INDIGENOUS PEOPLE'S WATCH
Learning the Indigenous
Way of Forest Management
A fourth year
student of Easter College Inc. in Baguio City discovered, during a school
immersion program, how an indigenous group in Ilocos Sur called the I-Lamag
implements its own forest utilization, management, protection and
ownership system.
BY NARCISO ADDAMO
Northern Dispatch
Posted by Bulatlat
I witnessed during
our immersion with fellow students from the Easter College that the I-Lamag
(people of Lamag) in Quirino, Ilocos Sur in upland northern Philippines
practice an indigenous system of forest management and utilization,
classifying their forests into communal forest and clan forest.
The clan-owned forest
belongs to a family or clan within the community and called Lacub.
Only clan members can utilize the product of a clan-owned forest, usually
for housing needs. A member of the community can acquire any product from
a clan-owned forest provided that he gets the consent of the eldest clan
member.
The communal forest,
on the other hand, is owned by the whole community and is considered part
of their territory with boundaries identified through indigenous system.
They utilize, manage and protect the communal forest through indigenous
laws established by their ancestors.
Their communal
forests include the mountains they named Palakiw, Mabuna, Ato, Lakkongen,
Gadagad, Naitib, Paspasnong, Binnatog, and Badiyen. Various, plants,
insects, animals and other living things are found in their forest. Among
their activities in forest utilization are honey gathering and hunting.
The elders we
interviewed say that neighboring villages are allowed to hunt in their
communal lands as sharing among the communities and nearby villages is a
tradition they practice. However, ownership of the area still belongs to
the community.
The elders added that
visitors are also allowed to experience honey-gathering activities in
their forests.
My classmate from
Easter
College, Belinda Ngiwas, identified some
of the common animals being hunted by the I-Lamag. They include the
alingo (wild pig), ugsa (deer), baniyas (edible lizard),
mutit (fox) and bakes (monkey) etc. In the earlier days,
hunters usually use for hunting dogs, gayang or tubay
(spear), silo (trap net), and trap.
At present, the use
of hunting guns is allowed. Hunters share their game with their companions
as a tradition. Hunting season falls on the months of September, October
and January when farm activities do not demand much time. As hunting is
done only during this period, the rest of the period allows the growth and
breeding of the hunted animals.
Belinda found that
hunters practice rituals related with hunting. In the forest, the hunters
prepare dalikan (fireplace made up of three stones) and butcher a
chicken as an offering to the gods and their ancestors for a blessed and
productive hunting.
I learned that the I-Lamag
prohibits the conversion of forests into an “uma” (swidden farm)
but instead allow the “uma” to be done in “karuruutan” or
“wellawel” (grass lands) areas.
The elders in the
community impose multa (fine) to any violators on the established
community norms on forest utilization. The multa is usually agreed
upon by the elders in the dap-ay (the indigenous socio-political
system) after hearing the side of the violator. The most common violations
noted are forest fires and taking of lumber without permission.
Like other indigenous
forest systems in the Cordillera, the I-Lamag forests are being
threatened. Communities trace this threat from the state policy that the
latter owns the forest and the resources located therein. Presidential
Decree 705 or the Revised Forestry Code reiterated the mentioned policy.
The elders said that this state policy is contradictory to their
indigenous system of ownership, utilization, management, and protection of
their forest.
They have proven to
maintain their system by their collective struggle against the Cellophil
Resources Corporation (CRC), which was given a permit by former President
Marcos to log their communal forest in the 1970’s. Bulatlat
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