A vision for Cordillera

READERS CORNER

Esther Dawn E. Paclim and Zeph O. Agayo

LA TRINIDAD, Benguet -- That the Cordillera Administrative Region be developed to the best she can become, has long been a dream and constant outcry. This dream maybe slow in coming; but the long wait will be worth it all. As a history-proven strategy, the adage “slowly but surely” has proven good results.

Consider the odds of her rough rugged mountainous terrains and deep ravines, her own cultural and social diversities and influx of more diverse cultures and influence, and her difficulties in pitching in a strong and united voice -- all keep getting in the way of keeping in step with the demands of globalization.

The biggest truth Cordillerans have been contending with is that of proving themselves worthy of autonomy -that is, being able to self-govern, self-sustain and being self-sufficient.

On the contrary, she does not have to prove herself because she has had a glorious political and economical past. In days of yore, long before the Spaniards tried to conquer, long before the Americans came, she has had a technology all her own, probably even considered distinguished in her time.

Political will was a prominent trait, it being vested upon the council of community elders, upon a strong sense of community, and upon a system of rites and rituals that controlled the society. Good governance was complemented by a conscientious, punctilious, and scrupulous constituency. Justice was served swift; people knew a just decision.

Political will and good governance is illustrated in the practice of the head-hunting and juramentado. A person who intended to avenge himself first went to this council of elders to raise his case and to justify his intention -to avenge himself. That he is permitted to do so a signified by the rites performed, something akin to being bestowed blessing so his revenge be a success.

If he comes home successful in his revenge, the council of elders take the responsibility of contracting a peace pact with the "revenged," which is known as Budong by the Kalinga, Bultong, Bangibang, and Him-ong by the Ifugaos, and Pechen by the Bontocs. Yes, this rampage is a legitimate community affair, not a personal whim because the vengeful who has not the blessing of the elders are not accorded this protection.

Another instance where good governance is reflected is in the Igorot manner of Aduyon, their version of bayanihan. During planting and harvesting season , the elders schedule the sequence as to who gets helped, from the first to the last. Those who think who can get away with escaping responsibility, cannot; worst, they get ostracized.

The same community helping goes in building or moving houses or in preparing for weddings and ritual feasts, in wakes and burials, even in giving birth. Even the most menial personal and family affairs like the choice of a husband/wife, was also community affair. In times like these, the mambunong or mumbaki take control and dictate what to and what not to do inorder not to displease the spirits and to dispel curse.

Igorot economics was an institution all its own. Igorot economy heavily depended upon natural resources. As a nature-reliant people, they have mastered the art of kaingin, of the Moyong and the Komunal so that the soil and the forest could replenish itself. Mt. Pulag, and the Ifugao Rice Terraces are landmark testimonies of good economic and environmental stewardship and management. Because of plenitude, oversupply to an extreme, among the Ibalois especially, were days and days, even months of Peshet, a festivity of bounty and thanksgiving. Merry-making and pig-butchering lasted for months at a time. This, in years of yore have gone past fast. Not because of impoverishment but so much has changed.

Until now, Benguet is producing world-class gold and ore. Unfortunately, Benguet is not the primary beneficiary. With autonomy, we look forward to that day when we have our turn enjoying gold benefits, even if they are left-overs. Autonomy should give us a louder voice, perhaps? Or a gold economy will make our voices louder and our acts stronger together?

Given back that right to self-governance, Cordilleras will be in a vantage point of controlling and managing their own political affairs and natural resources. Given back their right to self-governance makes sense because it is giving back to them their innate sense of accountability and responsibility to the government they are serving.

Part of good governance is local participation in governance and empowering the indigenous peoples -they are given the leeway in meeting their own developmental needs. An economically progressive Cordilleras will be at a vantage point of being a vehicle of progress for the whole of the country. Given back the reigns to self-sustenance and self-sufficiency, Cordillera will thrive and soar higher than where it is now.

Above all, the heart of achieving autonomy is that of keeping our acts together, acts that we refine are the acts that contribute to build unity; unity in heart, soul and spirit; unity in focus,, dreams and desires; and, unity in thought, word and deed. In unity is strength, and the fuel to upsurge . The aphorism "united we stand, divided we fall" will do good in preserving our natural resources and environmental heritage; in preserving our historical, cultural and traditional treasures; and, in nurturing the character traits and values that marked our glorious past.

What assurance is the success of Cordillera autonomy? The Igorot brand of good governance attributed to their general disposition as a peace-loving people; the Igorot trait of self-dependence in achieving what they dream for; and, more than these, the legal workings laid all these years to prove ancestral domain. Mind you, laying the legal foundation for autonomy has been sweat and tears, but the day will come when the Cordilleras will achieve political, economical and legal autonomy.