Lesson 5.
1 Prejudice and Stereotype
Discussion 5.1
This module will start with prejudice and stereotyping. These may be considered “minor”
compared to other topics. As a minor, as it may seem, many of the IPs are experiencing these in
their day-to-day lives, which negatively affected them.
What are your thoughts every time you see those Sama Dilaut (or commonly called Badjao) on
the street? Or even when someone pokes you at the back, asking for money? When students were
asked of the same questions, most of them said, “I don’t like them,” “they don’t take a bath,”
“they look dirty,” “they are lazy,” and many other answers that express dislikes. These answers
are a manifestation of prejudice.
Richard Schaefer (2004) defined prejudice as “negative attitudes, thoughts, and beliefs toward an
entire category of people – disliking an entire racial or ethnic group even if you have little or no
contact with the group.” Schaefer contended that prejudice is also manifested through the use of
“ethnophaulisms” or ethnic slurs; these include derisive nicknames like kongking, negro, taga
bukid, salut sa lipunan, etc. Also, prejudice often spurred based on the physical appearance of
the indigenous people. Apparently, IPs have a distinct physical appearance. Something different
from the dominant group. Some tend to have darker skin color and kinky hair. This difference in
appearance is often the cause of prejudice not just among IPs but among the dominant group who
tend to look different from others. Furthermore, prejudice is inevitable, especially among young
children, because of the lack of skills necessary to view people as individuals (Levy, Rosenthal &
Herrera-Alcazar, 2009). However, parents’ behavior is also significant to the prejudicial attitude
of children towards others (Rose, 1958).
In many cases, adults also show prejudicial attitudes towards IPs by staring at them, avoiding
them, asking them stupid questions, and even using them to scare their children who do not listen
to them. Last semester, one student of mine shared that she grew up afraid of the Mamanwa
because her mother would say “hala! Dili ka mo sulod ron kay mo labay tong mga kongking nga
magdala ug sundang” (if you don’t get inside now, kongking will pass in any moment with a
machete!).
Prejudicial attitude is closely related to stereotyping. Stereotyping means making a general
judgment to individuals or groups of individuals based on age, gender, and ethnicity. IPs are often
generalized as lazy, filthy, smelly, uncivilized, uneducated, poor, ignorant, and derogatory
remarks. People who do not know the IPs very well tend to have these behaviors and perceptions
towards the latter. On the side of the IPs, being called with different names and being labeled
with various remarks are painful, especially if these IPs are hardworking and peace-loving. They
consider such experiences as degrading. “Gi ka minosan ra jud mi nila maam (we are belittled)”
according to one of my respondents.
Although it is undeniable that a lot of IPs in different parts of the country are seen in the street
asking for money, it is very important to look at their situation from a bigger perspective. The
street is not their natural habitat, they are just victims of displacement, discrimination, and
dispossession. Hence, the need to adapt to the changes to survive. These topics will be discussed
further in the succeeding parts of this book.
Lesson 5.2 Discrimination
Discussion 5.2
As Schaefer (2004) defines, discrimination is the denial of opportunities and equal
rights to individuals and groups. Gust (2007) provided a more detailed definition
“discrimination is defined as a distinction, exclusion or preference made based on
certain personal characteristics like ethnic origin, which has the effect of nullifying or
impairing equality of opportunity and treatment in employment or occupation…this
involves unfair treatment in connection with hiring, promotion, pay, dismissal or
harassment” (p.3). In the case of the Philippine Indigenous Peoples, they are
discriminated against because they are considered inferior since their life is
associated with traditions, ignorance, and superstition (Burton & Echavez, 2011).
This form of discrimination is manifested in the following:
1. Any means of constraining the IPs to continue their traditional economic
activities such as foraging, farming, and fishing. Either they were driven out of
their ancestral territory, or they remain, but imposed policies limit their actions,
hence, affecting their traditional practices
2. Failure to provide social services as stipulated by law due to prejudice, denial
or neglect
All these situate the IPs in a more disadvantaged position, socially and economically,
compared to other Filipinos. Despite the existence of international and domestic laws
that supposed to protect and advance indigenous peoples’ rights against
discrimination, rampant cases of discrimination and human rights violations persist in
the country.
Before we go further, I need you to have an open mind with regards to this topic. The
only purpose of discussing these sensitive topics is for you to be aware and be able
to critically think of reality and understand that injustices exist in society.
Discrimination is associated with various forms of social injustices, these are the
following:
Militarization
Militarization in this context simply refers to the deployment of a military detachment
in or near indigenous territories. Military forces, often accompanied by paramilitary
groups, are tasked to pacify any forms of resistance or opposition. This is common in
areas targeted for development programs or counter-insurgency
operations. Paramilitary groups are armed groups, allegedly created and funded
by wealthy sectors of society to eliminate or neutralize individuals or groups that
constitute a threat or obstacle to the interest of those with economic and political
power and to silence social activists, eradicate support for the oppositions and
displace people from areas of strategic economic and military importance (Hristov,
2014). There are two causing factors why there is militarization:
1. Development projects. As previously mentioned, IPs live in places that are
prime targets for natural resource extraction activities like logging and mining.
Development projects also include dam construction, agri-plantation, and
resorts. These are just part and parcel of the neoliberal restructuring scheme
in the Philippines. Jasmin Hristov (2014) argued that neoliberal restructuring
(see Chapter 1) significantly form a relationship between the concentration of
wealth and the use of violence. Interestingly, in the Philippines, there is a
patron-client relationship between those who have economic and political
powers. Hence, those who own the means of production needed protection,
hence the necessity to tap governmental authorities to legitimize any acts of
violence intended to suppress any desisting forms.
2. Counter-insurgency operations. The presence of NPAs (National People’s
Army) and other insurgent groups, particularly in Mindanao, caused military
operations in the different parts of the region.
Being caught in the middle of a crossfire between insurgent groups and the
Philippine National Army, based on the report of Internal Displacement Monitoring
Centre last 2013 that, the Lumads in Mindanao are recruited by NPAs, and they are
also encouraged by the army to form or join civil defense militias or paramilitary
group to fight against the NPAs. The same source also stated that those IPs who
consider resource extraction projects a threat to their ancestral domain tend to align
with the NPAs, while those who find these projects as an economic opportunity tend
to side with the army. All these expose the Lumads to violence and abuse by both
sides. That is why militarization has always been associated with different forms of
social injustices and human rights violations experienced by IPs in the different parts
of the country, such as:
Indigenous killings
Some cases of indigenous killings, especially among the Lumads in Mindanao can
be categorized as extra-judicial killings. Extra-judicial killing is an illegal execution,
unlawful or felonious killings of a person by governmental authorities without the
sanction of any judicial proceeding or legal process. It does not follow the due
process prescribed by the Bill of Rights of 1987. These indigenous killings are
associated with “red-tagging” that also resulted in illegal arrests and detention. “Red-
tagging” occurs when State forces (usually AFP and PNP) accuse legal
organizations or individuals of being “fronts” of the Communist Party of the
Philippines (CPP). According to IWGIA (International Work Group for Indigenous
Affairs), the IPs in the entire country are prone to be victims of criminalization,
particularly those criticizing the government policies that affect their democratic
rights.
Figure 9 Manobo leader and head of the tribal school victims of indigenous killings.
Source: Aljazeera.com
From 2001- 2010, during
the Arroyo administration,
there were 151 extra-judicial
killings of Indigenous
peoples (KKMP report
of 2012). From 2010 – 2015, a
total of 71 indigenous
leaders were killed in the Philippines. The National Alliance of Indigenous Peoples
Organizations in the Philippines (KATRIBU) documented 183 cases of illegal arrest
of IPs since July 2016. KATRIBU also recorded at least 51 IPs killed from July 2016
to October 2018. Most of the members are accused of being members or supporters
of the NPA (www.iwgia.org). Supporters of indigenous and human rights advocates,
including environmentalists, have also been targeted (see Lumibao, 2017, & Ellao,
2019). According to the human rights group Karapatan, there have been 250 extra-
judicial killings since Duterte took office in 2016, and 134 of which happened in
Mindanao (newslens.com). According to a report by a human rights group
KARAPATAN, on December 3, at around 1 PM, “a joint team of soldiers and Marines
entered the farm of T’boli and Dulangan Manobo peasants... fired at people, killing
eight and injuring two others” (Lumibao, 2017). In Ifugao, a journalist and human
rights activist, Brandon Lee was suffered multiple gunshot wounds on August 6. In
Bukidnon, soldiers attempted to arrest church lay worker and radio station manager
Radyo Lumad Kristin Lim (Ellao, 2019).
The murders of the Manobo tribe leaders and head of the local tribe school sets off a
sudden departure of about 3,000 Lumads, escaping to the provincial capital of
Tandag, taking anything barely with them (Go, 2015). In an interview with Al
Jazeera, Franklin Campos, the younger brother of the slain tribal leader Dionel
Campos said, “It is tough to stay at the evacuation center, especially for the young
ones who are now falling ill due to the erratic climate and the cold nights.”
Closure of Lumad Schools
“Red-tagging” is also associated with the closure of Lumad schools. 87 Lumad
schools all over Mindanao are threatened with closure, and 3 have ceased operating
throwing more than a thousand indigenous children out of school. More than 95
cases of attacks (by military and paramilitary) against schools have been recorded
within the first three quarters of 2015 (Alamon, 2017). These schools are allegedly
teaching subversion, accused of being “NPA supporters,” “school of rebels.” On
September 1, 2015, at around 4 AM, Emerico Samarca, Executive Director of
ALCADEV, and two Lumad leaders were killed by a paramilitary group. On
September 5, 2017, a Lumad student Obello Bay-ao was killed by paramilitary
groups in Barangay Palma Gil, Talaingod, Davao del Norte. On November 28, 2018,
paramilitary group ALAMARA closed down the Dulyan Campus of Salugpungan Ta’
Tanu Igkanogon Community Learning Center, Inc. where around 100 students and
teachers were forced to evacuate from the school. Other incidents include food
blockade where elements of the Armed Forces of the Philippines (AFP) “blocked the
entry of school and food supplies for the said boarding school” (Umil, 2018).
Accordingly, other ground for closure is non-compliant to DepEd requirements. But
Lumad school administrators and teachers denied these allegations asserting that
they have complied with the DepEd requirements and the local government.
Figure 10 Students and teachers’ storm DepEd to condemn the initial order to shut
down Lumad schools in Davao in July 2019 Photo by Maria Tan/Rappler
On October 8, 2019, DepEd Region XI ordered the official closure of 55 Lumad
schools run by the Salugpungan Ta’ Tanu Igkanogon Community Learning Center,
Inc. (STTICLCI) in Davao region. Upon the recommendation of National Security
Adviser Hermogenes Esperon, Jr., for its “alleged links to the communist
movement.”
But according to Jenelieto Atillo, DepEd-11 spokesperson, the closure was ordered
following the investigation conducted by a fact-finding committee created by DepEd-
11. The committee reported “substantial evidence” against STTICLCI, among others,
“for not complying with DepEd’s curriculum standards and that teachers of the school
were not licensed teachers.” (www.rappler.com)
With the closure of these schools, Lumad students and teachers are forced to find
other means so that their studies will not be disrupted. Save Our Schools Network in
partnership with various non-government organizations (NGOs), State Universities,
private schools, and religious institutions conducted #BakwitSchools. Public and
private educational institutions from Manila (UP-Diliman, UST, Ateneo de Manila, St.
Scholastica’s College, Colegio de San Juan de Letran) welcomed Lumad students,
parents, and teachers in their schools so they could continue with their studies.
Other schools from Cebu (USC, UP-Cebu, USJ-R, CIC, and St. Scholastica’s
Academy) also accommodated them.
Other forms of violations against the vulnerable
Militarization also violates children’s and women’s rights. There were reported cases
of military personnel raping Lumad children in Mindanao. This claim is verified by a
report made by the UN DESA (2009), which says that “militarism includes not only
armed conflict but rape and sexual violence, which are often employed by armed
forces as a strategy to target women”. In Mindanao, human rights groups also
reported cases of “food blockade” perpetrated by the Armed Forces of the
Philippines (AFP) and paramilitary groups. In 2017, a group of indigenous peoples
complained about “intensified food blockade” by a paramilitary group ALAMARA and
the AFP (Genotiva, 2018). In Kapalong, Davao del Norte, more than 200 families
have been affected by the said blockade. According to the Lumads, these food
blockades violate their right to life, specifically their right to food.
Lesson 5.3 Displacement
Discussion 5.3
Displacement due to natural calamities like a landslide, typhoon, earthquake,
volcanic eruption, etc. is not a form of social injustice. It became a social injustice
when people were displaced as a result of discrimination. This happened when IP
communities were disrupted due to militarization, development projects, extractive
activities, agro-plantations, conversions of indigenous territories to resorts,
conservation areas and natural parks, and migration of the dominant group.
Displacement has long been a struggle among IPs as they experience economic and
political marginalization. The resettlement program during the American period and
the onset of logging, cattle raising, agricultural plantations, and mining established by
American business interests and later assumed by the Filipino elite resulted in the
displacement of many IPs and Moros in Mindanao (Alamon, 2017). Even the
establishment of the so-called “Smart City” in Clark Pampanga posed a threat to the
Aeta in the area.
Figure 11 Aeta in Pamapanga are threatened to be displaced with the construction of
the Smart City (source: https://thediplomat.com/2020/01/philippines-smart-city-
On January 23, 2015, 174 Banwaon families in San Luis, Agusan del Sur evacuated
to the village center of Balit. They have been experiencing human rights violations
that include indiscriminate firing, restriction of movement, gun-touting, destruction
and divestment of properties, use of public facilities for military purposes, civilians as
human shields, and fake surrenders, threats, harassments, and intimidation. The
death of the Brgy. Captain of Balit, Necasio “Angis” Precioso Sr., an anti-mining
advocate, became the final straw that caused the people to flee their homes. They
settled in an abandoned hospital compound for two months. The evacuation area
conditions were desperate; it caused the deaths and illnesses among hundreds of
women, children, and the elderly. On March 18, 2015, they were able to return home
after numerous groups supported their plight (Alamon, 2017).
Part II Section 4 of IPRA clearly states that the IPs’ right to stay in their ancestral
territory is inviolable. Sections 5 and 6 added more provisions in displacing IP
groups. They should not be relocated without a free prior and informed consent
except when the government, with no other options, need to take their private
property for public use (eminent domain). If in a given circumstance, they will be
relocated due to natural catastrophes or conflicts, such relocation is only temporary.
Concerning temporary relocation or displacement, the IPs have the right to return if
the grounds for such relocation cease to exist.
Moreover, IPRA provides specifically that such relocation sites should be habitable
and have adequate shelter, food, and other essential services, as well as livelihood
opportunities. In case of permanent displacement/relocation of the IPs. The law also
provides specific guidelines and specific conditions of the relocation sites to ensure
the relocated IPs’ security and well-being.
However, in reality, many of these rights were violated, laws were not followed.
Militarization forcibly displaces people as a result of intensified military activities in
indigenous communities. These internally displaced persons have to travel long
distances to look for safer places, leaving their lands and livestock behind. Most of
them stay in evacuation centers, which in most cases the conditions are unfavorable:
no access to clean water, no food, and other basic amenities.
