Philouise’s Weblog

Of lack and plenty

The threat of a global depression gives us enough reason to reflect on poverty and wealth. Last October 17, 2008 TESDA organized the event highlighting the national week stand against extreme poverty. The occasion was an opportunity were representatives of Baguio and Benguet schools converged in CCDC, La Trinidad to be oriented of the various programs of line agencies including TESDA, DOLE, DTI and other government agencies in mitigating poverty.

The local government representatives included Atty Bolislis representing the Benguet Provincial office and at least two mayors. Unfortunately, NGO, Church or PO were not represented to give an opportunity to present their programs in combating poverty.

As Don Johnson, a missionary, said “Government must discipline itself to serve and support moral and economic development…crime must not prosper.” Further he said that unjust oppression, a person’s bad habits and character, greed are causes of poverty. And so government must be fashioned by men to serve humankind.

Everyone has a share in eliminating extreme poverty. Billionaires like Warren Buffet and corporations are now into social responsibility programs. Programs of giving to the poor trainings, education and entrepreneurial opportunities. As the poor rise up they are likewise encouraged to help others. All this is towards the creation of wealth. As the Holy Bible says that “he who works his lands will have abundant food, but the one who chases fantasies will have his fill of poverty.”

Since Genesis, when the land was cursed, people eat by the sweat of their brow. They till the land, the Cordillera is no exception. Tabuk is the rice granary of the region but in all communities farms and fields remain a great part of the life system. To most upland communities like Chananaw/Dananao of Tinglayan, Kalinga they are still in subsistence economy. Rice is the staple food and camote the substitute. The rice fields are terraced along the contours of the mountains. The people remain to be protective of their endemic species. During my last visit in the area in 2003, they still have the large-grain rice varieties called the unoy, chumalling, umangan and ifuwan. Smaller grain varieties include oyac which is sub classified as otan (red or white varieties) ingtan, and finuod. The community has a distinct agricultural cycle which revolves along natural phenomena. The first month is called ijang after a bird that comes in December.

When asked about poverty, the I-chananaw does not seem to equate their lack as poverty. It is only when people go outside of the community that they are compelled to acquire other material goods and soon they start comparing their lack of the plenty that others possess. They say that half of the village folks are now settled in Tabuk. I was privileged to visit the place a couple of times since 1992 for several community projects. Those interventions with partners have brought various trainings, infrastructure and spiritual transformations. A cooperative was formed, a community clinic, reforestation, a multi-purpose clinic, a scholarship program and other interventions have greatly changed the community. People there say it is for the better as opportunities were opened to them. Our close work was made possible through the invitation of the families of Manuel Onalan, Daniel Aga-id and the other folks. One child was named Philian Gloria a few days before my 2003 visit. I had a chance to hold the child, a grand daughter of one of the Onalans, who was a student in UDI School of Indigenous People’s Advocate (SIPA).

So what we see is a transformation of a community because of lack, and they do not call it poverty but the outside world calls them in extreme poverty because of the absence of facilities and material wealth present in others and benchmarking on definitions of poverty thresholds.

I asked Ama, the oldest of the Onalan family and he says they used to be very rich in the fruits of the land, cultural practices, family and community cohesion, respect and care for elders, land and forest protection and use, a sense of equity and equality, a deep sense of spirituality. Ama says they are losing these riches as people leave the village and embrace the ways of other men and women who are not I-chananaw. They have lost their faith in the God who provides to all like the birds and the animals.

Loren Cunningham, the founder of Youth with a Mission (YWAM) in his book “Daring to live on the Edge” emphasizes the teaching of Jesus “look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” It is a book which talks on faith and finances. He relates experiences of how the needs of those who have faith in God are provided from groceries, an airfare, an English Farm, a German Castle and the list just goes on and on.

Of lack and plenty, it is not a question who has the definition or the response, it is a global phenomena where all must take an active role, daring to live on the edge by standing up against poverty. (October 17,2008-philian weygan)