Longing for Peace: A message of the KARSA during the peace week celebration

This is the full text of the message of the Kalinga-Apayao Religious Sector Association (KARSA) during the conclusion of the "Peace Week" celebration last December 7, 2012 at the Kalinga Sports Center. 

 LONGING FOR PEACE

Two years ago, our very own beloved governor, Jocel C. Baac, said in his Christmas Message to the people of Kalinga, “PEACE IS HERE TO STAY, IF WE LIVE CHRISTMAS DAY FOREVER."

There is no mistake that living out the spirit and imperatives of Christmas is the bedrock of a meaningful and genuine peace, not only among Kalingas but among all people. This is posited within the view that one of the reasons why there is no peace in the world is because we people fail to really understand what peace is all about and its requirements. We fail to discern the truth that peace is of God, and therefore we should seek it from God's own standpoint. Any attempt to seek peace from our own personal standpoint and interpretation can in fact reap more negative dividends than positive ones. In a nutshell, this is what that famous Christmas message tells us, GLORY TO GOD IN THE HIGHEST AND PEACE GOODWILL TO MEN. Meaning, we can only know and understand the meaning of peace when we are at peace with God. For peace is not only about serenity, calmness or the absence of conflict among people, clan, tribe and even nations. It is SHALLOM. And SHALLOM is that Hebrew term for peace that is characterized by a state of wholeness or well being which is the fruit of proper relationship with God, with self and other human beings. Peace therefore begins with a proper relationship with God, that teaches us to have inner peace with ourselves which shall also be the measure of our peace with others and even our environment. Never can we talk about peace on earth goodwill to men, unless we talk about our peace with our God and ourselves. The end result of this SHALLOM in our individual and social life is prosperity, contentment and security. And in the words of Isaiah such a condition is founded on truth and justice, "everywhere in the land, righteousness and justice will be done. Because everyone will do what is right, there will be peace and security forever." (Isa. 32:16-17)

It is God's sovereign will that human beings shall live in harmony with each other in peaceful habitations. Therefore, while it is true that conflict is natural among human beings, being part of their fallen nature, violence and war as means of settling conflicts are scandals to the sovereign will of the God of Peace. Thus, one of the concrete requirements of peace is the absence of violence and war as means of settling conflicts. And so speaking within the backdrop of the realities of violence and war in the world, the Prophets Isaiah and Micah were as fierce in declaring that in the fullness of time a PRINCE OF PEACE will come and, "he will teach us what he wants us to do...he will settle disputes among great nations. They will hammer their swords into plows and their spears to pruning knives. And nations will learn war no more." (Isa. 2 & Micah 4)

There is no question, that indeed, God abhors violence. However, violence is real in our world today because it is the end result of human corruption. Nonetheless, it shall be stressed that the human hunger and thirst for peace is unquenchable because by nature we are created by a God of Peace that we should be in harmony and at peace with each other. Hence, since time immemorial human beings had been in constant search for peace and had in fact built institutions of peace such as peace covenants, alliances and treaties with hopes that such institutions would bring about meaningful peace. To Kalingas, our cultural tradition of BODONG as an institution of peace is a living testament to the natural human quest for meaningful peace and our abhorrence of violence.

How can we image an ideal society that bears and enjoys SHALLOM? Isaiah pictures to us an ideal society that enjoys SHALLOM, saying, "He will rule his people with justice and integrity. Wolves and sheep will live together in peace and Leopards will lie down with young goats. Calves and lions will feed together, and little children will take care of them, cows and bears will eat together, and their calves and cubs will lie down in peace. Lions will eat straw as cattle do. Even a baby will not be harmed if it plays near a poisonous snake. On Zion, God's holy hill there will be nothing harmful or evil. The land will be full of the knowledge of the Lord as the seas are full of waters." (Isa. 11:5-9)

We shall note that in this ideal society that justice and peace are inseparable. Peace is always the result of justice, hence, the saying, "there is no peace without justice." In concrete terms, a peaceful society is anchored on a relationship of CO-EXISTENCE: Where no one prejudiced, underprivileged, exploited and oppressed on account of their powerless, race, color, creed and status in life because justice is made supreme. Is it possible for the rich and influential to co-exist with the poor and powerless as Lions and calves do, or wolves and sheep do?

Indeed, this image of an ideal society of SHALLOM shakes the very foundation of a society that is exclusive, unjust, prejudicial and violent. Coincidentally, it is from this perspective of CO-EXISTENCE based on justice that the United Nations defines peace as, "a state of harmony and communion where people eat, speak, play, dance, live and work together. If this natural state is disturbed, be it by arguments, outside influence and/or manipulations, greed or fear -violence and wars can be the results."

And so, what is our longing for peace in Kalinga? What kind of a society that we should build for ourselves and our children? None can be more valuable in the heart of every Kalinga than to see a Kalinga that is freed from any form of violence. How nice and wonderful really it is that we can see our children play with each other as brothers and sisters in spite of our vast differences in culture, tradition, political convictions and even creed. How nice it would be if we could sleep soundly at night, walk the streets unafraid, trustful that our lands are safe from squatters. How really nice would it be if there are no hired killers and masterminds of killings, and that tribal wars are now things of the past. How nice really could it be, if there are no people amongst us who think that they are above the law or are the law themselves. And yes, how nice would it be if justice is made to blossom and "flow like a stream, and righteousness like a living river." (Amos 5:24).

Fashioning the youth for peace-building

Tabuk City, Kalinga – Driven by the desire to educate the youth and eventually make them partners in peace advocacy, the Kailian Peace-building Institute (KPI) of the St Louis College of Bulanao conducted a three-day seminar on indigenous peace mechanism last May 4-6, 2011. The sessions were held in one of the spacious classrooms of SLCB.

The seminar zeroed-in the Bodong, which is a social institution and a system of governance between and among the Kalingas, established since time immemorial and has evolved through the years. Topics include the history and origin of the bodong; processes, rites and rituals in forging, restoring and as well as in sustaining the bodong; working principles on which the bodong is based; provisions of the Pagta (Law of the Bodong); factors that may have had influences in the bodong such as religion, education, commerce and technology, politics and governance, migration and marriage, peace and order, and the Indigenous Peoples Right Act (IPRA) - however these were presented in a succinct manner. How the bodong itself affected these phenomenon was briefly discussed as well.

This lecture-type seminar was attended initially by 34 youths coming from the different municipalities. An open-forum was allotted after presentation and discussion of each topic to give the participants an opportunity to ask questions and express their views and observations.

The group is composed of 18 males (52.9%) and 16 females (47%). Majority of the participants came from Tabuk, the capital town; although almost of them have Tinglayan origins (38.2%) followed by Balbalan (23.5%), Tanudan (14.7%), Pasil (5.8%), and 2.9% for each of the other municipalities.

Meanwhile, a quick survey was conducted to determine what they feel about regional autonomy for the Cordillera. It is believed that cultures in the Cordilleras will be further preserved and enhanced under the regional autonomy setup. There were three questions asked from the participants. They were asked whether or not they have heard before about Cordillera Regional Autonomy, and will they vote favorably or not if the third organic act will be presented to them for approval in a plebiscite. Lastly, they were asked to indicate their level of knowledge about Cordillera Regional Autonomy. In this instance however only 25 youths participated in the survey of which 44% (11) are males and 52% (13) are females. There was one who did not reveal his/her sex identity.

Of the 25 youths, 76% (19) said they have heard about the regional autonomy while 20% (5) did not. What is interesting to note is that these 20% are all females. For those who heard about it, according to them they got such information from the school, media, and “tsismis” or from acquaintances. Likewise, asked if they will vote favorably for the third organic act, 60% (15) said “Yes” while 4% (1) said “No”, and 36% (9) were undecided.

In terms of the level of knowledge, the respondents generally have a mean knowledge of 5.7 (based on a scale of 10) about the issue of the Cordillera regional autonomy. The 20% (5) youths who said earlier they have not heard about regional autonomy for the Cordillera are the same individuals who indicated they have zero knowledge about it, and these are all females.

Can signatures change a culture?

That's the question in the midst of efforts of the peace arm of Tabuk City to ratify policies that conflict with the practices of remaining warlike tribes here.

The Matagoan Bodong Consultative Council (MBCC), this city's version of the peace and order council, is currently holding an information drive among ethnic communities in the city on policies passed by the council which include the "no gopas" policy banning the severance of a bodong or peace pact and the mandate on tribes not to coddle members who commit crimes.

Community Affairs Officer Alexander Gunaban said that after the explanation of the policies to the tribes, the tribal leaders or papangats and the barangay officials will be made to sign the document as a manifestation of their approval and commitment to comply and likewise help implement the policies.

"Their signature means they agree with the policies and will stand for them. If they would later violate the policies, we will remind them that they have signed the document”, Gunaban said.

Gunaban said only members of the MBCC have signed the policies during their passage in 2006 and their amendment in 2007.

Gunaban admits the "no gopas" policy which in effect outlaws tribal wars may meet strong resistance considering that there are still tribes specially in Upper Kalinga who are warlike but at the same time, he expressed the optimism that the time has come for cultural change.

"Even tribes in Lower Kalinga who are now referred to as Lipa (hen) used to relish killing but when they saw that the act is against the laws of God and of the government, they stopped. It may take a long time yet for the kawitan (rooster) tribes to do away with violence but if we start now, we might yet succeed," Gunaban said.

Gunaban reiterated that there is no logic in severing the bodong the moment the tribes cannot come to terms over a case because the bodong is supposed to be a bridge for peace between tribes.

He claimed that the "no gopas" policy makes the bodong consistent with national law.

Gunaban also pointed out that the conversion of Tabuk into a city is an added impetus for cultural change. The policies have already been ratified by six of the eight original Kalinga tribes inhabiting Tabuk and that after the eight tribes, they will go to the Kalinga tribes hailing from other municipalities and also the immigrant groups.

CAO Heriberto Barila who is part of the team conducting the information and ratification campaign alleged that some members of the warlike tribes he has talked to have expressed willingness to embrace the MBCC policies because they realize the high price of tribal vendetta.

"One of those I talked to pointed out that when the bodong is severed, the students and the sick who are in the matagoan have to be evacuated. Another said that they just came to live in Tabuk and they therefore should follow the laws of the original inhabitants of the place," Barila said.

Under the MBCC policies, the matagoan or peace zone of the city where the policies apply are the seven barangays in the center of the city which are not covered by a bodong, namely: Bulanao, Bulana Norte, San Juan, Appas, Magsaysay, Dagupan Centro and Dagupan Weste.

Asked what happens in case some tribal leaders and barangay officials refuse to sign the document, Gunaban said they will ask why and then solicit their "suggestions on how to safeguard the matagoan." **By Estanislao Albano, Jr.

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