Report Writing

“CONTRIBUTION OF
LUMAD WOMEN IN
PEACEBUILDING”

SUIZO, JOHN LLOYD

MINDANO STATE UNIVERSITY – MARAWI CAMPUS
HIS003 – CC3

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 TABLE OF CONTENTS

ABSTRACT ------------------------------- 2

INTRODUCTION ------------------------------- 3

RESULT ------------------------------- 4

DISCUSSION ------------------------------- 5

• CONCLUSION

• RECOMMENDATIONS

ABSTRACT

This paper analyzes the contribution of Lumad women in

peacemaking or peacebuilding. To answer this question, a
virtual interview was undertaken in which the chosen interviewee
is a Lumad woman peacemaker. There are guide questions provided
to the interviewer for the interviewee to answer. There are only
four guide questions given to the interviewee and these are
optional. The interviewer did not push the informant to answer
all the questions provided as it was instructed by his subject
teacher beforehand.

The result explains the contribution of the Lumad women in

peacemaking. Results also revealed the perceptions of the
informant about peace, how does Lumad women contributes to peace
making when it comes to Mediation(kapamitiara or Kambitialay),
Negotiation (to negotiate), Arbitration (kakokom or Kagkukum),
Conciliation (reconciliation), and the barriers or factors that
hinder the peacebuilding activities of the Lumad women as
perceived by them in terms of physical, socio-cultural,
psychological, spiritual, financial, and training or experience.
Lastly, it explains the question "What do Lumad women needs to
become effective peace builders?"

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INTRODUCTION

Individuals frequently can't help thinking about what a

peacemaker does. Is it intervention, or is it something other
than what's expected? What recognizes peacemaking from other
intervention processes?

The Lumads are the Indigenous Peoples of Mindanao. The word

Lumad is a Cebuano term for "native" (Jocano, 1998; Rodil, 1994;
Gaspar, 2000). All things considered, the Native gatherings in
Mindanao were named with various names like Paganos during the
Spanish system, wild clans in the American frontier time frame,
highlanders, social minorities, and ancestral Filipinos, among
others (Gaspar, 2000; 1998; Rodil, 1994; Kamlian, 1999; Rodil,
1988). In 2007, a meeting of Mindanaoan clans was held and the
term Lumad was embraced to allude to the ethnolinguistic clans
of Mindanao.

Women's vision of harmony isn't restricted to the condition

of non-war. There are other sources and types of brutality
experienced by ladies even in circumstances where there is the
shortfall of coordination, individual, physical and direct
brutality which is the truth we call war (Quintos-Deles, 2000).
Women will in general work on a mutually beneficial premise,
maybe because of a foundation of keeping away from struggle,
staying away from conflict – maybe as peacemakers in the home,
between kids or comparable circumstance.

RESULT

The result explains the contribution of the Lumad women in

peacemaking. Results also revealed the perceptions of the
informant about peace, how does Lumad women contributes to peace
making when it comes to Mediation(kapamitiara or Kambitialay),
Negotiation (to negotiate), Arbitration (kakokom or Kagkukum),
Conciliation (reconciliation), and the barriers or factors that
hinder the peacebuilding activities of the Lumad women as
perceived by them in terms of physical, socio-cultural,
psychological, spiritual, financial, and training or experience.
Lastly, it explains the question "What do Lumad women needs to
become effective peace builders?"

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DISCUSSION

A virtual interview is undertaken in which the chosen

interviewee is a Lumad woman peacemaker. She is Mrs. Susana
Ulindang, a Lumad peacemaker, 32 years old, lives in Davao del
Sur. She is indeed a kind person even with the fact that the
interviewer did only met her through a virtual messaging app.

There are guide questions provided to the interviewer for the

interviewee to answer. There are only four guide questions given
to the interviewee and these are optional. The interviewer did
not push the informant to answer all the questions provided as
it was instructed by his subject teacher beforehand.

These are the given guide questions with answers of the

informant.

1. What is your perceptions of peace?

Mrs. Susana Ulindang: Peace is what we humans wants to happen.

it is a commitment not to harm, but also to nurture, all
individuals. it is more than just the absence of war and
violence.

2. How does Moro/Lumad women contributes in peace making, in

particular, in… (How do you
contribute in peace making, in particular, in:
a. Mediation- (kapamitiara/Kambitialay)
b. Negotiation (to negotiate)
c. Arbitration (kakokom/Kagkukum)
d. Conciliation (reconciliation)

Mrs. Susana Ulindang: What Lumad women did is essential due to

the commonness of war. It is another term instituted to mark and
recognize exercises that work to reestablish harmony in
circumstances of contention. It is centered principally around
common conflict and worldwide clash, despite of the fact that
its techniques are firmly identified with directing models used
to reestablish congruity inside families and neighborhood
networks. Peacemaking is completed by specialists, individual
and corporate and public, which look for means to lead countries
and networks to stop equipped clash. Generally, these
specialists are an outsider, which goes about as a
representative, albeit in some cases peacemakers might rise out
of inside one or other of the fighting gatherings. Peacemaking
is consequently a functioning methodology to restrict war and
savagery. Cycles incorporate intervention, assertion, and
settling. Peacemaking might include the most common way of
looking for goal to a contention while the contention is
continuous, however it might likewise include some sort of
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assertion of issues after outfitted struggle has stopped.

3. What are the barriers or factors that hinder the

peacebuilding activities of the Moro/Lumad
women as perceived by them in terms of: (What are the barriers
or factors that hinder your
peacebuilding initiatives in terms of:)
a. Physical
b. Socio-cultural
c. Psychological
d. Spiritual
e. Financial
f. Training/Experience

Mrs. Susana Ulindang: Lumad women have experienced conflict

differently based on their social and cultural identities.
Although non-Muslim indigenous women were not directly involved
in the regional conflict, they were also affected by
displacement and disruption of livelihood activities. Such
experiences have driven economically vulnerable indigenous
people’s (IP) households deeper into poverty. The status of
indigenous women in the conflicts was also exacerbated by
cultural practices, such as early marriage and domestic
violence. However, conflict and the subsequent transition period
also open unique new spaces for agency and leadership, pushing
these women into previously unavailable private and public
sphere opportunities. They have gradually increased their voice,
mobility, and roles in the household and community to provide
for family welfare, security, and the reconstruction of
communities affectedby conflicts.

4. What do Moro/Lumad women needs to become effective peace

builders? (what do you need to become effective peacebuilder?)

Mrs. Susana Ulindang: The peacemaker can let pressure out by

buffering news, temporarily focusing on technical remedies, and
organizing action. When the peacemaker raises hard questions,
leaving the adaptive work to the parties, the pressure will
rise.

CONCLUSION

This paper analyzes the contribution of Lumad women in

peacemaking or peacebuilding. To answer this question, a
virtual interview was undertaken in which the chosen interviewee
is a Lumad woman peacemaker. There are guide questions provided
to the interviewer for the interviewee to answer. There are only
four guide questions given to the interviewee and these are
optional. The interviewer did not push the informant to answer
all the questions provided as it was instructed by his subject
teacher beforehand.
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 The result explains the contribution of the Lumad women in
peacemaking. Results also revealed the perceptions of the
informant about peace, how does Lumad women contributes to peace
making when it comes to Mediation(kapamitiara or Kambitialay),
Negotiation (to negotiate), Arbitration (kakokom or Kagkukum),
Conciliation (reconciliation), and the barriers or factors that
hinder the peacebuilding activities of the Lumad women as
perceived by them in terms of physical, socio-cultural,
psychological, spiritual, financial, and training or experience.
Lastly, it explains the question "What do Lumad women needs to
become effective peace builders?"