Documents - tebtebba.org https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services?format=html Fri, 17 Jul 2026 15:43:00 +0800 en-GB hourly 1 Chamchamag 2026 https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/143-chamchamag-2026?format=html Chamchamag 2026 This is the Tebtebba Foundation's 2026 Annual Bulletin, covering a year of Indigenous Peoples' rights advocacy across Asia-Pacific and beyond.

It opens with tributes to Victoria Tauli-Corpuz's legacy while chronicling Tebtebba's work on climate adaptation, biodiversity conservation, and Indigenous women's rights through CEDAW capacity-building.

Feature stories highlight community-led initiatives such as the revival of the sulagad farming system among the Teduray and Lambangian peoples in Mindanao and sacred site preservation in Sagada, Mt. Province, Philippines. The issue also highlights land rights struggles of the Toba Batak people against a pulp company in Indonesia, alongside irrigation projects in Bangladesh and other Indigenous led-projects in Asia-Pacific under the Indigenous Peoples Assistance Facility.

The bulletin also documents Indigenous participation in major international forums—including COP30, UNOC3, the HLPF, and the CBD Subsidiary Body on Article 8(j)—where leaders pushed for direct financing, data sovereignty, and recognition of land rights and FPIC principles. Opinion pieces address emerging issues like AI-driven cultural flattening, shrinking civic space in Asia-Pacific, and the Bukidnon airport controversy affecting the Erumanen ne Menuvu people.

Overall, the issue emphasizes Indigenous-led, self-determined development, data sovereignty, and the demand that Indigenous Peoples be treated as rights-holders rather than mere beneficiaries or stakeholders.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/143-chamchamag-2026?format=html This is the Tebtebba Foundation's 2026 Annual Bulletin, covering a year of Indigenous Peoples' rights advocacy across Asia-Pacific and beyond.

It opens with tributes to Victoria Tauli-Corpuz's legacy while chronicling Tebtebba's work on climate adaptation, biodiversity conservation, and Indigenous women's rights through CEDAW capacity-building.

Feature stories highlight community-led initiatives such as the revival of the sulagad farming system among the Teduray and Lambangian peoples in Mindanao and sacred site preservation in Sagada, Mt. Province, Philippines. The issue also highlights land rights struggles of the Toba Batak people against a pulp company in Indonesia, alongside irrigation projects in Bangladesh and other Indigenous led-projects in Asia-Pacific under the Indigenous Peoples Assistance Facility.

The bulletin also documents Indigenous participation in major international forums—including COP30, UNOC3, the HLPF, and the CBD Subsidiary Body on Article 8(j)—where leaders pushed for direct financing, data sovereignty, and recognition of land rights and FPIC principles. Opinion pieces address emerging issues like AI-driven cultural flattening, shrinking civic space in Asia-Pacific, and the Bukidnon airport controversy affecting the Erumanen ne Menuvu people.

Overall, the issue emphasizes Indigenous-led, self-determined development, data sovereignty, and the demand that Indigenous Peoples be treated as rights-holders rather than mere beneficiaries or stakeholders.

]]> paul@tebtebba.org (Paul) Chamchamag Fri, 17 Jul 2026 15:43:00 +0800 Policy Brief: Indigenous Peoples in Migration Pathways https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/142-policy-brief-indigenous-peoples-in-migration-pathways?format=html Policy Brief: Indigenous Peoples in Migration Pathways Indigenous Peoples’ migration is a multidimensional phenomenon shaped by historical, socio-economic, cultural, environmental, and political factors. Indigenous Peoples migrate along diverse pathways, including rural–urban, seasonal, cyclical, transborder, forced, stepwise, and return migration, but remain systematically invisible in policy, data, and governance frameworks. This invisibility reflects structural biases in dominant migration theories, which prioritize economic rationality, sedentary territoriality, and individual decision-making over collective rights, ancestral mobility, and cultural continuity.

Existing international frameworks like the UN Declaration on the Rights of Indigenous Peoples (2007), ILO Convention 169 (1989), Global Compact for Safe, Orderly and Regular Migration (2018), Expert Mechanism on the Rights of Indigenous Peoples guidance, and Sustainable Development Goals provide normative recognition of Indigenous Peoples’ rights and collective territoriality. However, these instruments are weakly operationalized, leaving migrant Indigenous Peoples exposed to discrimination, labor exploitation, territorial disruption, and exclusion from decision-making processes. Corporate practices and development-induced displacement further exacerbate vulnerabilities, particularly for women, children, and youth.

See Policy Brief on IPMG website

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/142-policy-brief-indigenous-peoples-in-migration-pathways?format=html Indigenous Peoples’ migration is a multidimensional phenomenon shaped by historical, socio-economic, cultural, environmental, and political factors. Indigenous Peoples migrate along diverse pathways, including rural–urban, seasonal, cyclical, transborder, forced, stepwise, and return migration, but remain systematically invisible in policy, data, and governance frameworks. This invisibility reflects structural biases in dominant migration theories, which prioritize economic rationality, sedentary territoriality, and individual decision-making over collective rights, ancestral mobility, and cultural continuity.

Existing international frameworks like the UN Declaration on the Rights of Indigenous Peoples (2007), ILO Convention 169 (1989), Global Compact for Safe, Orderly and Regular Migration (2018), Expert Mechanism on the Rights of Indigenous Peoples guidance, and Sustainable Development Goals provide normative recognition of Indigenous Peoples’ rights and collective territoriality. However, these instruments are weakly operationalized, leaving migrant Indigenous Peoples exposed to discrimination, labor exploitation, territorial disruption, and exclusion from decision-making processes. Corporate practices and development-induced displacement further exacerbate vulnerabilities, particularly for women, children, and youth.

See Policy Brief on IPMG website

]]> paul@tebtebba.org (Paul) Policy Briefs and Information Services Thu, 07 May 2026 16:56:55 +0800 IN Policy Brief 1 - Protecting and Upholding the Rights of Indigenous Peoples to Their Ancestral Lands/ Ancestral Domains https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/141-in-policy-brief-1-protecting-and-upholding-the-rights-of-indigenous-peoples-to-their-ancestral-lands-ancestral-domains?format=html IN Policy Brief 1 - Protecting and Upholding the Rights of Indigenous Peoples to Their Ancestral Lands/ Ancestral Domains The Philippines has been lauded at the national and international community as the only country in Asia (and one of the few in the world) that has recognized the rights of Indigenous Peoples through a landmark national law, the Indigenous Peoples Rights Act (IPRA) of 1997. Among the bundle of rights that IPRA promises to uphold is the Indigenous Peoples’ rights to their ancestral domain (AD) and ancestral land (AL) (cite specific section in the law). Through this law, the Philippine State has designated the National Commission on Indigenous Peoples (NCIP) as a major duty bearer of Indigenous Peoples’ rights.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/141-in-policy-brief-1-protecting-and-upholding-the-rights-of-indigenous-peoples-to-their-ancestral-lands-ancestral-domains?format=html The Philippines has been lauded at the national and international community as the only country in Asia (and one of the few in the world) that has recognized the rights of Indigenous Peoples through a landmark national law, the Indigenous Peoples Rights Act (IPRA) of 1997. Among the bundle of rights that IPRA promises to uphold is the Indigenous Peoples’ rights to their ancestral domain (AD) and ancestral land (AL) (cite specific section in the law). Through this law, the Philippine State has designated the National Commission on Indigenous Peoples (NCIP) as a major duty bearer of Indigenous Peoples’ rights.

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:48:49 +0800 IN Policy Brief 2 - Strengthening the Indigenous Peoples Mandatory Representation https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/140-in-policy-brief-2-strengthening-the-indigenous-peoples-mandatory-representation?format=html IN Policy Brief 2 - Strengthening the Indigenous Peoples Mandatory Representation One of the historical injustices endured by Indigenous Peoples (IPs) of the Philippines is their invisibility and voicelessness in State institutions, from the national down to the most basic unit of national polity—the barangay. As a consequence of this, their particular and collective interests have been generally neglected, and most IPs felt detached, isolated and lived outside of the nation-state (Scott, 2009). The Philippine State vowed to rectify this condition through the 1987 Constitution and the 1997 Indigenous Peoples’ Rights Act (IPRA).

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/140-in-policy-brief-2-strengthening-the-indigenous-peoples-mandatory-representation?format=html One of the historical injustices endured by Indigenous Peoples (IPs) of the Philippines is their invisibility and voicelessness in State institutions, from the national down to the most basic unit of national polity—the barangay. As a consequence of this, their particular and collective interests have been generally neglected, and most IPs felt detached, isolated and lived outside of the nation-state (Scott, 2009). The Philippine State vowed to rectify this condition through the 1987 Constitution and the 1997 Indigenous Peoples’ Rights Act (IPRA).

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:47:19 +0800 IN Policy Brief 3 - Institutionalizing Indigenous Studies/Education in Philippine Higher Education https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/139-in-policy-brief-3-institutionalizing-indigenous-studies-education-in-philippine-higher-education?format=html IN Policy Brief 3 - Institutionalizing Indigenous Studies/Education in Philippine Higher Education The educational system that was introduced by the Spanish and American colonial regimes, and was essentially maintained by post-colonial regimes under Filipino elite rule has been instrumental in the “othering” or marginalization of Indigenous Peoples (Veneracion 1990; Rodil 1994; Constantino 1975).

As a cultural apparatus of the State, the educational system, which includes its structure, processes and, most significantly, its content, served to consolidate the colonial and post-colonial State. In the process, it created and reinforced ethnic differentiation. It privileged the ethnic groups that lived—forcibly or otherwise, while it simultaneously “othered” (demonized) or marginalized those ethnic groups that resisted colonial assimilation (Rodil 1994; Salazar 1997; Veneracion 1990; Rovillos 2009). Spanish colonial education dismissed indigenous knowledge and ways of knowing as “vain genealogies” (Salazar 1997) or sheer superstitious, pagan beliefs that had to be forgotten and reject ed.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/139-in-policy-brief-3-institutionalizing-indigenous-studies-education-in-philippine-higher-education?format=html The educational system that was introduced by the Spanish and American colonial regimes, and was essentially maintained by post-colonial regimes under Filipino elite rule has been instrumental in the “othering” or marginalization of Indigenous Peoples (Veneracion 1990; Rodil 1994; Constantino 1975).

As a cultural apparatus of the State, the educational system, which includes its structure, processes and, most significantly, its content, served to consolidate the colonial and post-colonial State. In the process, it created and reinforced ethnic differentiation. It privileged the ethnic groups that lived—forcibly or otherwise, while it simultaneously “othered” (demonized) or marginalized those ethnic groups that resisted colonial assimilation (Rodil 1994; Salazar 1997; Veneracion 1990; Rovillos 2009). Spanish colonial education dismissed indigenous knowledge and ways of knowing as “vain genealogies” (Salazar 1997) or sheer superstitious, pagan beliefs that had to be forgotten and reject ed.

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:46:08 +0800 IN Policy Brief 4 - Indigenous Peoples and Poverty in Mindanao https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/138-in-policy-brief-4-indigenous-peoples-and-poverty-in-mindanao?format=html IN Policy Brief 4 - Indigenous Peoples and Poverty in Mindanao The notion of "poverty" of/among Indigenous Peoples (IPs) is contentious for some rea-sons. For one, IPs themselves resent the label attached to their identity as IPs because it connotes the need for "development" programs and projects that they supposedly need, but are usually planned/conceptualized for them by outsiders (eg. government and non-government organizations). Moreover, some indicators of poverty, like the type or housing (materials used), clothing and other material things are deemed insensitive and inappropriate to their context and culture. IPs assert that they are not poor, espe cially as long as they are in their ancestral domains where natural resources are usually bountiful.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/138-in-policy-brief-4-indigenous-peoples-and-poverty-in-mindanao?format=html The notion of "poverty" of/among Indigenous Peoples (IPs) is contentious for some rea-sons. For one, IPs themselves resent the label attached to their identity as IPs because it connotes the need for "development" programs and projects that they supposedly need, but are usually planned/conceptualized for them by outsiders (eg. government and non-government organizations). Moreover, some indicators of poverty, like the type or housing (materials used), clothing and other material things are deemed insensitive and inappropriate to their context and culture. IPs assert that they are not poor, espe cially as long as they are in their ancestral domains where natural resources are usually bountiful.

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:44:20 +0800 IN Policy Brief 5 - Conflict and Human Rights Violations in the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/137-in-policy-brief-5-conflict-and-human-rights-violations-in-the-bangsamoro-autonomous-region-in-muslim-mindanao-barmm?format=html IN Policy Brief 5 - Conflict and Human Rights Violations in the Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) The Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) is an autonomous region located in southern Philippines. It replaced the Autonomous Region in Muslim Mindanao (ARMM), when its basic law, the Bangsamoro Organic Law, was ratified after a two-legally binding plebiscite in Western Mindanao on January 21 and February 6, 2019.

BARMM retained the five provinces that were already part of ARMM, namely Lanao del Sur and Maguindanao, located in mainland Mindanao, and the island provinces of Basilan, Sulu and Tawi-Tawi which are collectively known as BASULTA.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/137-in-policy-brief-5-conflict-and-human-rights-violations-in-the-bangsamoro-autonomous-region-in-muslim-mindanao-barmm?format=html The Bangsamoro Autonomous Region in Muslim Mindanao (BARMM) is an autonomous region located in southern Philippines. It replaced the Autonomous Region in Muslim Mindanao (ARMM), when its basic law, the Bangsamoro Organic Law, was ratified after a two-legally binding plebiscite in Western Mindanao on January 21 and February 6, 2019.

BARMM retained the five provinces that were already part of ARMM, namely Lanao del Sur and Maguindanao, located in mainland Mindanao, and the island provinces of Basilan, Sulu and Tawi-Tawi which are collectively known as BASULTA.

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:42:07 +0800 IN Policy Brief 6 - Making the “Minority Within the Minority” Visible: The Indigenous Women of the Philippines https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/136-in-policy-brief-6-making-the-minority-within-the-minority-visible-the-indigenous-women-of-the-philippines?format=html IN Policy Brief 6 - Making the “Minority Within the Minority” Visible: The Indigenous Women of the Philippines In the 1990s, the academic literature on indigenous women, particularly in the Cordillera Administrative Region (CAR), had reached a consensus that the western feminist thesis of the “triple burden” (i.e., productive, reproductive and community roles) does not generally apply in the region’s IP communities (Casambre et al. 1992; Jeffremovas, 1992; Mackay 1993; Rovillos, 1996). This means that, except in the realm of community politics, indigenous men and women share the “burdens” in production and reproduction. This body of work also agree that women in the Cordillera are not hindered by any societal and cultural norms from having access to and control over the resources and benefits in doing productive and reproductive roles. These studies implied that where indigenous customary laws and socio-political institutions are still intact and are relatively strong, women’s oppression, discrimination based on gender or gender inequality are not evident.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/indigenous-navigator-policy-briefs/136-in-policy-brief-6-making-the-minority-within-the-minority-visible-the-indigenous-women-of-the-philippines?format=html In the 1990s, the academic literature on indigenous women, particularly in the Cordillera Administrative Region (CAR), had reached a consensus that the western feminist thesis of the “triple burden” (i.e., productive, reproductive and community roles) does not generally apply in the region’s IP communities (Casambre et al. 1992; Jeffremovas, 1992; Mackay 1993; Rovillos, 1996). This means that, except in the realm of community politics, indigenous men and women share the “burdens” in production and reproduction. This body of work also agree that women in the Cordillera are not hindered by any societal and cultural norms from having access to and control over the resources and benefits in doing productive and reproductive roles. These studies implied that where indigenous customary laws and socio-political institutions are still intact and are relatively strong, women’s oppression, discrimination based on gender or gender inequality are not evident.

]]> paul@tebtebba.org (Paul) Indigenous Navigator Policy Briefs Wed, 15 Oct 2025 16:36:39 +0800 Analysis of the IP Tracker Data on the GCF's Efforts to Benefit Indigenous Peoples https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/reports/123-analysis-of-the-ip-tracker-data-on-the-gcfs-efforts-to-benefit-indigenous-peoples?format=html Analysis of the IP Tracker Data on the GCF's Efforts to Benefit Indigenous Peoples Indigenous Peoples have invaluable and critical contributions to make in addressing climate change around the world. The Tracker, the IEU evaluation, and IPAG's responses converge on a clear and urgent conclusion: while GCF support and leadership in promoting Indigenous engagement have made commendable strides, significant structural and systemic changes are still required. The establishment of a dedicated Indigenous Peoples window is not only an acknowledgment of these shortcomings but a crucial step toward ensuring real and lasting inclusion, empowerment, and partnership. Indigenous Peoples are ready to play their role; it is now essential that the GCF implements the recommendations of the Evaluation and ensures that Indigenous rights, priorities, and knowledge are fully integrated into its operations.

Without the establishment of a dedicated Indigenous Peoples’ window, the GCF risks perpetuating a cycle where Indigenous Peoples are marginalized within climate finance structures that are meant to empower them. A fundamental shift is needed to ensure that Indigenous Peoples are not only included but are key partners and actors in the fight against climate change.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/reports/123-analysis-of-the-ip-tracker-data-on-the-gcfs-efforts-to-benefit-indigenous-peoples?format=html Indigenous Peoples have invaluable and critical contributions to make in addressing climate change around the world. The Tracker, the IEU evaluation, and IPAG's responses converge on a clear and urgent conclusion: while GCF support and leadership in promoting Indigenous engagement have made commendable strides, significant structural and systemic changes are still required. The establishment of a dedicated Indigenous Peoples window is not only an acknowledgment of these shortcomings but a crucial step toward ensuring real and lasting inclusion, empowerment, and partnership. Indigenous Peoples are ready to play their role; it is now essential that the GCF implements the recommendations of the Evaluation and ensures that Indigenous rights, priorities, and knowledge are fully integrated into its operations.

Without the establishment of a dedicated Indigenous Peoples’ window, the GCF risks perpetuating a cycle where Indigenous Peoples are marginalized within climate finance structures that are meant to empower them. A fundamental shift is needed to ensure that Indigenous Peoples are not only included but are key partners and actors in the fight against climate change.

]]> paul@tebtebba.org (Paul) Reports Tue, 17 Jun 2025 00:00:00 +0800 Chamchamag 2025 https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/10-chamchamag-2025?format=html Chamchamag 2025 The third issue of Chamchamag, Tebtebba's yearly bulletin. This bulletin serves as a collection of Tebtebba's publications and articles developed in 2024 as we continue to amplify the vital necessity of acknowledging, protecting, and promoting the rights of indigenous peoples all over the world.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/10-chamchamag-2025?format=html The third issue of Chamchamag, Tebtebba's yearly bulletin. This bulletin serves as a collection of Tebtebba's publications and articles developed in 2024 as we continue to amplify the vital necessity of acknowledging, protecting, and promoting the rights of indigenous peoples all over the world.

]]> paul@tebtebba.org (Paul) Chamchamag Mon, 24 Mar 2025 00:00:00 +0800 Chamchamag 2024 https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/9-chamchamag-2024?format=html Chamchamag 2024 The second issue of Chamchamag is out! Covered here are the different engagements and activities we had in 2023 with support from various donors as we continue advocating for Indigenous Peoples' rights and their sustainable self-determined development.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/9-chamchamag-2024?format=html The second issue of Chamchamag is out! Covered here are the different engagements and activities we had in 2023 with support from various donors as we continue advocating for Indigenous Peoples' rights and their sustainable self-determined development.

]]> paul@tebtebba.org (Paul) Chamchamag Wed, 05 Jun 2024 00:00:00 +0800 Indigenous Navigator-Philippines Report https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/reports/124-indigenous-navigator-philippines-report?format=html Indigenous Navigator-Philippines Report Tebtebba released on March 25, 2025 the publication on the report on the national survey on the state of affairs of Indigenous Peoples in the country, based on a framework that was developed by Indigenous Peoples.  

The Indigenous Navigator (IN) framework and tools establishes the crucial links between the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP),  the Sustainable Development Goals and the outcomes of the World Conference on Indigenous Peoples. The survey national survey was based on available and verifiable data from government agencies, non-government organization and international agencies over the last five (5) years.  The survey started in December 2023 and ended in December 2024.

The publication reveals a mix of pleasant and concerning results.  According to Dr. Raymundo D. Rovillos,  current the president of a community college in north-central Philippines and the national coordinator of IN-Philippines,  “the Philippine State has been implementing the UNDRIP through its national framework, the IPRA, which resembles, in spirit and content, the UNDRIP.  This national survey finds that there have been significant milestones and outcomes in the four (4) bundle of rights since the enactment of the IPRA in 1997.”  He however adds that “at the same time, there are also continuing actual and potential threats to and violations of these very same rights.”  

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/reports/124-indigenous-navigator-philippines-report?format=html Tebtebba released on March 25, 2025 the publication on the report on the national survey on the state of affairs of Indigenous Peoples in the country, based on a framework that was developed by Indigenous Peoples.  

The Indigenous Navigator (IN) framework and tools establishes the crucial links between the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP),  the Sustainable Development Goals and the outcomes of the World Conference on Indigenous Peoples. The survey national survey was based on available and verifiable data from government agencies, non-government organization and international agencies over the last five (5) years.  The survey started in December 2023 and ended in December 2024.

The publication reveals a mix of pleasant and concerning results.  According to Dr. Raymundo D. Rovillos,  current the president of a community college in north-central Philippines and the national coordinator of IN-Philippines,  “the Philippine State has been implementing the UNDRIP through its national framework, the IPRA, which resembles, in spirit and content, the UNDRIP.  This national survey finds that there have been significant milestones and outcomes in the four (4) bundle of rights since the enactment of the IPRA in 1997.”  He however adds that “at the same time, there are also continuing actual and potential threats to and violations of these very same rights.”  

]]> paul@tebtebba.org (Paul) Reports Mon, 01 Apr 2024 00:00:00 +0800 Chamchamag 2023 https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/8-chamchamag-2023?format=html Chamchamag 2023 Presenting the first issue of Chamchamag, Tebtebba's yearly bulletin. This bulletin serves as a collection of Tebtebba's publications and articles developed in 2022 as we continue to amplify the vital necessity of acknowledging, protecting, and promoting the rights of indigenous peoples all over the world. Covered in this issue are some of the initiatives, events, and meetings that we organized, facilitated, and attended with support from our different partners and donors in relation to the continuous advocacy for indigenous peoples' sustainable self-determined development (IPSSDD), the main framework that guides Tebtebba's overall work.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/chamchamag/8-chamchamag-2023?format=html Presenting the first issue of Chamchamag, Tebtebba's yearly bulletin. This bulletin serves as a collection of Tebtebba's publications and articles developed in 2022 as we continue to amplify the vital necessity of acknowledging, protecting, and promoting the rights of indigenous peoples all over the world. Covered in this issue are some of the initiatives, events, and meetings that we organized, facilitated, and attended with support from our different partners and donors in relation to the continuous advocacy for indigenous peoples' sustainable self-determined development (IPSSDD), the main framework that guides Tebtebba's overall work.

]]> paul@tebtebba.org (Paul) Chamchamag Wed, 08 Mar 2023 00:00:00 +0800 Nature-Based Solutions: A Synopsis of Indigenous Peoples’ Experiences, Gaps in Practice and Potential Actions (Lessons from Regional Case Studies: Africa, Latin America and Asia) https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/125-nature-based-solutions-a-synopsis-of-indigenous-peoples-experiences-gaps-in-practice-and-potential-actions-lessons-from-regional-case-studies-africa-latin-america-and-asia?format=html Nature-Based Solutions: A Synopsis of Indigenous Peoples’ Experiences, Gaps in Practice and Potential Actions (Lessons from Regional Case Studies: Africa, Latin America and Asia) Nature Based Solutions (NBS) is increasingly becoming a common feature in reference to a bundle of possible responses to the need for mitigation of and adaptation to climate change and enhancement of biodiversity conservation. NBS is broadly associated with “actions to protect, sustainably manage and restore natural or modified ecosystems that address societal challenges effectively and adaptively, simultaneously providing human well-being and biodiversity benefits.”

The growing interest on NBS arises out of an apparent ‘Climate Crisis’ in which around one million species already face extinction, many within decades, and the realization that only radical changes in the immediate future could help mitigate the crisis.1 In addition, by 2030, the world is projected to face a 40% global water deficit under the business-as-usual (BAU) scenario and it is expected that climate change will exacerbate these conditions.2

The discourse on NBS raises broader fundamental questions around how humanity perceives nature and how it chooses to relate to it. Nature is generally accepted to be the cradle of life and that all life forms exhibit interdependence in complex ways. Beyond this utilitarian view of nature, nature is also associated with identity, spirituality, and sacredness particularly among indigenous peoples.

Indigenous peoples’ knowledge and community-based monitoring systems, traditional occupations, indigenous food systems, and basic survival are all grounded in nature-based solutions, regulated through customary systems of governance. Indigenous peoples’ NBS strategies are founded on key principles such as reciprocity (“returning the gift”) and mutuality; cultural identity and customary law; context-based relationality and local economies; community-based governance; and social justice inclusivity.

These sustainable uses and responses to climate change strategies by indigenous peoples constitute a missed opportunity in efforts to sustainable utilization and nature-based solutions to climate change. The recognition of indigenous peoples’ rights, the security of their lands and territories, the promotion of indigenous knowledge including CBMIS and Customary governance, their full and effective participation, their direct access to resources and capacity building are all critical in ensuring indigenous peoples’ contribution to NBS initiatives.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/125-nature-based-solutions-a-synopsis-of-indigenous-peoples-experiences-gaps-in-practice-and-potential-actions-lessons-from-regional-case-studies-africa-latin-america-and-asia?format=html Nature Based Solutions (NBS) is increasingly becoming a common feature in reference to a bundle of possible responses to the need for mitigation of and adaptation to climate change and enhancement of biodiversity conservation. NBS is broadly associated with “actions to protect, sustainably manage and restore natural or modified ecosystems that address societal challenges effectively and adaptively, simultaneously providing human well-being and biodiversity benefits.”

The growing interest on NBS arises out of an apparent ‘Climate Crisis’ in which around one million species already face extinction, many within decades, and the realization that only radical changes in the immediate future could help mitigate the crisis.1 In addition, by 2030, the world is projected to face a 40% global water deficit under the business-as-usual (BAU) scenario and it is expected that climate change will exacerbate these conditions.2

The discourse on NBS raises broader fundamental questions around how humanity perceives nature and how it chooses to relate to it. Nature is generally accepted to be the cradle of life and that all life forms exhibit interdependence in complex ways. Beyond this utilitarian view of nature, nature is also associated with identity, spirituality, and sacredness particularly among indigenous peoples.

Indigenous peoples’ knowledge and community-based monitoring systems, traditional occupations, indigenous food systems, and basic survival are all grounded in nature-based solutions, regulated through customary systems of governance. Indigenous peoples’ NBS strategies are founded on key principles such as reciprocity (“returning the gift”) and mutuality; cultural identity and customary law; context-based relationality and local economies; community-based governance; and social justice inclusivity.

These sustainable uses and responses to climate change strategies by indigenous peoples constitute a missed opportunity in efforts to sustainable utilization and nature-based solutions to climate change. The recognition of indigenous peoples’ rights, the security of their lands and territories, the promotion of indigenous knowledge including CBMIS and Customary governance, their full and effective participation, their direct access to resources and capacity building are all critical in ensuring indigenous peoples’ contribution to NBS initiatives.

]]> paul@tebtebba.org (Paul) Policy Briefs and Information Services Tue, 15 Mar 2022 00:00:00 +0800 How do our indigenous brothers and sisters from Asia address climate change?  Examples from Asia, from Asia, Africa and Latin America, as indicated below: 1. Case Studies of Indigenous peoples and contributions to nature-based solutions (NBS) and Climate https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/submissions/126-how-do-our-indigenous-brothers-and-sisters-from-asia-address-climate-change-examples-from-asia-from-asia-africa-and-latin-america-as-indicated-below-1-case-studies-of-indigenous-peoples-and-contributions-to-nature-based-solutions-nbs-and-climate?format=html How do our indigenous brothers and sisters from Asia address climate change?  Examples from Asia, from Asia, Africa and Latin America, as indicated below: 1. Case Studies of Indigenous peoples and contributions to nature-based solutions (NBS) and Climate How do our indigenous brothers and sisters from Asia address climate change?  Examples from Asia, from Asia, Africa and Latin America, as indicated below:

1. Case Studies of Indigenous peoples and contributions to nature-based solutions (NBS) and Climate Change Response through Indigenous peoples customary governance and knowledge systems 

Note: Research studies were coordinated by Tebtebba with researchers/consultants of Elatia partners  from May to December 2021.  (Note: E-publications by Tebtebba on March, 2022) with support from the Climate and Land Use Alliance (CLUA)

1.1. Collective Nature-based Solutions of the Dayak Indigenous Peoples in Sanggau and Ketapang Districts of West Kalimantan, Indonesia by  Krissusandi Gunui, Executive Director, Institute Dayakology (ID)

The Dayak people from the communities in West Kalimantan, namely, the Tiong Kandang and Tampun Juah and the Jalai and Kendawangan located in Sanggau and Ketapang Districts, of West Kalimantan demonstrate that indigenous and local knowledge (ILKs) are models for sustainable use and management of their lands and natural resources including their forest ecosystems. Their indigenous local knowledge (ILK) are considered as nature-based solutions, which has been developed over generations to provide guidance to live in harmony with nature and maintain balanced relationship between people and nature. These are also relevant in addressing the environmental crisis brought about by climate change.  The emergence of COVID 19 raised a new awareness of how local wisdom or ILKs can be utilized in resolving the current issues on climate change and the health crisis.

The knowledge of indigenous communities existed and developed as they use everything available in their environment. This knowledge originated from the values and beliefs transmitted from their ancestors such as the observance and practice of the principles of the Seven Fortunes. The principles of the Seven Fortunes relate to their natural resource management and self-determined development. These principles are diversity and sustainability, cooperation and togetherness, organic and naturalness, rituals and spirituality, process and effectiveness, domestic and subsistence, and customary law and locality. All these principles have been manifested by the communities in their interaction with nature and their management of natural resources, such as their forest ecosystem. 

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/submissions/126-how-do-our-indigenous-brothers-and-sisters-from-asia-address-climate-change-examples-from-asia-from-asia-africa-and-latin-america-as-indicated-below-1-case-studies-of-indigenous-peoples-and-contributions-to-nature-based-solutions-nbs-and-climate?format=html How do our indigenous brothers and sisters from Asia address climate change?  Examples from Asia, from Asia, Africa and Latin America, as indicated below:

1. Case Studies of Indigenous peoples and contributions to nature-based solutions (NBS) and Climate Change Response through Indigenous peoples customary governance and knowledge systems 

Note: Research studies were coordinated by Tebtebba with researchers/consultants of Elatia partners  from May to December 2021.  (Note: E-publications by Tebtebba on March, 2022) with support from the Climate and Land Use Alliance (CLUA)

1.1. Collective Nature-based Solutions of the Dayak Indigenous Peoples in Sanggau and Ketapang Districts of West Kalimantan, Indonesia by  Krissusandi Gunui, Executive Director, Institute Dayakology (ID)

The Dayak people from the communities in West Kalimantan, namely, the Tiong Kandang and Tampun Juah and the Jalai and Kendawangan located in Sanggau and Ketapang Districts, of West Kalimantan demonstrate that indigenous and local knowledge (ILKs) are models for sustainable use and management of their lands and natural resources including their forest ecosystems. Their indigenous local knowledge (ILK) are considered as nature-based solutions, which has been developed over generations to provide guidance to live in harmony with nature and maintain balanced relationship between people and nature. These are also relevant in addressing the environmental crisis brought about by climate change.  The emergence of COVID 19 raised a new awareness of how local wisdom or ILKs can be utilized in resolving the current issues on climate change and the health crisis.

The knowledge of indigenous communities existed and developed as they use everything available in their environment. This knowledge originated from the values and beliefs transmitted from their ancestors such as the observance and practice of the principles of the Seven Fortunes. The principles of the Seven Fortunes relate to their natural resource management and self-determined development. These principles are diversity and sustainability, cooperation and togetherness, organic and naturalness, rituals and spirituality, process and effectiveness, domestic and subsistence, and customary law and locality. All these principles have been manifested by the communities in their interaction with nature and their management of natural resources, such as their forest ecosystem. 

]]> paul@tebtebba.org (Paul) Submissions Mon, 28 Feb 2022 00:00:00 +0800 The new environmental and social safeguards: The position of the Indigenous Peoples Advocacy Team https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/127-the-new-environmental-and-social-safeguards-the-position-of-the-indigenous-peoples-advocacy-team?format=html The new environmental and social safeguards: The position of the Indigenous Peoples Advocacy Team The Governing Instrument of the Green Climate Fund (GCF), in its chapter X, establishes that "the Board of Directors will agree on and adopt environmental and social safeguards of best practices, which will be applied to all programs and projects financed with the Fund's resources."

At its seventh meeting in May 2014, the Board adopted the Performance Standards for Environmental and Social Sustainability of the International Finance Corporation (IFC) Performance Standards as the interim Environmental and Social Safeguards of the GCF. The interim ESS was to be used by the GCF until the GCF-specific ESS was fully developed.

The initial guidance framework for the GCF accreditation process states that, in relation to the development of the GCF ESS, once the GCF has accumulated a history of experience and lessons learned, an in-depth review will take place.

The process is that the GCF must establish a balance without contradictions between the Indigenous Peoples Policy, the Gender Policy and the Environmental and Social Policy, specifically considering the safeguards (ESS) in order to ensure that the climate financing that this organization grants, does not harm Indigenous and local communities or ecosystems.

With the three aforementioned Policies, the GCF ensures standards that include, in a coordinated and comprehensive manner the following: equitable management of environmental and social risks; the importance of fully and effectively involving Indigenous peoples in the design, development and implementation of strategies and activities; and incorporation of the the gender perspective from the beginning of its operations as an essential element of decision-making for the deployment of its resources.

An important aspect to mention—and that should not be overlooked—is that, although it is true that the GCF is responsible for ensuring that these policies are reflected in the concept notes and proposals for financing and action plans, the AE is directly responsible for implementing them in the country level.

In this sense, Indigenous Peoples Organizations (IPOs) are interested and wish to accompany the development of the discussions on the in-depth review of the ESS, in order to ensure the rights of Indigenous Peoples. In this document, we intend to develop annotations on the ESS as a contribution to the in-depth review process.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/127-the-new-environmental-and-social-safeguards-the-position-of-the-indigenous-peoples-advocacy-team?format=html The Governing Instrument of the Green Climate Fund (GCF), in its chapter X, establishes that "the Board of Directors will agree on and adopt environmental and social safeguards of best practices, which will be applied to all programs and projects financed with the Fund's resources."

At its seventh meeting in May 2014, the Board adopted the Performance Standards for Environmental and Social Sustainability of the International Finance Corporation (IFC) Performance Standards as the interim Environmental and Social Safeguards of the GCF. The interim ESS was to be used by the GCF until the GCF-specific ESS was fully developed.

The initial guidance framework for the GCF accreditation process states that, in relation to the development of the GCF ESS, once the GCF has accumulated a history of experience and lessons learned, an in-depth review will take place.

The process is that the GCF must establish a balance without contradictions between the Indigenous Peoples Policy, the Gender Policy and the Environmental and Social Policy, specifically considering the safeguards (ESS) in order to ensure that the climate financing that this organization grants, does not harm Indigenous and local communities or ecosystems.

With the three aforementioned Policies, the GCF ensures standards that include, in a coordinated and comprehensive manner the following: equitable management of environmental and social risks; the importance of fully and effectively involving Indigenous peoples in the design, development and implementation of strategies and activities; and incorporation of the the gender perspective from the beginning of its operations as an essential element of decision-making for the deployment of its resources.

An important aspect to mention—and that should not be overlooked—is that, although it is true that the GCF is responsible for ensuring that these policies are reflected in the concept notes and proposals for financing and action plans, the AE is directly responsible for implementing them in the country level.

In this sense, Indigenous Peoples Organizations (IPOs) are interested and wish to accompany the development of the discussions on the in-depth review of the ESS, in order to ensure the rights of Indigenous Peoples. In this document, we intend to develop annotations on the ESS as a contribution to the in-depth review process.

]]> paul@tebtebba.org (Paul) Policy Briefs and Information Services Tue, 15 Feb 2022 00:00:00 +0800 La necesidad de monitorear el accesso de los Pueblos Indígenas en el Fondo Verde para el Clima https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/128-la-necesidad-de-monitorear-el-accesso-de-los-pueblos-indigenas-en-el-fondo-verde-para-el-clima?format=html La necesidad de monitorear el accesso de los Pueblos Indígenas en el Fondo Verde para el Clima Las finanzas climáticas y los compromisos alrededor de estas son temas importantes al hablar de la actual crisis ambiental. Las finanzas para las acciones clmáticas suelen generar una serie de discusiones y preguntas que en ocasiones pueden paracer interminables, complicadas y poco transparentes. En la arquitectura financiera global, existen mecanismos especializados de financiamiento. Uno de estos mecanismos financieros es el Fondo Verde para el clima (FVC).

El Fondo Verde para el Clima, tuvo su primera reunión de la Junta Directiva (B.01) en Agosto del 2012 y aprobo su primer proyecto tres años despues en Noviembre del 2015, durante la 11ava reunión de la Junta Directiva (B.11). Esta primera propuesta de financiamiento tiene una significante importancia para los Pueblos Indígenas, ya que se establecia acción en el área del Datem en Perú, en territorios de Pueblos Indígenas y sobre todo levanto una serie de cuestionamientos que tienen relación con el respeto y reconocimiento de los derechos colectivos de los Pueblos Indígenas y sobre todo a la importancia de realizar procesos que integren el consentimiento, libre, previo e informado (CLPI), en toda acción climática que se realice en tierras y territorios indígenas, así como la importancia de el seguimiento y el monitoreo de las acciones del Fondo.

Este primer proyecto del FVC, establecio la pauta para reconocer la importancia de monitorear las finanzas del clima, desde la posición de los Pueblos Indígenas, ya que existe una falta de datos que puedan decirnos cuantos proyectos de acción climática se implementan en tierras y territorios indígenas, pero sobre todo como van a impactar a los Pueblos Indígenas, y como estos son integrados en las acciones.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/128-la-necesidad-de-monitorear-el-accesso-de-los-pueblos-indigenas-en-el-fondo-verde-para-el-clima?format=html Las finanzas climáticas y los compromisos alrededor de estas son temas importantes al hablar de la actual crisis ambiental. Las finanzas para las acciones clmáticas suelen generar una serie de discusiones y preguntas que en ocasiones pueden paracer interminables, complicadas y poco transparentes. En la arquitectura financiera global, existen mecanismos especializados de financiamiento. Uno de estos mecanismos financieros es el Fondo Verde para el clima (FVC).

El Fondo Verde para el Clima, tuvo su primera reunión de la Junta Directiva (B.01) en Agosto del 2012 y aprobo su primer proyecto tres años despues en Noviembre del 2015, durante la 11ava reunión de la Junta Directiva (B.11). Esta primera propuesta de financiamiento tiene una significante importancia para los Pueblos Indígenas, ya que se establecia acción en el área del Datem en Perú, en territorios de Pueblos Indígenas y sobre todo levanto una serie de cuestionamientos que tienen relación con el respeto y reconocimiento de los derechos colectivos de los Pueblos Indígenas y sobre todo a la importancia de realizar procesos que integren el consentimiento, libre, previo e informado (CLPI), en toda acción climática que se realice en tierras y territorios indígenas, así como la importancia de el seguimiento y el monitoreo de las acciones del Fondo.

Este primer proyecto del FVC, establecio la pauta para reconocer la importancia de monitorear las finanzas del clima, desde la posición de los Pueblos Indígenas, ya que existe una falta de datos que puedan decirnos cuantos proyectos de acción climática se implementan en tierras y territorios indígenas, pero sobre todo como van a impactar a los Pueblos Indígenas, y como estos son integrados en las acciones.

]]> paul@tebtebba.org (Paul) Policy Briefs and Information Services Tue, 15 Feb 2022 00:00:00 +0800 The Need to Monitor Indigenous Peoples' Access to the Green Climate Fund https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/129-the-need-to-monitor-indigenous-peoples-access-to-the-green-climate-fund?format=html The Need to Monitor Indigenous Peoples' Access to the Green Climate Fund Climate finance and the commitments around it are important topics when discussing the current environmental crisis. Climate finance often generates a series of discussions and questions that can sometimes seem endless, complicated, and non-transparent. In the global financial architecture, there are specialized financing mechanisms. One such financial mechanism is the Green Climate Fund (GCF).

The Green Climate Fund held its first Board meeting (B.01) in August 2012 and approved its first funding proposal three years later in November 2015, during the 11th Board meeting (B.11). This first funding proposal has a significant importance for Indigenous Peoples, as it established action in the Datem area of Peru, in Indigenous Peoples' territories and above all raised a series of questions related to the respect and recognition of the collective rights of Indigenous Peoples and especially the importance of conducting processes that integrate free, prior and informed consent (FPIC) in all climate actions to be carried out on indigenous lands and territories, as well as the importance of follow-up and monitoring of the Fund's actions.

This first GCF project set the tone for recognizing the importance of monitoring climate finance from the position of Indigenous Peoples as there is a lack of data that can tell us how many climate action projects are implemented on Indigenous lands and territories –more importantly, how these climate actions will impact Indigenous Peoples and how data obtained from climate finance monitoring are integrated into the said actions.

In February 2018, the GCF approved the Indigenous Peoples Policy during its 19th Board Meeting. This policy was the response to the constant concerns of Indigenous Peoples to avoid any negative impacts on activities that are financed by the Fund and that supports the rights of Indigenous Peoples and defines compensation for any unavoidable harm that Indigenous Peoples might suffer. Another objective of the policy was to ensure that Peoples are fully and effectively involved in consultations at all levels when developing Indigenous Peoples' policies, projects and programs, allowing them to benefit from GCF activities and projects in a "culturally appropriate manner".

There are many important elements to know if these actions are having a "do-good" rather than a "do-no-harm" effect, and that is why monitoring the actions of the Green Climate Fund, but especially the actions taking place on our lands and territories as Indigenous Peoples, is so important. 

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/129-the-need-to-monitor-indigenous-peoples-access-to-the-green-climate-fund?format=html Climate finance and the commitments around it are important topics when discussing the current environmental crisis. Climate finance often generates a series of discussions and questions that can sometimes seem endless, complicated, and non-transparent. In the global financial architecture, there are specialized financing mechanisms. One such financial mechanism is the Green Climate Fund (GCF).

The Green Climate Fund held its first Board meeting (B.01) in August 2012 and approved its first funding proposal three years later in November 2015, during the 11th Board meeting (B.11). This first funding proposal has a significant importance for Indigenous Peoples, as it established action in the Datem area of Peru, in Indigenous Peoples' territories and above all raised a series of questions related to the respect and recognition of the collective rights of Indigenous Peoples and especially the importance of conducting processes that integrate free, prior and informed consent (FPIC) in all climate actions to be carried out on indigenous lands and territories, as well as the importance of follow-up and monitoring of the Fund's actions.

This first GCF project set the tone for recognizing the importance of monitoring climate finance from the position of Indigenous Peoples as there is a lack of data that can tell us how many climate action projects are implemented on Indigenous lands and territories –more importantly, how these climate actions will impact Indigenous Peoples and how data obtained from climate finance monitoring are integrated into the said actions.

In February 2018, the GCF approved the Indigenous Peoples Policy during its 19th Board Meeting. This policy was the response to the constant concerns of Indigenous Peoples to avoid any negative impacts on activities that are financed by the Fund and that supports the rights of Indigenous Peoples and defines compensation for any unavoidable harm that Indigenous Peoples might suffer. Another objective of the policy was to ensure that Peoples are fully and effectively involved in consultations at all levels when developing Indigenous Peoples' policies, projects and programs, allowing them to benefit from GCF activities and projects in a "culturally appropriate manner".

There are many important elements to know if these actions are having a "do-good" rather than a "do-no-harm" effect, and that is why monitoring the actions of the Green Climate Fund, but especially the actions taking place on our lands and territories as Indigenous Peoples, is so important. 

]]> paul@tebtebba.org (Paul) Policy Briefs and Information Services Tue, 15 Feb 2022 00:00:00 +0800 Situation of Indigenous Navigator Philippines Community Partners in the Time of COVID-19 https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/covid-19-briefs/1-situation-of-indigenous-navigator-philippines-community-partners-in-the-time-of-covid-19?format=html Situation of Indigenous Navigator Philippines Community Partners in the Time of COVID-19 To coordinate and manage the response to the COVID-19 pandemic, the government set up the national Inter-Agency Task Force for the Management of Emerging Infectious Diseases (IATF – EID), through “inter-sectoral collaboration to ensure preparedness and adequate response to assess, monitor, contain, control, and prevent the spread of infectious disease epidemics in the country.” Chaired by the Secretary of the Department of Health, the IATF was activated on January 28, 2020 with members including the including the Department of the Interior and Local Government (DILG), Department Foreign Affairs (DFA), Department of Justice (DOJ), Department of Labor and Employment (DOLE), Department of Transportation (DOTr), Department of Information and Communications Technology (DICT), and Department of Tourism (DOT). The membership was later expanded to include many other agencies including the offices under the Office of the President, those related to national security, peace and order, basic services, among others. To respond to local situations, task forces are organized at the regional, provincial and municipal levels. The national IATF sets the parameters of allowed and restricted activities to guide the downline task forces. 

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/covid-19-briefs/1-situation-of-indigenous-navigator-philippines-community-partners-in-the-time-of-covid-19?format=html To coordinate and manage the response to the COVID-19 pandemic, the government set up the national Inter-Agency Task Force for the Management of Emerging Infectious Diseases (IATF – EID), through “inter-sectoral collaboration to ensure preparedness and adequate response to assess, monitor, contain, control, and prevent the spread of infectious disease epidemics in the country.” Chaired by the Secretary of the Department of Health, the IATF was activated on January 28, 2020 with members including the including the Department of the Interior and Local Government (DILG), Department Foreign Affairs (DFA), Department of Justice (DOJ), Department of Labor and Employment (DOLE), Department of Transportation (DOTr), Department of Information and Communications Technology (DICT), and Department of Tourism (DOT). The membership was later expanded to include many other agencies including the offices under the Office of the President, those related to national security, peace and order, basic services, among others. To respond to local situations, task forces are organized at the regional, provincial and municipal levels. The national IATF sets the parameters of allowed and restricted activities to guide the downline task forces. 

]]> paul@tebtebba.org (Paul) COVID-19 Briefs Sat, 20 Nov 2021 00:00:00 +0800 Dayalogo Brief: Ensuring Indigenous Peoples Are Not Left Behind https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/dayalogo-briefs/2-dayalogo-brief-ensuring-indigenous-peoples-are-not-left-behind?format=html Dayalogo Brief: Ensuring Indigenous Peoples Are Not Left Behind EXECUTIVE SUMMARY

This paper contains discussions, debates, proposals, and commitments during the series of dialogues, DAYALOGO, on thematic issues between indigenous peoples and government agencies from November 1, 2020- January 31, 2021. As much as possible, it intends to present or reflect the shared views and experiences of the participants. It is meant as a written record of where the conversation or dialogue is at the end of the series, and this dialogue will continue to evolve over the coming months and years.

The major thematic issues that came out of this process relate to the following: (1) the ancestral domain and its relation to food sovereignty; (2) indigenous natural resource management, livelihood, and food sovereignty; (3) Access to health, education, and social services; and (4) the situation of the non-Moro indigenous peoples in the Bangsamoro Autonomous Region in Muslim Mindanao. Each dialogue partner from the different line agencies gave their comments on the issues and concerns raised as the indigenous peoples’ representatives also presented their proposals.

]]> https://www.tebtebba.org/index.php/resources/policy-briefs-and-information-services/dayalogo-briefs/2-dayalogo-brief-ensuring-indigenous-peoples-are-not-left-behind?format=html EXECUTIVE SUMMARY

This paper contains discussions, debates, proposals, and commitments during the series of dialogues, DAYALOGO, on thematic issues between indigenous peoples and government agencies from November 1, 2020- January 31, 2021. As much as possible, it intends to present or reflect the shared views and experiences of the participants. It is meant as a written record of where the conversation or dialogue is at the end of the series, and this dialogue will continue to evolve over the coming months and years.

The major thematic issues that came out of this process relate to the following: (1) the ancestral domain and its relation to food sovereignty; (2) indigenous natural resource management, livelihood, and food sovereignty; (3) Access to health, education, and social services; and (4) the situation of the non-Moro indigenous peoples in the Bangsamoro Autonomous Region in Muslim Mindanao. Each dialogue partner from the different line agencies gave their comments on the issues and concerns raised as the indigenous peoples’ representatives also presented their proposals.

]]> paul@tebtebba.org (Paul) Dayalogo Briefs Fri, 22 Oct 2021 00:00:00 +0800