Lakay Tigan-o, a revered elder from Sagada, Mountain Province, offered a profound insight during the fifth “Dad-an Tako” conference. According to him, “Our indigenous knowledge systems and practices (IKSPs) make us indigenous peoples (IPs).” His statement challenges the superficial understanding of indigenous identity that often reduces the term to a mere cultural marker like traditional attire.
While the Philippine context uses a very technical demarcation between indigenous and non-indigenous populations compared with other countries, the significance of indigenous identity is undeniable. It is not merely a matter of bloodline or physical appearance, but rather, as underscored by Lakay Tigan-o, a deep-rooted connection to ancestral knowledge, cultural practices, and spiritual beliefs.
True indigenous identity is embodied in the hearts and minds of individuals who actively preserve and actually practice their cultural values in their lives. It is reflected in their actions, their values, and their commitment to their communities. Unfortunately, a disturbing trend has emerged: the exploitation of indigenous identity for personal gain.
The insidious practice of self-proclaimed IP leaders subverting the natural democratic principles of their communities is a growing concern. These individuals, often cloaked in traditional attire, manipulate the system to their advantage, disregarding the collective values and rights of their people.
A prime example of this is the frequent disregard for the core IP values of “Inayan”, “Lawa”, “Paniyaw”, and “Nga-ag.” These values, among others, emphasize consensus-building, respect for elders, open dialogue, and collective decision-making. However, self-serving leaders often circumvent these principles, boxing out fellow community members and usurping their rights during crucial processes like Free and Prior Informed Consent (FPIC).
These individuals use their traditional attire as a facade to mask their true intentions. By donning native vests or g-strings, and speaking in the local language, they deceive outsiders into believing they represent the collective voice of the community. Yet, beneath the veneer of authenticity lies a self-serving agenda that undermines the very principles they claim to uphold. They are the brokers and dealers appearing as elders or leaders.
True indigenous leadership is rooted in service, not self-interest. It involves actively listening to the concerns of community members, fostering open dialogue, and making decisions that benefit the collective good. Unfortunately, the rise of these self-proclaimed IP elders or leaders threatens to erode the integrity of indigenous communities and perpetuate a cycle of exploitation.
Political opportunists, for instance, have capitalized on their indigenous identity to further their own agendas. They may don traditional attire and claim IP lineage, but their actions often contradict their words. By merely using indigenous attire and language, they undermine the true essence of indigenous identity as wisely defined by Lakay Tigan-o.
It must be emphasized that a vast ocean exists between substance and physical appearance. True IP elders and leaders are those who actively contribute to the preservation and revitalization of indigenous cultures and their ancestral domains. They are the ones who fight for the rights of their communities, protect ancestral lands, and promote sustainable development defined by the IPs themselves and not as a form of development seen through a foreign lens.
By recognizing the true essence of indigenous identity, we can expose the charlatans and empower genuine indigenous leaders. Let us not be fooled by outward appearances. Let us look beyond the masks and judge individuals by their actions, not their attire.
In the words of Lakay Tigan-o, “Our IKSPs make us indigenous peoples (IPs).” This powerful statement resonates with the core of indigenous identity. It is a call for authenticity, integrity, and genuine leadership.
As we move forward, it is crucial that indigenous communities across the Philippines embrace this profound understanding of their identity. By upholding the values and practices that define them, they can resist the forces that seek to exploit and undermine their heritage.
May Lakay Tigan-o’s wisdom echo throughout indigenous communities, inspiring a new generation of leaders who are committed to serve their ancestral domains and lands. May it expose the flawed individuals who exploit indigenous identity for personal gain, and may it empower authentic leaders to rise and guide their communities toward a brighter future.
