Datu Pugawang (colonial name, Luis Daniel ‘Dann’ Alba Pantoja, and also known as Lakan Sumulong), whose name means MindSetter, was entrusted by the Bagobo Tagabawa tribal council with the role of mentoring the next generation of Indigenous leaders to navigate modernity and globalization without losing their roots. While the elders continue to safeguard and deepen the community’s Indigenous Knowledge Systems and Practices (IKSP)—its spirituality, worldview, values, and customary laws—Pugawang helps harmonize these ancient foundations with the realities of the 21st century. He guides young leaders to see technology as a means to preserve culture, to engage in the economy for community well-being rather than profit, and to participate in politics as bearers of ancestral wisdom. For him, Indigenous values are not relics of the past but prophetic voices urgently needed in today’s pursuit of peace, justice, and ecological balance. In this shared work, the elders nurture the roots, and Pugawang shapes the branches—helping the youth grow deeply grounded yet outward-reaching toward the wider world.
Author's posts
BEYOND CORRUPTION: A NONVIOLENT LIBERATION THEOLOGY READING OF THE SONA NG SAMBAYANAN 2026
The SONA ng Sambayanan 2026 is more than a protest statement; it is a prophetic indictment of a political and economic system that continues to produce poverty, corruption, inequality, and ecological destruction. While I affirm its call for accountability, social justice, and the rejection of political dynasties, I also read it through the analytical lens of a more radical transformation, expressed within the ethical commitments of nonviolent Liberation Theology. For me, corruption is not merely the failure of individual politicians but a symptom of deeper structural realities—oligarchic capitalism, landlordism, neocolonial dependence, and the concentration of wealth and power. My commitment remains rooted in the liberating way of Jesus Christ, who confronted oppressive systems through courageous, truth-filled, and active nonviolence. Genuine transformation will not come simply by replacing political personalities but by dismantling unjust structures and building participatory institutions where justice, peace, human dignity, and the common good can flourish.
Permanent link to this article: https://waves.ca/2026/07/24/beyond-corruption-a-nonviolent-liberation-theology-reading-of-the-sona-ng-sambayanan-2026/
THE LEADERSHIP PYRAMID: PEACEBUILDING LEADERSHIP LESSONS I’M LEARNING FROM INDIGENOUS PEOPLES
For many years in peacebuilding work among Indigenous Peoples in Mindanao and across Asia, I have become increasingly convinced that authentic leadership is not primarily about authority, position, charisma, or institutional power. Leadership is fundamentally about nurturing life, sustaining relationships, and guiding communities toward justice, dignity, and peace. My understanding of leadership is best represented by a pyramid. Unlike conventional leadership models that emphasize control from the top, this framework emphasizes foundations, relationships, service, and stewardship. It is especially relevant in Indigenous communities where leadership is often understood as relational, communal, and accountable to both present and future generations.
Permanent link to this article: https://waves.ca/2026/06/05/the-leadership-pyramid-peacebuilding-leadership-lessons-im-learning-from-indigenous-peoples/
AFTER A SALARIED JOB: DISCOVERING NEW ASPECTS OF MY BECOMING AT 70
At 70, I no longer see my life primarily through the language of aging, retirement, or diminished productivity. I experience this season instead as a deepening emergence into my own humanity—a quieter, freer becoming that decades of schedules, institutional demands, leadership burdens, and economic necessity had often obscured. In a culture obsessed with speed, youthfulness, innovation, and measurable output, growing old is frequently treated as decline. Yet many ancient societies understood elderhood not as irrelevance but as ripened presence. Elders were valued because they carried memory, discernment, emotional depth, and wisdom shaped by suffering, failure, love, endurance, and long reflection. I hesitate to call myself wise, because life still dismantles my certainties with remarkable consistency. Yet I do recognize within myself a gentle simplification. The noise of performance is fading. The need to impress is loosening. Ego occupies less space. What remains feels closer to essence.
Permanent link to this article: https://waves.ca/2026/05/12/after-a-salaried-job-discovering-new-aspects-of-my-becoming-at-70/
TOBOSO, ALYSSA ALANO, AND THE UNFINISHED PEACE: A REFLECTION ON JUSTICE, HUMAN DIGNITY, AND NATIONAL RECONCILIATION
The Toboso encounter in Negros Occidental, where Alyssa Alano (“Ka Kikay”), two children, and others reportedly died during a military operation, grieves me not only as a citizen but as a person of faith. I do not see this merely as another security incident, nor simply as another chapter in the ideological war between the state and the revolutionary movement. I see it as a moral wound upon the nation. Whenever young lives are extinguished in the mountains, fields, or villages of our land, something sacred is violated. Human beings are not expendable instruments of state policy, nor are they disposable fuel for revolution. Every life bears inherent dignity. Every death in this long conflict should trouble the conscience of the Republic.
Permanent link to this article: https://waves.ca/2026/04/29/toboso-alyssa-alano-and-the-unfinished-peace-a-peacebuilding-pastors-reflection-on-justice-human-dignity-and-national-reconciliation/
WELCOMING THE MULTIPOLAR WORLD: OUR CORPORATE APPROACH TO THE EMERGENCE OF BRICS+
The unipolar moment that followed the Cold War — anchored by Western-led political, financial, and security institutions — is rapidly receding. In its place, a multipolar global system is emerging, where multiple regional powers assert their voices, values, and visions. This is not just a geopolitical rearrangement; it is a civilizational dialogue about sovereignty, dignity, and equitable cooperation. At Datu Pugawang Corporation (DPC), we interpret this transformation as both an opportunity and a challenge. Rooted in the pre-colonial ethos of kapwa (shared humanity) and bayanihan (mutual cooperation), we aim to engage with this evolving order in ways that promote peace, justice, and mutual respect. Our corporate strategy is built around the conviction that business must be a bridge between cultures and an instrument of human dignity.
Permanent link to this article: https://waves.ca/2026/04/06/welcoming-the-multipolar-world-our-corporate-approach-to-the-emergence-of-brics/
NO TO HOUSE BILL 621: WHY I STAND WITH INDIGENOUS PEOPLES IN DEFENDING IPRA (RA 8371)
The debate over House Bill 621 is more than a legislative discussion about government reorganization. It is a test of our nation’s commitment to justice for Indigenous Peoples. Nearly three decades after the passage of Republic Act No. 8371, or the Indigenous Peoples’ Rights Act (IPRA), many Indigenous leaders, advocates, and communities are once again compelled to defend rights that were won through decades of struggle. While proponents of HB 621 present the measure as an effort to streamline ancestral land administration, many Indigenous Peoples fear that it could weaken the very protections that IPRA was designed to guarantee. I share these concerns. As someone who believes that genuine peace is inseparable from justice, I am convinced that any reform affecting ancestral domains must strengthen—not diminish—the rights of Indigenous Peoples to self-determination, cultural integrity, and stewardship of their ancestral lands. The voices of Indigenous communities must remain at the center of this national conversation.
Permanent link to this article: https://waves.ca/2026/03/23/house-bill-621-versus-ipra-why-i-stand-with-indigenous-peoples-in-defending-ra-8371/
OUR DAUGHTER LÉLÉ IS ‘BAI MADIGAR’: A GIFT OF NEXT-GENERATION KINSHIP FROM THE BAGOBO TAGABAWA COMMUNITY
09 March 2026, 1028PHT — At the foothills of Mount Apo lies the ancestral domain of the Bagobo Tagabawa people in Barangay Binaton, Digos City. For generations, this Indigenous community has regarded the mountain—known to them as Apo Sandawa—as sacred ground, a source of life, identity, and spiritual connection with the Creator. Their relationship with the land is not merely economic; it is ecological, cultural, and deeply spiritual. It is within this living tradition that our daughter, LéLé Chan, was entrusted with a sacred honor: the name Bai Madigar, which means “Lady of Goodness.” This was not simply a ceremonial title. It was an act of kinship. The Bagobo Tagabawa Indigenous Political Structure in Binaton formally embraced her as an honorary member of the tribe, affirming a relationship that our family has nurtured with the community since 2015. In Indigenous understanding, such naming is not about prestige; it is about relational responsibility across generations.
Permanent link to this article: https://waves.ca/2026/03/12/our-daughter-lele-is-bai-madigar-a-gift-of-next-generation-kinship-from-the-bagobo-tagabawa-community/
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