Vol. 3, No. 2, Second Quarter 1998

By Datu Migketay Victorino L. Saway

Indigenous knowledge system relating to the sustainable management and utilization of biological resources in the environment is not yet thoroughly explored in accordance with the holistic understanding of the indigenous structures and institutions of the culture, traditions, beliefs and practices of the tribe. Some discussions on indigenous knowledge tend to limit the concept to the knowledge of plants, herbs and animals with indigenous medicinal uses. This is practically inappropriate because the knowledge of the indigenous peoples is based on a holistic and integrated framework. Placing a particular limitation on the subject may be destructive not only in relation to the protection and preservation of the environment but also to the preservation and survival of the indigenous people’s cultures and traditions.

A discussion of the indigenous knowledge system is a good opportunity to explore a comprehensive idea on how the elements and structures of the indigenous cultural personality and identity exist in relation to the environment and biodiversity. A particular discussion about this matter will develop better concepts and ideas beneficial to both man and nature.

In order to secure the benefit of indigenous knowledge among the Talaandig community, both culturally and environmentally, the writer will present a discussion on the indigenous knowledge system of the tribe and its significance towards the sustainable management of the environment and conservation of biodiversity. The data presented in this paper are based on the actual life, experiences and culture of the Talaandig which are shared by the cultural masters and practitioners of indigenous customs, traditions, beliefs and practices of the tribe.

FRAMEWORK OF INDIGENOUS KNOWLEDGE

The indigenous knowledge of the Talaandig community is defined in a framework called Agpangan. According to Datu Kinulintang, famous Talaandig oralist, arbitrator and chanter, knowledge exists on the face of the earth and other elements of nature. In order to acquire this knowledge, a person simply needs to recognize the existing patterns, symbols and meanings that define knowledge. These patterns and symbols are formulae that define the various aspects of the Talaandig way of learning.

The concept of indigenous knowledge is exact and appropriate. Its validity and logic are measured and scaled through the concept of a measuring box called Gantangan and a weighing scale called Timbangan. The concepts of Gantangan and Timbangan are philosophy and principles of achieving peace, balance and harmony that enable the Talaandig leadership to reconcile conflicts at any given situation and condition.

Agpangan as a framework of knowledge enables the leaders of the tribe to identify similarities and differences of things. It also helps them identify the variations necessary in promoting the survival of the community on unforeseen situations and conditions. The Talaandig framework of knowledge exists as an abstract data to define the unknown realities.

IKS FRAMEWORK AND BIODIVERSITY CONSERVATION

Indigenous Knowledge Systems relate to the total way of life and survival of the tribe that are anchored on the total elements of nature such as land, water, plants and wildlife, air, sun, light and energy, sounds and spirits.

In order to survive, every member of the indigenous Talaandig community needs to keep, sustain and nurture a harmonious relationship with the various elements of nature. Failure to do this would lead to his/her extinction and cultural death.

Biodiversity conservation and management is just one aspect of the Talaandig relationship with nature as defined through its IKS. The Talaandig individual who is culturally conscious acts or interacts with the biological resources around him with the fullest intention to survive. Biodiversity management of the Talaandig bears the concept of wise conservation and sustainability because survival of the Talaandig is projected towards the future.

An example of a holistic way of biodiversity management and conservation is the cultural way of gathering honey. Honey gathering is done on appropriate seasons. It usually takes place when the fruit bearing trees are abloom. To gather honey outside this season is wasteful and merely destroys the beehives which have been prepared for the coming season.

When collecting honey the gatherer sees to it that the bees are not killed by smoking or burning. He also sees to it that the hive is preserved and protected so that even if it is abandoned after the honey is gathered, the honey gatherer is assured that after one or two weeks another swarm of bees will come to occupy it.

Beehives are usually located in places safe from strong winds and birds and animals that would attack them, like hawks and lizards. The honey gatherer, therefore, sees to it that the forest covering the vicinity of the hives is also protected.

Another example of biodiversity conservation is fishing with a bandit (hook) and pataw, an instrument similar to line and hook but uses no hook, only bait. The worms used as bait for hook and pataw live in a special kind of rotting wood. Long before the fishing period the Talaandig fisherman already secures and preserves the place where he gathers worms for bait. When fishing with a line and hook or through the pataw, the fisherman selects the size of the fish he would get through the size of the bait he prepares. This means that the small fishes are preserved for the future.

The preservation of fruit-bearing trees as immediate or intermediate source of food does not only help preserve biodiversity. It is also an indirect means of domestic crop protection and management. The obvious reason is that when the food sources of animal diversity are sustained in the environment the attacks on farm crops are lesser. When the natural sources of food in the environment are gone, birds, animals and insects tend to attack farm crops. When this occurs the farmers have no option but to drive away or kill the birds, animals and insects that have become pests.

HOLISTIC CULTURE AND PERSONALITY OF THE TRIBE

The protection, preservation and survival of the indigenous culture, traditions and institutions of the indigenous peoples are a great challenge in the course of change and modernization. The fragmented knowledge concepts that characterize western learning can hardly resolve this problem not only because knowledge is built on a fragmented structure dominated by colonial thinking but also because it places a particular limitation on the holistic concept that defines the characteristics of an indigenous knowledge.

The promotion of the survival of the indigenous culture of the Talaandig community is defined through a clear understanding of the elements and structures of the Talaandig personality and identity. This can be specifically noted in the discussion of the social, economic, political and spiritual life of the Talaandig. Although the totality of the culture of the Talaandig significantly focuses on its relationship with the environment, a very specific presentation of how the elements of culture relate with the elements of nature and biological diversity is very necessary.

THE TALAANDIG CULTURAL PERSONALITY AND IDENTITY

The survival of the indigenous cultural personality and identity of the Talaandig tribe is very well defined. Like a person, the cultural personality of the tribe possesses the brain, head, senses, body, hands, feet, stomach and important organs such as the heart.

The brain of the cultural personality of the Talaandig comprises the belief system and religious practices of the community. The senses are defined through oral traditions, histories, chants, songs and music that are expressed by word of mouth and received through ears.

The customary laws of the tribe serve as the heart of the Talaandig culture because the implementation of customary laws is basically aimed to strengthen smooth brotherly relationships among the members of the community. The body of the Talaandig cultural personality is defined through the practices of traditional medicines that promote the physical health of the tribe.

The stomach and intestines of the cultural personality of the Talaandig community cover indigenous and sustainable farming system, technologies, hunting, food gathering, blacksmith, embroideries and other forms of livelihood activities. Indigenous defense and security systems serve as the hand and feet of the cultural personality of the Talaandig.

LAND AS TERRITORY OF THE TALAANDIG CULTURE

Land serves as the home and shelter of the cultural personality of the Talaandig community. It serves as the foundation supporting the different structures and institutions of Talaandig culture and traditions that provide identity to the cultural personality of the tribe. Land serves as a worship area; an institution of learning; an area of governance; a health center, a market place and livelihood center, a place of refuge and defense. Without the natural conditions of land, the life of culture will be ultimately threatened with death and extinction.

FUNDAMENTAL RELATIONSHIPS BETWEEN CULTURE AND THE ENVIRONMENT

The indigenous culture of the Talaandig community exists in harmony with nature. Any significant change that occurs in the environment critically affects the total conditions of the cultural personality of the tribe. If the resources of the environment become scarce, for example, the related practices of the community also become limited. When a particular resource is gone the traditions of the community related to the said resource also end. This is true of the cultural practices of honey gathering, hand fishing, weaving, hunting, food collecting, etc. The loss of culture through the loss of related resources in the environment affects not only the economic aspect of indigenous culture but also the spiritual, social and political aspects. The loss of a particular resource will concretely result to social disorganization, economic dislocation, weakening of leadership and destruction of the moral and spiritual values of the community.

The basic elements of nature that nurture the culture of a tribe basically include land (earth), water, plants, trees, minerals, wildlife, air, sun (light and energy) and the universe, sound and communication, God and spirits. Translating the elements of nature into the physical components of the Talaandig person, the earth is the origin of the flesh; water is the origin of the blood; trees, minerals and wildlife are the trunks, bones and teeth; sun (conceived as fire) is body heat, energy and sight; air is breath and strength; sound and communication is language; and God is the source of spirits as the soul. This is partially explained in the following account of the Talaandig myth of creation.

 ‘…human figure was molded by Gumagang-aw, the ten-headed God based on the image of Mulug Nanguyawuyaw, the Holy Creator out of the bare earth. But the figure crumbled so it was mixed with the dripping saliva of the opposite God. But the human figure was not firm so the first tree called Andalugung was stripped of its bark and made as the trunk and the bones. But water subsided and the figure cracked, so the figure was sewn and water was made to pass into the vines; but the figure was weak and cold so it was tempered with the heat.

The figure was not yet breathing so it was given air, but it did not talk yet, so the spell was cast upon him and the human figure acquired language. Finally, the spirit called “makatu” was installed and man got the soul and he was completed…’

Land as territory embraces the collective and integrated personality of the Talaandig culture. Without the integrity of land and resources in the environment, the total survival of the Talaandig culture is impossible.

This is the reason why ancestral domain claims of the indigenous peoples significantly include water, airspace and mineral resources as part of the domain. Any imposed limitation concerning traditionally and culturally defined utilization of natural resources practically cripples and destroys the integrity of indigenous cultural personality. The condition detrimentally affects the concept of sustainable development and survival of the indigenous peoples.

When the environment is critically affected indigenous culture becomes sick. Ripping off the element of nature that corresponds to the element of culture and personality cripples or brings eventual death to a cultural community. When a worship area, for example, is destroyed faith will vanish and consequently it affects the projections, convictions, conscience and beliefs of the tribe.

Considering the concept of culture and environment to be holistic, there is no reason at all to deny the recognition of the rights of the indigenous peoples to their ancestral domain and territory. This simple condition requires that the strengthening of the relationship of the environment and the indigenous cultural communities needs to be immediately facilitated.

INDIGENOUS KNOWLEDGE AND BIODIVERSITY MANAGEMENT

Knowledge on the cultural utilization of existing biological resources is very necessary in promoting the concept of sustainable diversity. This aspect particularly requires an in-depth, holistic and integrated approach towards the understanding of the knowledge of the indigenous peoples. In the preservation and sustainable management of bird and animal species, for example, one must be able to understand the social, economic, political and spiritual significance of that particular species to the culture of the tribe.

One concrete example is the omen bird called Limuken (wild forest dove). When somebody is going out to establish a farm and the warning sound of the omen bird is heard directly in front, it means “stop” because the time is not good. Doing the farm may just result to a waste of efforts. If it comes from the back at the right side, it means “go on” because the farm would give good harvest.

The capability to interpret the sound of the Limuken is a wisdom that defines the characteristic and image of an indigenous political leader. By being able to interpret the sound of the Limuken a leader is able to deliver a command of leadership in the community. This particular knowledge and wisdom provides psychological security that preserves the stability of a social organization even in times of crisis.

The Limuken bird is never isolated from vines and trees that provide it food and shelter. It is not isolated from other species that serve as its neighbors, friends and foes. The cultural and environmental significance of the Limuken bird, therefore, is an important consideration in the management of the biological diversity of a certain place.

Effective management of biological diversity in the Talaandig community is achieved through the operation of an in-depth understanding of the indigenous knowledge systems. To be able to realize this, the framework and structures of the indigenous knowledge systems and practices need to be defined. Based on this framework a comprehensive plan for biodiversity protection, utilization and management will be established.

INTEGRATED ANCESTRAL DOMAIN MANAGEMENT PLAN FOR CULTURE AND ENVIRONMENT

The efforts to promote survival and development of the Talaandig community require an integrated concept of management over its ancestral domain or cultural territory as defined within the framework of integrated management plan, the knowledge of the indigenous cultural masters and practitioners are basically important because their field of expertise clearly defines the relationship of the indigenous culture to the environment.

The diversity of knowledge possessed by the cultural masters mutually reinforces each other, thus, it makes the whole knowledge systems strong and sustainable. The preparation of an integrated management plan which simply defines how the indigenous culture works with nature strengthens the knowledge systems of the community and their capability to conserve biodiversity and protect the environment.

In the preparation of the Talaandig management plan, committees will be formed according to the field of expertise of the cultural masters such as beliefs and practices; oral history, traditions, music and arts; customary laws and justice system; traditional medicine and health; indigenous economy, agriculture, science, technologies and cooperatives; and defense and security. These committees include the ritualists, historians and chanters, arbitrators, medicine men and women, economists/agriculturists and defense. In preparing the management plan the different cultural masters will reflect their interest and concern about land, water, plants, animals, mineral resources, air season and other aspects of nature. Through the integration of the concerns of various cultural masters the management plan of the tribe would become integrated and holistic.

TALAANDIG STRATEGIES TOWARDS BIODIVERSITY CONSERVATION

In order to make biodiversity conservation and management operational in the Talaandig community, the first strategy to be carried out is to define the fundamental relationships between indigenous culture and nature.

The second strategy to be carried out is to strengthen and empower the organization and leadership of the community. The third strategy is the definition and enforcement of cultural policies and customary laws. The fourth is the preparation of indigenous ancestral domain management plan. Fifth is building linkages with government and environmental organizations. Sixth is advocacy, education and information dissemination.

And seventh is the building of alliances among indigenous leadership from the provincial, regional and national level.

Indigenous knowledge embraces the holistic structure of the Talaandig culture. It is defined in a framework called Agpangan which exists as a formula to identify the patterns of knowledge in different situations and conditions. It is integrated into the social, economic, political and spiritual life of the Talaandig community.

The holistic structure of the indigenous knowledge system of the Talaandig people is deeply attached to the different elements of nature and the environment. Any destructive activity affecting the environment also affects the knowledge system and culture of the Talaandig community and vice versa. This makes the indigenous knowledge systems and practices of the Talaandig community very important towards the promotion and effective management of biological diversity.

In regulating the management of biological diversity, it is necessary to define the integrity of nature in relation to the integrity of the knowledge and culture of the people. Effective management of biological diversity will result only when the indigenous knowledge that directs the survival of the culture of the people is also preserved and protected. This is still unfulfilled in the Talaandig territory in Mt. Kitanglad because the program of the government for environmental protection and biological diversity conservation has failed to consider the institutional and holistic recognition of the framework and structures of indigenous knowledge and culture of the indigenous community.

Finally, the limited understanding of the indigenous knowledge systems of the tribes has not only threatened the survival of the cultural heritage and identity of the Talaandig people. It has also threatened the protection and conservation of biological diversity. Furthermore, the failure to define the holistic integrity between the culture of the people and environment resulted to the non-realization of a culturally motivated participation of the indigenous peoples towards environmental protection and security. With this existing limitation the management of biological diversity has become less effective both from the cultural and ecological perspectives.