peak of the mountain but they never do it, Because I believed they have this doubt if people of the lowland might not accept them.Their minds wa set as “bagay lang sinda sa bulod” got me? We set a distinction between people practicing traditional ways and belief and those people practices fads and trends.
What are the primary role of the government in this case of IPs? This question keep tickling in my mind yeah! then I must do the research to answer my inner thought. They have all the capability to protect this human, Yes they set regulations to protect them but the fact that Ips are being neglected especially in their economic status, I can guarantee that our government isn’t doing their best. Ow! let me clarify things they are the reason also why these community are suffering. Their vast land was transformed as economic purposes and forcely relocated those Ips to somewhere they don’t belong.
I got this zigzag Idea but in the end I just wanted to say thankyou to Dr. Danillo Geronas lecture about Ips because on some point I was enlightened by the truth. Thankyou so much Sir Michael P. Valle for giving this opportunity for us to be aware on what is really happening.

Facts about IPS(I jotdown some ideas about Ips mind to share it with you)

Indigenous Peoples are culturally distinct societies and communities. The land on which they live and the natural resources on which they depend are inextricably linked to their identities, cultures, livelihoods, as well as their physical and spiritual well-being.
There are approximately 476 million Indigenous Peoples worldwide, in over 90 countries. Although they make up over 6 percent of the global population, they account for about 15 percent of the extreme poor. Indigenous Peoples’ life expectancy is up to 20 years lower than the life expectancy of non-indigenous people worldwide.
Indigenous Peoples often face impediments to their access to natural resources, basic services, the formal economy, and justice, as well as their participation in decision making. This legacy of inequality and exclusion has made indigenous communities more vulnerable to the impacts of climate change and natural hazards, including to disease outbreaks such as COVID-19. Vulnerabilities to the pandemic are exacerbated with the lack of access to national health systems, food insecurity due to shutting down of markets, and mobility restrictions.
Indigenous Peoples in voluntary isolation or extremely remote areas, such as the Amazon are at very high risk to the novel coronavirus, as pathogens have historically been one of the most powerful factors in decimating Indigenous Peoples. Many indigenous communities have traditional practices of lockdowns and isolation to protect themselves from diseases, and these need to be respected.
While Indigenous Peoples own, occupy, or use a quarter of the world’s surface area, they safeguard 80 percent of the world’s remaining biodiversity. They hold vital ancestral knowledge and expertise on how to adapt, mitigate, and reduce climate and disaster risks. In the context of the COVID-19 pandemic, there is an opportunity to work through the traditional authorities of Indigenous Peoples to provide accurate information on disease prevention, distribute protective gear and hygiene supplies, and support livelihoods and recovery in ways that are appropriate to Indigenous People’s needs and cultures.
Much of the land occupied by Indigenous Peoples is under indigenous customary ownership, and yet many governments recognize only a fraction of this land as formally or legally belonging to Indigenous Peoples. Insecure land tenure is a driver of conflict, environmental degradation, and weak economic and social development. This threatens cultural survival and vital knowledge systems – both of which contribute to ecological integrity, biodiversity and environmental health upon which we all depend.
Improving security of land tenure, strengthening governance, and supporting indigenous systems for resilience and livelihoods are critical to reduce the multidimensional aspects of poverty they face while contributing to the Sustainable Development Goals (SDGs). The World Bank works with Indigenous Peoples to enhance all of these areas while working with governments to ensure that broader development programs reflect the voices and aspirations of Indigenous Peoples.
Over the last 20 years, Indigenous Peoples’ rights have been increasingly recognized through the adoption of international instruments and mechanisms, such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2007, the American Declaration on the Rights of Indigenous Peoples in 2016, 23 ratifications of the Indigenous and Tribal Peoples Convention from 1991, the establishment of the United Nations Permanent Forum on Indigenous Issues (UNPFII), the Expert Mechanism on the Rights of Indigenous Peoples (EMRIP), and the UN Special Rapporteur on the Rights of Indigenous Peoples (UNSR).
Last Updated: Sep 24, 20
The number of indigenous peoples in the Philippines is unknown, but it is estimated that between 10% and 20% of the country’s population. The Philippines has adopted the United Nations Declaration on the Rights of Indigenous Peoples, but has not yet ratified ILO Convention 169.
It also builds respect and confidence. It is important because at the end of the day, it should be about them. Providing culturally appropriate programs also buildsIndigenous Peoples' identity. They realize that what they already know is useful and they take pride in their own culture and knowledge.
Despite the existence of national legislation, such as the IPRA, and international frameworks, such as the UNDRIP and Agenda 2030, Indigenous Peoples’ communities in the Philippines are still facing challenging issues especially in relation to accessing culturally relevant quality education. Furthermore, the pursuit of inclusion must address the wide and diverse needs of Indigenous Peoples’ communities. However, it is to be realized that inclusion may seem to be different for Indigenous learners as compared to other sectors such as persons with disabilities. It appears that for inclusion to work, Indigenous learners must first have a strong sense of identity to be able to include themselves in society. Society, in turn, must also be ready to accept the uniqueness of Indigenous learners. Ultimately, the involvement of Indigenous Peoples’ communities in the decision making processes is crucial if inclusion is to benefit them at all.( Torres 2015)

INDIGENOUS PEOPLES IN THE PHILIPPINES
Many categorizations of indigenous peoples in the Philippines are possible, but for purposes here a fairly conventional one employed by the Episcopal Commission on Tribal Filipinos (ECTF) will serve. ECTF estimates that there are approximately 6.5 million indigenous peoples, composing about 10 percent of the total Philippine population and belonging to over 40 distinct ethnolinguistic groups, which can be grouped in the following fashion: (1) the Lumad of Mindanao, various non-Muslim tribal peoples found in virtually every province of Mindanao, numbering around 2.1 million people and including such groups as the T'Boli, the Manobo, the Mandaya, the Subanun, the Tiruray, the Bagobo, and the B'laan; (2) the Peoples of the Cordillera, indigenous inhabitants of the five provinces of the Cordillera mountain range of Northern Luzon, numbering around 1 million people and including such groups as the Ifugao, Bontoc, Kalinga, Isneg, Ibaloy, Tinngguian, and Kankaney; and (3) various other, widely scattered tribal peoples of the hinterlands of Central and Southern Luzon, some islands in the Visayas, Mindoro, and Palawan, and including the various "Negrito" groups (Dumagat, Agta, Batak, etc.), the various Mangyan groups, the Tagbanua, and the Pala'wan. In some parts of the country, intermarriage between Tribal Filipinos and lowland Filipinos and, as suggested above, the length of residence of at least some "lowland" Filipinos in hinterland areas are factors confounding efforts to specify unambiguously who is and who is not an "indigenous Filipino.(Eder 1994)
The State recognizes the inherent dignity and equal and inalienable rights of all members of Philippine society as the foundation of freedom, justice and peace. Therights of indigenous cultural communities / indigenous peoples are universal, indivisible, interdependentmes Indigenous”, Such a confusing question but It triggered my curiosity, After reading this brilliant article of Dr.Genoras Lecture about Indigenous People. I was astounded by the truth. Indeed we are not completely knowledgeable about the great contribution of these IP’s in our community, But in the deepest part of our history we owe a lot of them.
Lots of article about Indigenous people was written some of them: I don’t know if they were reliable or just making mumbo-jumbo thoughts. But after reading few of them those revelation of Dr. Genoras wasn’t written nor indicated in any written documents.
Honestly it’s quite predictable. Many of us think that Ip’s aren’t good right? But the reality this community are really superb. I wrote down some details when I have a chance to search on the web. Yes. I don’t fully understand how they emerged or equipped but I can say that I was enlightened.
The Ip’s are the sign of “resistance” this word my reaction as “wooaah” how they can resist if they aren’t properly educated? Some scholars defined them as “ mal edukado” or sometimes ”mayong inadalan” so how did it happened? I just thought that they’re like puppets who follow whatever the direction given to them, but I was wrong. They climbed at the peak of the mountain to avoid and resist for the oppression of those Spaniards. They’re properly aware on what is happening and took chances to show their bravery even in an act of “dae magsunod sa mga kastila”.
“ These people are not ordained by nature, these people decided themselves to be different from the lowland”. Why they’ve decided to be different from the lowlanders? Is there any uncertainties between up lander and lowlander people?
For very long time they were no integration between the upland and lowland people some claims because up lander are afraid to the lowlander, unnecessary circumstances may brought a range of unreasonable reasons for this two parties, but the fact is people in the lowland often discriminate the upland. On the other hand Ips were not different for us because of nature the reasons are they this systematic way of culture and politics, so as a part of promoting peace and ordinance these Ips decided to move out and isolate themselves.
Again another level of oppression, when businessmen in lowland territories were abusing them, In different part of bicol those IPs are forced to be slave, or “dinadaya” in some ways example ( goods,services). In this reason also, those people are afraid of being abused because lowlander took this as advantage to degrade the up lander.
This article serves as an eye opener about the racism issue, Those kwentong bayan about the mythical creatures known as “Kapre” which the negrito’s use to described as Spanish people hitting some tobacco. Futherthure more when we talked about black spirit signify as the bad one and analytically speaking Spaniards used this metaphor to described the negritos because of their black complexion. In contrary with this the white benign goodness. This made it clear even before discrimination and racism is presently happening but secretly engaging to the people.
I want to share you something One afternoon when I was washing dishes Lola told some hilarious story about one person and after her statement she said ” Garo ugaling agta” I was puzzled by her statement because In my mind “agtas” are really good people, how can she easily uttered those word when she haven’t interacted to them. Another one when we’re not aware of whats is happening or how to use things we say “ agta kaya ko diyan” hey people! Even in a simple day to day conversation we condemn IPs why? Because those mentality was planted by the colonizers no! not just them but lowlanders ancestor,and guess what? until now this hypocrisy is presently passing over generation.
Indigenous people exist because we made it possible, as a matter of fact we made those barriers and set a standard for them. Have you ever wonder they have all the chances to go down and lived in the cities or evacuate from the peak of the mountain but they never do it, Because I believed they have this doubt if people of the lowland might not accept them.Their minds wa set as “bagay lang sinda sa bulod” got me? We set a distinction between people practicing traditional ways and belief and those people practices fads and trends.
What are the primary role of the government in this case of IPs? This question keep tickling in my mind yeah! then I must do the research to answer my inner thought. They have all the capability to protect this human, Yes they set regulations to protect them but the fact that Ips are being neglected especially in their economic status, I can guarantee that our government isn’t doing their best. Ow! let me clarify things they are the reason also why these community are suffering. Their vast land was transformed as economic purposes and forcely relocated those Ips to somewhere they don’t belong.
I got this zigzag Idea but in the end I just wanted to say thankyou to Dr. Danillo Geronas lecture about Ips because on some point I was enlightened by the truth. Thankyou so much Sir Michael P. Valle for giving this opportunity for us to be aware on what is really happening.

Facts about IPS:
Indigenous Peoples are culturally distinct societies and communities. The land on which they live and the natural resources on which they depend are inextricably linked to their identities, cultures, livelihoods, as well as their physical and spiritual well-being.
There are approximately 476 million Indigenous Peoples worldwide, in over 90 countries. Although they make up over 6 percent of the global population, they account for about 15 percent of the extreme poor. Indigenous Peoples’ life expectancy is up to 20 years lower than the life expectancy of non-indigenous people worldwide.
Indigenous Peoples often face impediments to their access to natural resources, basic services, the formal economy, and justice, as well as their participation in decision making. This legacy of inequality and exclusion has made indigenous communities more vulnerable to the impacts of climate change and natural hazards, including to disease outbreaks such as COVID-19. Vulnerabilities to the pandemic are exacerbated with the lack of access to national health systems, food insecurity due to shutting down of markets, and mobility restrictions.
Indigenous Peoples in voluntary isolation or extremely remote areas, such as the Amazon are at very high risk to the novel coronavirus, as pathogens have historically been one of the most powerful factors in decimating Indigenous Peoples. Many indigenous communities have traditional practices of lockdowns and isolation to protect themselves from diseases, and these need to be respected.
While Indigenous Peoples own, occupy, or use a quarter of the world’s surface area, they safeguard 80 percent of the world’s remaining biodiversity. They hold vital ancestral knowledge and expertise on how to adapt, mitigate, and reduce climate and disaster risks. In the context of the COVID-19 pandemic, there is an opportunity to work through the traditional authorities of Indigenous Peoples to provide accurate information on disease prevention, distribute protective gear and hygiene supplies, and support livelihoods and recovery in ways that are appropriate to Indigenous People’s needs and cultures.
Much of the land occupied by Indigenous Peoples is under indigenous customary ownership, and yet many governments recognize only a fraction of this land as formally or legally belonging to Indigenous Peoples. Insecure land tenure is a driver of conflict, environmental degradation, and weak economic and social development. This threatens cultural survival and vital knowledge systems – both of which contribute to ecological integrity, biodiversity and environmental health upon which we all depend.
Improving security of land tenure, strengthening governance, and supporting indigenous systems for resilience and livelihoods are critical to reduce the multidimensional aspects of poverty they face while contributing to the Sustainable Development Goals (SDGs). The World Bank works with Indigenous Peoples to enhance all of these areas while working with governments to ensure that broader development programs reflect the voices and aspirations of Indigenous Peoples.
Over the last 20 years, Indigenous Peoples’ rights have been increasingly recognized through the adoption of international instruments and mechanisms, such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2007, the American Declaration on the Rights of Indigenous Peoples in 2016, 23 ratifications of the Indigenous and Tribal Peoples Convention from 1991, the establishment of the United Nations Permanent Forum on Indigenous Issues (UNPFII), the Expert Mechanism on the Rights of Indigenous Peoples (EMRIP), and the UN Special Rapporteur on the Rights of Indigenous Peoples (UNSR).
Last Updated: Sep 24, 20
The number of indigenous peoples in the Philippines is unknown, but it is estimated that between 10% and 20% of the country's population. The Philippines has adopted the United Nations Declaration on the Rights of Indigenous Peoples, but has not yet ratified ILO Convention 169.
It also builds respect and confidence. It is important because at the end of the day, it should be about them. Providing culturally appropriate programs also buildsIndigenous Peoples' identity. They realize that what they already know is useful and they take pride in their own culture and knowledge.
Despite the existence of national legislation, such as the IPRA, and international frameworks, such as the UNDRIP and Agenda 2030, Indigenous Peoples’ communities in the Philippines are still facing challenging issues especially in relation to accessing culturally relevant quality education. Furthermore, the pursuit of inclusion must address the wide and diverse needs of Indigenous Peoples’ communities. However, it is to be realized that inclusion may seem to be different for Indigenous learners as compared to other sectors such as persons with disabilities. It appears that for inclusion to work, Indigenous learners must first have a strong sense of identity to be able to include themselves in society. Society, in turn, must also be ready to accept the uniqueness of Indigenous learners. Ultimately, the involvement of Indigenous Peoples’ communities in the decision making processes is crucial if inclusion is to benefit them at all.( Torres 2015)

INDIGENOUS PEOPLES IN THE PHILIPPINES
Many categorizations of indigenous peoples in the Philippines are possible, but for purposes here a fairly conventional one employed by the Episcopal Commission on Tribal Filipinos (ECTF) will serve. ECTF estimates that there are approximately 6.5 million indigenous peoples, composing about 10 percent of the total Philippine population and belonging to over 40 distinct ethnolinguistic groups, which can be grouped in the following fashion: (1) the Lumad of Mindanao, various non-Muslim tribal peoples found in virtually every province of Mindanao, numbering around 2.1 million people and including such groups as the T'Boli, the Manobo, the Mandaya, the Subanun, the Tiruray, the Bagobo, and the B'laan; (2) the Peoples of the Cordillera, indigenous inhabitants of the five provinces of the Cordillera mountain range of Northern Luzon, numbering around 1 million people and including such groups as the Ifugao, Bontoc, Kalinga, Isneg, Ibaloy, Tinngguian, and Kankaney; and (3) various other, widely scattered tribal peoples of the hinterlands of Central and Southern Luzon, some islands in the Visayas, Mindoro, and Palawan, and including the various "Negrito" groups (Dumagat, Agta, Batak, etc.), the various Mangyan groups, the Tagbanua, and the Pala'wan. In some parts of the country, intermarriage between Tribal Filipinos and lowland Filipinos and, as suggested above, the length of residence of at least some "lowland" Filipinos in hinterland areas are factors confounding efforts to specify unambiguously who is and who is not an "indigenous Filipino.(Eder 1994)
The State recognizes the inherent dignity and equal and inalienable rights of all members of Philippine society as the foundation of freedom, justice and peace. Therights of indigenous cultural communities / indigenous peoples are universal, indivisible, interdependent

Source:www.google.com

www.wikipedia.com

www.indigenouspeopleinthephilippines

Personalsentiments of torres(2015)www.eder1994

Photo credits:google.comIndigenous community.

*GODSPEED!GODBLESS