Balbalasang-Balbalan National Park (BBNP) in the northern Cordillera is akey biodiversity area (KBA) and an important bird area (IBA), identifiedin 2006 as one of the priority sites for conservation in the Philippines. TheKBA spans an estimated 81,538 hectares, covering the minicipalities ofBalbalan, Pasil, and Lubuagan in Kalinga Province; Malibcong, Daguioman,Boliney, and Tubo in Abra; and Sadanga in Mountain Province.

By Wayof the LapatBy Wayof the Lapat

Imong Ji- I-Vanao,Banao ICCA, Kalinga

Within the KBA is BalbalasangBalbalan National Park covering 1,338hectares, which was proclaimed as initialcomponent of the National ProtectedAreas System (NIPAS) by virtue ofProclamation 1357 on December 9, 1974.While belonging to the LuzonBiogeographic Region, BBNP isrepresentative of the CordilleraMountains, a unique center of endemismin Luzon. The topography of BBNP ismainly mountainous, with elevationranging from 700 m to 2,546 meters (peakof Mt. Sapocoy).

Despite its relatively small area, theBBNP protected area still retains largelyintact primary forest at elevations above1,000 m, consisting of montane and mossyforest. The lowland forest, particularlybelow 900 meters, is chiefly disturbedsecondary. Agricultural areas andbrushland are more dominant in the lowerelevations. Patches of pine forest isdistributed widely whenever disturbanceand clearing of the original vegetation hadoccurred. Rivers and streams are its mainaquatic habitats. Caves have also beenreported in the lower areas of the park.

A recent survey of BBNP PA, whichcovered only up to 1,800m elevation, isindicative of the rich biological diversity ofthis protected area (Heaney et al., unpubl.).A total of 89 species of birds, 23 species ofmammals, 13 species of amphibians, and 13species of reptiles were reported in the resultsof the previous Rapid Site Assessmentconducted by REECS. Additionally,between 20 and 25 species of earthwormswere also documented, the majority ofwhich are potentially new to science, as withat least five species of amphibians, two ofreptiles, and one species of mammals. Thesenumbers are likely to be raised further asmore habitats and higher elevations aresurveyed in the future.

Endemism is remarkably high. At least44 species of birds are endemic (49%), as wellas 15 species of mammals (65%), potentially10 of the amphibians (77%) and no less thanseven of the reptiles (54%).

While none of the recorded species inBBNP is Critical or Endangered, four speciesof the birds are in vulnerable category of the2002 IUCN Red List of Threatened Species.This includes the Luzon endemics such asthe Whiskerred Pitta (Pitta kochi), LuzonWater Redstart (Ryacornis bicolor) and LuzonJungle Flycatcher (Rhinomyas insignis). Fourspecies of mammals are also listed asVulnerable, such as the Philippine warty pig(Sus philippnesis), and the Luzon montanestriped shrew-rat (Chrotomys whiteheadi).

The BBNP is also home to the Banaoindigenous community, consisting of 1,402people in 462 households living within theBarangays of Pantikian, Talalang andBalbalasang, Balbalan, Kalinga. Guided bytheir very strong traditional governancemechanisms, the biodiversity resources andecosystem services of the BBNP KBA haveremained intact for centuries.

The Banao Bodong Association (BBA) isthe Indigenous Peoples Organization (IPO)of the Banao Tribe. It is a group of Peace-pact holders and is independent from otherinstitutions, government or otherwise, in theformulation of its policies for enacting itslaws, rules and regulations for the good ofall tribal members covered by the association.The association assists all peace-pact holdersin the implementation of by-laws (Pagta) ofthe Bodong (Peace-pact) and otheragreements entered into by the Banaos withother tribes. It ensures the protection,utilization and development of all the naturalresources found within the Banao ancestraldomain.

Discussions on ICCAwith the Banao people

Work on the Banao ICCA started inApril 2011 through the forging of apartnership agreement between the UNDPGEF NewCAPP, with the DENR CordilleraAdministrative Regional Office and theConcerned Citizens of Abra for GoodGovernment (CCAGG). Aimed at expandingconservation coverage and diversifyinggovernance mechanisns in KBAs, theNewCAPP-CCAGG partnership sought towork with indigenous peoples within theBBNP KBA.

One of such IP community is the Banaotribe, which has been aspiring to acquire theircertificate of ancestral domain (CADT) formany years but this aspiration has not yetbeen realized up to the present because ofthe existing boundary disputes with theadjacent tribes particularly with the Balatoctribe. Through the NewCAPP supportedorientation and consultation meetings theBanaos understood that the IndigenousCommunity Conserved Areas (ICCA) issimilar to what they called and declared asLapat areas.

They expressed their intent to register thewhole Banao ancestral domain as ICCA througha community and SB resolution dated May 5, 2011and validated by NCIP provincial office in Tabuk,Kalinga on November 29, 2011. The entire BanaoAncestral Domain in the municipality of Balbalan,Kalinga has a total land area of 23,806 hectares.In parallel, discussions with the Balatoc tribe tookplace which culminated in an agreement to sparethe disputed area from the ICCA recognition.This agreement had to be secured before actualwork started with the Banao ICCA.

ICCA ProcessesResearch and documentation of

traditional governance mechanismsThe documentation of the Banao ICCA

started with a series of community consultationsto engender greater understanding of ICCAamong the wider members of the community, anddevelopment of an activity plan for completingthe process. Foremost of the activities wasresearch on IKSPs like Lapat and other traditionalgovernance practices. Lapat has been fullydocumented although there are some importantdata needed for its finalization and reproduction.This involved focus group discussions and indepth interviews with Banao elders. Young IPmembers of the communty were engaged in theprocess for the elders to be more confident insharing of knowledge. In the process, the wholeexercise served as a knowledge sharing mechanismfor these traditions to be passed on to the youngergenerations of the same community.

The Lapat documentation now serves as aneffective management tool for the preservationand conservation of the cultural heritage as wellas the natural resources in the area for externaland internal reference. To date, the Lapat systemis integrated in the local school curriculum.

Resource InventoryThe Banao community identified

select members to participate in anICCA training carried out byNewCAPP on November 11-14, 2012.Together with representatives fromother tribes within NewCAPP sites, theparticipants had sharing sessions oftheir own versions and forms of ICCAs,including the manner and traditionalgovernance mechanisms. The trainingalso provided them the opportunity tohave hands on practice on resourceinventory in the forests of Ikalahantribe in Imugan, Nueva Vizcaya.

After the training, the Banaoformed a team and prepared their ownplan for carrying out the resourceinventory. Using the 3D map, and withinputs from the elders, transectlocations were selected, and localmembers trained on the use of GPS,measurements and recording. Theinventory was completed over a periodof four weeks in two separate occasionsbecause of the bad weather at that time,involving 15 members of the resourceinventory team. Technical staff fromDENR-CAR, CCAGG and PAFIDprovided support during the inventory.

In November 2013, a communityanalysis session of the inventory resultswas undertaken. During this exercise,there were realizations from thecommunity on the biodiversityimportance of their ancestral domains.

Results of the inventory in the 3sample plots of 50mx50m weresummarized in the table below:

Plot No.(50mX50m) Total No. of Trees No. of Species Total Biomass (tons)

1 237 41 482.402 250 44 214.623 201 39 71.11

Total 688 768.13

Average biomass(tons) per tree 1.12Average tree per Ha 917.33Ave. Biomass per Ha. (tons) 1024.17

Based on the analysis, the BBNP is stillvery rich and very dense in terms of floralbiodiversity. The table shows that there aremore than 200 trees with circumference above30cm in just hectares. The result also showsnot only how dense the area is but also itsdiversity with an average of 40 species per plot,not counting the smaller diameter trees of lessthan 30cm circumference.

According to the elders, much of the treesfound in the area serve as source of food formost of the wild animals in the area that iswhy there are evidences that wild animals stillabound in the area. The elders assessed theirforest based on the existence of importantplant species which indicate the health andcondition of their forest. One indicator is theabundance of Ficus Elastica (or Balete as localname) in the area believed to be a resting placeof guardian spirits. Without these guardianspirits, the forest is no longer consideredhealthy because nobody is guarding andprotecting it. Balete is just one of several treesin the area as source of food for many wildanimals.

Another interesting result is the biomasscomposition of their forest wherein the biggerthe biomass of a certain forest, the bigger itscapacity for carbon sink. The communitywould also like to protect their forest asmitigating measure against climate change.They believe that the forest will protect themfrom strong typhoons that have frequented thecountry.

Given the above data, the communitydecided that continuous resources inventoryand data analysis will be conducted to assessand monitor the state of their environmentfor future planning of activities and will serveas basis for the Lapat. The frequency of theinventory and analysis will be based on theagreement of the community andrecommendations of the Council of Elders andwill be subjected to prescribed rituals.

The Banao ICCAThe Bogis or ancestral domain of the

Banaos is generally bounded in the east bySalegseg, Balbalan Proper; on the south byPasil municipality; on the north by BarangayMabaca and on the west by the Province ofAbra. The bogis is generally bounded bynatural permanent land marks like ridges,rivers, peaks, origin of water flow, big stonesand large trees. The present approximateland area is 23,806 hectares covering threebarangays: Barangay Talalang 7,060hectares; Barangay Pantikian 5,974 hectares;and Barangay Balbalasang 10,772 hectares.

The ancestral territorial boundaries of theBanaos were inherited from Manakem(forefathers) that encompasses all theresources including in the periphery ofcommunal forests and watersheds which isthe source of Saltan River flowing down toPinukpuk Municipality. It also includes thecommunal pasture land inside Banaocommunity.

The Role of Banao Communityin the Protection of BBNPThe Banao Ancestral domain is aheritage of the Banao Tribe. It has defined

them as a people and their culture craftedaround it. It has sustained and providedeverything that they needed to live self-reliantly and sufficiently. It providesabundant clean waters to many villagesupstream and downstream for centurieseven beyond what memory can recall.The Banao peoples significantlycontribute their share to temper theadverse effects of climate change longbefore government and advocates havecalled for actions. These pushed them tohold on to their age-old indigenoussystems in managing their resources.

The PAMB of Balbalasang, BalbalanNP consists of 15 members. Majority ofthe members (9) comes from the groupof NGOs, POs, other GAs, and otherswhile the LGU was represented only byfive members from the provincial,municipal and barangay governments.There remains 1 representative of theindigenous people, though majority ofthe PAMB members are IPs themselves.

The elders in Balbalan, Kalingashould be cited as being totallycommitted to the protection of the wholeBanao ancestral domain. Even before theNIPAS Law, (1992) it passed the test ofstrength when in 1974, the communitieswithin the PA resisted attempts to cut theforests of BBNP and turn them into pulpin the infamous CelloPhil Projectlocated in nearby Abra.

To date, the BBNP forest is stillintact. Its ancient pine trees, majestic intheir thick growth and thick trunks arestill standing. It is to the credit oftraditional Bodong or council of theKalingas and Abra (sub-tribe of Banao,in the PA) that the protection of the forestis attributed. In the case of the BBNP,the bodong has proven itself to work inforest protection. The commitment of theBodong is based upon the reality that the1,402 residents of the BBNP PA rely uponthe PA for their very existence. Theirsocial, political, economic, cultural, andphysical lives are not independent of thePA. In fact, so strong is the Bodong thatan active encroachment into the PA by aneighboring tribe is being resisted anddiscussed in the Bodong, not in thePAMB, with veiled threats of head-hunting if the other tribe persists.

The Lapat System of BanaoThe Banaos have their own traditional and

indigenous system of protection and conservationof their communal watersheds, communal forests,rivers and endangered plants and wild animals,rare trees and critical resources that are within theirdomain. It is called Lapat or Palit which meansprohibit or regulate and according to them is alegacy they inherited from their fore-fathers.

The general purpose of Lapat is to protect aprescribed communal watersheds (u-od), forests(ginufat), rivers (wangwang), grazing lands (pasto),swidden farms (uma) within the ancestral territoryor bogis. It is also to protect rare or important plantor animal species from diminishing or becomingscarce, whether they be in communal or privatelot, as they are critical and very useful to thesustenance of the tribes way of life. Lapat is ageneral prohibition against the destruction offorests, waters, watersheds, trees, and wildlife. Itmay also be a specific prohibition of methods ortechniques of harvesting that indiscriminately ormassively make catches or harvests such as fishingmethods or animal traps called vito. Lapatprohibits forest burning or introduction of swiddenfarms in watershed areas. It is a traditional,indigenous mechanism with multiple purposes: ofprotecting and conserving the environment; ofensuring sustainable supply or use of neededmaterials; of respecting the future needs of futuregenerations of villagers; of ensuring a dynamic co-existence and respect with diverse needs of fellowvillagers; and of respecting a healthy habitat ofother species.

More than just a prohibition, the Lapat allowsthe rehabilitation or rejuvenation of endangeredplants / trees and animals until such time that theyhave increased in population. The mating seasonis protected so animals can procreate and increasein numbers, as well as allow unperturbed fullgrowth of young trees. (Source: CCAGG IKSPResearch and Documentation by Atty. Nestor Caoiliof the Community Volunteers Mission)

Mainstreaming in LGU PlansThe local government of the municipality of

Balbalan, Kalinga Province, has committed tointegrate the ICCA/Lapat system into thecomprehensive land use plan (CLUP). Already,there were discussions to replicate the ICCA/Lapat mapping and documentation so that theremaining 11 barangays of Balbalan are covered.

The NewCAPP, the DENR CordilleraAdministrative Region and CCAGG continue tosupport the Banao community in mobilizingadditional resources to ensure the municipality isable to realize this goal.

Governance and Management of the Lapat/Imong ji I-Vanao (ICCA)The following is the summary of documentation of the Banao Lapat system for the management of ICCA

A. Goals and Objectives of Lapat/Imong1. To protect the watershed that sustain water for the rice-fields, rivers and creeks2. To ensure a continuing supply of fresh and clean water and air for human3. To protect and conserve wildlife like wild pigs, deer, monkeys, wild cats, honey bees, plants for food

and medicines, rattan, orchids and other flora and fauna4. To protect and allow regeneration of plant species and reproduction of fishes, clams, mollusks in the

rivers and creeks5. To ensure sustainability of the resources not just for the present but for all the generations to comeB. Bogis or the Banao Ancestral Domain1. The bogis is generally bounded by ridges, rivers, mountain peaks, origin of water flows, big stones,

large trees, and other similar natural permanent landmarks.2. The present approximate land area is about 23,806 hectares, with barangay Talalang 7,060 hectares,

barangay Pantikian 5,974 hectares and barangay Balbalasang 10,772 hectares.3. Within our ancestral territory are all the natural resources: lands, mountains, forests and hunting

grounds, pasture, swidden farms, rivers and creeks, bio-diverse animals and plants, all living andnon-living things, geothermal, minerals, coal and others. It is even inclusive of customs, traditions,sacred places, indigenous knowledge, skills and technologies.

4. Within theBogis are Lapat/Imong areas which are being co-managed by our tribal Council of Elders andthe Local Government Unit being guided by the Bodong Pagta (Peace-pact policies).

5. The decision of the Council of Elders and tribal leaders are guided by our cultural values and practices.6. The Lapat or Palit is the traditional and indigenous system of protection and conservation of our

communal watersheds, communal forests, rivers and endangered plants and wild animals, rare treesand critical resources that are within our domain.

7. It is our consensus decision to practice and observe the Lapat agreement/conditions along withsanctions in cases of violations, with Kabunian, the supreme God and unseen spirits as guardians.

8. The observance and subject area of our Lapat occurs within the bogis, passed on by the earliermanakem(forefathers), along with our tested customary traditions, laws, rituals and practices applicable toLapat but nearby tribes are informed and asked to respect theLapat forged by the members of our Banaotribe.

9. Our indigenous beliefs have deep respect for Nature being the Cradle of the our culture.10. Our culture is rooted in our belief and respect for the sacredness of all that is contained in the Lapat/

Imong for these are gifts from the Supreme Being,Kabunian.11. Being a gift from Kabunian, the land is nurtured and respected. It is not for sale nor will they allow

anyone to take it away from us, for this land is not theirs alone but most especially shared with the pastand future tribesmen. We will ensure that the future generations of our tribe could still reap benefitsfrom the land.

12. Kabunian is the source of all natures blessings, that He has gifted us, the Banao tribe a land we call ourown homeland.

13. The kaladjing or alan protects our village and the resources herein from depletion or degradation.14. Rituals and rites are part of everything we do to give gratitude and to please unseen spirits, to seek

assistance and avoidance of actions that are offensive to spirits and are bad omen.15. We believed that water sources (O-od ji janum) are special abodes, called foloy of spirits.C. Utilization of Resources within the Ancestral Domain and Lapat/Imong1. The Lapat is a legacy inherited from our tribes fore-fathers. Lapat or Palit was coined, referring

to the prohibition set by our tribal community leaders and members on the gathering and utilization ofnatural resources such as forest, rivers and land (above and underneath) within their territory.

2. No one could gather forest products from a Lapat area without the permission of the whole tribalcommunity.

3. Lapat enjoins everybody to abide by its laws like refraining from cutting of trees, gathering of rattan,orchids and palm species and likewise hunting and fishing.

4. The Lapat areas are protected from encroachment or intrusion by neighboring barangays andmunicipalities and most especially by strangers.

5. All resources within our Ancestral Domain are owned by the Banao tribe who were already borne andstill to be borne who live by our culture.

6. It is therefore the right of all I-Vanao to benefit from the resources in our Ancestral Domain.7. Use of all resources within the Ancestral Domain or in the Lapat/Imong is subject to our customary

laws and traditional practices.8. Palit (prohibit or ban), an indigenous method of conserving the Lapat/Imong, shall be continually

practiced.9. As time went by, we have integrated the systems and practices into policies of our local government.

The provisions are now translated into different barangay as well as municipal ordinances related toenvironment or ecological system. (Source: Lapat Research and Documentation CCAGG 1998; IKSPResearch and Documentation by Att. Nestor Caoili/CCAGG - NewCAPP)

D. Pagta (Laws) of Lapat1. Before an area or species is declared prohibited (Malapatan), the Sogsog ritual is performed by

butchering an animal accompanied by chanting of prayers. This should be done just after the burialof a community member. It is a belief that the spirit of the dead will carry the task of protecting thetribes resources thus the butchering of an animal will command the spirit to care, nurture theenvironment and to penalize those who violates the Lapat laws.

2. A Sogsog is done with the butchering of a full-grown carabao. The public feasting ensures thateveryone partake in the served food. The eating and feasting becomes a reminder or pakalagipan of theLapat and acceptance of it by everyone who partook in the feast.

3. Sapata is a truth-seeking practice where one swears or takes an oath that one has not violated theLapat or has not done a forbidden or prohibited act. When making sapata, we invite threat of curse tooneself if he or she is lying. A senior elder or a manjajawak performs the rites of sapata with everyoneor some individuals to take swear.Among the forbidden or prohibited acts are as follows: Ban on forest fires Ban on swidden farming (uma), slash and burn along watershed areas Ban on cutting of trees. Cut trees only for house construction purposes of the residents and not

for commercial purposes Ban on illegal fishing, hunting and gathering of non-timber forest products like rattan, bolang

(Palm tree) Ban on the gathering of honey

4. The affectivity of the agreement or laws of the Lapat starts from the time of its proclamation until ourelders and the whole community decide to open up the Lapat area again so that members of ourcommunity could gather forest products that we need for our personal and domestic use. In order todeclare that the Lapat area is open, we will butcher again an animal that is similar to what we haveused during the sogsogritual when we sealed the agreement. This is done to disregard the curse ofthe sapata made by the Elders.

5. The ban is lifted when our Elders have observed that regeneration and replenishment of the nalapatanspecies have been achieved.

6. Lapat covers the forest (under and above), rivers, creeks, watersheds, mountains and wildlife (floraand fauna). Fishing is prohibited during the months of October to March. The other months are open. Use

of electrical devices, dynamites/blasting, chemical or herbal poisoning are prohibited. Harvesting of rattan is only done once a year at a volume that a man could carry, estimated

about 12 pieces with 5 meters in length No gathering of rattan in areas not declared as harvesting site

7. The Lapat is divided into different areas (land-uses) Manganupan (Hunting ground) Manlamusan (Fishing ground) Mangumaan (Area for uma

agro-forestry development) Manguwoyan (Area for rattan gathering) Manipatan (Area for collecting/

gathering palmeras)

Mangyowan (Area to gather fuel woods) Puklijowan/Phulag (Area for animal pasture) Lulobfonan (Burial grounds) Mamakmakan (Area for rice-field expansion) Mamoluyan/Vovoloy (Residential) O-od ji Janum (Watersheds)

8. Kalap or nimal is the traditional system of gathering or harvesting natural resources which includesforest and river products. It is permitted in areas designated by our Council of Elders and well-definedin the barangay ordinances as well. Anop a traditional system of hunting using trained dogs and disabling the prey by a spear. Jukon another practice of hunters using spears or home-made guns, by cautiously walking to

locate nut-bearing trees called palayon (oak tree). The hunter climbs to the crown of the tree andestablish a position where he can shoot wild pigs that feed on the fallen nuts. It is usually doneduring typhoons when the wild pigs hide under blankets of dried leaves in order to keep theirbodies warm.

Kobkob is a hunting method practiced by the Banao tribe when a group of hunters comingtogether to catch a group of wild pigs eating in their crop land.

Valais a booby trap wherein a sliced sharpened bamboo or wood will hit thebody of the wildanimal once it touches the attached hidden string or cord. The height of adult wild pigs wasestimated when the hunters built their traps so that the young animals will not be caught.

Salup is a traditional system of catching fish by establishing a line of stone wall across a riverflow and diverting its direction or main course to another side. Thereby, the main river bed willhave little amount of flowing water due to the diversion dam or blockade. This system of fishingis a group or community activity therefore it is enjoyable.

Sonog ji iyukan collection of honey. Sonog is done once a year in the months of January to April.A mark on the tree where the colony is found indicates ownership and should be respected byothers upon refraining from collecting honey from it.

Vito is a pit trap for wild pigs. It is a man-hole measuring about 60 cms. in diameter and 2-3meters deep.

Community welfare and common interest precedes those of the individual or group. This code of ethic isso paramount to our tribe that it looks down on anyone who violates, and one is made an outcast when there ishabitual conduct or commits a serious offense. This code of conduct requires strong community discipline,subsuming self-interest to the common good. In every facet of community living, this cultural psyche and socialattitude of our tribe dominates the life-ways of the entire village.

Tunos means unity or oneness. This is expressive of the imperativeness of community discipline and tobe community united in critical and major matters such as cooperation during important events, in respectingcustomary traditions and laws, when the tribe undergoes crisis or has disputes with other tribes, in resolvinginternal disputes and others.

Community labor called pango or pol-as or innafuyog or ubla is ingrained in the customary traditionof our tribe, as can be seen from the community cooperation during community events, peace pact forging andrenewal, mobilization of every villager to put off forest fires, in constructing or repairing communal irrigationsand roads, in opening new rice-fields, helping the sick, harvesting of rice and others.E. The Role of Elders and Leaders

Our Council of Elders continue to provide considerable cultural and social support to the community andto local leaders who have taken much of their authority and role. They serve as guardians and advisers incritical and important matters. They are still the holders and custodians of our tribal history, social customsand mores, reminding and admonishing every one of us on what ought to be done and need to be observed.

They continue to perform one specific function of resolving intra conflicts within our villages usingcommunity welfare and interest as fulcrum of decision- making guided by our history, customary traditionsand law. Conflicts regarding access to resources, land use and ownership, including communal forests andwatersheds are within our customary competency and jurisdiction. Our Elders balance the competing interestsamong the villagers, resolve issues to ensure harmony in our community.

The local leaders, elected local officials and respected members, have mostly assumed most authority andfunction. The government and the Local Government Code (LGC) have vested them with legal authority togovern local villages, to decide on local projects and dispense government budget, as well as to manage andmonitor local programs and projects.

We also have our Bodong holders who are custodians and guarantors of Vochong or peace-pacts withother tribal villages. They are respected as representatives or spokespersons of the entire Banao tribe in mattersthat affect our tribes relation with a particular tribe that we have Vochong with. It is a special and critical rolethey perform in behalf of our tribe. They continue to do this function in collaboration with our Elders, localleaders and in consultation with the entire Banao tribe. They may or may not be elders or local leaders.