Guide on Climate Change & Indigenous People. TEBTEBBA. From the Introduction. The severity of the impacts of climate change and mitigation processes on indigenous peoples and the complex negotiating processes around climate change compels us to have a basic understanding of climate change and the policies and actions being taken to address it. We, indigenous peoples, have long observed and adapted to the climatic changes in our communities for tens of thousands of years. Because of our sustainable lifestyles and our struggles against deforestation and against oil and gas extraction, we have significantly contributed in keeping gigatonnes of carbon dioxide and other greenhouse gases under the ground and in the trees.
However, the extent and magnitude of present-day climate change seriously challenges our capacities to cope and adapt. Many of the environmental challenges we face, be these climate change, pollution, environmental degradation, etc., are caused not by our own actions but mainly by the dominant societies in developed countries, who are incessantly pursuing a development path of unsustainable production and consumption.
Muslim Code of the Philippines by Justice Jainal Rasul Sr.MUSLIMS use the term “Sharia” to refer to law... Literally, Sharia means the “way” or “path” and is found in the Quran or specifically in the verse where Allah says to the Prophet Muhammad: “And now, we have set thee in the right way, concerning our Commandment" Quran, XLV 18) -- Sharia therefore basically means a divine law and obedience to it, on the part of Muslims is a religious duty. Although, absolute in the sense that it repre¬sents a divine Command, it does not claim universal applica¬bility, since it is generally binding only on Muslims. In fine, when we speak of "Sharia" or Muslim law, we refer to ordinances and regulations governing Muslims as found in the Quran…
Memory of Dances. Photographs by Sonny Yabao. Text by Sheila Coronel. This is the story of the Tagbanua of Coron, Palawan, the Bugkalot and Igorot of Nueva Vizcaya, and the Manobo of Mount Apo. All of them are impoverished peoples ranged against forces much more powerful than they – mining in Nueva Vizcaya, mass tourism in Palawan, a geothermal plant on Mount Apo. In all these places, the viability of indigenous communities is being challenged by business entities and government agencies, by the ever-increasing intrusion of the market and the state. The story of the indigenous peoples of the Philippines is a chronicle of loss. Many of them have been dispossessed of their land, their culture de¬stroyed, their forests and seas exploited by outsiders. Some tribes face ex¬tinction: their numbers are rapidly dwindling because the land and forests that sustained them have been taken by outsiders...
Leaves on the Water: The struggle for survival of Pinatubo Aetas.by Rufino G. Tima. This book gives an in-depth look into the life of the Pinatubo Aetas of Zambales province. It clearly describes and defines them as a tribal people who have been forced to undertake extensive changes in their lifestyle in order to survive against the more aggressive and dominant lowlanders. The eruption of Mt. Pinatubo in 1991 forced a more rapid change. Because they live in the vicinity of the volcano, they lost their means of survival -- the plants and animals endemic to the area. The author, Dr. Rufino G. Tima, is an anthropologist who had studied both in the Philippines and in the U.S. More importantly is the fact that he came from the Kalinga tribe of Northern Luzon and can identify with the plight of tribal people.
RIDO: Clan Feuding and Conflict Management in Mindanaoby Wilfredo Magno Torres III. This book deals with rido in Mindanao (southern Philippines). Rido is a type of conflict characterized by sporadic outbursts of retaliatory violence between families and kinship groups as well as between communities. It can occur in areas where government or a central authority is weak and in areas where there is a perceived lack of justice and security. Rido has wider implications for conflict in Mindanao primarily because it tends to interact in unfortunate ways with separatist conflict and other forms of armed violence. Many armed confrontations in the past involving insurgent groups and the military were triggered by a local rido. The studies in this volume investigated the dynamics of rido with the intention of helping design strategic interventions to address such conflicts. Rido is only one aspect in the complex web of violence in Mindanao which includes separatism, communist insurgency, and banditry.
