10/15/2020 Instructions - CODE 196: CICM in Action A (Justice, Peace, Indigenous and Interreligious Dialogue) -

CODE 196: CICM in Action A (Justice, Peace, Indigenous and Interreligious Dialogue)
Midterm Learning Resources

WEEK 7: The Indigenous People in the Philippines

INTRODUCTION
At the start of the colonization of the Philippines in 1565, the term indigenous would have been applicable to all the various cultural and linguistic groups who
then inhabited the more than 7,000 islands that make up the present national territory. Now we (the Government may have a different listing of IPs) call
indigenous only to such people who, at the beginning of the twentieth century and the start of the American regime, were never fully subjugated and
Christianized nor Islamized, and who kept their pre-conquest cultural and religious traditions quite intact.

DIFFERENT INDIGENOUS PEOPLE IN THE PHILIPPINES

The Indigenous People represent nearly 14% of the country’s population. They are among the poorest and the most disadvantaged social group in the
country. Illiteracy, unemployment and incidence of poverty are much higher among them than the rest of the population. IP settlements are remote, without
access to basic services, and are characterized by a high incidence of morbidity, mortality and malnutrition.

The indigenous peoples of the Philippines, numbering about 10–15 percent (9 –13.5 million) of the nation’s total population of 90 million) belong to more than
110 ethno-linguistic groups. They are generally categorized as:

Cordillera Peoples – The IPs (commonly called Igorots) of the six provinces in the Cordillera mountain ranges (Ifugao, Bontoc, Kankanaey, Kalinga, Ibaloy,
Tingguian, Isneg, Yapayao);

Aeta tribes scattered in Luzon, Visayas and Mindanao known by different names (Ata, Ayta, Agta, Ita, Ati, Dumagat, Remontado, Mamanwa)

Various tribes of North-Eastern, Central, and Southern Luzon, and some islands of Visayas (Ilongot, Mangyan, Tagbanua, Palaw’an, Batak, Ken-uy,
Bukidnon, Tumandok,) and; Mindanao Lumad – The major tribes found in almost all provinces of Mindanao (Subanen, Manobo, Bagobo, B’laan, T’boli, Ubo,
Higaonon, Talaandig, Mandaya, Mansaka, Manguangan, Tiduray, Banwaon, Dibabawon, Tagakaolo).

PRESENT SITUATION OF IPS

Cultural
The IPs view land as life. Sustainable development and intergenerational responsibilities underlie their use of land and resources. The rich diversities of
their culture, indigenous knowledge systems, spirituality and practices (IKSSP), governance and justice systems support a way of life that is genuinely
human, participatory and communal. However, there are many IP communities that are fast losing some aspects of their cultural identities due to the

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encroachment of non-IPs into their territories. Furthermore, due to the impact of globalization and the kind of development being introduced by the
technocrats, their culture is considered as a throwback to ancient times and therefore irrelevant and hence totally disregarded.

Economic
Many, if not the majority, of the indigenous peoples are in a survival mode of subsistence, such as fishing, farming, hunting and gathering. And for those who
allow themselves into the lowland concept of market-oriented agricultural production, they face tremendous constraints in production and marketing because
of bad or no roads, poor transportation facilities, and the distance of market outlets resulting in high costs and low prices for their produce.

Political Rights
Indigenous peoples have no real representation in the local, provincial, and national branches of government. Most IP communities do not speak in one
voice and the government hardly hears their grievances. Still, many communities strive to continue their indigenous leadership and traditional political
structure. The state policy towards IPs has evolved from that of segregation, then to assimilation and integration, and currently to that of recognition and
preservation. An important factor for this shift in policy is the more than ten years involvement of the Church and other support groups since 1986 to lobby for
a law to address the marginalization of the indigenous peoples.

CHRIST’S EXAMPLE OF AN ENCOUNTER WITH THE OTHER

Read the story of Jesus’ encounter with the Caananite Woman (Matthew 15:21–28)

The primary idea that we can take from this passage is that, although Israel is still Jesus’ priority at this point in his ministry, he is willing to make exceptions,
especially for a demonstration of exceptional faith. He is more concerned with matters of the heart than with ethnic boundaries. Jesus had just engaged the
Pharisees in a dispute about handwashing and ritual cleanliness (Matt. 15:1–20), which also made this point. The condition of one’s heart is far more
important than rigid adherence to rules. Now, Jesus demonstrates this by making an exception to his own rule that he is to reach out only to the lost
sheep of Israel.

Writing for a primarily Jewish readership, Matthew emphasizes Jesus’ faithfulness to Israel. What sounds exclusivist from a contemporary Western
perspective was, for the original readers, an affirmation of the Lord’s enduring concern for his chosen people. Matthew is showing that the trajectory of God’s
redemptive plan is traced first through Israel, then to all of humankind, where faith is rewarded without regard to ethnicity. Jesus’ response to the
Canaanite woman foreshadows God’s wider embrace. In a church that was primarily Jewish, or a mixture of Jews and Gentiles (many of these former God-
fearers who attended the synagogue), this story would serve to help the two communities to understand each other’s histories and to embrace each other as
part of a new covenant community.

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Today, the church is primarily Gentile, and different lessons can be applied. Christians can emulate this woman’s boldness and persistence. We can also
observe her humility and note that many of us, too, are Gentiles who certainly should not harbor any sense of entitlement. We can also learn that the
categories or limitations placed on us by society need not affect our relationship with God. Just as the woman did not let her status as a Gentile in a Jewish
culture, or as a female in patriarchal ones, keep her from boldly seeking Jesus, so we should not let factors like age (too young, too old), gender,
income level, education level, and handicapping conditions prevent us from seeking Christ and offering ourselves to him in service.

Finally, we can take away the knowledge that we serve a God who is both faithful to his promises and full of surprises. Examples of “great faith” sometimes
come from unexpected places, and a seed that drops from the sower’s hand unnoticed indeed may find fertile soil and flourish. God may choose to make an
exception in our lives or churches. May we respond from the heart to the actions of our creative and surprising Lord. (Mel, 2009)

From the Gospel story and the article, we are called to be like Christ who went beyond his borders and crossed the walls of culture and made an example of
how we could be missionaries in our present condition where there exist the reality of multiculturalism/ multi-ethnicity, enculturation and acculturation. In our
highly globalized world where we encounter people of various cultures, we must learn to dialogue like Jesus did. To be open and tolerant of our differences
like Jesus did and to be of service to others beyond culture just as Jesus did.

CICM AND THE PREFERENTIAL OPTION FOR THE POOR AND

EXCLUDED
Our Commitments – CICM PHILIPPINES
Since the foundation of CICM as a missionary institute, the poor and the excluded have always been the focus of its commitment. The missionaries
pioneered and dared to go to the geographical and social fringes of society in numerous countries, contributing to the transformation of the world towards a
more just and humane society. The Reign of God is at hand but humanity has to promote and protect it.

The CICM Missionaries in the Philippines strive to be faithful to this charism. In June 2015, the CICMs in a general assembly approved the Philippine-
Province Missionary Project where the seven Priority (Ad-extra) Commitments were affirmed, namely:

Indigenous Peoples

To promote the dignity of indigenous people and inculturate the Gospel, in terms of an integral involvement of the indigenous people themselves
in the CICM work of solidarity with the poor.

Communities in Rural and Urban Periphery Areas (Parishes)

To give a prophetic witnessing and dynamic presence among the poor, by forming an animated CICM parish through active participation
in liturgy and social action, organized in basic ecclesial communities.

Educational Apostolate

Develop schools as important institutions of higher learning in the service of the local Church and of society, in the light of Christian
vision and CICM mission.

Campus Ministry

To promote the potentials of people especially the youth through Christian formation and other pastoral programs in the CICM way.

Justice and Peace and Integrity of Creation

T o promote social justice in the world and respect for the environment.

Sectoral Ministries

To care for the marginalized members of society, in terms of CICM-inspired social justice.

Inter-Religious Dialogue

To promote respect and collaboration with persons of other faiths in the spirit of open and peaceful dialogue.

MULTICULTURALISM

Multiculturalism, the view that cultures, races, and ethnicities, particularly those of minority groups, deserve special acknowledgment of their differences
within a dominant political culture.

Multiculturalism as a Call
Our vocation as religious missionaries cannot make sense if we do not experience it as a call from God to collaborate in God’s mission of love to the
world. Living together in multicultural communities requires that “we foster a bond among us that goes beyond all difference”. (Cont., 48) This bond arises
from our commitment to Jesus Christ and his mission. “It is the love and call of Christ which has gathered us together. We experience a deep bond because
each of us loves Christ and is loved by him.” (Com. Const. p. 90)

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Multiculturalism as a Mission
We are called as missionaries Ad Gentes. But, in a certain sense, we are also missionaries to one another. We preach, not so much by words, as by
the example of our lives. Our multicultural communities strive to give visible expression to the gospel of love and to Jesus’ desire “that all may be one”. (Jn
17:21) What better witness can we offer to the world today than the witness of a community where “there does not exist Jew or Greek, slave or free… but
where each one, out of love, has placed themselves at one another’s service”? (Gal 3:28)

Multiculturalism as “Kenosis
Kenosis is the 'self-emptying' of Jesus' own will and becoming entirely receptive to God's divine will. Following Jesus means following him in his gift of
self. Jesus invites us to deny ourselves by giving up what is most dear for the sake of the Kingdom. Living and working in community with confreres from
other cultures, and integrating ourselves into the culture of the people to whom we have been sent, are acts of self-emptying. We try to put our own way of
seeing and doing, and try to see and do in new ways that help us to understand and identify others.

Multiculturalism as Conversion and Reconciliation

Our multicultural communities are meant to be a sign of God’s Kingdom. Conversion and Reconciliation are the prerequisites of the Kingdom just as
they are also prerequisites of individuals living together in a community, be it a multicultural community or otherwise. We have each grown up particular
culture, a culture that has its own richness and positive values but also its own poverty and sinfulness. Insensitivities, prejudices, and discrimination on the
bases of color, tribe, geographical region, language, sex, education, etc. have been a part of our upbringing. Many of these negative attitudes can overcome
simply by getting to know one another in a more personal way.

REFERENCE:

Balao,J. (1983, March 11-14). The Land Problem of the Cordillera National Minorities. First Multisectoral Land Congress.

Boff, L. (1996). Ecology and Liberation. New York: Orbis Books.

Carino, J. (1998). Ancestral Land in the Cordillera. Pantatavalan, 1-15.

Claver,W. (1990). Our struggle Endures, the land of our ancestors shall yet be ours. In R. Manaligod, Struggle against Development Aggression. Quezon
City: SBA Printers.
CPA. (2007, August). Retrieved March 2015, from www.un.org/esa/socdev/unpfii/documents/workshop_IPPE_cpp.doc

Curtis, M. (2008). The Great Political Theories, Volume 2. Harper Collins.

Geer, M.A. (1998). Foreigners in their own Land: Cultural land and transnational corporations - Emerging International.

Gore, A. (2007). Making Changes for Our Children. Vital Speeches for the Day 73. No.5, 182

Guzman, R. S., and Roger, Z. G.(2000). Environmental Education for Sustainable Development. Quezon City

Holine, M. (2015). Finding the Message of Pope’s Encyclical. Vol.57 issue

Hart, Paul(2010).Teacher Education Quarterly,v37 n 4 p177

Javier, Edgar. (July-September 2011). “The Missionary amidst Different Cultures and Religious Traditions: Re-imaging the Missionary Identity in
Contemporary Times.” Religious Life Asia Vol. XIII No. 3, 49-50.

Küng, Hans. (1993). A Global Ethic. The Declaration of the Parliament of the World’s Religions London: SCM Press.

Labayen, Julio Xavier. (1998) “Human Rights and Spirituality”, in Not to Hurt the Womb That Gave Birth; Dynamics of Neglect and Dynamics of Spirituality,
Asian Human Rights Commission, 133-149.

Miclat-Teves, Aurea G. (2009). Land is Life: Reclaiming the Ancestral Domain of the Aetas for Food Security, in Promoting Indigenous Knowledge for Food
Security, A Source Book,79-94.

Molintas, J.M. (2004). The Philippine Indigenous Peoples' Struggle for Land and Life: Challenging Legal Texts. Arizona Journal of International &
Comparative Law, 269-306.

Roma. (1996). Congregation of the Immaculate Heart of Mary: Guidelines for Multicultural Living in CICM, 12-14.

Wiersma, L.L. (2005). Indigenous Lands as Cultural Property: A New Approach to Indigenous Land Claims. Duke Law Journal, 1061-1088.

World Economic Forum. (2012). Energy for Economic Growth. Retrieved from World Economic Forum: http://reports.weforum.org/energy-for-economic-
growth-energy-vision-update-2012/#

Online:
De Vera, D. E. (2007). The Indigenous Peoples in the Philippines: A Background. In Indigenous Peoples in the Philippines A Country Case Study. Hanoi,
Vietnam.
Molintas, J. M. (2004). The Philippine indigenous peoples' struggle for land and life: challenging legal texts. Ariz. J. Int'l & Comp. L., 21, 269.
Ty, R. (2010). Indigenous Peoples in the Philippines: A Continuing Struggle. Focus Asia-Pacific, 62, 6-9.

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United Nations For Indigenous Peoples. [Photo]. Google.com. https://www.google.com/search?
q=indigenous+people+political+rights&rlz=1C1CHBF_enPH911PH911&sxsrf=ALeKk00Afk0gtIPNBu1PYHw7CNyeqp6kqg:1601952729309&source=lnms&tbm
p7sAhUFK6YKHRjMDpAQ_AUoAXoECBAQAw#imgrc=KxyDBJRcextGX

Asian indigenous peoples' IPR. [Photo]. Google.com. https://www.google.com/search?q=indigenous+people+in+the+philippines&sxsrf=ALeKk024-

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Indigenous Peoples launch SANDUGO. [Photo]. Google.com. https://www.google.com/search?q=indigenous+people+in+the+philippines&sxsrf=ALeKk024-

q3ZA1s7rrN1z-IYIzvmDkc-bA:1601952349662&source=lnms&tbm=isch&sa=X&ved=2ahUKEwi-mf7F-
Z7sAhUQGKYKHVahAx0Q_AUoAXoECAoQAw&biw=1334&bih=559#imgrc=mcquoTK-qOmsPMs

Our Commitments. [Photo]. Google.com.https://www.google.com/search?

q=cicm+interreligious+dialogue&rlz=1C1CHBF_enPH911PH911&sxsrf=ALeKk03JXU30jKllk7d-
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