EchoResounding
29 Wednesday Sep 2010
Posted Indigenous people, Pictures
in29 Wednesday Sep 2010
Posted Indigenous people, Pictures
in25 Saturday Sep 2010
Posted Pictures
in23 Thursday Sep 2010
Posted Church Philippines, Culture, Indigenous people
inSr. Lida – ang aking nakita at nadama sa ipinalabas, ang karanasan ay mayaman ng ibang kasama sa IPs na lalong patibayin ang aking commitment sa IP, sa kanilang mga hinaing karanasan at mismo sa pag-uugat ng sarili bilang Pilipino. Sila ang dinaluyan mula sa light, gospel, Jesus. Na recall ko ang experience ko sa Marag valley noong 1980s. Yun ang experience ko sa Isneg at Aggay na nandoon pa din, naging inspirasyon ko. Mga negative experience ng IPs that time ng militarization, bumabalik sa akin ang ganoong imagery sa aking pagtulog, minsan sa experience din. Iyon ang nagpapatibay sa akin at pinanghahawakan ko ngayon para tumibay pa ang aking commitment. Iyon ay hindi nanggaling sa aking sarili kundi sa Diyos.
Hindi ko maramdaman/indahin ang sakit ng tuhod sa paglalakad ng malayo sa Bais. Pero kung sabihin kong nakakapagod na, nawawala na ang aking inspirasyon. Pero kung nakikiisa ako sa crucified crhrist kaya nandito pa ako nakikiisa sa mga katutubo.
Fr. Pete: ito ang isang naging gabay ko sa aking buhay. Tuwing tayoy nagsasama-sama akoy naeenergize.
Karl: isa sa mga salita na lumitaw sa iilan na pagninilay/naibahagi captured very distinctly sa isang improvisation na ginawa ng isang grupo, yung lahat sila nakasakay sa habal-habal. Ito ay very common as we go up to the uplands. Itong image na ito ay nagsasaad ng paglalakbay. Ang ating buhay ay isang paglalakbay na nagpapatuloy hanggang ngayon. Karamihan sa atin na hindi naman IP na naging bahagi ng IPA, hindi na nga nakaka-attend ng convention, and some of us who are still with us, we all share this particular journey. As we go up to the uplands where still majority of IPs still lives, kahit marami na umaalis, nadi-displace dahil sa mining, logging, it involves sacrifice. As we go up there are two distinct ____: as you journey there are sacrifices and rewards.
Meron ding kaligayahan/kasiyahan/tuwa kung tayo ay nagiging kabahagi sa pagsasabuhay ng IPs. Among the communities of IPs, to some extent, kung hindi pa siya masyado exploited/fragmented, nagsasaad sa atin na ang kalikasan ay mas maganda kung i-compare mo sa pollution/nasira na sa kalikasan sa lowlands. The water flows well/abundantly. The resource of water is under threat. There is growing concern how to deal with this problem. It has become a very scarce resource. Ang yaman ng kultura at kalinangan ng katutubo ay mas buhay sa uplands. Water as a symbol was very clear sa presentation ng group.
Biktima pa rin tayo sa historically nngyari, kung saan meron pa ring biases or prejudices. We manifest a certain dislike, intolerance, hatred to the people we want to serve. Because of the sacrifice, including the physical sacrifice, while we are assigned there, there is a particular attitude of indifference.
Lets look at water that brings in perfume. Sa tingin natin in terms of actual symbols there are very rich symbols that constitute the reality of life of IPs. Land, nature, water which are very much symbol of life. Bukod pa dito meron pa symbols of everyday existence dahil na rin sa kalinangan at kultura ng katutubo na nasa kanilang sayaw, kanta, ritwal, pagtingin sa kapwa at sambayanan. Dahil dito, the rewards that come to us very much connected to oneness in nature and the spirit in nature, creating a lot of enrichment.
Along the way nakikita din natin na sa pagtingin natin sa nature, may dagdag pa din na pagpapalalim ng simbolo na nakakatulong sa ating pagtingin kung ano ang hamon na tinatanggap ng sa ganoon ay magpapatuloy ang journey. Bawat hamon tulad ng puno ay may ugat, dito nakaugat ang rootedness of IP people continue to be sustained. The mre meaning ful the land is. All of this is very much the sacred space and yet tne sacredness of how people deal with nature are manifested in ordinary symbols in their lives. Mga bukal ng pagninilay na nakakadagdag sa … you have words like liwanag, kapwa. Dahil may sense of kapwa may sense of pagbibigayng sarili sa kapwa. The notion of commonality and therefore of community is a lot more heightened in this kind of situation, the community of nature, like the community of trees in the forest, the community of peoples within the tribal alliances. Ito ay tumatatag, lumalalim, it creates a sense of great opportunity. Dahil malakas ang pagtingin sa kapakanan ng kapwa.
Another word that came out, ang mga pakay, tungkulin ay napakalakas sa consciousness ng mga taong nakaugat ng sambayanan ng tribo. Ang lahat ng ito ay masasabi nating mahiwaga. Kung ang puno ay nagbibigay ng yaman, at ang puno ay bumubuo ng kagubatan, at ang kagubatan ay yman ng sambayanan. Napakamahiwaga nito dahil hindi madaling intindihin ang kabuuan ng kahulugan nito. Subalit sa kabilang banda, may malakas na paghatak ang kabihasnan. Kaya ang kabihasnan ay yaman din. Kaya ang kayamanan ng mineral resource ay nakakaakit din. Hindi nakikita ang mas importante pa yaman ng kalikasan, kung ang pagtingin ay capitalism, individualism.
Napakalakas din ng pagtingin natin sa ugnayan, sa salitang lumitaw, sa pag-uugnayan andiyan ang pag-usbong nito, pag-angat nito. Sa pag-angat lalong tumitingkad ang kulay.Ang lahat ng ito ay nagbibigay sa atin ng rewards, it enriches us. It allow us a greater insight into greater intertwining of culture and reality.
There is also a response to the consciousness of a deeper appreciation. Gratitude is the memory of the heart. When we respond naturally it comes out in songs. Kaya kanina maraming kanta. Ang kanta nagpapahiwatig ng Gospel values natin. Lahat ng ito, an gating paglalakbay ay tungo sa pangarap, pangarap upang marating ang langit. Merong convergence in terms of symbols in which we want to bring ourselves into. Wheter it is the skyworld myth, or our concept of going into heaven, its some kind of direction to which this journey will bring us. This journey nagbibigay sa atin ng inspirasyon, katatagan even as we go along the way merong rewards and sacrifices.
14 Tuesday Sep 2010
Posted Pictures
in09 Thursday Sep 2010
Posted Indigenous people, Ipil
inBAYOG, Zamboanga del Sur (MindaNews) — A series of killings, threats and harassments over the past months has alarmed indigenous people and civilian communities in this town. A report submitted to the regional office of the Commission on Human Rights (CHR) in Western Mindanao said that there have been 15 killings in the months of May and June.Timuay Lucenio Manda, barangay captain of Conacon of this town, said that of the 15 cases, 12 were politically motivated, and that eight of the victims were lumads.
Among the cases documented by poblacion barangay captain Horace Paul T. Andap was the controversial death of 10-year-old Neknek S. Galaman, whose body, beheaded and with stab wounds, was found in a forested area. He reportedly visited an uncle at Conacon. The parents of the victim suspected that a 15-year-old neighbor committed the crime last April 26 although motive was unclear. The series of killings was contained in a report dated June 17 and submitted to the CHR by Andap.
On May 6, a group of armed men at Barangay Dimalinao indiscriminately fired at the houses of Roger B. Sotillo, Rico Sotillo, Rosalie Regulacion, Jerry Balendres, Rio Balendres and Jimmy Tanggot. The strafing killed Melanie Perocho while both the Sotillo brothers were seriously injured.
Around that time, also in Dimalinao, Dodong Tapdasan and Reynaldo Bali were shot dead and their dead bodies bore stabbed wounds, too.
On May 31, former barangay councilor Julieto O. Ayawon was hacked and beheaded while he was on his way to transport his passengers to Barangay Sigacad.
On June 1, brothers Topen and Sampie Esig where shot dead and stabbed while they were on their way to collect the allowance of Sampie’s wife Teresa, a barangay councilor of Bantal.
On the evening of same day, a pedicab driver and palay harvester Larry C. Doyugan was shot dead near the Sibugay River by suspected armed men and “made the victim an object of their shooting range.”
On June 3, Jopie Dominguez Tapdasan, 21, was hacked to death by unknown suspects at Barangay Pulangbato. Jopie is the younger brother of Dodong who was earlier killed on May 6.
A certain Dodoy Gundae was also killed on June 13 due to his alleged involvement in highway robberies and gun-for-hire activities.
Late night on June 14 a certain Allan Villegas Canoy, caretaker of a rubber plantation, was abducted at sitio Marao of Barangay Depase. His dead body was recovered by police authorities a day after.
Cecil de Joya, of the Medical Action Group who joined the fact finding mission conducted recently by human rights groups coming from 11 civil society networks and partners, noted that 12 of the 15 cases were politically motivated. “Police authorities interviewed on these matters recorded that suspects are unknown, and thus the crimes remain unsolved,” she said.
SPO2 Marchel J. Belza, women desk police officer of Bayog, pointed out that there apparently is a liquidation group in the town who gets paid from P15,000 to P20,000 to carry out the killings. Running after the suspects is reportedly difficult because most crimes happened in remote hinterland villages.
The three-day fact-finding mission was joined by representatives of Legal Rights and Natural Resources Center-Kasama sa Kalikasan (KsK), Alyansa Tigil Mina (ATM), Dipolog-Iligan-Ozamiz-Pagadian-Ipil-Marawi Committee on Mining, Inc. (DCMI), Social Action Ministry of Ipil (in Zamboanga del Sur), Philippine Misereor Partnership Inc., Miriam College, Alternate Forum for Research in Mindanao (AFRIM), Ecoweb Inc., Medical Action Group (MAG) and Pikhumpongan Dlebon Subanen Inc. (PDSI) The mission was prompted after the series of killings was reported to Dipolog Bishop Jose Maguiran and to networks of civil society advocating human rights. The FFM will also formulate recommendations for government, agencies and partners for possible interventions. (Violeta M. Gloria / MindaNews)
02 Thursday Sep 2010
Posted Fausto Tentorio
inSabato 28 e Domenica 29 Agosto, la comunità parrocchiale di Santa Maria Hoè ha ricordato il martirio di padre Tullio Favali, missionario trucidato nelle Filippine venticinque anni fa, con una mostra fotografica nel Salone S. Carlo del paese. La mostra, allestita in occasione della visita del compaesano padre Fausto Tentorio testimone dell’uccisione di Favali, ha voluto ripercorrere i momenti cruciali della vita del religioso, dalla nascita nel mantovano, al martirio, fino alle celebrazioni dopo la sua morte. La comunità di Santa Maria Hoè è da sempre legata a padre Tullio per il servizio che ha prestato per due anni in aiuto al parroco del paese. Nella cappella a lato dell’altare, infatti, Don Carlo Turrini fece appendere una immagine di Favali non appena saputa la notizia della morte, primo sacerdote assassinato nelle Filippine. Massiccia l’affluenza di persone nei due giorni di apertura prefissati tanto da spingere gli organizzatori a riaprire la mostra anche mercoledì 1 settembre, giorno di mercato in paese. “Sabato e domenica la mostra è stata vista non solo da parrocchiani di Santa Maria ma anche da molta gente venuta da fuori” ha raccontato Gianfranco Barbieri, uno dei curatori dell’esposizione.
Le offerte raccolte saranno interamente destinate alle Filippine, terra in cui opera tutt’oggi padre Fausto Tentorio, originario di Santa Maria e anch’egli missionario del Pime. Proprio padre Fausto ha incantato la comunità di Santa Maria, raccontando, durante le Sante Messe festive, la vicenda di padre Tullio e la propria esperienza di messaggero di Dio in un luogo così ostico.
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