Maalagay Dogal ICCA

The Maalagay Dogal ICCA of the Ayta Abellen Indigenous Peoples in Sitio Maporac, Barangay New San Juan, Municipality of Cabangan, Zambales Province

The Origins

Aetas are among the widespread ethnic groups in the Philippines. They  live in the provinces of Bataan, Pampanga and Tarlac, but the largest and the purest in type are found in the province of Zambales including the municipalities of Botolan, Cabangan, Iba, San Felipe, and San Marcelino.

According to the Aeta leader Ka Badong,[6] their ancestors lived in scattered villages with early settlements located in Mt. Binanwawan, Malhay Bato, Banayoyo, Mareglem, Gahalaw and Nangoyon- bakel. The name “Binanwawan” is rooted from the word “namanuwa” which means,  “people gather themselves.”

Some material evidences that reinforce Aeta claims of early settlement in Mt. Binanwawan include pieces of broken jars, old bowls, and porcelains on its mountain peak. Presence of kamagong, mabolo and mango trees which were planted by them also indicates their settlement in the area.

Aetas are nomadic in nature. Historically, their homes include simple huts in scattered villages and survive mainly through hunting and gathering. Slash-and-burn farming or gasak also sustained their economic needs. Based on the recollections of the Aeta Abellen elders, their ancestors were said to roam around the mountain ranges of Mt. Liwitan, Mt. Dalayap, Mt. Binanwawan, Mt. Sta. Cruz, Mt. Patalbara around Cabangan.  Also as areas where they hunt wild boar and deer, these mountains were once covered with lush vegetation. Hardwood trees like Yakal, Lawaan, Giho, Apitong and Palumboyon were abundant. For hunting, Aetas use traditional tools like bow and arrow, bai or booby-traps made of hardwood and bamboos and snare traps. Hunting and gathering of forest products were also supplemented with occasional fishing in rivers and creeks using wooden goggles and spear gun made of bamboo and a piece of rubber. Today, the present day Aeta Abellens have established permanent residential homes in Sitio Maporac bur remain practitioners of traditional livelihood even as modern lifestyles slowly crept to influence community lifestyles.

Maporac was previously known as “Bawkok,” a fruit-bearing tree that grew near a river. According to one of the Aeta elders, Mr. Francisco Dacpano, the change in name from Bawkok to Maporac was due to non-settlement of misunderstanding amongst 10 elders. As a reminder that disputes amongst community members should be resolved or  find closure, they replaced “Bawkok” “Maporac.” “Mapo” in Abellen dialect means “ten” and “rac” taken from the word “nawarac,” meaning “occurence of unpleasant incidents.”

Demographics and Geography

The Ancestral Domain of the Ayta Abellen community of Sitio Maporac is located at Barangay New San Juan, Cabangan, Zambales. Barangay New San Juan is among the 22 barangays of Cabangan municipality. It is bounded on the northeast by Botolan, in the south by the municipality of San Felipe and in the West, by the West Philippine Sea. The province of Zambales is approximately 186 kilometers north-west from Manila.  Maporac lies within the Zambales Mountain Range on the southwestern part of Northern Luzon, stretching northwest-southeast from Lingayen Gulf in the north to the Bataan Peninsula, and the entrance to Manila Bay in the south.

The Maporac ancestral domain has a total land area of 6,203 hectares[4] as per DENR  records. Maporac is hilly and mountainous.  The slopes roll at moderate steep, steep and very steep with slopes ranging from 8-30%, 30-50% and 50% above respectively.  Different rivers of the ancestral domain flows on one direction then flows down to the sea through the main river called Tangway River.

Socioeconomic profile

The Ayta Abellen practice gasak or planting different varieties of crops: upland rice, sweet potatoes, yams, bananas, corn, different kinds of vegetables and fruit bearing trees for subsistence. Some community members establish small gasak near residential areas. The ancestral domain has a sandy loam soil. The type of soil is suitable for planting the aforementioned crops and fruit-bearing trees.

There are areas with flat to rolling topography and are allocated for the development of sustainable and diversified farming systems that integrates cash/food crops located at Mareglem, Matag-ay ya Lanum, and Kasoy.

Other economic activities include hunting, fishing and gathering of forest products like honey and rattan. Selling of bamboo furniture and handicraft products like baskets made of rattan are sold based on orders made by customers, and are not sold through mass production. Tiger grass are made into brooms and sold in the local market. This serves as livelihood among women Ayta Abellen.

They use traditional hunting and fishing methods and techniques bearing in mind that hunting is only in accordance with one’s needs. A particular time of the year  is set as “no hunting season” as this is a period known as “mating season of wild animals.” Rituals through offerings are made not only as sign of reverence to Apo Namalyari but for  other unseen Spirits and Deities considered as “forest guardians.”

Charcoal making (pag-uuling) also became the main source of livelihood to some community and non-community members. Aside from its market value, they also use it as fuel for cooking. According to the 2009 Barangay Socio-Economic Situation, charcoal ranked as the primary product of Barangay New San Juan. However, this is also perceived as one of the main threats to forests. To avert forest degradation, the Maporac ICCA Declaration includes regulation of charcoal making in the area.

Culture and traditions

The Maalagay Dogal role of interconnecting man’s spiritual and cultural values with nature are shown by the following:

1. The Maalagay Dogal is the abode of supreme being Apo Namalyari, and other Spirits and Deities like Apo Balandang and Apo Tibuhok;
2. It is the area where a sub-holy site “Patolo” is located and believed to be the source of water that cures all kinds of sickness;
3. It serves as venue of culturally and spiritually important activities like rituals;
4. It is the burial grounds of their ancestors;
5. It is here where they master skills in hunting, fishing and farming.

Agriculture Prior to planting and harvesting,  ritual offerings are done in thanksgiving to Apo Namalyari. The ritual food is placed in a coconut shell in the performance of rites.  At the time of harvest,  a half ripe pounded rice called “pinipig” is used as ritual offering in thanksgiving for bountiful harvest.

Hunting They use spear, bow and arrow in hunting. Hunters share their catch. They do not envy each other because of the belief that the mountains are abundant of wild animals. A period of “no hunting season” is on the months of October, November, and December. As observed, the last quarter of a year is considered “mating season of wild animals,” hence, hunting is prohibited.

Marriage The parents agree while their children are still in the womb of their mother that their children will marry each other when they grow up. When the child is born, especially when it is a girl, the parents of the boy will give dowry (money or a material thing) to make sure that the two children will become husband and wife. There are also times that while the girl is still in the womb of her mother, the parents of the boy will already be giving dowry. Upon the time of birth, where the newborn is a boy, they will wait until a baby girl is born. When the girl grows into a woman, she will be courted by the guy until marriage as agreed by their respective parents prior to their birth.

Music Musical instruments of the Aetas are composed of bolongodyong, palayi, and guitar, among others. The songs played are mostly the singer’s own composition. This comes from their inner self based on what they feel. Often, after a hard day’s work, they would sing while taking a rest. Serenading, as others would, is also their way of expressing themselves.

Biodiversity and ecological significance

The Zambales Mt. Range is part of the Zambales-Bataan Biogeographic Zone and is considered one of the centers of endemism of flowering plants in the country. In a study on Philippine flowering plants by Merrill (1923-1926), he cited 21 species and 2 varieties of flowering plants as endemic to Zambales Mountain Range. According to him, there are 232 plant species endemic to the range. The families with the most number of endemic species are Orchidaceae (25), Rubiaceae (16), Euphorbiaceae (16), and Myrtaceae (14). In a later survey conducted by Elmer (1934), he recorded 39 new species in the place.

The Zambales Mountain Range also harbors important species of fauna, and considered an Important Bird Area (IBA). It is home to several threatened species of the Luzon Endemic Bird Area like the Flame-breasted Fruit-dove, Spotted Imperial-pigeon and Green-faced Parrot finch and the poorly known Furtive Flycatcher (BirdLife International, 2011). Included in the 2011 IUCN Red List found in the area are the Philippine Warty Pig and Philippine Deer.

In a separate study by Dr. Domingo Madulid from the National Museum, he cited areas less affected by the eruption of Mt. Pinatubo, as these are located in more protected slopes of the mountain range. These include Mt. Liwitan, Mt. Kimmalogong, Mt. Kontitit and Mt. Nagdalayap – all within the ancestral domain of Maporac.  Madulid’s  study  also showed four (4) types of vegetation in the area including:

1. lowland evergreen rainforest;
2. lower montane forest;
3. forest over ultramafic soils; and,
4. grassland.

Maporac still has a forest cover of 3,372.558 hectares or 62.96% of the total land area. Forestland and timberland areas are located in Bowokok, Marungi, Binanuwawan, Maghuhuybo, Bawog, Banaba, Luphak, Nagbubungan, Pamalingpingen, Kinatat ya Malhay & Mayamo, Dobel Badi & Kasoy.

The total biomass of the Maporac ICCA in terms of tons is 44.54 or 44,544.86 kilograms. The average biomass in tons per hectare on the other hand is 2.4747 while average biomass in tons per transect is 0.62.

In the lowland evergreen forest, at least ten (10) species of mature Dipterocarp trees were found in the area. Most of them are primary timber species and are of high commercial value. Several seedlings of Alupay, Bolong- eta, Malaruhat, Pahutan and Yakal were observed particularly in forests were canopy gaps are found. Mature tall trees of Almaciga were also found on the lower montane forest. The dominant species found were Lapatan, Paitan, Dihal, Palitek and Tambalau. On the other hand, Balongayta, Balingbokbok and Malakapi were the least dominant species. Findings show that the type of forest within the “Maalagay Dogal” is dipterocarp mixed with molave. Results also reveal the presence of 182 species (both from 2 transects and sample plots), some of which are considered critically endangered (Yakal), endangered (Bolong-eta), vulnerable (Pahutan) and endemic (Pamayabasen/Magarau).

The Aeta Abellen Indigenous Peoples Community Conserved Areas or  Maalagay Dogal

As is common in all Indigenous Peoples’ (IP) communities in the archipelago, the Aeta Abellen have their own ICCAs within ancestral domain. Locally known as “maalagay dogal,” these areas include watersheds, rivers, burial grounds and hunting grounds – areas they consider their lives deeply interconnected with, hence, cannot be separated. In terms of health, the “maalagay dogal” is considered as “pharmacy where we get herbal medicines”[8] apart from being “our source of traditional knowledge.”[9] Such world view of man-nature relationship is bound by strong religious belief that theirs, as a territory and habitat, is likewise the home to Apo Namalyari (God). Accordingly, this reverence results in living peacefully and in abundance. In return, Aeta Abellen are bound to protect it the territory.

The teyem/tum-an or sacred water spring (sibol) is part of “maalagay dogal.”  As proof of its being a holy site, Abellen elders point to it as a river that does not run out of water even during periods of drought or long dry summer season. The protection of the teyem includes strict prohibition of cutting of trees around it.

Governance: Indigenous Knowledge Systems and Practices

Political Structure

Early inhabitants of Aetas had their own traditional political structure long before the establishment of the civil government. An indigenous community is led by a leader 65 years and above is called “Apo.” A young leader at age mid-forties is called “Bapa.” Leaders are chosen based on their good character, his ability to mediate and defend community interest. Aside from the leaders is the council of elders. To date, each Aeta community is led by an “Apo” who rise from the ranks of council of elders.

Justice System

The prevailing law among the Aeta Abellen is the Implementation of the system of amicable settlement. As much as possible, no one would suffer the penalty of death. They use “langgad” as payment to the crime being done by the offender to the aggrieved party. Langgad is a sign of reconciliation with or apology to a fellow Aeta. It is expressed in a form of providing animals like pigs, cows or carabaos by the offender to the aggrieved party.

Maalagay Dogal ICCA of the Aeta Abellen people of Maporac 

The Aeta Abellen people of Maporac envision “A responsible community, stable, healthy, environment- friendly where people are engaged in good governance that recognize individual potentials to pursue customary laws in full recognition of one’s own culture, with sufficient economic livelihood, high caliber education, a strong justice system, peace and recognition of the Creator.”

With a mission to:

“Establish and strengthen the unity of the organization, the relationship of the organization with government agencies and private sectors, launch different activities to heighten level of literacy, skills, awareness, capability and practice and to share common cause with other indigenous communities”

With the following goals:  

1. To conduct livelihood trainings within the organization;
2. Deputation of forest guards;
3. Implement reforestation;
4. Protect and manage sacred sites;
5. Livelihood projects;
6. Support for distance learning due to Covid;
7. To establish education infrastructure from elementary to high school;
8. Scholarships program; and,
9. Support for the Maporac Kainumayan Institute Museum

Support for the Aeta Abellen peoples, described early on in this document by a distinguished scholar as the “true indigenous Filipinos, whose ancestors occupied the island for perhaps 50,000 years or more,” is welcomed as they join other indigenous peoples all over the archipelago in sustaining life forms for the present and future generation of Filipinos now at risk due to biodiversity and climate change crisis.

• [1] Reid, Lawrence. “Who are the indigenous? Origins and Transformations.” The Cordillera Review, Journal of Philippine Culture and Society. Cordillera Studies Center, University of the Philippines, Baguio. 2009.
• [2] Ibid
• [3] Bennagen, Ponciano and Fernan, Maria Luisa. “Consulting the Spirits, Working with Nature, Sharing with Others: Indigenous Resource Management in the Philippines.” Sentro Para sa Ganap na Pamayanan, Inc.  Pp 4. 1996.
• [4] Number of hectares stated in the Certificate of Ancestral Domain Claim.
• [5] Oral Testimony of Salvador Dimain
• [6] Chairperson, Maporac Ayta Association and Vice-President for Luzon, Philippine ICCA Consortium. 2021.
• [7] Par. l, Sec. 3 Definition of Terms, Indigenous Peoples Rights Act of 1997
• [8] Dacpano, Francisco. Interview. Maporac, New San Juan. 6 December 2011.
• [9] Ibid