An Interview with Yê Nida Anggol


I was first introduced to Yê Nida Anggol back in 2013 when I was documenting the processes involved in the weaving of tnalak. She had a kind face, with a gentle and generous smile. She spoke to me in a Tboli that has its own cadence and rhythm, every word perfectly enunciated. She was a chanter and tnalak weaver, an artist through and through. I wanted to do a more in-depth interview  because during the last time I met her, just as we were starting to pack our things, she chanted to the group a part of the story of Ibid and Kiyol, two comical and folk characters that are inspirations to tnalak designers. I wanted to record the full story so I asked for Jenita Eko’s help in setting up a date with Yê Nida.

I met Yê Nida again in Klubi on February 8, 2017. She was in her traditional fandi, a plaid skirt, and Tboli beads of red and black around her neck. She had on her usual and familiar smile. I greeted her heyu hlafus, good morning, and she greeted me back. We had breakfast together with Jenita and some friendly exchange. After breakfast, she told us that she needed to be back before 10:00 in the morning as she has many chores to finish. I said that we can already proceed with the interview and I promised that it won’t take long.

I introduced myself again to her. I told her that I am a student of Anthropology in Ateneo de Davao, trying to finish my thesis. I told her the objectives of my thesis and I also asked if I may use the quotes from our interview. The customary self-deprecation followed, that she is not worthy, not even educated, nor literate. I told her that I don’t know how to weave the intricate tnalak either, so that makes us even. She laughed at this and gave me her consent, so I thought I must have said the right thing. I gave a sigh of relief and smiled at her. Let’s begin, I said.

I asked her first how she learned how to weave the tnalak and who taught her the art. She answered that she learned it late in her life, in her 20s when she transferred to Sitio Tablo in Lamdalag. Yê Nida explained that a girl normally learns it at a very early age, but she only learned how to weave when she got married to a man from Tablo. Tablo, she explained, was the center of weaving in Lake Sebu. Her sister-in-law taught her how to do all the processes, but she had to start with the tembong, the process of connecting individual abaca strands to make into a single bundle of strand ready for weaving.

I asked Yê Nida where she was originally from. She answered that she was born in one of the villages in S’bu (now called the “poblacion”) the lakeside barangay of Lake Sebu. Her father was a fisherman in the lake, she said, and he also taught her how to fish using the traditional method of dule, or line fishing.

I told Yê Nida that I was curious how the lake was like during her childhood years. Jenita translated this question, and so she was looking at Jenita when she answered this. She was talking in rapid Tboli, and I noticed a certain nostalgia in the way she smiled at the recollection of years gone by. She described the the lake as andô gonon gësëng matahem, which roughly translates as an unobstructed vista, the eyes can see only see lake, mountains, and the sky. She said there were no concrete buildings around the lake before, and no water lilies (fam. nymphaeceae) either that now choke the waterways. There was only the plant lagat, an aquatic plant that blossoms upward from the depths of the lake. There was an abundance of snails and shells which she described as smooth, shiny and semi-transparent, unlike the shells they get from the lake now. The lake itself was crystal-clear, that one can see right through the waters to its bottom. She lamented that with the introduction of tilapia, the pangasius, and the “Korean fish,” the lake, its fishes, snails, and shells have never been the same as before. She observed that the introduced fishes have already killed-off the bonol and the hait, their staple when she was younger. She recalled that when she was a young girl living on the lakeside, they could just ride one of the owong boats and catch some fish for their meals or walk along the shallower parts to pick some shells which they would cook.

Yê Nida said that there were no boundaries in the lake before, everyone can just come in and fish or collect shells. No one owns the lake, the land or the forests, she added. Here she explained that the family of our friend, Jelly Escarlote, was the very first migrant settlers to Lake Sebu. They were considered as Tboli, and not as outsiders. Yê Nida said that everything started out with friendship, and the first families who migrated were very good friends with the Tboli who were living near the lake. But she added that it became complicated when those families started bringing in their other families from Luzon and the Visayas, especially from the Ilocos and Negros provinces.

I thanked her for telling how it felt like before when the lake was that beautiful. I then told Yê Nida that I wanted to know more about the tnalak, the gains and the challenges that she is now facing as a weaver.

I asked her first if there were areas around Lake Sebu that specializes on the weaving of tnalak. Yê Nida answered that the upper barangays, because of their cooler clime, are the areas where there are weavers. These are Lamdalag (proper), Tablo (a sitio of Lamdalag), and Klubi. She added that Klubi, because it was closer to the forests, was and still is, the source of abaca fibers which is the material for the tnalak cloth.

I then asked Yê Nida if she can share to me her experience studying how to weave. She said that after helping out with the tembong, connecting individual strands, her first hands-on experience with the back-strap loom was when she practiced with a small piece of tnalak weaving a bëd hënda design. She appreciated the methods of her sister-in-law, her tnalak mentor, who never once touched her work but only gave verbal instructions and helpful criticisms. Her mentor afterwards taught her how to do the hëmto, the tie-dye method of covering certain areas for dyeing which gives the cloth its signature designs.

Tnalak cloth that they would not use personally were sold to the store called “Local.” This was a store managed by the Sta. Cruz Mission, through Fr. Rex Mansmann. Yê Nida described it as a “buy-and-sell” store and she added that the women weavers can take out small credits from the store. Here Jenita shared that it was Fr. Rex who was the first to classify tnalak according to their quality, but in truth, she said, the Tboli were already classifying tnalak according to their quality and their specific uses. But it was Fr. Rex who introduced the idea that the tnalak has a monetary value. This changed the economic position of the women weavers, I commented to the two women. And they both agreed. Yê Nida commented that the women, before the introduction of the “Local” Store, had no right to the final product of their weaving. The finished cloth were considered as gifts, and the men, usually the father or the husband, would give them to other men [a gift economy].

I asked if the women had a hold of the money they received from selling the tnalak. She answered that with the “Local” Store, the women weavers were paid the money and get to keep them too but this led to some problems at first. The men did not like it, according to Yê Nida, but they persuaded them nonetheless telling them that the women would not have been able to weave if not for the men’s role in stripping the abaca or getting wood for the fire. Yê Nida and Jenita both agree that the women have been empowered economically by the tnalak as an enterprise, but gender asymmetry is still widely felt among Tboli families that women still have to ask men for their consent. But they insisted that the women now have greater rights to the products of their weaving compared before.

When I asked if she ever dreamed of patterns like the “dreamweavers” popularized by different media, Yê Nida said that she had never been visited by Fu Dalu [owner/spirit of the abaca] in her dreams and that it was Bo-i Diwa Ofong who was truly the dreamweaver. Jenita, who is the granddaughter of Bo-i Diwa, commented that the bang gala design came to her grandmother in a dream but they were not clear designs, as was later confided to Jenita. Bo-i Diwa would work out on the several patterns presented to her in the dreams to make one design. Sometimes, Bo-i Diwa said to Jenita, Fu Dalu would even give her instructions on what the designs mean and what they are for.

I asked Yê Nida if she knows of anyone alive who still dreams the patterns, and with a sad note said, “no one dreams patterns anymore.” She added that maybe all the basic patterns have already been revealed and that the weavers now have to work newer ones inspired by the “revealed patterns”.

We ended our interview on this melancholic note. I thanked her profusely for her time and for granting me an interview. My head was still reeling from all the information I received from Yê Nida, but I realized that my heart was heavy form her last statement. The term “dreamweavers” have been synonymous to the Tboli but with the dreamweavers never dreaming anymore, has the tnalak been relegated to another inert cultural artifact?


The Stories of Nayo Lungan

Collected on 6 December 2014 in Lamkwa, Klubi, Lake Sebu, South Cotabato. Transcribed and translated into English from Tboli with the help of Bo-i Jenita Eko. Nayo Lungan, I would estimate, is in his late 60s (the Tboli do not reckon their birth years). These stories were collected late in the evening, in the gono bong (long house) of Klubi, in a circle of friends, family, coffee, and Tanduay. 

The Tboli people were created by H’yu We and Sidek We. After creating them, the people at first could not speak. And H’yu We asked help from Litek (thunder) to catch all of the created men and women. The first people were so terrified of Litek’s booming voice when he called them that they eventually found their own voices and started to speak. That is why, when it thunders and lightning strikes someone dead, it is said that Litek has claimed his own voice back from that person.

When H’yu We and Sidek We were creating the Tboli from clay, H’yu We said that the clay figures should be placed beside the rocks so that when these beings fight each other, they would not be able to die. She also suggested to Sidek We that they could be placed in bamboos so that they would not be seeking food forever. Sidek We, on the other hand, suggested that the clay figures should be placed in bananas, so that the beings could die even whey they are young, when they are in the middle of their lives,  or die in old age.

There was no water, no lake then. The people before would only get their water from three sources: amo teweng (early morning dew) [the dew then was as large as a bamboo container], lumet (a tree which stores water), and the mto sekel (rattan).
The first person was Boi Henwu. She lived in Tebewow (which is now the so-called “three fingers” in Lake Sebu.) She was living with two companions, Ukan and K’ban. The Tboli were said to come from K’ban, that’s why they are sometimes troublesome. Both Ukan and K’ban are bong busaw (lit. big witches). Ukan follows the evil Sidek We and he also helps in the delivery of children, but only the male babies. Ukan even kills the mother after delivery of the child.
Boi Henwu likes to take a bath, but only in the upper part of the gono (house), her feet never touching the ground. She had a house-help, and this helper would fetch for her the water that she uses for her bath. One day, he was not able to catch the early morning dew, and Boi Henwu was so enraged she beat the house-help from toe to head.
Boi Henwu said, “Why is there no water?” And he answered, “even the rattan has no water.”
When the house-help fell asleep, he dreamed of a spirit giving him instructions saying, “I pity you. This is what you should do. Look for the white frog in the middle of S’bu, it is hidden by a takul leaf. Raise the leaf and you will find the frog.”
The house-help always had with him several containers, even if there was really no water then. He went to the place told to him in that dream and found the takul leaf. He lifted it and found a white frog. He then raised the frog and water emerged from the ground. He filled up all his containers and placed the frog to where it was before and the water stopped flowing.
For many days, it was his secret. He would go to the frog, lift it, and fill his containers. His house companions became suspicious and interrogated him why he always had water in his containers. They were also wondering why he looked washed and clean than before.
He eventually told Boi Henwu the source of the water after eight days.
When Boi Henwu found the water, she took a bath which lasted from early morning to late afternoon.
Other people eventually found out about the source of the water, and the water grew and grew filling up the lake that it is now.

In the olden times, there were two trees in S’bu, the Nabul and the Kekem. That is why there is still a placed called Tekekem and Lemnabul. And when the sun shines brightly in the sky and the lake is clear, one can even see the stump of the fallen Nabul tree under the lake.
The people before could climb the giant tree Kekem which reached the window of angels in heaven. That is why hundreds of thousands of Muslims cut the Kekem and the Nabul. They reasoned that if all the people would climb the trees to reach heaven, then there would be no one left on earth.
When they fell the Kekem, some of its branches fell into the sea. Its main trunk became the Ala river and its smaller branches became the tributaries of the river. Most of its branches fell in the mountains, that is why many of the springs are hidden in the mountains.
When they fell the Nabul, its branches also fell in the water, that is why there is still a place called Lësok Gaaw.
The branches of the Kekem are like the designs of the tnalak cloth. The design “Btek tofi gaway” was named after the patterns on the Kekem branches. But some of the women find it difficult to copy the designs on the branches that is why Fu Dalu would come to them in dreams.
During that time, Boi Henwu had a pet python. That time when S’bu was filled with water, the Kekem tree was still there. Boi Henwu ascended to heaven with her python. You can still see the marks of the python in Tebewow. It’s the reason why there is an eclipse. Boi Henwu’s python would try to eat the moon in the sky.
When the Kekem tree was cut, another branch also fell in Sitio Bulat. There is a spring there now called Tebul Doyow. It’s said that there is a rock in that place that used to be a snake.
Ukan went to live in Bak Ngëb (a cave system in Lake Sebu). K’ban went down to the lake of S’bu (that is why the lake claims many lives). And Sidek We owns the Hikong Bente, the last waterfall in the “7 Waterfalls”. Boi Henwu ascended to heaven.

An Interview with Mâ Ungkal, Son of Kawit

He was about the same age as my late grandmother. I first saw him at the but bnek (Tboli planting ritual) last April of 2015, he was telling us stories of how they did the ritual and the planting of upland rice in the 1960s. That day in 2015, he had a smile that was reflective and nostalgic, recalling the long gone past and perhaps memories of friends and families. Today, we met him in his house. He was squatting on his legs while expertly twining ropes. There’s still strength in his arms, I thought. We went inside his house and his daughter, who I guessed was in her early 40s, offered us coffee. Jenita explained to him that I wanted to interview him for my research. He looked at me inquisitively with his dim eyes and I recalled the exact same way my own grandmother would look at me behind her cataracts. I asked if I can interview him, and explained that I was at the but bnek ritual in 2015 where I first heard his stories. Jenita was my translator. She translated everything I said, passing messages between me and Ma Ungkal.
I was curious, I said, with the ways the Tboli planted in his childhood years and the difficulties of those days. I asked if there was a difference to how people planted then and now. He answered that a lot has changed since then. He was around 15 years old when he first started helping in the swidden farms. They cultivated mostly kleb (taro), ubi (sweet potato), and ubi koyu (cassava) but the main work was cultivating the upland rice and bananas. There were no carabaos before, he explained, and work was laborious and manual. They also planted the selâ tahu, the native corn, which would take about 2 and a half months before it can be harvested. They planted these in time with the upland rice which would take about 5 months before harvesting. This way, he said, they have food while waiting for the rice to be harvested. Before any planting can be done, they would do the t’meba or the slash and burn method of clearing plots of land. A small cottage or lowig would be built during the t’meba, where they would rest even if they are away from home. Ma Ungkal explained that the t’meba was only appropriate for the corn planted in the forestlands because rice requires the flat plains between mountains and these are normally just grasslands.
Ma Ungkal also shared that they would know the right time to plant based on the sun. When the sun is mo-ol or setting in the direction of Melê Botu (Mt. Parker), the land is prepared and plowed for planting. When the sun starts to set in the direction of Matutum, then the planting can commence. When the sun again sets in the direction of Holon, the rice may then be harvested.
Cleared land is usable for 3-4 years, where it is best fertile, he explained. Then they would let it rest for the next 5 years. But he lamented that it is no longer possible today due to the increasing difficulty in the access to free land for them. Hënëk! We just stay put in one plot of land now, he said.
I asked him if he had any experience of severe drought when he was still young. He answered yes and he estimated his age by pointing to a neighbor’s child. He was around 12 years old. He recalled to us a drought so severe that people died in Klubi. He described that the sun was “sut kdaw hulo” (the sun was red) and “ëmën klikam” (like the red design of the traditional bed canopy). When the rain stopped falling, he said that it only took 5 months before all the plants dried up and famine ravaged the land. The drought lasted for 10 months. They had to go to the forests to look for the biking (Dioscorea esculenta) a plant, a kind of rootcrop that crawls on the forest floor. Mâ Ungkal explained that one must look for the roots of the crawling biking and dig for 5 meters before finally reaching the prized fleshy part of the tubers. He said that a single plant sustained them for a month. *This is estimated to be the El Niño event of 1931.* 

I was curious about his age and was also trying to infer the year of this drought, so I asked if he ever encountered the Japanese when he was young. Yes, he said, he was already around 20 years old when the Japanese passed the mountains of Daguma in Lësok (a valley near Datal Sboyun). He even said that he was the one tasked by the Japanese soldiers to get them cows to eat. They only stayed for 5 days, he said, since they were on their way to the mohin bong (sea) of Kiamba.
I told Ma Ungkal that I heard him tell the story of Sélél when we were at the but bnek ritual and asked if he can expound on this. He explained that it is the name of a star used to determine the time of t’meba and rice planting. He said that when it appears in the night sky, the fak tahu (edible frogs) would also appear announcing t’meba. Sélél was once a man, the first farmer who was knowledgeable in the arts of agriculture. Ma Ungkal said that one day, Sélél said to his people that he no longer wants to be on this tonok (earth) and wished to ascend to longit. But before he went up to the sky, he instructed all the people in the ways of farming and told them never to worry and to look for him in the night sky from then because he will be the one who will tell them when to plant. He also left the people with the buli plant (patani or lima beans) saying that when the buli starts to bear fruits, it is also the time to plant rice. He added that Sélél was fond of drinking lëwag (traditional wine made from sugar cane) being the man who invented it. When he ascended to heaven he brought with him this wine and the old people say that when he throws out the last dregs of wine from his sokong (container), many people would get sick down here on earth.
We ended the interview with this story of Selel. But his daughter asked me if I could take a photo of Mâ Ungkal. She said that they don’t have a single picture of their father. I said, of course, it would be a great honor to do this.  After taking Mâ Ungkal’s pictures and his family, we went back to Lëmkwa, to Jenita’s house. But my mind was still wandering in distant lands, and in the long gone past. When men ascended to heaven with their wine cups full and the trees have names that I must discover.

Mindanao, Depth, Peace

Mr. Mariano de Guzman, Asst. Schools District Superintendent; Dr. Sonia Teran, Principal of the Naga City Science High School; dear teachers, parents, completers, friends, Good afternoon. Maayong hapon sa atong tanan!  Heyu kimmel be kedeen! Assalamualaikum warakmatulahi wabarakatuhu!

I bring with me the warm greetings of our sisters and brothers in Mindanao, our hope for a just peace and sustainable development for all, and a prayer that you students of Naga City Science High School become men and women of moral integrity and social conscience, leaders for those of us in the peripheries of Philippine society.

It is truly an honor to be here with you this afternoon. Notwithstanding the fact that it has been a personal dream of mine to speak in my alma mater. I am also a Naguenian, an alumnus of Class 2003. I remember with fondness the years of pimple-inducing academic works, the long tests of Mam Teran, the reporting on Asian nations with Mam Hernandez, the stern “shhhhh, this is a library!” of Mam Infeliz and the challenging research with Sir Acabado. But I also remember vividly the sun setting, painting the sky red and gold, a cool breeze sweeping freshly mown grass,  friends making tambay around the flag pole, and the sudden stench of Balatas — curiously fruity, inducing laughter from among friends. Indeed, one does not become a Naguenian without getting used to that smell.

Believe me when I say that I know how you are feeling right now, relieved and happy to finally graduate from the gruelling demands of analytical geometry, trigonometry, research, and physics, but at the same time feeling a sense of dread — for the uncertain future, for the gravity of what’s waiting for us after this completion ceremony.

In anthropology we call this completion ceremony, a liminal stage, a neither-here-nor-there.  You move on to another rung in the ladder of basic education, onward and forward to Senior High School, as of yet a new frontier, an uncharted territory in Philippine education. You march on to the promise of the K to 12 Program — a realistic chance to go to college or perhaps to earn a living immediately after graduating from Grade 12, all career pathways that, as our theme suggests, will be the “tagapagdala ng kaunlaran sa bansang Pilipinas,” like the proverbial boat ferrying the nation to greatness.

I speak to you now both as a son of Naga and a son of Mindanao. There is an old saying among the Sama Dilaut of Tawi-Tawi that man should strive to be like the kamote rather than the kamoteng kahoy. For you see, the kamote, because it spreads its roots, will not die once you uproot it. The kamoteng kahoy, on other hand, with a single root, will ultimately die once you tear up its root.

I guess I have become that kamote; calling Naga, Davao, and Lake Sebu in South Cotabato homes. I have become friends with Luzon and Visayan settlers, Moro, and individuals from different indigenous communities. Only when I lived in Mindanao did I truly understand the issues haunting and tormenting Mindanao, what they referred to as the “Mindanao Problem” now being rebranded as the “Mindanao Opportunity.”

In our quaint city of Naga, Mindanao is but a far-off place; so far from Manila! So far from Naga! In our national imagination, Manila is the center of everything. Those outside it is considered rural, provincial, promdi, second-rate, marginal. In the 1980s it is often portrayed in movies that when one wants to get away from the problems of Manila-life, he or she will say: “Magpapakalayo-layo ako ng Maynila. Pupunta ako sa Davao.” In that imagining, Mindanao is at the edge of the world, where the sea perhaps falls down to the abyss.

Friends, dear guests, and students, I come to you now to bring Mindanao to your doorsteps. Let her in.

The conflict in Mindanao has roots tracing back to the colonial era and the dynamics of exploitation and resistance that marked that period. From the 16th century until 1898, Moro sultanates fought the Spanish colonial regime and manage to maintain much of their cultural and political distinctiveness. However, it also set the stage for deep-seated mutual mistrust. It was only with the U.S. acquisition of the Philippines from Spain at the turn of the 20th century that Mindanao became incorporated into national structures, and its lands were claimed for settlement.  People were dispossesed of their lands, their cultures considered savage and uncouth.

Today, there are multiple armed combatant groups operating in Mindanao, including the Moro National Liberation Front (MNLF), the Moro Islamic Liberation Front (MILF), the communist New People’s Army (NPA) and the Bangsamoro Islamic Freedom Fighters (BIFF). The Abu Sayyaf terrorist organization also poses a threat to local residents. Treaties and peace talks were made though much ground has yet to be covered.

The conflicts in Mindanao need to be placed within their broader social and economic contexts. In Mindanao, poverty and lack of social opportunities are both drivers and outcomes of conflict. Although the region is agriculturally fertile and resource rich, decades of conflict have left the area among the most impoverished in the Philippines. Economic deprivation, when coupled with a sense of injustice, often inflames conflict. It remains clear to most ARMM residents that their poverty is not a natural condition but rather the result of political choices; local communities perceive willful government neglect, encouraged by deep-rooted discrimination toward ethnic Moros and their adherence to Islam.

Aggressive development projects and the widespread implementation of extractive industries in indigenous territories has also worsened Indigenous Peoples’ marginalized situation. This includes corporate mining, large dams and other energy projects, massive agribusiness, eco-tourism, among others, which are also seriously undermining the peace, security and development of indigenous communities. Their adverse impact include the destruction of livelihoods, the environment, land, resources and properties and has also caused conflicts, divisions and the erosion of indigenous socio-political systems. As I speak, perhaps another mortar claimed a father in Maguindanao, or a farmer activist killed while voicing out the impunity of the state.

I introduced to you the story of Mindanao to give you a sense of urgency and a context to the oftentimes muddled issues troubling Mindanao. Many government and grassroots initiatives to forge a lasting and just peace have been made, some making its impacts, most are band-aid solutions, it would need the concerted efforts of each and every citizen, all of us, to make this elusive peace a reality. Peace necessarily begins with us.

How do we proceed? As individuals, how can we contribute to just peace in Mindanao and the world? Be involved. Do not be a passive actor in this project of nation building. But most importantly, a change in attitude will be required of us, most particularly from you, the young people, if we want peace to be achieved. Here the emphasis is on education, the right kind of education, with its core deeply rooted in forming culturally-, peace-, and environmentally-sensitive citizens not just of our immediate community but also of the nation and the global world, individuals who see themselves in the web of human relations.

We are in an age where superficiality marks the pervading culture, especially of the young people. We spend so much time on memes, fads, and viral videos of cats on the internet. We wage trolling wars on facebook, stalking the Kardashians, trivializing the Kathniels, Aldubs, and Jadines of the imagined social media world. We sorely lack depth. We miss out the essentials. Our conversations have become virtual and insubstantial. We have put a misplaced value on the number of facebook and instagram likes to affirm our egos. Where is depth? Where is meaning? In this pervading superficial attitude, how indeed can we build relations and communities of friends?

I urge you to go out there — go out to the real world where poverty, injustice, and corruption need to be addressed. Be involved. Witness. Engage in dialogue. Peace in our communities, peace in Mindanao, peace in the world, can only be achieved when we deepen our understanding of clashing issues and when we open our vulnerable selves to the other. We can contribute to interreligious and intercultural dialogues when we pull ourselves away from the superficial and begin to engage in the depth of meaning, value, respect, trust, and love.

As you move up the academic ladder, how can you cultivate more depth in your life and contribute to a more compassionate and peaceful society? Let me share with you some of the advice of Maria Popova:

Do not do anything for awards or status or money or approval alone. Those extrinsic motivators are fine and can feel life-affirming in the moment, but they ultimately don’t make it thrilling to get up in the morning and gratifying to go to sleep at night — and, in fact, they can often distract and detract from the things that offer deeper rewards.

Be generous. Be generous with your time and your resources and with giving credit and, especially, with your words. It’s so much easier to be a critic than a celebrator. Always remember there is a human being on the other end of every exchange. To understand and be understood, those are among life’s greatest gifts, and every interaction is an opportunity to exchange them.

Build pockets of stillness into your life. Meditate. Go for walks. Ride your bike going nowhere in particular. There is a creative purpose to daydreaming, even to boredom. The best ideas come to us when we stop actively trying to coax the muse into manifesting and let the fragments of experience float around our unconscious mind in order to click into new combinations.

When people try to tell you who you are, do not believe them. You are the only custodian of your own integrity, and the assumptions made by those that misunderstand who you are and what you stand for reveal a great deal about them and absolutely nothing about you.

Presence is far more intricate and rewarding an art than productivity. Ours is a culture that measures our worth as human beings by our efficiency, our earnings, our ability to perform this or that. The cult of productivity has its place, but worshipping at its altar daily robs us of the very capacity for joy and wonder that makes life worth living.

Expect anything worthwhile to take a long time.  The myth of the overnight success is just that — a myth — as well as a reminder that our present definition of success needs serious retuning. The flower does not go from bud to blossom in one burst and yet, as a culture, we’re disinterested in the tedium of the blossoming. But that’s where all the real magic unfolds in the making of one’s character and destiny.

And finally –

Seek out what magnifies your soul. Who are the people, ideas, and books that magnify your spirit? Find them, hold on to them, and visit them often. Use them not only as a remedy once spiritual malaise has already infected your vitality but as a vaccine administered while you are healthy to protect your radiance.

As you move on to Senior High School, cultivate depth in your person, and build, nourish personal relations based on mutual trust, respect, and love. Remember to do things with joy. The Sufi master and poet, Jalal ad-Din Rumi, wrote: “When you do things from your soul, you feel a river moving in you, a joy.” When you feel that joy rushing like a river, trust me, you’re in the right direction.

Again, my congratulations to everyone!

Dios an mabalos!



Nanay had been many women in her lifetime. She was Felisa, the lovechild of Felix Alejada and Luisa de Castro born in difficult times. She was Corazon, the sickly child who was dedicated to the Sacred Heart of Jesus to spare her from recurring illnesses. She never told us much about her childhood, as if some memories were better left unsaid. All she ever shared to us lovingly, was her grandmother Elaria, who raised her and took care of her. She grew up in Polangui, Albay, in idyllic sunsets, the view of majestic Mt. Mayon, and afternoon dives and swims in the deep river of Magurang town.

When World War 2 shocked the small city of Naga, Nanay was already a teacher and practitioner of ‘beauty culture’ – her expertise, the art of hair perming. Her perming victims? Her two daughters, my mother and my aunt — which turned out to be permanent.

Whenever she would tell stories of the war, even during her last years, a renewed energy would enliven her. She would tell us stories of how the Japanese planes bombed the Palacio and the Cathedral of Naga. Or how they all fled to Carolina when the Japanese invaded Naga. How they would hide in a dry well in the dead of night because the Japanese soldiers prefer the daraga. How her friends and acquaintances never came out alive of Ateneo de Naga, back then a Japanese military detachment. Or her adventures and true heroism as a guerilla nurse in Tancong Vaca.

During the latter year of the war, they decided to go to Manila, back then an Open City under Japanese rule, where she was employed in a beauty salon in old town Intramuros until, together with Lusing and Felimon, relatives of Nanay, went back to Naga. It was a lucky move. Two months after they left Intramuros, Manila was flattened and left in ruins in the most disastrous urban war in history.

There were many more stories of that time, I am sure. But in our youthful arrogance I guess, we never really cared to ask more. In retrospect, we should have begged for those priceless memories.

Nanay had been many women in her lifetime. A beauty culturist, a guerilla nurse, a World War 2 survivor. But more than that she was a mother, grandmother, and great grandmother. For what better legacy is there than to be a Matriarch?

Nanay, at 16 years old, was forced into marriage with Vicente Rada. She cried, she begged not to be married. We look back at that moment, not with any moralizing empty words but with compassionate understanding of the circumstances of the time. Out of that union, her two daughters Lucy and Virgie, my Mama Lucy and my Mama, 8 grandchildren and 17 great grand children. We owe our lives then to the ‘kontrabida’ relatives of Nanay who forced her into marriage.

In the 1950s, Nanay met Enrique Bancaso, city fiscal and criminal lawyer. I believe they would call it love. Nanay, a feisty woman, with her incessant nagging and intimidating character, and Tatay, cool and passive. Together, they raised Mama Lucy and my mother, and our Auntie Clavel.

Nanay entered into many business ventures just to make both ends meet: pautang, buying and selling, etc. People who owe her money would tremble at her sight – she was a worse nagger to people who owe her money.

In the last chapters of Nanay’s life, she dedicated her life to the service of the church. She was an Ancilla Domus Dei for 30 years, a member of the Mother Butler and the St. Joseph Association. When finally, she could no longer go to the Cathedral because of failing health, the rosary became her constant companion.

As I end this tribute to a woman of strength, let me thank the families and friends who supported us during this trying time: the families of Baldonasa, Bueza, Rada, Regulado, Regalado, de Castro, friends of Nanay and our family. Dios an mabalos. 

For us, the bereaved, Kahlil Gibran offers us these words of comfort:

“For what is it to die but to stand naked in the wind and to melt into the sun? And what is it to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?

Only when you drink from the river of silence shall you indeed sing. And when you have reached the mountain top, then you shall begin to climb. And when the earth shall claim your limbs, then shall you truly dance.”

Salamat sa gabos Nanay. See you when we get there, but for now, we will live as you have lived — each day with grateful hearts, always seeking what magnifies our soul.12439269_10208270453059770_7743221778214616020_n


Hear Mindanao: Requite Evil with Good 

A Statement from Mindanao 

We are profoundly saddened and shocked that the deliberations on the Bangsamoro Basic Law have been indefinitely suspended.

But after the tragic events of Mamasapano we understand the need for reflection. Multi-layered investigations are ongoing. We need to seek the truth, to discover the answers to the many questions about Mamasapano. Justice to all the casualties, combatants and civilians alike demands the truth. In the pursuit of truth, we believe humility is more helpful than arrogance, more helpful than rage or anger. Humility admits one’s own biases and prejudices against others in the search for truth and justice. Humility admits respect for persons or organizations from whom we seek truth.

In this tragic situation, no one has a monopoly on righteousness. No one has a monopoly on guilt. With the wheat grow the weeds. The President has taken responsibility for what happened. He and all of us want to secure the nation from the bloodied hands of terrorists. But the outcome: a half victory that cannot console. Marwan is dead; Usman lives. The cost: the lives of 70 Filipinos: SAF operatives, Mamasapano combatants, and civilians, including one child.

The President was silent on why, as had been formally agreed, there was no coordination with the MILF for the police action in Mamasapano. Certain truths are better left unspoken for now. In the face of the deaths, and the exceeding violence attendant on those deaths, the MILF is conducting its own investigation. It too wants the truth. It too wants to know how 250 of the Bangsamoro, as officially reported by our valiant SAF, could be casualties of an intense firefight no one wanted. In humility and in calm rationality let the truth out. Let responsibilities be pinpointed. Let justice be done.

Meanwhile, let the suspension on the deliberations on the Bangsamoro Basic Law allow us to reflect on our broad aspirations as a people. We do not want war. We want peace.

Let us not forget: the MILF is a revolutionary group. It took up arms against the government in the face of an undeniable history of intolerance, violence and exclusion. We need to know and recognize Bangsamoro history, their political and territorial sovereignty that held sway even in the Manila of Rajah Sulaiman, the massacres (such as Jabidah, Manili, Bud Dajo, Bud Bagsak,) that they have suffered, the 300 years of Moro wars waged against successive governments, Spanish, American, and Filipino, their displacement and that of the Lumad from most of Mindanao through waves of migration from Luzon and the Visayas and land registration policies. They revolted to achieve their aspiration to live their religious convictions and shared culture in peace. Their original call was for independence in quest of a true homeland. The BBL wants to achieve much less than this — self determination in a limited territory while preserving national sovereignty and national integrity.

Forty-five years of intermittent war begot suffering and death to Mindanao. It brought death to more than 150,000 combatants and civilians. Both the Moros and the Philippines came to a shared insight that the road of violence in Mindanao only led to more war, more wailing of widows and children, impoverishment. More was to be gained on the path to peace. Within the framework of the 1987 Constitution, the Moro quest for a homeland where they could live in prosperity as Filipinos fully integrated in the Philippine nation was possible through a path of peace.

That path of peace has been arduous, tread by courageous leaders on both sides who have had to quell powerful objections to peace from within their ranks. The path of peace has been fruitful. In Mindanao, the peace has been kept. Cooperation between the MILF and the Philippine Army through the joint GPH-MILF Coordinating Committee on the Cessation of Hostilities, supported widely by a host of civilian groups, has been helpful in securing the peace and in bringing criminals to justice. Our partners in peace eschew the ways of extremism and terrorism. They are for a negotiated political solution. Let us heal our wounded trust in each other, and continue to strengthen each other in achieving peace and prosperity.

Today, precisely because of what happened in Mamasapano, that path should not be abandoned. Hear Mindanao: the peace process should not be imperilled. Let the revolution stop. Let Mindanawons turn factories of war into factories of prosperity. Let those in the north and in the south who are charged with leadership walk humbly, calmly and wisely before the God of Peace together. Do not do to others what you would not have them do to you. Do not requite evil with evil. Requite evil with good, confusion and rage with wisdom, death with life. Pass a Bangsamoro Basic Law that secures justice and peace.

His Eminence Orlando Cardinal Quevedo, OMI, DD

Archdiocese of Cotabato

His Excellency Abp. Antonio Ledesma, SJ, DD

Archdiocese of Cagayan de Oro

His Excellency Abp. Romulo Valles, DD

Archdiocese of Davao

His Excellency Bp. Guillermo Afable, DD

Diocese of Digos

His Excellency Bp. Dinualdo Gutierrez, DD

Diocese of Marbel

His Excellency Bp. Angelito Lampon, OMI, DD

Vicariate Apostolic of Jolo

His Excellency Bp. George Rimando, DD

Archdiocese of Davao

His Excellency Bp. Patricio Alo, DD

Diocese of Mati

Very Rev. Fr. Antonio Moreno, SJ

Provincial Superior

Society of Jesus – Philippine Province

Fr. Leo Dalmao, CMF  

Provincial Superior, Claretian Missionaries

Co-chair, Association of Major Religious Superiors of the Philippines

Rev. Fr. Joel E. Tabora, SJ

Ateneo de Davao University

Davao City

Rev. Msgr. Julius C. Rodulfa

Holy Cross College of Davao

Davao City

Sr. Paz P. Paglinawan, OP

Holy Cross College of Magsaysay

Davao del Sur

Rev. Leopoldo R. Naive

Brokenshire Integrated Health Ministries, Inc.

Davao City

Dr. Lourdes Cabintoy

Philippine Women’s College

Davao City

Dr. Antonio La Viña

Ateneo School of Government

Ateneo de Manila University

Quezon City

Atty. Jaime Hofileña

Vice President for Social Development

Ateneo de Manila University

Fr. Carlos Ronquillo, CssR

St. Aloysius Theological and Mission Institute

Davao City

Fr. Roberto Yap, SJ

Xavier University

Cagayan de Oro City

Prof. Alih Aiyub 

National Ulama Council of the Philippines

Ustadz Noli Darindigon

Asatidz Council of Davao

Jaafar Kimpa

Jabu-Jabu (The Calling) Inc.

Hon. Ismael Musa

Indigenous Peoples Mandatory Representative

Zamboanga City

Dr. Pendatun Talib

Zamboanga Indigenous Council of Leaders

Sh. Maher Gustaham

Sama and Bajau Council of Leaders

Lt. Gen. Aurelio B. Balabad


Eastern Mindanao Commands

Ustadz Janor C. Balo

Asatidz Council of Davao

Alliance of Kagan Organizations

Ustadz Nasser Usman

Salam Tribal Council

Hadji Cani Waradje

Ilang Muslim Village, Davao City

Hitler Ganih

Jabu-Jabu (The Calling) Inc.

Arasid Idlana Kimble

Laminusa Peoples Organization

Laminusa, Sulu

Kag. Abdul Tahil

Muslim Community, Brgy Bi-ao, Digos City

Saudi Ismali

Panglima, Km. 10 Sasa Muslim Community

Davao City

Starjoan D. Villanueva

Executive Director

Alternative Forum for Research in Mindanao, Inc.

Davao City

Narciso P. Jover Jr.

Executive Director

Tri-People Concern for Peace, Progress and Development of Mindanao(TRICOM), Inc.

Davao City

Gian Paolo Arago

Focolaire Movement

Dr. Ricardo de Ungria

University of the Philippines – Mindanao

Marshaley Baquiano

University of the Philippines – Visayas

Emmanuel Roldan

Luna Legal Resource Center, Inc.

Davao City

Atty. Romeo Cabarde

University Community Engagement and Advocacy Council

Ateneo de Davao University

Perpevina Tio

Mindanawon Initiatives  for Cultural Dialogue

Ateneo de Davao University

Dr. Gail Ilagan

Center of Psychological Extension and Research Services

Ateneo de Davao University

Atty. Adoracion Avisado

Transformative Justice Institute

Davao City

Regel Kent Asuero

Samahan ng mga Mag-aaral ng Ateneo

Ateneo de Davao University

Datu Mussolini Sinsuat Lidasan

Al Qalam Institute

Ateneo de Davao University

Prof. Yusuf Morales

Institute for Comparative and Advanced Studies

Prof. Sharima Sheryl Morales

Polytechnic University  of the Philippines

Prof. Meinrado Martinez

Lyceum University

Hon. Datu Bimbo Ayunan Pasawiran

LGU, Cotabato City

Bailallie S.L. Lidasan 


Abdurahim Abdul 

UN Volunteer Alumni

Prime Nover Deles

Mindanaoan Youth Development Council

Jaypee Veradio

Youth Coordinator

Archdiocese of Ozamis

Yockie Guerrero

Youth Coordinator

Archdiocese of Cotabato

Fr. Leomel Puerto

Archdiocese of Davao

Fr. Jemasol Ortiz

Mindanao-Sulu Pastoral Council – Youth Secretariate

Fr. Orveil Andrade

Diocese of Mati

Fr. Jeffrey Balanay

Diocese of Iigan

Fr. Rotchel San Diego

Diocese of Ipil

Fr. Roberto Layson, OMI

Oblates of Mary Immaculate

Head, Interreligious Dialogue


The Anthropologist as Advocate

The study of human cultures and societies is especially relevant today as a tool for understanding the contemporary world. Far from the world sought to be understood by the founding fathers of Anthropology, the world now presents new challenges as well as opportunities for the development of the discipline. This is a world encountering a different class of ideologies, tensions, and dialogues, all set in a growing multiculturalism and globalism, yet at the same time marked by pockets of fundamentalist worldviews, and militant protectionism of the local life.

Anthropology, at the risk of over-simplification, is about making sense of other people’s worlds (Geertz assertion that it is the “understanding of others’ understanding”), translating peoples’ experiences, how their societies work and why they believe what they believe in (or not), and what makes them tick as humans in a given cultural landscape. The work of the Anthropologist requires a tremendous amount of holism to understand this contemporary world, juggling insights from economics, political science, world systems, health, gender, identity, environment, et cetera, that affects human lives in the macro and the micro levels. His holism – the ability to make sense of the world as a whole – allows him to dig for that something infinitely profound in our common humanity.

The traditional domain of the Anthropologist has been the small community, often in what has been coined as “indigenous peoples,” or “indigenous communities” while his/her ethnography and participant observation enable him/her to understand the “understanding of the other”. Here, in the local community – talking to the locals and participating in the day to day life in the community – problems are presented to the anthropologist either by members of the community or through the data she had gathered. Often these issues are connected to social injustice, access to resources, assertion of self-determination or the more compound structural violence that permeate the lives of the people in these communities. As they begin to unfold, the anthropologist is caught in a moral dilemma. Should she maintain the cold objectivity of “observation” or take on the more active engagement of “participation”? Peter Kellet in an article in Durham Anthropology Journal (2009) asked: “Is the role of the anthropologist to try to change the world or to ‘merely’ understand it? Can (and should) anthropologists act as advocates for the rights of people they study, or does this compromise their objectivity?”

With the important insights and decisive data gathered from the community, Anthropology should have indeed changed the world for the better. The findings of Nancy Scheper-Hughes (1993), for instance, of the relentless and chronic hunger in the Nordestino people of Brazil impacted policy decisions in Brazil but many more studies conducted by anthropologists should have contributed more to social transformations and the pursuit of social justice. Derek Hall’s (2011) study, for example, of the dynamics of institutional land grabbings in Southeast Asia or the studies describing the present plights and foreseen effects of climate change in many communities (Crate and Nuttall, 2009), could have been at the forefront of debates in world summits, national congress or the media, yet these subjects are almost invisible in the public sphere outside the university. This is unfortunate, since a wide range of important social issues are being raised by anthropologists in original and authoritative ways. Anthropologists should have been at the forefront of public debates about multiculturalism and nationalism, climate change effects on populations, the abundance of food yet the pervasiveness of hunger, the relationship of poverty and economic globalization, human rights issues and questions of collective and individual identification, for instance, in the Bangsamoro or the Filipino. Why indeed is there a seemingly “professional reluctance to share this knowledge with a wider readership”? (Eriksen, 2006: ix)

Many debates have been centered on these fundamental questions in the discipline (Hastrup and Elsass, 1990; Kellet 2009; Huculiak 2000), and the answers may basically be divided into streams of either epistemological or moral arguments.

Hastrup and Elsass argue that the ethnographic method is itself “advocacy” in the sense that it already involves a “speaking for” or a way of “presenting” the people being studied (302). The anthropologists Hastrup and Elsass came to this understanding when they were requested by some Arhuacos of Northern Colombia to help promote a ‘development’ project to increase their autonomy within Colombian society. Their limited traditional land was under threat from encroaching peasant farmers and the proposed irrigation project was meant to increase yields. Elsass and Hastrup believed that the Arhuacos’ proposal was valid, but on reflection they decided that they would not act as advocates. Their reasons: that they were not needed, that some of the educated Arhuacos could do what was required; they were concerned about their relationship with the Bureau of Indigenous Affairs; they also questioned why they should privilege the Indians over the peasants; and lastly, they felt their participation would be patronizing and an extension of the romantic notions attached to the European vision of the Indian as the ultimate ‘other’ (culled from Kellet, 2009: 27). These are valid reasons, of course. The problem of “whose voice” to represent haunts the anthropologist who advocates.

Nancy Scheper-Hughes, on the other hand, argues for an engaged witnessing in anthropological studies – a radical approach which is politically committed and morally engaged (Kellet 2009: 25). In her point of view, anthropology must be accountable, committed, engaged, responsible, empathetic and compassionate, in which a change is required that would turn the anthropologist from “spectator” to “witness”, and explains that being neutral is not option. In her words, we cannot flee from “local engagements, local commitments, and local accountability” but must use ethnography as “a tool for critical reflection and for human liberation” (Scheper-Hughes, 1995: 417, 418). This argument on the side of what is moral rest on account of the anthropologist being an expert witness being able to interpret the life of the subject for those outside, so as to bridge any cultural barriers in understanding, as well as to actively work for that community being studied.

These two streams of arguments may both be pitted against the other, possibly a duel between the cerebral and emotive, without any clear winner or loser. While the debate on whether the anthropologist would remain objective – an observant – or engaged witness – a participant – the issues they have disentangled and analyzed continue to affect real lives, mostly of the poor, suffering and marginalized. For a field of study which prides itself on studying the world “from below”, seeing the world “from the native’s point of view”, giving voice to “muted” groups and so on, it is unfortunate that many would still prefer to hide behind the relative safety and height of scientific objectivity, yet all the while aware of the distressing and pervasive injustice of the situation below. Of course, we find many anthropologists whose work and life are fuelled by a burning moral and political engagement. Many anthropologists do important and admirable social action work with their students, with nongovernment organizations and some in government agencies; some write important texts about violence, the State, economic exploitation or culture and human rights – but few step forward in order to intervene in the unpredictable and risky public sphere (Eriksen, 2006: 16).

Anthropology ought to make a difference outside the universities. The call of the common good, the preferential option for the poor, oppressed and marginalized, does not end in the four corners of the university. While it is true that universities are the nurseries of future leaders, the teacher of anthropology must never rest with the noble task of teaching these future leaders – the ‘mere’ transferral of knowledge” – but rather implant the necessity of praxis: action and reflection of the students upon their world in order to transform it (Freire, 1970: 79). The “setting forth” of students as well as the teacher of anthropology is particularly relevant in the contemporary world. Eriksen (2006: x) writes that young students who come to anthropology “are motivated by a desire to make the world a slightly better place”. Re-phrasing Freire, he adds that the task of “anthropology teachers is to make certain their students do not forget these initial sources of motivation – that the onslaught of dry theory and abstract models does not detract from the big issues concerning human life in all its diversity, which fuel the passion necessary to keep the flame burning”.

The possibilities for social action and engaged anthropology in Mindanao are countless. Given the tumultuous history of this region, the Mindanawon anthropologist must make a stand, be an advocate committed to the ethics of care, valuing the “other” not because he or she is a research subject, but because the other is valuable per se. Huculiak (2000: 18) in her article concludes that “it is difficult to decipher on whose account and on what basis to advocate, however anthropologists should nevertheless avoid the assumption that removing advocacy from their field is a reasonable alternative […] a multi-sided approach to advocacy is perhaps the best present mode of action.” Although it argues for advocacy, her conclusion is actually inconclusive.

I would instead propose that advocacy in anthropology be oriented toward justice in what Kolvenbach asserted as “a concrete, radical but proportionate response to an unjustly suffering world” (2007). In this manner, reflection and action on the social reality is paramount, and utilization of the research communities for such ends as a degree or a promotion, avoided. In the formulation of research or study, it is necessary to ask “for whom?” and “for what?” This engaged anthropology that is oriented toward justice, is necessarily carried out from “the perspective of the poor for the sake of bettering their lives, for it is in their suffering that the inhumanity of unjust structures become clearly manifest” (Alvarez, 2014: 28). Here we avoid the inconclusiveness of Huculiak and instead embrace the anthropologist’ active role as agents of social change – accountable, committed, engaged, responsible, and compassionate toward the ‘other’.

Indeed, this orientation of research and the endless pursuit of truth, will lead to inconvenient truths which the advocate-anthropologist will have to face. Engaged anthropology would require courage necessary to protect the common good and the dignity of all human persons – the anthropos of Anthropology.


Alvarez, Patxi (ed). 2014. “The Promotion of Justice in the Universities of the Society.” Special Document of Promotio Iustitiae, no. 116.

Eriksen, Thomas Hylland. 2006. “Engaging Anthropology: The Case for a Public Presence.” Oxford, New York: Berg.

Freire, Paulo. 1970. “Pedagogy of the Oppressed.” New York: Continuum International Publishing Group.

Hastrup, Kirsten. and Peter Elsass. 1990. “Anthropological Advocacy” A Contradiction in Terms?” in Current Anthropology vol. 31, no. 3, 301-311.

Huculiak, Lindsey. 2000. “Anthropology and Advocacy: Off of the Fence and into the Foray” in The University of Western Ontario Journal of Anthropology, vol. 8, no. 1, 11-19.

Kellet, Peter. 2009. “Advocacy in Anthropology: Active engagement or passive scholarship?” in Durham Anthropology Journal, vol. 16, no. 1, 22-31.

Kolvenbach, Peter-Hans. 2007. “The Service of the Faith and the Promotion of Justice, Reminiscing the Past and Looking at the Future” in Promotio Iustitiae no. 96, 9-18.

Scheper-Hughes, Nancy. 1995. “The Primacy of the Ethical: Propositions for a Militant Anthropology” in Current Anthropologist, vol. 36, no. 3, 409-440.


A Critical Perspective to National and Local Policies on Climate Change and Health Resource Access: The Case of South Cotabato


It is now an accepted fact that the aggregated impacts of human population size and economic activity on various biophysical systems of the world has drastically contributed to widespread environmental changes. The most alarming and extensive of these environmental changes is anthropogenic climate change, with the hydrological and atmospheric systems of the planet exceeding their regenerative and repair capacities. It is apparent that the rapid economic expansionism of the 20th and 21st century created an unprecedented overload of Earth’s ecological systems that scientists have now concluded that “it is extremely likely that human influence has been the dominant cause of the observed warming since the mid-20th century” (IPCC, Working Group II 5th Assessment Report, 2014).

One impact of climate change is on a population’s health. Higher temperatures trigger the surge of diseases such as dengue, malaria, cholera and typhoid. Changing climate also brings in new health consequences “such as heat-related mortality in Europe, changes in infectious disease vectors in some areas, and allergenic pollen in Northern Hemisphere, high and mid-latitudes” (IPCC Synthesis Report, 2007). Increasingly frequent and intense disasters displace thousands of people in many communities and increases their vulnerability to health risks in evacuation centers. This unfamiliar situation of humankind overloading Earth’s carrying capacity presents a challenge to researchers in the field of Medical Anthropology: given the plausible future scenarios of climatic changes, how can one best estimate its consequences for human health at the same time approximate the adaptive capacities of individuals and communities? How to do these with utmost consideration to the intimate interplay of human systems (political, social and cultural)?

Understanding disease risks brought by a changing environment requires studying a larger contextual framework that will include social, economic, cultural and political structures (Martens and McMichael, 2002: 27). The recognition that there are complex underlying environmental, social, cultural and political systems which, when perturbed or changed, may alter the pattern of health outcomes, has been one of the contributions of Critical Medical Anthropology (CMA) in the field of Public Health Studies.  CMA also recognizes that the fundamental problem of social inequality (e.g. unequal access to health services) expounds the impact of disease risks in vulnerable communities (Baer, et al., 2003: 3).

On the other hand, the prospect that climate change and other environmental changes will affect health poses radical challenges not only to researchers but also to policymakers. Given the uncertainty of the magnitude and extent of climate change impacts, policymakers most often adjust to working with incomplete information and with making “uncertainty based” policy decisions. Often, policymakers work with a “wait-and-see attitude,” falling for the false assumption that scientists can provide final and precise truths with regard to climate change. All the while, civil society organizations and the academe have been raising the concept of Precautionary Principle in order to minimize the chance of low probability but potentially devastating outcomes (Martens and McMichael, 2002: 27).

This paper approaches the climate change and health interplay by employing the critical medical anthropology perspective in the reading of different Philippine national and local legislations on climate change. It will try to dissect these policies to answer the questions: What effect does the global capitalist system have on how these policies were written? How do these policies define and describe how health resources be allocated and accessed? A progressive contextualization will also be utillized starting with the macro-level global economic context and then working towards the micro-level  local context of South Cotabato’s policies on climate change and its impact on health resource allocation.

As an exercise in Critical Medical Anthropology, the bias is towards biomedicine as the medical health system referred to.

The Critical Theoretical Framework in Medical Anthropology

Critical theory springs from the neo-Marxist philosophy of the Frankfurt School, which was developed in Germany in the 1930s. It maintains that ideology is the principal obstacle to human liberation. Modern critical theory has been influenced by György Lukács and Antonio Gramsci, as well as the second generation Frankfurt School scholars, notably Jürgen Habermas. Contemporary critical theory studies the social “base and superstructure” concept formulated by Karl Marx. The critical approach in medical anthropology uses the critical theoretical framework with focus on the political economy of health and health care. Political economy, from an anthropological perspective, includes the study of producing and exchanging goods, and the influence of government policy and capitalism on all aspects of life. When applied to studying health and health care, the political economy of health may include ways in which health services are differentially allocated based on wealth, and ways in which policy impacts health and delivery of health services. Political economy of health is a central component of critical medical anthropology, and a critical approach to medical anthropology seeks to uncover hidden causes of poor health as they relate to capitalism and neoliberal economics while examining health structures on a macro and micro level. In other words, critical theory in medical anthropology seeks to find the social origin of disease (Baer, et al., 2003: 53)

Critical medical anthropology (CMA) has been strongly shaped by the medical anthropologist Merrill Singer. Singer promotes using CMA as an approach to researching health because of its applied focus, noting that medical anthropologists must critically question how situations for their research participants can be improve (Singer, 1989). CMA is therefore a theoretical lens to inspire action and engagement in what Singer terms “system-challenging praxis”;  that is, actions undertaken in order to challenge larger structures with the goal of producing a meaningful social change. Engaging in system-challenging praxis involves “unmasking the origins of social inequity, and exposing the relationship between social inequity and living and working conditions (Singer, 1989). Work from this perspective understands societies as involving class conflict and sees the state apparatus and medical-health systems as mediating this conflict in favour of the ruling class in capitalist societies. The historical developments and political -economic conditions are viewed as primary, with value orientations and beliefs flowing from these fundamental conditions (Singer, 1989).

CMA is a critique and answer to the prior theoretical framework of interpretive medical anthropology where there there is an “obfuscation of restricted microlevel focus” (Singer, 1989). In Interpretive Medical Anthropology where there is focus on “the ritual and symbolic realm in culture, [while] the political and economic issues which affect the health and health behavior of populations [are] not widely considered.” CMA critiques the interpretive framework as reducing medical anthropology to an examination of the cultural determinants of illness, curing, and resistance to biomedicine with little consideration of “the importance of the social formations in which ‘cultural factors’ occur”. CMA further critiques the prior theoretical frameworks as giving no attention to institutional actors with major parts in the health field internationally, such as manufacturers of medical commodities, government health and development agencies, international lending institutions, professional medical associations, and private health foundations (Singer, 1989).

Nancy Scheper-Hughes is also an important figure in critical medical anthropology, arguing that “CMA combines the intersections of personal, social, and political bodies” (Singer, 1989). Scheper-Hughes notes the shortcomings in the work of some social anthropologists and argues that social anthropology fails to explore the meaning of the body beyond a symbol upon which social meaning is inscribed. Similarly, Scheper-Hughes claims that some theorists ignore individual perspectives about illness, highlighting Michel Foucault’s work on biopower –  the inseparability of the body from the will of the political apparatus (the State). Scheper-Hughes argues that Foucault describes the body in a way that is “devoid of subjectivity,” or lacking in a description that encompasses individual perspectives (Singer, 1989). CMA, however, fills the voids left by earlier social anthropologists and cultural theorists by understanding that the body is the “terrain where social truths are forged and social contradictions played out, as well as the locus of personal resistance, activity, and struggle”. In other words, CMA understands that the body and the patient are impacted by larger, unseen social forces but that individuals also have a stake in their bodies, and are not simply agents to these larger social forces. Critical medical anthropology therefore “blends an understanding of how structural forces are acted upon the body with an acknowledgement of individual agency” (Singer, 1989).

Critical Medical Anthropology (CMA) takes a very different approach to looking at questions regarding health. CMA believes that there exists a hegemonic relationship (as per Gramsci’s use where a dominant practice results in a predictable and controllable social consciousness) between the ideology of the health care system and that of the dominant ideological and social patterns. More simply put, a political economy approach. CMA views disease as a social as well as a biological construct (Baer et. al., 1997:35-36). Critical Medical Anthropologists examines issues such as who have the power over certain social institutions, how and in what form is this power delegated, and how this power is expressed (Baer et. al. 1997:33-35). In effect, Critical Medical Anthropologists try to deconstruct the medical science and expose the fact that all science is influenced by cultural and historical conditions, much like the social constructionist approach.

Merrill Singer also delineated some of the concerns within CMA: Examination of the social origins of disease and ill health in light of the world economic system; Analysis of health policy, health resource allocation and the role of the State in Third World Nations; Re-thinking of the contemporary understanding of medical pluralism; Development of a critique of biomedical ideology, practice, and structure; Attending to the role of struggle in health and health care; Re-examination of the microlevel of the individual, including illness behavior and illness experience within the context of macro level structures, processes and relations; and Investigation of health and health programs in socialist-oriented countries (Singer, 1989).

A Brief Survey of National and Local Policies on Climate Change

This section outlines the historical development of Philippine policies on climate change culled from the study conducted by the Tebtebba Foundation (Magata, Helen, et. al. 2010: 224-225).  This brief survey aims to describe the significant milestones of the Philippine government in responding to climate change through various participations in global agreements and conventions and by pushing for local policies and programs.

Inter-agency Committee on Climate Change (1991)

This committee was created to coordinate various climate change related activities, propose climate change policies and prepare the Philippine positions to the the United Nations Framework Convention on Climate Change (UNFCCC) and other issues relative to climate change.

Signing of the UNFCCC (1992)

The signing of the Republic of the Philippines to the UNFCCC committed the country to the UNFCCC provisions on non-Annex 1 (developing countries) parties. This led to a Greenhouse Gases inventory in 1994 that became the basis of the country’s initial national communication on Climate Change to the UNFCCC in 1999.

Clean Air Act (1999)

This Act outlines the government’s measures to reduce air pollution and incorporate environmental protection into its development plans. This led the government to partner with different organizations such as Partnerships for Clean Air and Clean Air Initiative for Asian Cities Center to do information and education campaign and workshops on air quality management and sustainable transport.

Signing of the Kyoto Protocol (2003)

This Protocol sets binding targets for 37 industrialized countries and the European community for reducing greenhouse gas emissions. These amount to an average of 5 percent against 1990 levels over the 5-year period between 2008-2012. This led to the setting up of a Designated National Authority for Clean Development Mechanism (CDM). As of 2005, waste management projects, renewable energy and afforestation and reforestation were on the CDM pipeline for the Philippines.

Biofuels Act (2006)

This Act seeks to reduce dependence on imported fuels with due regard to the protection of public health, the environment, and natural ecosystems consistent with the country’s sustainable growth that would expand opportunities for livelihood by mandating the use of biofuels. This led to oil companies submitting themselves to the mandatory use of biofuels in the Philippines.

Renewable Energy Act (2008)

This Act seeks to promote the development of renewable energy resources and its commercialization. It aims to achieve this by providing incentives to institutions that invest in the sector. A National Renewable Energy Board has been created to accelerate the setting up of mechanisms and incentives critical to the implementation of the law.

Climate Change Act (2009)

This Act created a Climate Change Commission that would formulate and implement plans for the country to better prepare for and respond to natural disasters and it also aims to attract foreign financing for adaptation and risk reduction projects.

Philippine Disaster Risk Reduction and Management Act (2010)

This law mandated a nationwide disaster-risk reduction and management policy that goes down to the barangay level. The law also created the National Disaster Risk Reduction and Management Council (NDRMC), an agency tasked with crafting and implementing disaster-risk reduction policies.These policies are implemented by local disaster-risk reduction and management councils with the NDRMC coordinating relief, recovery, and reconstruction operations.

People’s Survival Fund (Republic Act no. 10174 of 2012)

A People’s Survival Fund was legislated to be used in support of adaptation activities of local governments and communities such as: adaptation activities in the areas of water resources management, land management, agriculture and fisheries, health, infrastructure development, natural ecosystems; improvement of the monitoring of vector-borne diseased triggered  by climate change, and in this context improving disease control and prevention; forecasting and early warning systems; supporting institutional development for local governments, in partnership with local communities and civil society groups for preventive measures, planning, preparedness and management of impacts relating to climate change, including contingency planning, in particular, for droughts and floods in areas prone to extreme climate events.

The various Philippine policies and programs responding to climate change have been heralded by different environmentalists and civil society organizations as serious efforts towards a clean and green environment, and mitigation of climate change impacts. The Renewable Energy Law, for example, has caused quite a stir among environmental activists. Even Greenpeace has praised the government for its passage (Magata, Helen, et. al. 2010: 232). Yet despite the passage of these laws, critics argue that they do nor really acknowledge the main roots of the crisis which is unsustainable and destructive global economy and production. The Philippine government has also yet to call for deep and drastic cuts of greenhouse gas emissions from developed counties and impose greater tariffs or stricter requirements, including only clean or climate proof foreign business investment in the country.

Another noteworthy apprehension in these laws is the lack of an explicit health-related provision on funding health resources that would address the perceived rise in climate change- related diseases. Although the RA 10174 provided for “improvement of the monitoring of vector-borne diseased triggered  by climate change, and in this context improving disease control and prevention [italics provided],” it is noticeable that it only deals with monitoring of diseases and precludes any actions to the improvement of access. 

Major National Legislations  on Access to Health Resource

Mandatory Universal Accessible, Cheaper, and Quality Medicines Act (2008)

With regard to access to health resources, a law was also signed in 2008 to provide cheaper but quality medicines to Filipinos. Sen. Loren Legarda, senate committee chair on climate change, describes the health-climate connection in a privilege speech:

“In 1998, when the Philippines experienced the El Niño phenomenon, almost 40,000 dengue cases, 1,200 cholera cases and nearly 1,000 typhoid fever cases, were recoded nationwide. These sicknesses make our population more vulnerable, especially those who cannot afford health care, much less health insurance. We must strengthen our people’s health to make them resilient against diseases that the change in climate may bring. It is for this reason that I advocate the passage of the Mandatory Universal Accessible, Cheaper, and Quality Medicines Act, as well as a bill providing for the nutrition workers in every barangay.

These laws shall ensure that proper healthcare and accessible, cheaper and quality medicines and knowledgable nutrition workers will on hand to help our citizens, especially the poor, avoid diseases heightened by warmer temperatures. (Sen. Loren Legarda, “State of the Climate,” Privilege Speech given on August 10, 2010.)”

The law was signed in 2008 and it amended Republic Act No. 6675 or the Generics Act of 1988, Republic Act No. 8293 or the Intellectual Property Code, and Republic Act No. 5921 or the Pharmacy Law. The law allows the parallel importation of patented medicines from other countries where they are more affordable. It also bars the grant of new patents based only on newly-discovered uses of an ingredient of an existing drug. Generics firms will be allowed to test, produce, and register their versions of patented drugs. The law also empowered the President to “impose price ceilings on various drugs upon the recommendation of the Health Secretary” of the Department of Health (DOH). Drug outlets will be required to carry a variety of medicine brands, which include those sourced through parallel importation – giving consumers more choices. The Law also creates a congressional oversight committee, such as the Quality Affordable Medicines Oversight Committee, to monitor the implementation of the “Cheaper and Quality Medicines Act.”

National Health Insurance Act of 2013 (RA 7875 as amended by RA 9241 and 10606)

The National Health Insurance Program (NHIP) created under Republic Act 7875 implemented by the Philippine Health Insurance Corporation (PHIC or Philhealth) is the mandatory social health insurance program in the country. The purpose is for every Filipino to have social health insurance coverage and access to quality health care facilities.

The Philippine Health Insurance Corporation (PhilHealth) and Department of Social Welfare and Development (DSWD) formalized their partnership to provide and secure health care for the poor as they signed a Joint Order on November 6, 2012. The Joint Order will benefit more than five million poor household-beneficiaries of the Pantawid Pamilyang Pilipino Program (4Ps) to uplift their quality of life by not only providing financial assistance but also by extending the needed health care benefits should sicknesses come up among beneficiary families. Entitlements also apply to primary care benefits such as consultations, regular blood pressure monitoring, and promotive health education on breastfeeding and counselling on lifestyle modification and smoking cessation. Medicines for diseases like asthma and acute gastroenteritis with no or mild dehydration, upper respiratory tract infection/pneumonia and urinary tract infection are also provided for by accredited healthcare providers.

In South Cotabato, for instance, around 11,000 poor families have been enrolled by the provincial government under the sponsored health insurance program of Philhealth. Under the program, the province allocated P 1,800 each for the premium contribution of the enrolled indigent families. Philhealth has also implemented the expanded health insurance coverage scheme for their members in South Cotabato (, 12 March 2014).

South Cotabato’s Environment Code (Provincial Ordinance no. 4 s. 2010)

The Environment Code of South Cotabato mandates a local network that will promote and sustain relevant, efficient strategies and modern technologies for the protection of the environment and natural resources, as well as ensure ecologically sound and sustainable development in the province. It also establishes policies and mechanisms for the protection, preservation and management of the province’s natural resources, as well as ensuring the strict enforcement of environmental laws, regulations, policies and issuances. It provides provisions for the management and protection of forests and watershed systems in the jurisdiction of South Cotabato; management of air quality, water quality and noise pollution; and provides a framework and management plan for local climate change action. While the most popular provision in South Cotabato’s Environment Code is the ban on open-pit mining in the province, it actually covers an extensive repertoire of environmental conservation and protection which considers principles of “intergenerational responsibility,”  “carrying capacity of an ecosystem,” “precautionary principle,” and “conservation ethic” among others.

What then are the drivers for these national and local legislations? How does the development of national and local laws connect with the patterns of global discussions on climate change? And how does the global economy affect the creation of such laws? To answer such questions, we go back to the general presupposition of Critical Medical Anthropology, that “there exists a hegemonic relationship between the ideology of the health care system and that of the dominant ideological and social patterns” (Baer et. al., 1997:35-36).

Economizing Climate, Impacting Public Health

Capitalism’s inherent tendency to expand serves to escalate commodity production, which necessitates the burning of fossil fuels to power the machinery of production. As this process unfolded historically, it served to disturbed the natural carbon sinks and generate an accumulation of carbon dioxide in the atmosphere. The accumulation of greenhouse gases in the atmosphere, such as carbon dioxide, resulted to drastic changes in the Earth’s climates which, in turn, forecasted impacts on health. The connection between capitalism, climate change and health has been observed by the IPCC in its 2007 report stating that “until mid century climate change will act mainly by exacerbating health problems that already exist.”

In the Philippines, capitalism with a strong neoliberal attitude first came in “the form of the structural adjustment program imposed by the World Bank in the early 1980’s, in the latter’s effort to strengthen the economy’s capacity to service its massive external debt” (Bello, 2009). Walden Bello in a paper presented to the National Conference of the Philippine Sociological Society said that the neoliberal perspective triumphed by default in the early 1980s due to the ascendancy of several high-powered activist intellectuals and technocrats close to the Aquino administration who had been greatly influenced by the Reagan and Thatcher free-market experiments in the United States and Britain. These included economist Bernie Villegas and Cory Aquino’s secretary of finance Jesus Estanislao. Bello also cited the emergent neoliberalism of the University of the Philippines School of Economics, which had drafted the extremely influential anti-Marcos White Paper on the Philippine economy in 1985. This rise of neoliberalism in the country was also complemented by four developments internationally: the collapse of centralized socialism in Eastern Europe, which seemed to deliver the coup d’grace to the socialist alternative; the crisis of the Swedish social democratic model; the seeming success of the Reagan and Thatcher Revolutions in revitalizing the American and British economies; and the rise of the East Asian newly industrializing countries. All four had an impact on the thinking of the middle class and the elites, which are, incidentally, called the “chattering classes” because of their central discursive role in legitimizing social and political perspectives. (Bello, 2009)

This neoliberal capitalist ideology is reflected in the National Economic Development Authority’s Development Plan for 2011-2016, with its seeming addiction to expansionism and growth: “ investment must continually rise for the economy to grow and absorb labor into productive jobs. Being a bet on the future, investment requires a stable and predictable market environment. Macroeconomic stability, supported by sound monetary and fiscal policy, a strong financial system, and healthy external sector, is thus essential to maintaining positive consumer and business expectations about the future” (NEDA,  2014: 6). With this growth fixation on the economy, it is no wonder that policies on climate change fail to “acknowledge the main roots of the crisis which is unsustainable and destructive global economy and production” (Magata, Helen, et. al. 2010: 232). The Philippine government’s disregard for deep and drastic cuts of greenhouse gas emissions from developed counties and calls for the imposition of greater tariffs or stricter requirements, including only clean or climate proof foreign business investment in the country, is palpable with the seduction of foreign investors to put up more coal-fired power plants and mining ventures in the country.

The global economy is also under this same neoliberal capitalist ideology especially with the growing globalization of the world economy and increased integration of regional economies such as the Association of Southeast and East Asian Nations (ASEAN)-Integration which will be on full blast in 2015 especially with its free trade regime that aims to lower tariffs and minimize government intervention in trade.

This is dramatically confounding because while there were several summits (UN Climate Change Conference, yearly since 1995) on the climate change and how best to address the crisis, the paramount economic ideology of neoliberalism and free trade, is a disconnect to these summits’ general call to decarbonize the economy. Growth, as perpetuated by neoliberalism, means vastly more energy (Pielke, 2010: 62), which would exacerbate climate (and correlatively – health) insecurities.

This economy-environment tradeoff is reflected in the degree of bias against adaptation rather than on mitigation, in most of the Philippine policies on climate change. The Disaster Risk Reduction Management Act and Climate Change Act “has no legally binding targets on greenhouse gas emissions and it has no targets on renewables” (Smith, 2012). For decades, the options available to deal with climate change have been clear: we can act to mitigate the future impacts of climate change by addressing the factors that cause changes in climate; and we can adapt to changes in climate by addressing the factors that influence societal and environmental vulnerabilities to the effects of the climate. Mitigation policies focus on either controlling the emissions of greenhouse gases or capturing and sequestering those emissions. Adaptation policies focus on taking steps to make social or environmental systems more resilient to the effect of climate. Effective climate policy will necessarily require a combination of mitigation and adaptation policies. However, climate policy such as the Climate Change Act of 2009 reflects this bias against adaptation. The People’s Survival Fund also ensures adaptation by focusing on funding mechanisms yet “fails to integrate adaptation with mitigation strategies, such as transitioning to renewable energy systems” (, 5 April 2014).

Although the health impacts of climate change have been seen as a “foreseeable future,” there is some disagreement about the magnitude of those effects, when they will occur and what the right course of action is.  Decisions and policies on public health has to work on a level of uncertainty in terms of what the main threats to health are, in the short, medium and long term.

Underpinning those disagreements in health effects is the acceptance of the fundamental structure of capitalism, with the differences being around whether climate change requires more immediate public policy and health professional intervention or whether capitalism will address the health issues though economic development. The debates run on whether more progress on economic growth and development will answer the health threats. The IPCC itself in its report also states that “rapid economic development will reduce health impacts on the poorest and least healthy groups, with further falls in mortality rates.”  Alongside poverty alleviation and disaster preparedness, the most effective adaptation measures are:   “basic public health measures such as the provision of clean water, sanitation and essential healthcare.” This has clear emphasis on economic development and poverty alleviation which accepts the basic tenets of growth capitalism and stressing the neoliberal attitude of the market able to fix social woes.  The position taken by some conservatives is that humanity needs more capitalist economic and technological development even if that results in a warmer world.  Some points out that we are living longer and healthier lives than ever before thanks to economic development and growth. Therefore, inductively, we need more growth, and that humanity should strive to achieve more in terms of economic development.

Hans Baer, on the other hand, stresses that indeed, the root cause of the climate crisis is capitalism, a global economic system that “systematically exploits human beings and the natural environment”. He concludes that we need “a vision of an alternative world system, one based on two cardinal principles – namely social equity and justice and environmental sustainability.” He adds that environmental destruction is inherent to capitalism because it thrives only on “profit-making” and “continued economic expansion”. Unable to jump off its “treadmill of production and consumption”, the system must continue to generate ever higher levels of waste and consumption, even though this threatens life on the planet in the long run. (Baer, 2012)

South Cotabato’s Environment Code, while it actively promotes for environmental protection and conservation, is still a product of this overarching neoliberal hegemony – which sees the environment as a resource, that is, for eventual exploitation. Provisions such “Forest Resource Management Framework,” “Resource Profiling,” “Genetic Resource Base,” and “Ecological Tourism” among others, suggest a framework that accommodates the overall “development” plan of the government which is inherently defined by a neoliberal ideology. South Cotabato is of course part of NEDA’s Development Framework for Mindanao 2010-2020, which banners the objective of “harnessing the full potential of Mindanao’s rich resources” (p 8). South Cotabato’s Agro-Industrial Zone, with its DOLE centerpiece in Tupi, is an intense drive towards resource-based industrialization which can only be characterized as neoliberal in practice and principle. Addressing the impacts of heavy industrialization and influx of foreign corporations in South Cotabato, the Environment Code sets up mechanisms for monitoring, cooperation between agencies, and penal provisions for violation of the code. Yet, the problem exists when in the same code, utilization and exploitation are coupled with protection and conservation. This may be because of the same schizophrenia which affects the very department that exploits and then protects the environment, that is, the Department of Environment and Natural Resources, which by its very name regards the environment as a resource. The website of the Provincial Government of South Cotabato itself, in its “General Information” button has a “Mineral Resources” item, enticing prospectors: “South Cotabato is rich in mineral resources especially in the mountainous areas of the municipality of Tampakan where Gold and Copper deposits are found. The municipality of T’boli is also a source of gold particularly in Brgy. Kematu” (, October 30, 2014). The Code’s claim to environmental protection and conservation is placed under doubt.

Climate Change action in South Cotabato’s Environment Code is partnered with Disaster Risk Reduction with no explicit provision connecting health and climate. While it indeed adopts explicit measures with regard to protection and management of natural resources, its public health access provision is limited to that of sanitation, specifying that the “Provincial Government shall adopt appropriate measures to assist city/municipal governments improve environmental sanitation by expanding the use of sanitary toilets for waste disposal. Such assistance shall include direct investments in public health education and strict enforcement of the Building and Sanitation Code” (Article III, Section 36). This may be because of the single-subject rule in law which stipulates that legislation may deal with only one main issue, yet the emerging concern for the interplay between health and environmental changes must not be downplayed. As it turns out, local ordinances on health resource access are mere implementations of national policies (i.e. Mandatory Universal Accessible, Cheaper, and Quality Medicines Act), without the necessary connections to the drastic surges in diseases caused by anthropogenic environmental changes which could have been accommodated in the provincial code.

South Cotabato’s health profile is characterized by acute respiratory infections leading the cause of morbidity for all ages in the province. It reaches a total of 490 cases while cancer in all forms remain second, with a total of 314 cases. Other diseases, such as diarrhea, influenza, acute bronchitis and broncholitis, hypertensive and glomerular & renal diseases were also included in the top ten leading causes of morbidity. Lifeystyle related diseases, such as cardiovascular diseases, cancer in all forms and diabetes remain as the leading cause of death. Dengue and malaria cases likewise drastically increased. (Provincial Investment Plan for Health, 2010: 14)

In answer to the health needs of South Cotabato, the Provincial Investment Plan for Health (2010) of South Cotabato includes upgrading of facilities, improvement of primary health care service network, expansion of the drug revolving fund, and inclusion of user fees for health services in the local tax revenue code, among others. Implementation of the Plan costs about P 324 million over the five years. More than half was spent for service delivery, while more than 20 percent of the financing component was comprised of Philhealth premium contributions. More than 70 percent are for maintenance and operating expenses. The province was also a recipient of a grant from the European Commission for implementation of the plan.

Although South Cotabato’s Health Plan is being strengthened to provide basic health service, how much of these local health policies are integrated with the climate change framework? How adequate are these measures in addressing the foreseen effects of climate change to health? For instance, it’s been forecasted that climate change will enhance the spread of some diseases. These disease-causing agents or pathogens, can be transmitted through food, water, and animals such as bats, birds, mice, and insects. Climate change could affect all of these transmitters. Aside from the more known impacts of heat waves, extreme weather events, and reduced air quality, some climate change-related diseases are as follows (US Environmental Protection Agency,

Food-borne Diseases

  • Higher air temperatures can increase cases of salmonella and other bacteria-related food poisoning because bacteria grow more rapidly in warm environments. These diseases can cause gastrointestinal distress and, in severe cases, death.
  • Flooding and heavy rainfall can cause overflows from sewage treatment plants into fresh water sources. Overflows could contaminate certain food crops with pathogen-containing feces.

Water-borne Diseases

  • Heavy rainfall or flooding can increase water-borne parasites such as Cryptosporidium and Giardia that are sometimes found in drinking water. These parasites can cause gastrointestinal distress and in severe cases, death.
  • Heavy rainfall events cause stormwater runoff that may contaminate water bodies used for recreation (such as lakes and beaches) with other bacteria. The most common illness contracted from contamination at beaches is gastroenteritis, an inflammation of the stomach and the intestines that can cause symptoms such as vomiting, headaches, and fever. Other minor illnesses include ear, eye, nose, and throat infections.

Animal-borne Diseases

  • Mosquitoes favor warm, wet climates and can spread diseases such as West Nile virus, Dengue and Malaria.
  • The geographic range of ticks that carry Lyme disease is limited by temperature. As air temperatures rise, the range of these ticks is likely to continue to expand northward. Typical symptoms of Lyme disease include fever, headache, fatigue, and a characteristic skin rash.

Few people are aware of the impact climate change may have on health even though the effects are serious and widespread. Disease, injury and death can result from climate-induced natural disasters, heat-related illness, pest- and waterborne diseases, air and water pollution and damage to crops and drinking water sources. Children, the poor, the elderly, and those with a weak or impaired immune system are especially vulnerable to climate change-related diseases. Public policy in the national and local levels have a spiralling impact on an individual’s and community’s health as structural (in this case, State) forces are acted upon the body.

As Critical Medical Anthropology asserts, the body is impacted by larger, unseen social forces. In this case, the neoliberal regime in the global economy impacts decision making in the national level, as in the bias towards adaptation rather than mitigation, then spiralling down to local decision making, as in South Cotabato’s resource framing of its Environment Code. This snowball effect has tremendous impact on the individual who might already be feeling the brunt of climate change-induced diseases.

This exercise in Critical Medical Anthropology proves that national policymakers exert powerful forces that influence how local or regional policies are also crafted, as well as greater global forces that exert their force on these national policymakers. The individual, right in the center of these powerful forces, becomes the locus of discourse, activity, and struggle.

Yet individuals have a stake in their own bodies, and are not simply agents to these larger social forces. Active participation in government processes may be one way of asserting agency in an unjust system, but a serious level of behavioral change is also sought in adjusting to today’s world where the neoliberal attitude of acquisition is pervasive but resources are limited, and where resource exploitation can lead to further human exploitation, affecting not only the current generation but also future generations.

References: 12 March 2014. “11000 poor families in South Cotabato enrolled with Philhealth in 2013.” Accessed in, retrieved on October 29, 2014.

Baer, Hans A., Merrill Singer, and Ida Susser. 2003. “Theoretical Perspectives in Medical Anthropology”. In Medical Anthropology & the World System, 31-54. Wesport Connecticut, and London: Praeger.

Baer, Hans A. 2012. “Global Capitalism and Climate Change: the Need for an Alternative World System.” California: Altamira Press

Bello, Walden. 2009. “Neoliberalism as hegemonic ideology in the Philippines: rise, apogee, and crisis.” Paper delivered at the plenary session of the 2009 National Conference of the Philippine Sociological Society held at the PSSC Building, October 16, 2009. Accessed in, retrieved on October 29, 2014.

Intergovernmental Panel on Climate Change. 2014. “Summary for policymakers.” In Climate Change 2014: Impacts, Adaptation, and Vulnerability, Part A: Global and Sectoral Aspects. Contribution of Working Group II to the Fifth Assessment Report of the Intergovernmental Panel on Climate Change [Field, C.B., V.R. Barros, D.J. Dokken, K.J. Mach, M.D. Mastrandrea, T.E. Bilir, M. Chatterjee, K.L. Ebi, Y.O. Estrada, R.C. Genova, B. Girma, E.S. Kissel, A.N. Levy, S. MacCracken, P.R. Mastrandrea, and L.L. White (eds.)]. Cambridge University Press, Cambridge, United Kingdom and New York, NY, USA, pp. 1-32.

_____. 2007b. “Climate Change 2007: Synthesis Report.” Contribution of Working Groups I, II and III to the Fourth Assessment Report of the Intergovernmental Panel on Climate Change. [Core Writing Team, Pachauri, R.K and Reisinger, A. (eds.)]. IPCC, Geneva, Switzerland, 104 pp.

GMA Network. 5 April 2014. “Groups call on government to implement People’s Survival Fund.” Accessed in, retrieved on October 29, 2014.

Legard, Loren. 2010. “The State of the Climate,” In Climate Change Message of our Times: Excerpts from Senator Loren Legarda’s Speeches, 55-61, A Joint Project of the Senate Committee on Climate Change, Senate Committee on Cultural Committees and the Department of Environment and Natural Resources (2011). Malabon City, Philippines: Libro ni Loren Foundation, Inc.

Magata, Helen, et. al. 2010. “The Possibility of REDD+ in the Philippines: What does this mean to Indigenous Peoples?” In Indigenous Peoples, Forests & REDD Plus: State of Forests, Policy Environment & Ways Forward, 192-263, Tebtebba Foundation. Baguio City, Philippines: Valley Printing Specialist.

Martens, Pim and Anthony J. McMichael. 2002. “Global environmental changes: anticipating and assessing risks to health.” In Environmental Change, Climate and Health: Issues and research methods, 1-17, Martens, Pim and Anthony J. McMichael (eds). New York: Cambridge University Press.

Merrill Singer. 1989. “The Coming of Age of Critical Medical Anthropology.” In Soc. Sci. Med. Volume 28, No. 11, pp. 1193-1203.

National Economic Development Authority. 2010. “Mindanao Strategic Development Framework 2010-2020.” Pasig City: Regional Development Office of NEDA.

National Economic Development Authority. 2014. “Philippine Development Plan 2011-2016 Midterm Update.” Pasig City: Regional Development Office of NEDA.

Pielke, Roger Jr. 2010. “The Climate Fix: What scientists and politicians won’t tell you about global warming.” New York: Basic Books.

Province of South Cotabato. 2010. “Provincial Investment Plan for Health.”

Smith, Tierney. 4 May 2012. “Is the Philippines’ climate law the best in the world?” Accessed in, retrieved on October 29, 2014.


















Fatalism in a Hostile Geography? The Case of Albay in the Pacific Jinx

A Memory

I remember very clearly, as if it was just yesterday, the howling wind outside, and a more terrifying sound that echoed inside the cavities of our house in Naga, Camarines Sur that 30th of November 2006. They were long howls, whistling as the 250 kph gusts meet trees, buildings and wreckage, the howling interspersed with low moans like an asthmatic child. My bedroom walls were vibrating violently, water was streaming down from one of the junctions of wall and ceiling, our roof painfully creaking from this unseen heaviness. Looking out the window, our street was now a surging river. My grandmother’s transistor radio was blasting the Resuene Vibrante being aired by Bombo Radyo. The hymn to Our Lady of Peñafrancia, I remember, was like a balm to our terrors, the familiar melody and the images it invokes were like light piercing through the darkness of our anxieties. All the while, my grandmother was muttering in-between Hail Mary’s: “May herak an Dios.”

Typhoon Reming lashed down at the Bikol provinces with an unimaginable rage. The light of the following day only guaranteed what was already imagined and feared by the people. The severity of damage was immediately compared by old-timers to Trix, Sisang, Rex, Rosing and others in the nomenclature of monsters.  My mother remarked that Sisang in 1987 was stronger, when all the electric posts in the region were felled down as if they were mere toothpicks.

Daylight finally saw the devastation in our neighborhood, but we were more or less ‘spared’. Daylight also brought with it – slowly at first, then gaining momentum as the hours passed – the terrible news of death that had smitten Albay.


In November 30, 2006, Typhoon Reming claimed 1,478[1] lives in the province of Albay alone. Earlier debris from lahar flows of Mayon Volcano have been transported by Reming’s wind and rain, burying some of the villages of Guinobatan, Daraga, Camalig and Legaspi City in mudslides. It was the most destructive typhoon to hit the Philippines in 2006 severely affecting coastal areas and farming municipalities located around the periphery of Mt. Mayon.

Albay seats in a hostile geography (environment) in what is described in the moniker Pacific Jinx , the conjunction of the Pacific Ring of Fire and the Typhoon Belt of the Northwestern Pacific Basin. Typhoon Reming made landfalls in Catanduanes and Albay, reaching maximum wind speeds of 265 kph. It was the second strongest typhoon to hit the region, second only to Seniang in 1970 with winds up to 275 kph. Compared to the other provinces such as Catanduanes and Camarines Sur, Albay suffered the brunt of the extent of damages on lives, communities, services and infrastructures. In Albay alone, 98.6% of barangays were affected, a total of 613,348 families or about 3,122,000 persons.

The Bikolanos are no strangers to natural disasters with Southern Bikol having a hit rate of 19% and Northern Bicol with 16% of the total tropical cyclones that have crossed the Philippines from 1948 to present.[2] The region is also home to two active volcanoes, Mayon and Bulusan, and six other dormant/extinct volcanoes: Isarog, Masaraga, Malinao, Pocdol (Bacon-Manito Volcanic Complex), Asog (Iriga) and Labo. The Bicol Volcanic Arc Chain is the physical manifestation of the highly-active tectonic area below making the region a hotspot for tectonic earthquakes[3] as well.

Given these circumstances, very often, fatalistic attitudes pervade among the people. “Bahala na ang Dios satuya”[4] and “May herak an Dios”[5] are often the attitudes toward disasters – that events like typhoons and eruptions are fated to happen and that human beings cannot therefore change their destinies. How passive, indeed are the Albayanos in the face of this hostile geography? How is this attitude expressed?

As used in this paper, fatalism refers to “an attitude of resignation in the face of some future event or events which are thought to be inevitable”. Fatalism has been shown to play a significant role in determining a vast range of individual behaviors including natural disaster preparedness. For fatalism I intended people‘s propensity to believe that their destinies are ruled by an unseen power, Fate, rather than by their will.

This paper explores some of the narratives that may shed light to this attitude and how these attitudes are situated in the challenging geography and topography of Albay. The paper also explores some of the initiatives of the Province of Albay in disaster risk reduction.

Locating Albay 

Albay is a province in the Bikol region in southeastern Luzon island about 550 kilometers from Manila. It has a land area of 2,554.06 square kilometers, politically subdivided into 15 municipalities, three cities and 720 barangays. At present, it has three congressional districts. The province had a population of 1,233,432 as of May 1, 2010 reflecting an average population density of 482.9 persons per square kilometer. The population of the province grew at the rate of 1.23 percent from  2000 to 2010.[6]

In the income classification of the Department of Finance, Albay is considered a 1st Class Province with an average annual income of P 450 Million and above.[7] The province’s economy is basically agricultural with coconut, hemp, rice, vegetables, sugarcane and pineapple as the major products. Vast grazing lands are also available for pasturing cattle, carabao, horses, goats and sheep. Its forests are sources of timber, rattan, pili nuts and other minor forest products.

Albay is situated between the provinces of Camarines Sur on the north and Sorsogon on the south, bounded on the east by the Pacific Ocean, on the northeast by the Lagonoy Gulf, and on the west and southwest by the Burias Pass. North of the province’ s mainland are the islands of Rapu-Rapu, Batan, Cagraray and San Miguel, all falling under its jurisdiction.[8]. Two-fifths of the entire land area of Albay is characterized by plains and flat lands.[9] The greater portion of these flatlands is in the north-western quadrant. The entire province is surrounded by mountain ranges. The western portion is characterized by low and rolling mountain ranges of less than 600 m in height. The eastern side of the province is where comparatively high and volcanic mountain ranges lie, including Mts. Mayon, Malinao and Masaraga.[10]

In the Provincial Development and Physical Framework Plan (PDPF, 2011-2016), the province is described to be “located in the eastern seaboard of the country and subjected to the pressures and consequent effects of the Pacific Jinx. It is referred to as such because of its geographic location, that of being situated along the Western Pacific Basin which is a generator of climatic conditions such as typhoons, monsoon rains, and thunderstorms, among others. These cause the province to experience more pronounced distribution of precipitation and no pronounced dry season all-year round. Because of its geographic location, volcanism, physiographic and hydro-geologic nature, the province becomes vulnerable to disasters and to the effects of climate change as well.[11]

Poor People in a Hostile Geography

Poor socio-economic conditions and a geography prone to disasters make Albay an immediate candidate for disasters. This section explores some of the geo-physical conditions of the Bikol peninsula, especially the province of Albay, the hazards experienced in the province as well as the socio-economic conditions of the population.

Bicol region is volcanic in origin and part of the Pacific Ring of Fire. Known as the Bicol Volcanic Arc or Chain, the volcanoes are the results of the Philippine Sea Plate subducting under the Philippine Mobile Belt, along the Philippine Trench[12]. Volcanism is evident by the number of hot springs, crater lakes, and volcanoes that dot the region starting from Mount Labo in Camarines Norte to the Gate Mountains in Matnog, Sorsogon. Mayon Volcano[13] is the most prominent of the volcanoes in the region, famous for its almost perfect conical shape and for being the most active in the Philippines. Its eruptions have repeatedly inflicted disasters on the region, but during lulls in activity, it is a particularly beautiful mountain. The southernmost tip of the peninsula is dominated by Bulusan Volcano[14], the other active volcano in the region. Tiwi in Albay and the Bacon-Manito[15] area between Sorsogon and Albay are the sites of two major geothermal fields that contribute substantially to the Luzon Power Grid.

Mayon Volcano, a strato-volcano, has a height of 2,462 meters and has a base circumference of 62.8 km[16]. Mayon has erupted 49 times since the first documented activity in 1616. Thus, its symmetric cone was actually formed through alternate pyroclastic and lava flows. The upper slopes of Mayon are steep, reaching up to 35-45º. Pyroclastic flows characteristically occur during each major episode. Lahars occur during approximately one-third of Mayon’s eruptions, when humid, near-surface air is entrained by eruption updrafts, generating heavy rains on the volcano slopes. The resulting runoff mobilises hot ash fall and pyroclastic flow debris into lahars that flow down gullies which existed prior to the eruption, and scour out new channels.

Agnes Espinas in her paper for the Human Development Network classified the hazards experienced in Albay in two categories: geologic and hydro-meterologic hazards.The following types of hazards in Albay are provided by Espinas[17]:

Geologic Hazards

1) Earthquake

Albay experiences quakes generated by the trenches and active faults (tectonic

earthquakes) as well as by the active volcanoes (volcanic earthquakes), closest of which is the Mayon volcano situated almost at the heart of the province. An estimate of 42,500 households or 5.3 % of the total population of the province is considered at risk from earthquakes. (PDPF, 2011-216:17) Similarly at risk are the properties and structures exposed to the hazards whenever the quakes occur.

2) Volcanic Hazards

During eruptions of Mayon Volcano, a total of 86 barangays within the three cities and  six municipalities are considered at risk from (a) pyroclastic flow; (b) ash fall; (c) volcanic  avalanche; (d) lava flow; (e) mud flow; and (f) lava fountaining; among others. Most affected  are the barangays located within the six-kilometer radius permanent danger zone (PDZ) and the eight-kilometer radius extended danger zones. A total of 1675 families are categorically at risk within the 6-kilometers PDZ of the volcano (as of September 2010). (PDPFP, 2011-216: 17)

Hydrometeorologic Hazards

1)Typhoons/Tropical Cyclones

Albay, which lies on the eastern seaboard and is one of the areas first reached by landfalling tropical cyclones, experiences an average visit of 20 tropical cyclones each year with an average of two major destructive typhoons per year. In November 2006, it was hardest-hit by  typhoon Reming which was one of the most deadly and destructive tropical cyclones in the  record of history of the country. The typhoon brought 466 millimetres of rainfall, the highest in 40 years. ( That rainfall caused debris and volcanic materials from the slopes of Mayon Volcano to rush down as mudflows that buried the communities lying at the footslopes of the volcano. Aside from Reming, three other major typhoons hit the province in 2006 and also the succeeding year. These typhoons caused flashfloods and landslides in the affected areas. Figure 3 below depicts the risks to the province brought about by the occurrence of typhoon with those in dark blue showing the very high risk areas. High risk areas are determined by three factors which are: (1) high rainfall increase; (2) highly populated areas/high density; and (3) high poverty incidence.

2) Flood, Lahar and Mudflow

An estimated 12,190 hectares of the province are continually suffering from flood  hazards during rainy season. There are several built-up areas throughout Albay that are annually  constrained by flood, most especially the coastal communities. Generally, 396 out of the total 720 barangays of the province are experiencing flood hazards during heavy rains.

Mudflow is one of the most destructive effects of typhoon in areas near an active volcano  and in areas prone to landslide. During the Super Typhoon Reming destructions were caused in part by rampaging mudflows and lahar flows from the channels of Mayon Volcano. Three cities and five municipalities nestled around the volcano are constantly threatened by mudfows and lahar. The magnitude of devastation caused by Reming resulted to mass permanent relocation into safer grounds of about 10,076 families.(PDPFP, 2011-216: 15) An entire barangay was relocated to another barangay within the municipality to ensure the safety of the residents.

3) Tsunami and Storm Surge

Having a long coastline of 354 kilometers makes the province vulnerable to tsunami and storm surge. Tsunami is a seismic sea wave which is caused by undersea earthquake. Storm surge, on the other hand, is generated by typhoon. It is a temporary rise of the sea level at the coast, above that of predicted tide. It is caused by strong winds and low atmospheric pressure associated with the passage of a typhoon and may last from a few hours to a few days. It destroys seawalls and smash the houses made of light materials that are located along the coasts. As of September 2010, the estimated total population affected by Tsunami and storm surge is approximately 24,700 families located in 149 barangays. (PDPFP, 2011-216:18-19)

4) Landslide and Soil Erosion

About 73% of the province‟s total land area is vulnerable to landslide and soil erosion  owing to its mountainous terrain. Strong earthquake and heavy rainfall cause landslide in areas with steep slopes and clayey soils. Soil erosion is rampant in less vegetated areas exposed to strong winds and as also caused by water runoff during high precipitation. As recorded by APSEMO, a total of about 11,000 to 12,000 families located within the high risk area are threatened by landslide in 127 barangays of the province. (PDPFP, 2011-216:10)

The risks posed by a hazardous topography and geography are further aggravated by the socio-economic conditions of the people[18] – a rice-based agricultural economy and the high level of poverty incidence in the province.

Recent poverty data of the National Statistical Coordination Board (NSCB) for 2013 showed Albay as being the only province in Bicol region which registered a steady increase in poverty incidence since 2006. It was also one of the only two provinces which registered an increase in poverty for the period 2009 to 2012 from 33.9 to 36.1%, the other one being the province of Catanduanes. Albay was also one of the only two Bicol provinces which exceeded the regional poverty incidence pegged at 34.1%. Albay had 36.1% and the other province was Masbate with 44.2%. Though Masbate registered a decrease in poverty statistics it remained on the top spot, followed by Albay.[19] NSCB reported that the magnitude of poverty incidence in Albay rose by 36.2%[20] in 2012 even though the Bicol region’s economy grew by 7.1%, faster than the NCR.

Albay is basically an agricultural province. The agricultural zone of Albay accounts for 158,311.63 hectares or 62% of the total land area with coconut, rice and corn as the major agricultural crops[21]. Natural disasters adversely impact on the agricultural economy of Albay. Tropical cyclones that beat on the province on a regular basis damage crops, especially during the harvesting season of rice (October-December) which coincides with some of the strongest typhoons of the year. In the case of Typhoon Reming, damages to agriculture amounted to a staggering P 545,194,897[22] considering that a net return of income for palay in the Bicol Region is P 14,993 per hectare[23]. Agriculture employs 40.7%[24] of the total regional employment roughly translating to 852,000 farmers, fisherfolk and their families adversely impacted by natural disasters in the region.

These socio-economic conditions in the region place Albay, not only in the middle of the Pacific Jinx of natural disasters but also greatly magnifies their vulnerability and limits their resilience and adaptive capacities. Natural disasters spiral into human catastrophes when they entrench the poverty that already exists and pull more people down into poverty as their assets vanish, together with their means to generate an income[25]. The risk of impoverishment is linked to lack of access to the markets, capital, assets and insurance mechanisms that can help people to cope and to rebuild. This combination of exposure to natural disasters vulnerability and limited access to social safety nets, to land and to work is a serious risk factor, as is living in a remote rural area.

The transformation of hazards into disasters is far from ‘natural’. It reflects structural

inequalities that are rooted in the complex political economy of disaster risk and  development. A community’s disaster risk varies across time and space and is driven heavily by interacting economic, socio-cultural and demographic factors. Poverty is one of the strongest determinants of disaster risk, as well as shaping the capacity to recover and reconstruct. The poorest people in a  community are often affected disproportionately by disaster events, particularly in the long-term. However, poverty is by no means synonymous with vulnerability. Indeed, vulnerability is shaped by wider social, institutional and political factors that govern entitlements and capabilities.

Recent initiatives by the Province of Albay address these issues and insist that fatalistic attitudes have no place in the province.

Reducing Risk in Albay

Segundo Romero in an Oxfam report remarked that “prior to 1989, Albay’s disaster risk management strategy was mainly after-the-fact-disaster response”[26] which was more akin to the supposed fatalistic attitude often accused to people in disaster-prone areas like Albay. The approach of the provincial government, the key government agencies, and the partner institutions like non-government organisations, was generally responsive and reactive to calamities and that preparedness is sought within the shorter period rather than a long term endeavour. Primarily, the activities are focused on the safety of the affected families and the provision of relief assistance during the calamity[27].

With the recurrence of more devastating typhoons and the more frequent eruption of Mayon Volcano, which used to occur once in every ten year period but later beam more frequent in intervals of three or five years, the provincial government was prompted to initiate better measures to cope with calamities. In 1989, with the support from the Italian government, the adoption of community-based disaster preparedness methodologies and responsive activities to ultimately reduce the adverse effects of natural disasters was undertaken. Among the programs introduced, were as follows[28]:

  1. Institutional set-up and disaster management education;
  2. Establishment of a disaster operations centre, installation of radio communication equipment, provision of rescue and relief facilities and the construction of embankments and evacuation facilities in 11 barangay; and
  3. Launching of income generation projects for prospective volunteers to encourage their participation in disaster management strategies.

The Sangguniang Panlalawigan in 1994 supported the institutionalisation of a disaster management office through the issuance of a resolution for the creation of a Disaster Risk Management Office (DRMO) called the Albay Public Safety and Emergency Management Office (APSEMO). The shift now from disaster response to disaster risk reduction is now possible. This shift in paradigm is now captured in Albay’s Framework for Disaster Risk Reduction Management (DRRM) with the goals of safe development defined as disaster proofing; integrating climate change programs specifically adaptation and DRRM to achieve greater economic viability; acknowledging the potent effects of geologic, anthropogenic and climatic hazards which limit the attainment of millenium development goals and the human development index[29].

Several ordinances and resolutions were also passed by the Sangguniang Panlalawigan to support these initiatives:

  1. SP Resolution 2007-04 – proclaims climate change adaptation as provincial policy and that all behavior, projects, programs, grants of licenses and permits should be consistent with adaptation.
  2. SP Appropriation Ordinance 2007-01 – supplemental budget identifies A2C2 program as a budgetary item and with corresponding funding for activities.
  3. SP Ordinance to strengthen Sec. 48 Item 3 Chapter 6 of RA 9003 – Solid Waste Management Law; Banning “open burning” and provides local mechanism for enforcement, as well as training of barangay tanods to record in barangay logbook any violations.
  4. SP Ordinance 2007-51 – updating and reviewing of Comprehensive Land Use Plan (CLUP) for disaster risk reduction and climate change adaptation. Reorganizatioin of Provincial Land Use Committee under Provincial Executive Order 2007-07.
  5. Albay Declaration on Climate Change Adaptation – prioritise climate change adaptation in local and national policies; promote “climate-proofing” development; advocate the creation of oversight bodies in the government; mainstreaming of climate change through the local and regional partnerships for sustainable development; Research and Development; promote environmentally sustainable practices. (Resolutions have been passed to the Philippine Congress to adopt the declaration as a framework for mainstreaming climate change in the country.

A Center for Initiatives and Research on Climate Adaptation (CIRCA) has also been created. This is a joint venture of the the Provincial Government of Albay together with the Environmental Management Bureau, World Agroforestry Center, and Bicol University.

Espinas underscored that institutional reformation and creation to undertake the tasks under the DRRM framework contributed to developing a more responsive governance and system within the province. The preceding discussion shows a very proactive approach by the government in reducing risk but these altogether is on the realm of the state, acting on the safety and welfare of the people. What happens in the private though offers a glimpse on the supposed fatalism of these people in an unsafe environment.

Several Expressions

Our understanding of behavior suggests that all ideas arise from man’s experience with his surroundings. A people exposed to a throng of natural hazards must have expressed these realities of environment in their culture, including folk narratives and beliefs, as Wilhelm Dilthey suggested that “experience urges toward expression or communication with others”[30]. The process of using this train of methodology must be done with caution since “the relationship is clearly dialogic and dialectical, for experience structures expressions, in that we understand other people and their expressions on the basis of our own experience and understanding. But expressions also structure experience, in that dominant narratives of a historical era, important rituals and festivals, and classic works of art define and illuminate inner experience.”[31]

My goal is not to make an in-depth analysis of these cultural expressions but instead make a survey of these expressions which may help in understanding how passive and fatalistic the Bikolanos of Albay in the events of natural disasters. We may treat the epic-fragment Ibalong as one of these Dilthean expressions.

Ibalong[32], the sixty stanzas that remain of a full-length folk epic, was presumably jotted down in its complete Bikol narrative by Fray Bernardino de Melendreras (1815-1867), a Franciscan missionary in Guinobatan, Albay. Ibalong gives a grave picture of a deluge, almost with a historical tone that is absent in the other stanzas. In the sixty stanzas, seven were devoted to a single “deluge” which wreaked havoc to the ancient Bikol land. This singular moment changed courses of rivers, submerged lands, transformed a volcano to a lake, in a cataclysmic event that swept as far north as Labo in Camarines Norte to Bato in the boundaries of Camarines Sur and Albay. Whirlwinds, volcanic eruptions and storm surges are here described, with references to specific locations in mainland Bikol.


Hubo entonces un diluvio

Promovido por el Onos,

Que el aspecto de esta tierra

Por completo trastorno.

Asin ta dinatngan masulog na baha,

Onos ginikanan, si kusog dakula,

Si orog kagayon, tiwasay na daga

Iba nang paghilngon naliwat kawasa.

Then came a deluge on the land

Caused by the Onos force of old

So that the features of this earth

Were completely changed to behold.


Reventaron los volcanes

Hantic, Colasi, Isarog,

Y al mismo tiempo sentiose

Un espantoso temblor.

Su bukid na Hantik, Kulasi, Isarog

Gabos nangagtuga, nagputok nin kusog,

Asin kasabay pa si dakulang linog

Sa bilog na rona gabos na natanyog.

Volcanoes Hantik, Isarog,

Culasi also burst so quick

And was felt simultaneously

The whole ground quake convulsively.


Fue tanta sacudida,

Que el mar en seco dejo

El istmo de Pasacao

Del modo que se ve hoy.

Sa kusog nin linog kuminadal-kadal,

Dagat suminuko may dagang naglataw

Na iyo na ngunyan satong matata-naw

Bilang kauswagan duman sa Pasacao.

So mighty was the jolting sway

To its bottom the sea gave way

Effecting isthmus in the fray

At Pasacao as seen today.


Separo del continente

La isleta de Malbogon

Donde moran las sibilas

Llamadas Hilan, Lariong.

Igwang nakasiblag daga na kaputol

Asin pinag-apod na purong Malbogong,

duwang aswang iyong nag-erok na lolong

Na pinagngaranan Hilang asin Laryong.

A torn part of the mainland formed

The islet known as Malbogong

Inhabited by witches strong

The so-called Hilang and Laryong.


El caudaloso Inarihan

Su curso el Este torcio,

Pues, antes del cataclismo,

Desaguaba por Ponon.

     Nagbaha nin orog salog Inarihan

Bulos pasulnopan sala nang dalagan,

Kaya kan dai pa ini minasupngay

Si gabos na tubig Ponong dinadatngan.

The waters flow of Inarihan

Its course due East ran up all wrong,

So that before this cataclysm

Flowed to Ponong, where set the sun.


En Bato se hundio un gran monte

Y en su sitio aparecio

El lago, hoy alimenta

Con su pesca a Ibalon.

May dakulang bulod sa Bato nagtundag,

Sa kinamugtakan danaw luminuwas

Na pinaghalean manga sirang layas

Naging kabuhayan kan Ibalong nanggad.

In Bato a big mountain sank

That generated water tank

A lake came up which now supplies

Fish consumption by Ibalong folks.


Del golfo de Calabagñan

Desaparecio Dagatnon,

De donde eran los Dumagat

Que habitaron en Cotmon.

Manga nag-erok dagang Kalabangan

Na manga Dagatnong napara nin basang,

Si manga Dumagat nagsalihid duman

Na hale sa Kotmong enot na erokan.

From the gulf of Calabangan

Where all Dagatnong has-been wiped out

From which had come the Dumagat

Who had inhabited Cotmong.

This cataclysm which transformed the physical features of Bikol begs to ask: is this in mythic time or is the event rooted in a real catastrophic past? Certainly, all the places mentioned in the stanzas refer to real place-names, ethhnonyms still used in the present time. If we accept as authentic the Ibalong fragment, this attests to how the environment plays an important part in Bikolano cosmology and how it underscores the hostility of the region’s location. Earlier in the epic, the hero Handiong cleared the forests of hundreds of monsters and brought civilization (writing, pottery, boat-making) to the land, but from the 45th to the 51st stanza, the heroes themselves were strikingly silent and absent. Nature was supreme once again, an episode when nature showed it cannot be tamed like the monster-siblings of the snake-woman Oryol.

One of the mentioned powers in this epic-fragment is Onos, “an old force” of nature. Modern, standard, central Bikol language uses the word “Onos” to refer to a storm, whirlwind or tornado[33]. Onos has never figured in other narratives of the Bikolanos except in this epic-fragment. Yet this deluge-bringing force was attributed to be the cause of the earthquakes, eruptions and storm surges that transformed the face of ancient Bikol. In Legaspi, Albay, the Yawa river is so named because it is thought of as a sleeping monster. “Yawa” means monster or demon and gives reference to how it swells during lahar flows of Mayon, then becomes a gentle river during dry seasons. Onos and the Yawa then gives us this Bikolano notion of a dormant “old force” sleeping in nature. Yet what caused it to awaken? The epic gives us the impression that it occurred without warning, in the literary sense, the stanzas in Ibalong were like a slash in the fabric of the story. Or were the exploits of Handiong preceding the deluge stanzas, of taming wild nature and killing “monsters” the reason for the awakening of Onos? We can only turn to speculation at this point. Yet the more popular belief among the Bikolanos is the belief that sin or human transgression is the main cause of disasters.

The word “dawat” for instance, refers to a sudden thunderstorm which causes flashfloods.The Dawat, according to older Bikolanos, is caused by incest and that God brings the dawat to punish the sinners/offenders. Dawat is most probably a pre-Spanish word, documented by Marcos de Lisboa in his 1754 dictionary, 182 years after the colonisation of Bikol, but still very much used today to refer to very strong and sudden rains. Disasters in the context of the dawat are directly sent by God, giving us the impression that man is intimately (metaphysically in this case) linked to weather perturbations, in which transgressions of a religious law, breaking of taboo, or committing sin, upsets the natural order, or perhaps a divine order.

This sin-disaster connection is most evident in the beliefs surrounding the traslacion procession of Our Lady of Peñafrancia. Every 2nd Friday of September, the image of Our Lady of Peñafrancia, lovingly called by the Bikolanos as “Ina”, is transferred from the Basilica Minore to the Metropolitan Cathedral of Naga City, by procession carried by thousands of men. It is the common belief by Catholic Bikolanos that a slow procession, or if the image is damaged in that procession, perhaps a torn “manto” or cloak, missing crown or aureole, would mean a bad year of typhoons ahead. This connection of the image to weather, most especially rain, is especially evident whenever it rains during the processions (both traslacion and the 9th day of the novena fluvial procession). People the processions, devotees most especially, would welcome the light rain saying it is a “blessing” from Ina.

On the morning of August 15, 1981, the miraculous image was stolen from her shrine. The entire region was shocked by the news and people could not believe that such a sacrilegious act could happen. A little over a year later, however, the region rejoiced over the finding of the image. On September 8, 1982, at the height of Typhoon Ruping in Bikol, it was transported from Manila to Naga in a caravan, and some said the rain over Naga miraculously stopped when a mass was finally said in the Metropolitan Cathedral. Such connection of faith to natural disasters forms part of the Bikolano psyche. The “dawat” and the transgression-disaster connection in the Peñafrancia devotion illustrates negative actions being “punished”, but prayers against natural disasters form the other side of this illustration, positive actions through supplications and oblations are rewarded.

The “Oratio Imperata” is a set of Roman Catholic invocative prayers which the local ordinary or prelate of the church may publicly pray when a grave need or calamity occurs. In imminent dangers, like an approaching typhoon in Bikol, an Oratio Imperata is prayed by the community, often with an “Awrora” or dawn procession of the image of Peñafrancia or our Lady of Salvation in most areas of Albay. In most towns, the image of the Divino Rostro (the face of Jesus) is also processed because of the belief that it once spared Bikol from the “cholera morbo” of 1882. Below is an example of an “Oratio Imperata ad Repellendam Tempestates atque Calamitates” approved by the Diocese of Legaspi:

Amang makakamhan, iniitaas mi ang samong mga puso

sa pagpapasalamat huli kan mga nangangalasan kan Saimong linalang,

huli kan Saimong pangataman sa pagtao Mo

kan samong mga pangangaipo digdi sa daga,

asin huli kan Saimong kadunongan na nag-aantabay

kan lakaw kan bilog na kinaban.

Inaako mi na nagkasala kami Saimo asin sa kapalibutan.

Dai mi nasabotan asin naotob an Saimong kabotan na atamanon an kinaban.

An kapalibutan nagsasakit huli kan samong mga salang gibo,

Asin ngonyan namamatean mi na

An pagdusang-balik kan samong pag-abuso asin kapabayaan.

Padagos an labi-labing pag-init kan kinaban.

Huli kaini naglalawig an tig-initan; nagdadakul asin nagkukusog an mga bagyo, uran, baha, pagtuga kan bulkan, asin iba pang mga natural na calamidad.

Dai kaming mabibirikan kundi Ika, mamomoton na Ama.

Sa saimo kami minahagad nin kapatawaran kan samong mga kasalan.

Ilikay mo kami, an samong mga namomotan, asin mga pagrogaring

Sa peligro nin mga calamidad, natural man o kagibohan nin tawo.

Antabayan Mo kaming magtalubo na magin mga responsableng Paraataman kan saimong linalang.

Asin mga matinabang na parasurog kan kapwang nangangaipo.

Huli ki Kristo, samong Kagurangnan.


V- Nuestra Señora de Salvacion

R- Ipamibi mo kami.

Almighty Father, we raise our hearts to You in gratitude

for the wonders of creation of which we are part,

for Your providence that sustains us in our needs, and

for Your wisdom that guides the course of the universe.

We acknowledge our sins against You and the rest of creation.

We have not been good stewards of Nature.

We have confused Your command to subdue the earth.

The environment is made to suffer our wrongdoing,

and now we reap the harvest of our abuse and indifference.

Global warming is upon us. Typhoons, floods, volcanic eruption,

and other natural calamities occur in increasing number and intensity.

We turn to You, our loving Father, and beg forgiveness for our sins.

We ask that we, our loved ones and our hard-earned possessions

be spared from the threat of calamities, natural and man-made.

We beseech You to inspire us all to grow into

responsible stewards of Your creation,

and generous neighbors to those in need.

Through Christ, our Lord.


V- Our Mother of Salvation.

R- Pray for us.

The Oratio Imperata is not a permanent religious recitation, but rather only for used for a short period of time of need. The prayers are often recited post-communion or after the conclusion or final benediction of the Holy Mass. The Oratio Imperata, becomes then a reverse of the sin-disaster association, where a sin is punished by a storm. It is effectively, storming heaven with prayers.

Other stories abound in Albay and Camarines Sur. The wedding of “animistic” belief and Catholicism is evident in the story of the Calpi tree which became the wood for the images of Our Lady of Salvation (now in Joroan, Tiwi, Albay), Our Lady of Solitude (in Buhi, Camarines Sur) and St. Anthony of Padua (Nabua, Camarines Sur)[34]. The story goes that on a certain day while Mariano Dacuba, a tenant of Don Silverio Arcilla, was clearing the land, he chopped off a big Calpi tree[35]. But there was something about it: already severed from the base for many hours it maintained its life and freshness. Suddenly it occurred to him to bring it personally to Buhi. He informed Don Silverio about it and the latter consulted with the Friar Pastor. In Buhi this time lived a sculptor by the name Bagacumba. He had him summoned for the possibility of carving an image from the wood. Indeed three images were produced: Our Lady of Salvation, Our Lady of Solitude and St. Anthony of Padua. But the story does not end there. In the town of Buhi, surrounding the lake of Buhi, it was said by the townspeople that the sculptor Bagacumba threw some of the unused woods from the Calpe tree, and is said to float  in a specific part of the lake to warn people of impending calamities like typhoons. Some of the old people of Buhi are still able to point at this exact location in the lake.

Stories such as this point to supernatural connections with the natural. The Calpe tree, for instance is thought to be miraculous, even when it was still a tree, but human hands transformed the tree to statues that became symbols, windows to the divine, sharing the access to this tree’s power. And yet the leftover wood still retained its “nature”  and hence its connection to the natural (i.e. warning people of typhoons). Man is not passive in this cosmology, not just a recipient of punishments or rewards, but an active actor in nature, and the supernatural. Access to supernature is acquired, that is as a gift (the Calpe tree), as a purchase (palaspas), or through the performance of appropriate acts (Oratio Imperata).

A dormant force, Onos, lies sleeping, but men learned to quell it with supplications, obligatory prayers, even talismans (in the form of the “palaspas”). It is never fully mastered yet there is the understanding that a certain connection between men and the realm of storm gods, the wielders of the powers of weather and earth, is present and available. Even Bikolano children pray to the Sto. Niño during earthquakes, praying that the child Jesus would hold the globe firmly in his hand – evidence of this connection and hence, communication.

These beliefs, others would say superstitions, may perhaps be forms of adaptation to forces that people barely understand by making sense of these mysterious physical forces in the language and images they recognize.


Although the precise meaning of the word fatalism changes across cultures and religions, it can be linked with people‘s propensity to believe that their destinies are ruled by an unseen power – Fate – rather than by their will. Hence, fatalism can undermine the confidence in the link between effort and disaster preparedness.

The concept of fatalism has been central to the development of religious and philosophical thought. Of course, this is not surprising because the question of whether or not our destinies are under our control is at the root of our thoughts and has shaped our cultural evolution.

In this sense, we may doubt the supposed fatalistic attitude of the people of Albay. It is easy to assume that a people in poor socio-economic conditions exposed to severe hazards in a hostile environment have a tendency for fatalism, a “bahala na” attitude in terms of disaster preparedness. Over the years, local government initiatives have shown a more proactive stance in mitigation and adaptation. Yet, this is in the realm of the state. What happens in the household or in the individual is still very much moored in belief (or perhaps faith) that is oftentimes confused with fatalistic attitudes.

The narratives presented show that “communing”, meaning a direct link, to this “Onos” force or perhaps to the “owners” of these natural forces is possible, and even to mediate or negotiate with these force/s. It is directly linked in faith – the supposed power, and not the powerless-ness of fatalism, to avert disasters. 

One may confuse this faith to being passive, waiting for the typhoon to strike them down, all the time praying for salvation. We should not forget the people of Cagsawa who run to the church during the 1814 eruption of Mayon, believing they would be spared in the sacred space of the church. Developing resilience and resistance requires knowledge of disasters and risks. It must be clear that in any effort for risk reduction and disaster preparedness in Albay, there must be the understanding that efforts will not start at zero, at some fatalistic population. Innate in the culture of the people is the will to live, to survive, to preserve oneself against calamities – and this is exactly the capital for local initiatives. The Albayanos want to live, even in this most perilous of places.

The Bikolanos’ faith, if we may call it that, has no room for fatalism. Only when faith in a higher being recedes does fatalism take over. This is not the case in the Albayanos of Bikol. In essence, faith causes us to press in, seek, and overcome – fatalism causes us to give up. Faith inspires hope while fatalism offers only fear.


Albay Province Website,, retrieved on January 27, 2014.

Andal, Eric et. al., “Characterization of the Pleistocene Volcanic Chain of the Bicol Arc, Philippines:      Implications for Geohazard Assessment” in TAO, Vol. 16, No. 4, 865-883, October 2005.

Bankoff, Greg. Cultures of Disaster: Society and Natural Hazard in the Philippines, London: RoutledgeCurzon (2003).

Bicol Mail, Albay registers poorest economic performance in, retrieved on January 27,2014.

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Provincial Government of Albay, Disaster Risk Reduction Management Plan, (2009), 13.

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[1] National Economic Development Authority Bicol, Bicol Rehabilitation in retrieved on January 25, 2014.

[2] David Michael V. Padua, Typhoon Climatology in, retrieved on January 27, 2014.

[3] Greg Bankoff, Cultures of Disaster: Society and Natural Hazard in the Philippines, London: RoutledgeCurzon (2003), 37.

[4] “God will take care of us.”

[5] “God will show mercy.”

[6] National Statistical Coordination Board, “Philippine Standard Geographic Codes, Province of Albay” in, retrieved on January 25, 2014.

[7] Department of Finance, DEPARTMENT ORDER No. 23-08 July 29, 2008.

[8] National Statistical Coordination Board, “The Province of Albay” Overview of the Region. Makati City, Philippines: 2014.

[9] Rolando P. Orense and Makoto Ikeda, “Damage Caused by Typhoon-Induced Lahar Flows From Mayon Volcano, Philippines” in Soils and Foundations by the Japanese Geotechnical Society, Vol. 47. No. 6, 1123-1132, December 2007.

[10] Ibid.

[11] Agnes Espinas, “Geography and Public Planning: Albay and Disaster Risk Management” in Human Development Network Discussion Paper Series, PHDR Issue 2012/2013 No. 4.

[12] Eric S. Andal, et. al., “Characterization of the Pleistocene Volcanic Chain of the Bicol Arc,

Philippines: Implications for Geohazard Assessment” in TAO, Vol. 16, No. 4, 865-883, October 2005.

[13] Global Volcanism Program, Mayon in, retrieved January 27, 2014.

[14] Ibid., Bulusan in, retrieved January 27, 2014.

[15] Ibid., Pocdol Mountains in, retrieved on January 27, 2014.

[16] Albay Province Website,, retrieved on January 27, 2014.

[17] Agnes Espinas, 4-7.

[18] Bicol Mail, Albay registers poorest economic performance in, retrieved on January 27,2014.

[19] Ibid.

[20] Bicol Today, Bicol poverty remains high despite growth of regional economy in, retrieved on January 28, 2014.

[21] Department of Science and Technology – Region V, Albay Profile in, retrieved on January 27, 2014.

[22] Espinas, 21.

[23] Bureau of Agricultural Statistics, Regional Profile: Bicol in, retrieved on January 28, 2014.

[24] Ibid.

[25] Lindsey Jones, et. al., The geography of poverty, disasters and climate extremes in 2030, UK: Overseas Development Institute (2013), viii.

[26] Segundo Romero, A Permanent Disaster Risk Management Office: Visible, Measurable Impact over the Years. Albay Provincial Government in Building Resilient Communities: Good Practices in Disaster Risk Management, Oxfam Great Britain (2008), 6.

[27] Espinas, 9.

[28] Romero.

[29] Provincial Government of Albay, Disaster Risk Reduction Management Plan, (2009), 13.

[30] Victor Turner, “Dewey, Dilthey and Drama: an Essay in the Anthropology of Experience” in Anthropology of Experience, Victor Turner and Edward Bruner (eds), Chicago: University of Illinois Press (1986), 33.

[31] Edward Bruner, “Introduction” in Anthropology of Experience, Victor Turner and Edward Bruner (eds), Chicago: University of Illinois Press (1986), 6.

[32] Put afterwards into Spanish by Melendreras in Ibal, a 400-page manuscript in verse on the ancient custom of the Indios of Albay, its sixty-stanza portion was later included in a treatise on the Bicol Region by Castaño in 1895 as un pequeño fragmento inedito en verso. But because no credit was given to Melendreras by Castaño in the work, students of the Ibalong have since presumed that it was recorded and translated by Castaño himself.

[33] Malcolm W. Mintz and Jose Britanico, Bikol-English Dictionary, Quezon City: New Day Publishers (1985).

[34] Nabua, Buhi (in Camarines Sur) and Tiwi (in Albay) are adjacent municipalities.

[35] A kind of a citrus.