National Statistics Office Region 10

PHILJAFA ORGANIZES 3RD PHASE OF REGIONAL CHAPTERS ESTABLISHMENTS

2010-06-28T08:15:00.005+08:00

The Philippines – Japan Fellows Association PHILJAFA and Japan International Cooperation Agency convened recently in Cagayan de Oro City at the Grand Caprice, Limketkai Complex. The special organizational meeting and agency visit is intended to gather and convene JICA alumni for updates and monitoring of achievements after their return home. PhilJaFa aim to further strengthen the involvement of these ex-participants for the development of human resources in their respective agencies/region through utilization of their skills acquired from their training and studies in Japan. The organizational meeting created new chapters that will serve as monitoring centers for both JICA and PHILJAFA.

Briefly, The founding and establishment of (PHILJAFA) was conceptualized in 1964 through the efforts of a group of administrators and professors from the Philippine College for Arts and Trades (PCAT) now the Technological University of the Philippines (TUP). This group of technical men, who were recipients of technical training programs in Japan, formed a cohesive organization upon the request of high officials of the former Overseas Technical Cooperation Agency (OTCA) now the Japan International Cooperation Agency (JICA). The first OTCA Alumni Association in the A

sian countries was thus established through the leadership of Mr. Yasushi Muro and Mr. Tosho Ohiro. It was then named as the PCAT-COLOMBO Plan (Japan) Scholars Association.

The Philippines-Japan Fellows Association (PHILJAFA) was formally organized in 1966. This was the year when the Constitution and by-laws of PHILJAFA was crafted by a group of ex-JICA participants mostly lawyers and officials coming from various government agencies, namely: the Office of the President of the Philippines, Department of Justice, National Bureau of Investigation and the National Economic and Development Authority.

From its original membership of less than fifty in 1966, the PHILJAFA continued to grow to its present membership of 8,894 (as of May 2004).

A PHILJAFA awardee for Public Administration in 2002 – 35^th founding Anniversary, NSO 10 Regional Director Dr. Salvador A. Aves, gave the welcome address on the occasion. PHILJAFA management team includes Ms. Hilda O. Ballesfin, chief of the National Statistics Office’s Human Resource Management Division, and PHILJAFA Treasurer. A yearly NSO activity, the Philippine Statistical Quiz was co- sponsored by PHILJAFA, held in Manila last November 2009.

A Chapter for Northern Mindanao – Japan Fellows Association was established on the event and the set of officers for NORMIN – JAFA, were sworn in by PHILJAFA Chairman of the Board Atty. Ernesto P. Martinez. (In photo, R to L) NSO 10 RD Dr. Salvador A. Aves, President, Vice-President: NEDA Engr. Alan Olavides; Secretary, NSO 10 Statistician, Dr. Janith C. Aves,; Treasurer, Ms. Shirly Mae B. Serate of DBP; Business Manager, Ms. Ma. Cristina I. Gabia of DTI; Press Relation Officers, Ms. Algemrgy B. Cuerquez of NEDA and Ms. Mercelita J. Labial of XU.

NSO 10 TOPS FOR 17 CONSECUTIVE YEARS IN PERFORMANCE EXCELLENCE

2010-02-25T10:20:00.001+08:00

The National Statistics Central Office recently awarded the performance rating rankingsNPW to the different Provincial and Regional Offices nationwide during the National Planning Workshop held in Laoag City, Ilocos Norte on February 15 to 19, 2010. NSO 10 Office holds on as First Place in Field Awards for year 2009, topping nationwide for 17 consecutive years since 1993. Camiguin under Provincial Statistics Officer (PSO) Norma Quilala, ranks 5th and Misamis Oriental, under PSO Malou B. Igdon, ranked 9th. NSO 10 also received a special award on Gawad Career Executive Service of which Regional Director Salvador received a plaque of recognition from President GMA in Malacañang on November last year.

Other Special Awards for Information Dissemination, Bukidnon ranked 4th Place, Camiguin 5th. For Partnership and Linkages, Lanao del Norte 5th Place.

Field Award is based on the categories of operation in the fields of Statistical, Civil Registration, Information Dissemination, Partnership and Linkages and General Administration. The National Office conducts yearly evaluation of all branches to come out with Field Awards to deserving offices. Heading the Field Awards committee is NSO Deputy Administrator Paula Monina G. Collado.

Region 10 Agency Director Feted

2010-01-11T09:06:00.003+08:00

President arroyo formally gave plaques of recognition to the 2009 Gawad CES Awardees in Malacañang on November 16. The Career Executive Service award is an annual presidential recognition to government executives nationwide who made public service an important factor in their career, for exemplary performance and significant contributions particularly in areas of innovation, information and communication technology, social services, administrative reforms and public policy. This years awardees along with Dr. Salvador Aves were Elisa Bantog Baroque, Department Manager, Philippine Charity Sweepstakes Office (PCSO); Corazon Cabrido Davis, Director IV, Department of Environment and Natural Resources (DENR) of Region 1; Mateo Gelito Montano, Assistant Secretary, Department of Social Welfare and Development (DSWD); Severino Cruz Santos, OIC Regional Director, National Economic and Development Authority (NEDA) Region IV-A and Evelyn Aliñazo Trompeta, Regional Director, Department of Interior and Local Government (DILG0 Region IV.

Aves significant achievements in bringing service to the grassroots through his innovative Touch Base Civil Registration Management System with which remotest areas and indigenous people are given the chance for civil registration, the convening solemnizing officers brought harmony and legal proceedings in marriages and the Barangay Civil Registration System which involved the local government units in the facilitation of recording civil registration.

NSO 10 CLEANEST AGENCY UNDER THE BRIGADA AHENSYA PROGRAM

2009-10-08T08:11:00.002+08:00

ASIDE from garnering EXCELLENCE rating from Civil Service Commission’s Public Service Delivery Audit/Assistance (PASADA), the National Statistics Office of Region Ten also adjudged as the CLEANEST AGENCY in Cagayan de Oro. These accolades were given during the Parangal at Pasasalamat, 109 Philippine Civil Service Anniversary ceremonies on September 23, 2009 at the Rotunda of LimKetKai Center.

CSC Chairperson Hon Ricardo L. Saludo personally handed out the Plaques of Recognition to the awardees and extolled on the role of civil servants in the society. The occasion ran on the theme: “Honoring our Heroes in Republic Service Responsive, Ethical Public Servants With Vision, Impact, Commitment and Excellence”. The Honorable CSC Chair stressed on the impact of cleanliness of an agency to the general public who seeks service and that by the appearance alone of an agency gives an impression of good service.

Photo shows (left) CSC 10 Directress IV Atty. Lourdes Clavite –Vidal, CSC Chair Ricardo Saludo handing out Certificate/Plaque of Recognition Awards to NSO 10 Regional Director Dr. Salvador A. Aves which in turn gave to NSO Personnel directly responsible of gaining the appreciations.

ALIMAONG TRIBAL WEDDING in VILLANUEVA

2009-07-01T09:29:00.005+08:00

NSO 10 Regional Director Dr. Salvador A. Aves attended and stood as one of the sponsors of a recent solemnizing event on May 30, 2009 at the Alimaong Tribal Wedding rite organized by the Supreme Council of Datus. The Royal Wedding by tribal standards was led by the father of the groom, the Alimaong Grand Chief Engineer Roderick D. Sumatra also known as APO AMAY TAWAHIG. Mr. Erik Clyde D. Sumatra, known in tribal name as Kali Kilat and his bride: Charissa Evita E. Yu was solemnized by the National BAYLAN (Native Priest) Mr. Primo Sabang, aka Datu Kabugason.

Briefly, the ALIMAONG Tribe is one of the confederacies of tribal warriors, others of which are BAGANI, MANGAYAO, BATA-RATO, ALAMARA, KUYOG, etc dating back after the coming of the ten Datus of Borneo during the first century of the Christian Era, a confederate in Borneo and Malaysia known as the confederation of SRI-VIJAYANS (VISAYANS).

Dr. Aves’ sincere and invaluable contribution to the revival of the customs and traditions of the Cultural Communities of Agusan del Norte, the AGUSAN DEL NORTE TRIBAL COUNCIL conferred to him DATUSHIP as DATU CAYAGAN. This privilege further enables Dr. Aves to bring harmony and legality of Solemnizing Officers among Tribal Sects thereby uplifting the standard of Civil Registry in the hinterlands of Mindanao.

Expertise Sharing, Group Dynamics keep a Best Client Service Orientation at NSO 10

2009-07-01T09:10:00.005+08:00

A Best Client Service Orientation Attitude is maintained at the office of the National Statistics of Region Ten with the conduction of an expertise sharing and program planning workshop and mid-year work evaluation sessions dubbed: “5 in 1”on May 23-24, 2009 at Chali Beach Resort, Cugman, Cagayan de Oro City and participated by the Provincial and Regional NSO employee. The sessions focused on matters that concerns Web Designing and Data Analysis, Trainer’s Training, CRS (Civil Registration System) Planning Workshop, Field Awards Planning and the Mid-Year Work Evaluation.

Key NSO 10 personnel shared their proficiency in areas like in Web Designing and Data Analysis was handled by Mr. Frezier Binondo, Mr Luis Arquiza facilitated the Trainers Training, Ms Marilou Villalba on CRS Planning Workshop and Mrs. Virgie Gayla on Field Awards Planning.

Highlighting the workshop session were discussions on topics that focused on public/client service attitude with subjects such as:

• Customer expectations are higher than ever before. Customer expectations from government agencies are at a very high level due to the population’s awareness of what to expect from government. Citizens are more empowered and are more politicized.

• The service industry is growing. More and more service organizations are being created; competition is higher, and services keep on improving. Each one wants to outdo the other.

• Competition for resources keeps increasing In government it is not a matter of competing with agencies giving the same services; rather it is a competition for a bigger slice of the budget. If your department is well known and demand for services is increasing, chances are, it will get a bigger budget than the other departments.

NSO 10 READIES REVISED CIVIL REGISTRY FORMS FOR DISTRIBUTION

2009-07-01T08:35:00.004+08:00

The National Statistics Office held a productive three day third level training seminar for the Revised Civil Registry Forms participated by City and Municipal Civil Registrars and their Clerks in Region 10. Regional Director Dr. Salvador A. Aves (photo inset) personally supervised the deliberation of main issues. The revision of these forms: Birth, Marriage Certificates, Death Certificates that contains additional information and columns such as spelling out of genders, not unlike in past Birth Certificate forms where gender annotation was just crossing out the letters “M” (male) and “F” (female) and in Marriage Licenses columns for Bride and Groom are specified. These revisions lead in to faster verifications and issuance of security papers, more importantly, commission of errors in civil registry entries are reduced. Revised Civil Document forms such as certification of Foundling (for abandoned children), Application for Marriage Certificate and Certification of Fetal Death are also now ready for immediate use and implementation to all Civil Registry offices in Northern Mindanao.

RUFUS TRIMS STATISTICS BUREACRACY WITH HB 3843

2009-03-04T08:49:00.005+08:00

CDOC 2^ND District Congressman Rufus B. Rodriguez filed House Bill 3843 on April of 2008, an act to reorganizing the Philippine Statistical System, referring for the purpose Executive Order 121 (Dec. 1987) – a presidential directive to reorganizing, de-centering the PSS and sought for a Statistical body that has independence of activity, integrity, relevance and responsiveness. This was announced by the Congressman on the Statistical Congress organized by NSO 10 on February 20, 2009 at the Grand Caprice Restaurant at the LKKS Center.

“By Law we will strengthen the Philippine Statistical System” Rufus further adds; “That is why this Bill of mine provides that there will be structural and functional reorganization through the integration of the Bureau of Labor Statistics, Bureau of Agricultural Statistics, Comelec Figures and the rest of the different agencies that service one particular information -- that of Statistical Data. We will see a body wherein by a single click in your computer, you should be able to access any and all kinds of data you need to know about the Philippines. This one unified agency will be called The National Statistics Authority”.

NSO 10 Celebrates Civil Registration Month in February

2009-03-04T08:37:00.002+08:00

From February 2 to 28, NSO 10 will celebrate Civil Registration Month with the theme: “Civil Registration – Key to Globalization”. As a central repository of civil registry documents such as birth, death and marriage certificates, the National Statistics Office will delegate special focus on updates and massive information dissemination to meet the demands of globalization.

There are already more than 100 million documents kept in the archives with about 3 million records added annually. NSO serves the public through the issuance of the following security papers: certified copy of birth, death and marriage certificates, authenticate civil registry documents acquired from the Office of the Local Civil Registrars, certificates of authority to solemnize marriage to religious ministers, certification on single status of persons and supervision of and coordination to the Local Civil Registrars nationwide.

Highlights of the Month long celebration are the launching of BREQS (Batch Request Entry Query System) in Manticao on Feb. 5, User’s Forum with partner agencies on the 6^th, CR Employees Outreach Program (Team Building) on the 7^th, BREQS and BCRS training in Misamis Occidental on Feb. 10 – 12 (cluster 1), Feb. 16 – 18 (cluster 2) and conduction of school lectures and forum from Feb. 2 to 28.

AN ADDRESS TO THE ABC ALUMNI

2008-12-08T08:42:00.001+08:00

(Theme: ABCollege Sustaining the Great Plebeian ‘s Commitment to Achieve National Development)

By :Salvador A. Aves, Ph.D.

Regional Director, National Statistics Office,Region 10

After the talk that I have just delivered, I am wondering what’s the right thing to say next. It reminds me of a joke titled “ Saying the Right Thing “ which runs this way: “Jack wakes up with a huge hangover after attending his company's Christmas Party. Jack is not normally a drinker, so he got drunk and didn't even remember how he got home from the party. As bad as he was feeling, he wondered if he did something wrong. Jack had to force himself to open his eyes and the first thing he sees is a couple of aspirins next to a glass of water on the side table. And, next to them, a single red rose! Jack sits up and sees his clothing in front of him, all clean and pressed. He looks around the room and sees that it is in perfect order, spotlessly clean. So is the rest of the house. He takes the aspirins, but he worries when he sees in the bathroom mirror that he gets a huge black eye Then he notices a note hanging on the corner of the mirror written in red with little hearts on it and a kiss mark from his wife in Lipstick:

"Honey, breakfast is on the stove, I left early to get groceries to make you your favorite dinner tonight. I love you, darling! Love, Jillian"

He stumbles to the kitchen and sure enough, there is hot breakfast, steaming hot coffee and the morning newspaper. His son is also at the table, eating. Jack asks, "Son... What happened last night?"

"Well, you came home after 3 A.M., drunk and out of your mind. You fell over the coffee table and broke it, and then you puked in the hallway, and got that black eye when you ran into the door.

Confused, he asked his son, "So, why is everything in such perfect order and so clean? I have a rose, and breakfast is on the table waiting for me??"

His son replies, "Oh THAT! Mom dragged you to the bedroom, and when she tried to take your pants off, you screamed, "Leave me alone, I'm married!!"

So the bottomline is “Truth can set you free.” Just like the character of that classic joke, what I will say will be purely coming from my heart.

As we celebrate this annual alumni homecoming, let us try to reflect what is expected of us. Why do we have to convene ? Is it enough to exchange simple greetings and then celebrate? Is it enough to ask rhetorical question like “Kumusta, ‘Pre . How are you now “ without exactly expecting for an answer or maybe expecting the most abused answer like “ As usual or mao ra gihapon- gaantos sa kaguapo.? ” Or is it enough to revisit old memory lanes reminiscing the past just like what our once favorite group of singers, the Beatles, sang “Get back to where you belong?” My dear fellow alumni, I believe the answer should transcend beyond the usual practice, for we are now beset with a challenge to support the move of our institution of spearheading this part of the country in sustaining the Great Plebeian’s commitment to achieve national development.

Again, the big question “How to realize this vision captures our mind, especially that we are confronted with the mere thought that the Philippines is in the midst of war today. We do not mean the war against terror, though this causes grave anxiety, nor do we mean war against crime, though that is still another nerve breaking anxiety. We mean a war with an enemy whom we cannot see, because the enemy is we, ourselves.

Why are we at war with ourselves ? It’s because we still have to conquer our inner selves. As posted in one internet inspirational message , we have conquered the outer space, but not our inner space. The fact is today we have higher buildings and wider highways or even fast developing communication highways, but we have shorter temperaments and narrower points of view. Today we have more knowledge, but less judgment. Today we have multiplied our possessions, but reduced our values. We talk too much, we love only a little, and we hate too much. These are the times of finer houses, but more broken homes. These are the days in which it takes two salaries for each home, but divorces or legal separations increase. Thus, the magic word is not to change ourselves one of these days or someday, rather it has to be today.

Indeed, the procrastinating habit of waiting for tomorrow in doing what we are supposed to do for ourselves ,for our people and for our country has to be changed into doing it today. For instance, statistics would show to us real story. If you would look at the statistics of foreign trade by major island, Mindanao has the lowest rate of exports with a rate of 2,621.8 against 4,238.9 that of Visayas and 43,605.0 that of Luzon . In terms of Poverty Incidences among Families of the Ten Poorest Provinces as of the latest results in 2006, you will be amazed why Zamboanga del Norte which ranked no.17 among the poorest provinces in 2000 took the lead in ranking as the number one among poorest provinces in 2003, and then ranking no. 2 in 2006.I was sad when I encountered such statistics , because this is my native place and as such I am duty bound to contribute something for her development. I remember when I received the Zanorte Achiever’s Award last June 6 of this year together with the Chief of Staff General Alexander Yano, I had come to a deeper realization that wherever I go and whatever I do, the good deeds that I have done will always bear the mark of my native province, Zamboanga del Norte as well as the seal of my leadership that bears the stamp of Andres Bonifacio College . It is therefore proper and fitting for me to enjoin you, my fellow alumni, to commit ourselves to the challenge posed to us in this year’s alumni homecoming theme.

With thousands alumni, it is not impossible to project the image of a true ABCian who models the three virtues of Industry, Intelligence and Integrity. If we produce ,let’s say, 20,0000 alumni, it would be tantamount to producing 20,000 industrious, intelligent and honest Filipinos who can show to this nation that a nation is as strong as its citizenry. We cannot just relegate into the background that it is the people that make up the nation and, therefore, it cannot be stronger than its component parts. If we can only embrace the virtues that our Alma Mater has instilled in us, we can give justice to the battlecry of our College- that ABCollege is the pioneer builder of leaders. Leaders who are willing to serve the best of his constituency without counting the cost. Leaders who are able to visualize and weave dreams and see the relevance of today in terms of tomorrow’s grand dream. Leaders who act as role models or value formators, and leaders who can transform vision into reality. All these would fit to that challenge hurled to all Filipinos many years ago which runs this way: “Show me a people composed of vigorous, sturdy individuals, men and women healthy in mind and body; courteous, brave, industrious, self-reliant, purposeful in thought as well as in action; imbued with sound patriotism and a profound sense of righteousness, with high social ideals and strong moral fiber, and I will show you a nation that will emerge victorious from the trials and bitter strifes of a distracted world, a nation that will live forever, sharing the common task of advancing the welfare and promoting the happiness of mankind.

Those lines might sound too idealistic, but they are not impossible to reach. And they can very well germinate and bloom right here among the ABC alumni.

Through this excellence of purpose, we can help sustain the Great Plebeian’s commitment to achieve national development, so that in the final analysis we can always be proud in saying that we are true ABCians- the Bonifacio’s of the twenty first century.

Thank you and may God bless us all.

ANDRES BONIFACIO COLLEGE: SUSTAINING THE GREAT PLEBEIAN’S COMMITMENT TO ACHIEVE NATIONAL DEVELOPMENT*

Thirty eight years ago when I finished my Bachelor of Arts degree in this prestigious institution, I told myself that I could start seeking my place in this competitive world.

Thirty two years ago when I completed my Bachelor of Laws in the same institution, I assured myself that I could stand and deliver my thoughts and my convictions without fear of contradiction.

Twenty eight years ago after I finished my Masters of Business Administration in this institution, I was confident that I could fit in the global village and respond to the demands of time.

What made me so certain of myself in spite of being young and poor and a total neophyte in the world of work?

I have only one answer to offer, that is, I am an alumnus of Andres Bonifacio College, the pioneer builder of leaders that has continuously instilled in me the virtues of the Great Plebeian who was never afraid to dare and to rise as he fought for his ideals and his aspirations.

The Honorable President of Andres Bonifacio College , Mr. Sancho S. Amatong, Members Of the Board of Trustees. the Vice Pres. for Academic Affairs, Dr. Ponciano Julom who was my mentor during my college days, Deans and Heads, the Faculty of Instruction, my fellow alumni, parents, students, ladies and gentlemen, a pleasant morning.

* A speech delivered by Dr. Salvador A. Aves, Regional Director of the National Statistics Office, Region 10 during the 68^th Alumni Homecoming and Foundation Day of Andres Bonifacio College.

No matter what part of the country or of the globe we are currently residing , we are all alumni of our dear Alma Mater. Thus, I am delighted that this 68^th Alumni Homecoming and Foundation Day of Andres Bonifacio College brings together several generations of our graduates as well as friends of AB College, students, faculty and staff. It is like a big family affair where members return home to reconnect with one another.

For some of you coming back to Andres Bonifacio College is re-living happy moments, while for others it is reminiscing about the old days with fondness. But for a self-supporting student like me, coming back to the portals of my Alma Mater is recalling the true meaning of sacrifice, the multifaceted forms of trials and challenges, and the golden lessons learned from the past.

How could I ever forget my Nanay Antonia begging the kind-hearted Tiya Idad when I could not obtain my exam permit, because of some miscellaneous fees that could not be settled on time?

How could I ever forget marching under the scorching heat of the sun together with the other members of the ABCollege band as I blew my saxophone, not to mention the difficulty of playing the right tune, because that was the only way I could obtain free tuition?

How would I ever forget struggling each day of my college life, because being poor means more hard work and more sacrifices?

Yet, I had triumphed and had realized my dreams, because my Alma Mater had conscientiously ingrained in me the three virtues of the College – Industry, Intelligence and Integrity. My Alma Mater nurtured me to be steadfast no matter how difficult the situation was. And no matter where my feet would carry me, either in our native land or in a foreign land, I was never afraid because the exposure and development I had obtained from ABCollege had honed my potentials.

Thus, those who asked me where I got my training would always be amazed upon knowing that unlike them I don’t come from a famous university , but I have always been proud in claiming that I am an alumnus of Andres Bonifacio College- the school that has successfully produced leaders in the various fields of endeavor. The quizzical look that they’d give is something to ponder, because I know that at the back of their minds is the question how Andres Bonifacio College has managed to produce a graduate who was awarded the highest Leadership Award called the Presidential Lingkod Bayan Award bestowed upon Civil Service Public Servants with outstanding accomplishments of national significance. I know they found it peculiar how a province educated man from a school they are not familiar with was awarded as Outstanding Fellow on Public Administration by the Philippine-Japan Fellows Association. And I know they found it intriguing why they who have been educated in big universities could not dislodge an ABCollege alumnus from placing No. 1 in the NSO nationwide field award for consecutive 15 years. Although I don’t want to be recounting such accomplishments, I can’t help to mention them in passing, because these are indicators of quality outputs impacted by our beloved institution.

Hence, it is proper and fitting for me and for all alumni for that matter to offer all our accomplishments to our Alma Mater. And us we give tribute to her, let us commit ourselves to sustain the Great Plebeian’s commitment to achieve national development.

When I received the invitation to be with you today, I was happy that my Alma Mater has still remembered me. However, I was a bit apprehensive if I would be doing justice to such invitation which asked me to share my experiences with you. On the other hand, I was doubly apprehensive if I would be able to inspire you with what I am going to say.

Indeed, as alumnus of ABCollege, I have always cherished the values of Andres Bonifacio, not because I could easily relate to his life being a poor guy like him, but it is because his life has inspired me to assume the responsibility of undertaking the task of enlightening and arousing the people to take full cognizance of their individual role in contributing through their own little ways to the development of our country.

When I was assigned to Region 10 as the Regional Director of the National Statistics Office, I felt the heavy burden laid on my shoulder to assume such a Herculean task considering that Caraga was still part of Region 10 at that time. I made a thorough environmental scanning, and I saw the problem of the various ethnic groups who were not aware of their responsibility to register the vital events of their lives, especially births and marriages. This is tantamount to their failure to give identity to their children. In another level, I saw the problems of the people in the far flung barangays who found it difficult to cross the rivers or go down from the mountains, considering the distance to the Office of the Local Civil Registrar. This motivated me to come up with a concept called Barangay Civil Registration as a maneuvering strategy of inculcating awareness among the indigenous people to give their children a name and identity after having their births registered. This system brought the civil registration to their doorsteps, instead of letting them traverse rivers and scale mountains for this purpose. The system worked and had invited the attention of other regions which started to replicate the concept, until came a time when I was invited as consultant of the GTZ , a German NGO to bring the concept to Indonesia ,especially to the ground zero of Bandah Aceh as a means of improving their civil registration system.

I thought that was the end of my contribution to the improvement of the system, but I saw another emerging need .Aside from the increasing volume of the public with more than a thousand each day, requesting for birth, marriage or death certificates, a common problem encountered was the discrepancies in the civil documents due to lack of knowledge or proper information. This situation contributed to the lengthening of the processing period of the requests for documents. This concern was aired by the civil registrars who posed a demand for a reference material. Hence, I endeavored to conduct thorough research and after that I was able to write the Primer on the Civil Registration in the Philippines published by REX Printing Company, Inc. which is now used as a reference book among civil registrars, judges ,some law schools , and other end users. This book was followed by two other books, the Handbook for Solemnizing Officers and the Directory of Solemnizing Officers as a response to the request made by the solemnizing officials.

Indeed, the problems that beset our quest for development are never ending. For instance, the problems we face today such as violent conflicts, destruction of environment, poverty, hunger and so on are human-created problems which can be resolved through human effort, understanding, and a development of a sense of responsibility. The realities of time therefore cry for an honest and soul-searching and serious self-examination. For if we were to observe ourselves critically, and the condition in which we now find ourselves re-examined in the light of our legitimate aspirations, we would discover our own strengths and weaknesses. We have to remember that any contribution that we will make, though how little it may be, it will certainly make a dent in the development process.

But how shall we articulate all these?

There is a need for us to look back to the noble deeds of our hero, The episode of Andres Bonifacio’s life is more than enough to encourage us to propel ahead. If we were to set our minds in winning the war against poverty as an initial step of gearing toward national development, we have to carve in our hearts the lessons we learned from the Great Plebeian. In a similar vein, we don’t have to look far in seeking for actual models, because the late founder Amando Borja Amatong and his wife Felicidad Sybico Amatong had shown to us the true meaning of sustaining one’s commitment to achieve development. Moreso, the leadership of our very own College President, Mr. Sancho Amatong, has demonstrated the strong commitment to develop and empower the youth through quality education.

We have to remember that we have to start from the premise that poverty reduction or, if you prefer, a sustained improvement in living standards requires economic growth. Cutting the cake a different way will not significantly reduce poverty in the medium term. We need to make the cake bigger. And the strategy to make it bigger is to educate first the people and instill in them the virtues for love of work, and the real commitment. This dovetails with what the Nobel-Prize winning Economist Amartya Sen called the POVERTY OF CAPABILITY. According to Sen, poverty is not just a lack of opportunity and resources, but also in great part a lack of capability and the key ingredient in building capability is education, health services and reasonable access to credit.

Thus, with the intervention made by ABCollege, we are assured that in this age of globalization and rapid advances in technology development, we would be able to produce the desired globally competitive workforce who can practice their profession anywhere else in the globe.

In the final analysis , we would be able to say that with our Alma Mater working on the ideals of Andres Bonifacio and his commitment towards national development , and with our concerted effort, we can proclaim to the whole world that “Yes, we can make this country a proud nation where poverty chains no man to the plow, forces no woman to sell herself and condemns no child to scrounge among garbage.”

Thank you. May God bless us all!

THE UNSEEN ISSUES ON MARRIAGE AND BIRTH REGISTRATION OF POLYANDROUS UNIONS: A CALL FOR REFOCUSING OF STRATEGIC MANAGEMENT by Dr. Salvador A. Aves

2008-10-29T15:50:00.015+08:00

(Dr. Salvador A. Aves) THE UNSEEN ISSUES ON MARRIAGE AND BIRTH REGISTRATION OF POLYANDROUS UNIONS: A CALL FOR REFOCUSING OF STRATEGIC MANAGEMENT

2008-10-29T11:28:00.010+08:00

BACKGROUND OF THE STUDY

The advocacy geared toward a concerted course of action, using information strategically, to change legal frameworks, policies, or behaviors of decision makers in order to improve the disadvantaged lives of children, has gained impetus. To support this advocacy, the campaign for promoting the child’s right to a name and nationality has posed a target of attaining a 100 percent birth registration by year 2010.This target, however, needs to be supported by a redirection of strategic management in order to eliminate some identified obstacles which are based on actual observation and research.

Since the Indigenous Peoples have been recognized as one of those who are disadvantaged strategically, efforts have been made to assist them in the registration of vital events. It may be recalled that NSO Region 10 conducted a tribal mass wedding in Cabanglasan, Bukidnon which served as an eye opener to an unseen problem, that is, the problem arising from polyandrous unions. This problem was aired by the Datu who was perplexed on what to do with women who are in a dilemma on whether or not they can contract subsequent marriages, even with the existence of the previous marriage, otherwise known as polyandry. He shared the information that cases of polyandry exist in the Province Bukidnon, although this is not part of the customary practices and traditions. This is of course, a rare situation, which has not been addressed in black and white in the Administrative Order No. 3 ,series of 2004.Thus, this Region conducted a research to investigate further the situation with the hope that this study will open another spectrum of reality in marriage and within the Filipino culture that is still unknown, uncommon yet actually existing within the Indigenous Cultural Communities, specifically among the Lumads in the Province of Bukidnon.

ASSUMPTION

This study worked on the assumption that polyandry unions are mostly unregistered which will eventually lead to unregistered births.

THE PROBLEM

The researchers were one in considering the problem as the unseen issues on marriage and birth registrations considering the following parameters:

First, the uncertainty of the cases on polyandry identified in the municipalities of Bukidnon as part of the customs, rites, practices and traditions of the IPs. Although polyandry is not considered as a culture of the tribe, according to the Datu such practice has been accepted by the tribal people, since it has been existing for considerable period of time. This has therefore, triggered the dilemma of whether or not such polyandrous unions would qualify under Rule VI, Section 8 of RA 8371 which states “Recognition of Customary Laws and Practices Governing Civil Relations. Marriage as an inviolable social institution shall be protected. Marriages performed in accordance with customary laws, rites, traditions and practices shall be recognized as valid. x x. x x x x x x x x x x x x x x x x x x x x x “.(Emphasis supplied).

Second, there is an issue on the paternity considering the set-up of a wife with several husbands as well as the question on whose name will it be registered as Father of the child.

Specifically, this study sought to address the following questions:

1.Do polyandrous unions fall within the scope of customary laws, rites, traditions and practices as enunciated in RA No. 8371, otherwise known as the Indigenous Rights Act of 1997?

2. Are these polyandrous marriages/unions registered?

3. Are births of polyandrous unions/marriages registered?

4. Is it a part of the ministerial duty of the civil registrar to accept any claim of paternity for offsprings of polyandrous marriage?

5. What strategic management be implemented to address the identified problems?

THE FRAMEWORK

This study took into consideration the legal bases which are anchored on RA 8371, otherwise known the Indigenous Rights Act of 1997 and Administrative Order No. 3,series of 2004 ( Rules and Regulations Governing Registration of Acts and Events Concerning Civil Status of Indigenous Peoples) issued by the National Statistics Office, Office of the Civil Registrar General.. While this study gave due credit to the act of recognizing, protecting and promoting the rights of the indigenous cultural communities/indigenous peoples, it also ventured to investigate the obstacles that tend to hinder the full realization of the embodiment of the rights and aspirations of the IPs. Thus, the model illustrated in Figure 1 shows the actual scenario that has been taking place among the Lumads in the province of Bukidnon. It demonstrates the problem among some members of the Lumads who have engaged in polyandrous marriages/unions whether or not their act could be considered valid under the classification of customary laws, traditions, rites and practices as spelled out in RA 8371 Rule VI, Sec.8. This is clearly exhibited in the big question mark (Fig.1) connecting the polyandrous unions and RA 8371 Chapter VI, Sec.8 and Administrative Order No. 3,series of 2004 .Although the number of identified Lumads who came out into the open may not be that big as of this moment, this will undoubtedly pose as a hindrance to a hundred percent birth registration . It is evident in Figure 1 that the problems on registration of marriages and births will challenge the management to come up with a Redirection of Strategic Management as the output of this study.

DEFINITION OF TERMS

Belief - A personal or institutionalized system grounded in such faith and/or worship.

Bukidnon - a landlocked province in Northern Mindanao. It is bounded on the north by Misamis Oriental, on the east by Agusan del Sur and Davao, on the west by the Lanao provinces, and on the south by North Cotabato

Bukidnon Tribe - one of the ethno-linguistic groups in Bukidnon who occupies the cities of Malaybalay and Valencia. It literally means “mountain dwellers.”

Busaw - a Lumad term for monster or spirit.

Culture - The totality of socially transmitted behavior patterns, arts, beliefs, institutions, and all other products of human work and thought.

Customs - habitual group pattern of behavior that is transmitted from one generation to another and is not biologically determined

Datu - the ascribed title of a male head of an ethnic community.

Ethnic - of or relating to a sizable group of people sharing a common and distinctive racial, national, religious, linguistic, or cultural heritage.

Fraternal Polyandry - is a form of marriage in which two or more brothers share one wife .

Higaonon Tribe - one of the ethno-linguistic groups in Bukidnon who occupies the municipalities of Impasugong, Malitbog and Manolo Fortich.

Indigenous Cultural Communities/Indigenous Peoples – Group of people or homogenous societies identified by self-ascription by others who have continuously lived as organized community on community bounded and defined territory.

Kagun - a marriage pre-wedding ceremony for parental agreement between the parents of two parties, the woman and man.

Lumad – The term used to refer to the members of the Indigenous Peoples in Mindanao as agreed upon by the 15 Tribal Datus out of the 18 Tribal Communities during the Cotabato Congress held on June 1986.

Nair Polyandry - is a form of marriage in which two or more husbands husbands are not related to each other (Wikipedia)

Pamalas - a rite of ethnic communities for anointing/blessing the union of man and woman in order to drive away bad spirits and bad luck (malas)

Pamalae - a marriage pre-wedding ceremony for parental agreement between the parents of two parties, the woman and man.

Pamuhat - a sacred ritual of the Lumads to make offerings and prayers for thanksgiving and blessings.

Polyandry - The condition or practice of having more than one husband at one time.

Polyandrous - Relating to, characterized by, or practicing polyandry.

Polygamous - having more than one mate at a time; used of relationships and individuals

Republic Act 8371 -Indigenous Peoples Right Act of 1997 - an act to recognize, protect and promote the rights of Indigenous Cultural Communities/ Indigenous Peoples, creating a National Commission on Indigenous Peoples, establishing implementing mechanisms, appropriating funds therefore, and for other purposes

Rites - Formal or ceremonial act or procedure prescribed or customary in

religious or other solemn use.

Ritual - The prescribed order of a religious ceremony.

Traditions - a custom that is passed down from generation to generation, originally without the need for a writing system.

Tribe - A unit of sociopolitical organization consisting of a number of families, clans, or other groups who share a common ancestry and culture and among whom leadership is typically neither formalized nor permanent.

Talaandig Tribe - one of the ethno-linguistic groups in Bukidnon who occupies the municipalities of Lantapan and Talakag

Umayamnon Tribe - one of the ethno-lingistic groups of Bukidnon who live along the watershed of Umayam river in the boundaries between Cabanglasan, Bukidnon and Agusan del Sur.

THE RESEARCH METHODOLOGY

This study made use of Case Study research with an emphasis bringing readers to an understanding of a complex issue. It emphasized detailed contextual analysis of a limited number of cases or conditions and their relationships. This method helped in seeking how people get along in the setting under question, what meanings they give to their actions, and what issues concern them. It examined actual real-life situations which cannot be derived thoroughly through other method.

THE RESPONDENTS

The respondents of this study are women members of the Indigenous Peoples (IP’s)/Lumads who have engaged in polyandrous marriage. It has identified women from the ethno-linguistic group of Higaonon, Talaandig and Bukidnon. To corroborate the data/information given by these women respondents , their husbands were also included.

THE KEY INFORMANT

The datu/chieftain of Bukindon was taken as Key Informant in identifying families engaged in polyandrous marriages. Barangay captains of each municipality were also included to share more information.

METHOD OF DATA GATHERING

Considering the very sensitive nature of the study, this study employed both In-depth Interview and Modified Focus Group discussion. This study was done in two phases. Phase 1 was the site visitation and in-depth interview after consultation with the Datu, and Phase 2 which was the Modified Focus Group Discussion. Officials from National Commission on Indigenous People (NCIP) and Barangay Officials were also coordinated prior to the conduct of the study in every community to make them aware of the objectives of this study relative to civil registration of birth and even marriage in reference to the provisions of RA 8371 Chapter VI, Sec. 8.

Data utilized in this study were gathered using the interview schedule in Cebuano-Visayan version. In order to gather additional significant and sensitive information, the researcher/s respected their request to use their dialect which is “binukid through the aid of an interpreter who happened to be a member of the research team.

During the conduct of the interview, with the consent of the DATU and the Respondents, a video footage was taken in order to document the said activity and to serve as a reference for the data analysis. The team of researchers promised to keep the privacy of the respondents by not divulging their real names.

THE RESEARCH SETTING

The study was conducted in the City of Malaybalay, municipalities of Manolo Fortich, Impasugong, and Lantapan all within the Province of Bukidnon.

A. Province of Bukidnon

Province of Bukidnon is a landlocked province in northern Mindanao. It is bounded on the north by Misamis Oriental, on the east by Agusan del Sur and Davao,on the west by the Lanao provinces, and on the south by North Cotabato. It is composed of 3 congressional districts, 2 cities, 21 municipalities, and 464 barangays in 1999. It has a total population of 1,060,265 (NSO , as of May 2002) and an estimated area of 829,378 hectares which is less than 3 percent of the total land area of the Philippines and 59 percent of the region. Bukidnon is the largest province of Northern Mindanao and the country's eighth largest in terms of land area. The capital city is Malaybalay, which is 850 kilometer by air from Manila and 90 km by land from the City of Cagayan de Oro.

The greater part of Bukidnon is a gently-rolling plateau cut by deep and wide canyons of the Cagayan, Polangui, and Tagoloan rivers and their tributaries. At Mailag, south of the capital, the plateau begins to descend and gradually merges with the lowlands of Cotabato. The southwestern and eastern boarders are lofty and densely-forested mountains, including Mt. Kitanglad (2,350 m), a dormant volcano, Mt. Kalatungan (2,187 m), and Mt. Tankulan (1,678 m). The province's average elevation of more than 1,000 m gives it a pleasantly cool climate. The mountains shield it from the eastern monsoon.

The Province of Bukidnon is inhabited by seven (7) ethnic tribes of which some are classified as lowlands and some are socially acculturated Christians adopting modern technology through educational enhancement.

THE DIFFERENT TRIBES OF BUKIDNON ARE:

· BUKIDNON TRIBE. The lowlanders. Acculturated Bukidnons who have adapted Christian ways and utilized modern technology living in the lowlands among Christians. BUKIDNON (found in the City of Malaybalay and some part of Valencia) The term itself speaks of its origin as mountain dwellers or taga-bukid. Bukidnons are also found in some parts of Panay. The Bukidnon people belong the original proto-Philippine stock. Although the Bukidnon groups are scattered, tradition reveals that they were once a homogeneous group. The Bukidnon groups' major means of subsistence are food gathering and swidden agriculture. The women are skilled in making applique and embroidering garments. The power of the Bukidnon chieftain or datu is built on trust and the confidence of his constituents. It is a blend of ascription and achievement and not governed by seniority or birth.

· TALAANDIGS. People from Talakag and Lantapan who choose to call themselves as such when Panamin took custody of them since September 18, 1975. The women of this tribe are expert embroiderers and patchwork makers. They are semi-sedentary in moods of living.

· HIGAONON The term Higaonon means "people of the wilderness." They occupy not only the parts of the Bukidnon Province but also the hinterlands of Agusan del Sur and boundary of Misamis Oriental and Bukidnon Provinces.
The ethno-legal aspect of the Higaonon culture revolves mainly around the datu system. Here, principal headman rules over an entire community \band composed of several clans. Under this headman are a minor datus that form a sort of counseling body. As the headman, the datu is responsible for the administration of the entire community. The status of the datu is both acquired and achieved. A dying datu passes his title to one of his children, preferably a son, through selective inheritance. It is usually the most deserving son who is chosen to acquire the status of the datu.

· MATIGSALUG. The Matigsalug are the Bukidnon groups who are found in the Tigwa-Salug Valley in San Fernando, Bukidnon. "Matigsalug " is a term, which means "people along the River Salug". The Matigsalug men wear short tight-fitting pants that are of knee length and are hem and turbans for the head decorated with beads and fringed with goat's/horse's hair. The Matigsalug of Bukidnon have an approximate population of 146, 500.

· TIGWAHANON The Tigwa or Tigwahanon are scattered all over the Municipality of San Fernando in Bukidnon close to the border of Davao del Norte. The term Tigwahanon may have been derived from "guwa" (scattered) or from the Tigwa River where its banks and watershed are inhabited by the Tigwahanon. To date, the Tigwa of Agusan del Norte, Bukidnon, Agusan del Sur, and Misamis Occidental Provinces number around 36, 128.

· UMAYAMNON. The Umayamnon live along the watershed of Umayam River in Bukidnon Province. The Umayamnon are known to be proud and reserved people, firm in their decisions and forest experts. They generally possess the following physical features: fair in complexion, medium in height, and prominent cheekbones. The Umayamnon are engaged in beadworks for their body accessories such as the making of ginakit and inaboy (necklaces), suning (men's bags) and binuklad (bracelets). The Umayamnon of the Bukidnon has an approximate population of 101, 906.

· MANOBOS. These people are natives of the municipalities of Pangantucan, Kalilangan and Kadingilan. These speak a quaint archaic language of their own which cannot be understood by the lowland Bukidnon and other ethnic groups in the province. Others lived in the municipalities of Don Carlos, Kitaotao, Kibawe, Quezon and Damulog.

THE PLACES UNDER STUDY

1. Malaybalay City

Malaybalay City is a 3rd class city in the province of Bukidnon, Philippines. It is the capital city of Bukidnon.According to the 2000 census, it has a population of 123,672 people in 23,522 households.

It is a newly recognized city in the province of Bukidnon ahead of the City of Valencia. It is situated at the center of Bukidnon, as the capital of the province. In fact, the Provincial Capitol is just situated within the city proper just beside the forest near the provincial hospital and Kaamulan Site, the significant area for the Lumads and the historical significance of the province itself. It has a total land area of approximately 108,589 hectares having a total population of 123, 672. It has a number of 46 identified political barangays including the poblacion and nearby surrounding barangays which include among others Kibalabag, Can-ayan with Kisaray as one of its its sitio, and Kulaman, both considered tribal barangays.

Malaybalay is known of its vast pine trees planted at the mountainside surrounding the cities proper which add attractions to visitors. One thing the community folks are proud of about the place is its climate similar to that in Baguio City. It is also an agricultural producing city with several type of agricultural products. In fact, many companies and corporations have established agro-industrial projects in said place that are as follows: Mt. Kitanglad Agro-Development Corporation, Inc. (MKADC), DOLE Philippines, Inc., and LAPANDAY and the rest of the companies not identified by the researcher/s.

Barangays of Kibalabag and Kulaman, the places inhabited by some of the respondents, are situated in the highland and mountainous areas in the northeastern part of Malaybalay City.

Kibalabag is fifteen (15) kilometers away from the city proper. It takes around 45 minutes to one (1) hour to travel from the city proper by habal-habal during dry season, and one (1) hour to 1 hour and fifteen (15) minutes travel to take during rainy season. It is situated on top of a mountain which is still surrounded with high mountains like Mt. Kiamo and other surrounding heights around the barrio. It is the next barangay after Can-ayan going to the north and a fifteen (15) kilometers away before barangay Manalog also part of the city. Said place is from its very foundation had been a tribal barangay, since, all its residents are Lumads belonging to the Bukidnon tribe. Until now, a resident of said barangay is still dominated by the Lumads despite the fact that some got married from other culture. People of this place are hospitable and common language they use is binukid, the dialect of the Bukidnon. Some can understand Cebuano dialect but not all can converse. Common livelihood of this place is farming and vegetable gardening since the location itself is agricultural. Corn is the common agricultural products planted by the Lumads. Wild rice or “agkod” still exists in the place. It is the type of rice planted by the Lumads used in making rice wine or “langkuga” as they call it. However, it is not primarily their basic marketable product except sometimes, though seasonal, is abaca fiber or “lanut,” but only few individuals venture into it because it takes a longer period before they can deliver it to the market. Other resources the barangay has that are marketable are rattan products including its fruit which is called “balagen”, sweet potatoes (camote), cassava, gabi (other variety is called lutya or mandolia), banana, peanut and other wild fruits existing in the forest. In order to earn additional income, Lumads of said place also thought of an idea of selling wild flowers found in the forest which are also sellable during festivities in the city proper. Their long period of stay in the place significantly manifests how they love and preserve their ancestral domain and their culture per se, despite the intervention of Christian religion.

Kulaman, on the other hand, estimated around 30 kilometers from the city proper which estimated two (2) to two and a half (2 1/2) hours to travel passing through barangay Can-ayan and its sitios like Tintinaan, Taguekan, Ronquillo, Kilap-agan, and barangay Silae, and Caburacanan, still part of the city, and it pass through the Cabanglasan municipal road before reaching Kulaman. It can be reached by four (4) wheel vehicles including habal-habal passenger motorcycles. It is considered a tribal barangay because by origin it has been inhabited by the Lumad ancestors belonging to the Bukidnon tribe. There may be other culture now reside in the place by reason of intermarriage but it is still notably dominated by the former. People of this place are binukid speakers, the dialect of the Bukidnon tribe. Livelihoods of the people are dependent upon their produced abaca, corn, rice, fruits, vegetables and other agricultural products. However, residents still adhere to traditional system of farming. Mountainous areas along theses places are already classified ancestral domain areas of Lumad residents.

2. Lantapan, Bukidnon

Lantapan is a 3rd class municipality in the province of Bukidnon, Philippines. According to the 2000 census, it has a population of 42,383 people in 7,880 households.

Lantapan is a landlocked plateau, situated between the Kalatungan and Kitanglad ranges. Because of its location, the place was named after a native word "Lantapan" which means "level-on-top". It was formerly a barrio of Malaybalay but under Republic Act 4787, Lantapan was segregated and became a regular municipality on June 18, 1968. The new municipality struggled to support its early operations with meager funds. But through strong political will and sound managements by its elected officials, it has survived difficulties and continues to face the emerging challenges of development. Today, Lantapan's various potentials continue to attract more and more visitors, migrants and investors.

Nestled in the heart of Bukidnon, Lantapan is bounded on the north by the municipalities of Sumilao and Impasugong; east by Malaybalay; south by Valencial; and west by Talakag. It lies above sea level at an average of 600 meters and a maximum of 2,938 meters of the Kitanglad range. Blessed with rich agriculture and forest lands, it has an aggregate area of 31,820 hectares. It has six river channels and 40 creeks and springs traversingf across different points in the landscape. Lantapan is strategically located between two cities of Bukidnon, Malaybalay and Valencia. It can be reached via Aglayan crossing, which is a potential convergent zone of four cities: Iligan, Butuan, Davao and Cagayan de Oro City. Politically, it is sub-divided into 14 barangays and 68 sitios. The central district of the Poblacion is almost midway between the north and south sections of the municipality.

The climatic condition of Lantapan is relatively cool and humid with winds blowing northward direction. November to April is relatively dry and May brings the start of the rains which continue 'til October. Mountains of neighboring towns in the north protect it from cyclone storms. It has agri-based economy. Farming has remained a dominant economic activity among the residents of Lantapan. The major crops grown are corn, coffee, cabbage and potatoes (Rola and Coxhead 1995). Sugarcane also becoming an important commercial crop.

It is known of its rich natural resources of which agriculture is its famous industry, the livelihood of many of its residence. Among its agro- industry is gardening, producing quality variety vegetables like: squash, carrots, cabbage, broccoli, cauliflower, potato, and others. In fact, many companies and corporations have established agro-industrial plantation of said place as proof of its abundant and vast agricultural land area. Among the companies are: Mt. Kitanglad Agri-Venture, Inc. (MKAVI), and DOLE Philippines, Inc. Products of these companies is the production of quality banana for export. As its industry is concerned, it is one of the food basket of vegetables in Mindanao an dif not in the country as well.

Originally, the Talaandig were the main inhabitants of Lantapan. Then, migrants from the Visayas and Northern Luzon started to settle in the area, even during the Spanish colonial period. More inflow took place after the Second World War. This stream of settlers eventually led to the varied mix of ethnic groups in Lantapan (Burton, 1995). Visayan is the predominant language, followed by "Binukid". 1990 Census showed Lantapan's population have reached 41,581 with Kibangay as the most populated barangay. Its population growth rate between 1980-1990 of 4.18% was well above the national rate of 2.3 percent (Paunlagui, 1995). With this, the population is expected to double in less than twenty years. In general, Lantapanons are friendly, you feel at home with them, straight away.

Bantuanonwhich happened to be the coverage area of study is one of the barangays in the municipality of Lantapan, a place 12 kilometer away from the municipality proper and 20 kilometer from Aglayan, one of the barangays in Malaybalay, the intersection point of going to both the municipalities of Cabanglasan and Lantapan. It is situated in the southwestern portion of Bukidnon. It can be traveled by the use of motorcycle or a vehicle with an estimated travel time of 30-45 minutes from Malaybalay City.

3. Manolo Fortich, Bukidnon

Manolo Fortich is a 1st class municipality in the province of Bukidnon, Philippines. According to the 2000 census, it has a population of 74,252 people in 13,950 households.

It is one of the 20 municipalities of Bukidnon composed of 22 political barangays. It is located at the northern part of the province 54 kilometers away from the capital of Bukidnon and 36 kilometers distant to Cagayan de Oro City. One of the tourist spots which makes the province famous to travelers is the Mangima Canyon with its zigzag road including the now known Off- road site are both found in this municipality. The most popular international company producers of quality pineapple are also found in the said place: the Del Monte Philippines, Inc. (DMPI) where one of its vast pineapple plantations is found at Camp Phillips, popularly known as the pineapple country within the vicinity of Barangay Agusan Canyon, Manolo Fortich. The presence of agro-industrial corporations including the LAPANDAY, BINHI and other companies prove the fact that Manolo Fortich is one of the agricultural areas in the province. Lapanday is also one of the pineapple producing corporations whose plantation are found both in Camp Phillips and some parts of Manolo Fortich like Maluko and Barangay Aglayan in the City of Malaybalay. While the BINHI, on the other hand, is one the producers of quality potatoes.

Hence, historical account would further recall that ancestors and former occupants of this place were definitely Lumads belonging to the Higaonon tribe based on the tribal classification of the defunct PANAMIN. In fact, it is famous of its Tangkulan Festival. With the enactment of R.A. 8371 (IPRA 1997), vast areas of mountain ranges along its boundaries surrounding the municipality are claimed by the Lumads as their ancestral domain, which can also be traced in their existing genealogical and historical data as one of the requirements in their claim.

Hence, Sitio Abyawan, Dalirig, Manolo Fortich, Bukidnon is one of the coverage areas identified to have one case of polyandry. It is 14 kilometers away from the Barangay of Dalirig which takes around one (1) hour to one and a half (1 ½) hours to travel during dry season and two (2) hours travel during rainy season by habal-habal motorcycle. It is situated at the mountainous areas almost along the boundaries in the municipality of Impasugong, Bukidnon. Inhabitants of this place are all members of the Higaonon tribe, thus, a tribal barangay. The presence of other culture of this place as a result of the inter- marriage practices adopted among the Lumads does not put their culture into the dilemma of being colonized.

4. Impasugong, Bukidnon

The Municipality of Impasugong is strategically located in the northeastern part of the land locked province of Bukidnon. It is one of the six municipalities of Central Bukidnon, bounded on the north by the municipality of Claveria, Province of Misamis Oriental, on the northeast by the province of Agusan del Sur, southeast by the City of Malaybalay and by the Municipalities of Sumilao, Manolo Fortich and Malitbog on the west.

Impasugong is approximately seventy-five (75) kilometers or one hour and fifteen (1:15 ) minutes travel by bus from Cagayan de Oro City, the entry point and exit points of coming and going to and from Manila and other provinces in Mindanao. It is thirty (30) kilometers or thirty minutes travel by public utility vehicle from Malaybalay City, the administrative center of the Province of Bukidnon.

In the NSC 2000 count, the population of Impasugong reached 31,173 or 5,178 households where 65% of this are Higaonon. Around 76% of this area are living below poverty line based on an aggregate income of P10, 000.00 per month. An approximate equal number of men and women characterized Impasugong as such.

The Municipality of Impasugong is composed of 13 barangays and 47 sitios. It has a total land area of 107, 167.00 hectares, the biggest in the whole province of Bukidnon with 82.68% classified as timberlands and 17.32% alienable and disposable lands.

Located in the highlands, the municipality is basically an agricultural town. About 15.91% or 17, 053.2599 hectares is classified as agricultural land within alienable and disposable (A&D) lands. A physical area of 7,500 hectares is devoted to corn production, the town's major crop and recently started to plant sugarcane. Rice fields are now sprouting all throughout the municipality especially in areas potential for irrigation development. The farmers also grow high value vegetables, legumes, root crops and fruit trees. Vast agricultural land area within the municipality, owned by private individuals were rented and planted with Pineapple Plantations by the Del Monte Philippines, Inc. (DMPI), and the Banana Plantation of the DOLE Philippines, Incorporated. There are also private individuals who ventured to put-up business in poultry production that are found in some barangays and sitios all within the municipality.

Its mountain ranges claimed to be the ancestral domain of the Lumads are remarkably rich in natural resources and forest products, metallic and non-metallic minerals like quartz, chromite, guano and gold. These wealth existed but are still unmarketable and undeveloped, since, there is no identified industry yet where said resources can be marketed. A strategic location for telecommunication and television is also present in the municipality. In fact, right at Barangay Guihean are communication towers of Smart and Globe telecommunication companies, PLDT and the National Telecommunications Commission (NTC).

The municipality has an existing communal ranch with more than 300 heads of large cattle pastured in 649 hectares of land at barangay Capitan Bayong. Development of this ranch is one of the major thrusts of the local Government Unit of Impasugong.

Within its vicinity, beautiful spots as tourist attractions can also be found like the famous Mt. Kitanglad, a mountain climber's haven. It is said to be the highest peak below sea level. The existence of the Impalutao Reforestation Project that had long been preserved as reserved forest added the beauty of said municipality whereby, within its vicinity are species of wild trees including rattan, and the naturally cold waterfalls like the Gantungan and Dila falls. It is said to be the oldest reforestation project established in 1925. Other natural panoramic attractions the municipality is blessed with are the Panoon Falls, Atugan Drinking Fountain, Atugan Swimming Pool, Gakaon Falls and its magnificent forest. Rattan craft and other cottage industries are widely spreading in the municipality. It is giving attraction to visitors and tourists. It is foreseen to be the developing marketable industry in the municipality for the next five years.

The significance of the municipality had never been into what it is without the existence and effort of the Lumad ancestors who once lived since time immemorial, the Higaonon ethnic tribe. It is, which identifies Impasugong as such, similar to other municipalities, though, not supported by any special laws, but considered a tribal municipality. Hence, the rich Higaonon culture are some of the natural treasures one would desire to know and visit Impasugong, its unique indigenous culture.

Barangay Guihean is one of the barangays of Impasugong eight point seven (8.7) kilometers away from Damay at the entrance from the national highway. It is situated at the mountainous elevated range which can be traveled by a four-wheel vehicle and a motorcycle or through the habal-habal passenger motorcycle. It will take one and a half (1 ½ ) hours to two ( 2 ) hours to travel by motorcycle during dry season and more than two (2) hours during rainy season because of its sloping yet accessible road condition. However, the place itself is rich in agriculture industry like coffee production, their main industry of which income of most people depend upon. Corn, high value crops , and vegetables are also produced by the people in order to have additional income. It is known to be a tribal barangay, and one of the ancestral domain of the Higaonon ancestors. The long period of stay of the Lumads in the place simply manifests how they preserve and value their customs and traditions handed-down by their ancestors.

THE FINDINGS

1. Case A

Let us take into account the case of polyandry in Barangay Bantuanon, Lantapan, Bukidnon. To give privacy to the respondent, fictitious names are considered. The respondent is Angelina S. T., 37 years old, and a bona fide member of the Higaonon Tribe and presently residing at Bantuanon, Lantapan, Bukidnon. She has two (2) husbands, namely: Armando and Severino. They are brothers who come from the same place as Angelina who heals from Barangay Cusina, Talakag, Bukidnon. She has 10 children, three (3) of whom are children of her first and husband (elder brother), and seven (7) are children of her second husband (younger brother). She and her first husband were married by a Datu by virtue of the so called “pamalas.” According to Angelina during the interview, she opted to engage in another relationship with the permission of her husband Armando. Said relationship began when Severino, the younger brother tried to woe her. That event made her reflect upon the intention of Severino, which in effect made her realize that she has fallen in love with the younger brother. She revealed to her husband that she has fallen in love with his younger brother and wanted to be married to Severino. The husband, on the other hand, showed no disagreement to their relationship which prompted his younger brother to make an arrangement through “kagun” with her, with the permission of the first husband and their both parents. The Datu of said place was asked to do the rites for the “kagun” and “pamalas” ,and he did not express any opinion for disagreement. Instead, he did the blessing for the both Angelina and Severino, practically because no customary law prohibits him to do so. The Datu did it as a sign of respect as it is also customary among Lumads to respect decisions among each member as long as no one is aggrieved or being prejudiced. It was noted, however, that such marriages through “pamalas” were not registered.

When she was asked about the birth registration of her children with Armando and Severino, she responded that only seven (7) were registered in the surname of the first husband. Registering the children of the second marriage carrying the surname of the first husband was decided by the parties. They decided that Armando would stand as the father in the registration of births even if the children are not his. However, Angelina confided that lately she and the second husband (Severino) agreed to register the remaining children with Severino’s surname, since they noticed that Armando’s timid personality made it difficult for him to interact during PTA meeting and other similar transactions. As regards the family relation, it was learned that their children would both call her two husbands as father. Their children are not disturbed by having two fathers, because they are taken care of by both of them. This is a common characteristic in polyandry wherein the offsprings are treated similarly (Goldsrein,1987).This means that in polyandry , there is no attempt to link. children biologically to particular brothers, and a brother shows no favoritism toward his child even if he knows he is the real father, because for example, his other brother was away at the time the wife became pregnant. The children, in turn, consider the other brother as their father and treat him equally .even if they know who is the real father. Being brothers made the arrangement easy in sustaining the needs of the households.

When she was also asked if she would allow her daughters to follow her foot-step on having two husbands, she replied that she does not want her children’s children to be confused as to the identity of their father in contrast to what has been recorded in their certificate of live birth.

In terms of economic needs of the family, it can be noticed that both the two husbands are working for their family. Though, not frankly revealed by Angelina, it is obvious that it is also advantageous to have two husbands because the income is doubled, unlike when only one is working. When she was asked how she considers her two husbands , she confided that she loves them both, but she has deeper love and more affection for the second husband. She narrated that the first marriage was a result of a pre-arranged marriage , while the latter grew out of mutual love.

The case of paternity, according to her, is not a problem, because she alleged that she knew who the father is. When asked to explain, she only said that she could feel who the father is. It is implied that she has more sexual contacts with the second husband. This, however, does not give a hundred percent assurance which means that the issue on paternity poses a problem.

Finally, after being asked if she has experienced being ostracized or scorned for having two husbands, she said that fortunately there was none. She said that she is not ashamed of her status, because, according to her, she is in love. She has no regrets for having two husbands who love her very much.

2. Case B

The respondent is Jualiana B, who is residing at Sitio Quisaray, Can-ayan, Malaybalay City. The place they now reside is formerly a Sitio of Kibalabag, Malaybalay City based on its natural boundary across the Tagoloan River. However, since, its distance from Kibalabag proper is farther compared to Can-ayan, the community leader of said place opted to become honorary member of the said barangay for reasons that they also wanted to get involved and avail the program of the government.

Based on the respondent’s estimate, her age reaches more or less 100 years old. She did not know when was her date of birth and no birth certificate would certify her real age. She became a member of the Senior Citizen whose births had only been estimated for them to qualify for the membership and to avail of the benefits intended for the members of said organization. Said case is very common among the Lumads whose births are only determined based on seasons. For instance, if one were born when the coffee berries were ready for harvest, then that month would be considered.However, the year would not be determined..

Said respondent could not specify the length of time she had been living with her two husbands. Her husbands are Flavio and Ricardo. Flavio died four years ago, while Ricardo is still alive. These two husbands are both brothers by consanguinity, Flavio is the elder brother while Ricardo is the younger. To note the age gap of Ricardo from Juliana based on the age declared by him that he is already 71 years old, and the age declared also by Juliana, they most likely have almost 30 years gap. However, based on the data gathered through an interview, they did not find any problem in their relationship even before the death of Flavio. In fact, Flavio is also younger than Juliana based on what Ricardo said that their age gap with his brother is just 1 or 2 years. It was a manifestation that their polyandrous status was respected by the community. Both the respondent and the husbands are members of the Bukidnon tribe.

According to Ricardo, they had been long engaged with his wife but no blessing was not performed by a datu or any elder from their community. However, they were already recognized by the community as couples. Both brothers have understanding having the same woman as their wife. The blessing through a “pamalas” for Juliana and Ricardo was instituted only after the death of the elder brother. It was advised by the older brother himself to have a “pamalas” in order to avoid bad fortune (malas). The late Flavio was very fortunate , for he was able to sir three (3) children, and Ricardo has only two (2) . However, he is still glad because he is treated and respected by his brother’s children as their father. As to the paternity of their children, it is the first and the real husband who decided to be the father for the paternal surname of their children despite the fact that they were not yet registered except for some who were obligated to have their birth certificates before they could be married in the church.

So far, as Ricardo explained, both he and Flavio have understanding and they both respect each other. In terms of their economic needs, it was quite advantageous for the children and the wife and both the husbands because they both work and give support for the family.

3. Case C

There are two cases of polyandry existing at Kulaman. One is Sarida as Case C- 1, and the other is Vilma as Case C- 2. It is noted that these respondents are also members of the Bukidnon tribe including their husbands.

Case C -1

The respondent is in the name of Sarida, 45 years old. Her first husband is named Jimmy and the second is Rudy. The former is 48 years old, while the latter is 32 years old. Rudy is the nephew of Jimmy. Sarida has three (3) children with Jimmy and none with Rudy. This is a case of a woman whose family has been engaged in polyandry. She revealed that in her teens, she used to question her aunties, including her grandmother, why they indulged in such kind of union. She found it immoral and unfit for women. Now that she is the one engaged in polyandry, she could not believe herself. She believed that this is the fate of the family.

As claimed by the respondent, she and her first husband were legally married by virtue of the tribal wedding. Between her and her second husband, no ritual has been instituted to anoint them in their union. There seemed to be confusion on the part of Sarida who claimed that it was the “Busaw” or monster who has a desire for her. His presence, according to her, is always preceded by the sound of a truck which serves as signal. She further claimed, based on her belief on spirits in the incorporeal world that there is a spirit which she calls “busaw” or monster, who, sometimes whenever it wants, would possess her body through her second husband. According to her, her love and passion for the second husband are momentary. If the busaw calls for her, both of them would feel the love and passion. Even if they are distant apart, they would both look for each other. Whether this is a product of her imagination or illusion, the fact remains that she has a second husband.

According to her, for several times, she tried to counter such feeling by consulting a pastor, but several times the “busaw” told her in her sleep that her family would suffer if she would continue to drive him (busaw) away. Thus, her relationship with the second husband has continued. The said “busaw,” according to her, on the one hand, would also give her advice that she and her husbands should go to the church every Sunday and pray to God. The busaw assists them in their economic needs in form of money that would just appear during their time of need. She said, she gave in to what the “busaw” wanted her to do because no harm anyway was done.

Nevertheless, she also revealed that it is also advantageous to have two husbands especially in the aspect of economic sustenance because both of them have been working together for the family. In fact, she has no child with her second husband (she is a family planning acceptor), but he also is willing to extend assistance for all of them including her first husband.

During the FGD, it was gathered from Sarida that she is now in love with her second husband, which she also realized and admitted in the end, otherwise, there could be no reason for her to live with him and her first husband together in one residence. She, in one way or another also found no problem between the two of them. Besides, both her husbands are united in all plans and decisions for the family. Despite the absence of the tribal ritual called “pamalas,” the woman still considers her two husbands as one. She feels that they are still blessed.

In the same FGD, the husband manifested that at first he found it difficult to accept the situation. However, he confided that he could not do otherwise, because he could sense that his wife could not live without the other husband. Moreover, he also feared that the busaw might get angry if he would prevent the relationship.This fact was joined by Sarida who narrated that there were two instances that she attempted to give Rudy away to another woman, but only to find out in the end that the mere thought of it made her feel like killing the other woman.

In the birth registration of their children, it was Jimmy’s name that was entered as father. When asked if ever Sarida would bear Rudy’s son, who would be declared as father in the registration of birth, she answered that it would be the first husband’s name, even if he is not the real father. This declaration made by Sarida jibed with the response of the other respondents.Thus, it is apparent that the wives with several husbands recognizes the first husband as head of the family.

Before the FGD ended, the respondents inquired the legality of undergoing “pamalas” with the second husband, because both were in the quandary if they are entitled to do it.

Case C- 2

Vilma is one of the respondents who claimed she has two husbands. She is still thirty- three (33) years old. She and her husband had once lived at sitio Lagaslasan, the only sitio in Kulaman 4 to 5 kilometers away from the barrio proper which can be reached by foot. The respondent has two husbands who are brothers by consanguinity. The elder, who is the first husband is named Carlos, 43 years old, and the second, who is the younger one is named Alberto, 33 years old. They are both Lumads and member of the Bukidnon tribe. Her marriage with her first husband was instituted by virtue of Roman Catholic wedding, while her engagement with her second husband was never anointed by the tribe with a tribal blessing as “pamalas.” However, she revealed that they have been living together in the same house. According to her, her attachment with her second husband started when her real husband got sick and the only one supporting the family is her husband’s younger brother. In an unavoidable circumstance, it happened one time that when both of them were the only ones left at home, she and her husband’s younger brother were all engrossed with the desire of flesh to the extent of having violated the value of marriage with her real husband. After it was first known by the husband, he opposed and consulted the case to the elders of the tribe for resolution because he could hardly accept the fact. For reasons that they were just brothers, the husband, instead, had openly accepted the reality, having allowed his younger brother again to live in their house. The respondent, though, in the end admitted that she has also fallen in love with her husbands’ younger brother, although she tried to avoid the same forbidden act to happen again. She thought of sending him back to his place. But in consideration of the fact that he had nowhere to go, he was allowed to stay together with her family in one house. Their nearness to each again resulted again to the same passion, which ultimately strengthened their relationship. This reality was finally accepted by the elder brother, and both agreed that they would work to support the family. Until this time, respondent’s union with Alberto is still unanointed by the elders of the tribe for reason that they did not request for it. Nevertheless, she still considers Alberto her second husband. In fact, with Carlos, the respondent was able to bear four (4) children, while with Alberto is only one (1) who is still two (2) years old. However, her child with Alberto is the fourth (4^th) child because the youngest who is one (1) year old, according to her, is the child of Carlos. In the birth registration of children, the child born from Roberto’s blood was still registered in the name of Carlos as the father which is also accepted by the former.

4. Case D

There are two cases in Case D. These are cases using secondary informants due to unavailability of the respondents for interview. The two cases have similarity wherein the husbands were not brothers.

a. Case D- 1

One of the respondents who resides at Sitio Abyawan, Dalirig, Manolo Fortich, Bukidnon is named Ging-Ging, 47 years old, who happened to have three (3) husbands. However, only two were declared her legal husbands by virtue of the ritual called “pamalas,.” because the third one was not considered legal for reason that their relationship did not last long. According to the informant there was supposedly a schedule set for a “pamalas” to be instituted by an Elder but it was the respondent who refused to do so, despite the fact that it was already known by the community that they had a relationship. Her husbands who were declared married to her by virtue of a tribal arrangement “pamalas” were identified by the informants as Yoloyho- 55 years old, and Benjamin- 50 years old. The third whose relationship and arrangement did not prosper was Ricky, 32 years old. According to the informant, she was able to bear seven (7) children without having identified as to who the father is. Information regarding the birth registration of their children were not specified by the informant. This is a different case from the rest of polyandry cases because the husbands are not brothers, they come from different families but all belong to the Higaonon tribe.

b. Case D- 2

The other case from a sitio at Malaybalay City is named Elmera who is more or less estimated by the informant as 37 years of age. She has two husbands who are not relatives and do not belong to any ethno-liguistic groups in Bukidnon, because one is from Luzon who is a Tagalog, and the other is identified as Ilonggo. According to the informant, both the husbands live together in one house. It came out that the relationship between the woman and the second husband was at first discreetly performed by both of them. After it was known by the husband, being sickly and having realized his present health status, accepted the real situation. Although, the woman is a member of the Lumad belonging to the Bukidnon tribe, as the researchers coordinated with the barangay officials, they disclosed that they are not amenable to the idea of said type of marriage. As Lumads, they strongly deny it is practiced within their culture because their ancestors did not do and encourage it. It does not also mean, they do not accept the existing case in their place, instead, they respected it, but they also opened-up a problem relative to this case because they are confused on how to register their children. The fact that a tribal ritual was not even instituted to validate their marriage (with the second husband), the legal and the first husband is the one considered as the father.

INTERPRETATION AND ANALYSIS

1.The fraternal type of polyandry is more common and dominant

Each case is given consideration and analyzed accordingly. Initial analysis illustrates that there are two types of polyandrous union/marriage : fraternal and Nair type of polyandry .However, the fraternal type is more dominant among all the cases. As indicated in the interview and FGD, constant exposure and companionship of the wife with her husband’s brother who lives in the same household leads to amorous relations which ends up in subsequent marriage or union.

2. Polyandry is not part of the tribe’s culture

The occurrence of polyandrous cases among the tribes shows that this is not part of their culture, although it has been observed to be existing in the community for quite a time. As revealed by Sarida, polyandry seemed to run in the blood line of the family, where the women members took more than one (1) husband.. What is noticeable, however, is the acceptance and respect accorded by the community to the family members of polyandrous unions. Although it is not their customary practice, the Lumad’s practice is to respect whatever decision is made as long as it does not prejudice or aggrieve other party.

3. Polyandry is caused by personal, economic, social , psychological , and superstitious beliefs

There are factors being identified to be the recurring factors on the existence of polyandry among the Lumads which are based on the interview and FGD :

· Love - which has developed through the long period of companionship in the same household between the woman and the brother/nephew of her husband .

· Economic- having two or more husbands working for the family’s daily bread appears to be more beneficial. To the wife.

· Need- the inner drive of a person to seek for satisfaction pushes the partners to engage in this peculiar set up of marriage.

· Values- include whatever is thought of as good versus bad, right versus wrong or beautiful versus ugly. They belong to one of the six dimensions of culture. Different communities or societies have different sets of values. The fact that the tribal leader respects and blesses/anoints polyandrous unions through pamalas makes the parties believe that what they are doing is right.

· Family Orientation- Family orientation may be one of the factors of opting to engage into polyandry. It is accepted, respected, and “tolerated” by the family without giving consideration to culture. Family upbringing giving much concern towards respect for each other especially among brothers and sisters is prevalent among the Lumads. Close family ties is however, strongly adopted among them. Thus, it is observed that the attitude of acceptance of the relationship in fraternal polyandry is basically rooted for being brothers.

· Culture- may also have contributions to the existence of polyandry cases. Though polyandry is not the tribe’s customary practice, it has been recognized by the datu. It is necessary to note that the datu is a community leader and has a command over his members.

· Lack of Education-the absence of knowledge on cultural norms, morality, and customs may have caused them to engage in polyandry .This particular lack of knowledge makes the polyandrous parties to think that polyandry is moral.

· Beliefs on spirit- this could lead to illusion that compelled the wife to take in another husband. The alleged mediation of the “busaw” is either a case of superstition or psychological defense mechanism that hindered the first husband from getting mad with the wife and the second husband.

SUMMARY

1.Do polyandrous unions fall within the scope of customary laws, traditions and practices as enunciated in RA 8371,otherwise known as Indigenous Act of 1997?

Based on the information gathered from the respondents, polyandry is more of a personal choice rather than a tribal custom, tradition or practice. This confirms the initial information gathered by the researchers from the Datu (Key Informant). The occurrence of polyandrous cases among the tribes shows that this is not part of their culture, although it has been observed to be existing in the community for quite a time. What is noticeable, however, is the acceptance and respect accorded by the community to the family members of polyandrous unions. Although it is not their customary practice, the Lumad’s practice is to respect whatever decision is made as long as it does not prejudice or aggrieve other party.

2. Are these polyandrous marriages/unions registered?

The polyandrous marriages/unions are not registered with the Office of the Local Civil Registrars. These are blessed only by the datu during the pamalas - the tribal rite.

3. Are births of polyandrous unions/marriages registered?

Only a minority number was registered. The distance to the Office of the Local Civil Registrar and the nonchalance of the public school teachers who do not require the birth certificate for each school child among tribal groups aggravated the circumstance of not registering the births born out of polyandrous unions/marriages.

4. Is it a part of the ministerial duty of the civil registrar to accept any claim of paternity for offsprings of polyandrous marriage?

The AO 3 is silent about this. This has not been stated clearly in black and white in the implementing guidelines. There is no way for the registering officer to check the validity of the entry anent the father’s name.

5. What redirection in the strategic management be implemented to address the identified problems?

This unseen issue on marriage and birth registrations arising from polyandrous marriages can be addressed through a redirection of strategic management among the implementers which may include the following:

· Conduct a massive information dissemination among the IPs

(This can be enriched through the aid of an interpreter who can communicate in their native tongue, that is, the Binukid)

· Review the Implementing Guidelines to take into consideration these unseen issues arising from polyandrous and similar unions/marriages for possible inclusion in the exposition of Rule 8, Sec. 1 of AO 3 ). This can be subsumed under the phrase

OTHER PRACTICES.

· Review the Municipal Form No. 97 (IP Form No. 3, Revised January 2004), specifically on the provision for Marriage Order (whether first, second, etc.).It is not clear whether or not the first husband/ wife is still existing. This entry may also mean that the husband /wife ranks second in the marriage order, but it is possible that the first is already dead. It cannot be gleaned if the marriage is monogamous or polygamous.

· Conduct a training for all civil registrars on AO 3 to eradicate some doubts, confusions, etc. A workshop or simulation will be very effective.

· Linkage with DepEd, CHED ,PRC and other government agencies, especially the Local Government Units , NGOs , Media for strengthened advocacy

CONCLUSION

This case study has confirmed the existence of polyandry among the Lumads which consists of both fraternal and Nair types of polyandry. Although polyandry is not part of the customary practices, rites and traditions of the IPs in Bukidnon, it has been respected and recognized by the community. These marriages were not registered. Consequently, it follows that birth registration is also not commonly practiced.

These unseen issues call for a redirection of strategic management ranging from the IPRA, AO 3 and the functions of the local civil registrars in undertaking the issues on marriage and birth registration.

RECOMMENDATIONS

To address the unseen issues on marriage and birth registration arising from polyandry unions, the following recommendations are hereby enumerated:

• To make further studies on other Lumad communities who engage in polyandry. Although the number of polyandrous cases identified as of the moment might not be statistically significant, this in effect would still be an obstacle to the attainment of a 100 % birth registration.

• That the existing cases of polyandry shall be considered for decision making and policy formulation regarding the civil registration of polyandrous children as well as the polyandrous marriages.

• That a Tribal Forum among the Tribal Datus in the identified areas, together with the NCIP and LGUs is recommended.

In this regard polyandry cases and registration of marriages and births of polyandrous unions will be addressed appropriately taking into consideration the IP’s customs, traditions, rites and practices. With this recommendation, the objective of BRP for a 100% birth registration in the year 2010 may be attained.

REFERENCES

Fillippi, Filipo de. An Account of Tibet: the Travels of Ippolito Desiderri of Pisoia, SJ. London: Routledge and Sons. 1712- 1727.

First Family Institute of Kansas. Eclectic Theory of Personality. Family University Current Meeting at Faith Chapel, 15000 Newton. http://www.family-university.org/archive/eclectic_personality_theory.html. Internet.

Goldstein, Melvyn C. Pahari and Tibetan Polyandry Revisited. Ethnology. 1978. Internet.

Goldstein, Melvyn C. When Brothers Share A Wife.,1987. Internet

Levine, Nancy E. The Dynamics of Polyandry, Kinship, Domesticity, and Population on the Tibetan Border. Chicago: The University of Chicago Press, 1988.

Manyiwa, Simon. “Controversies in Values Research: Methodological Implications,” Senior Lecture in Management. Lecture. Lecture. http://mubs.mdx.ac.uk/Research/Discussion_Papers/Marketing/Dpap%20marketing%20No27%20S%20Manyiwa.pdf. Internet.

McLean, George F.. Freedom, Cultural Traditions. And Progress. Cultural Heritage and Contemporary Change Series I, Cultural Values, volume 22. Philosophy in Civil Society and Nation Building. Tashkent Lectures, 1999. Internet.

Mercado, Leonardo N., SVD. Inculturation and Filipino Theology. Manila: Divine Word Publications. 1992

Murray, Henry A., and Kluckhohn, Clyde. Personality in Nature, Society, and Culture.1953. http://www.panarchy.org/kluckhohn/personality.1953.html. Internet.

“Peoples Almanac” series, reproduced by Wallechinsky, David and Wallace, Irving. 1975-1981. Internet.

Priddy, Robert. In What May Human Values Consist? 1993. revised 2003. http://home.no.net/anir/Sai/Saiv.html. Internet.

Renblad, Karin. Social Network and Persons with Moderate Mental Retardation. Doctoral’s Article. Stockholm Institute of Education. Department of Special Education. S-100 74 Stockholm, Sweden. 1999. Internet.

Sario, Shirlene D. National Commission on Indigenous People, Bukidnon Provincial Office, Kalasungay, Malaybalay City, Bukidnon. Interview, 06 November 2005.

Stravinskas, Peter M. J. with Dieterich, Henry. Understanding the Sacraments: A Guide for Prayer and Study. Ann Harbor, Michigan: Servant Publications. 1984.

The Civil Code of the Philippines (Executive Order Number 209). Chan Robles Virtual Law Library, (06 July 1987). Internet.

The Family Code of the Philippines (Republic Act 386). Chan Robles Virtual Law Library, (19 July 1949). Internet.

The Indigenous Peoples Right Act (Republic Act 8371). Chan Robles Virtual Law Library, (29 October 1997). Internet.

Torres, Mauro (Datu Kalanganan) MKASIN, Malaybalay City, Bukidnon. Intervierw, 12 October 2005.

Wark, McKenzie. Virtual Geography. Indiana: Indiana University Press, 1994. Internet.

Westermarck, Edvard. The History of Human Marriage (5^th ed). London: MacMillan. 1925. Internet.

WordNet.1.7.1. (2001) by Princeton University. Internet

NSO R-10 Director Aves Conferred ZaNorte Achiever’s Award

2008-10-02T13:12:00.002+08:00

Dr. Salvador Adaza Aves, the Regional Director of the National Statistics Office Region 10 was conferred the ZaNorte Achiver’s Award during the occasion of the 56^th Founding Anniversary of Zamboanga del Norte on June 6, 2008 at the ZN Convention and Exhibition Center.

Dr. Aves was recognized as one of the five achievers of Zamboanga de Norte together with no less than the Chief of Staff of the Armed Forces of the Philippines, Gen. Alexander B. Yano.

Aves was recognized for introducing the innovative concept in the civil registry system in the country, internationally known as the Aves concept or Barangay Civil Registration and/or issuance of birth certificates to indigenous people or lumads resulting to their availment of legal and state rights, thus, setting an example worthy of emulation by his provincemates.

It may be recalled that Dr. Aves was also awarded the Lingkod Ng Bayan 2004 Award, which is the highest Presidential Award conferred by the President of the Republic of the Philippines.

3 Books That You Should Own

2008-09-19T12:20:00.006+08:00

Whether you are a priest /imam /tribal head, a judge, a lawyer , law student or layman, the key to researching and understanding new provisions of the law is having a good reference material. Here is a must to read book ---- emerging, escalating, arriving, and all important points beyond. This book is the single best source that brings clarity and insight to the vast domain of the solemnizing officers’ responsibilities, duties and functions in consonance with the recently issued Administrative Order No. 1, Series of 2007 .It is the only book that compiles illustrative cases and resolves questions on marriage and other marriage-related topics.

Propelled by potent request of the solemnizing officers, this book is the first directory of solemnizing officers, local civil registrars and other civil registration agents and the National Statistics Office- Office of the Civil Registrar General(OCRG).To make this book more responsive to the needs of the stakeholders, it features Administrative Order No. 1, Series of 2007 and various attributes of the marriages solemnized in the Philippines dating back to the year 1903.Highly interesting and readable, this book belongs to every stakeholder’s bookshelf.

This book has made a record in the history of civil registration as the best-selling reference book certified by its publisher, the Rex Printing Company , Incorporated which explains why until now the book signing keeps on going on. This book provides civil registrars, solemnizing officers and even the general public a comprehensive guide and source of information on Civil Registration Laws and Procedures. More importantly, it includes Republic Act 9048 (Correction Law), Republic Act 8552 (Domestic Adoption Act), selected memoranda and circulars issued by the Civil Registrar General, DOJ opinions, Supreme Court and Court of Appeals’ decisions as well as selected issues and concerns presented during the past two National Conventions on Civil Registration.

HANDBOOK for SOLEMNIZING OFFICERS in the PHILIPPINES

The last decade and the turn of the century brought a wealth of changes in the field of civil registration. In dealing with many Solemnizing Officers and the Local Civil Registrars, I found that one of the biggest needs for a clear understanding of their responsibilities, duties and functions aligned with the recently issued Administrative Order No. 1,Series of 2007, is a reference that can guide them in their work, especially in matters concerning marriage. It therefore gives me great satisfaction to see this Handbook for Solemnizing Officers .I believe that anyone reading this book will be convinced of the strength and resolve of the commitment of the authors to provide a good reference that abounds with illustrative cases.

Inside This Handbook and Why You Must Read It

• Legal Basis Governing Registration of Authority of Solemnizing Officers to Solemnize Marriage with OCRG
• An Illustrative Case on a Ministerial Duty on the Part of OCRG to Issue Authorization to Solemnize Marriages to Solemnizing Officers Pending Court Decision
• An Illustrative Case of a Member of a Judiciary Who Celebrated Marriage Without Marriage License and Outside of Court’s Jurisdiction
• Liability of Solemnizing Officer Who Signs Marriage Contract Before the Marriage License is Obtained.
• An Illustrative Case of a Solemnizing Officer Who Performed Marriage Ceremony Where One of the Contracting Parties was Under the Age of Consent.
• An Illustrative Case Concerning an Issue of Nullity of Marriage Due to Absence of a Valid Marriage License and the Lack of Authority to Solemnize Marriage of the Solemnizing Officer
• DOJ Opinion Re Coverage of Muslim Solemnizing Officers to Register Their Authority to Solemnize Marriage With OCRG.
• Tribal Leaders or Authorities and Traditional Socio Political Structures Certified by National Commission on Indigenous Peoples (NCIP)
• Duty of the Solemnizing Officer as Required Under the Marriage Laws of the Philippines
• OCRG Memorandum to LCR’s on Nullity of Marriage Due to Absence of Valid Marriage License and Lack of Authority to Solemnize Marriage
• Can There Be a Valid Marriage Even Without a Marriage Ceremony?
• OCRG’S Memorandum Re Effects of Divorce Obtained Abroad By An Alien From His or Her Filipino Spouse.
• An Illustrative Case of a Petition For Annulment of Marriage Since the Solemnizing Officer Failed to Send Copy of the Marriage Contract to the Civil Registrar’s Office.
• An Illustrative Case Where Marriage Was Presumed Since Record Of Marriage Cannot Be Found At LCRO
• An Illustrative Case on the Liability of the Witness to Marriage Ceremony
• Is the Solemnizing Officer Liable if He Solemnizes the Marriage Even if An Impediment Exists?
• An Illustrative Case Re Petition For Nullity Of Marriage For Having No Marriage License Issued To Parties Prior To Celebration Of Marriage
• An Illustrative Case On The Validity Of Marriage In Articulo Mortis Even If One Party Dies Only After One Year
• Validity of Marriage Without Marriage License Among Muslims
• Marriage Without Marriage License Among Indigenous People (IP’s)
• An Illustrative Case On Failure Of The Parties To A Marriage To Sign The Marriage Contract
• OCRG’s Memorandum For LCR’s To Require Affidavit In Lieu of Certificate of Legal Capacity To Contract Marriage For American Citizens.
• An Illustrative Case Where Parish Priest’s Failure To Execute Affidavit that Marriage Was Celebrated In Articulo Mortis
• Effect if One Party is Not Asked During the Marriage Ceremony
• Constitutionality of Government Office on Determining Whether the Church, Sect, or Religion of the Applicant to Solemnize Marriage Operates in the Philippines is in Good Repute
• Memo/Circular Issued by OCRG for Year 2000-2007
• DOJ Opinions 2000-2007

DIRECTORY OF SOLEMNIZING OFFICERS in the PHILIPPINES

The Directory of Solemnizing Officers is a product of the efforts of the author who is committed to foster collaboration among key stakeholders in civil registration, especially the solemnizing officers, the civil registrars and other civil registration agents and the NSO. Knowing the tremendous work put in by the author in coming out with a compilation of names and contact details of solemnizing officers, as well as additional parts featuring Administrative Order No. 1, Series of 2007, selected statistics on marriage and directory of NSO Central Office and Field Officers and City/Municipal Civil Registrars in the Philippines, I am confident that this directory will be a very useful reference guide in carrying out their work and strengthening further collaboration and coordination in matters of civil registration.

Inside This Directory and Why You Must Read It

•Directory Of Solemnizing Officers In The Philippines By Religious Denomination
•Names and Numbers of Religious Denominations in the Philippines Who were Issued CRASM As of January 2005.
•Directory Of City/Municipal Civil Registrars In The Philippines (As of March 30, 2007)
• Who Are Authorized to Solemnize Marriage?
• What are the Requirements for Registration?
• What Is Meant By Religion/Religious Sect Deemed Operating In The Philippines?
• When Is A Religion/Religious Sect In Good Repute?
• What Are The Grounds For Cancellation Of Certificate Of Authority To Solemnize Marriage (CRASM)?
• Registered Marriages by Region 2000-2003
• Number of Registered Marriages by Place (Region, Province, City/Municipality) and Month of Registration 2004-2007
• Daily Averages Of Marriages By Month Of Occurrence
• Remarriage Is More Common Among Men
• Distribution Of Marriages By Type Of Ceremony
• Intermarriages Of Filipinas With Foreign Nationals

THE PRIMER ON CIVIL REGISTRATION LAWS and PROCEDURES

The Primer on Civil Registration Laws and Procedures provides the civil registrars, solemnizing officers and even the registrants, the public themselves a comprehensive guide in accomplishing and submitting civil registry documents. On the whole, this Primer aims at enhancing the quality and integrity of civil registry documents and therefore should benefit our countrymen

Inside This Primer and Why You Must Read It

• General Provisions
• Issues and Concerns on Civil Registration System in the Philippines
• Issues and Concerns on Paternity and Filiation
• Issues and Concerns in the Registration of Birth
• Issues and Concerns in the Registration of Delayed Registration of Birth
• Issues and Concerns in the Registration of Legitimate Children
• Issues and Concerns in the Registration of Illegitimate Children
• Issues and Concerns in the Registration of Out-of-town Report of Birth
• Issues and Concerns in the Registration of Foundling
• Issues and Concerns in the Registration of Legitimation of Birth
• Issues and Concerns in the Registration of Domestic Adoption
• Issues and Concerns in the Registration of Inter-country Adoption Act
• Issues and Concerns in the Registration of Marriage
• Issues and Concerns on the Registration of Death
• Issues and Concerns in the Delayed Registration of Death
• Issues and Concerns on Civil Registration of Court Decree/Order
• Issues and Concerns in the Registration of Legal Instruments
• Special Features - A Primer on Republic Act No. 9048
• Republic Act No. 8552 (Domestic Adoption Act)
•The Civil Registry Law - Act No. 3753
• Selected Issues raised and answered by Lecturers during the
First National Convention of Civil Registrars at Celebrity
Sports Plaza Quezon city on October 22-24,1991
• Selected Issues raised and answered by Lecturers during the
Second National Convention of Civil Registrars at Celebrity
Sports Plaza Quezon City on February 24-26,1993
• Selected Memoranda and Circulars Issued by the Office of the
Civil Registrar General from 1946 to 2002
• DOJ Opinions, Supreme Court and Court of Appeals Decisions
Concerning Civil Registrations from 1931 to 2002

Lingkod Bayan Awardee

2007-11-23T13:12:00.000+08:00

Dir. Salvador A. Aves, the Regional Director of the National Statistics Office (NSO-R10), has been recognized for his various extraordinary contributions resulting from his brilliant and novel ideas that brought about both national and international impact. As cited in the Philippine-Japan Fellows Association (PHILJAFAN) Periodical Special Issue on August 3, 2002 which featured Dir. Aves being the Awardee or Public Administration in the 3^rd Search for Outstanding PHILJAFA Alumni, it was noted that Dir. Aves had made valuable contributions bringing Civil Registration closer to the Filipino people and promoted statistics not only in the country but also abroad. To be specific, Dir. Aves created a big impact in the field of civil registration when he responded to the problems and concerns of civil registrars, solemnizing officers and even the registrants themselves by providing the nation a comprehensive guide in the registration of vital events (births, deaths and marriages) through his book titled Primer on the Civil Registration in the Philippines 2003 edition which was published and distributed by Rex Book Store, Inc. As commented by the Administrator of NSO and Civil Registrar General, the Primer on the Civil Registration in the Philippines is both informative and instructive as it presents actual cases and examples, thereby enhancing the quality and integrity of civil registry documents throughout the country. This innovations also included the introduction of the Barangay Civil Registration System (BCRS) which was first piloted in the provinces of Bukidnon and Agusan del Sur which has spread to other regions in the country that implemented the concept of bringing civil registration closer to the barangay. In fact, this concept which Dir. Aves had introduced was commended during the Birth Registration Best Practices’ Workshop in Surabaya, Indonesia on December 12-14, 2000 as one of the best civil registration practices.

His contributions in the field of civil registration had extended to the tribal groups, most particularly the Manobos and Mamanwa tribes by instilling awareness on the importance of civil registration. As a gesture of the tribe’s gratitude, Dir. Aves and former Administrator Tomas P. Africa were conferred the title of Datu Cayagan and Datu Gamhanan respectively by virtue of a Resolution of the Federation of Tribal Council of Agusan del Norte.

His efforts to improve civil registration has been very consistent for he has continued innovating ideas which would include the following: Conceptualizing the First Mindanao Convention of City/Municipal Civil Registrars, First Regional Civil Registration Congress, First Mindanao Convention of Solemnizing Officers, First Regional Convention for Barangay Secretaries on Civil Registration, conducting mass weddings to legalize the union of common law husbands and wives thereby legitimizing the birth of their children, directing intensive and continuing information dissemination through print and broadcast media such as newsletters, producing documentary film and producing and directing a video film on the New Family Code titled Silay Namulat was shown in different schools and colleges making the youth more aware of their role and responsibilities. This made him earned the KAPWA AWARD.

A very remarkable program which Dir. Aves had initiated was the Adopt a School Project which was instrumented in identifying unregistered school children whom NSO Region 10 has assisted in delayed registration.

His contributions were not limited to civil registration, for Dir. Aves was also recognized Father of Building Officials for having conceptualized the idea of convening all building officials to discuss issues pertaining to current problems regarding construction statistics generated from building permits and to update themselves on their duties and responsibilities. This resulted to the First National Convention of Local Building Officials held at the Grand Caprice, Limketkai Mall on December 1-3, 1999 which has been carried on as annual activity until the present. For this effort, Dir. Aves was awarded as Gawad ng Pagpapahalaga as Father of Philippine Association of Building Officials on October 28, 2003 at the World Trade Center Philippines.

His outstanding accomplishments were stretched to the community when he initiated the adoption of Barangay Canitoan, Cagayan de Oro City, which was geared towards helping the youth in the community through the following: putting up of barangay library, conducting medical/dental outreach and giving medicine in coordination with the Phil. Army Medical Team, Northern Mindanao Medical Center, Department of Health R10, conducting lecture on civil registration to the students and conducting actual registration of birth and other events in coordination with the City Civil Registrar’s Office.

His community involvement was also enhanced through his leadership in spearheading the following programs: Plant and Adopt a Tree, Mangrove Planting, Coastal Clean-Up and conducting significant researches geared towards the upliftment of the life of the community which include among others the research on the environmental health concerns of the residents in the Bitan-ag Creek vicinity and the varying realities and experiences of the unpaid child laborers in Region 10.

For the improvement of statistics, Dir. Aves has served as consultant in the improvement of fishery statistics in the Republic of Palau and paper presentor in the United Nations Workshop on Population and Dissemination of Census Statistics in ASEAN Nation at Phnom Penh, Cambodia. He is also actively and consistently involved in the pursuit of the National Statistical Coordination Board’s program of providing a forum for the exchange of ideas and experiences in the development of the field of statistics as paper presentor in the National Convention on Statistics.

Conducting researches is not new to Dir. Aves, for he has continued to explore for better ways of improving their mandate of the NSO through researches and publications of the Statiscope, a quarterly publication of the NSO and other fora such as the ORO-X Bulletin and the PCGA’s The Cutter Report and the Capitol Journal on Culture and Society.

Dir. Aves has been trained here and abroad as he had participated in several trainings in statistics in several countries like Japan, Honolulu, Hawaii, Washington, D.C., Minnesota, U.S.A. and Cambodia. Hence, it is not a surprise why he passed the Career Executive Service Eligibility with rank of CESO V.

Through his hard work and dedication coupled with his rich experience, Dir. Aves has been a recipient of several awards such as the following:

· National Awardee in the Field of Public Administration 3^rd Search for Outstanding PhilJAFA (JICA Alumni) Members, July 2001-2002

· KAPWA AWARD

National Statistics Office

December 8, 1993

· Father of Philippine Association of Building Officials

3^rd Convention of Phil. Association of Building Officials

World Trade Center Phil, October 28, 2003

However, his biggest achievement in his career as Regional Administrator is having placed NSO, Region 10 as consistent FIRST PLACER in the Annual Field Awards of the National Statistics Office. It is noteworthy that NSO Region 10 under the able leadership of Director Aves has been First Place for eleven consecutive years in the nationwide field awards. This proves that NSO-10 has steadfastly achieved its three chief functions: information dissemination and communication of statistical and general purpose data, public participation and multimedia linkages and civil registration.

For his numerous contributions to the country, Dir. Aves will continue to bring better performance for the development of this country.

2007-11-12T16:54:00.000+08:00

HANDBOOK FOR SOLEMNIZING OFFICERS AND A DIRECTORY LAUNCHED

A Handbook for Solemnizing Officers in the Philippines and a Directory of Solemnizing Officers will be launched on October 10, 2007 at the Atrium, Limketkai Center, Cagayan de Oro City, as one of the highlights of the 5^th National Convention of Solemnizing Officers.

The Handbook for Solemnizing Officers is based on Administrative No.1, Series of 2007 issued by the Office of the Civil Registrar General is an easy- to- comprehend reference for Solemnizing Officers and Local Civil Registrars anchored on Memoranda/Circulars issued by the Office of the Civil Registrar General, Department of Justice opinions and Philippine Supreme Court decisions.

It is highly recommended by the Honorable Carmelita N. Ericta, NSO Administrator and Civil Registrar General. This Handbook is authored by Dr. Salvador A. Aves and co-authored by Atty. Anecito E. Tiempo.

Meanwhile, a Directory of Solemnizing Officers in the Philippines, is a comprehensive and useful reference filled with information essential to all Solemnizing Officers, Civil Registrars and other registration agents. Written in response to the requests of participants during a National Convention of Solemnizing Officers, this Directory is an invaluable source of names of solemnizing officers by religious denominations and contains a listing of City and Municipal Civil Registrars in the Philippines as well as Central and Field Officials of the National Statistics Office.

Salient features of the Handbook are as follow:

Legal Basis Governing Registration of Authority of Solemnizing Officers to Solemnize Marriage with OCRG
An Illustrative Case on a Ministerial Duty on the Part of OCRG to Issue Authorization to Solemnize Marriages to Solemnizing Officers Pending Court Decision
An Illustrative Case of a Member of a Judiciary Who Celebrated Marriage Without Marriage License and Outside of Court’s Jurisdiction
Liability of Solemnizing Officer Who Signs Marriage Contract Before the Marriage License is Obtained.
An Illustrative Case of a Solemnizing Officer Who Performed Marriage Ceremony Where One of the Contracting Parties was Under the Age of Consent.
An Illustrative Case Concerning an Issue of Nullity of Marriage Due to Absence of a Valid Marriage License and the Lack of Authority to Solemnize Marriage of the Solemnizing Officer
DOJ Opinion Re Coverage of Muslim Solemnizing Officers to Register Their Authority to Solemnize Marriage With OCRG.
Tribal Leaders or Authorities and Traditional Socio Political Structures Certified by National Commission on Indigenous Peoples (NCIP)
Duty of the Solemnizing Officer as Required Under the Marriage Laws of the Philippines
OCRG Memorandum to LCR’s on Nullity of Marriage Due to Absence of Valid Marriage License and Lack of Authority to Solemnize Marriage
Can There Be a Valid Marriage Even Without a Marriage Ceremony?
OCRG’S Memorandum Re Effects of Divorce Obtained Abroad By An Alien From His or Her Filipino Spouse.
An Illustrative Case of a Petition For Annulment of Marriage Since the Solemnizing Officer Failed to Send Copy of the Marriage Contract to the Civil Registrar’s Office.
An Illustrative Case Where Marriage Was Presumed Since Record Of Marriage Cannot Be Found At LCRO
An Illustrative Case on the Liability of the Witness to Marriage Ceremony
Is the Solemnizing Officer Liable if He Solemnizes the Marriage Even if An Impediment Exists?
An Illustrative Case Re Petition For Nullity Of Marriage For Having No Marriage License Issued To Parties Prior To Celebration Of Marriage
An Illustrative Case On The Validity Of Marriage In Articulo Mortis Even If One Party Dies Only After One Year
Validity of Marriage Without Marriage License Among Muslims
Marriage Without Marriage License Among Indigenous People (IP’s)
An Illustrative Case On Failure Of The Parties To A Marriage To Sign The Marriage Contract
OCRG’s Memorandum For LCR’s To Require Affidavit In Lieu of Certificate of Legal Capacity To Contract Marriage For American Citizens.
An Illustrative Case Where Parish Priest’s Failure To Execute Affidavit that Marriage Was Celebrated In Articulo Mortis
Effect if One Party is Not Asked During the Marriage Ceremony
Constitutionality of Government Office on Determining Whether the Church, Sect, or Religion of the Applicant to Solemnize Marriage Operates in the Philippines is in Good Repute

Contents of the Directory of Solemnizing Officers

Directory Of Solemnizing Officers In The Philippines By Religious Denomination
Names and Numbers of Religious Denominations in the Philippines Who were Issued CRASM As of January 2005.
Directory Of City/Municipal Civil Registrars In The Philippines (As of March 30, 2007)
Who Are Authorized to Solemnize Marriage?
What are the Requirements for Registration?
What Is Meant By Religion/Religious Sect Deemed Operating In The Philippines?
When Is A Religion/Religious Sect In Good Repute?
What Are The Grounds For Cancellation Of Certificate Of Authority To Solemnize Marriage (CRASM)?
Registered Marriages by Region 2000-2003
Number of Registered Marriages by Place (Region, Province, City/Municipality) and Month of Registration 2004-2007
Daily Averages Of Marriages By Month Of Occurrence
Remarriage Is More Common Among Men
Distribution Of Marriages By Type Of Ceremony
Intermarriages Of Filipinas With Foreign Nationals

About the Author

2007-11-12T16:45:00.000+08:00

SALVADOR ADAZA AVES is a pioneer of the National Statistics field office and has had many years of experience in dealing with Civil Registration. Currently he is serving Regional Director of the National Statistics Office of Region 10, Cagayan de Oro City.

Since he anchors his management of work on a framework dictated by NSO’s mission with a clear specific vision which challenges ordinary people to attain extraordinary work, he had thought of convening the First Mindanao Convention of Solemnizing Officers in 1994 and the First National Convention of Solemnizing Officers in 1998. These two events helped to open a broader horizon which enabled him to see the multifaceted problems on civil registration.

He was a recipient of a KAPWA AWARD given by the National Statistics Office in recognition of his exemplary performance in civil registration in the year 1993. He was also conferred the title of DATU KAYAGAN in recognition of his effort of bringing civil registration of the indigenous tribe, specifically the Manobo-Mamanua tribe of Agusan del Norte.

He is a graduate of A.B., Ll.B. MBA and Ph.D. in Sociology and had been granted several trainings abroad. His rich experience in the government service enabled him to be awarded for nine (9) consecutive years as TOP Performer in the nationwide field competition.

He is married to Dr. Luvismin Sy- Aves with children Derrold Marl, Salvador Jr., Jerrald White, Jerrick Red and Iolani Mae.

2007-11-12T14:27:00.000+08:00

NSO R-10 Tops CSC Public Service Delivery Audit

To gauge the efficiency and effectiveness of the performance of government frontline services, the first line of contact with the citizenry, a mechanism was devised by the Civil Service Commission to systematically check and evaluate such services through the so-called Public Service Citizenry Audit (PASADA). Unlike other audits, the PASADA auditors were incognito as they observed and monitored the clients transacting business with the fourteen (14) national and city government offices sometimes in March and April 2007. The program operated on the strategy of posting a pool of volunteers called Public Service Monitors to check and test out public services. The idea was to stimulate and to emphatize with the experiences of the public, whether good or bad, as they transacted business with the government.

It is worthwhile mentioning that among the 14 government offices only the National Statistics Office, Region 10 got a VERY SATISFACTORY Rating in the PASADA audit which means that NSO R-10 was rated VERY SATISFACOTY in all the three (3) areas :

a. on frontline service providers:

immediately responds to clients’ request, gives correct and clear instructions, helpful, patient, sensitive to clients’ needs, assist clients on a first come, first serve basis and treats clients without discrimination.

b. on structure, systems and procedures

has enough number of service providers, efficient queuing system, publicly displayed/visible flowchart, requirements and procedures made clear/posted/ announced and procedures followed accordingly.

c. on physical working conditions

accessible to public, clean, well- ventilated and with clean comfort rooms.

No less than the CSC R-10 Asst. Regional Director,Atty. Christopher Lumbre together with Ms. Miriam Daaca and Ms. Luzviminda Rodriguez awarded the Certificate of Recognition to NSO Regional Office 10 on June 25, 2007 for its Very Satisfacoty Rating in the Public Servie Delivery Audit.Dr. Salvador A. Aves, NSO R-10 Regional Director, recveived the said award during the Monday Flag Ceremony. It was attended by NSO Provincial Statistics Officers, Regional and Misamis Oriental Staff and some NSO field men. CSC officials encouraged NSO R-10 to strive for the CSC Seal of Excellence in the next round of evaluation.

About NSO

2007-10-18T16:01:00.000+08:00

NSO Mission

As the primary statistical agency of the government, the National Statistics Office produces and provides quality statistical and civil registration products and services

NSO Vision

The National Statistics Office is a recognized world-class provider of statistical and civil registration products and services