Neuroscience, the scientific study of the nervous system, is a rapidly emerging interdisciplinary scientific approach, offering exciting new insights into our understanding of human behaviour. Could it also help us overcome many of the difficulties of peacebuilding?

Why do violent conflicts arise so easily? Why do groups and nations believe that their own violence is justified but not that of the other sides? How do political or religious fundamentalist ideologies capture the minds and hearts of people and groups, often beyond the value of their own lives?  Why do people often believe, or create, their own versions of ‘truth’? Why does peacebuilding take so long  – and be so darned difficult?

As a social and political psychologist, these questions have absorbed and challenged me for decades. Then, some years ago I came across a relatively new science – or parts of other sciences – which helped me to re-think many of my ideas about the difficulties of peacebuilding.  These were the emerging ideas that question whether or the not the ways in which we as humans have been physically shaped by the exigencies of evolution, have left us with some body/brain legacies which, if left unattended, seem to hamper our capacities to live together and to resolve our conflicts peacefully. Many of these processes are currently being studied by businesses, educational institutions, governments and others for their possible use in shaping human behavior, but not as yet in any conscious way by social and international conflict resolvers.  These new fields are called variously biopsychology, genopolitics, political physiology, behavioral genetics, cognitive neuroscience, etc. What do they suggest to us that may be of use to those in the peacebuilding professions?

We are strangers to ourselves

Contrary to what most of us believe, our human capacity for rational judgment is much (much!)  shallower than we think. We are limited by our nature as human beings whose very existence throughout history was often dependent upon instincts and emotions to survive.  Mostly, it is the emotional brain that drives us, in this case the amygdala, the part of our brain that deals with our memories, pleasures and fears. Millennia of evolution have shaped us to feel first and think (if at all) afterwards. Research using Functional Magnetic Resonance Imaging (fMRI shows) that feelings usually precede the analytic and logical reasoning that comes from our anterior cingulate cortex, which controls our logical thinking, and this is true particularly in times of stress.  Our ‘emotional’ and ‘reasoning’ minds coexist uneasily. Our choices are often instinctual, dictated not only by our brain structures, but also by hormones such as adrenaline, norepinephrine and cortisol, which inform our response to fear messages. Thus when we feel threatened, or someone – and particularly a leader, or would be leader  – tells us that we are being threatened, our amygdala fears overwhelm the cortex thinking that is needed to rationally respond to complex and changing situations. This supremacy of emotions is particularly relevant in situations termed “weak psychological situations” such as crises or situations characterized by uncertainty or conflict.

Our brains differ

Genetically, the power of the amygdala can differ from person to person, and enables some of us to tolerate uncertainty more easily, and to be more open to those we see as ‘others’. fMRI scans have shown that these differences in biology, and in genetics, influence differences in attitudes and beliefs.

At one end of the spectrum, people, often called traditionalists, or conservatives, are influenced more by their amygdala. Having genetically greater sensitivity to fear and uncertainty they are more likely to advocate policies that protect the existing social structure from both external out groups and internal, norm-violator threats. They have a greater need for order, structure, and certainty in their lives, resist change more often, and are less open to risk taking. Researchers have shown that they are usually more supportive of policies that provide them with a sense of security:  hence their greater backing for e.g. military spending, capital punishment, patriotism, and tougher laws on immigration.

On the other end of the continuum, there are people who are genetically more open to new things, and to new experiences – these are often termed ‘liberals’. fMRI scans have shown that they can better tolerate uncertainty, and cognitive complexity,  take risks more often, and have wider and more diverse friendships.  They often exhibit stronger preferences for social change and for equality when compared with traditionalists. Researchers have identified a variant called DRD4-7R, which affects the neurotransmitter called dopamine and a further 11 genes which are responsible for inclining people towards liberal or conservative beliefs: these are genes involved in the regulation of three neurotransmitters—dopamine, glutamate and serotonin—and also G-protein-coupled. There is speculation that evolutionary wise it may have proved useful to have such varied types of individuals in a society so as to ensure the best survival responses to different sets of societal and group challenges.

We are ‘groupish” people

There is a now an increasing, and welcome, body of literature stressing the innate tendencies for cooperation between people, in contrast to the competitiveness that previous evolutionary psychology has suggested is the norm. However, it appears that although biologically humans have evolved for cooperation, it is mainly with those people they perceive as their own group. Experiments have shown that bonding within groups is assisted by the hormone oxytocin, a rise in the level of which appears to provide a ‘glue’ between people, making them demonstrably more generous, trusting and compassionate towards their neighbours.

Spraying oxytocin into people’s noses increases a sense of belonging, or connectedness to a group, and makes them more willing to cooperate with them. However, research has also shown that while oxytocin can increase levels of cooperation within a group, it can also promote ethnocentric behavior, increase our suspicion and rejection of ‘others’ outside the group, and make people less likely to cooperate with members of an out-group.

Brain imaging experiments (fMRI) have also shown that our attitude towards out-groups is affected by what scientists call ‘mirror neurons’, which are linked to our capacity for empathy, which helps us to better understand other peoples intentions, feelings and emotions.

Unfortunately, when we encounter people from groups we perceive as others, the brain often switches off the empathetic neurons and actively resists any emotional connection with the perceived other group. There is also some research from MIT on Israeli/Palestinians and US/Mexican group processes using fMRI scans during group dialogues that suggests it is particularly hard for groups who see themselves as ‘oppressed’ groups to feel any empathy with those they see as having more power than they have.

Mirror neurons also have the effect of increasing emotional contagion so e.g. during a political landscape where fear is high and emotions are strong, there is quite a bit of emotional contagion occurring between individuals, which will drive them to group behaviour that can be contrary to their ‘normal’ characteristics.

Truth is as  we see it

What we see as ‘truth’ is often determined by our innate needs for beliefs and values, our capacity to tolerate uncertainty and fear, and the cultural context in which we live – thus they have often been what is termed  ’groupish’ rather than necessarily true. We often rationalize what our guts tell us rather than care too much about fact checking. The number of would be ISIS recruits who have been caught with a copy of ”Islam for Dummies” and “The Koran for Dummies”  in their rucksacks is legendary. Suggestions that such recruits are conversant with, and committed to Islam, are therefore questionable, suggesting that alternative reasons such as a search for meaning and for a group belonging  in their lives. Once we form our beliefs, we have a tendency to see and find evidence to support them, and ignore evidence that challenges them. When faced with logical contradictions to their very deeply held beliefs, fMRI scans  show that although people may feel negative emotions, there is no actual increase in their reasoning cortex, which becomes quiescent.  Our memories too are also notoriously faulty – they often reframe and edit events so as to create a story that will fit our current situation, conflating the past and present to suggest a story to us that suits what we need to believe today, rather than what is true

So – what does this mean for peacebuilding?

For change to happen, people need to be both emotionally and rationally engaged. As peacebuilders we often fail to understand how little actual sway logical thinking has on the actors concerned, and on their constituencies in the field. Peace agreements fall apart because, although the cognitive skills of those involved have crafted clever political and social compromises, constituents fail to feel they are winning through peace agreements.

Peacebuilding processes need to particularly appeal to traditionalists who are more afraid of change.  For traditionalists, such processes will often involve leaders from trusted faith, community or political leaders who can reassure their constituencies about the advantages of various change measures, and of how such measures can ensure their future security.

We need to find ways of increasing oxytocin levels between conflicting groups at both individual and social levels.  These include factors such as empathetic responses to others family/national crises, and gestures such as gift giving, meal sharing, alcohol, where such is culturally permitted (just a modicum – too much can make us belligerent!) positive physical gestures, expressions of understanding and appreciation, sharing of family stories, group singing, etc. Note that none, or almost none of these are mentioned in the mediator’s guidebooks, but fMRI and hormonal testing indicate that perhaps they should be. Also, given the challenges of achieving empathy as shown by the patterning of mirror neurons, we need to ensure that dialogue processes address, or promise to address, structural societal differences, as little empathy between perceived victims/oppressor groups can be achieved without such promises.

We should not get too hung up on issues of ‘factual’ differences, but should try and see why it is important for some people or groups to hold on to a version of facts that seems incontrovertibly incorrect to ‘experts’.  It may be more helpful to see such beliefs as a need for personal or group safety or congruence, or as a lack of trust in the sources and the filters through which people learn about facts, rather than of a lack of intelligence.

Conclusion

In recognizing the bio-psychological sciences as important, we need to be careful not to turn the spotlight away from structural and societal contexts that are unfair to certain groups: such contexts often bring out our worst bio-psychological feelings rather than our best. We also need to appreciate that much of the research about these processes is very tentative, and many of the mechanisms used to measure such processes are still in their infancy. Finally, and most importantly, there is nothing determinist about what is revealed by fMRI scans. While our genes can predispose us to certain ideas, they are not predestined: brains can be relatively plastic in their nature, and our bio-psychological and genetic tendencies can be altered (somewhat) by our environments.

My hope is that a greater appreciation of how our genetic and physical predispositions, allied to environmental factors, can affect our human behaviour, and can help make our work more effective and sustainable. Building our programs on the realities of our neural legacies, rather than ignoring them, may help us to relate more realistically, and more compassionately to conflicted groups whose behavior is often dictated to, and limited by, human physical processes whose consequences we are only just beginning to understand and appreciate.

Mari  Fitzduff was the founding Chief Executive of the Northern Ireland Community Relations Council (CRC). The CRC was set up in 1990 to fund and work with government, trade unions, community groups, police and army, paramilitaries, prisoners, businesses and politicians on issues of peacebuilding in N Ireland. Mari has also worked on programs on conflict issues  in the Basque Country, the Caucasus, Sri Lanka, Middle East, Indonesia, Russia, Crimea, Cameroon, Philippines, Peru and Columbia. From 1997-2003, she held a Chair of Conflict Studies at the University of Ulster where she was Director of a United Nations University researching peacebuilding program and practice development around the world. She is Founding Director of the MA professional programs in Conflict Resolution and Coexistence at the Heller School at Brandeis University. Her publications include: (2015) An Introduction to Neuroscience for Peacebuilders, Public Policy for Shared Societies Palgrave MacMillan (2013), Fitzduff, M and Stout, C: (Eds) (2006) The Psychology of Resolving Global Conflicts: From War to Peace. 3 Vols Praegar Press and Fitzduff, M and Church (Eds): (2003) NGO’s at the Table Rowan and Littlefield.  She is just finished editing a political psychology book for Praegar Press on the phenomenon of Trumpism, and why it has been so successful in engaging with so many possible voters.

In our two-part discussion ‘Countering Militarised Public Security in Latin America’,  Sarah Kinosian and Matt Budd explore the roots of the increasing trend towards militarisation of  public security across Central and South America and ask what lessons can be learnt from alternative methods. Part 1 is available here.

Over the past decade there has been a sharp and sustained increase in crime and violence across Central America. Fuelled by a rise in organised crime, the growth and expansion of domestic gangs, poor socioeconomic conditions and State institutions lacking in terms of their capacity and territorial coverage, crime and violence have rocketed. Homicide rates, taken as the main measure of insecurity in public debates in the region, have soared. In the Northern Triangle, where socioeconomic conditions and institutional capabilities are generally worse, a figure of 85.5 per 100,000 inhabitants makes Honduras the most dangerous country in the world, whilst figures of 34.3 and 41.5 for Guatemala and El Salvador place them within the upper echelons.

In response to public and media pressure, there has been a notable tendency to resort to militarised responses focused on reactionary and repressive policies that seek immediate short-term results. This is particularly true of the Northern Triangle countries, which have an established history of involving the military in public security tasks. In El Salvador, following the ‘New Dawn’ campaign (Campaña Nuevo Amanecer), initiated in 2009 to reinforce security in response to the high incidence of crime, 39% of the Armed Forces are currently involved in public security tasks. This involves, for example, their collaboration in patrols to increase security in border areas and unofficial border crossings, the provision of perimeter security in penitentiary centres, and task forces that carry out patrols, apprehensions and joint operations with the national police. In Guatemala, the assistance, collaboration and coordination of the Armed Forces in public security has been further institutionalised through the Protocol for Inter-institutional Action, which regulates these activities. This approach is perhaps best epitomised, however, by the case of Honduras. Characterising a lack of political will to fully engage in the long and difficult task of reforming and developing existing police institutions, Honduras has placed its military at the centre of public security, and, with the recent creation of the Military Police of Public Order, located within the Ministry of Defence, a permanent policing role has effectively been handed to the institution. As such, prevention and reconciliation often take a back seat behind reactive and militarised approaches.

A better way?

While Nicaragua does not depart from this pattern of engaging the Armed Forces in public security tasks[1], the government has simultaneously invested in the long term development of a policing model that stands out due to its grass roots focus on prevention, and for the results it has achieved as a consequence (in 2010, in Panama, it was pronounced as the best in the region by a panel of public security experts). Closely linked to the Sandinista Revolution out of which it grew, Nicaragua’s community policing model has developed through a process of continual reform in the light of the identification of good police practice. As such, what began as a routine focus on community relations has since developed into a model characterised by broad and deep relations between the community and the police. These permeate not only the actions of individual police officers, but also guide the structure, organisation, deployment and entire philosophy of the institution. This is combined with a proactive focus on attention, which involves the continual identification of social factors driving crime and insecurity combined with the constant evaluation of police competencies to respond to them. By monitoring the relationship between security phenomena and police competences in an anticipated rather than reactive fashion, it allows for a concerted analysis, and response to, the conditions and circumstances that are driving crime and insecurity.

The decentralised approach of the Nicaraguan National Police (PNN) is one of the keys to its success. It places emphasis on the local drivers and manifestations of both local and national security challenges. It does this by establishing broad and permanent channels of communication with the community, both through participation in community assemblies and maintaining direct links with local residents. One such example is the use of heads of sectors specialised in public security. They are police that are located in a particular territorial area, and their functions include cultivating close community ties through activities such as frequent door-to-door visits to speak to local residents.

Similarly, the Social Prevention of Crime Committees, which are made up of 40,000 members, and the Cabinets of Citizen Power, which number 143 across the country, also provide a direct link with the community. Amongst their functions, they organise assemblies, work with local public and private institutions to find solutions to security problems, and collaborate on working plans to prevent crime.  These fluid links with the community allow the police to cultivate a close and trusting relationship with them, gain an understanding of the security perceptions of local residents and actors, and extract useful information regarding crimes, particularly regarding drugs, robberies and violence between groups of youths. Community policing therefore provides police with a specialised knowledge of the local situation and the drivers of insecurity.

Tackling social drivers of crime

The prevention of crime requires targeting the social conditions that cause it and instead, cultivating conditions which reduce it. In order to achieve this, the PNN has created specialist bodies that focus on two major causes of insecurity: youth violence and intra-family or sexual violence (20% of crimes).

Specialised Police Stations for Women and Children were created as specialist units for prevention and attention to victims of intra-family, psychological or sexual violence. To combat these problems, attention is focused on the particular drivers of these forms of violence: the economic and social vulnerability of women and children, the attitudes of males in the community, and the lack of comprehensive victim support, which contributes to an unwillingness to denounce such crimes. Work is therefore carried out in a 3 stage response:

1)      Transformation of the local environment, using education and training in detection and response to increase awareness of the problems and how to report them;

2)      comprehensive victim support, through a leading role in coordinating with NGOs, health centres, shelters for victims, state institutions etc,  in the provision of health, psychological and legal support, in addition to the investigation and prosecution of crimes;

3)      and empowerment of women and children through vocational training and education.

By combining an understanding of local conditions driving insecurity with an integral response to them, the Police are better placed not only to respond to manifestations of intra-family violence, but to also reduce occurrences through preventive measures.

The Directorate of Youth Affairs uses the same logic in its attention to at-risk youth, those with established links to gangs, or those who have previously been incarcerated. Through a highly personal and humanistic approach, it seeks to change the attitudes and values of these young people, increase their bonds with the local community, and create opportunities for them to reintegrate into society. Recipients begin by making a commitment to change and handing over any weapons they possess, with social and psychological support applied within the family environment to deal with personal issues, such as low self-esteem or personal identity. Training and education programmes are provided through private and public scholarships, as well as through the National Police’s Centre of Youth Training and Development, through which they gain skills to assist them in finding employment, and that contribute to the development of their community. Recipients also engage in community leisure and social activities and are assisted in finding work as part of their social reintegration. As a result, the number of gangs recorded in Managua has decreased from over 200 to approximately 20, according to the PNN, with a total of 42 gangs registered across the country in February 2012, and reductions in gang-related crime have been registered in neighbourhoods such as Bello Amanecer. By engaging in prevention programmes that focus on those conditions that drive youth into gangs and violence, and by coordinating these programmes within the family and community environment, the PNN has developed a model that seeks to reduce crime and insecurity in a sustainable and long term manner.

Lessons to guide police reform in Latin America

Whilst the contextual origins of the model and the particularities unique to each country would make attempts to duplicate the model in the region futile, the Nicaraguan model provides a number of clear lessons that can be extracted. At the foundation of each of these lessons is the community-police relationship, which has come to permeate throughout the institution and its programmes. It acts as a tool to both gain an understanding of the underlying drivers of insecurity and to provide a comprehensive response to them, through a combination of preventive strategies and comprehensive victim attention programmes. While the efficacy of involving special military units to target particular security challenges should not be negated, the benefits of a police force with strong community roots and a community policing philosophy are clear. For lasting gains to be made, these lessons, together with those to be extracted from other successful experiences in the region, should underpin reform processes.

Matt Budd is a security analyst at RESDAL (Red de Seguridad y Defensa de America Latina – Latin American Security and Defense Network) in Buenos Aires, where he focuses on public security issues in Central America. Matt holds an honours degree in International Relations from the London School of Economics. Matt has most recently been working on RESDAL’s  Public Security Index, which provides information on public security challenges and institutional responses to them in Central America.

The Higaonon, an indigenous tribe in Northern Mindanao in the southern Philippines, have preserved an ancient system of conflict resolution which has enabled them to be a truly peaceful community. However, there is a need to ensure that this knowledge is not lost in the future.

The Higaonon described as “people of living mountains” and “people of the wilderness” are one of the lumads (indigenous peoples) in the mountainous areas of Northern Mindanao in southern Philippines, who have resisted assimilation or acculturation, with their traditional systems, practices, beliefs remaining relatively intact (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998).

They have continuously lived as an organized community on communally bounded and defined territory, and have, under claims of ownership since time immemorial, possessed customs, traditions and other distinctive cultural traits. They are one of the indigenous people (IPs) recognized as the true natives of the islands, who at one time occupied and controlled a substantial portion of Mindanao and Sulu archipelago (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998).

Mercado (1998) has argued that unlike the early IPs who embraced Christianity, the lumads have retained their original primal religion because they refused to accept either Islam or Christianity at the early times of colonization. Though a Christian sect penetrated the  communities in Bukidnon in 2007 and baptized at least 50 members from a tribe in Kagahuman area, these members still practice their original religion while at the same time joining weekly worship with their Christian group.

One of the indigenous practices that the Higaonons have retained up to this day is their system of conflict resolution, locally called paghusay (meaning “to settle”). With its tribal council composed of a Supreme Datu (chieftain), 11 delegates, 3 baes (women delegates), and 25 alimaong (tribal police), they resolve all kinds of conflicts as long as they take place within their jurisdiction. Cases that reach the tribal authorities for possible resolution include thievery, fighting, murder, misunderstandings, adultery, land conflicts, contempt against rituals and conflicts involving rebels.

The ability of the Higaonon to effectively solve internal conflicts has led to them being described as a genuinely peace loving community and the “weavers of peace“.

Cases of Higaonon Tribal Conflicts: Adultery and Land Disputes

Adultery and land disputes are the most prevalent form of conflict in the tribe and are often the root causes of other conflicts. For instance, misunderstanding, fighting, and even murder are sometimes due to adultery and disputes concerning the land.

Concerning adultery, the tribal chieftain has said that the practice is considered a serious crime in the tribe because the Higaonons believe that it actually brings bad luck. During a wedding, the datu (the one performing religious duty as the Babaylan of the tribe), inculcates in the couple’s minds the sanctity of marriage, which would become impure when a wife or a husband practices adultery (personal communication, May 24, 2008).

Though pagduway (or having two wives) is allowed in the tribe, the consent of the original wife is required; otherwise, the husband could not engage in duway (have two wives). A man intending to have two wives must see to it that he can afford to provide the basic needs of his wives and their children. However, the respondents revealed that there was no such case when a wife allowed her husband to have two wives; there were reported cases of adultery instead. These cases of adultery led to lido or war between families. This was due to the fact that the Higaonons are by nature protective of their family.

Thus, in cases like this, the wrongdoers disrespect their own families and the family of the betrayed partner. The Higaonons believe that in due time, the spirits of their ancestors would punish them, thus “magabaan” (cursed). As an old Filipino remarked, “kay ang gaba muduol dili magsaba” [bad karma comes without warning]. Gaba is quite similar to the doctrine of karma in Hinduism and in Buddhism. It is also similar to the biblical doctrine of reaping what one sows and is considered a form of immanent justice (Mercado, 1993).

As to conflicts involving lands, the Higaonons consider the soil not just their material property. It is actually regarded as their life and part of their legacy from their ancestors. They inhibited over 150 hectares of lands in Bukidnon Province with the boundaries marked by either a tree alone or by just a butig (big stone). Even if the original occupant of the land is not occupying or tilling the territory, the land can no longer be owned by anybody else.

Today, the Higaonons do not have land titles. Fortunately, the chieftain commented that the Impahanong Amosig Higaonon Tribal Community Organization (IAHTCO) through the National Commission on Indigenous Peoples-10 (NCIP-10) is actually working towards the grant of Certificate of Ancestral Domain Title (CADT) for the Higaonons. Chapter 2, Section 3 (c) of the IPRA Law of 1997 referred CADT to a title formally recognizing the rights, possession and ownership of IPs over their ancestral domain.  The lack of clear boundary usually led to conflicts between the Higaonons in the tribe who own adjacent land. It is really a source of conflict when somebody extends his boundary.

The Higaonon’s System of Conflict Resolution

The Higaonon tribal council inherited the procedures of resolving conflicts from their ancestors who bestowed it through stories alone. Through stories, the procedures were transferred from generation to generation. Even up to the present, they do not have any written documents about their system of resolving conflicts, yet they are assured that their tradition and culture will continue. According to one member of the tribal council, “even my four-year-old son knows what are to continue in the tribe. We told them stories of our tradition before bedtime and in the morning too. They also witness the rituals in the tribe.”

The process of conflict resolution starts with the submission of the case to a member of the tribal council who is delegated in a particular area. A complaint may be lodged in the house of the datu or wherever the complainant meets him. Moreover, lodging a complaint can be done anytime of the week. Wherever disputes arise, especially concerning a single or a particular group of individuals only, the council waits until someone refers the case to them for possible resolution. However, in cases where the general population is involved, the council acts right away. It is a traditional practice which actually best describes the principle of motu proprio (by one’s own motion or initiative).

Cases like rebels threatening the people and destroying their properties, or a drunkard inflicting hazard on the community requires no prior submission to the tribal council. Once a complainant has referred a case, it is considered filed. As a general requirement, a ritual must be performed at all times prior to the hearing of the case being filed. A conflict resolution session is considered legitimate only when there is a ritual. In the ritual, one or two live chickens are offered to appeal the Halangdong Magbabaya (God) and the spirits of their ancestors to arrive a good resolution of the dispute.  Therefore, the absence of a ritual in conflict resolution processes invalidates all the agreements or decisions made in that session.

The referral of the case in the Higaonon tribe of Kagahuman is hierarchical in nature. Thus, no case is brought to the Supreme Datu prior to its hearing in the lower body. All cases must be brought first to a member of the tribal council who is delegated in a particular area. If the case is not resolved, that is, the complainant is not satisfied with the decision and therefore appeals to the higher body, the case is then forwarded to the Vice Supreme Datu.

At this level, this higher body explores all possible alternatives in order to resolve the dispute. If the decision has been rendered and both parties are satisfied, the case is closed; otherwise, the case is brought to the highest judicial body of the tribe, the Supreme Datu. The latter will then schedule the time and place of the hearing. Once the Supreme Datu has rendered his decision, it is considered final. In case a party fails to come to the hearing scheduled, a summons is served through the assistance of the alimaong (tribal police).

Locally known as sala, the Higaonon justice system of punishment generally varies depending on the nature, motive and incidence of the crime. Through the years, the form and nature of sala in the tribe have undergone a number of amendments already. Among others, the abolition of death penalty was agreed upon by the tribal chieftains of the eight (8) talugans (villages) during a tagulambong datu (chieftains summit) in 1969 through the initiative of Datu Indangag of Impahanong. Also, the respondents recalled that pigs were never used as payment before, until the time when the people learned to raise pigs. Penalties include payments in the form of animals, tibod, money, non- inheritance of ancestral domain and banishment from the tribe. Tibod is a special kind of jar made from clay and is believed to be plated with gold in the internal portion (Sagayna, 2007).

It can be inferred that the penalties imposed in the Higaonon tribe of Kiabo is restorative in nature since “the application of punitive sanctions such as death penalty would,” according to the Chieftain “make the situation worse.” This traditional system is recognized as providing a win-win situation to all parties involved. It is a condition which would best describe the theoretical point of Stewart (1990) that in the early stage of struggle, one possible outcome is the accommodated agreement between parties which may lead to both parties being satisfied. Moreover, the abolition of the death penalty in 1969 is an indication that the Higaonons cherish the value of a person’s life.

After the ritual is performed, the hearing procedure begins. It can be inferred further that the tribal council plays a very crucial role in maintaining the peace and order of the tribe. Also, the hierarchical nature of conflict resolution can also lead to a more egalitarian practice since a case can be forwarded whenever a party is not satisfied with the decision of only one judicial entity. Also, the credence for a Divine Intervention is seen to be an important preliminary habit in a resolution process – both in the Higaonon tribal council and in the barangay as manifested in the opening ritual and prayer, respectively.

The ritual and the whole paghusay system is so effective because the Higaonons have high regard for the spirits and it is part of their belief system. Also, in day-to-day activities – planting, harvesting, child delivery, making a house, and paghusay – they must start with a ritual for the spirits in order for the spirits to help them and bring them success in their endeavors.

The Future of the  Higaonon’s system

There are some serious issues with the conflict resolution system which need to be addressed. Firstly, it is desirable for a functional tribal hall within the Higaonon tribe of Kagahuman to be built. Establishing a tribal hall for conflict resolution is very necessary for two reasons: first, there is a fixed place for settling disputes; second, it actually develops the sense of justice, peace, and belongingness among the Higaonons in the tribe.

Another important issue that needs to be addressed is gender. The female representation in the tribal council, though accounting for only 20% of the populace, is a good sign of gender-awareness and development in the tribe. However, the role of women in the resolution process is actually very limited. They must therefore have a higher role so their voices can be heard.

Moreover, based on the observation that the tribe does not document every case being resolved, it is highly recommended that the tribal council should have a record in every paghusay. These records will contain the date, time, venue, present persons during the hearing, and also agreements or decisions made. More importantly, a secretary must be appointed to perform the recording tasks. Also, a written document on the resolution processes and penalties imposed is necessary to have clear and detailed presentation of their traditional methods of settling disputes. Penalties must be presented in a very detailed manner, especially on murder cases wherein self-defense does not warrant any penalty.

Perhaps the most immediate concern, though, is the need to ensure that this knowledge of conflict resolution is not lost and becomes sustainable. Due to forces of modernization in the Philippines, it is very likely that not codifying this indigenous system of conflict resolution among the Higaonons will lead to extinction of this useful system. This is not impossible as the pattern of migration (especially among the younger Higaonons) is increasing, where the young leave the tribe and head towards the cities for the quest of greener pastures and opportunities. Unfortunately, maintaining the minutes of paghusay proceedings is a challenge for the tribe for two reasons.

Firstly, the Higaonons are not used to writing. There are literate tribal members, but they are no longer staying in the tribe — they either work in the city or are busy with their own business. Secondly, they are not equipped with the basics of writing minutes of case hearings. It is in this light that the intervention of the local government and other civil society organizations is crucial in empowering the Higaonons, especially the young who are left in the tribe.

It is important that they are taught the basics of making paghusay proceedings, codifying them for future purposes, and being able to share it with other communities who might find their system as effective for replication. Young Higaonons must preserve and continue to practice their lumad tradition and culture. To make this happen, they must put into practice the teachings and activities that are conferred to them by the older tribal members.

The Higaonons of Bukidnon province in the Philippines are teaching us the lessons that upholding community security, respecting all members of a community and adhering to the traditions of cultural heritage are crucial to building a peace in the community.

Some References and Suggested Additional Readings

 Abu- Nimer, M. (1999). Dialogue, conflict resolution, and change: Arab- Jewish encounter in Israel. Albany: State University of New York Press.

Barcenas, T. B. (1985). Maranao traditional system: structure and roles. Mindanao Journal, XI: 1- 4, 113- 158.

Indigenous Peoples Rights Act, Philippine Republic Act 8371 § Section 15.

Mercado, L. N. (1993). Elements of Filipino philosophy. Tacloban City: Divine Word University Publications.

Pailig Development Foundation, Inc. (2007). Rido: A traditional conflict in modern times. Iligan City: PDIF.

Rodil, B. R. (1994). The minoritization of indigenous communities of Mindanao and the Sulu archipelago. Davao City: AFRIM.

Starr, H. (1992). Why don’t democracies fight one another: Evaluating the theory-findings feedback loop. Jerusalem Journal of International Relations, 14 (1), 41-59.

Stewart, J. (ed.). (1990). Bridges not walls. (5^th ed.). New York City:   McGraw- Hill, Inc.

Tri-People Consortium for Peace, Progress and Development of Mindanao (1998). Defending the land: Lumad and Moro peoples’ struggle for ancestral domain in Mindanao. Manila: TRICOM 

Valmores, C. (2008). The Higaunon people of Northern Mindanao. Retrieved from: http://www.philippines.hvu.nl/higaunon1.htm

Primitivo Cabanes Ragandang III is Philippine Director of Move This World, Inc and a PhD candidate in Sustainable Development Studies at Mindanao State University-Iligan Institute of Technology.