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Please note you do not have access to teaching notes, indigenous peoples in the philippines through the lens of crt: an imperative for inclusive organic education.

Contextualizing Critical Race Theory on Inclusive Education From a Scholar-Practitioner Perspective

ISBN : 978-1-80455-531-6 , eISBN : 978-1-80455-530-9

Publication date: 12 December 2023

This chapter is in part a review of the educational state of indigenous Filipino peoples (IPs) through the lens of Critical Race Theory (CRT). Reports and observations from various literature on IPs in the Philippines were cited to show that the IPs' general educational, economic, social, and cultural situations similarly illustrate the following tenets of the CRT: (1) race is a social construct; (2) racism (discrimination against IPs in this case) is pervasively common; (3) active pursuit of equality happens only when it benefits all; (4) racism (discrimination against IPs in this case) is usually intertwined with abuses, inequities, or oppressions related to gender, religion, sex, economic status, education, physical state, mental capacity, and other variables; (5) racial groups (indigenous groups in this case) have perspectives that run counter to the mainstream perspective; and (6) laws and policies are not neutral when they do not eradicate social inequality. To develop a socially just or highly inclusive curriculum for indigenous students, it is necessary to involve organic resource persons in crafting or modifying a curriculum that responds well to the needs of the IPs. This is an imperative government and education agenda if the Filipino people are aiming to attain high-level inclusive and organic education for the IPs in the Philippines.

Muega, M.A.G. and Acido-Muega, M.B. (2023), "Indigenous Peoples in the Philippines Through the Lens of CRT: An Imperative for Inclusive Organic Education", Lalas, J.W. and Strikwerda, H.L. (Ed.) Contextualizing Critical Race Theory on Inclusive Education From a Scholar-Practitioner Perspective ( International Perspectives on Inclusive Education, Vol. 22 ), Emerald Publishing Limited, Leeds, pp. 179-194. https://doi.org/10.1108/S1479-363620230000022010

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Ethical challenges in genetic research among Philippine Indigenous Peoples: Insights from fieldwork in Zamboanga and the Sulu Archipelago

Affiliations.

1 DNA Analysis Laboratory, Natural Sciences Research Institute, College of Science, University of the Philippines Diliman, Quezon City, Philippines.
2 Genetic and Molecular Biology Division, Institute of Biological Sciences, College of Arts and Sciences, University of the Philippines Los Baños, Laguna, Philippines.
3 Department of Evolutionary Genetics, Max Planck Institute for Evolutionary Anthropology, Leipzig, Germany.
4 Archaeological Studies Program, University of the Philippines Diliman, Quezon City, Philippines.
5 Independent Researcher, Malabon City, Philippines.
6 Office of Continuing Education and Extension Services, Mindanao State University-Tawi-Tawi College of Technology and Oceanography, Tawi-Tawi, Philippines.
7 Sama Studies Center, Mindanao State University-Tawi-Tawi College of Technology and Oceanography, Tawi-Tawi, Philippines.
8 National Institutes of Health, University of the Philippines Manila, Manila City, Philippines.
9 Universite Lyon 1, CNRS, Laboratoire de Biometrie et Biologie Evolutive, Villeurbanne, France.
10 Program on Biodiversity, Ethnicity, and Forensics, Philippine Genome Center, University of the Philippines, Quezon City, Philippines.
PMID: 36324515
PMCID: PMC9619191
DOI: 10.3389/fgene.2022.901515

The Philippines, with the recent discovery of an archaic hominin in Luzon and an extensive ethnolinguistic diversity of more than 100 Indigenous peoples, is crucial to understanding human evolution and population history in Island Southeast Asia. Advances in DNA sequencing technologies enable the rapid generation of genomic data to robustly address questions about origins, relatedness, and population movements. With the increased genetic sampling in the country, especially by international scientists, it is vital to revisit ethical rules and guidelines relevant to conducting research among Indigenous peoples. Our team led fieldwork expeditions between 2019 and February 2020 in Zamboanga and the Sulu Archipelago, a chain of islands connecting the Mindanao and Borneo landmasses. The trips concluded with a collection of 2,149 DNA samples from 104 field sites. We present our fieldwork experience among the mostly sea-oriented Sama-Bajaw and Tausug-speaking communities and propose recommendations to address the ethical challenges of conducting such research. This work contributes toward building an enabling research environment in the Philippines that respects the rights and autonomy of Indigenous peoples, who are the rightful owners of their DNA and all genetic information contained therein.

Keywords: Philippine Indigenous peoples; Sama; Sulu Archipelago; Tausug; Zamboanga; population genetics; research ethics.

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Conflict of interest statement

The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

The Sulu Archipelago and Zamboanga…

The Sulu Archipelago and Zamboanga City, Philippines. The map was created using QGIS…

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Stages of basic academic research among Philippine Indigenous cultural communities/Indigenous peoples (ICCs/IPs).

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> Journals
> Journal of Southeast Asian Studies
> Volume 50 Issue 1
> Unravelling the strings attached: Philippine indigeneity...

Article contents

Unravelling the strings attached: philippine indigeneity in law and practice.

Published online by Cambridge University Press: 22 March 2019

After the fall of the Marcos regime in 1986, Philippine policymakers became the first in Asia to recognise indigeneity and Indigenous rights. By law, Indigenous groups throughout the archipelago now have priority rights to their ‘ancestral domains’, but in return they are expected to maintain an ‘ecological balance’ and cooperate with environmental regulations. As in many other parts of the world, the conditionalities of recognition mean that invocations of Indigenous rights often serve to initiate ever-deeper entanglements with governmental power. At the same time, however, Indigenous Peoples and their advocates do not approach the dilemmas of recognition as hapless bystanders; rather, they negotiate them in strategic and often unexpected ways. This article considers how members of Indigenous Palawan communities in the southwestern Philippines have used dominant policy assumptions to intervene in dispossessory processes. Specifically, I examine instances in which they have: (1) codified a ‘tradition’ of inheritance to influence legislative outcomes; (2) performed the policy narrative of ‘ecological balance’ to shape the outcome of conservation interventions; and (3) filed a civil case tacitly challenging official expectations that they govern themselves as homogenous collectivities. These examples, I argue, offer broader insights into the paradoxical and at times unexpected consequences of legislating Indigenous rights.

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The author would like to thank his research collaborators in Palawan, without whose insights and generosity this article would not exist. He would also like to thank the Environmental Legal Assistance Center, Palawan NGO Network, Conservation International, Protected Area Management Board of the Mt. Mantalingahan Protected Landscape, Palawan Studies Center at Palawan State University, and Institute of Philippine Culture at Ateneo de Manila University for their assistance with various aspects of this research. Funding was provided by the National Science Foundation, Social Science Research Council, University of Wisconsin Center for Southeast Asian Studies, Scott Kloeck Jensen Fellowship Program, and University of Oklahoma. Earlier drafts of this article were presented at the University of Arizona, Carnegie Mellon University, University of Wisconsin, and an annual meeting of the American Anthropological Association. The author received helpful feedback at each of those venues as well as from Miriam Gross, Dan Mains, Andreana Prichard, Ian Baird, and three anonymous reviewers.

1 The first statement is a verbatim quote from a press release. The other three are close paraphrases of speech derived from translations of my field notes. The second was spoken in Tagalog, and the final two in Palawan.

2 Erni , Christian , ‘ Resolving the Asian controversy: Identification of Indigenous Peoples in the Philippines ’, in The concept of Indigenous Peoples in Asia: A resource book , ed. Erni , C. ( Copenhagen : IWGIA , 2008 ), pp. 275 – 302 Google Scholar .

3 Goodale , Mark , ‘ Dark matter: Toward a political economy of indigenous rights and aspirational politics ’, Critique of Anthropology 36 , 4 ( 2016 ): 441 CrossRef Google Scholar .

4 See, e.g., Nadasdy , Paul , Hunters and bureaucrats: Power, knowledge, and Aboriginal–state relations in the southwest Yukon ( Vancouver : University of British Columbia Press , 2003 ) Google Scholar ; Dhillon , Jaskiran , Prairie rising: Indigenous youth, decolonization, and the politics of intervention ( Toronto : University of Toronto Press , 2017 ) Google Scholar ; Povinelli , Elizabeth A. , The cunning of recognition: Indigenous alterities and the making of Australian multiculturalism ( Durham : Duke University Press , 2002 ) CrossRef Google Scholar ; Li , Tania Murray , ‘ Indigeneity, capitalism, and the management of dispossession ’, Current Anthropology 51 , 3 ( 2010 ): 385 – 414 CrossRef Google Scholar ; Bessire , Lucas , ‘ The rise of Indigenous hypermarginality: Native culture as a neoliberal politics of life ’, Current Anthropology 55 , 3 ( 2014 ): 276 –95 CrossRef Google Scholar ; Fabricant , Nicole , ‘ Good living for whom? Bolivia's climate justice movement and the limitations of Indigenous cosmovisions ’, Latin American and Caribbean Ethnic Studies 8 , 2 ( 2013 ): 159 –78 CrossRef Google Scholar ; Goodale, ‘Dark matter’; Shah , Alpa , In the shadows of the state: Indigenous politics, environmentalism, and insurgency in Jharkhand, India ( Durham : Duke University Press , 2010 ) CrossRef Google Scholar ; Kirsch , Stuart , ‘ Juridification of Indigenous politics ’, in Law against the state: Ethnographic forays into law's transformations , ed. Eckert , Julia , Donahoe , Brian , Strümpell , Christian and Biner , Zerrin Özlem ( Cambridge : Cambridge University Press , 2012 ) Google Scholar .

5 Povinelli , Elizabeth A. , Economies of abandonment: Social belonging and endurance in late liberalism ( Durham : Duke University Press , 2011 ) CrossRef Google Scholar .

6 Erni, ‘Resolving the Asian controversy’.

7 ‘Cultural community’ and ‘tribe’ remain in wide usage, but they are now usually modified by ‘Indigenous’. The Tagalog word katutubo is considered to be synonymous with Indigenous.

8 Novellino , Dario and Dressler , Wolfram , ‘ The role of “hybrid” NGOs in the conservation and development of Palawan Island, the Philippines ’, Society & Natural Resources 23 , 2 ( 2009 ): 165 –80 CrossRef Google Scholar .

9 Hilhorst , Dorothea , The real world of NGOs: Discourse, diversity and development ( Quezon City : Ateneo de Manila University Press , 2003 ) Google Scholar .

10 See Article XII, Section 2. According to Owen Lynch, the Regalian Doctrine is a ‘mythical’ concept in Philippine law attributed to ‘documents signed by Spanish Borgia Pope Alexander VI’. ‘According to the doctrine,’ Lynch writes, ‘at some unspecified moment during March 1521, ostensibly after the soon-to-be-killed Ferdinand Magellan “discovered” the archipelago and planted a cross on the island of Limasawa …, the sovereign rights of the Philippine people's forebears were unilaterally usurped by, and simultaneously vested in, the Crowns of Castille and Aragón.’ As a result, he continues, ‘every native … ostensibly became a squatter, bereft of any legal rights to land or other natural resources’, and this established a precedent whereby ‘the sole means of removing the squatter label was by procuring a documented property right from the Spanish regime or its state successors’, something that ‘was — and remains — an exceptionally difficult if not impossible task for most rural resource users’. See Owen Lynch, ‘Concepts and strategies for promoting legal recognition of community-based property rights: Insights from the Philippines and other nations’, in Communities and conservation: Histories and politics of community-based natural resource management , ed. J. Peter Brosius, Anna Louwenhaupt Tsing and Charles Zerner (Walnut Creek, CA: AltaMira, 2005), p. 396.

11 These were: the Office of Southern Cultural Communities, the Office of Northern Cultural Communities, and the Office of Muslim Affairs.

12 Barangay is the lowest-level administrative unit in the Philippines, analogous to a ward or village.

13 Eder , James F. and McKenna , Thomas M. , ‘ Minorities in the Philippines: Ancestral lands and autonomy in theory and practice ’, in Civilizing the margins: Southeast Asian goverment policies for the development of minorities , ed. Duncan , Christopher R. ( Ithaca : Cornell University Press , 2004 ), p. 62 Google Scholar .

14 Melanie Hughes McDermott, ‘Boundaries and pathways: Indigenous identity, ancestral domain, and forest use in Palawan, the Philippines’ (PhD diss., University of California, Berkeley, 2000), p. 110.

15 McDermott (ibid.) identifies these groups as the Cordilleran People's Alliance and the Indigenous People's Federation of the Philippines.

16 Ibid ., p. 113.

17 For a detailed account of the CADC's implementation, see ibid., pp. 109–14.

18 Eder and McKenna, ‘Minorities in the Philippines’.

19 Under both DAO2 and the Indigenous Peoples' Rights Act, a distinction is made between ancestral land and ancestral domain , resulting in CALC and CALT instruments respectively (in addition to CADC and CADT instruments). The difference between ancestral land and ancestral domain is that the former can be awarded to ‘individuals, families or clans’, while the latter can only be awarded to ‘Indigenous cultural communities’. Land Claims and Land Titles, moreover, only cover the land itself, not the resources contained there.

20 This personal communication was relayed to me by Maria Paz Luna.

21 Augusto B. Gatmaytan, ‘Advocacy as translation: Notes on the Philippine experience’, in Brosius et al., Communities and conservation , pp. 459–76.

22 Gray , Andrew , ‘ The Indigenous movement in Asia ’, in Indigenous Peoples of Asia , ed. Barnes , Robert Harrison , Gray , Andrew and Kingsbury , Benedict ( Ann Arbor, MI : Association for Asian Studies , 1995 ), pp. 35 – 58 Google Scholar .

23 Republic of the Philippines, ‘Republic Act 8371: The Indigenous Peoples’ Rights Act of 1997’, in Official Gazette of the Republic of the Philippines (30 Mar. 1998), pp. 2276–96. Emphasis added.

24 IPRA divides these rights into four general categories: (1) Rights to ‘ancestral domains’, including attendant rights to ownership of land and resources, to self-determination in the development and management of the same, to regulate the entry of outsiders, to refuse displacement, and to have certain individually owned agricultural lands classified as alienable and disposable; (2) Rights to ‘self-governance and empowerment’, including attendant rights to maintain customary juridical institutions (within the bounds of national laws and human rights), to form their own local governments in areas where they are the minority, and to participate in political decision-making at all levels (including mandatory Indigenous representation in all legislative and policymaking bodies); (3) Rights to ‘social justice and human rights’, including attendant rights to basic services, to culturally appropriate education, to equal opportunity in employment, and to equal opportunity for women and youth; and (4) Rights to ‘cultural integrity’, including attendant rights to legal protection of distinctive cultural traditions, knowledge systems, ceremonial practices, and biological and genetic resources.

25 FPIC is defined as a ‘consensus of all members of the ICCs/IPs to be determined in accordance with their respective customary laws and practices, free from any external manipulation, interference and coercion, and obtained after fully disclosing the intent and scope of the activity, in a language and process understandable to the community’. The concept of FPIC is rooted, in part, in the ILO Indigenous and Tribal Peoples Convention, 1989 (No. 169) and has since gone global – one example of how Filipino activists and policymakers have embraced international legal principles and helped to promote them internationally.

26 See Theriault , Noah , ‘ The micropolitics of Indigenous environmental movements in the Philippines ’, Development and Change 42 , 6 ( 2011 ): 1417 –40 CrossRef Google Scholar ; Theriault , Noah , ‘ Environmental politics and the burden of authenticity ’, in Palawan and its global connections , ed. Eder , James F. and Evangelista , Oscar L. ( Quezon City : Ateneo de Manila University Press , 2014 ), pp. 347 –70 Google Scholar .

27 Theriault, ‘Environmental politics’, p. 348.

28 Dressler , Wolfram , Old thoughts in new ideas: State conservation measures, development and livelihood on Palawan Island ( Quezon City : Ateneo de Manila University Press , 2009 ) Google Scholar ; McDermott, ‘Boundaries and pathways’; Eufemia Felisa Pinto, ‘Contesting frontier lands in Palawan, Philippines: Strategies of Indigenous Peoples for community development and ancestral domain management’ (MA thesis, Clark University, 2000); Noah Theriault, ‘Agencies of the environmental state: Difference and regulation on the Philippines’ “last frontier”’ (PhD diss., University of Wisconsin-Madison, 2013).

29 At the time of writing, these were the most recent authoritative numbers available. There is no indication that rates of processing or awarding have meaningfully increased since 2013.

30 See also Oona Paredes, ‘Preserving “tradition”: The business of indigeneity in the modern Philippine context’, this vol.

31 See, e.g., Macdonald , Charles J.-H. , ‘ Indigenous Peoples as agents of change and as changing agents ’, Palawan State University Journal 1 , 1 ( 2008 ): 63 – 86 Google Scholar : 70; Colchester , Marcus and MacKay , Fergus , In search of middle ground: Indigenous Peoples, collective representation and the right to free, prior and informed consent ( Moreton-in-Marsh : Forest Peoples Programme , 2004 ) Google Scholar .

32 See Lynch , Owen , ‘ Native title, private right and tribal land law: An introductory survey ’, Philippine Law Journal 57 ( 1982 ): 268 – 305 Google Scholar ; Lynch, ‘Concepts and strategies’, p. 396.

33 Gatmaytan, ‘Advocacy as translation’.

34 Theriault, ‘Agencies of the environmental state’.

35 Li, ‘Indigeneity’.

36 McDermott , Melanie Hughes , ‘ Invoking community: Indigenous People and ancestral domain in Palawan, the Philippines ’, in Communities and the environment , ed. Agrawal , Arun and Gibson , Clark C. ( New Brunswick : Rutgers University Press , 2001 ), pp. 32 – 62 Google Scholar ; Tessa Minter, ‘The Agta of the northern Sierra Madre: Livelihood strategies and resilience among Philippine hunter-gatherers’ (PhD diss., Leiden University, 2010).

37 Hirtz , Frank , ‘ It takes modern means to be traditional: On recognizing indigenous cultural communities in the Philippines ’, Development and Change 34 , 5 ( 2003 ): 887 – 914 CrossRef Google Scholar .

38 Republic of the Philippines, ‘R.A. 8371: Indigenous Peoples Rights Act of 1997’.

39 Theriault, ‘Environmental politics’.

40 Bryant , Raymond L. , ‘ Non-governmental organizations and governmentality: ‘“Consuming” biodiversity and Indigenous People in the Philippines ’, Political Studies 50 , 2 ( 2002 ): 268 –92 CrossRef Google Scholar ; Frake , Charles , ‘ How to be a tribe in the southern Philippines during the advent of NGOs and the invention of the Indigenous ’, Human Organization 73 , 3 ( 2014 ): 197 – 204 CrossRef Google Scholar ; Hirtz, ‘It takes modern means to be traditional’; McDermott, ‘Invoking community’.

41 Paredes, ‘Preserving “tradition”’, this vol.

42 Resurreccion , Bernadette P. , ‘ Gender, identity and agency in Philippine upland development ’, Development and Change 37 , 2 ( 2006 ): 375 – 400 CrossRef Google Scholar .

43 In addition to the studies cited in n.4 above, see, e.g., Hale , Charles R. and Millamán , Rosamel , ‘ Cultural agency and political struggle in the era of the “indio permitido” ’, in Cultural agency in the Americas , ed. Sommer , Doris ( Durham : Duke University Press , 2006 ), p. 385 Google Scholar ; Hodgson , Dorothy L. , ‘ Precarious alliances: The cultural politics and structural predicaments of the Indigenous rights movement in Tanzania ’, American Anthropologist 104 , 4 ( 2002 ): 1086 –97 CrossRef Google Scholar ; Sylvain , R. , ‘ “Land, water, and truth”: San identity and global indigenism ’, American Anthropologist 104 , 4 ( 2002 ): 1074 –85 CrossRef Google Scholar ; Wilson , Patrick , ‘ Neoliberalism, indigeneity and social engineering in Ecuador's Amazon ’, Critique of Anthropology 28 , 2 ( 2008 ): 127 –44 CrossRef Google Scholar ; Kowal , Emma , ‘ The politics of the gap: Indigenous Australians, liberal multiculturalism, and the end of the self-determination era ’, American Anthropologist 110 , 3 ( 2008 ): 338 –48 CrossRef Google Scholar ; Nadasdy , Paul , ‘ Boundaries among kin: Sovereignty, the modern treaty process, and the rise of ethno-territorial nationalism among Yukon First Nations ’, Comparative Studies in Society and History 54 , 3 ( 2012 ): 499 – 532 CrossRef Google Scholar ; Youdelis , Megan , ‘ “They could take you out for coffee and call it consultation!”: The colonial antipolitics of Indigenous consultation in Jasper National Park ’, Environment and Planning A 48 , 7 ( 2016 ): 1374 –92 CrossRef Google Scholar ; Baird , Ian G. , ‘ “Indigenous Peoples” and land: Comparing communal land titling and its implications in Cambodia and Laos ’, Asia Pacific Viewpoint 54 , 3 ( 2013 ): 269 –81 CrossRef Google Scholar ; Keating , Neal B. , ‘ Kuy alterities: The struggle to conceptualise and claim Indigenous land rights in neoliberal Cambodia ’, Asia Pacific Viewpoint 54 , 3 ( 2013 ): 309 –22 CrossRef Google Scholar ; Milne , Sarah , ‘ Under the leopard's skin: Land commodification and the dilemmas of Indigenous communal title in upland Cambodia ’, Asia Pacific Viewpoint 54 , 3 ( 2013 ): 323 –39 CrossRef Google Scholar ; Astuti , Rini and McGregor , Andrew , ‘ Indigenous land claims or green grabs? Inclusions and exclusions within forest carbon politics in Indonesia ’, Journal of Peasant Studies 44 , 2 ( 2017 ): 445 –66 CrossRef Google Scholar .

44 Cordillera Peoples Alliance, ‘IPRA and NCIP: 18 Years of IP Rights Violations’, statement released on social media, 29 Oct. 2015, https://www.facebook.com/cpaphils/posts/today-marks-the-18-years-of-indigenous-peoples-rights-act-or-ra-8371-the-cordill/1063349143701946/ (accessed 29 Dec. 2018).

45 Povinelli, Cunning of recognition .

46 I agree with Goodale that overly ‘micro’ perspectives are equally problematic insofar as they ignore the broader political economy in which local struggles for recognition unfold. As I have argued elsewhere, however, ‘macro’ and ‘micro’ processes are mutually constitutive, and what I aim to do here is understand how the latter engage with, contest, and potentially subvert the former.

47 Cepek , Michael L. , ‘ Foucault in the forest: Questioning environmentality in Amazonia ’, American Ethnologist 38 , 3 ( 2011 ): 501 –15 CrossRef Google Scholar . For the concept of environmentality, see Agrawal , Arun , Environmentality: Technologies of government and the making of subjects ( Durham : Duke University Press , 2005 ) CrossRef Google Scholar . Applying Foucault's concept of governmentality to environmental regulation, Agrawal defines ‘environmentality’ as ‘a harmonization of the interests and organization of state and community’ (p. 121) and argues that it characterises relations between rural communities and the state in Kumaon, India. In particular, he examines how the colonial state first used statistical measurements to produce the forest as an object of government and then, when faced with peasant resistance to restrictive policing of the forest, devolved stewardship to village forest councils. Through participation in the practice of government, he argues, villagers have adopted an environmental rationality — ‘environmentality’ — that leads them to ‘care’ for the forest in a manner consistent with the state's needs and expectations. ‘Kumaonis,’ he contends, ‘control themselves and their forests far more systematically and carefully than the forest department could’ (p. 8). Although the term ‘environmentality’ has remained fairly limited in use, many scholars have used ‘governmentality’ or ‘eco-governmentality’ to analyse the intersection of environmental regulation, state–minority relations, and indigeneity. See, e.g., Dressler , Wolfram , ‘ Green governmentality and swidden decline on Palawan Island, the Philippines ’, Transactions of the Institute of British Geographers 39 , 2 ( 2014 ): 250 –64 CrossRef Google Scholar ; Goldman , Michael , ‘ Constructing an environmental state: Eco-governmentality and other transnational practices of a “green” World Bank ’, Social Problems 48 , 4 ( 2001 ): 499 – 523 CrossRef Google Scholar ; Cuasay , Peter , ‘ Indigenizing law or legalizing governmentality? The Philippine Indigenous Peoples Rights Act and postcolonial legal hybridity ’, in Commonplaces and comparisons , ed. Cuasay , R. Peter L. and Vaddhanaphuti , Chayan ( Chiang Mai : RCSD, Chiang Mai University , 2005 ), pp. 54 – 78 Google Scholar ; Bryant, ‘Non-governmental organizations and governmentality’; Gregory , Gillian and Vaccaro , Ismael , ‘ Islands of governmentality: Rainforest conservation, indigenous rights, and the territorial reconfiguration of Guyanese sovereignty ’, Territory, Politics, Governance 3 , 3 ( 2015 ): 344 –63 CrossRef Google Scholar ; Hanson , Paul W. , ‘ Governmentality, language ideology, and the production of needs in Malagasy conservation and development ’, Cultural Anthropology 22 , 2 ( 2007 ): 244 –84 CrossRef Google Scholar ; Huei-Chung Hsiao, ‘Becoming indigenous: The making of the politics of nature and indigeneity in two Atayal villages of Taiwan’ (PhD diss., Lancaster University, 2011); Lindroth , Marjo and Sinevaara-Niskanen , Heidi , ‘ Adapt or die? The biopolitics of indigeneity: From the civilising mission to the need for adaptation ’, Global Society 28 , 2 ( 2014 ): 180 –94 CrossRef Google Scholar .

48 See, e.g., Theriault, ‘Micropolitics’; Theriault, ‘Environmental politics’; Theriault , Noah , ‘ A forest of dreams: Ontological multiplicity and the fantasies of environmental government in the Philippines ’, Political Geography 58 ( 2017 ): 114 –27 CrossRef Google Scholar .

49 Macdonald , Charles J.-H. , Uncultural behavior: An anthropological investigation of suicide in the southern Philippines ( Honolulu : University of Hawai'i Press , 2007 ) Google Scholar .

50 Warren , James Francis , The Sulu Zone, 1768–1898: The dynamics of external trade, slavery, and ethnicity in the transformation of a Southeast Asian maritime state ( Singapore : Singapore University Press , 1981 ) Google Scholar .

51 Macdonald, Uncultural behavior ; Macdonald, ‘Indigenous peoples’.

52 Theriault, ‘Agencies of the environmental state’; Theriault, ‘A forest of dreams’.

53 The document is titled ‘ Lokal na batayang gabay para pagtukoy at pagpili ng kinakatawan ng katutubo sa sanguniang barangay, sanguniang bayan at sanguniang panlalawigan ’ [Local guidelines for the definition and selection of indigenous representatives for barangay , municipal, and provincial councils].

54 Nadasdy, ‘Boundaries among kin’, p. 500. See also Henkel , Heiko and Stirrat , Roderick , ‘ Participation as spiritual duty: Empowerment as secular subjection ’, in Participation: The new tyranny , ed. Cooke , Bill and Kothari , Uma ( London : Zed , 2001 ), pp. 168 –84 Google Scholar .

55 See Scott , James C. , Domination and the arts of resistance: Hidden transcripts ( New Haven : Yale University Press , 1990 ) Google Scholar .

56 Jimi never fully acknowledged that this account of his motives was accurate. But, as with many ‘off-transcript’ narratives, this one came to me in fragments over the following months as I interviewed people about other things.

57 Intimately connected to the recognition of Indigenous rights, post-authoritarian Philippine laws have also embraced neoliberal approaches to regulation that envision ‘local stakeholders’, particularly Indigenous ones, whose stewardship of local resources is rewarded by the market. Under this logic, commodification of NTFPs becomes an ideal way to promote Indigenous rights and sustainability, provided that their extraction is regulated customarily by a ‘validated’ Indigenous collective. Such thinking about NTFPs is, of course, a global trend and one that has been much debated by anthropologists and other social scientists. As Michael Dove observed more than two decades ago, we should not expect NTFPs to differ drastically from any other resource that is extracted from the hinterlands. The labour of extraction is performed by poor rural people, while most of the economic benefits accrue to the elites who control the supply chains. See Michael R. Dove, ‘Smallholder rubber and swidden agriculture in Borneo: A sustainable adaptation to the ecology and economy of the tropical forest’, Economic Botany 47, 2 (1993): 136–47.

58 The regional trader in question was even using permits from Bordo's association to fraudulently certify copal sourced in other areas in order to circumvent the costly permitting process there.

59 Mamdani , Mahmood , Citizen and subject: Contemporary Africa and the legacy of late colonialism ( Princeton, N.J. : Princeton University Press , 1996 ) Google Scholar .

60 Paredes makes a similar observation in ‘Preserving “tradition”’, this vol.

61 Hirtz, ‘It takes modern means to be traditional’.

62 Tsing , Anna Lowenhaupt , ‘ Contingent commodities: Mobilizing labor in and beyond Souheast Asian forests ’, in Taking Southeast Asia to market: Commodities, nature, and people in the neoliberal age , ed. Nevins , Joseph and Peluso , Nancy L. ( Ithaca : Cornell University Press , 2008 ), pp. 27 – 42 Google Scholar .

63 Foucault , Michel , Security, territory, population: Lectures at the Collège de France, 1977–78 ( New York : Palgrave Macmillan , 2007 ), p. 48 Google Scholar .

64 Simpson , Audra , Mohawk interruptus: Political life across the borders of settler states ( Durham : Duke University Press , 2014 ) CrossRef Google Scholar .

65 See, in particular, Kirsch, ‘Juridification of indigenous politics’; Goodale, ‘Dark matter’; Li, ‘Indigeneity’.

66 See, e.g., Coté , Charlotte , Spirits of our whaling ancestors: Revitalizing Makah and Nuu-chah-nulth traditions ( Seattle : University of Washington Press , 2010 ) Google Scholar ; Todd , Zoe , ‘ Fish pluralities: Human–animal relations and sites of engagement in Paulatuuq, Arctic Canada ’, Études/Inuit/Studies 38 , 1–2 ( 2014 ): 217 –38 CrossRef Google Scholar ; de la Cadena , Marisol , Earth beings: Ecologies of practice across Andean worlds ( Durham : Duke University Press , 2015 ) CrossRef Google Scholar ; Atleo , E. Richard Umeek , Principles of Tsawalk: An Indigenous approach to global crisis ( Vancouver : University of British Columbia Press , 2011 ) Google Scholar ; Baldy , Cutcha Risling , ‘ Why we gather: traditional gathering in native northwest California and the future of bio-cultural sovereignty ’, Ecological Processes 2 , 1 ( 2013 ): 17 CrossRef Google Scholar ; Whyte , Kyle Powys , ‘ Food sovereignty, justice and Indigenous Peoples: An essay on settler colonialism and collective continuance ’, in Oxford handbook on food ethics , ed. Barnhill , Anne , Doggett , Tyler and Budolfson , Mark ( Oxford : Oxford University Press , 2018 ) Google Scholar ; Keating, ‘Kuy alterities’.

67 Povinelli, Cunning of recognition .

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Volume 50, Issue 1
Noah Theriault
DOI: https://doi.org/10.1017/S0022463419000018

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Transforming Indigenous Curriculum in the Philippines through Indigenous Women’s Knowledge and Practices

A Case Study on Aeta Women Healers

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Rose Ann Torres

Part of the book series: Anti-Colonial Educational Perspectives for Transformative Change ((ACEP))

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This paper bears witness to the Aeta women healers’ epistemology and practices, medical, political and culture. It is also, tacitly, an examination of human prejudice, exclusion, and methodological bias including those practiced by those educated in Western academic institutions. It is important that we, as scholars, stop excluding Indigenous People from the knowledge production arena simply because they do not originate geographically or paradigmatically in zones or interests from which we come.

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African Indigenous Education

Envisioning Indigenous Education: Applying Insights from Indigenous Views of Teaching and Learning

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Torres, R.A. (2017). Transforming Indigenous Curriculum in the Philippines through Indigenous Women’s Knowledge and Practices. In: Phasha, N., Mahlo, D., Dei, G.J.S. (eds) Inclusive Education in African Contexts. Anti-Colonial Educational Perspectives for Transformative Change. SensePublishers, Rotterdam. https://doi.org/10.1007/978-94-6300-803-7_12

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Indigenous Peoples in the Philippines A Country Case Study

D. E. D. Vera
Published 2007
Sociology, History

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Unheard sentiments of mamanwa (indigenous) learners in the mainstream education: a basis for educational policy.

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Home ⇛ international journal of education research for higher learning ⇛ vol. 24 no. 1 (2018), lived experiences of the indigenous people in reaching their full academic potentials: unveil their hopes, fears and dreams.

Maribeth Q. Galindo | Francis Reginio | Engelica Liguid | Thresial Fheebe Sancon | Jeric Advincula

For countless of years, indigenous people (IP) were constantly marginalized due to their different ways of living, practices and beliefs. They were discriminated due to pre-existing stereotypes towards them as uneducated and uncivilized. For these reasons, the researchers had found it necessary to look into the IP recent situation particularly in attaining their education. This research aimed to provide an insightful narration about the experiences of IP students in the process of reaching their full academic potential, their hope, fears and dreams, and the factors that had affected these aspects. The researchers made use of KII and FGD as methods in gathering information; moreover, these methods were employed for triangulation. There were 10 participants currently enrolled at USEP Mintal and were scholars of PAMULAAN Center. They were purposively selected because they were from different year levels and represented different tribes namely Manobo, Aeta, B`laan, Mandaya, Manguangan and Dibabawon, Mangyan-Alangan, Arumanen Menuvu, Ubo Manobo, Kalandigan and Kankana-ey. Results of the study revealed that IP students were eager to pursue education for it was deemed as their hope for success. Though they experienced fear towards being discriminated, they used it as an inspiration to pursue their dreams for their self-growth and for the advancement of the welfare of their fellow IPs, and finally in fulfilling their dreams being the catalyst of change in their respective communities.

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10 September 2024

How to support Indigenous Peoples on biodiversity: be rigorous with data

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Four workers turn over drying leaves of Rooibos tea with brooms

Profits from rooibos tea are being shared with South Africa’s Indigenous Khoi and San People, in recognition of their contribution to its development. Credit: Mike Hutchings/Reuters

For at least two decades, scientists, policymakers and journals, including Nature , have cited a statistic without determining its validity. The data point in question is that 80% of global biodiversity is under the stewardship of Indigenous Peoples. There is no doubt that Indigenous communities are core to the conservation of biodiversity, but to say that they are stewards of 80% of the world’s genetic, species and ecosystem diversity isn’t supported by evidence, as the authors of a Comment article last week stated ( Á. Fernández-Llamazares et al . Nature 633 , 32–35; 2024 ).

No basis for claim that 80% of biodiversity is found in Indigenous territories

A single, unsubstantiated number also does not reflect Indigenous values and world views, the authors add. There are better indicators and statistics on Indigenous communities and biodiversity, says Álvaro Fernández-Llamazares, a co-author of the Comment article and an ethnobiologist at the Autonomous University of Barcelona, Spain, in an accompanying Nature Podcast .

Biodiversity — defined as the variety of life on Earth, including its variation at the level of genes, species and ecosystems — is extremely hard to quantify. Even the simplest statements come with great uncertainty: there is no consensus, for example, on the number of species on the planet 1 . There are at least 50 ways to value nature , according to researchers working with the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) in Bonn, Germany 2 .

Podcast: The baseless stat that could be harming Indigenous conservation efforts

The authors of the Comment article, three of whom identify as Indigenous, reveal that the 80% statistic seems to have emerged in policy reports, from which it spread into the scientific literature. As of 1 August, the researchers found the 80% claim mentioned in 186 peer-reviewed journal articles. The earliest mention that they found was in a 2002 United Nations document that said that Indigenous Peoples “nurture 80% of the world’s biodiversity on ancestral lands and territories”, without a citation. The number is repeated in an influential 2008 World Bank report .

So why might this number appear in policy documents first? It stems from Indigenous Peoples’ centuries-old encounters with more-powerful interests, the resulting exploitation and mistreatment, their fight for rights, and the international community’s ongoing policy response.

Assessing the values of nature to promote a sustainable future

Worldwide, there are some 467 million Indigenous People across 90 countries. Today, they are among the poorest, most vulnerable and least protected people in their nations. Some international laws and modern research practices pertaining to biodiversity derive from the 1992 UN Convention on Biological Diversity. This agreement has its origins in a movement to create protected areas — ironically, areas often initially created by taking away Indigenous Peoples’ rights to land or expelling them. During the negotiation, representatives of low-income countries and Indigenous Peoples fought to ensure that the agreement included provisions for the equitable sharing of biodiversity’s benefits, such as profits from food or medicines.

By the early 2000s, organizations such as the World Bank were working with Indigenous Peoples’ representatives, and examining the impact and legacy of their own previous lending practices on Indigenous Peoples and creating ways to involve them in their decisions.

The research community also had work to do. When IPBES was established in 2012, it pledged, for the first time, to incorporate Indigenous and local knowledge in its global scientific assessments of biodiversity. Studies are now being co-produced between Indigenous and non-Indigenous authors. A next step needs to be more studies designed and led by Indigenous authors 3 .

Around the world, the struggle for Indigenous rights has a long way to go. Researchers have a crucial role in supporting communities, which includes being rigorous with data. As Fernández-Llamazarez says in the Nature Podcast, unproven data risk fuelling scepticism on the role of Indigenous communities in biodiversity stewardship.

Nature 633 , 254 (2024)

doi: https://doi.org/10.1038/d41586-024-02913-5

Wiens, J. J. PLoS Biol. 21 , e3002388 (2023).

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Pascual, U. et al. Nature 620 , 813–823 (2023).

Goolmeer, T. et al. Nature Ecol. Evol. 8 , 1623–1631 (2024).

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THE STRUGGLE OF PHILIPPINE INDIGENOUS PEOPLES

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The Philippines has a total land area of 30 Million Hectares. Half of the country is hilly and mostly categorized as a Forest Zone and part of the Public Domain. As of the year 2005, the country has a population of 85 Million. There are 112 ethnolinguistic groups in the country who comprise nearly 15% of the total population of the country.
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Indigenous Peoples in the Philippines Through the Lens of CRT: An
This chapter is in part a review of the educational state of indigenous Filipino peoples (IPs) through the lens of Critical Race Theory (CRT). Reports and observations from various literature on IPs in the Philippines were cited to show that the IPs' general educational, economic, social, and cultural situations similarly illustrate the following tenets of the CRT: (1) race is a social ...
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The assessment on the role of the national alliance of advocates of Indigenous peoples in the Philippines on the popularization of the rights of the Indigenous Peoples to their ancestral land in Camachiles, Floridablanca, Philippines (Unpublished Thesis). University of the Philippines, Quezon City. Google Scholar Torres, R. (2008).
Probing Indigenous Peoples' Rights to Education
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Community Organizing for Indigenous People in the Philippines: A
Cognizant of the special needs of indigenous people in the Philippines, the Republic Act No. 8371 of 1997 was established to promote and protect their rights. Over the y ears, a number of
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By the early 2000s, organizations such as the World Bank were working with Indigenous Peoples' representatives, and examining the impact and legacy of their own previous lending practices on ...
THE STRUGGLE OF PHILIPPINE INDIGENOUS PEOPLES
indigenous people from the P hilippines and their s truggle to protect. their n atural resources. The paper will use a designed c ase stud y t o. demonstrate the enactment gap between the ...