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Page 1: Ethnographic Method Field Manual Feb 21 2015 Giz 022315 Pm (1)

DRAFT February 20-22, 2015

A FIELD MANUAL on ANCESTRAL DOMAIN ETHNOGRAPHY

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FOREWORD(NCIP-Caraga & Chair)

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I. INTRODUCTION

This Field Manual is a tool guide for doing ancestral domain ethnography to meet the requirements of ancestral domain/land claims. It is intended to be used by NCIP personnel involved in Ancestral Domain delineation and recognition of Ancestral Domain claims with no formal training in ethnographic research. The objective of ancestral domain ethnography is to provide adequate ethnographic data as proof of time-immemorial possession and ownership of the claimed ancestral domain. Ancestral domain ethnography focuses on the ICC/IP claimants and their ancestral domain. As a social science method, it shall capture the dynamic relationships between the ICCs/IPs and their ancestral domains as well as the changes that have taken place.

When properly done, the resulting ancestral domain ethnography, as an example of applied anthropology, incorporates the various proofs of ownership of the ancestral domain as enumerated in Indigenous Peoples Rights Act IPRA R.A. 8371, its Implementing Rules and Regulations (IRR), NCIP Administrative Order 04 of 2012, otherwise known as Revised Omnibus Rules on Delineation and Recognition of Ancestral Domain/Lands of 2012, to wit:

1. The testimony of elders or community under oath.2. Other documents directly or indirectly attesting to the possession or

occupation of the area since time immemorial by such ICCs/IPs in the concept of owner/s which shall be any one (1) of the following authentic documents:

a. Written accounts of the ICCs/IPs customs and traditions;b. Written accounts of the ICCs/IPs political structure and institutions;c. Pictures showing long term occupation such as those of old

improvements, burial grounds, sacred places and old villages;d. Historical accounts, including pacts and agreements concerning

boundaries entered by the ICCs/IPs concerned with ICCs/IPs;e. Survey plans and indicative maps;f. Anthropological data;g. Genealogical data;h. Pictures and descriptive histories of traditional communal forests and

hunting grounds;

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i. Pictures and descriptive histories of traditional landmarks such as mountains, rivers, creeks, ridges, hills, terraces and the like; or

j. Write-ups of names and places derived from the native dialect of the community.

Similarly, the Ancestral Domain Ethnography also incorporates the information listed in Section 2, A04:

Sworn testimonies shall be given by at least four (4) elders/leaders, attesting among others to the following:

a. The identity of the ICCs/IPs, including their leaders and original settlers based on ethno-history;

b. The fact that they have possessed, occupied, claimed and used the territory and the resources therein as AD/AL claim since time immemorial;

c. The description of the metes and bounds or traditional landmarks of the AD/AL claimed, as well as the land use practiced;

d. Customs and traditions related to land;e. Customary practices on boundary conflict resolutions;f. Landmarks and boundary markers (include survey plans and

sketch maps);g. History including pacts and agreements concerning

boundaries;h. Political structure and institutions and identity of leaders and

original settlers.

As check lists, these are useful in specifying what information to get. By applying the ethnographic method, the bits and pieces of information covered by the checklists become a coherent picture and story of a distinct way of life, that of the ICC/IP claiming official recognition of their ancestral domain. Indeed, the ancestral domain ethnography becomes the proof of the collective indigenous identity of the claimants.1

1 As a value added to ancestral domain ethnography, it could be use in developing the ADSDPP and as an instructional material for continuing IP education in the community as in the state educational system.

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II. ETHNOGRAPHY AS A SOCIAL SCIENCE METHOD: From Checklists to Ancestral Domain Ethnography

The term “ethnography” comes from the Greek words “ethnos” meaning people and “grapho” meaning written description. Simply put, ethnography is a written description of the way of life of people. By academic tradition, as a social science method ethnography requires the researcher, who is usually alone, to live with the local people being studied for a reasonably long period of time, sometimes lasting a year or more. This gives the researcher sufficient opportunities to study firsthand the people as they go through their everyday lives. In appropriate cases the researcher may participate in some of the activities, for example, rituals associated with the economic activities (site selection in kaingin, planting, harvesting), rites of passage (birth, naming of a child, puberty, marriage, death and traditional healing). This is referred to as participant-observation.

Beyond participant-observation, ethnography is also about understanding the meanings that the peoples have of their beliefs and practices. For this reason, it is necessary for the researcher to be able to communicate with the people in their own language. If the researcher is not a native speaker of the local language, it is necessary to have a qualified interpreter. Meanwhile, the researcher should learn the local language. Knowledge of the language will enable the researcher to describe and analyze in depth particularly key concepts about the relationships between and among human beings, and relationships with the natural world as well as the supernatural world.

In the case of NCIP, the researchers, in most cases, are themselves members of indigenous cultural communities and so may not require long-term and protracted stay in the field. Besides, in relation to the NCIP mandate, the ancestral domain ethnography is not exactly a full-blown ethnographic study. It is a problem-oriented study of the land and people, focused on sufficient of time immemorial possession and occupation of their ancestral domain. This could be done not by one person, but by NCIP with the full participation of CADT and CALT claimants, with appropriate capacity-building in using this Field Manual.

III. ETHNOGRAPHIC DATA TO BE COLLECTED

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1. Geography and People. Immediately, it is important to point out that the names of

ethnolinguistic groups usually indicate the direct relationship of land and people. For example, Tagalog refers to people of the river; Sugbohanon refers to the people of the river; Tausog refers to people of the current; Igorot refers to people of the hills; Bukidnon refer to people of the mountains. Clearly, most names and identities of peoples attest to the initial intimate relationship between people and certain elements of physical geography.

In the historical development of peoples, however, some have moved away from this intimate conceptual and practical connection to the land. With increasing rapid industrialization and urbanization, more and more people are losing their direct connection with the land and specially their spiritual connection with the world of nature. Others up to this day have persisted in their intimate relationship to the traditional land of their birth, now referred to as their Ancestral Domain. With various degrees of success, these groups resisted colonization and westernization. Now, as ICCs and IPs, they continue to adhere to their indigenous identity and their ancestral domain while confronting a rapidly globalizing world.

This section on “geography and people” is a detailed description of the ancestral domain, noting its exact location and traditional boundaries on the community/cultural map. This should be done with the active participation of the local people. Use local terms for describing their traditional and natural boundaries and not the existing political boundaries. Physical Terrain: relationship of the ancestral domain to the

geographic region, traditional territorial boundary and boundary markers, water bodies, plain, hilly, forested, rugged, denuded, etc.

Settlement Patterns: Dense or clustered, sparse or scattered, linear, grid; housing—materials used, types (e.g. floating on logs), special purpose buildings (e.g. for ritual, justice hall, long house) and recent developments due to urbanization and modernization.

Determination of the ethnolinguistic group to which the community belongs: how do they call themselves; how are they called by others; what is the native language (e.g. Manobo,

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Binukid) and other languages spoken by the people (e.g. Cebuano, Ilonggo). Briefly describe the language situation that has been brought

about by culture contact, education, intermarriages between and among ethnolinguistic groups and other factors.

2. Ethno-cultural Data Local Geography. This is the geographical description of the

ancestral domain settlements of the claimants with specific description of traditional boundaries and markers. The description should include stories, legends and historical accounts such as peace pacts related to the traditional boundary markers as well as other culturally significant ecological features (e.g. rivers, lakes, ponds, creeks, streams, forests, mountains, rocks and caves).

The local geography should also include man-made structures roads, bridges, religious buildings/churches, educational facilities, local government buildings, water system, communication system, market, shopping centers, etc.

Local History relates the origin of the community—who were the first settlers and how the community changed over the years, events that had taken place that have affected the lives of the people like epidemics, entry of other groups like the migrant settlers, commercial industries (logging, mining, plantation, etc.)

Where available, archaeological data may also be used as evidence of time-immemorial habitation e.g. burial sites, midden and settlement sites as evidenced by the presence of pottery, tools, accessories, jewelleries, beadworks, coffins, etc.

Population. This refers to the census of the population within the ancestral domain. A census must be conducted that would include gathering of socio-demographic data (e.g. household size, age, gender, occupation, education, ethnicity and religion). There is also a need to capture historical demographic changes. Based on oral history and available literature, briefly describe the demographic changes within the ancestral domain.

Social Organization and Kinship. Collection of data on the marriage patterns including

marital residence and formation of the nuclear family;

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gender roles; enculturation and traditional education of children.

Genealogical reckoning by tracing consanguineal relationship which determines the kinship system of the different claimant families in the ancestral domain. A descriptive genealogy and a chart (like the family tree) would be helpful.

Technology and Economy Technology refers to the pattern/practices of obtaining

food from their natural resources through hunting, fishing, foraging and farming

Economy refers to the substantive belief and practices in the way people use natural resources for production, consumption, distribution and exchange. It describes how the people relate to each other in producing their material needs, exchanging, distributing and consuming their products: hunting, foraging, horticulture, fishing and intensive agriculture. It includes recently acquired economic activities such as manufacturing, merchandising and commerce. It may also include food processing and dietary habits along with their economic relationship with other groups as in trading or bartering and other market exchanges.

Many IPs continue to assert that “land is life”. Data supportive of this assertion focuses on the spiritual and economic relationship between people, the use and management of land and natural resources. How is this world view and belief system impact on and challenges posed by a rapidly changing global economy. On the other hand, how does the rapidly changing global economy impact on the “land is life” world view.

Political Organization This refers to the indigenous politico-legal institution but

also taking into account changes that have taken place over the years.

Description of the indigenous political structure (e.g. lakay and pangat system among Cordillera groups in Northern Luzon; datu, timuay, igbuyag and hawodon among

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Mindanao groups), system and the rules of succession in leadership, powers and function.

Customary laws on land tenure and resource use and management through IKSP, and natural resource-based conflicts.

Process of traditional resolution/settlement of conflicts within the community and inter-tribal communities. Also looking into how the indigenous ways of settlement link with the Barangay justice system.

Relationship with the state system over the years, e.g. the introduction of new institutional arrangements; new relationship with LGUs (Indigenous People Mandatory Representative).

Ideology and Religion

This refers to their indigenous religious beliefs and practices. It should also include how the new religions that entered into their community are interpreted and reinterpreted over the years.

For the purposes of this ethnography, the focus is on the rituals linking religious beliefs and practices with the ecosystem, such practices often connect personal and community health, and health of the ecosystem.

Arts, Crafts, and Intangible Culture. Arts and crafts are tangible material culture produced by

the people in terms of their use but depicting artistic designs e.g. basketry, weaving (mat and textile), jewelries, musical instruments, etc.

Intangible culture refers to their oral traditions such as oral history, epics, folklore, legends, music, dances, etc.

For this ethnography, the focus will be on the connection between the intangible culture and the ecosystem.

IV. RESEARCH METHODS

There are steps to follow before going to the field and doing actual field work:

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1. Pre-field Preparations Formation of research team. Ideally, for purposes of an adequate

ancestral domain ethnography, it is enough to have a well-trained ethnographer with proper assistance from the appropriate NCIP Office. In practice, however, NCIP has designated a Provincial Delineation Team (PDT) composed of the Provincial Officer as team leader and four other NCIP personnel per NCIP Regional Office Order who most likely lack training in ethnographic research. It is recommended therefore that the formation of the research team should include a capacity building in ethnographic research. For the NCIP research team, the capacity-building will be an opportunity for them to revisit indigenous culture with trained eyes. The ethnographic research will be an opportunity for them to re-value or re-appreciate elements of indigenous culture that have been taken for granted or worst suppressed or forgotten.

Before leaving for the field, the research team should familiarize themselves with the available documents, submissions by the ancestral domain claimants, as well as related studies on the ancestral domain claimant. One important source of information is the Annual report of NCIP and its predecessor agencies. The review of these literatures will provide preliminary information which will be useful as starting points for the actual field research. (Note: The review of documents and related literature maybe undertaken during the capacity building activities.)

The research team should be ready with the following materials:o Writing materials: field notebooks, index cards, sheets of

Manila paper, ballpens, pencils, marker pens, erasers.o Recording equipment and accessories: camera, tape

recorders, batteries.o Flashlights and batteries, raincoat, umbrella, plastic bags to

keep notes and other materials. Assignment on taking down notes and sorting out the data

collected:o Each one should have a Field Notebook and diary/Journal of

daily activities.

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o Raw field notes should be transferred to a field notebook after the day’s activity to avoid forgetting important data.

o Field notebooks should be kept once back in the office, in a separate container for safekeeping and future reference.

o All field collected materials—e.g. community/cultural maps, photos, tapes, transcriptions, field notebooks—should be kept on file or data bank, under the care of the duly designated and responsible person or office, e.g. Ancestral Domain Office.

2. Actual Field Worka. Establishing Rapport with the Community.

As a social science method, ethnography requires that the researchers have good rapport with the members of the local community. This means that they have close and harmonious relationship with each other. This is a necessary condition in facilitating the flow of information between NCIP ethnographer/researcher and the local community. It is a relationship built on mutual trust. This is very useful for data gathering especially sensitive data and for understanding the meanings of indigenous knowledge, belief systems and practices.

Upon entry to the community accompanied by the community leaders, elders or representative/s, the research team must meet with the duly-designated community informant/s. The team leader must:

Introduce the members of the NCIP research team to the community.

Ensure that the objective of the ancestral domain ethnography is well understood through an open community dialogue.

Explain the objective and purpose of the ethnographic research, i.e., description of the Ancestral Domain and ICCs/IPs in connection with the group’s CADT claim and the necessity of getting enough and correct information as proofs of claim.

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Describe the research activities (field observations, FGD, KII, IDI) that will be undertaken by the research team in partnership with the community. (For greater clarity, it may be useful for the research team to demonstrate some aspects of the research method through role-playing or some other appropriate methods.)

Elicit from the community a list of knowledgeable informants/experts/specialists such as, but not limited to:

Women, men, elders, customary law holders, bagani (warrior), dagpon (apprentice warrior), youth and professionals

Ritualists—baylan and diwatahan Herbalist Fishers, farmers and hunters Artisans—smiths/metallurgists, craftsmen and weavers Other bearers of intangible culture (myths of creation,

epics, musicians, dancers, etc.)Note: Pay particular attention to informants knowledgeable in tracing genealogies as well as indigenous place names.

3. Methods to be used in Data Collection Review of locally-specific related literature (studies, researchers,

written accounts on the concerned IP community). While at the provincial level, preliminary review has already been undertaken, it may be necessary to look into the availability of secondary and locally-specific data (e.g. from barangay census, profile of barangays and municipal LGU).

Observation: Using all the senses—seeing, hearing, touch, taste, and smell—to take note of the material culture and relevant everyday behavior. As much as possible elicit local terms for key concepts and practices with their equivalent meanings in the regional language and/or English.

It is usual for untrained observers to compare and impose their own categories, interpretations and meanings on phenomena/situations that they are observing. The research

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team however, as trained observers, should avoid jumping into conclusion based on preliminary observations. It is often said that most of initial data gathered are subject to further validation and verification to meet the specific objective of the research.

Preliminary observations will provide cues for further investigation of what people are saying and what they are doing. Where and when warranted, the researcher may participate, e.g. in rituals, farming, harvesting, fishing, hunting, performances related to intangible culture.

Participant-Observation. As an ethnographic research method, participant-observation is utilized by researchers in studying cultures other than their own. It is a way for them of “going native”, that is to say, experiencing first-hand the native way of life. It is an experiential way of learning the local culture. This method is a process wherein the researcher participates in an activity while observing various aspects of the activity. The researcher can also ask clarification questions while participating and observing in the activities. For example, in clearing a swidden farm the researcher participates in the activities while at the same time does observation. NCIP researchers, however, have other responsibilities and are

not full time researchers. So, it may not be realistic for them to participate in time-consuming activities. But whenever opportunities allow the research team may use participant observation for deepening their understanding with the culture being studied.

Focus Group Discussion (FGD). Led by a facilitator, this involves discussions with a small homogenous group (e.g. customary law holders, women, farmers, elders, ritualists, etc), ideally not more than 10 individuals regarding an issue/topic related to ancestral domain.

Key Informant Interview (KII). Interviewing individuals in the community known to be knowledgeable about a specific issue or topic for additional information and further clarification. This is a very useful method in documenting genealogies, place names, intangible culture and key cultural concepts (belief systems, customary laws, religious practices).

In-Depth Interview (IDI). This involves probing in-depth into the issue concerned to obtain more substantiation to the question

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asked. For instance, items that are specific to gender, age, occupation, as well as historical periods/events.

Photo- documentation with the use of still camera, video filming on the significant landmarks of the ancestral domain such as traditional boundary markers, ritual sites or sacred grounds, burial grounds, settlements, livelihood activities (e.g. fishing, agricultural activities, hunting, trapping, weaving) and ritual performances.

Tape recordings of interviews (FGD, KII, IDI) e.g. songs, chants, musical sounds.

Note-taking using notebooks or index cards. For purposes of immediate recording, index card are useful. For sorting-out purposes one index card should contain only one topic. In the field, it is difficult to remember all relevant information so it is necessary to immediately note them down. This will help in recalling relevant information and data. More importantly, this will facilitate in the writing process.

Using guide questions. Effective in enhancing the efficiency of the research.

4. Choosing the Appropriate Venue for the Chosen MethodsDifferent research activities require different venues: On the making of the community map, there should be enough

space to accommodate the participants in doing the map. The map should be able to show traditional boundaries, settlements, directions and landmarks such as forests, farms, rivers, infrastructures, burials. Simultaneously with the map making, the narratives, stories and legends as well as practices specifically related to the boundaries, forest, farms and sacred sites should be collected by the research team.

For intangible culture, the venue should allow undisturbed recording of songs, chants, etc.

For doing genealogy: a venue with available space/facility for the making of kinship charts with selected Key Informants, usually the male and female elders with good memory recall.

5. Posing the Questions

What, Who, When, Where, Why, How: In ethnographic research, these are basic questions in eliciting information detailed information

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about society and culture (ethnographic data). These questions may be applied for any activity, problem, event, or any other aspect of the local indigenous culture. There is no particular order in asking which question during the research: The first question usually depends on the particular focus of the research.

In Mindanao, KUKANG is an acronym usually employed by NGOs training researchers in the field. Each letter refers to a Bisayan term: K –Kinsa [Who]; U-Unsa[What]; K- Kanus-a[When]; A- Asa[Where] ; N- Ngano[Why]; G-Giunsa[How]). There is a Manobo term, OKANG which means owl. It is believed that with its big eyes, the owl is able to see even if it’s dark. So when you say “Mag KUKANG ta”, it means that you are able to elicit enough information to meet your research objective. Others use “Mag UKKANG ta”, for the same purpose. KUKANG or UKKANG serves as a memory device (mnemonic or heuristic) to remind the researcher to elicit adequate information.

6. Probing and Deepening This is the process of seeking more information on a particular

aspect of society and culture focusing on WHY and HOW. For Example:

Some groups have clear recollections of certain customary practices which however are no longer practiced. As an example of culture change, it is necessary to understand why such practices have undergone change. The following questions may be asked:

Why this particular customary law is no longer practiced?

On the other hand, why has it persisted up to this day?

Why are the indigenous rituals still being practiced today? What changes have taken place especially with the entry of new religious organizations?

How are ritual practices relevant to biodiversity conservation, environmental protection and sustainable livelihood?

More examples on elaboration of a particular aspect: On livelihood: Describe your farming

(panguma/kaingin) practices:

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o Ritual practices in relation to farming/panguma, e.g. on site selection, clearing, planting, and harvesting. When is the ritual for these activities occur? Who performs the ritual? Why is this ritual performed?

Gender-related practices: division of work of men and women; who does what, when and why; who selects the farming sites; who does the felling of trees and clearing the brush; who plants—male or female; who participates in planting and harvesting; how are conflicts resolved; who are the usual customary law holders and why;

7. Ethnographic Field Triangulation Ethnographic field triangulation refers to the use of various field

methods for validation of data or results. The aim is to establish coherence and consistency of the data obtained by different methods. For example, making use of the data gathered from KII, IDI, FGD and other methods.

While still in the field, the research team should already sort out the index cards or field notes according to topics. This will enable the research team to identify data gaps for immediate appropriate action. This will also save time, effort and resources for the research team.

V. RESULTS AND DISCUSSION

POST RESEARCH ACTIVITIES

This section on Post-Research activities is done after data gathering. It is subdivided into three components: 1) collation of data collected and organization of data; 2) analysis of ethnographic data; 3) writing of the ethnographic report based on the cultural data collected from the community.

A. Collation of Data. This activity is usually done after data gathering. However, it is advisable to do initial collation of data while in field, specifically during field triangulation of data which examines data collected through the use of 3 or more methods to discover gaps (e.g

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FGD, KII, Participant-Observation and or IDI). The objectives of this activity are 1) to organize the data-collected according to the different tool-gathering method: PO, FGD, Observation, KII, IDI. The organization of the data is done in such a way that the research team would be able to coherently understand the ethnographic content of the total collection and also see total picture of the cultural processes working within the society; 2) to determine or find further data gaps, which were not noted or verified during the field triangulation of data. These gaps found during collation can be verified or validated by the research team through further interview of some other key informants (who were not included in the list, but found to be more knowledgeable on the issue/topic that need further verification); 3) to clean collected data from irrelevant ones which could be set aside for further scrutiny.

STEPS SUGGESTEDa) Transcription of data from tape recording of all interviews done by

FGD, KII & IDI according to the language used in the interview like Manobo and Bisayan.

b) Transcribed data from FGD, KII & IDI can be organized by using matrices as shown by the example below:

1. Based on Source of Information (for example, Key Informants)

Q RESPONSESJose Juan Calog Maria

123

2. Based on Activity, Topic or Theme

Q KI-1 KI-2 KI-3 KI-4123

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c) Sorting out index cards containing raw data collected while doing observation or participating in activity (eg. Farming, fishing, etc) but this can also be done during field triangulation. Themes can be created for each category (e.g., Social organization theme would contain family, marriage pattern, marital residence type, and kinship system. Data from field note books will facilitate such categorization.

d) Examine or re-check the community map done by the community for accuracy before finalization by giving attention to the inclusion of the settlement pattern, the different features surrounding the ancestral domain terrain (eg. Boundary markers, rivers, lakes, forest, mountain range (should include name as Mt. Pantaron Range).

e) Examine or re-check the genealogical chart to determine whether with key informant CADT holder claimant for consistency and placement of proper blood relations and/or married relations.

f) Look through or examine the photo documentation on the ancestral domain. Such photos on the physical terrain showing the indicative boundary markers-rives, forest, etc; activities of community inhabitants working in the field, fishing and doing other occupational activities; settlement pattern in terms of how the houses/domicile arranged; source water other than the river such as the spring.

B. ANALYSIS OF DATA & DISCUSSION

Analysis of data refers to looking as probing deeper into the “problem” on hand. The main aim is to examine all the data to determine whether the data are consistency/coherent that would facilitate explanations for the cultural phenomena, patterns and practices and cull out meanings behind such cultural processes.

Analysis of data would help in showing whether or not the holistic picture of the ancestral domain would validate the proofs of CADT claim.

What are to be analyzed?

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Oral history and oral tradition Census of population – HH data; historical demographic changes Genealogy of CADT holder claimant Socio-cultural data: traditional and changes

Social organization & kinship Political system – leadership, customary laws Substantive economy - production/extraction of resources,

distribution, trading, adaptations and innovations Religious beliefs & practice – relating to land and resources Tangible culture – pattern of arts in crafts Intangible culture – myths regarding origin of people, legends,

folk stories Triangulation of data from FGD, PO, KII. Do the data validate each

other

VII. WRITING OF RESULTS

o Follow format of Ethnographic Narration (see Appendix x for example)

VI. CONCLUSION

Does the Ancestral Domain Ethnography constitute a sufficient proof of time immemorial occupation and possession of the ancestral domain being claimed.

VII. APPENDICES

List of participants: to include, at least: name, gender, age, civil status, expertise (e.g., kinship/genealogy, oral history, indigenous institutions, or IKSPs: econ, political, cultural, ecology)

Photos: selected in support of the Ancestral Domain Ethnography text: landmarks; boundary markers; sacred sites, e.g., ritual sites; burial grounds; old constructions/settlements/hunting/fishing grounds; indigenous artifacts; clothing; ornaments; weapons; livelihood tools.

o Research activities: mapping, kinship chart-making, FGD, KI, others

Glossary of Local Terms Sample ADE prepared by NCIP in partnership with the group-claimant

thru their Community Delineation Team

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Note: It is suggested that upon filing of claim, the ICC/IP-claimant constitute their CDT. The CDT shall be the representative of the community as NCIP partner in preparing the ADE. For this reason, the members of the CDT should be knowledgeable/experts in the various aspects of their culture, oral history, kinship, indigenous institutions, occupation/livelihood: experts in hunting, fishing, agriculture, industries, etc.

Note: To make the ADE a legal document, the appropriate entity (e.g., duly designated head claimant, the CDT shall attest to the “authenticity” of the entire ADE) during the final validation with the community.

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