The Will to Self-Determination: Understanding the Life of Ati People in Aklan, Philippines

Journal of Critical Reviews

ISSN- 2394-5125 Vol 7, Issue 11, 2020

THE WILL TO SELF-DETERMINATION: UNDERSTANDING THE LIFE OF ATI PEOPLE IN AKLAN, PHILIPPINES

John Paul Petrola1, Jake Ledesma1, Christian Paul Venturillo1, Kim Eric Del Rosario1, Dr. Rowena Isidro2

1University of San Agustin, Iloilo City, Philippines 2Iloilo Science and Technology University, Iloilo City, Philippines

Received: 12.03.2020 Revised: 19.04.2020 Accepted: 13.05.2020

Abstract This paper discusses Schopenhauer's concepts on suffering and the human will and appropriate them to the struggles of the Ati of Malay, Aklan. The current and protracted efforts of the Ati for their ancestral domain and their pleas for cultural recognition in the midst of pressing ethnic oppression prompted this study. First, to descriptively present the concepts, this paper utilized document analysis to present specific tenets from Schopenhauer and employed content analysis on publications and online contents in indigenous studies. Second, to extract primary perception, the study gathered first-hand responses from the Ati under warrant from both the government and the tribal leaders' approval. To triangulate the appropriation of Schopenhauer's concept to the lives of the Ati, critical analysis and parallelism were used; from these, the study found that the Ati's suffering from ethnic bigotry and oppressions motivating their struggle for their rights, cultural recognition and emancipation concurrently aligns with Schopenhauer's tenets that the person's pursuit for happiness is triggered by inevitable sufferings that are inseparable from existence. Lastly, to concretize the paradigm, the paper recommends that the government reevaluates and ascertains full and scrupulous implementation of RA 8371 as well as provide equity in providing social, educational and health services to the Ati community. Keywords: Arthur Schopenhauer, Pessimism, Sufferings of the World, Pain, Boredom, Despair, Ati people, Aklan

INTRODUCTION This study aimed to account the experiences of suffering, struggle community, still, were not given much recognition by the society for self-determination, challenge, aspirations and motivation of unlike those national and international dignitaries who were the Ati in the Panay Island in the lens of Arthur Schopenhauer. It given special seats on stage to enjoy the participants’ vibrant attempts to offer a new way of philosophizing in the country and costumes and street dances. This clearly exhibits that the local provides an alternative approach to Indigenous People’s (IPs) government officials are somehow disregarding the significant studies. This is premised on the idea that the Ati people, being role of the Ati people in promoting tourism and preserving the one of the members of the Indigenous Peoples (IPs) in the rich cultural heritage of Panay. country have suffered from inescapable forms of sufferings such as oppression, killings, victims of land grabbing, discrimination Despite the enactment of Republic Act 8371, also known as the and various human rights abuses from the local elites, companies Indigenous Peoples Act in 1997, the unending problems on land engaged in mining and logging, restaurant and hotel businesses, grabbing and government indifferences were some of the factors and non-Ati people surrounding their cultural communities that that plagued the Ati people. For more than three decades, the Ati had resulted in their feelings of pain, boredom and despair. communities were displaced from their inhabited land because of the urbanization and economic globalization in Panay It is an undeniable fact that the Ati too, like other IPs in the particularly that of Malay, Aklan. The strong forces of lowlanders country, have experienced oppression that have led to the brutal or the Bisaya and the political maneuvering of multinational killing of Dexter Condez, an Ati youth, leader and spokesperson companies who have business interests on the ancestral domain of the Ati community in Boracay Island in 2013. Condez was shot of the Ati people have caused delays in the processing of the Ati dead eight times on his way to the Ati community in Boracay communities’ ancestral land titles. These delays have resulted in after attending a meeting with Ati community leaders and nuns the Ati people’s feelings of hopelessness because they felt that [1]. Allegedly, the lone gunman was identified as one of the the government leaders whom they have expected to protect security guards of an owner of a multi-national company who their rights were also committing injustice to them. was one of the claimants of the 2.1 hectare of land that was lawfully awarded to the Ati community in Boracay as part of These discussions simply showed that the Ati people’s sufferings, their ancestral domain [2]. This unfortunate incident had struggles and disappointments were characterized by the social brought not just a culture of fear but also the feeling of pain conditions that are present in their environment. Given these among the Ati people and their cultural community. experiences of pain, emptiness and hopelessness among the Ati, it is convincing that Arthur Schopenhauer’s “Concept of Will” The society’s denial of recognition of the Ati people’s would then be very appropriate in understanding the life, expectations had created the feelings of emptiness among them struggles, challenges, motivation and aspiration of the Ati people. since their value in the society was neglected. Perceivably, Arthur Schopenhauer, a German pessimist who argued that despite the success of the globally acclaimed Ati-atihan festival in human life is characterized by unending experiences of Kalibo and Dinagyang in Iloilo City in terms of income generation sufferings such as pain, disappointments and being shorthanded. and tourist attraction which is frequently themed on the life, For Schopenhauer, life is a continuous process and a task to be culture, devotion, and good harvest of the Ati people, the Ati done. Because of these negative experiences, the human person

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is always driven by motivated action or the will to live. For the were used. Finally, the gathered data were presented to the Ati people, it is their desire to attain good life and self- community leaders and the participants prior the presentation of determination. It has been their will-to-life; thus, they struggle to final the report and publication. overcome every challenge that comes their way. Schopenhauer argued that the experiences of pain and suffering RESULTS AND DISCUSSION of the human person is subjective and thus, it is necessary to The Concept of the Human Will know and understand them in order for the subject to identify Prior to his work on the concepts of the world’s suffering, the ways on how one is able to conquer pain and suffering [3]. Schopenhauer was convinced that humans will have played a For Schopenhauer however, suffering is inevitable and is not a major role in the desires, decisions, and actions of every human product of illusion but are actual expressions of pain, boredom, person, and so, it has attributed to one’s happiness and and despair that every human person has to bear in his every day sufferings. For Schopenhauer, as long as the person has the ‘will,’ existence. Thus, as Schopenhauer argued, overcoming human they will experience the inescapable miseries of life: pain, sufferings enable the subject to understand the real meaning of boredom, and despair; moreover, for Schopenhauer, ‘will’ happiness and appreciate the meaning of life [3]. enables every individual to manipulate and control the objects that surround him, including other persons [5]. In other words, Rozemarijn Schalkx and Ad Bergsma in their paper entitled human will, as for Schopenhauer, provides the individual a ‘sense “Arthur’s advice: Comparing Arthur Schopenhauer’s advice on of choice’ of what he desires in life. Yet, in his desires for happiness with contemporary research” they argue that suffering happiness, the experience of life’s sufferings is inevitable. and pain are unavoidable. This means, according to Schalkx and Bergsma, in this world, we could not fully realize true happiness On the Sufferings of the World since it could only be attained in death. However, for Schalkx and In his work entitled “On the Suffering of the World,” found in his Bergsma, the best that the person could possibly achieve is to famous book entitled in Arthur Schopenhauer, Parerga and reduce the miseries of his life [4]. Paralipomena, Vol. II, translated by E. F. J. Payne. Schopenhauer argues that life is full suffering. According to Schopenhauer, The researcher believes that analyzing the Ati people’s struggles suffering is part and parcel of human existence and thus, for self-determination using Schopenhauer’s lens is a relevant individual life is in constant failure in attaining one’s desires. For approach in understanding the life of Ati people in the modern Schopenhauer, pain resulted in one’s ‘will’ for pleasure, choices, times. By understanding their suffering, pain, struggle and wants and responsibilities which are always attached from our aspirations, it is somehow a way of reducing the miseries that the life. Schopenhauer noted that in this world, pleasures outweigh Ati people are experiencing. pain, vice versa, or they are at any rate balanced. Nevertheless, as for Schopenhauer, that fact remains that in this world, man’s Evidently, the Ati people have suffered from various forms of desires for pleasure are always accompanied with pain and human rights abuses, killings, discrimination and public sorrow [6]. humiliation in a significant time; yet up to this moment, they still continue to live and endure the various sufferings confronting Schopenhauer is convinced that life is a continuous process and a them. This is because the Ati people believe that their pains, task to be done yet; it is inevitable that in the life of a human sufferings and struggles at present will lead to cultural person, she always experiences the feelings of pain, recognition and freedom. Thus, the Ati people are convinced that disappointment and being shorthanded [7]. This means, they have to “work hard” and struggle to “overcome” those Schopenhauer argues that that life is a continuous process that burdens in life; in that way, they could achieve their “desires and every person has to understand. It is always a life full of decisions expectations for their family and their cultural community.” If to make, actions to take and challenges to overcome. In most their desires and expectations are achieved by overcoming those cases, persons spend their time working, worrying and sufferings, the Ati people would be able to attain “happiness and sacrificing something in order to fulfill all their demands; some, freedom”. This parallels Schopenhauer assertion that “happiness even just to reach old age. For Schopenhauer, if one may feel that is measured not by joy and pleasure,” but the extent to which it is a bad day today, it will be worse tomorrow until it subjects are able to “overcome” suffering. perpetually elevates to a worse state. Because of the unending sufferings that people are experiencing in life, they feel boredom; RESEARCH OBJECTIVES hopelessness and the ultimate respite from suicide [6]. This study intends to explore Arthur Schopenhauer’s concept on suffering and the human will and relate them to the experiences Moreover, Schopenhauer rejects the idea that sufferings in the of the Ati in the Island of Panay. world are forms of “negative” evil; instead, he considers pain, boredom, and despair as “positive” evils that which people RESEARCH METHODS experience to appreciate the value of happiness and success [6]. The study utilized the following in appropriating Schopenhauer’s In this context, Schopenhauer argues that the happiness of concept to the experiences of the Ati. In the first phase, the paper human beings is not only measured by enjoyment and desire but used document analysis in synthesizing Schopenhauer’s concepts freedom from suffering or from these forms of “positive” evil. of suffering and the human will. Also, content analysis was Thus, Schopenhauer is convinced that the great majority of a employed to published and online documents on Indigenous person never lives a life free from suffering; their lives are full of people’s studies. In the second phase, the researcher conducted “positive” evils and they spend a lifetime trying to escape from an actual visit and ethnographic study in different Ati pain, boredom, and despair [7]. communities in Malay, Aklan to gather first hand data of their historical background, their present social condition, and their Life of Ati People in Argao, Malay, Aklan actual experiences and practices. Field observation in the Ati During my immersion in the Ati communities in Malay, Aklan, I communities, interviews, and focus-group-discussions (FGD) have witnessed how simple their lives were. In Sitio Clara, Malay, with their community leaders and some Ati community members Aklan the Ati communities lived in harmony with nature and were organized. As a prerequisite, prior the visit in the Ati with their fellow Ati. Most of their male members work as communities, an approval from the government authorities as fishermen, kargadors, construction workers and driving well as the local and tribal leaders was secured. In the third motorcycle. The IP community in Sitio Clara is named as the phase, critical analysis and parallelism in the appropriation of Malaynon Ati Tribe Association, Incorporated (MATA) and was Schopenhauer’s concept of Will to the Ati people’s sufferings, led by Ernesto Coching, whom we fondly called, “Nong Erning.” challenges, struggles for self-determination and life’s aspirations

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The community is residing in a private lot owned by foreign who is more experienced than him and demanded compensation individuals. for the stalled time and for the boundary-fee [9].

According to the narratives of the elders in the community, For Nong Erning, these forms of social shame and discrimination during the height of World War II, there were US soldiers who challenged him to strive for his family and his community. got wounded during the war against the Japanese forces in Despite his experiences, he did not think of seeking revenge Malay, Aklan. The Ati people, having a good heart for others, against those who see him as second class citizen of Malay. helped the wounded soldiers and let them hide in their homes. After World War II, the US military returned to United States and Aside from psychological abuse, the Ati people also experienced promised the Ati people that they will go back to help their physical abuses in school and in the workplace. Pastor Enrique community. A few years after, the former went back to Malay not Martinez, an Ati and a Christian pastor, since his arrival in Malay as soldiers but as missionaries. Pastor Enrique, one of the to spearhead their church’s mission sometime in 1990s noted members of the MATA, narrated that the missionaries stayed for that no member of the Ati community finished secondary a significant number of years in Aklan and Iloilo. One even got education. Also, Martinez lamented that Ati workers were married to a Filipina from Lambunao, Iloilo and became a father maltreated by their employers yet; he could not do anything for to Carlos and Boyet Alianza. Carlos Alianza stayed in the Ati his fellow Ati. At the back of his mind however, Pastor Martinez community with his son named Michael and Carla. Michael and had made his experiences as a motivation to think and make Carla stayed with the Ati community and grew up playing with decisions that will benefit his Ati community [10]. Ati children and were taken care of by an Ati family. The Ati experiences of discrimination and social shame When Michael and Carla were at their right age, they went back developed a deep scar in their lives but their elders always to United States of America and married there. Michael and Carla, reminded them that these negative experiences are not a having seen the miserable lives of Ati people in Malay promised hindrance for them to be successful in their live. Rather, these the IPs that they will come back to help the community. Few psychological and physical abuses serve as their motivation in years later, Michael went back to Malay and purchased a private order to succeed in their endeavors to uplift the status of their lot, where the Ati community is now located out of the money community. from Carla, who died in US. That is the reason why the place is called “Sitio Carla” to honor Carla, Michael’s sister. Michael told Emma on the other hand shared her experiences of the community that they can stay in their private property as discrimination and social shame in an elementary public school. long as they want. The MATA members however, are convinced Emma shares how her children are grieving of being ostracized with the possibility that sooner or later, the rightful owners, who for their ethnicity and how she complained to the school have all the rights in their private property, will claim their land principal to do something about the Ati-learners' situation from the Ati community compelling the Ati people to leave and adding that the school seemingly lacked empathy despite the settle elsewhere. This is the very reason why the Ati people in destitution of the Ati questioning the administrator the degree of Malay are really struggling for their claim on the ancestral their condescendence towards Emma's ethnic group [8]. Emma domain. felt bad being insulted because of her color and her hair. However, for Emma, they are more human since they do not do For Emma Dela Cruz, one of the directors of the MATA, land is anything against anybody. They just live simple and honest lives very important for their family and their community. Land is the and respect the authorities and their fellows. only possession they can inherit to their children [8]. Moreover, Nong Erning argued that land is also important for the next The Ati’s peaceful actions in response to the psychological and generation of the Ati community in Malay. This is the reason why physical discrimination manifest how strong and determined the MATA, together with their community members, are asking they are in life. Instead of losing hope, they silently continue help from different government and non-government agencies living and striving as ordinary and law abiding people in Malay, regarding the grant of their ancestral domain claims [9]. Aklan. The Ati’s response to these painful experiences is a proof of Schopenhauer’s assertion on pessimism. Furthermore, Physical and Psychological Abuses pessimists acknowledge that life entails sufferings in order for Discrimination and social shame are prevalent in the Ati the persons to be at their best and thus, accord themselves, their community even up to the present times. These forms of social actions and attitudes towards the world and towards other misrecognition developed negative feelings to the victims and human persons [11]. created a deep psychological scar to these individuals. The Ati people too, have a lot of experiences of these abuses in school, Unending Issues on Ancestral Domain Claims the workplace and those surrounding their community. Like any other IPs in the country, the Ati people too, recognize their ancestral land as sacred and form part of the community Nong Erning narrated his experiences of discrimination from the ownership. However, due to emergence of economic people in the nearby community in spite of his age and his globalization, lands have been part of market’s commodity position as a leader of their community. He recounts of an making difficult for the IPs to claim and protect their ancestral instance of condescendence in making a living as a tricycle driver land [12]. It is for this reason that up to this point, the Ati noting how a customer-passenger hurled asides in reference to struggle for recognition of their ancestral domain claims. Despite his complexion. That time, Erning was servicing a passenger the government’s conferment of the 79 hectares of land under beyond his normal service route in which he incurred boundary Integrated Forestry Management Agreement (IFMA) to the Ati, fees. He recollects how the passenger provocatively rants to they still struggle to have independence on the utilization of their Erning that he was virtually not there and that the vehicle was ancestral domain. The MATA showed their great dismayed to moving despite no one was driving it; further, despite pressing government indifferences in implementing the laws in their the non-existence of the driver, the aged-passenger tauntingly ancestral domain. remarked that the tricycle badly needed repairs. Erning stopped the vehicle and took a stand telling the passenger that that Gemmalyn Forteza expressed their sentiments and tricycle better be repaired when he returns. Afterwards, the disappointments with the way the Department of Energy and passenger simply brushed his former insults saying that Erning Natural Resources (DENR) seeks armed-police-security in the cannot take a joke. He challenges the passenger's bigotry, intervention of their sacred lands that has created a culture of lectures him how ethics is such a foreign concept from someone fear in their community. She shared that the Ati, compelled due

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to food shortages on the mountain-settlements, reoccupied the It is a fact that it is natural to every human person to experience low-lands where their ancestral domain is supposedly and the feelings of pain and disappointments. For Schopenhauer, historically established. Despite the laws that grant the Ati the these feeling are necessary for the subject to appreciate his rights to their ancestral domains, the government would still strengths and motivate one to desire for success, attain have the gall to send the DENR (a government agency) escorted happiness and improve one’s well-being. Hence, Schopenhauer’s by the police to intervene on the lands that were supposedly philosophy clearly addresses that it is innate for human persons conferred to the Ati. Forteleza adds how she complained about to experience the feelings of anger and hatred, which sometimes the incident to the National Commission on Indigenous Peoples cause the sufferings and pains of other people. Moreover, human (NCIP) stating how insulting it is to the tribe that: on one hand sufferings should be taken into consideration in all facets of life they would intrude on the Ati's legitimate territory and on the and thus, as human persons, we have the right to fight against other hand they would have the police escort them. She these sufferings [14]. For the Ati people, the preservation of true comments that the intrusion is one thing but the police-escorts Filipino values and tradition are the requirements in order to imply that the government presumably accounted that the Ati improve their lives. Despite their challenges and experiences of might beleaguer the agency; Forteleza expresses disgust saying misrecognition, the will, desire, and hope of the Ati people that that the Ati would never have such hostile intentions to the they can overcome these challenges are prompt them to struggle DENR, how much so to the police [13]. as one. They continue to struggle for self-determination because for them, freedom from these instances of disrespect would let Despite the indifferences of some government agencies to the Ati them improve their well-being, gain respect and regain their community, the MATA did not attempt to seek revenge against dignity. the police and government employees since they understand that they were just doing their job. They still have good hopes that the NCIP will help them in their plight. Land is a very important CONCLUSION AND RECOMMENDATIONS communal property of the Ati people. Like other indigenous The Philosophy of Schopenhauer, as it is appropriated to the life groups in the country, the Ati people too, have to the right to of the Ati, is significant. For Schopenhauer, life is full of have control over their ancestral domain. sufferings: pain, boredom and despair. He argued that it is the will of a person and his desires for happiness that make a person Struggle for Self-de termination experience these life’s miseries. In the life of Ati people however, The struggle for self-determination of the Ati people in Panay is they believe that the pain, boredom and despair are part of the driven by their will for freedom and social justice. The abuses, challenges that keep them as one community and motivated experiences of physical and psychological pains, poverty, them to struggle for social recognition. Moreover, discrimination and the apathy of various government agencies Schopenhauer’s philosophy suggests that life is always a process, have been their motivations to stage for their plight for a task need to be done. Thus, it is by way of overcoming these recognition. Each member of the community has been their very life’s sufferings that individuals may experience the true meaning strength in overcoming the challenges that elites and the bisaya of success and happiness. As for the Ati people, their motivation have been doing to them. Moreover, the Ati people, being a is their children since they always believe that it is there young peaceful community, have always lived this kind of character. No generation that will sustain and preserve their culture and matter how painful their experienced may be, they still managed community. Their unending struggle for their ancestral domain, to keep their composure and their patience. For the Ati people, equal treatment and quality education are for the preservation of this is what their being naïve in the world could bring them. their community and so that they could pass down to their Furthermore, Nong Erning argued that it is also out of fear to the traditions to their young ones [15]. This is the reason, that they authorities that they remain calm since they would not be able to view negative experiences as positive motivation to “will” for get any justice if they fight back or they would just be on the their self-determination and freedom. The Ati people aspire to losing end [9]. have an Ati community free from all forms of discrimination, abuses and that they should be respected and treated like any Pastor Martinez noted how their community was able to manage other Filipinos in the country. Hence, it is necessary that the the different trials that their community had experienced. Amidst government should observe strict implementation of IPRA in the the challenges, experiences of pain, boredom and despair, he Philippines as well as the United Nations’ Declaration on the highlighted the Ati culture as that of being “one and a solid Rights of Indigenous Peoples. These laws have been crafted to community” [10]. The Ati practice of solidarity in their ensure protection of the indigenous peoples from all forms of community is the only strength that made the community injustice. In this manner, the national and local authorities, in stronger and better. This trait is also manifested in their way of cooperation with the international organizations, should go hand life such as helping each other in work, sharing food and even in hand in promoting the welfare of the Ati People and all other giving abuloy to the family of the dead Ati. Nong Erning clearly IPs in the Philippines by providing them necessary support in said that the community would donate rice to the bereaved. All terms of the issuance of CADTs, efficiency in the delivery of social five sitios would extend this help. Erning adds that in the case services, establishment of health centers, educational that PIO would have a deceased member in the family, the institutions, as well as in providing educational and livelihood community has an existing system to follow: they would consult assistance that will improve the well-being of Ati people in the association and the chairman would assemble the council to Panay. Moreover, the education sector of the government and address how to aid the bereaved. He exclaims how solid their other private institutions should likewise consider doing unity is and that this is what they wish the further generations in community works to the Ati communities and further studies on the Ati community would inherit [9]. Ati indigenous knowledge and local practices in order to create concrete plans and government policies that will further improve Nong Erning further describes the original community tradition the lives of the Ati people [16]. stating that, culturally, neighbors in the community would give quarter to those who are in need specifying for instance that if he needed petrol for his tricycle, a capable neighbor would offer him the goods letting Erning pay only half the price as an initial. He emphasized "communality and not elitist-snobbery" is the culture here [9].

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