Suchergebnisse

In the Philippines, many indigenous peoples such as the Ifugaos in Cordillera Mountains have continued to thrive in their relatively remote yet self-sufficient communities. Notwithstanding the transformations of many indigenous knowledge systems, practices that help promote forest sustainability have remained intact. This article aims to identify and describe key indigenous practices in the woodlot and watersheds collectively known as muyong in Ifugao communities. Data were obtained through focus group discussions and key informant interviews with selected local farmers in Kiangan and Hungduan municipalities in Ifugao province. The recognition of the mutual connections between forests and rice terraces as a traditional belief is deeply ingrained in the heart and mind of Ifugaos. This tradition promotes sustainable forest management as expressed in their respect to customary laws pertaining to land rights, adoption of upland cultivation practices following soil and water conservation principles, stand management to promote ample supply of wood and fuel wood, and biodiversity protection. However, these knowledge systems are slowly disappearing due to the changing needs and interests of the indigenous peoples as well as the proliferation of government programmes to modernize farming technologies. Hence, the government, NGOs and other concerned stakeholders need to continuously support programmes in order to protect the aesthetic and traditional value of the Ifugao landscapes. EDITED BY John Parrotta

Opportunity costs incurred in devoting the areas of MFR to agroforestry, grassland and timber production and combinations of them as well as the willingness to accept incentives of farmers to promote conservation were evaluated using the Net Present Value approach and contingent valuation. The main goal of the study is to determine the economic implications of different management options in the Makiling Forest Reserve (MFR) in the Philippines. Economic linkages between the local people and the conservation program in the area were also assessed. In this study, it was found that the analysis of the different options for MFR indicates that the conservation of remaining natural forests in tandem with agroforestry in all open ares yielded the highest stream of benefits. Therefore, appropriate strategies that would further integrate local economic concerns in agroforestry and natural forest conservation are necessary. It is recommended that the local people and the government seek optimal management opportunities in the conservation of MFR by partnering in the further development, restoration, and protection of the reserve.

This paper discusses the results of a contingent valuation (CV) survey that estimated the value that Metro Manila residents placed on the water supply improvements that will result from better management of the Angat, Ipo, Umiray and La Mesa watersheds. The CV survey was conducted among 2,232 respondents. These people were drawn from 13 municipalities and cities in Metro Manila that draw water from the four watersheds. There are two water distributors in the area: Maynilad Water Services, Inc. and the Manila Water Company, Inc. About two thirds of the respondents were connected to either of these two water distributors. The study found that Metro Manila residents have a low awareness level about watersheds, but possess a good grasp of the role forests play in sustaining water supply. About 60 percent of the respondents revealed a willingness to pay (WTP) for improved watershed management. The mean WTP, estimated through a logit model, was found to be P29/month/ household. Factors such as bidamount, the water distributor serving the household, additional water expenses, age, income, and house ownership affected the respondents' WTP. They were willing to pay mainly for a reliable water supply for both present and future generations, and also because they wanted the watersheds to continue providing a range of environmental services. Some respondents were not willing to pay because of income constraints and because they thought that watershed management should be the government's responsibility. The respondents who were willing to pay said that they would prefer a water user fee to be added to their monthly water bills, with the proviso that this should be used solely for the management of the four watersheds supplying water to Metro Manila. © 2006 Taylor & Francis Group, LLC.

© 2020 Elsevier Ltd Participatory forestry needs to revisit the notion of what "participation" means rather than uncritically follow the technobureaucratic guidelines of baseline assessment and monitoring. In this study, we are concerned about materialism and idealism in the policy and practice of participatory mangrove rehabilitation in the Philippines. The analysis is based on the review of mangrove policies and a case study of a successful project, the Katunggan Ecopark. Empowerment does not necessarily follow a bottom-up strategy, but is given as an impetus by the traditional authority after capitalizing on the rhetoric of participation and limiting the decision-making power of the members of the community during the incipient stages of the project. This has put the local communities to work despite having anxieties over the project's positive promises. Social cohesion, a volunteer network, and the community's sense of ownership of the success of the project that was not previously felt before, can be gained through evidence from the material success of rehabilitation. With the transformation of the denuded area to a mangrove forest, power was decentralized from the local government authority to the people's organization. Recognizing the difference between the materialist and idealist perspectives and learning to negotiate between the two can significantly inform pragmatic approaches to environmental policy and governance. More studies that reflect on the inconsistencies and biases of the materialist-idealist divide in both policy and practice should be done to further our understanding of a dynamic, flexible, and transformative participatory process.

Mangrove plays a significant role in climate change mitigation particularly in carbon absorption and minimizing the detrimental impacts of sea level rise, salt-water intrusion and tidal surges. In Bohol Province, Philippines, a small coastal island community known as Banacon is one of the successful cases in mangrove reforestation. Recognizing the site's potential for a carbon sequestration project, a biomass and carbon stock assessment of mangrove trees was done. Using standard sampling techniques and allometric equations, tree carbon storage was measured across stand ages, namely 15-, 20- and 40-year-old plantations. Mature natural stands were also included in the assessment. By estimate, the 40-year-old plantation has the largest carbon density with 370.7 ton ha-1, followed by the 15-year-old plantation with 208.5 ton ha-1, 20-year-old plantation with 149.5 ton ha-1, and lastly by natural stand with 145.6 ton ha-1. Overall, Banacon mangroves are in a vigorous condition of storing vast amount of carbon. Local community and government should therefore sustain their commitment in coastal reforestation activities in order to enhance the mangrove carbon stocks. Policies and programs that can help provide incentives and livelihoods to local people who are largely dependent on mangroves should likewise be explored in order to sustainably reap the economic and ecological benefits of conserving mangrove forest.

Mangrove plays a significant role in climate change mitigation particularly in carbon absorption and minimizing the detrimental impacts of sea level rise, salt-water intrusion and tidal surges. In Bohol Province, Philippines, a small coastal island community known as Banacon is one of the successful cases in mangrove reforestation. Recognizing the site's potential for a carbon sequestration project, a biomass and carbon stock assessment of mangrove trees was done. Using standard sampling techniques and allometric equations, tree carbon storage was measured across stand ages,namely 12-, 20- and 40-year-old plantations. Mature natural stands were also included in the assessment. By estimate, the 40-year-old plantation has the largest carbon density with 370.7 ton ha-1, followed by the 15-year-old plantation with 208.5 ton ha-1, 20-year-old plantation with 149.5 ton ha-1, and lastly by natural stand with 145.6 ton ha-1. Overall, Banacon mangroves are in a vigorous condition of storing vast amount of carbon. Local community and government should therefore sustain their commitment in coastal reforestation activities in order to enhance the mangrove carbon stocks. Policies and programs that can help provide incentives and livelihoods to local people who are largely dependent on mangroves should likewise be explored in order to sustainably reap the economic and ecological benefits of conserving mangrove forest.

In the Philippines, indigenous knowledge has been recognized to contribute to sustainability of production systems, having been validated for their technical and scientific soundness by many investigators. It was in 1992 that the Philippine government gave recognition to the potentials of indigenous knowledge systems following the Earth Summit in 1992. Prior to this, scientists/researchers, development workers and lawmakers in the Philippines were preoccupied with their craft seeking "modern" ways of doing and accomplishing things. Cordillera in the Northern Philippines is a host to many indigenous cultures like Isneg, Kalinga, Bontok, Kankanaey, Tingguian, Gaddang, Ayangan and Tuwali, Kalanguya or Ikalahan, Ibaloy and Karao whose traditional knowledge systems were subject of many studies and investigations.The paper describes the different knowledge systems for natural resources management in the Cordillera as practiced by the people with different beliefs, culture and traditions. The paper showcases different resource conserving experiences in these cultures like muyong and ala-a systems of the Ifugaos; lapat among the Isneg and Tingguians; inum-an, gen-gen, day-og, balkah, kinebbah, tuping and pamettey of the Ikalahans. These knowledge systems have been practiced by the indigenous peoples in the Cordillera and have been transmitted from generation to generation, making their way of life in harmony with their physical and social surroundings. While culture is environment specific, adoption/transfer of some indigenous technologies that may be fitting to other cultures and communities, with a little modification to suit their needs, can be done. © 2010.

In the Philippines, indigenous knowledge has been recognized to contribute to sustainability of production systems, having been validated for their technical and scientific soundness by many investigators. It was in 1992 that the Philippine government gave recognition to the potentials of indigenous knowledge systems following the Earth Summit in 1992. Prior to this, scientists/researchers, development workers and lawmakers in the Philippines were preoccupied with their craft seeking "modern" ways of doing and accomplishing things. Cordillera in the Northern Philippines is a host to many indigenous cultures like Isneg, Kalinga, Bontok, Kankanaey, Tingguian, Gaddang, Ayangan and Tuwali, Kalanguya or Ikalahan, Ibaloy and Karao whose traditional knowledge systems were subject of many studies and investigations. The paper describes the different knowledge systems for natural resources management in the Cordillera as practiced by the people with different beliefs, culture and traditions. The paper showcases different resource conserving experiences in these cultures like muyong and ala-a systems of the Ifugaos; lapat among the Isneg and Tingguians; inum-an, gen-gen, day-og, balkah, kinebbah, tuping and pamettey of the Ikalahans. These knowledge systems have been practiced by the indigenous peoples in the Cordillera and have been transmitted from generation to generation, making their way of life in harmony with their physical and social surroundings. While culture is environment specific, adoption/transfer of some indigenous technologies that may be fitting to other cultures and communities, with a little modification to suit their needs, can be done.