a Position letter
regarding The tagbanua and other indigenous tribes of mainland palawan
I.
Cultural History: Anthropological
Basis
A.)
The festival and ritual practices of the Tagbanua of Aborlan, its
implication to education
By: Reynaldo M. Yap Jr., 1994
Palawan
is the home of eight cultural minorities Tao’t Bato (ke’ney), Batac, Pala’wan,
Molbog, Mapun, Tausug and Panimusan with diversified customs, traditions,
idiosyncrasies and lifestyles.
Before
the arrival of the Spaniards Palawan was under the dominion of the Sultan of
Sulu and Borneo who continued to hold sovereignty over the southern part of
Palawan until the 19th century making Aborlan a sultanate of Sulu. A
political structure formed the government of the early Tagbanuas. The Sultan
was represented by a “Masicampo”, the highest ranking tribal leader or the
chieftain. He was chosen from a lineage of “Masicampo”, from a particular
bloodline. The whole native populace was under his rule. Everybody ran to him
for problem-solving, decision making and many other cases. He also appoint the
“saribangsawan” and his panglima,
maradja and their assistants.
The
Tagbanuas have distinct cultural customs and traditions acquired from the
people of Sulu and Borneo. Making their
cultural heritage different from the other seven ethnic tribes in Palawan. Some
of the reasons for the non- acculturation of the Tagbanuas are the following.
1.
Feeling of superiority
2.
Force of tradition or
demonstrable proof that the old ways was the best.
3.
Low credibility of the
introducer of the new way
4. Isolation of the people and the environmental supernatural, thereby
making these ceremonies, meaningful to them as an indigenous people and to the
modern Filipino since they represent authentic cultural roots devoid of any
artificiality and political coloring.
In this research the author strongly
recommended THAT:
a.
The culture of the Tagbanua
should not be disturbed, especially the practice of their cultural heritage,
their ritual and festival ceremonies. It must be preserved for the purpose of cultural
posterity and Balik- ugat.
b.
To both the national government
and the local government official, a nationalistic interest in the preservation
of the Tagbanua culture for the purpose of tribal identity and national unity
with the cultures of other Filipino ethnic groups.
c.
To the local government
officials, the enactment of appropriate ordinances and proper execution to
preserve the cultural practices of the Tagbanua thereby is enriching our
national heritage.
d.
That the social organizational
set-up which has been practiced for generations under the leadership of the
Masicampo, Maradja and Saribangsawan should be maintained with certain
modifications that will not be in contradiction with the general laws of our
country. If there are any changes to be made, the strata of the Tagbanua should
be studied and incentive be extended to the deserving one. Moreover, the
character and personality of the Tagbanua tribe should be understood before new
things or innovation are tried out.
B.)
Religion and Society among the Tagbanua of Palawan Island,
Philippines
By: dr. Robert B. Fox, 1982
wikipedia.com/history
of Brunei
The Sultanate
of Brunei
ruled during the fourteenth to the sixteenth century CE. Its territory covered
the northern part of Borneo and the southern Philippines
(wikipedia.com/history of Brunei)
Fragmentary
pre- Spanish records denote an early relationship between the west central
Philippines, including Palawan, Brunei, and North Borneo. Brunei was an
important colony of the Buddhist Kingdom of the Shri- Vishaya in the 12th
Century and of the Brahman Empire of Madjapahit in the 14th Century.
Although it is not known how extensive were the efforts of the pre- Muslim Bornean Chiefs from Brunei
to colonize the southern Philippines, ancient, apparently pre- Spanish
manuscripts have been found in the Philippines which refer to Bornean chiefs in
Panay, Mindoro, Southern Luzon, and Palawan.
The folk
history of the Tagbanuwa also denotes an early relationship with Brunei.
According to Clemente Bulunan of Baraki, the first Masicampo of Tagbanuwa was
appointed by a surutan (Sultan) of
Brunyu, from a land called Burnay (Brunei), eleven generations ago (during the
time of Bulunan in 1950).
Tagbanua society is characterized by
tremendous elaboration of custom law which affects much necessary formalism and
mechanisms of social control. The political and juridical powers of the
hereditary leaders, which form a hierarchy headed by the Masikampu, extend
through the Tagbanua world. Tagbanua
society is stratified on the basis of “high bloods” that are the hereditary
leaders, the “ginuu” and their relatives, as well as most of the “babalyans” or
mediums and their kin. The remaining persons form a class of “low blood”. In
the past there was also a small class of servile debtors, the “uripun”, who had
a slave- like status. The hereditary leaders often assume responsibilities
normally associated elsewhere in the Philippines, such as “marriage
counseling”. In legal conflict, the “high bloods” enjoy a marked advantage over
the “low bloods” for the latter do not have any kinsmen, as hereditary leaders,
to whom they can turn for legal aid.
The highest jural and political office among
the Tagbanua is the Masikampu. Regardless of the Spanish origin of this term
and the fact that the Spaniards had no intense contacts with the Tagbanuas
until about 1872, the folk history of the Tagbanua indicates that the function
of this office are at least one hundred and fifty years old and probably older.
The Tagbanua society is still stratified but
the present “high bloods” have few privileges.
There is no class distinction in wealth. Some of the political functions
of the hereditary leaders have been assumed by Christian Filipino Officials; moreover
“low bloods” have sometimes been appointed to responsible positions by Filipino
Officials.
II.
The Political Structure
KEY
POSITIONS/TITLES
Masicampo
-A Masicampo is the primary leader among all
the traditional leaders and other non Christian cultural communities whose
authority extends throughout the mainland Palawan.
-Considered as the patriarch of the IPs of
Palawan, settling disputes, imposing tribal laws (adat), appointing traditional
leaders (bageral), and solemnizing tribal marriages.
- It is common belief among the Tagbanuas and
Pala’wan of mainland Palawan that there shall be only one legitimate Masicampo
of Palawan. To avoid conflicting views to the customary laws.
- in case of death of a
Masicampo or upon his incapacity, the elders among the clans of the Family with
the Bloodline of Masicampo also called as the Usba e’t Masicampo will convene for the purpose of choosing among
them who will be the next Masicampo. The Masicampo will be chosen by a
consensus of the Usba e’t Masicampo- the council of the elders of the clan.
Women, youngsters and non members of the family are prohibited to participate
in the deliberation.
Maradia
i.
Maradia et Masicampo
-A position held by persons with the bloodline of a Masicampo. He
also renders assistance with the Masicampo and performs other duties assigned
to him by the latter.
- In case of death of the Masicampo he is tasked to gather all the
council of elders (usba et’ Masicampo) to convene for the selection of the new
Masicampo.
ii.
Maradia et Manlalambay
-
A position/ title acquired by a
bageral through hierarchy and consanguinity. He must be comprehensively
knowledgeable of the lambay ritual and other laws concerning thereto.
iii.
Maradia
-
Assists the local bagerals in
settling disputes (surrugiden).
-
This position has a broader
aspect of responsibilities with respect to juridical duties to local leaders.
iv.
Pangiran
-
Acts as a consultant of local
leaders and even among other functionaries. The position, like other noble
titles he must have a consanguinity to the position itself.
v.
Laksamana
-
Considered as one of the high
positions among the bagerals in the ancient period he is labeled as “commander
of hundreds”.
-
He is a well respected man,
most especially during the conduct of surrugiden. The position is commonly
inherited by hereditary succession.
vi.
Pangandelan
-
Appointee of a Masicampo which
acts as a commissary to a certain task given or designated to him. Position
acquired not by consanguinity but through the recognition of the Masicampo.
vii.
Panglima
-
A local leader acting as
chairman among bagerals and ginuu.
-
Decides on delicate issues in
his area of responsibility
-
Enforces the traditional laws
among his constituents
-
Acquire through hereditary
succession
viii.
Orangkaya
-
During the jural proceedings he
investigates both parties
-
Giving analysis of the case
-
Requires consanguinity to the
family
ix.
Satya (secretary)
-
Keeping records of the minutes
of the surrugiden/ betiara
-
Position is acquired through
designation or consanguinity
x.
Pangarapan/ Pangara (clerk)
-
His role is giving remarks
before any meetings or council gatherings.
xi.
Parakasa
-
Reminding the congregation of
the rules and regulations
-
Amuses the audience if
necessary
xii.
Mudadi
-
Acts as summon officer, brings
tidings or any important news
xiii.
Aguasil/ Agwasil
o
Like the Mudadi, he acts as
summon officer and maintains peace and order especially during council meetings
xiv.
Digadong
-
He acts as bondsman during
surrugiden/ betiara
xv.
Saribangsawan
-
Acts a lawyer and a law
enforcer
xvi.
Tumanggong
-
In charge of pecuniary aspect
in the political structure
xvii.
Nakib
-
Expert in natural medicine and in
charge of religious rites
xviii.
Sabandar
-
In Charge of the labor force
xix.
Manlalambay
-
A designated individual deeply
experienced in performing rituals i.e. Lambay et uran, lambay et init, sin
atonement and lambay et ginuu.
xx.
Babalyan/ Balyan
-
A priest who acts as a medium
to the diwata and tiladmanen
xxi.
Taga – Iring
o
Assistant to Babalyan
xxii.
Other minor hereditary titles
serves as an aide to major hereditary leaders.
Note:
All
titles mentioned have a juridical capability to conduct surrugiden/ betiara
except the babalya’/ balya’ and its taga- iring which is commonly held by
women.
Women
are not allowed to conduct surrugiden / betiara nor can give a decision or okoman unless they were given permission
or invited to attend.
To
be a ginuu, he must be well versed of the adat (customary laws) practiced by
the elders. If he is a bageral or a traditional leader, he must know the osol
or genealogy of his family/ clan. He must be able to give fair judgement and he
must act accordingly in a manner of a gentleman- a leader deserving the respect
of his position.
There
are no caretakers to the position of a bagerals unless he is related by
consanguinity to the title. Decision making is through a consensus among the
council of elders.
III.
Government Intervention: Effects
A.)
Legislation
i.
NCIP Memorandum No. 001 “National Guidelines for the Mandatory
Representation of Indigenous Peoples in Local Legislative Councils”- This
legislation created the position for IP representatives also called as chieftains. The exigency of passing this
memorandum is for the reason that the ICCs/IPs can be represented for the
deliberation of important issues like land tenure, cultural development etc.
However, the NCIP memorandum no. 001 did not clarify; rather it post
insufficient applicability to the Tagbanua and Pala’wan Culture despite the
pure intention of the said law for the following reasons:
a)
It did not just dissolve but greatly dispersed the inherent prerogatives
of the hereditary leaders by creating a position by which persons belonging to
the lower stratum were chosen to occupy the seat. This greatly diminished the
chance of the hereditary leaders to participate with the implementation of
governmental plans and objectives ousting them from the limelight of the
cultural political structure.
b)
The democratic structure of the tribal chieftains is a huge cultural
meltdown since it amends the political hierarchy of the original culture.
c)
Since there was no formal consolidation done by the NCIP, many tribal
chieftains occupied the position even when others don’t possess the legitimate
“geral” or authority in the tribal community.
d)
A revalidation of “geral” is an expressed necessity. Traditional leaders
based on a genuine cultural political structure deserve to be deputized and
empowered.
In
addition to the foregoing, the same memorandum states that;
Sec. 4a. Primacy of customary
laws and practices. Customary laws and practices
shall prevail upon mainstream mechanisms in the manner of selecting the
mandatory representatives to the local legislative councils of the ICCs/ IPs.
Moreover, customary laws and practices shall be used primarily to resolve
disputes in the selection process.
By
necessary implication, during selection process the traditional political
structure should be respected and parenthetically, the chieftains should give
way for the hereditary leaders who possess a higher authority (geral).
ii.
DILG Memorandum Circular No.
2010- 119 mandatory representation of Indigenous Cultural
Communities or Indigenous Peoples in
Policy- Making Bodies and Other Local Legislative Councils
The issuance of the DILG Memorandum Circular
No. 2010- 119 is very insightful of the needs for development and protection as
well as full participation of the Indigenous Community. It is legislation worth
commending. However, the fear of eventual change to the genuine cultural
structure will be inevitable and soon, it’ll be nothing more than a publicized
history of a custom-made tradition. I believe that the applicability of DILG
Memorandum Circular No. 2010- 119 should still undergo extensive review and
amendments- tailored so as not to diminish the functions of the Traditional
leaders in the cultural history of Palawan. Also, an ample time should be given
for the careful study of the NCIP Memorandum No. 001
thereby, giving the genuine cultural political structure the involvement and
the opportunity to participate more responsibly to the problems of the
ICCs/IPs.
B.) The Mainstream Mechanism
I.
THE TRIBAL CHIEFTAINS and its
organizational structure
The
Tribal Chieftains was organized during the time of OSCC before IPRA Law and
NCIP was created. It was through the effort of its organizer who ironically,
declared himself as the provincial chieftain. That upon the promulgation of the
IPRA Law and the constitution of the NCIP as its implementing arm, this
organization has been positively recognized. There were neither rules nor
guidelines regarding this recognition. It was not even properly consulted with
the genuine political structure based on the anthropological history of the
Tagbanuas. The recognition given to the tribal chieftains also instigated the
discrimination to many traditional leaders, even the successions to hereditary
positions was destroyed. Usurpation of hereditary titles become prevalent as
has been practiced by the Provincial Tribal Chieftain himself. The term
caretakers of traditional title were frequently used as justification to their
position to hold on to their position as chieftains even those not having the
bloodline of the title they are holding. Additionally, there was no
implementation of any election process for this office (there was not even an
expiration of terms) - it was a dictatorial system of government among the IPs
of Palawan. The recognition of Tribal Chieftains has also spawned many great
problems in the ICCs/IPs including the following:
1.
the exploitation and
manipulation of many tribal chieftains especially on mining activities,
specifically, the royalty share intended for the personal share of ICCs/IPs
concerned within the specific location was not distributed since the sole
beneficiary of the mining share were those mainstream title holders.
Unfortunately, the pecuniary support to the underprivileged IPs has never been
realized since it already served the personal interest of the tribal
chieftains.
2.
The unwarranted claim and
application for CADT initiated by the tribal chieftains become rampant since
the proliferation of mining activities in Palawan. Majority of the Chieftains
support mining operations in Palawan. It sometimes spawns speculations
regarding the compromise being entered into by the Tribal Chieftains with the
mining firms.
3.
Finally, The NCIP has issued
the Memorandum 414 on August 11, 2008. Specifically, the memorandum strongly
inhibit the facilitation of the NCIP personnel in the formation of the
mainstream or nontraditional leadership structure and institutions through the
organization of Indigenous Peoples Organization (IPOs) and Tribal Councils
(TCs) supplanting the traditional set- ups of IPs/ ICCs in their respective communities.
The
second and third proviso of the aforementioned memorandum states that:
In view
hereof, you are strictly advised to refrain from engaging in these activities.
Instead, strongly uphold and advocate for the primacy of the customary ways of the
ICCs/IPs and facilitate the strengthening of community adherence to cultural
integrity.
As such,
traditional and socio- political leadership titles/ structures and institution
shall be primarily be recognized. It shall be upheld to represent the interests
and aspirations of IPs/ ICCs in their respective communities. Mainstream and
nontraditional structured IPOs/ TCs and other similar mechanisms shall only
play support roles to the traditional leadership structures and institutions.
Therefore,
by the express intention of this memorandum it is clear that the NCIP field
personnel unheeded to this memorandum.
II.
THE NCIP
The following are the sacred goals and objectives of
NCIP:
Mandate
The NCIP shall protect and promote the interest and well-being of the ICCs/IPs
with due regard to their beliefs, customs and institutions.
Vision
As enabling partner and lead advocate, the NCIP envisions genuinely empowered
Indigenous Cultural Communities/Indigenous Peoples (ICCs/IPs) whose rights and
multi-dimensional well-being are fully recognized, respected and promoted
towards the attainment of national unity and development.
Mission
The NCIP is the primary government agency that formulates and implements
policies, plans and programs for the recognition, promotion and protection of
the rights and well-being of IPs with due regard to their ancestral domains and
lands, self-governance and empowerment, social justice and human rights, and
cultural integrity.
Source:
NCIP.gov.ph
As the NCIP emerged in the Province of Palawan
it has greatly participated in the matters of ICCs/IPs as mandated. The
following are other concerns relevant to their office.
1.
The NCIP facilitated greatly
with the recognition of IPOs/ TCs. The divide and rule process employed in the
political structure of IPOs/TCs intensifies the conflict in the ICCs/IPs. The
absence of formal guidelines in the selection of tribal chieftains and its
structural organization is apparent and that they even tolerate the usurpation
of hereditary titles by the tribal chieftains. The primary question lies
whether or not the appointment of tribal chieftains or nontraditional leaders
by the NCIP Personnel was valid? Is a member of the ICC/IP entitled for an
election or the prerogative lies mainly on the power of NCIP Personnel? (Annex
6,7,8)
2.
Their exploit regarding this
matter significantly affected the cultural political structure since it
deprived the hereditary leaders the management of their respective
jurisdiction, it weakened the authority of the Masicampo and significantly
diminished its power. Their gross violation of the NCIP Memorandum 414
constituted the major problem of the traditional leaders and their intervention
to the matters of hereditary is unethical. They even contest the succession of
the Masicampo thereby deteriorate the cultural integrity of the Tagbanuas.
3.
Their intervention with the shares of the ICCs/IPs from the mining
firms in Palawan is surprising; save the possibility that the IPOs nowadays are
already becoming a mechanism for
corruption and for the satisfaction of their personal interests.
4. There is an imperative and urgent need to
preserve and protect the existence of the socio-political organization of
the traditional leaders and allow the office of the Masicampo to reinvigorate
and re-establish its dominion over the affairs of the ICCs/IPs of Mainland
Palawan. It cannot be gainsaid that the effects of mainstream organizations has
brought great detriment to the welfare of the cultural communities most
specially those affected by the interest of mining corporations – many
anomalies has aroused throughout the affairs of the tribal chieftain
organization (Annex 1) and even the NCIP Field Officers were often alleged of
directly participating, controlling and intervening with the dealings of the
ICCs/Ips. The selection of tribal chieftains was alleged to be fraudulent since
there were no guidelines being followed.
C.) CONCLUSION
There is an imperative and urgent need to preserve and
protect the existence of the socio-political organization of the
traditional leaders and allow the office of the Masicampo to reinvigorate and
re-establish its dominion over the affairs of the ICCs/IPs of Mainland Palawan.
To protect their traditional heritage also necessitates the empowerment of
their traditional organization; further, it also implies removing the threats
to its existence or those that might trample it. It cannot be gainsaid that the
effects of mainstream mechanisms (nontraditional leaders, organization or
institutions) has brought great detriment to the welfare of the cultural
communities most specially those affected by the interest of mining
corporations – many anomalies has occurred throughout the existence of the
tribal chieftain organization or the nontraditional leaders (Annex 6,7,8) and
even the NCIP Field Officers were often alleged of directly participating,
controlling and intervening with the affairs of the ICCs/IPs. The manipulation
and exploitation of some NCIP Personnel and Tribal Chieftains were so depressing
in regards to their sworn responsibilities and mandate. The selection of tribal
chieftains was alleged to be fraudulent since there were no guidelines being
followed. Parenthetically, it is undeniable that many great opportunities were
not realized by the IPs of Mainland Palawan because of these many abuses and
due to their low literacy rate
D.) Recommendations:
In
behalf of the socio political structure of the IPs/ICCs of Palawan it is
strongly recommended that:
1.
That the NCIP with the
participation of the Masicampo organize a revalidation process for the
claimants of CADT and the authority finally transferred to the traditional
leaders holding a legitimate title through hereditary succession.
2.
That a Memorandum be issued
deposing the structural organization of the IPOs/ TCs and restoring the
authority and political structure of the traditional leaders of mainland
Palawan the Tagbanua, Pala’wan, ke’ney, Batak and Panimusan.
3.
That only traditional leaders
shall be entitled to occupy the seats of IP Representatives as provided for in the
NCIP Memorandum 001 S. of 2009 and supported by the NCIP Memorandum 414.
4.
That there should be a
legislation for the proper auditing of royalty shares of IPOs, organizing and
empowering the Office of the Masicampo to have an original jurisdiction on the
matter, to conduct a searching inquiry and finally forward the issue to the
appropriate administrative office for review and resolutions.
5.
That the benefits and privileges
of the ICCs/ IPs regarding the basic delivery of services should be carefully
supervised and a percentage among all the organizational funds should allocated
for education, health and sanitation of the ICCs/IPs in each community.
6.
That the executive office
conducts a revamp of the NCIP Personnel especially the field personnel to break
the monotony and to avoid doubts of exploitation and manipulations of IPs that
results to alleged corruption.
7.
That annual conventions on
municipal levels be conducted to assess the problems affecting the IPs and
programs be channeled directly to its beneficiaries.
8.
That the project and programs
of the national and provincial government and other institutions be brought to
the knowledge of traditional leaders for transparency and proper audit.
9.
That certain percentage from
the mining firms operating in Palawan be given as incentives to the traditional
leaders to ensure their full participation in the development and preservation
of culture and tradition of the ICCs/IPs of mainland Palawan. And;
10.
Finally, that the Office of the
Masicampo be recognized in all matters involving the IPs/ ICCs of mainland
Palawan in order to gain momentum in reviving the cultural integrity and
participate fully in the attainment of national unity and development.
Anticipating for your appropriate action.
Very Truly Yours,
RUBEN C. JOYA Sr.
MASICAMPO
ANNEXES:
Annex 1- NCIP Memorandum No. 001 s. 2009
“National Guidelines for the Mandatory Representation of Indigenous Peoples in
Local Legislative Councils”
Annex 2- DILG Memorandum Circular No. 2010-
119 “ Mandatory Representation of Indigenous Peoples in Policy Making Bodies
and Other Local Legislative Councils”
Annex 3- NCIP Memorandum Memorandum Order
No. 414 s. 2008 “Recognizing Primacy of
Traditional Socio- Political Leadership Titles, Structures, and Institutions
Over Mainstream or Non- Traditional Mechanisms”
Annex 4- A Record of the Minutes of the
Narra Tribal Councils Federation Inc. on April 24, 2007.
Annex 5- Related Articles Regarding the
Alleged Anomalies By Some NCIP Field Personnel (Internet Source)
Annex 6- Issues re the royalty share of IP
Leaders of Sitio Cacarigan, Aramaywan, Narra, Palawan
Annex 6-A Cash Voucher for the receipt of
the Amount of 500,000.00 Pesos By Tribal Chieftain Sapin Ragon on July 9, 2010
Annex 6-B A Certification Issued to
Chieftain Sapin Ragon by NCIP Field Personnel Ricardo O. Sanga Dated June 30
2010.
Annex 6-C A Letter Addressed to the NCIP
Provincial Field Officer Engr. Roldan Parangue from Chieftain Pedro Darde for
the Alleged Anomaly to the Royalty Share Received from PGMC by Chieftain Sapin
Ragon
Annex 6-D A Letter Addressed to the NCIP
Field Personnel Ricardo O. Sanga from the IP Leaders of Sitio Cacarigan,
Aramaywan, Narra, Palawan
Annex 6- E A Letter Addressed to Masicampo
Ruben C. Joya from Chieftain Malul Mausa and Chieftain Toto Cacal Seeking his
Assistance with the issue involving the IP Leaders of Sitio Cacarigan,
Aramaywan, Narra, Palawan
Annex 6-E A Pata’wag (summon) issued by
Masicampo Ruben C. Joya to Chieftain Sapin Ragon. An Invitation for a Betiara Regarding
the Issue Raised by the IP Leaders of Sitio Cacarigan, Aramaywan, Narra,
Palawan
Annex 6-F A Letter Addressed to the NCIP
Provincial Field Officer Engr. Roldan Parangue from Masicampo Ruben C. Joya
Regarding the Outcome of the Betiara Conducted on May 30, 2011 Regarding the
Issue Raised by the IP Leaders of Sitio Cacarigan, Aramaywan, Narra, Palawan.
Annex 6-G A Letter Addressed to the NCIP
Legal Officer Atty. Telesforo C. Paredes from Chieftain Pedro Darde Requesting
for a Clarification Regarding the Issue of Royalty Share from PGMC.
Annex 6-H A Letter Addressed to the NCIP
Chairperson Zenaida Brigida H. Pawid from the IP Leaders of Sitio Cacarigan,
Aramaywan, Narra, Palawan Requesting for a Clarification Regarding the Issue of
Royalty Share from PGMC.
Annex 7- A Letter Addressed to the NCIP
Provincial Field Officer Engr. Roldan Parangue from the IP Members of Sitio
Bato- Bato, Culandanum, Bataraza, Palawan Regarding the Anomalous Appointment
of Chieftain Poldo by NCIP Field Personnel Ricardo O. Sanga.
Annex 8-A A Letter Addressed to the NCIP
Field Personnel Ricardo O. Sanga from Maradia Oliver B. Amboc of Barangay
Isugod, Quezon, Palawan Regarding the Anomalous Appointment of Chieftain Manuel
Sugan (Jan-22-10)
Annex 8-B A Letter Addressed to Masicampo
Ruben C. Joya Sr. from Maradia Oliver B. Amboc of Barangay Isugod, Quezon,
Palawan beseeching his advice on the matter of the alleged fraudulent
appointment of Chieftain Manuel Sugan (Sept-02-11)
