(Greetings).
The topic I would like to talk is about the “threats and challenges of globalization
to the Lumad people of Mindanao” in the context of a tri-people situation in the
islands of Mindanao, Philippines. But first, let me explain very briefly who are the
tri-people in Mindanao.
The tri-people of Mindanao is composed of the Lumads or indigenous peoples;
the Bangsa Moro and the Mindanao settlers or group of people traditionally from
the islands of Luzon and the Visayas that settled permanently in Mindanao
nowadays. Each group of people is identified with their own cultural beliefs and
traditions such as that of the Lumads, known as holder and practitioner of the
traditional and primitive way of life to these days; the Bangsa Moro people with
their Islamic faith and their own traditional way of life and the settlers with their
Christian faith and beliefs historically inherited from their colonial masters.
Ethnic Groups in BARMM observes the International Year of World's LanguagesAmong the three groups of people in Mindanao, the Lumads are tagged by the
majority of the Filipino people as backward. Their basis in labeling the Lumads as
such is the non total submission of the Lumad people to the new forms of
civilizations. Their understanding on this situation is that, the none-submission of
the Lumad people led them to underdevelopment now. And with globalization
now coming our way, more conflict of ideas and interest will definitely be
encountered by the tri-people in the process of development.
The case in point now is globalization’s assault to nature and the country-sides
in Mindanao. To the Lumads, this is an attack to their lives and livelihood while
others see this as opportunities for job placement and employment.
Assault to nature is actually the Philippine government’s integration program to
globalization as defined in the Brunei, Indonesia, Malaysia and Philippines East
Asia Growth Areas or BIMP-EAGA and the Asia Pacific Economic Cooperation or
APEC. This program is relying mainly on the exploitation of Mindanao’s rich
human and natural resources with the Lumad areas as primary object of
operations.
To date, the traditional territories or ancestral domain claims of the Lumad people
in Mindanao are now divided into different Regional Industrial Centers or RICs by
the government. In fact, projects such as constructions of transportation routes
are now going on; the development of tourist spots in the area; construction and
repair of sea and airports; putting up of communication facilities; operation of
agro-industrial plantations; mining operations, power stations and the
transformation of farm lands into crop and pasture areas for export production
and other projects beneficial to global trading. These development projects are
now scattered to almost the last square centimeter of the Lumads’ ancestral
domain claims and continuously destroying to a greater extent the environment
and all natural resources therein. In the main, the government now awards the
Lumads’ ancestral domain claims to Multinational and Transnational
Corporations operating in Mindanao.
With all these physical developments, officials of government and passers by in
these areas are happy with all what they see but unknown to them and to other
people across the globe that part of mother earth in where the Lumads live today
are deeply wounded by development. The Lumads felt this badly.
The reasons why the Lumads felt it very badly is that, nature being the source of
knowledge, power and life by providing job and employment opportunities to the
Lumad people in the olden days are now deformed and controlled by economic
chieftains with global trading capabilities. According to Lumad elders, “this is a
part of history where the Lumad peoples are put in place of wild games in early
history when farm-lots in animal-kingdoms are harvested where these animals
posed as merely on-lookers on products taken out of their kingdom”.
As a result, the Lumad people in an awkward manner sing the same tune with
the working class in hunting job and employment opportunities. But with their
traditional skills, like the unemployed working class do today, they also turned
urban and rural poor and those who remained steadfast in typical Lumad villages
found themselves completely slaves to the command of cash economy.
From these sufferings, there is no way back for the Lumad people. Nowhere is
subsistence economy enjoyed by the Lumads for centuries in working with
nature. But what is still significant today is their traditional concept of relating to
nature which is to maintain fair working relations with her and that all products of
labor to the benefit of humanity.
This concept is in fine tune with the struggle of the working class for job security;
for fair employee and employer working relations; demand for fair salary and
other benefits to the workers.
But what bothers the Lumad people is that they are dealing not with nature or the
spirits but with fellow human being now in power but who do not recognize the
tribal rituals as messengers of peace, justice and freedom in times of conflicts or
at times that there is un-peacefulness, injustices, oppression and exploitation.
Gone are the days where rituals and symbols are accepted tools to prevent evil
influence in society. In effect, the level of disorder keeps on growing every now
and then. And since rituals and tribal symbols are not recognize, we take steps
now to transform these into effective tools of negotiation, of dialogue, and of
building agents of solidarity, solidarity in vision, in principles and solidarity in
action.
It is at this juncture in our history where the presence of the tri-people of
Mindanao is accepted by the different sectors in society where we can plant the
seeds of unity in diversity. This is a challenge to the tri-people of Mindanao for
the road to globalization is now widely open and for those who will oppose or
stand on the way of this road will have very limited option to take. They will be
crushed or torn into pieces if they will dare to oppose such projects.
The all out war in Mindanao and subsequently the joint US-RP military trainings
conducted in western Mindanao and just recently in central Mindanao in the
name of anti-terrorist campaigns are the best examples of this global assault to
defend and safeguard the interest of globalization in this part of mother earth.
This is not however to defend the real terrorists.
Lastly, speaking in behalf of the Lumad people and myself being a Lumad who
belong to the Teduray tribe, I admit that we cannot stop globalization and
therefore we need to establish safety measures to protect our people in their
respective villages and communities for in globalization, admittedly, not that
everything is wrong in it. There are good aspects that are also useful in our daily
lives. And to go along with it, we demand for the consideration of our traditional
knowledge system and practices in the process of development as tribal safety
measures and they are as follows:
1. Safeguard the Maintenance of our Closeness to Nature
Development should ensure that we are not distanced from our closeness
to nature. Development that threatens to destroy nature and remove us
from our lands is not acceptable because nature is the basic sources of
our livelihood ranging from food, medicine, shelter and even customs and
tradition. Because of this, nature is considered the extension of our life
and body.
2. Collective Forms of Leadership
Development should ensure that collective forms of leadership and
decision making are respected. We particularly abhor attempts by large
corporations to get way through divide and rule enticements aimed at
individuals in our society. Development process must respect the need to
group consultation so that we can determine by consensus what the whole
community desires.
3. Communal Ownership of Sources of Economy
Development should ensure that communal ownership of property is not
threatened. This includes the communal ownership of the land, hunting
and fishing grounds, worship places and other major source of economy in
the community for no one have the sole control over the product of mother
earth. We use these resources in-order to live a human life.
4. Equal Status in Society
Development should ensure that equal status in society is preserve. We
reject development that elevates some individuals into prestigious and
powerful positions at the expense of others in the community. We value
every individual in our community irrespective of life chances that may
have come their way for advance education, employment and so on. Thus
we reject development that values one human being over another for, we,
the children of mother earth are equal.
5. The “good fedew” as Basis of Justice, Peace and Development
Development should ensure that the good fedew remains the basis of
justice and development. Good fedew is the presence of a good feeling,
peace of mind and the physical well being of every individual member of
the community. This is the strongest foundation of peace, justice and
development in tribal society. Any undertaking that runs counter to the
“kéfiyo fédéw” is not good development.
6. Lumut Minanga or Progressive Pluralism
Finally, development should ensure that progressive pluralism is
maintained and enhanced. Development should be respectful of all people
including the tri-people neighbors of Mindanao like the Moro people, the
Christian majority Filipinos and the Lumads.
The above stated tribal safety measures and tribal guide to development
work was formally adapted in the first tribal congress of the Timuay Justice and
Governance, a tribal based self-governance of the Teduray and Lambangian in
the Autonomoous Region in Muslim Mindanao, Philippines on October 3-5, 2002
at Kansad Gadung, Mt Fakal, Upi, Maguindanao.
Thank you!
By: Alim M. Bandara
Supreme Chief – Timuay Justice and Governance
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