Dedicated to preserving and honoring ancestral wisdom, the ‘Takot na ‘Di Makalimot (Afraid Of Not Forgetting)’ lecture series at the University of Santo Tomas (UST) – Senior High School Department, Humanities and Social Sciences (HUMSS), featured Dr. Genevieve Balance Kupang as keynote speaker. An applied cosmic anthropologist and the Dean of the Graduate School of Baguio Central University, and the Vice President of Sandiwa, she spoke on “Honoring and Sustaining the Rich Traditions of Indigenous Peoples’ Knowledge, Skills, and Practices.” The event also included a distinguished roster of resource speakers who explored the tapestry of the Filipino psyche and indigenous knowledge, skills, and practices. Dr. Lorena Valeriano from UST delivered the welcome remarks, setting the stage for Ms. Sonia M. Roco‘s insightful presentation, “Halo-Halo Tayo: The Delicious and Colorfully Complex Filipino Soul,” and Mr. Carl Lawrence Cervantes, UP-Diliman Senior Lecturer, who guided the audience in Rediscovering “Kapwa:” The Humanity in Filipinos.
The spirit of solidarity captured in the “Pagdadaupang-palad” (Clasped palm to palm) by faculty and student-participants. In front are Ms. Mary Ann M. Majul and Ms. Angelique Talusik, both UST SHS faculty.
Further enriching the discourse, Dr. Jennifer Tupaz shared the story of “Resilience and Sustainability of the Tboli Cultural Community: Tourism and Cultural Development Plan for Lake Sebu, Home of the Living Traditions”. Respected culture bearer Ms. Maria Todi “Oyog,” NCCA 2017 Gawad Gabay Awardee and founder of the Lake Sebu School of Living Tradition, illuminated the vital role of “The School of Living Traditions: Understanding Its Role in Preserving T’boli Indigenous Knowledge and Heritage.” The lecture series concluded with an inspirational message delivered on behalf of Assoc. Prof. Mary Erika Bolanos, Principal, UST SHS, leaving the audience with a renewed commitment to honor and sustain these invaluable traditions.
United in their commitment to cultural sustainability, Dr. Jennifer Tupaz, Tourism Officer of Lake Sebu, South Cotabato, and respected Culture Bearer Maria Todi.
The voices of experience: Mrs. Sonia Roco and Dr. Genevieve Balance Kupang engage the UST participants with their perspectives.
Sir Carl Lawrence Cervantes from UP Diliman expounds on the Filipino concept of Kapwa; Sir Armand Mauricio of Sandiwa presents the intermission number “Bul-ol” (Awit Alay sa Pagpigil ng Kaliwa/Kanan Dam); and Ms. Denise Du Lagrosa performs “The Navigator – Wanderer,” a tribute to Overseas Filipino Workers, as part of Roco’s presentation “Halo-Halo Tayo: The Delicious and Colorfully Complex Filipino Soul.
Kupang extended a Kankanaey greeting, “Gawi-gawis ay agew tako ngam-in!” (Good day to all!), chanted “Ahey” immediately establishing a connection with the participants. She underscored the importance of the UN Decade of Indigenous Languages (2022–2032) and its synergy with CHED Memorandum Order No. 2, Series of 2019, which mandates the integration of Indigenous Peoples’ Studies within relevant curricula. Kupang articulated her honor in addressing the UST’s youth, faculty and administrators on a resonant theme: “Honoring and Sustaining the Rich Traditions of Indigenous Peoples’ Knowledge, Systems, and Practices (IKSP).” As a Kankanaey, she conveyed a sense of responsibility in sharing the ancestral wisdom entrusted to her.
Key takeaways highlighted that the IKSP are not static relics but dynamic, evolving wisdom honed over millennia through profound and enduring relationships with the land, water, and the spiritual realm (Kupang 2025, quoting Berkes, 2018). Far from existing in isolation, Indigenous Communities have long navigated global currents, including interactions with world religions such as Christianity and Islam, while steadfastly upholding ancestral practices deeply rooted in reverence for the Creator, often known as “Kabunyan.” Their cosmology perceives the Earth not merely as a resource, but as a sacred “Mother,” with the cosmos and the land themselves serving as a living scripture, guiding them towards stewardship. Kupang posited that in our present era of climate crises, biodiversity loss, and cultural erosion, IKSP offers vital pathways toward sustainability, resilience, and interconnectedness. This enduring wisdom underscores a fundamental truth recognized since time immemorial by IPs: that humanity is not a sovereign ruler entitled to exploit and trample, but rather “kin” (Kupang, 2025 quoting Anno, 2021) to the intricate web of life, entrusted with the responsibility to care, to live in harmonious balance, and ensure the flourishing of the land for generations to come, passing on its lushness and vitality as a sacred inheritance.
The Life Force in IKSP, A Global Tapestry of Wisdom
Lake Sebu digital art. Credit: UST, SHS, HUMSS class of Ms. Laeilani P. Arocha.
Kupang expressed that based on her experience and the lessons learned from many indigenous elders in many parts of the world whom she had the privilege to get in contact with personally or learn from what they have written, “Indigenous Peoples (IPs) around the world share multi-layered, multi-millennial histories. From the rice terraces of the Cordillera to the oral traditions of Australia’s Aboriginal peoples, IKSP encompasses: 1) Ecological knowledge– Traditional farming, forest conservation, and disaster prediction (Nakashima et al., 2012); 2) Healing systems– Herbal medicine and spiritual healing practices (Arquette et al., 2002); 3) Resource management– Sustainable fishing, hunting, and land stewardship (McGregor, 2004); and 5) Spiritual traditions– Rituals that bind communities to their environments (Whyte, 2018), among others.
Global Indigenous Voices
Kupang shared profound insights gleaned from encounters with esteemed wisdom keepers (Slide #7), including: 1) Wanegan (Glenis Grogan), an Aboriginal health and human rights advocate representing the Kuku Yalangi, Tagalaka, and Djabugay nations of Australia; 2) Uncle Angaangaq, a respected Kalaallit elder from Greenland, whose urgent pronouncements regarding glacial melt resonate with indigenous prophecies globally; 3) Victoria Tauli-Corpuz, an influential Kankanaey leader and former United Nations Special Rapporteur on the Rights of Indigenous Peoples, whose tireless advocacy shaped the landmark UN Declaration on the Rights of Indigenous Peoples (UNDRIP, 2007); 4) Hereditary Chief Phil Lane Jr. of the Ihanktonwan Dakota and Chickasaw Nations, whose visionary leadership in Indigenous rights and social justice continues to inspire global movements; 5) Audri Scott Williams of Trail of Dreams World Peace Walk CC; 6) Diane Longboat, a participant in Hidden Seeds and a distinguished Mohawk and Turtle Clan representative from the Six Nations Grand River Territory in Canada; and 7) Quechua elder Alejandrino Quispe Mejia, co-convenor of the Global Indigenous Initiative from Peru. Kupang emphasized that these wisdom keepers, among many others, serve as potent reminders that Indigenous knowledge is not a vestige of the past but a dynamic, adaptive, and enduring wisdom that continues to evolve..
Sustaining IKSP: A Tapestry Woven Through Collaboration and Intergenerational Transmission
The vitality of IKSP necessitates active and reciprocal engagement, transcending academic inquiry (Wilson, 2008). Central to this undertaking are:
Immersive Learning and the Power of Oral Traditions. IKSP flourishes through the vibrant transmission of knowledge embedded in storytelling, sacred rituals, and profound lived experiences. In communities like Bagnen, Bauko, the resonant chants (“Ahey!”) of tradition bearers such as Mrs. Stella Wanden weave together threads of history, spirituality, and cultural identity, ensuring their continuity.
Language as the Lifeblood of Culture. Recognizing the critical role of linguistic diversity, the UN International Decade of Indigenous Languages (2022–2032) underscores the urgent need for its safeguarding. In the Philippines, the implementation of Mother Tongue-Based Multilingual Education (MTB-MLE) initiatives serves as a crucial step in nurturing and sustaining cultural identity (Bennagen & Cariño, 2010).
Ethical Stewardship of Knowledge and Indigenous-Led Research. Echoing the cautions of scholar Linda Tuhiwai Smith, genuine collaboration demands research methodologies that prioritize Indigenous sovereignty over their knowledge, actively avoiding extractive and exploitative practices. Meaningful partnerships are built on mutual respect and recognition of Indigenous self-determination in knowledge production.
Integrating Indigenous Wisdom into Education and Policy Frameworks. The relevance of IKSP extends across critical domains. For instance, in numerous provinces and regions, Indigenous Peoples possess invaluable ancestral knowledge for predicting weather patterns through keen observation of animal behavior and cloud formations, offering crucial insights for Disaster Risk Reduction.
Sustainable Agriculture and the Imperative of Food Sovereignty. Deeply rooted in a reciprocal relationship with the land, IPs have long been stewards of sustainable agricultural practices, ensuring the enduring ability of their communities to nourish themselves in harmony with their environment. Their traditional methods offer vital lessons for global food security and ecological balance.
Indigenous-Led Ecotourism. In many regions, communities are pioneering Indigenous-led ecotourism initiatives that not only showcase their rich cultural heritage but also actively protect their ancestral domains (Rodil, 2012), demonstrating a powerful model for sustainable development rooted in Indigenous values.
Challenges: Cultural Appropriation, Climate Crisis, and Land Rights
Despite its value, IKSP faces threats: 1) Land Grabbing and Displacement – Indigenous territories are often exploited for mining and logging without Free, Prior, and Informed Consent (FPIC) (Anaya, 2000). 2) Climate Change – Uncle Angaangaq’s warnings about melting ice caps highlight how environmental destruction disproportionately impacts IPs. 3) Misuse of Indigenous Knowledge – Corporations patent traditional medicines without compensating communities (Smith, 1999).
A Path Forward: Decolonizing Knowledge and Action
To honor IKSP, we must: 1) Support Indigenous leadership in climate and conservation efforts (Whyte, 2018). 2) Amplify Indigenous voices in policy-making (UNDRIP, 2007). 3) Fund language and cultural revitalization programs. And 4) Practice ethical allyship—listening, learning, and respecting boundaries.
A moment of shared gratitude: Dr. Genevieve B. Kupang, Mrs. Sonia M. Roco, and Ms. Laeilani P. Arocha demonstrate the joy of the success of the “Takot na Di-makalimot” lecture series at UST.
All resource speakers thanked Ms. Laeilani Arocha, M.Hist., the event’s lead organizer and her classes for this momentous event. Indeed, Indigenous wisdom teaches us that the earth is not a resource but a Mother, a “kin.” In honoring IKSP, we honor the Creator, Mother Earth, ourselves, others, and future generations.
“Mabuhay ang karunungan ng mga katutubo!” (Long live Indigenous wisdom!)
Photo credits: UST Senior High School HUMSS
References:
Anaya, S. J. (2000). Indigenous Peoples in International Law. Oxford University Press.
Arquette, M., et al. (2002). “Holistic Health and Aboriginal Communities.” Journal of Aboriginal Health, 1(1), 64–80.
Bennagen, P. C., & Cariño, J. (2010). Cordillera Voices: Indigenous Knowledge, Cultural Heritage, and the Environment. University Presses.
Berkes, F. (2018). Sacred Ecology. Routledge.
Jocano, F. L. (1998). Filipino Indigenous Religious Systems. Punlad Research House.
Nakashima, D., et al. (2012). Weathering the Storm: Indigenous Knowledge for Climate Change Adaptation. UNESCO.
Smith, L. T. (1999). Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books.
United Nations. (2007). UN Declaration on the Rights of Indigenous Peoples.
Whyte, K. P. (2018). “Indigenous Conservation and Climate Change.” Daedalus, 147(4), 151–165.
Wilson, S. (2008). Research Is Ceremony: Indigenous Research Methods. Fernwood Publishing.
