February 26, 2011, the day after the commemoration of the EDSA Revolution, was a day when Dr. Atty. Noel G. Ramiscal delivered a lecture on Indigenous Philosophical Views and how these affect the Indigenous Peoples’ struggle to define and assert their
Dr. Atty. Noel G. Ramiscal at PNPRS Jade Vine lecturing on Indigenous Peoples' Respect for Life
self-determination over their ecological knowledge and cultural heritage. This was the culmination of a research grant awarded to him by the Philippine National Philosophical Research Society (PNPRS). He chose the subject for the grant because it is one that is quite dear to him, being an indigenous person, advocate, artist, student, educator and lawyer.
In the years preceding the new millennium, it has been estimated that over twenty eight million (28,000,000) indigenous peoples have died as a result of their internecine struggle with dominant societies who sought to colonize and as a result decimate their ways of life, beliefs, heritage and in the process, their lives as well. It was a very common practice and sport, to belittle indigenous beliefs and practices and to steal their ecological and cultural secrets for the benefit of dominant societies. This is a carryover of the colonisation period when many biotic resources tilled by indigenous peoples were either treated as spoils of the occupation, secured by military strength, or were subject to outright theft. For example, Brazilian rubber plant seeds were smuggled by Henry Wickham in 1876 to Malaysia which led to the downfall of the Brazilian rubber industry. British explorers also blocked the efforts of Andean countries to prevent the export of “Cinchona,” the source of an anti-malarial compound, for the benefit of the British empire. It was, and still is, an unfortunate practice for researchers, academics, and scientists to steal the knowledge of indigenous peoples to fuel the trade in the multi-trillion dollar pharmaceutical and related industries. Consider these words from a book on medicinal plants of East Africa published in 1976:
Many of the herbal medicine men will not like this book since it may deprive them of their profession once their secrets are revealed. The majority of them were reluctant to show me the drug plants as a whole for this reason. In most cases, I was given the leaves or root of the plant already crushed or picked. But after some persuasion, I was shown the plant on the condition that I would not reveal it to anyone else.
The book’s author appeared to be soliciting the reader’s sympathy and admiration for stealing the secrets of the indigenous healers and at the same time brazenly bragging how he fooled these healers “after some persuasion”. Of course, his efforts were rewarded with copyright and royalties from a bestselling book, while the healers whose secrets he took got no recognition and were never heard from again.
It was only in the past century that indigenous peoples have garnered some form of recognition for their rights based on their belief systems. Dr. Atty. Ramiscal discussed several indigenous views on their relationship with the land which they view as their Mother, and how the ethic for respect for life permeates all their interactions with the world around them. For instance, the Wintu hunter meticulously hews his arrow and takes care in killing a deer cleanly, so the animal would not suffer unnecessarily. He honors the deer by using “every part of it, hoofs and marrow and hide and sinew and flex. Waste is abhorrent to him, not because he believes in the intrinsic value of thrift but because the deer had (willingly) died for him.” These practices also have positive effects on the well-being of the community. “(T)he old Inuit rule of letting a polar bear caught in the winter time lie for 4-5 days, helped them to avoid trichinosis.” These customs that inform their ways and means of hunting have served to protect them and conserve the environment in which they thrive.
Indigenous epistemology is suffused with concepts that are “culturally and spiritually based… in which indigenous people relate to their ecosystem.” Data is gathered by generations of resource users and the knowledge is transmitted through oral tradition. Interconnectedness of beings and the elements are recognized and emphasized. The experiential basis of this knowledge permits a “‘science’ that is negotiated in the same way that people negotiate social relations with one another.” This knowledge is utilized to seek, reap, store and sustain natural resources needed for necessities like shelter, food and clothing and also to recognize, prevent or evade personal and communal perils. What emerges is an understanding of what the Ojibway would call “minobimatsiiwin” or the “good life.” Termed as “traditional,” this knowledge is not static and rigid. Much of this knowledge is actually quite new, but it has a social meaning, and legal character, entirely unlike the knowledge indigenous peoples acquire from settlers and industrialized societies.
Dr. Atty. Ramiscal painstakingly pointed out that Indigenous knowledge deserves as much respect and recognition as the western “scientific” way of viewing things. Rather than being contrary, both types of knowledge and science are valid ways of knowing the world, and could in fact be complementary. Neither one should be considered as inferior or superior to the other.
Dr. Atty. Ramiscal also discussed the limitations of current intellectual property rights, like copyright, patents, appellations of origin and trade secrets, in the protection of indigenous ecological knowledge and cultural heritage. He also zoomed in on the Plant Breeder’s Rights which arose from the International Convention for the Protection of New Varieties of Plants. The Philippines has passed a law called the “Philippine Plant Variety Protection Act of 2002” (R. A. 9168) which implemented some of the most detrimental provisions of this
Some members of the audience who attended Dr. Atty. Ramiscal's lecture
Convention to our farmers. He illustrated how some of these provisions actually violate indigenous views and practices. He also discussed how the patented terminator and zombie technologies on seeds can create a system where the one who owns the technologies can dictate or enslave those who rely on the seeds for their produce.
In the last sections of his lecture, Dr. Atty. Ramiscal discussed the Indigenous Peoples Rights Act (IPRA) of the Philippines and how the legal mechanism of “free prior informed consent” (FPIC) can be used as an important means of securing to the indigenous peoples their legal and cultural rights as well as their equitable and fair benefit sharing from the knowledge and heritage that they possess which are utilized by dominant societies and multinational companies. He noted the inadequacies and some of the shortcomings of the National Commission on Indigenous Peoples (NCIP) and the National Commission on Culture and Arts (NCCA) in protecting the rights of indigenous peoples.
In the end, it would have to be the indigenous peoples who must determine their future and create their destinies. They cannot expect the Philippine government, through its agencies, to give them, what it cannot appear to appreciate. Respect for indigenous ways and heritage is essentially derived from the respect indigenes have for their beliefs and their ways of life. They must continue evolving and protecting their psyche, their cultural and ecological knowledge, by participating in political processes, not for the purpose of assimilating their heritage into the dominant cultures, but by knowing and using the rules of these processes for their own benefit and self-determination.
Dr. Atty. Ramiscal trusts that the indigenous peoples in the Philippines would be empowered by their own efforts to such an extent that they can define the terms of engagement for the securing of their FPIC and not rely on any government agency or outside entity to dictate and corrupt the process.
Thank you to the PNPRS,
Dr. Atty. Ramiscal receiving his grant certificate from PNPRS officers
its visionary Executive Director, Dr. Rolando Gripaldo, its indefatigable President, Dr. Nicolito Gianan, and all its other officers, including Mr. Rolando Pada, Ms. Wilhelm Julian, Dr. Ed Cabural, and special thanks to its Auditor, and the designated Reactor, Ms. Camille Ting, who provided some significant comments. Warm shout outs to the 65 people or so who attended and participated in the lecture, including some of Dr. Atty. Ramiscal’s students, who he challenged to be advocates in their own ways for the rights of indigenous peoples.