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Undergraduate Research Paper

Permanent URI for this collectionhttps://hdl.handle.net/20.500.14583/28

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Degree: search.filters.degree.Bachelor of Arts (Political Science - History)SDG: search.filters.sdg.SDG 16 - Peace, justice and strong institutions

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    Problems in granting land title to Sulod Bukidnon: A case of Brgy. Jayobo, Lambunao, Iloilo
    Brillo, Encel Joy F.; Verano, Renold M. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 2005-04)
    This is a descriptive study at the same time exploratory in nature of the Sulod- Bukidnon’s claim of their ancestral domain title. Mainly, the researchers put emphasis on the mandate of the NCIP (National Commission on Indigenous Peoples) for the implementation of the IPRA including the requirements and processes for the granting of CADT (Certificate of Ancestral Domain Title); the Sulod- Bukidnons basis of ancestral domain claim, awareness of IPRA and NCIP, and Customary law with regards to land ownership; the factors that hinder the NCIP operations for the granting of Sulod- Bukidnon’s ancestral claim; and the accomplishments of NCIP and the Sulod- Bukidnon to date in the pursuit of their respective interest. It was found out in the study that any persons/community who are classified by the NCIP (based on genealogical survey), as indigenous could apply for CADT. The CADT recognizes the rights, possession and ownership of Indigenous Peoples (IPs) over their ancestral domains. According to RA 8371, IPRA, respect the indigenous concept of particular ownership of such land. The law also recognizes that the IP’s ancestral domain is a community property that belongs to all generations. NCIP on the other hand was created as the primary agency for the implementation of policies, plans, and programs to promote the rights and well being of the IPs. This two (IPRA and NCIP) actually are the support systems of the IPs on their claim to their ancestral domain title. It was also found out in the study that the indigenous people in the periphery have different notion/lack of idea regarding IPRA and NCIP, compared to the people in the center or near in the barangay proper, who are more aware of what the law and the commission was all about. The latter kind of people composed mainly of tribal leaders, who undergo a series of seminars conducted by NCIP. The IPs are the one who identify the areas covered by their ancestral domain. Basically, long- time occupancy and cultivation of land are the main condition for the ownership of the land. The NCIP on the other hand only facilitates the granting of land title to the IPs. There were several factors identified in these study that affected the granting of land title to the Sulod- Bukidnon. Mainly, conflict of interest between IPs and the other government agencies/institution, specifically, West Visayas State University- College of Agriculture and Forestry (WVSU-CAF), IPs lack of awareness about the law and the commission, and other personal interest.
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    Necropolitics: Panay's tumandok burial grounds and the Jalaur River Multipurpose Project Phase II (JRMP II)
    Balani, Mar Anthony B.; Mangilog, Jude M. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 2016-05)
    The study describes the implications of Tumandok’s (Indigenous Peoples of Central Panay) burial grounds right in the location of the proposed Jalaur River Multipurpose Project Phase II (JRMP-II). The JRMP-II is a development project however appears to be a destructive force to the Indigenous Peoples burial grounds. The study uses the interviews conducted with the Tumandok elders as key informants, personnel of offices in-charge of the construction of JRMP- II, identification and mapping of burial grounds, and close reading of international and domestic laws on and protection of sacred sites experiences. This study argues that burial grounds should be seen as a form of resistance to state sponsored development project as supported by international examples of jurisprudence and laws on the protection of sacred sites and the deep sense of conservation of the Indigenous Peoples for their hallowed grounds. This places Indigenous Peoples’ burial grounds in a pivotal role in the perspective of necropolitics as a material evidence of contestation on State policies. This study hopes to expand the notion of necropolitics by including the power to influence by the dead and their burial grounds on the aggressive policies of the state.