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Tiis pilipit: Mangyan tribesmen, tamaraw threatened by hunger and disease

For the reclusive Taw’buid, death and disease are part of life, hindering them from protecting an animal they revere – the critically-endangered tamaraw (Bubalus mindorensis), only 600 of which remain today.

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SPECIAL REPORT BY GREGG YAN

The old chief exhaled and the hut was enveloped in blue smoke. “I remember,” whispered Fausto Novelozo, chief of the Taw’buid tribe. “That a sickness drove us from the mountains. Measles we got from siganon or lowland visitors. Half our village of 200 died.” 

We’re in the village of Tamisan Dos, one of two newly-established Mangyan communities at the foothills of the Iglit-Baco Natural Park in the province of Mindoro Occidental. Measles drove Fausto’s people closer to town, where they can have better access to western medicine. 

Most people don’t consider disease a major threat to biodiversity. But diseases ranging from Coronavirus to African Swine Fever and Ebola have spread worldwide, taking thousands of lives and causing billions in economic damage.

For the reclusive Taw’buid, death and disease are part of life, hindering them from protecting an animal they revere – the critically-endangered tamaraw (Bubalus mindorensis), only 600 of which remain today.

Environmentalist Gregg Yan helps various institutions share stories from the field. (Ramil Lumanglas)

Living deep in forests, tribal communities are plagued not just by blood-sucking leeches, malarial mosquitoes and venomous snakes – but a lack of clean water, poor sanitation, poor nutrition and inadequate medical knowledge. With hospitals often several days’ journey away, many ailing tribesfolk die on their way to treatment.

Malaria, tuberculosis, measles and other diseases have always taken a steady toll on Mindoro’s Mangyan population, estimated at 200,000. About 60% of Mangyan children are malnourished and almost all go hungry during the rainy season which lasts from June to October. With torrential rains turning Mindoro’s streams into raging rivers, many cannot visit their upland ricefields and must hunt or gather whatever food they can.

“We call this period tiis-pilipit (to twist in hunger) and we must make do,” says Taw’buid gatherer Robar, tiredly raising the day’s catch. “We are lucky. We caught some rats and frogs today.”

 Taw’buid gatherer Robar showing the catch of the day – rats and frogs. Heavy rain makes traveling through the mountains especially hazardous from the months of June to October. “We call this period tiis-pilipit (to twist in hunger) and we must make do.” (Gregg Yan)

With limited healthcare access, tribesfolk have traditionally relied on medicinal plants to deal with cough, colds, fever, skin diseases, intestinal parasites, diarrhea and other common ailments. The Taw’buid for instance use bungarngar to treat stomachaches, pito-pito to relieve pain and salimbayong for healing open wounds. A 1984 study by Garan and Quintana identified 128 medicinal plant species used by various Mangyan tribes.

“Isolated communities are especially vulnerable to diseases from the outside world because immune responses have yet to be developed,” says medical anthropologist Gideon Lasco. “Limited access to healthcare and fear of hospitals also keeps them from seeking treatment.” 

People From Above

Taw’buid means ‘people from above’ and is among two names the tribe calls itself – the other being Batangan or ‘felled forest.’ Close to 20,000 inhabit Mindoro’s central highlands, making them the largest of the eight tribes collectively called Mangyans by lowlanders – the others being the Alangan, Bangon, Buhid, Hanunuo, Iraya, Ratagnon and Tadyawan

Many still sport loincloths called amakan, hunt game with spears called tulag, bows called gadun and spike traps called silo. Unlike other Mangyan who chew betel-nut, nearly all Taw’buid men smoke a combination of papaya and tobacco – children included.

Once occupying Mindoro’s lowlands, they were pushed into the mountains by both Spanish colonizers and Filipino immigrants. Their home forests too have retreated – with thousands of hectares converted into grazing land or rice paddies. As a people, the Taw’buid are peaceful, secretive and deeply animistic – careful not to rouse the anger of their gods including Alulaba, lord of rivers and waterways, or Mangyan Muyod, lord of the mountains. 

Contact with the Taw’buid has been established through missionary groups and the Tamaraw Conservation Programme (TCP), which employs tribesmen as trackers and rangers. 

For the Taw’buid, serving as a ranger is an honor and a stepping-stone to become a fufu-ama or tribal elder – making them natural allies to conserve the world’s most endangered buffalo. Fufu-amas Henry Timuyog, Fuldo Gonzales, Oskar Bongray and Pedro Salonga are some of the many Taw’buid who have served as TCP rangers. “We welcome them for their bushcraft and field skills,” shares TCP head Neil Anthony Del Mundo as we trudge closer to the grassy peaks inhabited by herds of tamaraw.

 Tamaraw (Bubalus mindorensis) are endemic forest buffalo found only on the island of Mindoro in the Philippines. Numbering only about 600, they are considered critically-endangered by the IUCN. Adults stand a meter at the shoulder and weigh around 300 kilogrammes. Bulls are larger, darker and solitary, while cows tend their calves in close-knit groups. Lobbyists are pushing for it to become the country’s national land animal. (Gregg Yan)

Disease Outbreaks 

A century ago, disease nearly wiped out the tamaraw – it’s also disease which threatens its protectors. 

The island of Mindoro has a long history of disease. The island was largely bereft of human settlement in the 1800s because of malaria but was home to an estimated 10,000 tamaraw, a small dwarf buffalo with distinctive V-shaped horns that roamed its dense forests and wide rolling fields. But a century later, the island became a prime pastureland and the forests and open fields turned into a hunting ground for poachers armed with high-caliber weapons like M14 and M16 rifles.

By 1969, the outbreak of rinderpest and avid sport hunting drove the tamaraw population below 100, prompting the International Union for the Conservation of Nature (IUCN) to declare the species as critically endangered.

Decades of conservation led by the Tamaraw Conservation Programme (TCP), Biodiversity Management Bureau, Mounts Iglit-Baco Natural Park (MIBNP) and a host of allies including the Biodiversity Finance Initiative (BIOFIN) of the United Nations Development Programme and Department of Environment and Natural Resources, Mindoro Biodiversity Conservation Foundation Incorporated, D’Aboville Foundation, Global Wildlife Conservation, World Wide Fund for Nature, Far Eastern University, Eco Explorations and the Taw’buid people led by chief Fausto Novelozo, prevented the bovine’s extinction, helping tamaraw numbers recover to around 600.

Today the animals are confined to four isolated areas in Mindoro, all vulnerable to disease. “Bovine tuberculosis, hemosep and anthrax can enter Mindoro if we’re not careful,” explains Dr. Mikko Angelo Reyes, a Mindoro-based veterinarian. “The key is biosecurity, the prevention of disease through quarantine, inoculation and immunization. We should ensure that at the very least, animals entering the island are checked for sickness. We should also establish and respect buffer zones around protected areas, which are often rung by farms and livestock.”

Like the siganon visitors to chief Fausto’s village, imported cattle can spread diseases which tamaraw have not developed immunities to. The Mounts Iglit-Baco Natural Park (MIBNP) spans 106,655 hectares. It is currently surrounded by 3000 cattle belonging to 30 ranchers.

Fufu Ama or tribal elder Ben Mitra with a gadun or short bow, used for hunting small prey like birds and lizards. The Taw’buid are the most numerous of Mindoro’s eight ethnolinguistic groups. Though they revere the tamaraw, they also engage in slash-and-burn farming and set-up both spike traps and snares to snag wildlife. (Gregg Yan)

Preventing Outbreaks

Together, TCP and MIBNP rangers work to ward off poachers, dismantle spring-loaded balatik and deadly silo snare traps while keeping disease outbreaks to a minimum – preventing cattle from intruding into the park and giving the park’s indigenous people medicine and employment so they can buy supplies.

To gather much-needed resources for this, BIOFIN is helping raise funds via donations. “A little help goes a long way. We ask fellow Pinoys to donate just a bit to save the Taw’buid, tamaraw and the rangers keeping everything working,” says BIOFIN Philippines project manager Anabelle Plantilla. 

The nationwide lockdowns spurred by COVID-19 is also taking a toll on communities and institutions dependent on ecotourism revenues. UNDP is preparing crowdfunding campaigns in the Philippines and other nations to keep these communities afloat – especially as government funds are being redirected to fight the growing pandemic.

Since its inception in 2012, BIOFIN has worked with both the public and private sectors to enhance protection for the country’s biodiversity hotspots by helping secure funds to implement sound biodiversity programs. BIOFIN’s second phase in the Philippines runs from 2018 to 2022 and includes the implementation of finance solutions to raise resources for the tamaraw and other endangered species through creative crowdfunding from corporations, government units, schools and individuals.  

Punong Tribo Fausto Novelozo gathering vegetables at the foothills of the Mounts Iglit-Baco Natural Park in Occidental Mindoro. At 66, he is the chief of the Taw’buid, the most numerous of Mindoro’s eight ethnolinguistic groups. The son of the previous chief, he lived near the Philippine capital of Manila for several years before returning to lead his tribe. An excellent conservation ally, he actively convinces other tribesfolk to stop setting-up traps for tamaraw. (Gregg Yan)

* * * 

Back in the Iglit-Baco Park, a weathered man in a loincloth emerged from a field of upland corn. “Help us. We need medicine,” coughed Ben Mitra, a Taw’buid fufu-ama. Our column, already returning to the lowlands, stops to dig out whatever medicine we have left. 

“Fadi-fadi,” he says in Taw’buid, accepting our goods. Thank you.As we trek back down, I pray they’ll be spared from disease and the fate of chief Fausto’s now-abandoned forest village. Like many of the country’s protected areas, the Iglit-Baco Natural Park exists in a fragile balance. One outbreak is all it takes – but we can all pitch in to prevent it.

Contact biofin.ph@undp.org to know more.

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NewsMakers

Forget materialism, a simple life is happier: research

The commitment to simple living, or ‘voluntary simplicity’ as it is formally known, leads to wellbeing through providing more opportunities for personal interaction and social connection than conventional contexts of exchange, such as community gardens, sharing resources, and peer-to-peer lending platforms.

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In an age where billionaires and conspicuous consumption are increasingly on display, new Otago-led research shows a simple life really is a happier life.

The study led by University of Otago – Ōtākou Whakaihu Waka Department of Marketing researchers has recently been published in the Journal of Macromarketing.

After setting out to understand the relationship between consumption and wellbeing, the researchers found people are happier and more satisfied when adopting sustainable lifestyles and resisting the temptations of consumerism.

They analysed data from a representative sample of more than 1000 New Zealanders, made up of 51 per cent men and 49 per cent women, with a median age of 45 and a median annual household income of $50,000.

They found the commitment to simple living, or ‘voluntary simplicity’ as it is formally known, leads to wellbeing through providing more opportunities for personal interaction and social connection than conventional contexts of exchange, such as community gardens, sharing resources, and peer-to-peer lending platforms.

Women are more likely to adopt a simple life than men, although more research is needed to understand why.

Co-author Associate Professor Leah Watkins says consumer culture promotes happiness as being typically associated with high levels of income and the capability it affords to acquire and accumulate material possessions.

“However, research is clear that attitudes to, and experiences of, materialistic approaches to life do not lead to increases in happiness or wellbeing. Nor do they lead to sustainable consumption necessary for planetary health.”

Between 2000 and 2019, global domestic material consumption increased by 66 per cent, tripling since the 1970s to reach 95.1 billion metric tons.

Growing consumer affluence and higher living standards have resulted in warnings of alarming trends of environmental degradation from human consumption.

This, coupled with global warming and post-pandemic health and financial anxieties, has led researchers and policymakers to call for a better understanding of the links between simple consumer lifestyles and wellbeing.

But co-author Professor Rob Aitken says this isn’t a case of just throwing out all your worldly possessions.

“It’s not directly the commitment to material simplicity that leads to wellbeing, but the psychological and emotional need fulfilment that derives from relationships, social connection, community involvement and a sense of living a purposeful and meaningful life.

“In a world where billionaire weddings are treated like state occasions and private yachts are the new status symbols, voluntary simplicity offers a quiet, powerful counter-narrative — one that values enough over excess, connection over consumption, and meaning over materialism.”

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NewsMakers

Too much for some, just right for me – The truth about dating while plus-size

What is dating like for a plus-size woman? We don’t get the fairytale, the montage-worthy meet-cute in the bookstore, or the sweet swipe-rights with guys who use words like “connection” and “vibes.” What we get is a mixed bag of awkward encounters, accidental comedy, the occasional ghosting, and sometimes, someone who sees us as the whole damn package.

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By: A Curvy Queen Who’s Seen It All

Let me be real with you: dating as a plus-size woman isn’t for the faint of heart. We don’t get the fairytale, the montage-worthy meet-cute in the bookstore, or the sweet swipe-rights with guys who use words like “connection” and “vibes.” What we get is a mixed bag of awkward encounters, accidental comedy, the occasional ghosting, and sometimes, someone who sees us as the whole damn package—not just the size of it.

Photo by @canweallgo from Unsplash.com

I’m 33, a size 20, and I live in a city where everyone seems to be on a green juice cleanse or training for a marathon. My idea of a perfect day includes a cheese board, a crime documentary, and wearing something soft and oversized. I’ve been dating online for years now—Tinder, Bumble, Hinge, OkCupid, even a brief stint on Bigger Lover (don’t judge). I’ve had first dates that turned into second dates, and others that ended before the appetizer even came. But through it all, I’ve learned some hard truths about dating while plus-size.

The Fetish Factor

Let’s start with the obvious: there are guys out there who fetishize plus-size women. They love our bodies—but only in private. They send you those thirsty DMs like, “I’ve always had a thing for thick girls.”

I used to think that was a compliment. But it’s not, not when it’s the first thing they lead with, not when you realize they don’t care about your name, your career, or your sense of humor. Just your body.

I once met a guy off Tinder who spent our entire date talking about how much he “loved curves” and how he’d “never dated a big girl before.” He kept asking if I was into feederism (I had to Google it when I got home). I never heard from him again, which was fine—I didn’t need to be someone’s body experiment.

The Grateful Gambit

Then there’s this weird idea that plus-size women are supposed to be grateful for attention, as if someone choosing to date us is some charitable act. It’s subtle sometimes, but oh, it’s there.

I had a guy once tell me, over drinks, “I like girls who are a little bigger. They try harder, you know? They’re just more appreciative.”

I blinked. Tried harder at what? Breathing through my rage?

I wanted to ask him if he’d ever considered that maybe I’m not grateful to be on a date with him either. But instead, I left.

Online Dating – A Love-Hate Situation

The apps are their own beast. My profile is cute, funny, and unapologetically me. I mention that I love bookstores, brunch, and body positivity. I always include full-body pics, because I refuse to trick anyone—but I also refuse to hide.

And still, I get messages like: “You’re actually really pretty for a big girl.”

Sir, would you be willing to grow a personality for someone you really liked?

But it’s not all trash. I’ve had some sweet, genuine conversations and some fun dates. Not every guy is clueless. Some are kind, open, and emotionally intelligent.

The good, the bad, and the big truth

Dating while fat is exhausting. You have to weed through people who want to fix you, people who want to hide you, people who only want to sleep with you, and people who see you as their emotional support girlfriend.

But I’ve also never been more sure of who I am. I’ve learned to ask better questions, to take up space, and to walk away when someone doesn’t see my worth.

I’ve cried after bad dates, yes. I’ve called friends from bathroom stalls and whispered, “Why is this so hard?” But I’ve also danced in my kitchen with someone who made me feel radiant, kissed under streetlights, and been told, with complete sincerity, “You’re the most beautiful woman I’ve ever met.”

The truth is, being plus-size in the dating world means you see people for who they really are, faster. It forces you to develop an inner filter. You learn to walk away without guilt. And when you do meet someone who loves you not in spite of your size but as a part of your magic? It’s that much sweeter.

So to every plus-size woman out there who’s ever felt invisible, unworthy, or too much: you’re not too much. You might just be too real for the wrong person.

Keep showing up. Keep swiping. And keep loving yourself like you deserve to be loved—because trust me, you absolutely do.

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Research suggests drinking coffee may reduce the risk of frailty

Habitual coffee consumption of 4-6 cups and over* (with one cup measuring at 125ml) per day is associated with a reduced risk of frailty.

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A new study published in the European Journal of Nutrition has suggested that habitual coffee consumption of 4-6 cups and over* (with one cup measuring at 125ml) per day is associated with a reduced risk of frailty.

The study, funded by the Institute for Scientific Information on Coffee (ISIC) is the first to analyze the relationship between coffee consumption and the underlying components of frailty.

Coffee consumption has previously been linked to reducing the risk of some of the natural symptoms of ageing, such as improving cognitive function2 and mitigating against inflammatory related diseases. This latest research adds to the growing knowledge base within this area, exploring the benefits of regular coffee consumption over an extended period of time. 

For this study, researchers conducted a detailed analysis over a long seven-year follow-up period, surveying 1,161 adults aged 55+ years through the Longitudinal Aging Study Amsterdam (LASA). 

The relationship between coffee consumption and the presence and incidence of frailty was investigated. Frailty status was evaluated using Fried’s five-component frailty phenotype4,which is defined by the presence of three or more of the following symptoms: weight loss, weakness, exhaustion, slow gait (walking) speed, and low physical activity.

The results of this study indicate that higher habitual coffee consumption is associated with lower overall odds of frailty. These findings can be considered alongside the European Food Safety Authority’s (EFSA) scientific opinion that up to 400mg of caffeine (3-5 cups of coffee) per day is a moderate and safe amount5.

The researchers explain that coffee’s effect on reducing frailty can partly be attributed to the role of antioxidants in coffee, which may help to reduce inflammation, sarcopenia (muscle loss), and prevention of muscle damage. Coffee may also help to improve regulating insulin sensitivity and glucose uptake in older people.

The study’s lead author, Margreet R. Olthof, Associate Professor at the Amsterdam Public Health Research Institute, Vrije Universiteit Amsterdam, commented: “Drinking coffee is a key part of many people’s daily routine, and as people age they are constantly looking for ways to maintain their health. Our findings highlight the possible beneficial association between daily coffee consumption and reduced risk of frailty in later life in the older population. Coffee consumption may thus enhance healthy aging, but it is important we also explore further dietary interventions, to ensure older adults can continue to live fulfilling lives.” 

* Moderate coffee consumption can be defined as 3–5 cups per day, based on the European Food Safety Authority’s review of caffeine safety.

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