Cruz and Europa v. Secretary of Environment and Natural Resources

existence of the infieles: "In dealing with the uncivilized tribes of the Islands, the Commission should adopt the same course followed by Congress in permitting the tribes of our North American Indians to maintain their tribal organization and government, and under which many of those tribes are now living in peace and contentment, surrounded by civilization to which they are unable or unwilling to conform. Such tribal government should, however, be subjected to wise and firm regulation; and, without undue or petty interference, constant and active effort should be exercised to prevent barbarous practices and introduce civilized customs."[80] Placed in an alternative of either letting the natives alone or guiding them in the path of civilization, the American government chose "to adopt the latter measure as one more in accord with humanity and with the national conscience."[81] The Americans classified the Filipinos into two: the Christian Filipinos and the non-Christian Filipinos. The term "non-Christian" referred not to religious belief, but to a geographical area, and more directly, "to natives of the Philippine Islands of a low grade of civilization, usually living in tribal relationship apart from settled communities."[82] Like the Spaniards, the Americans pursued a policy of assimilation. In 1903, they passed Act No. 253 creating the Bureau of Non-Christian Tribes (BNCT). Under the Department of the Interior, the BNCT's primary task was to conduct ethnographic research among unhispanized Filipinos, including those in Muslim Mindanao, with a "special view to determining the most practicable means for bringing about their advancement in civilization and prosperity." The BNCT was modeled after the bureau dealing with American Indians. The agency took a keen anthropological interest in Philippine cultural minorities and produced a wealth of valuable materials about them.[83] The 1935 Constitution did not carry any policy on the non-Christian Filipinos. The raging issue then was the conservation of the national patrimony for the Filipinos. In 1957, the Philippine Congress passed R.A. No. 1888, an "Act to effectuate in a more rapid and complete manner the economic, social, moral and political advancement of the non-Christian Filipinos or national cultural minorities and to render real, complete, and permanent the integration of all said national cultural minorities into the body politic, creating the Commission on National Integration charged with said functions." The law called for a policy of integration of indigenous peoples into the Philippine mainstream and for this purpose created the Commission on National Integration (CNI).[84] The CNI was given, more or less, the same task as the BNCT during the American regime. The post-independence policy of integration was like the colonial policy of assimilation understood in the context of a guardian-ward relationship.[85] The policy of assimilation and integration did not yield the desired result. Like the Spaniards and Americans, government attempts at integration met with fierce resistance. Since World War II, a tidal wave of Christian settlers from the lowlands of Luzon and the Visayas swamped the highlands and wide open spaces in Mindanao. [86] Knowledge by the settlers of the Public Land Acts and the Torrens system resulted in the titling of several ancestral lands in the settlers' names. With government initiative and participation, this titling displaced several indigenous peoples from their lands. Worse, these peoples were also displaced by projects undertaken by the national government in the name of national development.[87] It was in the 1973 Constitution that the State adopted the following provision: