Technical Education and Skills Development Authority (TESDA) logo1
Lifelong learning is an evolving concept, as various institutions start to adapt to the influences of the 4th Industrial Revolution (4IR). 2 Perhaps, an old local word can fairly capture the concept of lifelong learning – Kruhay. It means “long live.” 3 “Long live” to the skills development programs that upskill the human capital in the Philippines, especially to that of TESDA which upskills the grassroot human capital. 4 TESDA can still beef up on strenghtening its alumni network as it try to address: “Skills Training for Drug Dependents; Skills Training for Entrepreneurs and Family Enterprises; Skills Training for Inmates and their Families; OFW’s Reintegration; Special Skills Program for the Indigenous People; Expanded Training Program for Women and PWDs, etc.” 5 Future partnerships of the TESDA Alumni Office with Department of Trade and Industry’s MSMEs Global Academy can be a great boost for the TESDA Alumni Network, especially in the intersection of agro-industrial lifelong learning programs. 6 Additionally, enabling laws for Agricultural Pension Fund may be strengthened by the agro-industrial upskilling projects of the said agencies. 7 Inter-agency partnerships can aid in the eventual internationalization of Philippine human capital, especially for adult lifelong learners (e.g. TESDA Alumni). 8 Kruhay!
There are already many materials that are utilized by the furniture industry worldwide, both natural and synthesized. This industry, which is estimated to be a 600-million dollar industry by 2027, 2 if trends are favorable, remains lucrative under the creative economy 3. Philippines is aiming to become a global innovator4 in furniture production using sustainable materials. 5 Some of the materials available locally are hardwood, buri, rattan.6 And while the country strives to keep its foothold as “Milan of Asia” 7 in terms of furniture production, it still has more local materials to develop. One material that is still to be utilized more is the “bagtok” – Climbing Bamboo. 8
Oasis is defined as an area in a desert or an arid land that is made fertile by freshwater. 2 It bears both some ancient religious meanings in many religions, and as well as some contemporary scientific uses. 3 Recently, the Paschal Triduum has been celebrated by various religious traditions in the world. 4 It celebrates the concept of “resurrection,” which is a concept that is reflected in many epics and written literatures around the world. This “oasis” is one of the concepts that people can build on as climate change expands the problem of desertification5 and saltwater intrusion. 6
Oases are one of the many examples of integrated agriculture,7 as it involves a3-strata system: (1) Oases are often associated with palms8 , which serve as its primary and highest stratum; (2) What follows is the intermediate stratum that is composed of fruit trees9 and the like; (3) Third stratum is composed of shade-tolerant plants, such as herbs. 10 Oases can help in the conservation of freshwater reserves, 11 especially through the aid of commercially-viable palm species 12 as a primary stratum.
There are already many palm species locally, which include coconuts13 and oil palm. 14 Some inland species that can still be tapped include the Nipa Palm, which can be a source of weaving raw materials, sugar, tubá, and bioethanol. 15 bAlthough it normally thrives around brackish16 waters, some of Nipa palm can tolerate17 freshwater environments. “Oasis” concept can be a foundational concept of “resurrecting” the lands affected by desertification and saltwater intrusion, with associated studies on the evolutionary transition18 of seawater and brackish-water species to freshwater environments, and vice versa.
puksi can be defined as “to pick flowers” or “to tear off.” 2 This process is a good form of practice for the children, as they try to study and understand the world around them. For example, the “puksi” process is reminiscent of the sampling technique used in Statistics, where enough sampling is conducted until a conclusion is made. 3 Much like how children play with toys, the “puksi” process, especially picking flowers, is already well-integrated across many cultures in the world. Flowers have been used alongside the early human traditions of birth, growth, and death. 4 Thus, flowers bear with it some implied meanings, one very important of which is Historicity. 5
Historicity is defined as historical actuality or authenticity. 6 Studies have shown that the sense of smell can evoke memories, 7 which are highly tied up to the historicity of the person. It is a good sense of study to tie up historicities with flowers, especially for the evolving historicities of migration. People are just like flowers because their historicities also need some kind of acclimatization to new environments and narratives. 8 For instance, with proper studies, the uniformity of smell in a train/vehicle and the smell in the classroom may help students remember and understand their lessons while they are travelling. This might be a form of assisted learning, much like how other people are adept to visual memory. 9
Lotus
Lotus has been regarded by many belief systems as sacred, which is often associated with “enlightenment.” 10 Additionally, the consumption of lotus in some Southeast Asian countries is common. This is one of the example of the many historicities associated with the Lotus flowers. Other lotus parts can also be used for food, along with similar aquatic plants. The peculiar consumption of lotus rhizome is common in Southeast Asia, which is also reminiscent of the consumption of stolons called takway in the country. 11
Dandelion
Dandelion is considered as a weed in some traditions, but it can be consumed as well. With some threats of plant diseases to commercial rubber trees, dandelions can be a good fallback for rubber producers. 12 This commercial value as a food and as a source of rubber can be banked on by the local industries, although controlled environments are needed to produce it so as to avoid invasiveness and to properly grow it in the tropical climate. 13
Cadena de Amor
Cadena de Amor in Lomonay
Christian-based traditions often celebrate the “Flores de Mayo,” which is a form of holy veneration through the use of flowers. It is often celebrated with the participation of children in the community. Cadena de Amor has a settler historicity associated with it since it is used in the country not just as an ornamental flower but also as a garnish. 14 It was once used by the women of the University of the Philippines as a regalia symbol. Aside from Cadena de Amor, flowers like Sampaguita15 andYlang-ylang16 are used in sacred rites in the country.
“Puksi” is a process that may teach children the basic framework of Statistics, which is taking as many samples as possible and then generating a conclusion based on their experience. With the proper studies and interpolation of commercial value and associated historicities of flowers, other edible flowers may well be discovered and developed in the future. This should help not just the future plant-based industries, 17 but also the studies on the diminishing numbers of pollinators. 18
I grew up in the border of the Municipality of President Roxas, which is settler area, and the Municipality of Matalam, the home of Datu Udtog Matalam. 2 The confluence of these two territories is just a normal setting, where people go on with their daily lives and where people are just slowly adapting to the creeping influences of modern lifestyles.
Growing up, it is still vivid in my memories that there was a time when green birds (Mindanao Lorikeet)3 would do a stopover around the sarisa tree4 beside our house in Lomonay. The red fruits of the sarisa tend to lure the birds, which are already uncommon to be found in my birthplace nowadays. These kinds of human-bird interactions are common since time immemorial, as reflected in many literatures. Thus, bird symbols are of special semblance since they are revered since ancient times, which is a good case for past, present, and future avifauna studies. 5
Avifauna studies, with tangential links to philosophy and theology, can be of interesting subject for our local people. In as much as Southeast Asians have Garuda, Egyptians have Horusand Thoth, Aztecs have Huitzilopochti, and among others, the locals can use the written literature as it interpolates to the data of locality and diversity. 6 President Roxas has been blessed to have the Tuael Bird Sanctuary, which is yet to be developed further. Some of local birds that can be studied in the locality have links to culture and arts scene, which is a very good reason for establishing a local Birdwatching Industry. 7
Limokon
Limokon8 is believed to be an omen bird for various indigenous traditions, including that of the Mandaya, Bagobo, and Manobo. There are still many literature that can be produced based on the Limokon and on how it relates to the lives of indigenous communities.
Ulikba
Ulikba9 chickens have been used by various cultures in the country. Sarimanok, 10 for example, has been considered a reflection of the artistic prowess of the Maranao people. Many local cultures have been using Black feathers during festivals as a form of plume and regalia, including that of the Philippine Military Academy. 11
Herons
Some belief systems consider herons as symbols of persistence and longevity. Locally known as “tulabong,” herons are often seen with the local water buffalos especially in local birdwatching areas like Tacurong. 12 The interaction between these two animals is a foundational concept for co-existence in the locality; especially that herons are migratory in nature. 13
Perhaps one of the best theological and philosophical lessons from avifauna studies is the concept of co-existence. 14 Birds migrate for the same reason as other animals of antiquity – life. 15 By establishing a local Birdwatching Industry, 16 banking on resources like the local sarisa trees17 and some bird species, locals can teach children how just migration has a positive impact to the community and the economy in general. 18 Maybe in the future, I can see the Mindanao Lorikeet again, but in that time, with a whole alley of sarisa trees to feast on.
Some cultures have a certain proclivity towards home-cooked meals over takeout meals. 2 This is a foundational concept, as people integrate the “home-cooked” philosophy into the evolving food technologies. Food production is evolving, and natural production systems will be outpaced by or integrated to digitally-driven food systems. The recent advent of 3D printing has paved the way for more efficient production systems. With 3D printing, the food sciences can recalibrate the food systems, such that food miles are minimized and innovations are sustained, but with caveat on food safety and labeling (Tran, 2016). 3 One industry that the food sciences can experiment on is the Mindanaoan Condiments Industry. Condiments have been used since time immemorial, and these products showcase heirloom processes that can be conserved and improved. While the rest of the world is experimenting on 3D printing of food, it’s best for this part of the world to record and deeply understand its taste profiles. 4 This way, it’s easier to understand and compound the overarching goals of future 3D printing of local food – Mindanaoan Innovation Hubs.
SWEET: Macadamia
Macadamia nuts are currently being studied in the northern parts of the country, but it can definitely be co-developed in Mindanao. 5 It’s known as the world’s most nutritious nut, and Arakan Valley in North Cotabato can definitely host these valuable crops. Peanut Butter is also known to the world as a common condiment for spreads and sweets, although it’s used for savory dishes like Kare-Kare in the country. 6 Hass avocado production is currently being developed in Mindanao. 7 The avocado fruit is traditionally used as a dessert ingredient in the country, although some prefer to use it in sauces and dishes as well. Same with the case of avocado, ube is traditionally used for desserts in the country. 8 The local halo-halo, which is often filled with ube, is known throughout the peoples’ diaspora.
BITTER: Dark Chocolate
There are bitter taste profiles, of course, especially in the fruits and vegetables industry. Mindanao can also bank on its established Dark Chocolate Industry, and expand its reach and recognitions. 9 The development of the Criollo Chocolate Industry, which is an heirloom industry in the country, can be best developed with its Latin counterparts. 10
MEATY (Umami): Tamaraw
Langka, or otherwise known as jackfruit, is the biggest fruit in the world. This is commonly found in Southeast Asia and other tropical territories. It is being developed intensively by Eastern Visayas, 11 but Mindanao can co-develop its future potentials. It is traditionally used for sweets and desserts in the country, but it can be used for future plant-based meat products. This is a good resource for studies of the local Food Technologists, who are projecting the next food that people might be eating. 12 As for now, people can do so much with the existing meat profiles, which includes that of the Ilonggo-led Carabeef Industry.
Tamaraw, an endemic species of cattle in the country, is under threat of extinction. This one of the reasons why a holistic approach of integrating it to the food industry should help in preservation. It can be studied for the eventual production of carabeef, and hopefully expand the broad options of proteins in Mindanao and beyond. This way, enough funds can be set for its preservation efforts. Aside from the carabeef, its by-products look promising as well – Asian Cheese.
The importance of Tamaraw in the country’s history cannot be overlooked, and expanding its preservation efforts to Mindanao is a big boost for tourism and Mindanaoan Condiments Industry.13 Italy, for example, has made positive remarks for its variants of cheese. 14 With proper partnerships, Mindanao can hopefully aid in the preservation efforts of Tamaraw and the development of Tamaraw-based butter and cheese.
Municipality of Matalam in North Cotabato has some Limonsito (Calamansi), a local citrus, orchards that can be used in making a local version of Asian Cheese. 15 It can hopefully boost partnerships with Cagayan Valley, the citrus capital of the country. 16
Mindanao, which is close to Indonesia, can also bank on the development of local Coconut Oil Industry. The oil can develop a thriving coconut oil industry that is strongly integrated to the food industry. 17 Hopefully, other sources of natural oils can be developed soon.
COOL: Yerba Buena
Cantoria (1985) laid the study of a herb locally known as Yerba Buena. It is now known as the Surigao Mint that can be cultivated for food and medicine. The mint has a cool taste profile, which can be used much like the other mint species. 18 This can be propagated in Ciudad de Zamboanga, otherwise known as Asia’s Latin City. Further profiling of cool taste profile is needed in the country.
Xantham Gum can be derived from the many sugar profiles of Mindanao. This is especially useful both in industrial businesses, as well as food businesses. It is also used in the oil industry, especially in drilling operations.
HOT/SPICY: Sweet Chili Sauce
Banana Ketchup, with hot and spicy variants, has been used in the country since its conception and production. It has been well-loved by the people, especially if paired with the native Lechón. 20 Additionally, Thailand has produced one of the known condiments – Sweet Chili Sauce. This can be benchmarked by the country. Developments can spark the demand in the local chili industry, especially that chili normally thrives along sandy soils. The future production of honey in Mindanao can be paired with the Chili Industry of Lanao del Sur, especially that these can be made into a local version of Sweet Chili Sauce. 21
SOUR: Suka
It would be an understatement to say that the local taste profile is towards the Sour Profile. Vinegars, locally known as suka, are bountiful in the country. This taste profile is ranging from coconut-based vinegars to banana-based vinegars. While some grape orchards may still be developing their versions of Balsamic Vinegars, especially for areas in Ilocos and South Cotabato, the locals continue to enjoy their Kinilaw. 22
Kinilaw23 is likened to ceviche24 of the Latinxs or the sushi25 of the Japanese, since the protein (traditionally fish) is eaten raw. Some locals of the Visayas also use the batwan, a local fruit-based souring agent, which is used in other parts of Southeast Asia. 26 The bounty of rice producing areas in the country can also tap the opportunities of rice wine, which can be used as cooking wine. 27
SALTY: Bagoong
The country enjoys some salty profiles; especially that it is an archipelagic country. It is literally surrounded by sea, thus salt is very much bountiful. But it’s an industry that needs some good monitoring systems. The existence of microplastics in 90% of table salt samples should trigger a response mechanism from the food industry. This is a point of concern that can be addressed by developing substitutes and appropriate technologies. 28
On the other hand, shrimp-based salty condiments are bountiful in the country. Bagoong, a form of seafood-based salty condiment, is used throughout the country. This can be a foundational benchmark in expanding the fermentation process to other seafood profiles that are yet to be studied. 29
While nations are recalibrating the food systems to minimize food miles and maximize productivity, locals can bank on recording and developing their taste profiles for now. This way, scientists can easily translate the written food literature into the food sciences like molecular gastronomy. 30 With further developments in the future, people can just choose a food literature (recipe) and use 3D printing techniques to enjoy the food they love. This is how scientists see the future of food, but safety of food processing is an utmost priority. Finally, merely printing food should not be the end goal. With the introduction of Mindanaoan Innovation Hubs for food printing, there must be a way to capture the “home-cooked” philosophy to make the most of holistic food experience. It’s the collective role of scientists and artists to define what “home-cooked” philosophy constitutes. 31
Lamaw, the local term for food and biodegradable wastes (otherwise, swill), has been part of the linguistic profile of peri-urban dwellers in some parts of the country. The people who collect “lamaw” normally come from the same peri-urban neighborhoods. 1 These people normally use it as feed for animals. This practice, although it needs much improvements, can be a foundational benchmark for the rest of rural zones and urban zones that aim to reduce many other biodegradable wastes (food and green wastes) through circular economics.
Food waste as raw material for cement production. (Video courtesy of World Economic Forum)
Circular Economics is defined as the sharing, leasing, reusing, repairing, refurbishing, and recycling existing materials for as long as it can be utilized. 2 Closing the circular loop is an evolving project. For example, one of the prevailing problems in some urban areas is the low collection percentage of garbage. Although people can simply follow the collection schedules of non-biodegradable wastes, the collection schedule of biodegradable wastes can be challenging especially with its fast decomposition time. One of the solutions, with further research and development, is the creation of local biodegradation centers. These centers, which can be established through cooperatives or through private start-ups, can bank on the monetization3 of biodegradable wastes by buying it from households and adjacent zones. This way, these institutions can create enough manpower needs in the neighborhood and provide local employment. Much like junkshops in the recycling industry, which has a whopping $377 value by 2024, 4 these biodegradable wastes can be turned into value-adding products with the use of some decomposition techniques.
Black Soldier Fly
Black Soldier Flies can be used to decompose biodegradable wastes. It produces maggots, the protein of which can be turned into feeds for the fish and poultry industry. 5 These insects have been used in the different countries already, especially in high-density zones.
Vermiculture
Classic use of earthworms can be beneficial as well, especially that the soil can be used in urban gardening. 6 Vermiculture is much useful, especially near the horticulture industries across the country.
Enzymes
Organic liquid fertilizers are used in organic food production. Some of these were sourced out from scrap fruits and vegetables. Additionally, scientists in Japan have discovered mutant enzymes that can breakdown plastics. 7 This must be co-studied by our scientists as well, especially that our country is part of the high producers of plastic pollution.
Southeast Asian countries have been called out for its contribution to plastic pollution. 8 With the biodegradation centers, the biodegradable by-products can be integrated in other industries. Thus, monetization of biodegradable wastes should have its grading systems. For example, biodegradable wastes like eggshells, which are highly used in the orchid industry, can be bought at a higher price by the biodegradation centers. Many other biodegradable wastes can be graded in the future, but what matters for now is the integration of practices that act as prefiguration of circular economics.
I believe that the best exhibits are found in living museums, where creations are made and celebrated with utmost respect. A recent visit to Datu Damaso Bayawan, an indigenous leader in upper Kidapawan, was a breath of fresh air for me. I am already fascinated by the narrative that the term “Lumad” was coined in Kidapawan, so it is a privilege for me to meet one of our elders. Simply put, I was able to delve into a narrative that the younger generations tend to look for – compounded experience.
Compounding economics, or economists prefer to call it as agglomeration, focuses on development of various products or services in close proximity to satisfy the needs and wants of customers, with focus on the optimization of the “umwelt” concept.
Chang (2009) studied the prolific contribution of Jakob Johann von Uexküll in the field of semiotics, which is the concept of Umwelt.Uexküll (1940/1982, as cited in Chang (2009)) worked on his concept of umwelt, which is translated as “environment” in German, as a subjective meaning world of an organism. 1
People live and survive through experiences, and experiences are relegated on the use of senses – visual (seeing), auditory (hearing), tactile (touch), gustatory (taste), olfactory (smell), and vestibular (movement). The Umwelt approach outlines the importance of understanding the shift in evolutionary theory, especially from the “awareness” side to the “manufacturing” side. ²
These senses can be utilized and developed in various industries. It is an adage that Mindanaoans often feel that they are left out from the rest of the country’s development. Sadly, that is just the case of compounding economics since most products and services are indeed agglomerated in some parts of the country. These places already championed some industries, and one of the best ways that Mindanaoans can catch up is through developing its comparative advantage – its concept art.
Mindanao is dubbed as “land of promise,” a paradise beholden by diverse peoples. It can be likened to an oasis, which can be designed with a 3-strata system.
Kopi Luwak: UNESCO Heritage Sites (Natural/Cultural)
Mount Apo Natural Park is a forest reserve that has one of the highest elevations in the country. There are existing trails that can still be developed further, especially that implementation of certain tourism policies are still to be integrated with more sustainable technologies. Aside from the natural park, we can also focus on the cultural reserves. For example, Kidapawan hosts some endemic spices and plants that are yet to be studied and developed for food or medicine. Encroachment of unbridled and unnecessary development can only threaten these treasures. Some parts of the reserve already feature the Kopi Luwak (Civet Coffee) – an expensive coffee. And while some enjoy French, Italian, Continental and other roasting processes, maybe we can integrate the Civet Coffee Process and develop our own Southeast Asian roast.
Kulintang: UNESCO Creative Cities
Mount Apo is a place for our tribes, and we have to respect their established ancestral domain. But that does not mean that we hinder exchanges between the reserves and our metropolitan areas. We can create buffer zones – Creative Cities. For example, creation of gongs goes back to ancient times, especially for the peoples of Mindanao. A known artist in Mindanao, Kublai Millan, took inspiration from its creative process and developed medals for the Iron Man Triathlon in Metro Davao. There are rooms for adaptive reuse without crossing cultural appropriation.
Metropolitan Areas: Economic Zones
Aside from the Natural/Cultural Reserves and Creative Cities, North Cotabato is in need of an economic zone to absorb much of its local graduates, especially in the IT-BPM Industry. Modern culture has strengthened some of our institutions, and it deserves our long-term focus. Exchanges between our zones can produce a melting pot of ideas. For example, the priced bell peppers that are adept in high elevations can be sold in the metropolitan areas, or risotto-filled bell peppers can be a featured food in the buffer creative cities.
It has always fascinated me that my hometown, President Roxas, has an outlier toponym compared to its neighboring towns in the Old Kidapawan area. This has been discussed in my previous post. Personally, I would have wanted my hometown to bear a toponym that is congruent with its neighboring towns, which have connotative “Mindanaoan” meanings attributed to them.
Years later, I realized that the current toponym of our hometown may well be an identity in itself. It might have been an organic reflection of its people’s past and future. A writer friend oftentimes reminds me to a certain identity in the greater Mindanaoan narrative. Such identity, although not so encompassing for our town’s toponym, tells a narrative of hope, progress, and development.
Apparently, that narrative is highly congruent to our hometown’s contemporary identity – Settler Identity.
As of 2021, the initial toponym iteration, with future affirmation, is “Nueva Karaya.” Nueva, which means “new” is Español, is connotative of the place’s association with time and historicity. On the other hand, “Karaya” is a semantic evolution of the term “Karay-a,” who are one of the peoples who preserved ancient Filipino customs in the hinterlands of Panay Island.
“Ang matag tawo dunay dignidad nga angay panalipdan, amomahon ug respetohon.”
The Binisaya line translates to: Each person has dignity that deserves to be protected, nurtured and respected. But what is pooviyan woy gontangan? It is the justice system that is currently adopted by the Manobos (Monuvu) of Apo Sondawa. Pooviyan is the method to be followed in a hearing. Gontangan is the measurement of weight of the offence.
JURISPRUDENCE: The tokaan is the way of how each Datu (the male leader of the community) or Bo-i (the female leader of the community) manages the community. The tokaan is dependent on the customs of the place or on the agreed policies of the community.
PRINCIPLE: The husay, hearing, is done to ensure that people remain in order so as to achieve the perpetual co-existence in peace that implores solidarity, cooperation, respect; and justice so as to inculcate good and lasting relationships with each other in the society.
HEARING: In the husay, hearing, the casting of arguments is done with the presence of the plaintiff and defendant, and other people involved. This is done before the imposition of lu-ud, the amount of fine to be paid as a judicial sentence, in line with the case.
ADJUDICATION: The paghukom, adjudication, ought to be in favour of the common good so as to achieve justice, and good relationships return to how it was. In this method, further tensions between parties are avoided.
JUSTICE: The kukuman is the decision, the justice, which is served after both parties are heard. If the lu-ud imposed by the Datu or Bo-i is not appropriate, the Monuvu believes that the Datu or Bo-i will be facing gaba – bad karma. He/she will lose his/her qualifications as Datu/Bo-i and his/her people’s trust. Furthermore, the Monuvu believes that an unjust Datu/Bo-i will get bad luck in his home because od timpuron sikadin to Monama (He/she will be punished by God).
CONCLUSION: The Monuvu believes that after the decision is served, further discussions about the particular husay are prohibited since these will only cause predicaments. The proponents of the after-husay discussions will be fined by the Datu or Bo-i. If escalated, the case of the proponents of discussions will face their own husay that will be judged by many Datu or Bo-i.
Post Script: The book by Bai Era Umpan Colmo España is in the Cebuano dialect. Texts mentioned in this post are translated and summarized by the blogger.
España, E. (2008). Pooviyan woy qontangan: Balaod ug Paghusay sa mga Manobo sa Apo Sondawa. Mindanawon Initiatives for Cultural Dialogue.
Vincent Carlo Duran Cuzon 