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On August 23–26, 2024, Higaonon and partner indigenous youth from the Kimangkil–Kalanawan–Sumagaya–Pamalihi landscape gathered at IP Village, Sitio Eva, Brgy. Samay, Balingasag for I-YES Camp Mindanao 2024. The four-day camp created space for intergenerational learning, practical conservation, and youth leadership, anchored in Higaonon culture and care for ancestral domains. Elders opened the camp with a ritual and stories on identity, values, and traditional leadership. Youth groups then shared updates from their CADTs; issues they face, wins they’ve earned, and the roles they already play in safeguarding land, language, and lifeways. Agencies and allies provided inputs: the AFP 58th IB on environmental stewardship and trust-building, the PNP on youth protection and the law, and NTFP-EP Philippines on nature-based solutions (NbS) and ecosystem-based adaptation (EbA), connecting culture-rooted practices to climate action on the ground. Preparing the Youth The camp strengthens Indigenous Political Structures and IPOs by preparing youth to participate in decision-making today, not “someday.” Passing down IKSP (indigenous knowledge, systems, and practices) alongside concrete skills for climate action links culture and conservation: elders transmit the why; youth carry the how. This is vital for keeping forests standing in Mindanao, where ancestral domains are the frontlines of biodiversity protection and climate resilience. Key outcomes Clearer youth roles within CADT-level organizing and community activities. Shared understanding of NbS/EbA aligned with Higaonon values and forest governance. Drafted action points toward implementing the Diliman Declaration through UGNAYIN and local youth orgs. Commitments to cultural transmission (language, ritual, dance) and on-ground conservation (tree-planting, landscape monitoring). GLA-supported follow-through with NTFP-EP Philippines for mentorship, documentation, and linking youth initiatives to advocacy and policy arenas. Participating youth included Pamalihi CADT Inc. Youth, MACILAGNON (MAMACILA), MISHTRIOR, MAHITRIGA, HAMOG/AGMIHICU, TAKASAMA-Kawalisan, and the Ugnayin National Indigenous Youth Network Philippines (UGNAYIN PH). The camp was convened with support from the Forest Foundation Philippines (FFP) and Green Livelihoods Alliance (GLA) - Forests for a Just Future, which advances rights-based forest governance and community-led conservation. Through the GLA Programme, NTFP-EP Philippines links local youth action to broader advocacy and policy spaces, ensuring that indigenous perspectives guide decisions affecting forests and ancestral domains. Working with IPS/IPO leaders and community hosts, NTFP-EP PH supported the camp’s convening and facilitation; led sessions on NbS/EbA and youth participation in forest governance; and documented lessons to feed back into ongoing mentorship with local youth organizations and UGNAYIN PH. The focus: culture-first, youth-forward conservation inside ancestral domains.

From July 9–11, 2025, Indigenous youth leaders from across the Philippines gathered in Quezon City for the Indigenous Youth for Environmental Sustainability (I-YES) Camp 2025 , carrying the theme “Sa Ugat Nagmumula: Pagtibayin ang Ugnayan para sa Kinabukasan.” The camp, organized by NTFP-EP Philippines in partnership with the Ugnayin National Indigenous Youth Network (UGNAYIN PH), supported by the Green Livelihoods Alliance (GLA) - Forests for a Just Future Programme, Forest Foundation Philippines (FFP) and other partners, brought together 25 Indigenous youth from Sierra Madre, Occidental Mindoro, Palawan, Negros Occidental, and Mindanao , representing 12 youth organizations committed to cultural preservation, environmental stewardship, and community empowerment. Why the Camp Mattered For Indigenous youth, gatherings like I-YES Camp are more than workshops or meetings, they are spaces to strengthen identity, reclaim stories, and ensure that the threads of tradition remain unbroken. In the face of climate change, land grabbing, and cultural erosion, these youth are stepping into their roles as inheritors and guardians of ancestral domains . They are both the next generation of leaders, and leaders now actively shaping decisions on land use, forest protection, and cultural governance. Through sessions on digital security, mental wellness, and project management , participants gained tools to protect their communities, manage initiatives, and sustain advocacy work. The mental health workshop , led by the KULIT Foundation, was a first-of-its-kind experience for many participants. Through meditation, active listening, journaling, and creative “Tree of Hope” group art, the youth explored their grief, hopes, and resilience. It was a rare space where they could speak openly about the emotional weight of leadership, the toll of defending their lands, and the need to care for their inner worlds. The session affirmed that mental well-being is not separate from advocacy. It is essential for sustaining the fight for culture and the environment. The camp’s cultural night, landscape updates, and heritage museum visits  grounded these lessons in shared history and lived experience. On the final day, the youth explored the Tandang Sora Women’s Museum , the Bahay Modernismo , and the Manuel L. Quezon Heritage House , encounters that deepened their appreciation for leadership, resistance, and the legacies that shaped the nation. These visits reminded them that their advocacy for forests and ancestral lands is part of a larger story of protecting heritage and building a just future. Youth Voices, Youth Power The camp also served as a safe space to openly share struggles and victories. Many shared facing threats and challenges—like resource scarcity and cultural loss yet each one carried stories of resilience, adaptation, and hope. “Mahalaga ang I-YES Camp 2025 dahil dito naipapakita ng mga kabataang katutubo ang kanilang pinagmulan at mga nakamit nito, na nagsisilbing inspirasyon sa iba,” said Shalyn Dullas  of Sierra Madre. “Dito nahubog ang pag-intindi ko sa kahalagahan ng mga katutubo sa komunidad… We should continue to fight for our rights, preserve our culture and traditions, and protect our environment,” shared Shayne Micah Abis  from Palawan. “Nagbigay ito ng mas malawak na koneksyon at adbokasiya para sa akin at sa aming samahan… mas lalago kami,” reflected Maria Isabel Mamildang  of Mindoro. Leadership for the Land and the People One of the camp’s key milestones was the election of a new Board of Trustees for UGNAYIN PH , ensuring that youth voices remain central in decision-making. The process affirmed the principles of self-governance, accountability, and representation . These are values vital in forest governance and cultural leadership. By the end of the three days, participants had not only honed skills but also deepened their commitment to act as cultural bearers, environmental defenders, and bridge-builders between generations. A Growing Movement As participants returned to their communities, they carried with them more than just knowledge, they carried the weight and joy of knowing they are part of a growing, interconnected movement. Each story shared, each plan made, and each commitment voiced at the camp is a step toward a future where Indigenous culture thrives and forests remain alive for generations to come. The I-YES Camp affirms what has always been true: when Indigenous youth rise together, they keep both the roots and the canopy strong—holding the memory of the land and the vision for its future .

World Wildlife Day | Field Notes from Jaycee Abaquita (NTFP-EP Philippines – Mindanao) World Wildlife Day is the perfect day to highlight and talk about the charismatic stars of the forest. But it’s also a chance to honor something far more powerful: the way Indigenous communities read the land  through species, seasons, waters, and subtle changes that outsiders often miss.   In many indigenous territories, wildlife and plants serve as signals (or indicators) of a healthy ecosystem. They are part of a living system of observation, responsibility, and care.   This reflection from Jaycee Abaquita, NTFP-EP Philippines’ Resource Management Staff from Mindanao, began as a routine field day, then it turned into something more meaningful. He was reminded that life does not need to justify its right to exist. The endangered jade vine and lip vine were documented in the AGMIHICU (Agtulawon Mintapod Higaonon Cumadon) ICCA, locally known as Patagonan daw Bahaw-bahaw .   The pitcher plant was documented in the Pamalihi CADT Inc. ICCA, within the Mt. Sumagaya–Mt. Pamalihi-Balatukan range, part of the ICCA landscape known locally as Pina, Iglalaw daw Bahaw-bahaw . Field Notes from Jaycee (verbatim) "Away from civilization, where you are closer to forests than to people, the beauty of nature truly reveals itself. Every field activity is a wonderful experience in its own way.   But every now and then, what seems to be a simple inventory of Almaciga trees or a routine site survey for a reforestation project turns into something far more meaningful, an unexpected discovery.   It was a rainy day, and the trail was slippery. Along the path, we spotted an endangered jade vine, the Strongylodon pulcher. It was covered in a beautiful blend of white, blue, and a hint of violet. One glance at this remarkable plant is enough to remind any environmentalist why they must keep going. "Extraordinary species exist in nature, and we must do everything in our power to ensure they continue to thrive."   We also encountered a lip vine, Aeschynanthus urdanetensis , radiating vibrant red as it made its presence known despite being a speck among the surrounding greenery. A quiet declaration of its uniqueness. While doing inventory of Almaciga trees, a pitcher plant, Nepenthes alata was spotted along the peak trails of the mountain, hanging delicately yet with purpose. Its elegant form presents a fascinating survival strategy, trapping insects to supplement nutrients from poor soils. In landscapes where competition is thick and the ground offers little, it adapts, persists, and thrives. A reminder that resilience often comes in unexpected forms.  Sometimes, we feel the need to justify a species’ existence, to measure its worth by how useful it is to humans. Is it ornamental? A symbol of beauty? A pollinator? Ecologically valuable? Perhaps all of these."   "But a species does not need to justify its existence to deserve it. To be here, to exist within this complex and interconnected world, is a right in itself." Traditional indicator species: how communities “read” ecosystem health In ecology, an indicator species  is a species whose presence, absence, or condition can reveal something about the broader environment. It’s like habitat quality, water integrity, soil conditions, or disturbance.   In many Indigenous territories, communities hold an even deeper layer of this practice through traditional ecological knowledge : generations of observation that track how species behave, where they thrive, and what their appearance (or disappearance) might mean.   These are often Traditional Indicator Species , which are species that help communities sense: whether a forest is still intact enough to support sensitive life whether water sources and microclimates are stable whether the land is shifting due to extraction, pollution, or climate stress whether certain areas require rest, protection, or specific protocols   This is an applied system of environmental monitoring that is rooted in place, relationship, and responsibility. One species story → one territory protection message Jaycee’s field notes mention three remarkable plants: Jade vine (Strongylodon pulcher) : a forest jewel that depends on the right conditions of shade, humidity, and healthy forest structure. Lip vine (Aeschynanthus urdanetensis) :  small but striking, a reminder that biodiversity includes the easily-missed lives that rely on intact niches. Pitcher plant (Nepenthes alata) : a specialist species with a fascinating survival strategy, adapting to low-nutrient environments in ways Connectio to ICCAs Species survival is inseparable from territory governance of Indigenous peoples. When Indigenous communities protect their territories through their own customary laws, collective decision-making, seasonal practices, and stewardship roles, they are able to protect the conditions that allow life to persist  in their ancestral domains / forest territroies. Why this matters for ICCAs ICCAs (Indigenous Communities Conserved Territories and Areas)  are living territories conserved through community governance, often long before formal conservation systems existed, or what is comonly termed “before time immemorial”.   ICCAs matter because they protect: habitats  (forests, watersheds, sacred sites, wildlife corridors) relationships  (people–land reciprocity, cultural protocols, stewardship) knowledge systems  (including indicator species knowledge and place-based monitoring) continuity  (intergenerational responsibility, enforcement, care)   So when we celebrate wildlife on World Wildlife Day, we are also reminded of a deeper truth: Protecting wildlife means protecting the territories, governance systems, and cultures that keep ecosystems functioning.   Jaycee’s final reflection lands right on the heart : A species does not need to justify its existence.And neither does a living territory need to “prove” its value through extraction to deserve protection. Learn more / take action Read more about ICCAs  and why they matter: https://www.ntfpepphilippines.org/icca Explore the Global ICCA Registry : https://www.iccaregistry.org/ Follow NTFP-EP Philippines for ICCA updates, field stories, and community conservation work.

Heart Month is usually about romance. In Nature’s Heartbeat, it’s about something bigger, wider and wilder:  communities naming what needs protecting, and shaping projects that can manifest that protection forward , starting with trust at the core. Over the past few months, partners in Southern Palawan have been moving through the “project pitching” phase of the Nature’s Heartbeat project: surfacing community-led ideas , then strengthening and aligning  them so they become clearer, more measurable, and rooted in the landscape’s real needs. This is how the first heartbeat of proposals begins : from the ground, rooted on the land. South Palawan at a glance: where biodiversity and communities meet In Southern Palawan, forests still dominate much of the interior, meaning protection and governance matter. However, the edges show increasing pressure (agriculture, built-up areas, and extractive threats), where restoration, strong governance, and sustainable livelihoods  can help reduce risks. Key Biodiversity Areas (KBAs) overlap with community presence, so conservation here must be locally led . Our North Star (to 2029) Nature’s Heartbeat is building toward a future where Southern Palawan is conserved and sustainably managed through empowered Indigenous peoples, women, youth, and local organisations. It follows two connected pathways toward one shared future: locally-led conservation + trust-based funding. Why planning begins with communities at the helm Nature’s Heartbeat is built on a simple (and quite radical) premise: effective conservation happens when local communities and grassroots organizations have the resources and decision-making space to lead.  That’s why the project leans into trust-based funding : flexible support, reduced red tape, and a reporting relationship that functions more like a two-way conversation than a compliance requirement. In Southern Palawan, this approach matters even more because the conservation questions are community lifelines. They’re about watersheds, sacred sites, livelihoods, forest protection, wildlife, and governance  and how communities defend them amid overlapping pressures. So instead of starting with “Here’s what donors want,” the project pitching process started with: What do you  want to protect and what do you need to protect it well? Beat 1: The Project Pitching Workshop (December 4-5, 2025) During the December gathering, partners were guided through a Project Canvas , which is a structured way to translate community priorities into a clear proposal. It includes a project’s vision and mission, existing efforts to build on, problems and root causes, risks, partners, resources, and intended impact. The workshop was designed like a “marketplace” of ideas, where groups could explore where collaboration could emerge, who could be lead proponents, and what support might be needed (especially for organizations still strengthening their registration, banking, and core systems). Turning ideas into fundable realities Participants also discussed criteria that can strengthen proposals and make them fairer to assess, such as relevance to KBAs, feasibility, influence in the landscape, communication potential, inclusion, and readiness to manage trust-based funding responsibly.   Real conversations, real constraints, real solutions The pitching space surfaced operational realities like deputisation and enforcement pathways (e.g., through the Department of Environment and Natural Resources (DENR)/ Palawan Council for Sustainable Development (PCSD)), and what it takes to make forest protection effective beyond apprehension: information education communication (IEC), monitoring, planning, and coordination with government duty-bearers. Partners also named capacity needs often ignored in conservation project design: financial management, conflict management, security, and mental health/wellness support. Beat 2: Project Pitch Strengthening & Alignment (February 12-13, 2026) A second gathering was held in February to support partners in strengthening and aligning their draft proposals with the Nature’s Heartbeat Theory of Change and the landscape’s priorities. 📌  Note:  Full synthesis notes and refined proposal details from this session are still being consolidated, so we will share more updates once documentation is complete. What’s emerging: initial pipeline proposals (as of the Feb 5 update) Across sessions, several proposal threads have risen to the surface with different entry points, but one shared goal: protect forests and life systems while strengthening community governance and sustainable livelihoods. Initial pipeline ideas include: Community-based forest & wildlife protection (Kensad / proposed Sultan Peak Critical Habitat) Almaciga rainforestation  (Brooke’s Point / Mt. Mantalingahan Protected Landscape) Honey harvesting & marketing  with a strong forest protection link (Quezon) ICCA establishment  covering sacred sites, with strengthened community guarding Transparency note:  These are draft, pipeline proposals  shared to show the direction of the process. Details may still change after PH consolidation, consent processes, and global review/selection. Timeline: how proposals move from ideas to implementation Orientation → Pitching → Polishing → PH Consolidation → Global Review → Implementation How decisions are being made this phase: Align → Select → Resource As we move toward consolidation and selection, we’re using a clear decision lens: ALIGN:  Which proposals best strengthen the two TOC pathways? SELECT:  What support package fits each proposal (grant + capacity support + learning)? RESOURCE:  What readiness needs and safeguards must be in place (consent, governance clarity, roles, basic financial systems)? What’s next The next steps follow a clear pipeline: PH consolidation → global review/selection → implementation , alongside capacity development support where needed. Importantly, this process is not only about who gets funded. It’s about strengthening a landscape ecosystem, where organisations can learn from each other, collaborate, and grow their ability to protect Southern Palawan’s Key Biodiversity Areas over the long term. Follow this heartbeat: Nature’s Heartbeat In a world where funding often rewards tried and tested over raw truth, Nature’s Heartbeat flips the script: start with trust, listen deeply, and build proposals that reflect real places and real people. This Heart Month, the story is simple: Palawan communities are shaping conservation solutions, one proposal heartbeat at a time.

Bridging Voices from the Forest: From the Amazon to Asia—Indigenous Economies, Governance, and Autonomy In the lush mountains of Palawan, Philippines, where trees whisper stories from the ancient past, where rivers carry the island’s history of extraction in its veins, and where the land holds memories of indigenous protection, a gathering unlike any other transpired. From May 5 to 9, 2025 , over 35 Indigenous delegates from across Colombia, Myanmar, Vietnam, Indonesia, Malaysia, and the Philippines  came together for a South-South learning exchange co-organized by Gaia Amazonas and NTFP-EP (Non-Timber Forest Products-Exchange Programme) , under the Green Livelihoods Alliance (GLA) partnership. Titled "Bridging Voices from the Forest: From the Amazon to Asia—Indigenous Economies, Governance, and Autonomy" , the exchange became a living testament to heritage handed down by ancestors, as well as the deep, subtle yet powerful patterns connecting Indigenous peoples across continents, in spite of language barriers. It was a meeting of hearts and histories. From dialogues and field visits emerged a recognition between cultures, cutting across oceans and languages, that Indigenous communities share a sacred bond with the land. They are not merely stewards of tropical forests, but they are part of the forests, and it is the forest what shapes their culture, therefore it is part of them. Over five days, together with partners from NTFP-EP and Gaia Amazonas, the participants walked through ancestral forests, sat in community kubos , and listened deeply to each other and the land itself. In Brooke’s Point, Palawan, the Pala’wan  people welcomed the delegates with humility and pride, offering a glimpse into their relationship with Almaciga forest trees. They demonstrated how tree tapping is performed with care, an old practice handed down by their ancestors. Participants witnessed how the Almaciga resin is sorted and valued, with its story interwoven with the Pala’wan  people’s own journey toward sovereignty and autonomy. Amazonian delegates shared how chili is both livelihood and lifeline. Karen  representatives from Myanmar reflected on their struggle for recognition in a country that disregards their Indigenous identity. In each shared experience, threads of deep ecological wisdom from the land weaved a tapestry of Indigenous economies, governance, and autonomy that defied borders. Ate Inday Alsa , a Tagbanua leader and staff of NTFP-EP Philippines, shared: “Mula sa mga bahaginan ng mga karanasan at kaalaman ay ang pagkakatugma ng mga kultura ng bawat katutubo at pagpapahalaga sa kagubatan, pagpapahalaga ng mga paniniwala ng bawat tribu.”  (From the sharing of experiences and knowledge emerged the harmony among the cultures of each Indigenous group and their shared reverence for the forest and the beliefs of every ethnic group.) From this exchange emerged a mutual appreciation of diverse practices and a realization that Indigenous peoples around the world are living different versions of the same story. They are resisting extractive systems, asserting self-governance, and building economies that honor their cultural principles and ecological relationships. These are not economies of exploitation, but of abundance. They are not alternative economies; they are ancestral heritage. In participant circles, plenary sessions, and informal conversations, the recurring theme was interdependence – between people and forests, between the past and current generations, between one community and another. These connections are affirmations that ecological balance and indigenous cultural well-being are inseparable. One of the most memorable during the exchange was the visit from Indigenous-led enterprise, Almaciga Resin Cooperative SPABP (Samahan ng mga Palawano ng Amas, Brooke’s Point). Their visit provided powerful insight into how communities in Palawan are reclaiming control over their resources, their narratives, and their futures. Youth-led Forest monitoring, indigenous classification systems, and community-defined pricing models all demonstrated what sovereignty looks like in practice. Beyond showcasing best practices, the exchange offered a rare space for reflection: What does it mean to live well on this Earth? How do we protect our sacred relationships with the forest, with water, with food, and with each other? What can we learn from each other’s struggles and victories? The answers came in different forms. They were expressed through song, showcased through offerings from Amazon chili, with an exchange of culture, knowledge, and hugs in place of cash. They were revealed in the quiet dignity of elders who have seen generations rise and fall but whose commitment to life and land has never wavered. As we await the release of the exchange's main video "Bridging Voices from the Forest" , one thing is clear: the bridges built in Palawan between two Southern continents will endure. They will live on in new friendships and alliances formed across oceans and continents, and in the renewed spirit of communities who know they are not alone. This exchange was a remembrance. People are bridged by our love for this planet. Indigenous wisdom does not disappear, but it evolves with each new generation, in culture exchanges, in relationships blossoming, and each act of love that protects our common home.

Trusting Communities to Keep Forests Alive On September 18, community leaders and conservation groups from across South Palawan gathered at Maruyog Ridge for the Nature’s Heartbeat Orientation, a necessary step before the beginning of a four-year programme that channels flexible, trust-based support to locally led conservation in Key Biodiversity Areas (KBAs) in Palawan. NTFP-EP Philippines, as the Palawan hub, convened the session to align partners around a simple proposition: when we trust communities and fund what they know, forests and cultures are kept alive. This #NationalEnvironmentalAwarenessMonth, looking back at the orientation is a reminder that environmental awareness is also about the people who have conserved landscapes and have kept them healthy. This typhoon season in the Philippines, we highlight the importance of the forests that absorb carbon and soften climate shocks and the communities protecting and restoring them, rather than chasing “development” that clears them away. What Nature’s Heartbeat brings Nature’s Heartbeat (NH) supports about 30 local conservationists across seven landscapes in five countries from June 2025 to May 2029, with Palawan as a core site in the Philippines. Two pathways drive the change: (1) strengthen frontline conservationists; and (2) help shift the wider funding system toward trust-based practices. Over time, the programme aims to grow locally led outcomes and nudge donors to match flexibility with accountability. Trust-based funding (TBF) is central here: multi-year, largely unearmarked support with light, learning-oriented reporting; open feedback loops; and proportionate due diligence. The goal is not to remove accountability but to relocate it toward peer learning, transparency, and outcomes that matter on the ground.   Who joined the orientation and where they work Participants came from indigenous peoples’ organizations (IPOs), people’s associations, and NGOs active across Narra, Quezon, Brooke’s Point, Rizal, Aborlan, Dumaran, Araceli, and El Nido. Below is a snapshot of groups and coverage: Samahan ng Katutubong Palawan sa Kalatagbak – Quezon (SKPSK): Sites involve Kalatagbak, Quezon; works around reforestation in watershed areas Nagkakaisang Kabataang Katutubo ng Narra (NKKN): Covers 11 barangays in Narra; work involves IEC and youth organizing Katangan Ancestral Domain ng 6 barangay ng Brookes Point (KAD6) : Works in Kabatangan area (Mainit, Pangobilian, Tubtub, Amas, Oring-Oring, Saraza); Does ADSDPP/CADT work Samahan ng mga Palawano Sa Amas Brooke's Point (SPABP) : Works in Amas, Brooke’s Point area; Initiatives involve almaciga trading, coco spread, reforestation, water system  Pengebiyagan It mge Pela'wan Deges Ato' Et Isugod - Quezon (PPDI) : Works in Isugod, Quezon; Efforts inolve wild honey and bantay-CADT patrolling Center for Sustainability Philippines (CSPH) : Works in Bataraza to El Nido sites; involving protected area work, documentation trainings, IEC Philippine Biodiversity Conservation Advocates, Inc. (PBCAI) : Works in Dumaran & Araceli; efforts involve aquaculture, organic farming, mangrove rehabilitation Nagkakaisang Tribu ng Palawan (NATRIPAL) : Works Island-wide (with Batak, Palaw’an, Tagbanua communities); work revolves around ADSDPP/CADT, flora/fauna work, culture, marine/terrestrial nurseries, handicrafts, honey Women’s craft groups (e.g., (Samahan ng mga Kababaihang Tagbanua sa Narra (SAKATAN), Negsembateng Kelelibunan Et Kepelawanan Ese't Association - Brookes Point (NKEKEA)) : Groups create handicrafts, natural products, and has initiatives in native tree reforestation in Narra, Kabatangan, and BICAMM barangays Narra IPO / Bukid-Baw Dagat / Nagkakaisang Tribu ng Tina- Tina, Culandanom, Aborlan (NATRITI) / MN-Bunog / NTD / Samahan ng Maaasahang Kabataan (SAMAKA)   / Samahan ng mga katutubong Tagbanua sa Sagpangan-Sagpangan, Aborlan (SAKTAS) , and others: Works across Narra, Aborlan, Brooke’s Point, Rizal; Does monitoring of ancestral domains, bantay-CADT, reforestation, livelihoods, and IEC against destructive projects       What surfaced during the activities The group worked in two landscape clusters: the Victoria Anepahan Mountain Range  (VAMR) and the Mt. Mantalingahan Protected Landscape  (MMPL), where priority actions were identified. Shared themes across landscapes include the following: Ancestral Domain Sustainable Development and Protection Plan (ADSDPP) / Certificate of Ancestral Domain Title (CADT) : finalize plans, continue CADT processing, and set up a technical working group for documentation; coordinate surveys (e.g., Isugod) and validation. Enforcement : deputize wildlife enforcers (esp. Tagbanua), joint patrols via bantay-CADT, trainings on forest/wildlife laws, species ID, safe handling, and first aid. Reforestation : seedling collection, nurseries (including fruit trees), and transplanting; per-organization nursery targets. Research & Indigenous Knowledge Systems and Practices (IKSP) : IKSP documentation led by NATRIPAL/NKKN, plus Rapid Biodiversity Assessments with CSPH. Livelihoods : resource assessments; technical skills training; marketing linkages (e.g., display centers) for honey, handicrafts, pandan/rattan, and other non-timber forest products (NTFPs). Women & Youth : organizational development, intergenerational dialogue, documentation and comms, and social media campaigns. VAMR highlights  included CBST design and capacity-building (NATRIPAL, PBCAI), joint enforcement training, and educational campaigns, while MMPL highlights added traditional handicrafts, nursery establishment (akapulko/almaciga/rattan/pandan), aquaculture pilots, production areas, and IPRA law education under Women & Youth empowerment.   Key discussion points Partners named practical needs that trust-based support can support this year: completing ADSDPPs, accelerating CADT processes, strengthening bantay-CADT and community patrols, supporting research and IKSP, and creating livelihood pathways tightly linked to forest care (e.g., honey, native nurseries). Participants also raised system constraints, including slow titling and Free Prior Informed Consent (FPIC) implementation, uneven budget allocations, and safety risks for community advocates, which underscored the value of flexible, tranche-based funding paired with proportionate due diligence, peer accountability, and clear integrity protocols.   NH’s Theory of Change     How partner selection will work NH will use an open, fair, landscape-fit process: initial mapping and shortlisting (with a lightweight independent expert), interviews/consultations that may include community references, and a final selection by the hub with fit-for-purpose due diligence. The aim is a balanced mix, where indigenous peoples, women, and youth are considered; toegther with each group’s varied capacities   Why this matters In today’s funding landscape, local organizations are facing compounding pressures: climate disruptions, extraction, and shrinking civic space, while heavy paperwork keeps grassroots from timely support. NH’s Theory of Change addresses this by providing flexible funding plus coaching, peer learning, and visibility for local results. As forests keep drawing down carbon and sheltering life, perhaps the most resilient move is to trust the communities that are already doing conservation and biodiversity work.

Paving the way for rural and Indigenous women to lead in forest governance This International Day of Rural Women, we honor women in indigenous and local communities who keep forests standing through daily care, hard choices, and increasingly, their seats at decision-making tables.   From 2024: a gathering of courage In December 2024, NTFP-EP Philippines convened the National IP Women’s Assembly in Antipolo and Daraitan, a space for the organization’s women partners from multiple landscapes to ground in rights, reproductive health, and shared organizing. Talks included gender, intersectionality, and Sexual and Reproductive Health and Rights (SRHR). The last day took place at the Dumagat camp and gave space for reflection on ties to land and collective purpose. Indigenous women and women from local communities named challenges and barriers: early/child marriage, limited participation in formal and customary leadership, and violence. Through this, a path was paved into building stronger organizations and plans together.   2025: turning voice into presence in governance Fast forward to September 4–6, 2025 in Sta. Mesa, Manila, where “Kababaihan, May SAY Ka! 2025 – Tinig, Lakas, Gawa: Sama-samang Pagtindig ng Kababaihang Katutubo”  focused on one thing: inclusion that counts in local governance. 20 women leaders across five landscapes gathered for three days of assessment, policy grounding, and concrete planning around representation in Local Special Bodies (LSBs) and People’s Councils. The Assembly opened with reflections from the past: What shifted since 2024? Across Aklan, Negros, Palawan, Sierra Madre, Oriental Mindoro and Northern Mindanao, women reported more community organizing and livelihood work, but underscored gaps in women’s leadership seats, confidence to speak, and Local Government Unit (LGU) support, especially when decisions involving forests and ancestral domains were on the line. A session with the Department of the Interior and Local Government – Bureau of Local Government Supervision (DILG-BLGS) walked through the latest memorandum circulars on Civil Society Organization (CSO) accreditation and LSB representation (MC 2021-054, 2025-022, 2025-060) and emphasized women’s mandated representation under the Magna Carta of Women. Resource persons were Ms. Bernice D. Tarnate  (Local Government Operations Officer IV, DILG–BLGS) and Ms. Patricia Schene M. Trinidad  (Project Development Officer II, DILG–BLGS; National Accreditation Focal Person, DILG Central Office). The participants immediately translated into practical questions about access, timing, and real influence in councils that decide on budgets, services, and land use. Testimonies from women already sitting in LSBs gave light to how advocacy opens doors, but tokenism and resource constraints still limit voices at crucial moments.   What rural/IPLC women surfaced and what they are asking for By design, the Assembly consolidated participants’ on-the-ground experience into a shortlist of institutional recommendations to improve inclusion and accountability. Priority concerns included: Late or day-of invitations to council meetings “Approve-only” budget sessions with no deliberation Political influence over CSO seats Lack of transport funds that practically exclude rural/IPLC women from attendance Corresponding recommendations called for: 1–2 weeks’ advance notice Active roles (and voting where applicable) for CSO representatives Dedicated IP women’s representation Basic logistical support for community delegates Revitalizing People’s Councils beyond elections The 2025 Assembly’s internal planning echoed these requests. Landscape groups named concrete next steps, including pursuing CSO accreditation, preparing documents and board resolutions ahead of calls, mentoring first-time women representatives, and aligning Ancestral Domain Sustainable Development and Protection Plan (ADSDPP) priorities with LGU planning schedules so that forest and livelihood needs reach the budget table.   Forests as foundations Weaving governance work is the daily reality of forest care and pressure. Reforestation, honey and agroforestry livelihoods, threats from mining, dams, and plantation expansion; and the steady labor of women holding families and communities together were central. Palawan teams linked LSB participation to school and health support in IP areas, Sierra Madre leaders connected inclusion debates to Kaliwa Dam resistance and ADSDPP updates; Visayas and Mindoro women flagged the need for financial literacy and program access for women’s groups to steward resources with autonomy and transparency. All are crucial to sustaining community-led forest management.   The quiet work behind the scenes Throughout these assemblies and the months in between, NTFP-EP Philippines has taken a steady, back-of-house role: creating spaces where women can practice public voice safely, translating policy into plain language, pairing new leaders with mentors, and coordinating with LGUs so community evidence meets formal processes at the right time. It’s not about speaking for women but about nudging systems and opening doors, so that women’s autonomy, confidence, and inclusive leadership can take root and stand on their own.   On the third day, the Assembly also carved time for museum visits in Manila and Quezon City, honoring memory, culture, and the long arc of women’s stewardship of land and community. Seeing histories and living traditions in one place affirmed why inclusion in formal governance matters. Heritage is held in hands, spoken in stories, and sustained in forests. By the end of the day, the group joined a gentle yoga and breathwork practice to ground, release tension, and return to the body. Where we’re headed The Assembly discussions closed with a shared visioning with “ Puno ng Pangarap ” (Tree of Dreams). It is a vision wall of roots, branches, and fruits, where inclusive governance was named. Fruits included accredited women’s groups, seats in LSBs, better coordination with CSO desks, and tangible support for forest-friendly livelihoods. It’s a simple dream: when IPLC women are recognized as decision-makers in the formal spaces that shape their territories, forests win because the people who know them best finally get to help decide their own futures.   Partnership matters: a note of gratitude Spotlighting and uplifting gender across NTFP-EP Philippines’ landscapes has been strengthened with support from the Green Livelihoods Alliance (GLA), whose program emphasis on rights-based conservation aligns with this women-centered direction towards accountable, community-rooted governance. This journey is far from over, but the direction is clear. It is owned by the women themselves.   On this International Day of Rural Women, we honor the women who organize, testify, plant, negotiate, and nurture families, communities, and forests. May the “SAY” of women keep shaping what is fulfilled and seen in forest governance.

How UGNAYIN PH and the Green Livelihoods Alliance helped a young leader claim her voice for culture and forests We interviewed Lovely Villegas , newly elected Ugnayin National Indigenous Youth Network Philippines (UGNAYIN PH) Treasurer and a Dumagat-Remontado  indigenous youth leader from Quezon, Sierra Madre, during the I-YES Camp 2025 last July. Lovely’s journey began close to home: in July 2021  she joined her local IP youth organization Katutubong Kabataan na Umuugat sa Kabundukan sa Sierra Madre (UGBON), formerly Save Sierra Madre Youth Volunteers Organization (SSMYVO), and soon served as Information, Education & Communication (IEC) Committee Head . When SSMYVO became a member of UGNAYIN PH in 2022, Lovely’s circle widened; by November 2023 she was already serving at the national level as UGNAYIN PH BOT Officer and Communications Committee Lead . Former UGNAYIN PH Treasurer MJ Pinuhan  sat in our conversation. The mood swung from light to heavy, in between giggles and hushed voices. We found ourselves laughing at inside jokes but also falling into soft pauses. Lovely would often hesitate for a moment, eyes searching for the right words, and then landing on them together with shy nods and smiles, affirming her statements. This carefulness became the anchor of our conversatoin and the arc of Lovely’s journey, her gradual growth. From quiet to determined voice “ Ngayon, namulat ako na kailangan kong maging boses. Kung hindi kami kikilos, sino pa? Kung hindi ngayon, kailan pa? ” (Now I’ve woken up to the need to be a voice. If we don’t act, who will? If not now, when?) Lovely didn’t begin as an outspoken youth. For years, she waited for permission before speaking. What first shifted was context. UGNAYIN PH’s camps and meetings made offered real practice and made room for trying, stumbling, and trying again. There was learning with documentation teams, youth meetings; mistakes were simply opportunities to learn. “ May safe space na nagturo sa akin magtiwala. ” (There was a safe space that taught me to trust.) This opened Lovely’s heart to trust again: a safe container, a seed for her voice to grow steadier.   Skills that serve the community “ Bukod sa comms (communications), natutunan ko ‘yung paggawa ng resolution at letters.   Ngayon nagagamit ko sa pamayanan at sa cluster IPO (Indigenous People’s Organization) bilang secretary.”   (Beyond comms, I learned to draft resolutions and letters. I use these in our community and our cluster IPO as secretary.) What started as curiosity grew into a full communications practice, and eventually, service. From taking photos at activities to video editing and even graphics. Each new tool and skill contributed.   She grins when teased about leveling up. The elders noticed too, now relying on the youth for documentation. “ Malaki na ang tiwala nila sa amin, lalo sa dokumentasyon. ”  (They trust us much more now, especially with documentation.) Here, we dug deep into the soil to place the seed. A soil where her voice grows into skill and where trust is earned.   Becoming at home in her own name There was a tender heaviness when she spoke about school. “ Hanggang college, binu-bully ako dahil katutubo ako at sa features ko. ” ( I was bullied until college because I am indigenous and because of my features.) The laughter in our interview did not bury the truth. Lovely’s confidence didn’t magically sprout; it had been rebuilt, and it continues to be rebuilt, alongside indigenous youth peers who mirror her own identity and dignity back to her; through advocacies tied to their forests and their land. One can hear the reconstruction in her voice’s rhythm. Instead of shrinking and letting shame narrow her world, Lovely chose to be open and to widen her world, to speak, learn, and widen her perspective. While she had been careful, her voice still showed groundedness and courage, showing up despite the fear. It signaled another pivot: from victim to defender.   What opened her eyes We asked her what worries her youthful spirit and the answers came quickly. In fact, there were too many issues. She’s concerned about projects cutting into ancestral land – large dams, windmill projects inside dense forests, road development that invite extractive industries, a once pristine river turned brown in Daraitan where her father once guided tourists. At the center of it all is one clear thread – that indigenous identity depends on the forests: “ Kapag nawala ang gubat, wala nang katutubo. ”   (If the forests disappear, so too will indigenous people.) Now the story moves outward: from the seed being planted to sprouting a fresh bud. Outward vigilance, seeing how place, culture, and future are interwoven. Sierra Madre isn’t just backdrop; it’s the country’s last great spine of forest. Landscape profiles count over 3,500 recorded species here , about 45% of all species in the Philippines and at least 58% of them are endemic to this mountain range. It also contains dozens of protected areas, and its northern part, the Northern Sierra Madre Natural Park, is described as the largest protected area in the country and richest in genetic, species, and habitat diversity. These are the living margins that keep communities like Lovely’s fed, watered, and sheltered. Against this richness sits a familiar pressure. The New Centennial Water Source–Kaliwa Dam  slices into the Sierra Madre corridor and the Kaliwa River system. Civil society monitoring and news reports flag risks that include submerging about 291 hectares of forest, impacting habitat for around 126 species, and raising downstream flood risk for as many as 100,000 residents. This is on top of displacing Dumagat-Remontado families who have long stewarded these lands and waters. The Save Sierra Madre Network Alliance estimates around 1,465 families stand directly in the path. Project updates in 2024–2025 show the build pressing on, with the NEDA Board approving a cost hike from ₱12.2B to ₱15.3B this year. In 2022, the DENR briefly held the project’s ECC; by March 2024, authorities were reporting construction milestones again .   What GLA and UGNAYIN PH made possible “ Kapag may nag-post ng isyu, shine-share ng iba. May espasyo din makapagbigay ng mungkahi.   ( When someone posts about an issue, others share it. There is space to offer suggestions.) Through the Green Livelihoods Alliance (GLA) and UGNAYIN PH, Lovely found both strength and stance. With practical training in writing, documentation, governance, and a peer network that stands by her, her awareness was woven into the collective. She met connection, solidarity, and mentoring. UGNAYIN PH reframed leadership for her: it’s less about volume and more about presence; less perfection, more practice; less solitary, more collective. It’s where the youth leader learned to try, to miss, and try again.   A culture to return to “ICCA,” she stated with confidence. “Kung hindi idodokumento at poprotektahan ang kultura, baka hindi na matutunan ng kabataan. Dito, may mababalikan sila.” ( ICCA. If we don’t document and protect culture, the youth may not learn it. With ICCAs, there’s something to return to.) When we asked which advocacy gripped her heart the most, she didn’t even blink – ICCA (Indigenous Community Conserved Areas.) For Lovely, conserving land is not an abstract concept. The bill is important to her because it anchors her to her ancestral domain. For her, it is lived reality and experience, the life where her father taught plant medicine, her people’s story where the wind is first felt in the trees, the river whose colors mark the seasons. Here, transformation has become purpose. The sprout is beginning to grow buds, the voice of a leader is bending towards where the sun is, a purpose in defense of land and culture.   Mentoring the next ones “Ginagawa nila akong ate-ate. Humihingi sila ng gabay sa gawain,”  she says, half-shy, half-proud.   (They treat me like an older sister. They ask for guidance with tasks.) It’s easy to miss how radical Lovely’s transformation had been. A young woman whose own identity was used to silence and ridicule her, but now she is guiding new officers in her community organization find their footing; the youth who used to sit outside meetings now drafting the documents that move decisions forward. Here, Lovely’s journey is akin to buds now spreading, pollinating. From “I can speak” to “We can lead.”   A life she’s building toward “ Pinagpe-pray ko ang stable job na gusto ko, na kaya ko, na hindi ako mapi-pressure.”   ( I pray for a stable job that I like, one that I can sustain without too much pressure.) No performance here. Just honest timing, capacity, and care for self. What does a good future feel like to her? “ Pangarap kong magkaroon ng peaceful life. ” ( I dream of a peaceful life.) She dreams of ordinary peace. Fewer fights for survival; more calm days when the hardest choice is what to harvest together with the land instead of battles.   Lovely’s journey isn’t a clean before-and-after and it is far from complete. It is much like harvest, where if one tends to the land, it gifts abundance. From safety, voice, skill, trust, purpose, mentorship, and now a livable future, and hopefully not in the too distant future. Her skill and spirit, fear and practice, community and courage; all of these are tended to with the strength of other youth at UGNAYIN PH , the guidance and mentorship of NTFP-EP Philippines, and the support of GLA . She wasn’t just “capacitated”; she continues a life where she is reclaiming and rebuilding her voice.  Her skills / gifts are now in service of the forests, her culture, her community, and for a future where Agta / Dumagat-Remontado youth can still come home to who they are, amongst lush and peaceful forests. And because September 26 is Save Sierra Madre Day , we carry this story with intention. The day was proclaimed to mark the lessons of Typhoon Ondoy from 2009. It is a reminder that forests are not mere scenery but also protectors. They are flood buffers, water towers, climate shields. On this week each year, calls to “Save Sierra Madre”  echo a simple truth that Lovely names: if the forests go, so do life. Our role is clear: stand with the forests and with the indigenous peoples who keep it alive.   “ Magpatuloy lang kayo,” admonishes Lovely .   May mga struggle, pero kaya ng mga katutubong kabataan ang pinapaniwalaan nilang kaya nila.”   (Keep going. There will be struggles, but indigenous youth can do what they believe they can do.)

How UGNAYIN PH and the Green Livelihoods Alliance helped a young leader find her voice for culture and forests Monitte Lantas introduces herself plainly – “ Ako si Monitte Lantas. Isang katutubong Tagbanwa mula sa Bayan ng Narra, Probinsya ng Palawan . (I am Monitte Lantas, an indigenous Tagbanwa from the town of Narra in the Province of Palawan.)” – but the path behind those words carries a steady, expansive story. From a young woman who once felt shy to speak her people’s language, she is now an organizer, public servant, and youth mentor determined to protect Palawan’s forests and keep her Tagbanwa culture alive for the next generation.   Roots and First Sparks Asked what being katutubo  means, Monitte points to pride and practice: immersing in one’s culture and traditions and knowing how to carry them beyond the community. “ Ang pagiging isang katutubo ay pagmamalaki. Ito ay kung paano mo ipakilala ito sa labas ng komunidad mo. (Being indigenous is about pride. It’s about how you carry and introduce it beyond your community.)” “Ang pagiging isang katutubo ay pagmamalaki. Ito ay kung paano mo ipakilala ito sa labas ng komunidad mo.” Her first model of this courage is close to home, her aunt who fearlessly fights for and protects, and one who insisted that women speak up even when it wasn’t customary. “ Nangunguna talaga siya.  (She truly leads from the front.),” Monitte recalls. That example is the template she keeps returning to as she learns to lead.   Waking Up to Deeper Issues Monitte’s political awakening didn’t happen overnight. It sharpened as civil society partners entered their community. Among them is NTFP-EP Philippines and Bantay Kita, which opened her eyes to the layered struggles inside ancestral domains. “ Akala ko dati basura lang yung problema. Pero nung nakikibahagi na ako, may mas malalim pa pala sa loob ng komunidad namin.  (I used to think that waste was the only problem. But when I started getting involved, I realized there were deeper issues within our community.)” “Akala ko dati basura lang yung problema. Pero nung nakikibahagi na ako, may mas malalim pa pala sa loob ng komunidad namin.”   Finding a Home in UGNAYIN PH When the Ugnayin National Indigenous Youth Network Philippines (UGNAYIN PH began forming, it naturally fit. What kept Monitte engaged wasn’t just structure, it was also through the practice of showing up. “ Hindi naman magpapatuloy ‘yun kung wala yung active participation  (It wouldn’t have been sustainable without active participation.),” she says. UGNAYIN PH mirrored her community’s needs and exposed her to peers from various regions grappling with similar issues. It was fertile ground to grow her voice. She’s frank about the shift: “ Hindi ako ganun ka-good leader. Iniisip ko na ‘kaya na ng mga matatanda yan.’ Pero dahil sa UGNAYIN, mas nahubog yung kakayahan ko. Kailangan mo ring bumoses.  (I wasn’t much of a good leader. I used to think, ‘the elders can handle that already.’ But because of UGNAYIN, my abilities were developed. You also need to speak up.” In that space, she learned that youth concerns need to be said aloud, so that elders can recognize and act on them. “Dahil sa UGNAYIN, mas nahubog yung kakayahan ko. Kailangan mo ring bumoses.” The peer-to-peer space mattered. During early online sessions (pandemic days), she watched fellow youth leader Kristel “Boniknik” Quierrez showing relentless action and thought, sana ako rin ganito (I wish I was like her) .  That admiration became inspiration. “ Through exchange of ideas, nakukuha ko kung paano ko ipagpapatuloy, kung paano rin yung gagawin ko sa loob ng komunidad ko.  (Through exchanging ideas, I learn how to keep going, and what I should do within my own community.”   GLA’s Backbone and Why It Matters Many of the exchanges, leadership spaces, and community-based learning that shaped Monitte’s journey sit within NTFP-EP Philippines’ work under the Green Livelihoods Alliance – Forests for a Just Future (GLA) . By resourcing local organizing and inter-community learning, GLA helps networks like UGNAYIN PH convene, train, and sustain young indigenous leaders, so the work of safeguarding cultures and forest conservation doesn not become a solitary climb, but a shared or communal ladder.   From Student to Public Servant Today, Monitte carries her advocacy into formal governance. She serves as a Sangguniang Kabataan (SK) member and currently leads her local Nagkakaisang Kabataang Katutubo ng Narra (NKKN) youth council. She didn’t plan to enter politics, she admits, but realized local power can, and should, carry indigenous youth agendas. “ Bakit hindi natin ipasok ito sa lokal na level para marinig, makita, at mabigyan din ng solusyon ? (Why don’t we bring this to the local level so it can be heard, seen, and actually addressed?)”   The Frontlines in the “Last Frontier” From Southern Palawan, Monitte watches mining applications pile up and participation remain thin, with only about 10–20% of indigenous youth actively engaging on environmental issues in her municipality. She wants that number to grow. Her core advocacy is clear: environmental protection in a province famed as the country’s “last ecological frontier,” and active youth participation so the work outlives the current wave of leaders. “ Ayaw ko na masira ito. Baka sa susunod wala na  (I don’t want this to be destroyed. (I’m afraid) it might disappear soon,” she says of Palawan’s forests, expressing hope that many more youth will follow as she ages out of the “youth lens.”   Culture as Daily Practice, Not Performance Monitte’s longing is as cultural as it is political. She wants Tagbanwa practices to be lived within the community and not staged only during Indigenous Peoples (IP) Month. “ Sana yung mas culture-based talaga sa loob lang ng komunidad – nakikita, ginagawa . (I wish it’s more culture-based and something visible and practiced within the community.)” She’s pushing for School of Living Tradition (SLT) opportunities with elders, and, if needed, she will be the first student. This sits beside a personal transformation where she once felt shy to speak Tagbanwa. Now, she answers her elders in their mother tongue, confidently returning one conversation at a time. “ Nawawala yung essence ng pagiging katutubo kapagka hindi siya nakikita. Gusto ko na nakikita siya na, ‘ah ako, katutubong Tagbanwa talaga ako .’ You need to be proud. (The essence of being indigenous fades when it isn’t visible. I want it to be seen like, ‘ah, I truly am a Tagbanwa indigenous person.’ You need to be proud.)” “ Nawawala yung essence ng pagiging katutubo kapagka hindi siya nakikita. Gusto ko na nakikita siya na, ‘ah ako, katutubong Tagbanwa talaga ako .’ You need to be proud.   Dreams with a Paper Trail In the near term, Monitte plans to stay rooted in her youth organization for two to three years to strengthen its foundations, secure sustainable funding, and document their Ancestral Domain Sustainable Development and Protection Plan (ADSDPP) so younger Tagbanwa have something concrete to inherit. “Culture is changing, kaya habang maaga pa, nado-document na siya . (While it’s still early, it should be documented.”   A Message to the Next Wave of IP Youth Advocates She leaves a note in Tagbanwa first, then in Filipino: youth shouldn’t be afraid of the problems in the community, there are many solutions, and it’s on them to take up the challenge. Monitte proudly speaks in her own native language: "Ingka Tagbanwa. erog ko nga angga sira me lam. Ing un mga problema asan kat komunidad nga yung unay magka anoan nira. Aga sira me lam ka, dakil nga problema magka anwan tami et komunidad. Taka may mga solusyon taming mga mabuhat na ga bilang mga kabataan. So, ing ako, magka buhat koy mga at kay mga bagay, so, erog ko nga na eat mga kabataan na susunod, ay magka ruot naga. Arot nira yung paano nira ma-solusyonan yung mga problema et komunidad. Baw ing paano nga makapagpatuloy bilang mga kabataan." “ Huwag tayong matakot. Gawin nating inspirasyon yung mga issues o challenges sa komunidad. I-challenge natin yung sarili natin: ‘kaya kong gawin itong bagay na ’to.’ (Let’s not be afraid. Let’s make the issues or challenges in the community our inspiration. Let’s challenge ourselves: ‘I can do this.’)” “Gawin nating inspirasyon yung mga issues o challenges sa komunidad.” UGNAYIN PH  is the national indigenous youth network where Monitte serves as Secretary; it’s been a key space for her leadership journey. From peer learning, to exchanges, and visible roles that helped raise her voice, NTFP-EP Philippines, under the Green Livelihoods Alliance – Forests for a Just Future, supports these community-rooted processes. Culture and forests are protected by those who live with them, and leadership keeps regenerating from within.

Aklan’s Living Tradition and How Communities Keep It Alive What Aklan Piña Is and Where It Lives Piña is heritage you can wear. It is a handwoven cloth made from pineapple leaf fibers—light, sheer, and proudly Filipino. In Aklan, Haboe nga Piña  is a living tradition: skills passed within families, taught hand-to-hand, and rooted in place. Each piece carries memory, livelihood, and cultural identity.   From Leaf to Luminous Cloth Aklan Piña begins in the field. The process is painstaking. Farmers harvest pineapple leaves, selecting those with the right maturity and fiber length. Mature leaves are scraped to extract fine filaments, then washed and dried. Nearly invisible fibers joined to create continuous yarn. Hours become meters; meters become heirlooms. After careful counting and aligning, weavers set the loom’s rhythm; hours become meters, and meters become heirlooms. Finishing, embroidery, edges, and treatment; it all adds the makers’ signature of place. UNESCO Recognition and Local Safeguarding In 2023, Aklan Piña Handloom Weaving was inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity ( 18.com ), an international nod to what communities have long known. Recognition brings visibility and responsibility. In Aklan, local measures (Kalibo 2019-049; Province of Aklan 2021-010) and a community-led safeguarding plan strengthen the transmission, protection, and promotion of the craft through events and festivals.   NTFP-EP Philippines: Partner in Safeguarding Together with Aklan local partners, NTFP-EP Philippines helps keep the thread alive. We support: Transmission & training:  workshops, exchanges, and learning spaces; Livelihoods & markets:  community-based enterprise development and fair market linkages; Cultural visibility:  documentation, exhibits, and feature stories. These efforts help ensure the next generation can learn, work with dignity, and carry the craft forward.   How to Honor the Weave When you choose Piña, you become part of the story. Choose pieces from recognized groups and verified sellers. Credit the artisans by name wherever possible. Support cultural education and apprenticeships. Share the story of the cloth you wear—how it was made, where it came from, and who made it. “Made in the Philippines” is more than a label, it is a lineage.

An Indigenous Youth Leader’s Journey from Cultural Preservation to Advocacy through UGNAYIN PH and Community From the forested mountain ranges of Sierra Madre, where the trees breathe stories of generations past, a young Dumagat-Remontado woman has grown into a leader rooted in land, culture, and community. Kristel Quierrez, also known by friends, family, and colleagues as ‘Boniknik’, stands as a leader for her people and for the growing movement of indigenous youth finding their voices. She was raised in a community where land, culture, and identity are inseparable. Growing up, she already had a deep knowing that "where the forest stands, so do the Dumagats." “Para sa akin, ang ibig sabihin ng pagiging katutubo ay nakaugnay ang iyong sarili sa iyong komunidad, at ikaw ay may sariling pagkakakilanlan. May ni-rerepresenta kang komunidad, at ako partikular bilang isang Dumagat-Remontado, alam ko yung paniniwala ko na ang mga katutubo at gubat ay magkaugnay. Ang aking paniniwala ay si Makidepet ay nasa lahat ng bagay, kaya lahat ng bagay ay sagrado.” “For me, being indigenous means being connected to your community, and having your own identity. You represent a community, and I, as a Dumagat-Remontado, believe that indigenous peoples and the forest are interconnected. I believe that Makidepet  is in everything, and therefore, everything is sacred,” Boniknik shares. Planting the Seed Boniknik’s journey started strong, already rooted in her culture as an Agta .* Guided by her elders, the seed of consciousness that everything is interconnected, and that Makidepet  (God) is in everything, had already been planted. The 23-year-old learned early on that true leadership lies in serving her community and that her life is deeply connected with the forest. As Boniknik learned the ways of the world, that seed has since taken root, and her identity transformed from a student and keeper of her culture’s memories to active advocate. Her love for ancestral lands matured into a fierce defense of them, especially as threats to both culture and territory in Sierra Madre became more visible. Growing up in Quezon Province by the forests, the sacredness of nature is not merely a concept but a lived truth. This worldview fuels her advocacy and deep commitment to protecting the environment and the cultural heritage of her people. “Una kong pinag-aralang paaralan ay ito din yung isinusulong ng mga adbokasiya, kung papaano mo paglilingkuran ang iyong mga komunidad dahil hindi natin maikakaila sa realidad na napakaraming isyu ang kinakaharap ng mga katutubong komunidad ngayon. Ang paaralang ito ay sentrong paaralan ng mga Agta, at simula pa pagkabata ko, simula ng ako’y mag-aral ay iyon na yung itinatanim sa aming mga kaisipan bilang mga kabataang katutubo, at hanggang sa tumanda ako, hanggang sa kasalukuyan, iyon at iyon pa rin ang aking dinadala hanggang sa kasalukuyan. Pag ikaw ay mula sa isang katutubong komunidad, magkakaroon ka ng malay na nandiyan na ang iyong pinaglalaban.” “The first school I attended was already promoting these advocacies—how you serve your community—because we cannot deny the reality that indigenous communities today face many issues. This school was the central school for the Agta, and from my childhood, from the time I began studying, this was already being instilled in us as indigenous youth. And as I grew up, even until now, I still carry that with me. When you grow up in an indigenous community, you are already aware of what you're fighting for,” she says. Boniknik in 2020 at an activity for the STOP Kaliwa Dam Campaign The Sierra Madre Mountain Range is the longest in the Philippines and home to over 50% of the country’s remaining forest cover. It supports high levels of biodiversity and is home to many indigenous groups, including the Dumagat-Remontado. Despite its ecological importance, it continues to face threats from mining, logging, and large-scale infrastructure projects, including the controversial Kaliwa Dam, which poses risks of displacement to indigenous communities and irreversible damage to the forest ecosystem. 1 *Agta  is from the native language of the Dumagat-Remontado indigenous community, meaning tao or person. While the identity ‘Dumagats or Dumagat-Remontado’ is more commonly known by cityfolk, Boniknik self-identifies as an Agta. Tending to the Soil 2024 had been momentous for the young leader. The Global Landscapes Forum (GLF) awarded Boniknik as one of its changemakers  driving restoration in its 2025 Restoration Awards , amplifying her role as a young indigenous woman in environmental governance. This recognition set an example for her peers that their voices and traditional knowledge are valuable in shaping sustainable environmental solutions. That same year, she graduated from college with a degree in education and successfully passed the licensure examination for teachers. Meanwhile, she was also recognized by a major digital news outlet  and a popular magazine  this year, further solidifying the importance of the role of the youth in social movements. The young environmentalist is currently the Vice Chairperson of the Ugnayin National Indigenous Youth Network Philippines (UGNAYIN PH)  and a core member of Katutubong Kabataan na Umuugat sa Kabundukan sa Sierra Madre (UGBON) , a grassroots indigenous youth organization based in General Nakar , Quezon . Despite her accomplishments and global recognition, Boniknik first distinguished herself as a deep listener, attentive to her elders, her community, and nature. Their wisdom cultivated the soil in which the youth would gather strength, thrive, and blossom. “Kung nanggaling ka sa isang katutubong komunidad, natural na sa iyo simula pa pagkabata na mahalin ang kalikasan, ang iyong lupaing ninuno, ang iyong pagkatao, kaya naman ang mga nakaimpluwensiya sa aking adbokasiya ay ang aking komunidad din – sa gabay ng mga matatandang lider, kung paano nila hinubog ang aking kaisipan upang bumalik, patuloy na mag lingkod sa aking komunidad at kung papaano umusbong sa daloy nito ang mga adbokasiya ko ngayon, lalong higit sa mga karapatan ng mga katutubo, at sa aming lupaing ninuno, lalong higit sa kalikasan.” “If you come from an indigenous community, it is natural from childhood to love nature, your ancestral land, your identity,” she says. “That's why those who have influenced my advocacy are also my community—guided by the elders, who shaped my way of thinking to return and continue serving my people. That’s how my advocacy blossomed—particularly in the defense of indigenous rights, our ancestral lands, and especially nature,” she said. The restoration steward grew up understanding the challenges faced by indigenous communities, including land dispossession, environmental degradation, and cultural erosion. One major threat is the Kaliwa Dam Project, which might displace Boniknik’s Dumagat-Remontado community. Despite opposition from local and indigenous groups, the project has continued to progress with limited consultation. 2  Even as a child, she witnessed how traditional knowledge and community values are often overlooked and excluded from broader conversations about development and governance. Boniknik taking part in one of the biggest activities for the STOP Kaliwa Dam Campaign – Alay Lakad Laban sa Kaliwa Dam in 2023 Yet within those challenges, the roots of strength and wisdom grew. One of those roots was in the form of UGNAYIN PH. It was through the youth network that her advocacy moved from preservation to purposeful action.  It became the space where her cultural consciousness was matched with tools for organizing, speaking out, and mobilizing other youth. UGNAYIN PH: Growing Collective Roots Founded on 2022, UGNAYIN PH is a network of indigenous youth organizations from Sierra Madre, Palawan, Visayas, and Mindanao landscapes, formed to champion the indigenous youth advocacy at multiple levels. It currently supports a total of nine (9) indigenous youth groups representing 421 individuals/youths and eight (8) Indigenous Cultural Communities (ICCs). Boniknik was part of its early formation, a time when online gatherings would create a special bond for the youth juggling the challenges brought by the pandemic, their indigenous territories, and simply being a young person of the times. She journeyed with her fellow youth, participating in camps, trainings, and organizing work. From 2014-2024, as it was growing and slowly being formed, the network has collaborated and partnered with different groups and organizations, co-organized and co-facilitated 28 activities and events, including six (6) youth camps, numerous strategic meetings, a couple of trainings. ”Hindi ito agad nabuo eh, ang Ugnayin. Dumaan siya sa proseso, dahil katulad ng pagiging lider, hindi ka magiging lider agad kung wala kang karanasan sa pamumuno. Hinubog nila ako, hinulma, sa tagal ng panahon, sa ilang taon na nabuo na ang Ugnayin, napakalaki talaga yung ambag nito sa akin, kung ano ako ngayon.” Taken during the cultural night at the ADVANCING I-YES CAMP 2024  (Indigenous Youth for Environmental Sustainability and Climate    Adaptation and Mitigation in the Philippines) “Ugnayin didn’t form overnight. It went through a process, just like leadership. You don’t become a leader without going through the doubts, the growth, and the learning. They molded me over time. In the years since Ugnayin was formed, it has contributed greatly to who I am today.” In UGNAYIN PH, she didn’t just find solidarity—she found her voice, and the courage to use it. What started as a desire to protect culture evolved into organizing discussions, mobilizing youth for environmental campaigns, and defending ancestral lands. The network provided a platform for its members to co-create the UGNAYAN Show in 2021. An online magazine show live-streamed every few months, it provides a platform where the youth can bring their community’s struggles to a broader audience. Boniknik had become a regular co-host of the show. “ Sila yung humubog sa akin papaano magsalita sa unahan, at doon ko natutunan kung papaano ko gamitin ang boses ko, lalo na at kung ikaw ay isang lider, kailangan mo talaga gaimtin ang iyong boses. Nakita ko ito kung gaano nila kamahal ang kanilang mga lupaing ninuno at kung papaano sila handang ipaglaban ito.” “I learned how to use my voice. Especially if you are a leader, you really need to use your voice,” she recalls. “I witnessed how deeply they loved their ancestral lands and how willing they were to defend them.” Boniknik in 2024 co-hosting the 25th episode of the UGNAYAN Show With seeds of wisdom from her elders and community, roots from UGNAYIN PH and UGBON, and with support from an active collaboration with NTFP-EP Philippines and the Green Livelihoods Alliance – Forests for A Just Future, Boniknik’s environment became the fertile ground for her leadership to blossom and grow her roots with fellow indigenous youth. Defending the Sacred, Passing on the Torch One of the most urgent issues Boniknik and her peers are fighting is the gradual erosion of indigenous culture among the youth. According to the National Commission on Indigenous Peoples (NCIP), there are over 14 million indigenous peoples in the Philippines, yet many still lack access to basic services and face marginalization. Among the youth, cultural disconnection, language loss, and exclusion from decision-making remain persistent challenges. 3 Boniknik says that many of their youth can no longer speak their native language or practice ancestral traditions. “Hindi na din maikakaila na halos kalahati sa aming lupaing ninuno, na porsyento ng mga katutubong kabataan ay hindi na marunong magsalita ng aming salita, at kaakibat din doon, yung hindi lang sa salita, sa mga tradisyon at sa iba pa, sa ibang kultura na ginagawa ng aming mga ninuno ay halos hindi na alam.” “Many of our young people can no longer speak our language,” she laments. “They don’t know the traditional practices of our ancestors, because these things are no longer passed down. The changes in our environment and society have made it harder for parents to pass on our ways.” For Boniknik, this is not just a cultural loss—it is a threat to identity. This highlights how the youth’s efforts are part of a larger struggle for recognition and participation. Now, through her voice, she advocates for revitalizing language, strengthening cultural education, and making sure the stories and sacred traditions of their people are preserved for future generations, all with the youth participating. "Mahalin ang kalikasan, igalang ang paniniwalang katutubo, at lalong higit ay ang partisipasyon ng katutubong kabataan. Crucial yung kanilang partisipasyon sa lahat ng ito, sapagkat kung hindi sila sumama ngayon, sino ang magiging kasama ng mga kasalukuyang lider pagdating ng panahon?” “Love nature, respect indigenous beliefs, and above all is the participation of indigenous youth. Their participation is crucial because if they don’t join us now, who will stand beside the current leaders in the future?” Hand in hand with cultural preservation is environmental protection. For Boniknik, these two are inseparable. Her advocacy is fueled by the belief that indigenous peoples are the stewards of the land, not because of policy, but because of centuries of lived connection. These traditional systems, she argues, must be valued alongside scientific approaches. “ Ang aming mga tradisyunal na paniniwala, na pamamaraan ay epektibo pagdating sa pangangalaga ng kalikasan, kaya dapat ito ay kilalanin din pagdating sa mga stratehiya na pinapatupad ng gobyerno.” “Our traditional practices and methods are effective in protecting the environment, and they should also be recognized when it comes to government strategies and policies.” Another Strong Branch: Indigenous Women Leading the Way Boniknik also draws strength from her identity as an indigenous woman and from elder women role models. In the Dumagat-Remontado community, she observes that women more often take bold, visible roles in leadership. ”Sa Dumagat na community, mas matapang ang babae. Iyon yung isa sa pinagmamalaki ko sa aking pinagmulang hanay ng katutubong komunidad. Mas malakas ang partisipasyon ng kababaihan kaysa sa kalalakihan. Iyon ang sa aking personal na obserbasyon, at dahil na rin sa mga naunang umusbong pa na mga lider. Kung ano ako ngayon bilang lider ay dahil na rin inspirado ako sa mga nauna pang mga lider kababaihan sa aming komunidad.” “In the Dumagat community, women are braver,” she laughs. “That’s something I take pride in about my community. I’ve observed that women are more assertive and involved than the men. I think that’s because of the early women leaders who emerged, and they inspired who I am today as a leader.” She honors the women leaders who came before her—those who paved the way for her voice to be heard—and hopes to do the same for others. Blossoming A Dream for the Future Boniknik’s story is one of courage, growth, and transformation. She acknowledges that, like many young leaders, she initially doubted herself.  However, over time she realized that her voice held power because she spoke for other people. There was also a time when she had to navigate the unfamiliar, sometimes, spaces within and outside her community, where indigenous youth are often overlooked or misunderstood. Boniknik presenting plans of her local youth organization during the I-YES Camp 2024 “Doon umusbong na isulong ang partisipasyon ng katutubong kabataan, sapagkat sa kasalukyan iyon yung isa sa mga angkop na solusyon ay nagmumula din sa kabataan. Sa kasalukuyan ay may tiwala na ang mga matatanda. Mas malakas na ngayon yung katapangan, na kung hindi ko ito sasabihin ngayon, hindi nila maiintindihan yung aking sitwasyon. Mangangapa ka rin sa una, pero sa pagdaan ng panahon, magtiwala ka sa proseso na kaya mo rin silang harapin.” “That’s where we started pushing for youth involvement, because in the present time, many suitable solutions also come from the youth. Now the elders have learned to trust us,” she expressed gleefully. Now I have more courage—because if I don’t speak now, they won’t understand my situation. You’ll feel lost at first, but over time, trust the process that you can also face them.” Boniknik dreams of a future where indigenous youth aren’t just participants but recognized leaders, decision-makers, storytellers, and guardians of their people’s future in their communities. But more than that, her dream is that of indigenous youth gaining recognition not just because of their struggles, but also by their healthy and thriving young lives. “Sa aking pangarap sa mga susunod pang mga henerasyon, hindi na lang kami narito dahil sa mga issue, kundi narito kami para ibahagi ang mga tagumpay na pinagdaanan simula pa sa aming mga ninuno. At nariyan ang mga katutubong kabataan para magbahagi ng isang payapa, malusog, at magandang komunidad.” “In my dream, in the coming generations, we are not just here because of the issues, but because we are here to share the victories since the time of our ancestors. Indigenous youth will be here to share about a peaceful, healthy, and thriving community. For now, she continues to do the work—planting seeds, nurturing connections, growing leaders. Her message to fellow indigenous youth is simple but powerful: Natural ang pagiisip na hindi nila kayang makibahagi. Sa bandang huli makikita mo rin yung tiwala sa sarili, sapagkat ikaw mismo bilang kabataang katutubo ay natural sa iyo na may dinadala kang komunidad, at doon mismo dadaloy ang iyong paglahok. Magtiwala ka sa iyong sarili at doon na magsisimula ang lahat. “It’s natural to feel unsure,” she advises other indigenous youth unsure where to begin. Eventually, you will find self-trust because you, as an indigenous youth, naturally carry your community within you. And from that, your involvement will flow. Trust yourself—that’s where everything begins.” From a tiny seed maturing to a fully blossomed tree, Boniknik’s journey is a living testament to what happens when indigenous youth are trusted, nurtured, and rooted in their identity.  In a time of uncertainty and a rapidly changing climate, her story serves as a reminder that the answers we seek are often already within our indigenous peoples and their ancestral lands—waiting to be remembered, spoken aloud, and shared. References: 1 Haribon Foundation Reports on Sierra Madre https://www.tatlerasia.com/power-purpose/ideas-education/kaliwa-dam-project-explained https://earthjournalism.net/stories/sierra-madre-indigenous-peoples-face-environmental-turmoil-in-the-philippines https://newsinfo.inquirer.net/1189883/fwd-haribon-water-comes-from-forests-not-from-dams https://www.gmanetwork.com/news/topstories/regions/675489/kaliwa-dam-to-destroy-sierra-madre-s-biodiversity-haribon/story/ DENR Reports on Sierra Madre https://denr.gov.ph/wp-content/uploads/2023/07/DENR_News_Alerts_September_29_2022_Thursday_opt.pdf https://www.sunstar.com.ph/pampanga/local-news/denr-protect-sierra-madre-to-fight-climate-change   2 https://www.rappler.com/philippines/243149-kaliwa-dam-project-earns-environmental-clearance-alleged-violations/   3 https://www.unops.org/news-and-stories/stories/towards-inclusion-for-indigenous-peoples-in-the-philippines https://thedocs.worldbank.org/en/doc/baa43cc91ec55266a538e9023c528bd7-0070062024/original/No-Data-No-Story-Indigenous-Peoples-in-the-Philippines.pdf

Honoring Indigenous Peoples, Heritage, and the Forests We Call Home From June 23–25, 2025 , the NTFP-EP Philippines network came together in Iloilo City and the nearby communities of Maasin and Indag-an for a milestone gathering — the 2025 Partners Meeting  and the celebration of our 10th anniversary . For three days, Indigenous leaders, community members, and partners from across the country reflected on a decade of shared work — protecting ancestral lands, safeguarding culture, sustaining livelihoods, and standing for the rights of Indigenous Peoples and local communities. It was a time to honor the deep roots of our movement and to look ahead with renewed commitment. Who We Are NTFP-EP Philippines is more than an organization. We are a community of communities — a network of non-government and peoples’ organizations working alongside Indigenous Peoples and local communities (IPLCs). Our work is grounded in the belief that forests and cultures thrive together . We strengthen, develop, and promote non-timber forest product (NTFP)-based livelihoods and forest management strategies that are sustainable, culturally appropriate, and gender transformative. Our vision : Empowered Indigenous Peoples and local communities inclusively governing forest landscapes to contribute to biodiversity and forest conservation, and to climate change adaptation and mitigation. Remembering Brother Ben Before the Partners Meeting officially began, NTFP-EP Philippines staff traveled to Bacolod on June 20  to honor the memory of Benedicto “Brother Ben” Sánchez , one of our most beloved friends and collaborators in the network. Brother Ben passed away on July 16, 2024, leaving behind a legacy of service, kindness, and dedication to Indigenous Peoples and community-based work. Together with his wife, we visited his resting place, offered prayers, and presented a plaque in recognition of his invaluable contributions to our shared mission. Though he is no longer with us, his spirit continues to inspire the work we do and the values we uphold. Partners Meeting: Reflection and Visioning On June 23–24, partners gathered at Hotel del Rio and St. Clement’s Retreat House to revisit the network’s Strategic Plan 2020–2025 . We looked back at the political, economic, social, technological, legal, and environmental factors that shaped our work, and how Indigenous and local leadership remained a steady compass through change and challenge. Stories flowed from our partner landscapes — from Palawan to Sierra Madre, from Nueva Vizcaya to Mindoro, and Visayas to Mindanao — showing progress across our four core themes: Tenure and Governance Community-Based Livelihoods and Enterprise Development Safeguarding Culture Community-Based Conservation and Resource Management These stories reminded us that Indigenous stewardship is not just about conserving trees, it is about protecting an entire way of life, keeping alive the songs, languages, and practices that carry the memory and wisdom of the land. The second day turned toward the future: shaping the Strategic Plan 2026–2030 . Together, we reaffirmed our vision, mission, and core values, and set intermediate outcomes that include inclusive policies for IPLCs, greater protection of heritage and biodiversity, and stronger support for community-based enterprises. Capacity-building sessions also strengthened, among others, our knowledge about documenting and promoting wild and traditional foods; and reaffirmed our commitment to safe, inclusive, and accountable spaces. Our Core Values: Guiding the Next Decade The Partners Meeting was also a space to reaffirm the core values  that have anchored our work and will continue to guide us into the next decade: Love for Country and Others ( Pagmamahal sa Kapwa at sa Bayan ) Rights and Culture-Based Approaches ( Batay sa Karapatan at Kultura ) Collaboration and Partnership ( Kolaborasyon at Pakikipag-ugnayan ) Inclusiveness and Transparency ( Inklusibo at Pagiging Bukas ) Hardwork and Resourcefulness ( Masipag at Maparaan ) Commitment to Organizational VMG ( Pagtataya sa Pangarap, Misyon at Adhikain ng Organisasyon ) Resilience, Adaptability, and Responsiveness ( Katatagan, Pag-angkop at Pagtugon ) Truthfulness and Honesty ( Katotohanan at Katapatan ) Active Non-Violence ( Alay Dangal ) These values are now shaping every decision, partnership, and program. They remind us that the defense of forests is inseparable from the defense of rights, that culture is a source of strength, and that collaboration is the path to lasting change. They call us to work with integrity, adaptability, and care, honoring both the planet, forests, and people. A Night of Culture and Celebration The evening of June 24 became alive with the colors, sounds, and spirit of Indigenous culture. The Cultural Night  and 10th Anniversary Celebration  brought to life the heritage we work to safeguard — through music, song, dance, and storytelling. It was a celebration of ten years of NTFP-EP Philippines and generations of care and knowledge that make our work possible. Every performance was a reminder that the forest is more than a resource. It is a living relative, and culture is the language through which we honor and protect it. Community Connection in Iloilo On June 25, the network visited two partner communities: Katilingban Sang Pumuluyo Nga Naga-atipan Sang Watershed sa Maasin (KAPAWA-Maasin), who safeguard the Maasin watershed, and Indag-an Primary Multi-Purpose Cooperative (IPMPC), keepers of the tradition of hablon  weaving. These visits were windows into the living bond between nature and culture, showing how heritage and livelihood can walk hand in hand in caring for the land.   Looking Ahead As NTFP-EP Philippines enters its second decade, our path is clear: to continue working side by side with Indigenous Peoples and local communities, ensuring that their rights are upheld, their voices are heard, and their knowledge is respected. Because when Indigenous Peoples and Local Communities lead in governing their lands and waters, forests stand, rivers flow, cultures endure, and the future remains alive. On this International Day of the World’s Indigenous Peoples , we honor the communities whose resilience, wisdom, and heritage shape both the landscapes we protect, and the very soul of our shared duty.