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tives of the initiatives, among others, are: a to preserve the tropical forest ecosystem through revitalizing indigenous knowledge and traditional laws on access, control and sustainable use
of natural resources, and b to obtain maximum benefit from the preservationconservation of the tropical forest ecosystem in order to ensure sustainable natural resource-based develop-
ment. Initiatives are based on the Toro philosophy “Mahintuwu mampanimpu katuwua toiboli Topehoi” which means “To protect and preserve together our life and environment as bestowed
by God”. During the Foundation Phase 1993-June 2000, the indigenous people of Ngata Toro ex-
plored and documented their indigenous knowledge, customary laws, traditions and traditional lands as a foundation for strengthening the relationship between the people of Ngata Toro and
the natural environment, including natural resources.
During the Acknowledgement Phase July 2000-October 2001, the people of Ngata Toro struggled to have their indigenous knowledge, traditions, and traditional lands acknowledged by
the government, represented by the Lore Lindu National Park Authority. To facilitate this, a num- ber of new community-based organizations were established, including the Organization for the
Indigenous Women of Ngata Toro, as well as a number of community-based enterprises for eco- nomic development. Since then, this women’s organization has been playing an important role
in ensuring the achievement of the objectives mentioned above. It has served as an inspiration and model for women in other local communities to revitalize their roles and rights in relation
to community life and natural resources management. Its activities have also helped fulfill the
UNESCO requirements for granting Ngata Toro the status of a World Heritage Site.
B. Children and Youth
1. Indigenous Lumad children in Davao and Agusan in Mindanao island, Philippines, now have access to bilingual primary education and secondary education with livelihood opportu-
nities specifically designed to be appropriate for indigenous children. In addition, a school for living traditions has been set up among the Talaandig in Bukidnon where traditional knowledge
and culture is transmitted by elders and “cultural masters” to the young children and youth. Likewise, in other indigenous communities like in the province of Ifugao, there are schools of
living tradition and a program for nurturing indigenous knowledge is being implemented start- ing with the teaching of indigenous practices by elders to the youth, and integrating these in the
curriculum of the formal education system.
2. The Anti-Open Pit Mining Kids AOPMK of Itogon, Benguet, Philippines was organized at the height of the anti-open pit mining struggle of the Ibaloy and Kankanaey peoples against
destructive gold mining by Benguet Corporation during the 1990s. Composed of elementary school children, they performed songs and other music forms, skits and other theater art forms
portraying their people’s struggles. Their performances enlivened protest actions and were ef- fective in raising awareness of the issue. After the closure of the mines and as the kids grew
older, they moved on and joined other organizations. But the tradition of AOPMK is continued by other younger kids who continue to practice their music and theater arts as avenues for com-
municating with the larger world on present issues affecting their communities.
C. Elders
The Cordillera Elders Alliance is an organization of elders, leaders and peace pact holders that contributes to strengthening the role of the elders in the indigenous communities and in
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the whole of the Cordillera region, Philippines. “Elders” are not only old men but also include women and relatively young leaders who have gained the respect of the community for their
wisdom and commitment to work for indigenous peoples’ rights. They engage in conflict resolu- tion and mediation towards the settlement of tribal wars. They guide the youth in the practice
of their leadership roles. They lead in observing indigenous socio-political systems, rituals and practices. They take positions in relation to emerging national, regional and local issues that af-
fect their communities.
D. Lessons Learned
We can draw some valuable lessons from the numerous struggles of indigenous women, children, youth, elders and disabled in the assertion of their rights. These lessons can help guide
the indigenous peoples’ movements, wherever they are, in addressing the particular issues and concerns of the special sectors.
1. Know our rights
When people are aware of their rights, they can reflect on their situation and assess whether their rights are respected or violated. This knowledge is necessary in order to empower indige-
nous women, children, youth, elders and disabled to actively participate in the struggle to achieve changes in their situation. Thus, priority should be given to awareness-raising and training ac-
tivities on the rights and situation of indigenous women, children, youth, elders and disabled, not only among them but in the wider community as well.
2. Organizing and self-organization
For indigenous people to be effective in their actions, they need to be organized. Self-organi- zation is a means to unite the people for them to work together towards a common goal. Special
organizations for women, for children, for the youth, for the elders and for the disabled are effec- tive ways of motivating these special sectors to get involved and participate in the wider indige-
nous peoples’ struggles. These organizations should also make sure that the special interests and concerns of the special sector are addressed by the government, by the community and by the
peoples’ movements. Space should be given for these special sectors to participate in decision- making in wider community affairs through representation or through direct participation.
3. Collective action to demand, protect and defend our rights
We have learned from our long experience that rights are not freely handed to us. Rights are asserted and fought for through collective actions of the people. The UNDRIP is a result of
more than 20 years of struggle by indigenous peoples around the world. Collective actions draw strength from the huge numbers of people who are asserting and fighting for their rights. There
is strength in numbers, especially when we are vulnerable and marginalized. Indigenous women, children, youth, elders and disabled need to muster their organized strength into collective forms
of action such as demonstrations, petitions, pickets, dialogues, barricades, marches, rallies, etc.
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