Geographical Indications (GI): Tayabas Lambanog

Marketed as "Philippine Vodka", the VuQo brand lambanog has made it to Hollywood: http://www.abs-cbnnews.com/lifestyle/02/24/12/filipino-vodka-makes-it-oscar-gift-bags

Priced at $24 (about P1,032) a bottle in California, very few Filipinos will get to enjoy this beautifully assembled product in its final form. But in essence, we Filipinos of legal age all know this to be the Tagalog lambanog or more specifically, the Tayabas Lambanog.

Lambanog is a powerful liquor created from the fermented nectar of the coconut flower. This nectar is then distilled and collected as Lambanog. The final product is a clear white liquid containing around 20% to 40% alcohol (40 to 80 proof) and is drank on its own or mixed with tropical fruit juices like mango, calamansi, lime, orange or pineapple.

So how did this P200 per gallon power liquor turn into a luxury? Simple. Proper intellectual property management and marketing. 

First, the VuQo brand was developed and registered as a trademark. This allows the producer to have exclusive intellectual property rights over the brand and market it freely without the fear of counterfeits.

Second, the producer packaged the liquor with elegantly-designed, world-class frosted bottles. This adds class and mystique to an otherwise unromantic ordinary drink. The bottles themselves are protected by industrial design intellectual property rights. 

Third, the producer highlighted the Philippine origin of the liquor, making it exotic, unusual and exciting to the American market. The indication of origin itself may be used as a brand and helps improve the marketability of a product as authentic.

Finally, the story of how lambanog is made and the cultural rituals associated with the drink is spread to promote the authenticity and tradition attached to the drink. These traditional stories become part of the product and part of the experience. Traditional knowledge over the creation of the product, its history and rituals may be protected as intellectual property.

These strategies used helped transform this simple barrio drink into a young celebrity among the drinks of the world.

Back home, the Philippine government and private industries are working hard to set standardized practices for the production of lambanog. This way, we will be able to have the Tayabas Lambanog recognized as a Geographical Indication.

A Geographical Indication or GI is a collective brand like Champagne Wine (France), Praewa Silk (Thailand) or Idaho Potatoes (USA) that is commonly used by producers to certify the authenticity of their product. An internationally accepted GI will help products fetch a higher price in the global market because the producers are subjected to strict product standards that guarantee quality. 

We hope to establish the Lambanog GI, among other Philippine GIs, in the world market and have our brand stand proudly alongside the Scotch Whisky and the Stolichnaya Vodka.

So we work hard to make this dream happen... but since it's a Friday night, allow me to down my first glass of triple-distilled Tayabas Lambanog with a little calamansi juice. Tagay na!

Healing Hilot: Protecting Indigenous Massage Techniques

The Dagdagay Hilot is an ancient massage technique that was developed by the indigenous cultural communities (ICCs) of Mountain Province in the Philippines. Here, the masseuse uses uniquely shaped sticks to massage the soles of the feet in order to stimulate blood circulation. This technique is often paired with the use of virgin coconut oil and other herbs. It is believed to be effective therapy for hypertension, hormonal imbalance, depression and stress.

Today, many health spas and massage establishments employ this technique as part of their services. Cropping up alongside them are schools or training facilities that offer to teach these techniques and issue certificates for successful students. Much money changes hands in this industry, yet there has been no reported benefit to the communities of Mountain Province from which these techniques were copied. This is also true for all other indigenous hilot techniques and the communities from which they originate.

Under the Indigenous Peoples Rights Act (IPRA), ICCs have the right to exercise ownership over their health practices, among other things.[1]

The law reads: “they shall have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations…”

Unfortunately, this provision presently treated as a mere declaratory statement and it will continue to be one up until the National Commission on Indigenous Peoples (NCIP) shall have properly defined and operationalized these 'special measures'.

A different provision of the law offers more clarity by saying that Community Intellectual Rights (CIRs) may not be taken without ‘Free Prior and Informed Consent (FPIC)’ or ‘in violation of their laws, traditions and customs’.[2]

These rights may be used as a basis for community ownership over a health practice like massage techniques. This community property may then be the subject of a contract for the use of the technique and its name. Franchising this knowledge and brand could be a good and steady source of revenue for a community for as long as there is a properly executed contract, compliant with the dual requirements of FPIC and conformity with the community’s laws, traditions and customs.

Schools and training facilities must also be subject to the quality standards set by the community’s master practitioners. Certificates issued will no longer simply be a result of x number of hours spent in class but an authentic stamp of approval by the communities themselves of the proper application of the technique.

Trademark law can be used to support this business model by registering certification marks that may be used authenticate spas, health establishments or schools that wish to use the community’s brand. 

A “DAGDAGAY” certified establishment assures the public of the quality and authenticity of the service being offered while everybody else is prohibited from using the brand or mark. Any violator will then be liable for both trademark infringement and violation of the provisions of IPRA.

This combination of protective measures under IPRA and the Intellectual Property Code can help create a system that would give life to the ideals set by IPRA to protect the cultural integrity of our ICCs and to help them maintain control over and benefit from their knowledge, systems and practices.

Perhaps someday we can enjoy our massages with real peace of mind, knowing that our patronage is helping our indigenous peoples in a very real way.

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[1] Sec. 34. Right to Indigenous Knowledge Systems and Practices and to Develop own Sciences and Technologies. - ICCs/IPs are entitled to the recognition of the full ownership and control and protection of their cultural and intellectual rights. They shall have the right to special measures to control, develop and protect their sciences, technologies and cultural manifestations, including human and other genetic resources, seeds, including derivatives of these resources, traditional medicines and health practices, vital medicinal plants, animals and minerals, indigenous knowledge systems and practices, knowledge of the properties of fauna and flora, oral traditions, literature, designs, and visual and performing arts.

[2] Sec. 32. Community Intellectual Rights. - ICCs/IPs have the right to practice and revitalize their own cultural traditions and customs. The State shall preserve, protect and develop the past, present and future manifestations of their cultures as well as the right to the restitution of cultural, intellectual, religious, and spiritual property taken without their free and prior informed consent or in violation of their laws, traditions and customs. (emphasis supplied)

The Capiz Reflection: Traditional Knowledge and Indigenous Peoples' Rights

If This Is Your Land, Where Are Your Stories?

- J. EDWARD CHAMBERLIN

There is very little we know about ourselves in spite of the years and years of formal education we are compelled to accomplish... but ever so rarely, a moment comes when the horizon suddenly explodes into wide view for just a split second... and we are forever transformed by what greatness we see and what little we remember.

For me, this experience was not a first in its valuable components, but it was certainly a first in its combination. I have been an Indigenous Peoples' Rights Advocate for about five years now and an artist for much, much longer than that... but I never really had these two separate worlds fuse into a beautiful mesh of philosophical possibilities (this only goes to show how little we do with even the things we think we understand).

When you talk about Indigenous Peoples' Rights, one word immediately comes to mind: LAND. After that, everything else becomes a blur, an afterthought, a collateral matter. I fell into that same trap and found myself deprived of a wider area of understanding where I could have given more of myself. After all, what is land without the beliefs, the creations, the art, the epic tales, the science, the survival, the artifacts, the crafts and all that is produced by the minds of the dwellers of that land?

Human communities will never be limited to the physical act of building houses, planting crops and hunting game... All these things acquire meaning... all these things are jealously inseparable from human imagination. In every society, no matter how ancient, there will always a wealth of creativity... from the artisan, the alchemist, the healer, the inventor, the craftsman, the musician, the poet, the merchant, the weapon-smith, the carpenter, the builder, and even the town crier. 

The sun and the stars will never be just balls of flaming gas, but bodies that aid people in navigating through treacherous waters and explaining personalities, behavior and cosmic events... the land will never be just dirt, bugs, and roots but a sacred source of life, healing, and stability. Modern societies and religions reject these notions as "superstitious beliefs" and "heresies"... but today, in this chapter of global decay, this ancient wisdom and affinity to nature just might be what will save the human race.

Makes me think how ignorant we really are today.

When I entered IP Philippines to work, I feared one thing: that my advocacy for human rights would be in peril... that it would be just a pleasant memory (if not the only one) from my days as a law student. I tried to rationalize this by demonstrating that intellectual property is a human right (a fact that I think I proved in my graduate thesis... but was actually more of an attempt to convince myself). Then comes this opportunity... this gap in legal and philosophical understanding that allowed two of my great passions to step in together and shake my imagination.

I was humbled during these few days in Capiz... I was humbled by the T'boli weavers and musicians... by the Ati alchemists and the healers... by the Kalinga builders and percussionists. For these people, art and science have always been a part of life... not just source of cheap thrills. Everything I saw was celebration of hundreds of years of the diversity and unity of what we now know as the Filipino.  

After the reflection, comes the resolve. What I do with what I know must protect human creation... not only that which is new... but also the creativity that has been part of our history and heritage. We are who we are today because of these things... and only by looking back at them can we find a way to deeply know ourselves.

In the end, I had to step out of lawyer-mode to become part of the entire human experience of pure imagination. Doubts were kicked aside and disbelief was suspended. What I found humbled me and humbled me again as it expanded my mind further (and this didn't even involve Peyote).

Now it's time to come home, knowing that I am mounds richer today than I was a week ago. Thank you, Capiz.