By Pastor Luis L. Aoas
Note: As part of the effort to perpetuate the memory of the late Rev. Luis Aoas, an institution in Kalinga peacemaking, we share his early learnings on the peacemaking process contained in this report to the Kalinga-Apayao Peace and Order Council sometime in the early 80s. The report is from the files of the late journalist Augustus Saboy and originally published in the blog of his son Scott “Call of Nature.”
[Note: Pastor Ao-as is a Lutheran evangelist from the Basao tribe of Tinglayan, Kalinga. Pastor Ao-as actively involved himself in the socio-cultural affairs of the Kalingas, serving his people in ways unbeknownst to many. Along with Gus Saboy, he brokered in the early 1980s a lasting peace pact between the Butbut and Sumadel tribes. In this article, he shares (originally with the Peace and Order Council of then Kalinga-Apayao) the insights they learned from this experience. The resolution of the conflict was a much welcome development at the time given the fact that earlier, the New Peoples Army and the Philippine military both failed in their attempts to mediate between the warring tribes. Having no ideological baggage to bring to the negotiation table and proving themselves earnest in their peace mission, Pastor Ao-as and Mr. Saboy led the forging of a tribal peace that lasted for many years. — Scott Magkachi Saboy]
By Estanislao Albano, Jr.
I thank the Chairman, Hon. Governor Amado B. Almazan, and all the members of the Peace and Order Council (POC) of Kalinga-Apayao for this opportunity to express some of my personal observations on the most sensationalized issue — the so-called Tribal War in Upper Kalinga; and to put into writing my proposals addressed to the problems as guiding materials as we work together as members of the POC.
We shall use two criteria in looking at the issue(s) affecting us: First, we must accept we do have some unusual killings in some areas of the Province, and secondly, we must recognize that there are at least some solutions to the tribal problems.
I should mention here that these opinions cannot be completely good or completely bad (since neither God nor the Devil wrote it but only Luis Ao-as!)
Understanding Tribal Conflict and Conflict Intervention
Essential to waging peace is an understanding of the issue and knowing how to intervene. The following analysis is drawn from my experiences with Mr. Augustus U. Saboy during our negotiation of peace pact between Sumadel and Butbut in June 1981.
The approach also is useful in understanding peacemaking on the tribal differences of other tribes in Kalinga-Apayao. This has become clear in my observations from the different elders of Kalinga using similar strategies and skills in their activities in solving some of the tribal feuds.
Conflict is a natural and an inevitable part of all human social life. It arises from a number of sources and is dealt with in a variety of ways by social systems — families, churches, and whole communities as well as concerned government agencies.
Tribal war is unique in itself. It is out of human pride strengthened by traditional custom of a group of people. Killing is just a manifestation of this custom ingrained in the lives of people. It is called revenge.
To intervene in a tribal conflict implies the ability of individuals and organizations to (1) understand its sources (traditional customs) and direction, (2) know how to select goal(s) for intervention, and (3) systematically develop strategies and skills for perusing those goals.
The traditional custom of revenge is the central reality around which social conflict occurs among the Kalingas. To revenge is to gain some kind of social status in the Kalinga system which at this time is upheld by many people in Kalinga. Not to revenge is degraded by some, if not by the majority, of the Kalinga society.
An Analysis of Roles
Intervention in a tribal conflict is the deliberate and systematic entering into the situation by an outside or semi-outside party or parties (persons or group of neutral parties) with the aim of guiding and leading the warring tribes to solve their own tribal problems. All interventions alter the power configuration of the situation; therefore, all intervention is advocacy.
All interventions begin with a goal — or at least a conception of what to expect. By merely entering a conflict situation because of pity is disastrous and spells failure.
The type of roles intervenors typically play in conflict situations are: Advocate, Mediator, and Tactful Enforcer.(To be continued)
