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Webinar on the Indigenous People’s Rights Act

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Webinar on the Indigenous People’s Rights Act

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Speaker: Atty. Ariel T. Montaña
Date: August 21, 2021
Key Information: National Commission on Indigenous Peoples Region IX states on the webinar that in the Indigenous People's Rights Act includes Social Justice and Human Rights, which includes equal protection, and non-discrimination in recruitments and conditions of employment, social assistance, benefits, etc. It is also mentioned that if an IP is qualified for a job, then they should not discriminate, nor exclude them from social assistance and benefits.

By: Chariz Dandan

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Webinar on the Indigenous People’s Rights Act | The Ateneo de Davao University College of Law and the Rizal Memorial Colleges, Inc. School of Law in partnership with the National Commission on... | By The Law Firm of Villarica+, Coronel, Pojas & Caharian | Facebook

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The Ateneo de Davao University College of Law and the Rizal Memorial Colleges, Inc. School of Law in partnership with the National Commission on...

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Touching Lives: CIDA's Encounters with Indigenous Peoples in the Philippines

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Touching Lives: CIDA's Encounters with Indigenous Peoples in the Philippines

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Author: Kristina N. Gaerlan

Date: 2005 (Published) & December 7, 2015 (Digitalized)

Key Info:
This magazine tackles CIDA's encounter with the Indigenous People in the Philippines including the issues and concerns they face on a daily basis (p. 10), and Cultural Integrity: Mainstreaming Diversity as a Window to the Future.

By: Princess Jodi T. Gealon

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Just a  reminder to those who do not know the IPRA LAW

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Just a  reminder to those who do not know the IPRA LAW

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Author: Camilo Jr Aliog Andi
Date: December 13, 2018
Key Context: This reminds us of the law that protects IP's on the discrimination happening in their workplace.

By: Francine Yap

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Just a  reminder to those who do... - Camilo Jr Aliog Andi

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Just a  reminder to those who do not know the IPRA LAW👊👊👊 

RA 8371 - Indigenous Peoples Right Act.

SECTION 23. Freedom from Discrimination and Right to...

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Protecting Indigenous People's Rights in the Philippines

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Protecting Indigenous People's Rights in the Philippines

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Author: International Labour Organization
Date: August 9, 2019
Key Info: The video illustrates how IPs in the Philippines frequently encounter mistreatment and prejudice, particularly in light of the fact that many of them continue to be excluded from the nation's general progress and face a high rate of precarious unemployment.

Additionally, it emphasizes the significant contribution of how organizations like the ILO can greatly aid in advancing IPs' rights and enabling them to develop their talents, assert their liberties, and pursue their own development goals,  which have all substantially enhanced these indigenous peoples' quality of life and a chance at a brighter future.

By: Hannah Lea T. Tabada

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Protecting indigenous peoples' rights in the Philippines

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Giving Attention to Other Indigenous people

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Giving Attention to Other Indigenous people

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Author: Kitty McKinsey
Date:  10 Oct 2011

Key Context: This was to inform and remind us that we should not just focus on one IP's but we should also pay attention to the different Ip's in our area that need help from the government.

By: Gian Arguilles

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Author: Official Gazette Ph
Date: 2020
Key Info: This advocacy poster, which highlights the injustices that our fellow indigenous brothers and sisters face in multiple aspects as well as their rights, was used in a labor market and intelligence report. That being stated, this poster illustrates the significance of necessary groups to provide IPS with opportunities to demonstrate their abilities in order to both benefit our society and bring awareness to their situation.

By: Hannah Lea T. Tabada

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Indigenous Peoples: Partners for safe water, decent work and peace

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Indigenous Peoples: Partners for safe water, decent work and peace

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Author: International Labour Organization

Date: August 27, 2021

Key Information:
This session discussed effectiveness of tangible and intangible indigenous driven solutions for addressing the water crises, along with examples of platforms that foster partnership between indigenous peoples and other communities. Additionally, this vlog also discussed decent work, employment, labour intensive employment, infrastructure, economic reconstruction, local economic development, economic recovery, partnerships, armed conflict, indigenous and tribal peoples, COVID-19, occupational safety and health.

By: Princess Jodi T. Gealon

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Indigenous Peoples: Partners for safe water, decent work and peace

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Indicators Relevant for Indigenous Peoples: A Resource Book

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Indicators Relevant for Indigenous Peoples: A Resource Book

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Author: TEBTEBBA Foundation
Date: 2008
Key Information: The effort to develop indicators relevant to indigenous peoples in a continuing process, and it is hoped that this book will encourage more people to contribute to this work. This is not simply a response to the seemingly voracious appetite for information of national and international statistics institutions. It is an effort to show the reality of indigenous people's situation by using facts and figures, in a way that exposes discrimination, inequality and denial of human rights. It is a way of putting indigenous peoples' issues and concerns on the agenda.

By: Chariz Dandan

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Welcome to Ateneo de Davao University Online Public Access Catalog (OPAC)

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Author: United Nations Development Programme
Date: February 2010
Key info: This talks about the hardships of Indigenous People especially that 61% are coming from Mindanao. These are also emphasized The Condition of Indigenous Peoples, A Decade of Assistance, and A New Phase of Assistance

By: Francine Yap

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Business Nightly: Advocates say more can be done to empower indigenous peoples

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Business Nightly: Advocates say more can be done to empower indigenous peoples

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Author: ABS CBN News
Date: August 10, 2017
Key info: In honor of International Indigenous Peoples Day, this news feature discusses the progress that has been achieved to preserve indigenous rights while also recognizing that more has to be done to enable communities to contribute to economic growth without being exploited by large corporation.

By: Hannah Lea T. Tabada

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Business Nightly: Advocates say more can be done to empower indigenous peoples

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Author: Joseph Peter Calleja
Date: December 07, 2022
key info: This shows us how Indigenous people feel about churches abandoning them.

By: Gian Arguilles

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A group of some ten women stood away from everyone else in a corner of the church as Sunday Mass progressed in San Lorenzo parish, in the hilly tourist district of Loakan in the Philippines.

The women belonged to the Igorot tribe in Mountain Province, a landlocked province in the Cordillera Administrative Region. They looked reluctant to speak with other members of the congregation even after the Mass was over as they were not comfortable conversing in English or in the popular Tagalog language.

They said they would live to participate in things a bit more but have been left with the sense that they do not really fit in.

"We tried to join several parish activities before but we were never voted or even nominated as members of the parish pastoral council. I think those seats were reserved for those who are rich and be of more use to the church in a material sense," said Manang Trining, who spoke for the group.

The isolation that the Inibaloy people feel in parishes is reflective of their social exclusion within the Church itself and wider society, their leaders say.

The original occupants of Baguio city and nearby areas, their Inibaloy language and culture once dominated the land. But now they are a minority of less than four percent of some 6.5 million people covered by Baguio diocese.

People from the lowlands, who migrated to the city and bought land, have rendered its original inhabitants a minority and pushed them out of their social life, their leaders say.

Igorot tribal youth dressed in traditional attire gather together for a procession during a Holy Mass in a village in the Philippines. (Photo supplied)
Sunk among masses
Around 50,000 to 60,000 tourists arrive every weekend to enjoy the cool weather coupled with the delectable food and beverages of the Cordillera region, a collective of seven provinces and Baguio City, called the summer capital of the Philippines.

On Sundays, churches are packed with tourists and locals. Baguio City's cathedral offers 13 Masses on Sundays. The number of Catholics increases every year. Last year the diocese recorded some 8,800 child and 3,800 adult baptisms.

Father Joel Calatan, a Baguio priest told UCA News that their parish churches are "packed but many of them are tourists. In fact, we have more English and Tagalog Masses now than before because of demand."

Filipino schools teach in history that Igorot communities originally occupied Baguio City and nearby areas, living there as farmers and cattle raisers.

They fought against the Americans in the early 1900s, who wanted to settle in their mountain region because of the salubrious climate.

But the tribal people's bamboo spears and arrows were no match for American guns.

Baguio City had become the summer capital, where the Americans had built parks and camps helping it become a tourist spot after they left.

Trining and her group are aware of their history and how tourism took away their ancestral lands. Trining's group now travels some 40 minutes by jeep to attend Sunday Mass "because we want to be good Catholics," she said.

But she said she is used to it and has no complaints about it.

"When I was a child, my parents would bring us to church and it was so far from our house. We did not have a parish then. We would ride in the jeep for almost two hours just to attend a Mass in the church," Trining told UCA News.

Igorot tribal youths dressed in traditional attire present a folk dance during Holy Mass in a village in the Philippines. (Photo supplied)
Ignored in own homeland
Trining's parish is composed of some 2,300 members but only five percent of them are like Trining - members of an indigenous community. Some 60 percent are from lowland provinces like La Union and Pangasinan and the rest are natives of Baguio City.

Trining's parish is one among several parishes having more than 10 Masses on Sundays but only two are celebrated in the indigenous language, the rest are in Tagalog and in English.

But that should not be considered discrimination, explained a parish priest saying that the language of the liturgy is decided on the need of the people who participate in it.

"Many [parishioners] like English and Tagalog. The decision on language was made after several consultations and meetings with the parish pastoral council," Baguio clergyman Father Rey Taborgis told UCA News.

The Parish Pastoral Council, the highest consultative and pastoral body in every parish in the Philippines works closely with the parish priest, and plans and implements programs and activities in the parish.

The indigenous people were never part of the council although they wanted to be, Trining said. She said their parish council was dominated by those who are "active" in their parish.

She believes seats on such councils are reserved for parishioners, who can "donate money and other resources to the local church and sponsor church events."

Igorot tribal men ring traditional gongs during Holy Mass in a church in the Philippines. (Photo supplied)
Poverty based discrimination
Since indigenous people mostly come from poor families, their ability to donate to their parish is extremely limited, which means they "can never be called active parishioners and join local pastoral councils," she added.

Baguio diocese says it has been culturally sensitive to its indigenous peoples and incorporated indigenous culture into its liturgy.

For example, the cloth and weaving patterns of the Igorot were incorporated into its Mass vestments. Their dances and instruments are used during the offertory and entrance procession.

Yet Trining and people like her feel discriminated against because they cannot determine policies and participate in the governance of the local church.

The parish priest was not a native of the province as well. He came from the lowlands, but had his seminary formation in Baguio City and was assigned there, Trining added.

Members of the Igorot tribal group bring produce from their farms and handmade items as gifts/donations during Holy Mass at a church in the Philippines. (Photo supplied)
Exclusion of poor
Officials at the Catholic Bishops' Conference of the Philippines said any exclusion of indigenous peoples from parishes councils was "not intentional at all."

"We don't think the discrimination if you will call it as such, is intentional but perhaps a product of a certain demography, an outcome explained by the population numbers in every parish," said Father Paul Dy, the executive director of the bishops' commission on culture.

Father Dy said the issues Trining's group discussed "are the same in every Philippine parish" regardless of culture or population.

"There is really discrimination between the rich and the poor in every parish. The voice of the rich is heard more than that of the poor because they are more dominant in the sense that they occupy positions in the Church," Father Dy added.

But Trining and the group did not entirely agree. For them, their struggle is not only a divide between the rich and the poor but discrimination between dominant versus subaltern cultures.

"We just hope that we get to decide on parish programs for the people, for indigenous people like us who are natives of this land," she said.

"After all, there are so many ways of serving the Lord, being a pastoral council member is just one," she said.

Whether they become members of their pastoral councils or not, Trining and her group said they will continue going to church to attend Mass every Sunday.

That's even if it means they have to stand aside in a corner of the church.

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Indigenous people feel abandoned by Philippine Church - UCA News

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The Igorot people's exclusion from parish councils is reflective of their social isolation in wider society,they say

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Workplace Equality and Diversity in the Philippines: 8 Laws to Protect You

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Workplace Equality and Diversity in the Philippines: 8 Laws to Protect You

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Author: Arvin Ramos

Date: October 12, 2021

Key Information:
All employees must feel safe and included within their company. Your workplace should respect all employees’ sexual orientation, age, beliefs, gender, skills, race, career experience, and cultural background. A company that fosters an inclusive culture in the workplace can boost the business’s chances of success through improved employee engagement and productivity.

To promote workplace diversity and create a more welcoming environment, employees and employers should understand the laws that protect the staff from workplace discrimination. This infographic will be your guide on workplace discrimination, discrimination laws in the Philippines, and how you can protect yourself.

By: Princess Jodi T. Gealon

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Artist: Federico Boyd Sulapas Dominguez
Date: November 3, 2015
Key Information: Aside from exposing the negative impact of militarization, the painting also shows how government laws unfairly discriminate against the Philippines’ ethnic communities.

By: Chariz Dandan

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Inequality of opportunities among ethnic groups in the Philippines

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Inequality of opportunities among ethnic groups in the Philippines

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Author: Celia M. Reyes, Christian D. Mina, and Ronina D. Asis*
Date: July 2017
Key Information: The study provides a glimpse of the patterns of inequality in Mindanao. The results show that there are significant inequalities in opportunities in accessing basic services within and among ethnic groups in the Philippines. Muslims (particularly indigenous people) are the worst-off ethnic groups while the non-indigenous/non-Muslim groups are the better-off groups.

By: Chariz Dandan

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Author: CNN (Philippines)
Date: April 29, 2022
Key Info: The report follows the broken promises that those in authority have made to these indigenous people from the Dumagat Tribe, whose feelings of being ignored and abandoned with nothing to lift them out of their fixed state intensify as their opinions on their ancestral land, their children's education, and their access to equal opportunities remain the same from one administration to the next.

By: Hannah Lea T. Tabada

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Author: International Alert Philippines Programme and the Mindanao Business Council

Date: July 2017

Key Information:
Religious and ethnic vulnerable and marginalized communities, particularly Muslims and Indigenous Peoples (IPs), face numerous obstacles in accessing professional opportunities and ensuring sustainable career paths. The systemic disempowerment of Muslims and IPs in the Philippines translates into discriminatory hiring and employment practices, meaning they cannot equally access employment opportunities or safe workspaces. In this context, safety does not just refer to physical safety. An unsafe or exclusionary workplace culture means that minority employees cannot fully express their identity and enjoy workspaces.

These Red Flags on creating an accessible and inclusive workplace aim to address issues surfaced in roundtable discussions conducted by the Mindanao Business Council (MinBC) and International Alert with Muslim and IP communities across Mindanao.

The Red Flags presented here identify actual instances of discrimination occurring from the hiring to the termination process. Each principle details why these common acts are considered discriminatory and make recommendations based on existing good business practices.

By: Princess Jodi T. Gealon

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Author: JOHNSON K. BADAWI
Date: 2006
Key info: This talks about the security of the indigenous people.

By: Gian Arguilles

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Author: Johnson K. Badawi

Translated into Spanish by Silvana Gordillo González

Introduction

The discourse and practice of human security have garnered much attention over the past years. This novel concept has shifted the way we look at security-from a state-centered focus to a more holistic understanding of security that puts a premium on humans and humanity (Gasper, 2006).

With its pillars on protection and empowerment, human security emphasizes a people-centered principle that highlights inclusion and participation in its approach (UNTFHS, 2016). While this has been practiced and documented by international organizations and donor governments that advocate for human security (Hernandez, Kim, Mine, & Xiao, 2018), there are still gaps in fulfilling the promise of inclusion, especially for vulnerable minority communities. This is especially true with the case of Indigenous Peoples (IPs).

Currently, there is scant literature that links human security and Indigenous Peoples. The documented practice of human security for Indigenous Peoples has also been limited. This is of primary relevance considering the massive threat of globalization and modernization to the overall security of these vulnerable groups (Allen, 2006; Nathan, Kelkar, & Walter, 2004). Hence, this article purports to extend the inclusive rhetoric on human security by investigating the plight of Indigenous People in Mindanao and exploring how to integrate human security in interventions. The background of the case will be explained in detail. This will be followed by an examination of the challenges of IPs vis-à-vis the freedom from fear, want, and to live in dignity. Finally, the prospects of applying the human security approach will be explored.

Human Security and Lumads in Mindanao

Human security as a complementary approach to the traditional understanding of security has gained considerable prominence at the international level (Gazizullin, 2016). The United Nations (UN) played an important role in its conceptual development, advocacy, legitimation and codification, and implementation (MacFarlane, 2014). Since the 1994 Human Development Report published by the United Nations Development Programme (UNDP), human security as a concept was formally introduced to the international community.

This report generally defined human security as the "freedom from fear" or direct physical violence, and "freedom from want" or indirect and non-physical or structural violence (Commission on Human Security, 2003). Particularly, it has 7 main areas which include economy, food, health, environment, community, and politics. In 2003, a UN report emphasized the purpose of human security: to protect the vital core of all human lives in ways that enhance human freedoms and human fulfillment. Two years later, Kofi Annan incorporated the "freedom to live in dignity" as one of the main tenets of human security (Annan, 2005). While this concept is not entirely new, it paved the way to a more formalized holistic security that prioritizes life and humanity.

Despite the ideal framing of security associated with this new concept, human security is not without challenges (Muguruza, 2007). One of the major obstacles is mainstreaming this approach with Indigenous Peoples who are deprived of the three freedoms advocated by human security. This gap is evident in the lived experiences of IPs in Mindanao, Philippines.

The Indigenous Peoples comprised 12-17% of the total population of the Philippines. Of these numbers, 61% of them can be found in Mindanao (National Commission on Indigenous Peoples, 2009). Together with the Moros and the Christian, they are part of the tripartite group in Mindanao. They make up 12-13 million of the population. In total there are about 18 Lumad groups which include the Subanen, B'laan, Mandaya, Higaonon, Banwaon, Talaandig, Ubo, Manobo, T'boli, Tiruray, Bagobo, Tagakaolo, Dibabawon, Mangaungan, and Mansaka (La Vina, 2015).

These IPs in Mindanao are culturally and collectively referred to as "Lumad" which is a local Cebuano term that means 'born of the earth, 'homegrown, or 'indigenous' (Gloria & Magpayo, 1997). This name appropriately describes these vulnerable groups; they are the original inhabitants of the island. They existed before colonial times. Lumads are largely animistic ethnic minorities who retained their way of beliefs and traditions (Rodil B. , 1993). Compared to their ethnolinguistic Moro counterparts, they kept their indigenous practices and resisted the conversion to Islam or Christianity.

The history of Mindanao is marked by a widespread wave of local migration. The arrival of settlers had encroached Lumads' territories and displaced them from lowland to highland. This local movement coupled with the Spanish and American colonization resulted in their forced refuge in remote locations such as the mountainsides. With the amicable attitude of Lumads to outsiders and their initial suppression of grievance, it permitted the continuous cycle of encroachment and displacement.

Although this is generally true among Lumads in Mindanao, the situation of IPs in Muslim Mindanao is especially interesting. Coronel-Ferrer (2012) noted the significant population of Lumads in the Muslim Mindanao region, most of them belong to the Teduray group. The Moro demand for self-determination and greater autonomy had sidelined the Lumads who have an equally valid claim of aboriginality and ownership of ancestral domains. Overall, they are adversely affected by various human security challenges associated with local conflicts.

Challenges to 'Freedoms' among Lumads

At the core of human security is the achievement of freedom from fear, want, and to live in dignity (UNTFHS, 2016). Among the Lumads, the pursuit of these freedoms is a big challenge due to their vulnerable condition. Unlike many Filipinos, the manner they experience insecurities is magnified. For instance, Lumads are unfairly caught between the conflict of the government and armed communist groups (Fonbuena, 2015; Ferrie, 2016). This is particularly prevalent with Lumads in the Northern and Davao region. They are red-tagged or associated with coddling and recruiting for the New People's Army (Gamil, 2017). As a result, human rights violations are widespread (Office of the High Commissioner on Human Rights, 2017). This includes illegal arrests and detentions. McClure (2018) reported that the targeting and murder of tribe leaders are also common. Subsequently, militarization is increased which triggers the cycle of violence.

Land-grabbing and extraction have impacted the lands and lives of Lumads. The sprout of mining and other companies that are obsessed with natural resources have exploited and damaged livelihoods. Although environmental activists and defenders have resisted the continuous interests of private companies, this has proven to be futile and dangerous (Aspinwall, 2019; Simbulan, 2016). Many of them faced the guns of private armed groups. Combined with the active militarization and state repression, this has resulted in forced displacement (Molintas, 2006). Lumads are pushed to evacuate their territories and live temporarily in evacuation shelters in dire conditions. Since they are not used to the lifestyle in big cities, their overall welfare is affected.

Likewise, this is the case of Lumads in the Muslim Mindanao area. They are victims of military skirmishes between local clans and splinter groups of the Moro Islamic Liberation Front (MILF). A recent exchange of fire in South Upi, Maguindanao caused the displacement of over 900 families (Arguillas, 2020). Relatedly, the preponderance of land-grabbing and harassment has caused fear of Lumad groups. This latest evacuation of Lumads is especially pressing considering the current threat of COVID-19. With the unsatisfactory health condition and delivery of public health services for Lumads, they are put in a disadvantaged position.

The challenges related to freedom of want are also rampant. In general, there is evident inadequacy of basic infrastructures and delivery of social service. A significant number of Lumads live in Geographically Isolated and Disadvantaged Areas or GIDAs which according to the Department of Health are "communities with marginalized population physically and socio-economically separated from the mainstream society or those communities that are isolated due to distance, weather conditions, and transportation difficulties and with high poverty incidence and the presence of vulnerable sector, communities that are in or recovering from a situation of crisis or armed conflict".

Due to the constant displacement (and structural inequalities), the livelihoods and development of Lumads are negatively affected. In a report by the Internal Displacement Monitoring Centre (2003), they found that even before displacement, a high incidence of poverty, restricted access to livelihoods, and inadequate standards of living were already present. Conflict and its consequent displacement magnified the loss and damage of properties and life. Agriculture is the most common source of income but because of frequent movement, they are pressured to leave their fertile lands.

Displacement has also post-impact on the food security of Lumads who are not compensated well after returning to their communities. Regarding water access, only 23% have access to level III sources which is the best source of water (Asian Development Bank, 2002). This means that the majority of the household is dependent on private wells and rainwater collectors. This development gap has a complex connection with the deteriorating health of Lumads. Manalac (2016) reported the inferior state of public healthcare among Indigenous Peoples. Certainly, there are clear problems-inaccessible basic health services, weak and culturally insensitive health governance, and prevalent malnutrition.

The geographical isolation of Lumads combined with the high incidence of poverty constrains the quality of education the children and youth. In fact, compared with their counterparts in Luzon and Visayas, 41% of Lumad children are out of school and received compromised quality of education. Those schools that are operational are confronted with the problem of insufficient teacher and learning facilities. Some Lumads teenage students who attend secondary schools are burdened to walk several kilometers. Drop-out rates are also high due to poor performance brought about by a lack of proper nutrition and school materials. With displacement, school disruptions, and an insecure environment, the impact on education is even worst. The red-tagging of communities also includes the learning spaces of children. As a result, the government through the Department of Education had demanded the closures of schools allegedly associated with the NPAs (Palo, 2019).

All the insecurities explained earlier are contributory factors that threaten the freedom of Lumads to live in dignity. But in addition to these, the salience of discrimination and exclusion of Lumads has impacted their sense of individual and collective esteem. Incidence of these social negative treatments have been reported (TEBTEBBA, n.d.).

For instance, bullying and discrimination in schools have been common among Lumad children and teenagers. This is accordingly one of the reasons why the rate of drop-out is high (Daley, 2014). Some Lumad groups have distinct physical features and ways of dressing which make them stand out in public. Consequently, their "unusual" image is easily identified and discriminated against.

Relatedly, the notorious land-grabbing of their ancestral domain results in cultural encroachment. Lumads have a strong identity connection with their geographical locations (Ballaran, 2018; Paredes, 2016). Their way of living and the preservation of heritage is largely affected by the actions of the government and private corporations (Molintas, 2006). These gaps in achieving freedom from fear, want, to live in dignity are interconnected in an intricate web. Therefore, addressing them calls for a profound rethinking of human security approaches that consider these complexes and cultural sensitivities.

Prospects for Mainstreaming Human Security

The next urgent point of discussion is centered on the application of the human security approach, its mainstreaming, and the existing international, regional, and national mechanisms that can be invoked to facilitate the discourse and practice of human security for the Lumad communities.

While the UNDP Human Development Report 1994 is commonly credited for the introduction of human security to the global arena, it is the effort of the Commission of Human Security that elaborated on the approaches for its adoption. The Human Security Now (2003) report detailed policy suggestions that national governments can enact. A more recent document (Human Security Handbook 2016) by the United Nations Trust Fund for Human Security alluded to the integration of human security to attain the Sustainable Development Goals (SDGs) and other global priorities.

This comprehensive handbook purports to provide a "step-by-step analytical process for the design and implementation of human security initiatives and guides in assessing the added value of the approach". The potential to mainstream human security among Lumads will revolve around these recommendations. Special focus will be rendered to the protection and empowerment dimensions.

The protection approach is a top-down process that upholds basic rights and freedoms. This includes the protection from threats such as violent conflict, disease, terrorism, and financial crisis, among others (Commission on Human Security, 2003). While these are all relevant, armed conflict with its accompanying forced displacement has marked urgency in the case of Lumads. To address this, the government must incorporate the human security agenda and concentrate on human rights protection (UNTFHS, 2016). This implies that vulnerable communities' fundamental rights must be safeguarded by all means possible that deviate from the militaristic response.

The state is incapacitated to fully protect Lumads; oftentimes, state institutions are the guilty perpetrator of direct, structural, and cultural violence. Although the Responsibility to Protect (R2P) is far-fetched in this case, its protection aspect can have a potential influence. Pitsuwan et al (2014) prompted the discourse of mainstreaming R2P in the ASEAN that is consistent with international law and existing mechanisms and instruments of ASEAN.

On the national level, the Indigenous Peoples Rights Act (IPRA) is compatible with human security especially the promotion of social justice and human rights. This element guarantees the indigenous peoples' right to enjoy life, equal protection, and right peace and social justice, among others. Particularly, Section 22 of IPRA stated the right of indigenous peoples to special protection and security during armed conflict. This act must be revisited and upheld to fulfill the promise of the State to establish protective mechanisms in accordance with international standards. Non-government organizations and initiatives have started programs for humanitarian response and protection. For example, the Protection Cluster Philippines had been active in responding to the internally displaced people including the IPs. In the Muslim Mindanao area, the Bangsamoro Autonomous Region in Muslim Mindanao- Rapid Emergency and Disaster Response (BARMM-READi) had provided relief aid assistance to displaced Lumads (Arguillas, 2020).

Of primary salience, the Human Security Now report emphasized the need for the government to prioritize conflict prevention and peacebuilding as important protection pillars. The Office of the Presidential Adviser on Peace Process (OPAPP) with their previous and ongoing programs can play a major role. Former Secretary Dureza had been vocal on the strategic role of Lumads in peacebuilding (OPAPP, 2018).

Dialogues among the government and Lumads can open spaces for consultation and substantial participation. In Muslim Mindanao, the Ministry of Public Order and Safety had commenced its capacity development programs for conflict prevention and resolution (Sunstar Zamboanga, 2020). The Ministry can extend its scope by including the issues that affect the Lumads. Most importantly, the government can explore the traditional conflict resolution strategies of Lumads. For instance, the Teduray and Higaonon tribes have documented manners of solving conflict (Rodil R. B., 2020; Ragandang, 2017). However, these local practices should not be romanticized. These should be carefully considered for integration to the established style of peacemaking of the national government.

A holistic human security mainstreaming necessitates a bottom-up approach that mobilizes grassroots individuals and institutions. Hence, to mutually reinforce protection, the empowerment of Lumad communities must be integrated. The Commission on Human Security (2003) described empowerment as the people's ability to act on their behalf.

While protection is mainly spearheaded by top-level formal institutions, empowerment recognizes the importance of developing the strength and potential of grassroots communities. This is not to say, however, that external and top-level institutions should not be involved. In reality, they are key actors who will support the people and provide spaces for Lumad transformation. For instance, the United Nations Development Program has notable visibility in the empowerment of Indigenous Peoples. They have implemented capacity development programs for government agencies, civil societies, and tribe leaders among IPs (UNDP, Indigenous Peoples in the Philippines, 2010).

The empowerment approach is consistent with UNDP's recent move to substantially include more local-level components that are focused on Lumad issues such as protection of ancestral lands, good governances, and indigenous peacebuilding mechanisms (UNDP, 2010).

International organizations and donor governments can also extend their empowerment interventions to benefit the Lumads. For example, while the Asian Development Bank (ADB) and Japan International Cooperation Agency (JICA) have both been active major donors in Mindanao, they can include the issues of Lumads in their program agenda. Ishikawa and Quilala (2019) posited how the empowerment pillar was possible and instrumental in the case of the Mindanao peace process.

Going back to the IPRA, this law has requirements for the formulation of a development plan that can be incorporated into the barangay, municipal, or regional level through the local councils. The National Commission on Indigenous Peoples (NCIP) can be further supported to maximize its various programs for the participation of Lumads. Moreover, local civil society groups and non-government organizations that work for Lumads can be given more resources to continue their grassroots works. For instance, the local organization, Panaghiusa Alang sa Kaugalingan ug Kalingkawasan Inc (PASAKK), in Agusan del Sur has notable bottom-up programs for the Manobo people. Other NGOs and CSOs can be mobilized to adopt a more empowerment-driven framework that highlights the strength and agency of Lumads. Indeed, there are numerous opportunities and entry points that can be explored to mainstream the protection and empowerment of Lumads in Mindanao.

Conclusion

The plight of Indigenous Peoples is a global source of concern. The case of Lumads in Mindanao demonstrates the systemic and structural challenges of Indigenous Peoples. The constant displacement caused by armed violence has greatly affected their holistic welfare. It is thus necessary to overcome these obstacles and support the peace and development of the Lumads.

Human security is a potential approach that can be applied to resolve these problems. With its protection and empowerment pillars, it will facilitate a balance of top-level assistance and grassroots action. Its mainstreaming has high possibilities considering the existing mechanisms at international, regional, national, and local levels.

Although this article does not provide an exhaustive investigation of human security challenges and prospects for Lumads, it sends an invitation for further discussion to include and engage Lumads in creating solutions for their problems. Atienza (2015) noted the need to clarify and contextualize human security in the Philippine local context. This article responds to that call by examining the challenge and prospect of human security in one of the marginalized groups in the Philippines. Nevertheless, the inclusive idealism of human security is more than lip service but a solid actionable framework that can bring positive transformation to the lives of Lumads in Mindanao.

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Author's Bio:

Johnson Badawi is a graduate student taking his dual degree program on Political Science major in Global Politics and International Peace Studies at the Ateneo de Manila University and University for Peace, respectively. He has worked for humanitarian and conflict transformations projects in Southern Philippines. John has served in different capacities for projects by the US Embassy in the Philippines, UN Women, and the World Health Organization, among others. His research interests are focused on post-conflict trauma, gender and peacebuilding, conflict transformation, and infrastructures for peace

*Please note that all opinions expressed in this article are those of the author only and do not represent the official position of the University for Peace

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The Human Security of Indigenous People in Mindanao: Challenges and Prospects

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The discourse and practice of human security have garnered much attention over the past years. This novel concept has shifted the way we look at security-from a state-centered focus to a more holistic understanding of security that puts a premium on humans and humanity (Gasper, 2006).

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Discrimination a hurdle for job-seeking Mindanao youth

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Discrimination a hurdle for job-seeking Mindanao youth

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Author: Paty Pasion
Date: AUG 30, 2017
Key Info:  Usman Mohammad, 23, just graduated from Mindanao State University (MSU) in Marawi City this year. His aim of starting his professional life was interrupted by war as the government neutralizes terrorist groups linked to the extremist Islamic State.

By: Francine Yap

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This is AI generated summarization, which may have errors. For context, always refer to the full article.

MANILA, Philippines - Usman Mohammad, 23, just graduated from Mindanao State University (MSU) in Marawi City this year. His aim of starting his professional life was interrupted by war as the government neutralizes terrorist groups linked to the extremist Islamic State.

Like him, other youth displaced from Marawi City would like to find a job to support their families, espcially that their properties have either been looted or bombed. But being a Muslim jobseeker is difficult because of the stereotypes in the workplace, he said.

"Based from what I observed from my friends who are also graduates of MSU, when they apply for companies in Manila, when they are identified as Muslim, there's already discrimination, thinking they are terrorists," he said in Filipino.

Since there's little large-scale economic activity in their area, their only choice is to go to Manila where majority of career opportunities are available. But because of the discrimination they are facing, they can't help but think of just going abroad for work. ( WATCH IN 360º: The Marawi humanitarian crisis)

All he could ask for now is make opportunities equal for Muslims.

"Magkaroon lang ng opportunity na kumbaga ay i-welcome ang youth na galing sa Marawi na nadisplace, mabigyan ng opportunity," he said.

(Hopefully, there could be opportunities to welcome the youth from Marawi City who were displaced, be given an opportunity.)

Another problem people from the Autonomous Region of Muslim Mindanao (ARMM) experience when it comes to employment is the lack of information and government support in those areas.

Abdul-Ajidz Abdurahman, 24, from Tipo-Tipo in Basilan, said jobseekers in their area do not know when and where there are job vacancies.

"Hindi nila alam saan sila pupunta, sino ang lalapitan, ano iyong mga opportunity kasi 'di kami accessible sa internet connection, sa mga publication," he said.

(They don't know where they would go, who to go to, what are the opportunities because we don't have access to the internet, to publications.)

"Walang mga job fair. Ang mga job fair lang kasi diyan ay sa mga cities pero walang nangyayari doon sa mga municipalities," he added.

(There are no job fairs because job fairs are only conducted in cities but none for municipalities.)

For Francisco Lara Jr, country manager of conflict monitoring group International Alert, limiting workplace discrimination for Muslims is a way of promoting peace in the region. (READ: EndDiscriminationNow: On being Muslim and discriminated)

Lara said "unfairness" is the root of the rebellion in Mindanao

"Injustice is a very big issue but oftentimes, its unfairness. Injustice is like you are not able to get an education after the madrassah and you don't go up - that's injustice. But when you have an education,when you've done everything that is needed but still can't find a job, that is unfairness," he said.

"Oftentimes, that triggers extremism, not poverty," he added, stressing that the crisis in Marawi City should be solved through creating social and business spaces in the region more than relying on the military.

Working in this framework, International Alert launched on Tuesday, August 29, guidelines for companies to include equality and diversity in their hiring and management policies.

The Red Flag project, done in partnership with the Mindanao Business Council (MinBC), provides a set of practical guidelines against the discrimination of employees on the basis of their ethnic or religious backgrounds.

Some 40 firms from the banking, finance, service and extractive industries have joined the commitment to uphold the guidelines set by the project.

Nikki dela Rosa, deputy country manager of International Alert, said they will look into giving incentives to companies that will adhere to the standards.

"We are going to develop a tool kit, along with some professors of the Asian Institute of Management, in creating accessible tools for employers in terms of operationalizing the principles," she said.

But beyond this intervention, the groups urge the government to promote investments in Mindanao, which will ultimately solve the unemployment problem in the region.

"This is just a segment of most of the problems we have on the ground. A lot of the graduates coming in Muslim areas have difficulty [finding] jobs there. They experience discrimination from companies operating outside the ARMM. We believe this is [just a] stop gap," she said.

"The best way is to pressure government [to come out with the ] proper package to encourage investors there," she added. - Rappler.com

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Discrimination a hurdle for job-seeking Mindanao youth

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A conflict monitoring group launches a set of guidelines that seeks to end discrimination on the basis of ethnic and religious belief

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Author: Jinggoy I. Salvador
Date: October 12, 2022
Key Info: The National Indigenous People Commission on Indigenous People (NCIP) formulates and implements policies, plans and programs for the recognition, promotion, and protection of the rights and well-being of IPs with due regard to their ancestral domains and lands, self-governance and empowerment, social justice and human rights, and cultural integrity.

By: Francine Yap

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OCTOBER puts the spotlight on the country's indigenous peoples with the month designated as The National Indigenous Peoples Month. It was declared through Presidential Proclamation No. 1906, s. 2009, mandating the recognition and protection of the rights of Indigenous Cultural Communities/ Indigenous Peoples (ICCs/IPs).

Tasked to watch over the cultural groups is the National Commission on Indigenous Peoples (NCIP). The government agency "formulates and implements policies, plans and programs for the recognition, promotion, and protection of the rights and well-being of IPs with due regard to their ancestral domains and lands, self-governance and empowerment, social justice and human rights, and cultural integrity."

The Philippines, a culturally diverse country, has 110 ethnolinguistic groups as identified by the NCIP. Their number is estimated to be between 10% - 20% of the country's population.

Mindanao has the highest concentration of IPs with 61% and the Cordillera Administrative Region with 33%. How many of the groups are you familiar with?
Epanaw Project Phase 1
Thanks to the efforts of NCIP, its partner- Tourism Promotions Board (TPB) of the Department of Tourism (DOT), and its team, Project "Epanaw" (journey), coffee table books in three volumes, was conceived, published, and launched in 2021. It is the "story of the ICCs/IPs through their own eyes."

The books present a "glimpse" of the Philippine cultural tribes: Volume 1 is "Pagkilala" (Recognize), showcasing the profiles of each ICC/IP. It contains information about their history, location, and overview of their social and daily lives; Volume 2 is "Paggalang" (Respect), featuring festivals and rituals the ICCs/IPs practice in relation to important events such as birth and death, agricultural cycle, and the sacred and profane; and Volume 3 is Pagtaguyod (Promote), containing travel destinations in ancestral domains for eco-tourism.

The NCIP chairperson said that through Project Epanaw, NCIP seeks to pay tribute and memorialize the identities and rituals of the indigenous peoples as well as to highlight the importance of protecting their ancestral domains.

For the photographers, it was an arduous task to traverse islands, trek mountains, cross rivers to far-reaching areas of the archipelago to capture and immortalize the subjects in photographs, especially during the pandemic.

"Epanaw was conceived during the pandemic. To complete it, all the regions commissioned photographers in their areas to take the required photos. However, most of the photos, such as the covers, page breakers and spreads were taken by three photographers - Joji Alcantara, Bouchard Prado and myself," shared photographer Rhonson Ng, who is also the main photo editor.
Epanaw Project Phase 2
During the 2021 launch, it was announced that a second phase of project Epanaw was kicked-off. The new project aims to scale up research and documentation of indigenous knowledge systems and practices.

According to Rhonson Ng, starting this 2022, NCIP is looking to release 13 more books for the second phase of Epanaw. It will tackle a more detailed account of the IPs and will allocate one volume per tribe. He said to expect 300 pages of photographs per volume.

While the first series of Epanaw volumes was a compilation of photos by several photographers, the new series of books will be publishing the works of only three photographers - Rhonson Ng, Joji Alcantara, and Bouchard Prado.

Rhonson Ng is the lead photographer and went around eight regions in Luzon and Mindanao for three straight months. Alcantara and Prado worked as a tandem and cover all the regions in Mindanao plus one in the Visayas.

"A slated nationwide photo exhibit on October 22 and it will be launched simultaneously in all the regions across the country. The exhibition will show 80 photographs per venue," bared Ng.

"In Manila, the event venue is at SM North Edsa SkyDome. Along with the exhibit, a fashion show will also be mounted featuring tribal attires. The main groups' tribes will be represented in the show. In the Davao Region there will be two exhibits, in Davao City and Tagum City," Ng added.
*All photos will be part of the second phase of Project Epanaw.
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OCTOBER puts the spotlight on the country's indigenous peoples with the month designated as The National Indigenous Peoples Month. It was declared through Presidential...

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Author: Elmer Bernstein
Date: Nov 1, 2020
Key info: This shows the life of the indigenous people during our modern time.

By: Gian Arguilles

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National Geographic: The Last Tribes of Mindanao (1972)