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Indigenous Peoples Plan PHI: Integrated Natural Resources and Environmental Management Project (INREMP)

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Indigenous Peoples Plan PHI: Integrated Natural Resources and Environmental Management Project (INREMP) Indigenous Peoples Plan Project Number: 41220-013 October 2018 PHI: Integrated Natural Resources and Environmental Management Project (INREMP) Community Management Plan for Portulin Talaandig Tribal Association (PTTA), Inc. in Barangay Portulin, Pangantucan, Bukidnon, Philippines Prepared by PORTULIN TALAANDIG TRIBAL ASSOCIATION (PTTA), INC., for the Department of Environment and Natural Resources (DENR) - Forest Management Bureau (FMB) and for the Asian Development Bank This indigenous peoples' plan is a document of the borrower. The views expressed herein do not necessarily represent those of ADB's Board of Directors, Management, or staff, and may be preliminary in nature. In preparing any country program or strategy, financing any project, or by making any designation of or reference to a particular territory or geographic area in this document, the Asian Development Bank does not intend to make any judgments as to the legal or other status of any territory or area. PORTULIN TALAANDIG TRIBAL ASSOCIATION (PTTA), INC. Barangay Portulin, Pangantucan, Bukidnon, Philippines COMMUNITY MANAGEMENT PLAN Mt. Kalatungan – the highest mountain and most sacred place within the Talaandig Ancestral Domain where “Kalumbata” the sacred eagle fly free TABLE OF CONTENTS Acknowledgement …………………………………………………………………… i Executive Summary …………………………………………………………………. ii Abbreviations…………………………………………………………………………. iii CHAPTER I: INTRODUCTION……………….…………………………………... 1 CHAPTER II: LEGAL FRAMEWORK………………………………………….... 1 A. Indigenous People’s Rights Act of 1997 (RA 6734)………………………...…….. 1 B. NCIP Administrative Order No. 3, Series of 2012…………………………...……. 1 C. DENR – NCIP Memorandum of Agreement and Implementing Guidelines…...…. 2 D. Basic Principles of ADB Safeguard Policy, 2009………………………...……….. 2 CHAPTER III: BACKGROUND OF THE PROJECT AREA…….…………….. 4 A. Location 4 B. Accessibility 4 C. Land Area and Coverage 5 D. Topography and elevation 6 E. Landmarks and Areas with Cultural Significance 6 CHAPTER IV: BACKGROUND AND INFORMATION OF THE ANCESTRAL DOMAIN……………………………………..……………………… 7 A. Historical Background Settlements………………………………………………... 7 B. Tribal/Political Leadership Structure……………………………………………… 8 C. Cultural beliefs and rituals…………………………………………………………. 9 i. Policy on Sacred Areas………………………………………………………… 10 ii. Policy on Resources Management and Land Use……………………………... 10 iii. Policy on Forest Protection and Rehabilitation………………………………... 10 iv. Policy on Resource Use, Harvesting and Hunting…………………………….. 10 CHAPTER V: PRESENT SOCIO-ECONOMIC SITUATION…….…………….. 10 A. Population and Ethnic Groupings……………………………….…………………. 10 B. Present Livelihood or Major Source of Income…………………………………… 11 A. Forest – resource based livelihood…………………………………………….. 11 B. Farm – based livelihood……………………………………………………….. 11 C. Off – farm livelihood………………………………………………………….. 11 CHAPTER VI: ENVIRONMENTAL STATUS OF THE AREA……….………... 12 A. Biophysical Characteristics………………………………………………………... 12 B. Land Use and Resource Management System…………………………………….. 12 A. Forest Area…………………………………………………………………….. 12 1. Location and Forest Type………………………………………………….. 12 2. Resources………………………………………………………………….. 12 3. Land and Resource Use……………………………………………………. 12 • Conservation Zone..…………………………….……………………… 12 2 • Regulation Zone……………………………………………………….. 13 • Customary Governance………………………………………………... 13 B. Open Grassland, Wooded Grassland and Shrubs……………………………… 14 C. Agricultural Areas……………………………………………………………... 14 D. Settlement and Infrastructure Facility…………………………………………. 14 CHAPTER VII: SITUATIONAL ANALYSIS……………………………………... 15 A. Summary of Resources and Resource Management per Eco-Zone……………….. 15 B. Identification of Issues, Problems and Opportunities……………………………… 17 CHAPTER VIII: OVERALL GOVERNANCE (VISION) OF THE ANCESTRAL DOMAIN…………………………………………………………….. 18 A. Vision……………………………………………………………………………… 18 B. Objectives………………………………………………………………………….. 18 C. Envision and Land Use and Management Prescription……………………………. 18 A. Forest Conservation and Rehabilitation……………………………………….. 18 B. Farm Productivity Enhancement………………………………………………. 19 C. Development of Settlement Areas and Infrastructure Facility………………… 19 D. Infrastructure and Support Facilities…………………………………………... 20 E. Livelihood Development Enterprises…………………………………………. 20 D. Policy on Non-IP…………………………………………………………………... 21 E. Grievance Redress Mechanism……………………………………………………. 21 F. Information Disclosure…………………………………………………………….. 22 CHAPTER IX: SUBPROJECT IMPLEMENTATION UNDER INREMP……… 25 A. Natural Resources Management…………………………………………………… 25 B. Rural Infrastructure………………………………………………………………… 25 C. Livelihood Enhancement Support…………………………………………………. 25 CHAPTER X: BENEFICIAL MEASURES (POSITIVE AND NEGATIVE IMPACTS OF THE SUBPROJECTS)……………………………………………… 25 CHAPTER XI: MITIGATING MEASURES………………………………………. 26 CHAPTER XII: IMPLEMENTATION ARRANGEMENTS……………………... 26 CHAPTER XIII: MONITORING AND EVALUATION…………………………. 26 CHAPTER XIV: OTHER TARGETS AND BUDGET…………………………… 26 Acknowledgement The Portulin Talaandig Tribal Association, Inc. (PTTAI) expresses its sincere gratitude to all concerned personnel in providing technical assistance in formulting the Community Management Plan (CMP) and providing financial assistance for the implementation of various subprojects herein. Some of the various interventions provided thru INREMP were a dream come true to the Talaandig Tribe of Portulin as these are the many things that we have been longing for, in order to improve the delivery of basic services to our community and at the same time the recognition and appreciation of our IKSP, that contributed a lot to the protection and conservation of our ancestral domain including the natural resources therein. Let be assured that no activities will be allowed within the ancestral domain, if it will have any adverse effect to our people, ancestral domain and its natural resources. For those who believe in our capacities, cultural knowledge and sincere concern for the environment, we wish and welcome your assistance in order for us to continue our efforts, endeavors and collective actions for the protection of our environment, in order to perpetuate our culture and our very own existence. Datu Johnny Guina 4 Executive Summary The “Igmale’ng’en” or sacred forests of Laindag is located within the ancestral domain of the Talaandig Tribe in the village of Portulin in the Municipality of Pangantucan within the province of Bukidnon. Bukidnon is a land-locked province in Mindanao, the second biggest island in the Philippines. The sacred forests occupy a total area of 3,470 hectares, characterized by steep to rolling topography with a sizeable stand of primary forest combined with some secondary growth forest. The site is geographically located at latitude 4°22’33.36”N and 128°21’58.70 longitude. The Talaandig tribe is one of the 110 groups of indigenous peoples in the Philippines. The Talaandig people are mostly concentrated in the northern and western part of the province of Bukidnon, Mindanao Island, Philippines. Their territory is marked by the Kitanglad and Kalatungan mountain ranges. The local knowledge of the Talaandig people was derived from oral history and traditions. These traditions include religious rituals, dances, songs and music, epic traditions, folktales, games, handicrafts, and customary mediation. The Talaandig community in Portulin has a population of 465 individuals distributed in 93 households. The community is located high up in the Mount Kalatungan mountain range of north central Mindanao, approximately 1200 meters above sea level (MASL). There are several major rivers in the place such as Bagik-ikan River, Ootah River and Dumagook River that flows from northern towards southern part of the community. The sacred forests are of extreme importance to the Talaandig as they represent everything that is pure and strong and their continued existence ensures the community’s continued existence and survival. For the Talaandig, the sacred forests of Mt. Kalatungan are home to the tallest and hardest trees, it is where the cleanest waters will always flow, where the waters never runs dry and where the deer and wild boar will always roam and, most importantly, where the “Kalumbata” 1 will always fly free. The Igmale’ng’en continues to play a central role in the day to day affairs of the community. With its continued existence, rituals are sustained as the spirits are assured of a place to rest. The forests still continue to provide the raw materials such as medicinal herbs for the village healers and timber for the construction of the village “Tulugan” or altar. Most importantly, the oral tradition of the Talaandig made up of chants, poems and songs continue to flourish as the sacred forest provides the platform for the unique interaction among the spirits, deities and the Talaandig. The Igmale’ng’en forests are under pressure from migrant communities surrounding Mt. Kalatungan. Fortunately, to date, they are still almost intact and occupy a sizeable portion of the Talaandig territory. The traditional rules governing the sacred forests are for the most part respected by the community members and occupy an important role in the over-all resource management rules of the ancestral domain. The existence of the sacred forests plays a vital role in the conservation and protection of the biodiversity of Mt. Kalatungan. Mining, illegal logging and the poaching of flora and fauna poses the biggest threat to the continued existence of the sacred forest of the Talaandig. As the population of migrant communities
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