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Mainit in Alegria both Surigao Del Norte, Hitaob

in Tandag City, Lubcon and Burgus in Cortes

and Sibahay in Lanuza of Surigao Del Sur Indigenous Religion, Institutions and Rituals of the Mamanwas of respectively. The study uses ethnographic Caraga Region Philippines method with strict adherence of the right of

Ramel D. Tomaquin pre- informed consent in accordance with RA

College of Arts and Sciences 8371 or Indigenous Peoples Right act of 1997.

Surigao del Sur State University It can be deduced from the paper that despite

Tandag City, Philippines of socio-cultural changes of the IP’s of Caraga

[email protected] the Mamanwas were able to retain these

practices but for how long? Moreover, socio-

cultural change is slowly taking place in the

Abstract: Mamanwa social milieu. Preservation of these

Key Words: Mamanwa, Indigenous Religion, worldviews is wanting as a part of national Tahaw, Institutions. heritage and for posterity.

The Mamanwas, one of the IP communities of

Caraga region. Said to be one of the original settlers of Caraga and considered the Negrito Introduction group of Mindanao. Only very few literatures and studies written about them. Despite of massive acculturation of other IP groups of the According to Garvan (1964) and Alameda region such the Agusan-Surigao Manobos, the (1993) the Mamanwas can be considered

Mansaka/Mandaya, Banwaon, Higaanon and as one of the original inhabitants of the Talaandig. The Mamanwas still on the process region. They are often called peace loving of integration to Philippine body-politic. It is in people (Maceda 1975). Beyer, (1927) the this scenario they were able to retain indigenous religion, institutions and rituals. father of Philippine Anthropology (1916)

Thus the study is conducted. It covers on the well thought-out them as the Negrito group following sites: Mt. Manganlo in Claver, Lake 2 in Mindanao and Jocano (1996) classified been gradually integrated to the Philippine them as band level group. Eleazar (1985) body- politic and their ancestral domains called them as the original and Indigenous knowledge System (IKS)

Cantilangnon/Surigaonon. Castro and protected. The study will investigate the

Tiukinhoy (1997) considered them as indigenous religion and institutions of the indigenous in the province of Surigao De Mamanwas. It will specifically discuss the

Norte. Stoneking (2008) in his genetic parts of the rituals; however there is the analysis revealed the Mamanwas is the assumption that social changes encloses oldest ethic group in the Philippines. On these practices as cultural changes impinge the other hand, Tomaquin and Tomaquin on in some extent the traditional Mamanws

(2000) in their extensive study of the society. It will also examine the impact of ethnic group found out the discriminatory the said factors to the traditional Mamanwa name calling of the tribe by the dominant social milieu. Despite of these changes of population of the region as: “Kongking, some parts of their material culture they

Tagaijas ,Tagamanganlo, Mamaw etc.,” It were able to preserve these institutions, does not only denote a discriminatory name rituals and religion. Their strong callings of the Mamanwas but a form of attachments of their physical environment verbal abuse as well. Today, moreover are influenced by these practices. Tahawan, the Mamanwas stood the test of times, and the indigenous religion is derived from the commencing the renaissance of the tribe word “Tahaw” which literary means colorful culture and practices for posterity, supreme being or god. Thus, it can be and anchored of the right of self deduced that this is a very sacred religious determination of the tribe. With the ceremony nevertheless it is to be instituted passage of IPRA Law of 1997 they have not only of harvest/thanksgiving time, in 3 times of tribal conflict, merry making and the researcher’s extensive study of the community problem such hunger and group. This added the scarcity of literatures pestilence. This is also observed as a folk published of this fast vanishing tribe of the healing ritual of region. And we believe on the contribution theBaylan/Tambalon(Shaman). The value of this paper in the ethnographic and systems of the Mamanwas are influenced by cultural heritage of this part of Mindanao these indigenous rituals. The belief of are enormous for there are scarcities of

Tahaw as their supreme god is clearly literatures written about the Mamanwas. discernible. To this end the Mamanwas are The paper would like to document this indigenously very pious people. In fact this worldviews (indigenous, religion and rituals)

Tahawan ritual in which they would give in that view preserving for the next thanks and make merry. They are still generation of Filipinos. Significantly it is practicing this ceremony which is an worth studying for despite of massive indigenous manner of worship, thanksgiving cultural transition of the IP’s of Caraga the and cheery making. This aims to give the Mamawas were able to retain these readers/academic community a panorama practices. of these spiritual rites. It will cover the ethnographic presentation of it and its Methodology influences on the Mamanwas worldviews. The research employed the We accept as Mamanwa scholars that these ethnographic method. It was used to practices are gradually vanishing but the have in-depth look of their culture. An number who believes of its resurgence for ethnographic research technique uses the the renaissance of these celebrations are participant observation and many of the not yet trifling. This paper is the result of characteristic of non-participant observation 4 studies in an attempt to obtain a holistic verify or crosscheck the data in the picture as possible of the subject of the observation, the researcher verified it to the study (Frankel and Wallen, 1994). The elders. The Mamanwas at the start of the emphasis in ethnographic research is on fieldwork were suspicious to the purpose of documenting or portraying the everyday the researchers. It is in the reason that the experience of individuals by observing and researcher establishes a good rapport with interviewing them. The study uses in-depth the Mamanwas by participating in some of interview and continual, ongoing village their daily activities just to gain the trust of immersion. The ethnographic methods of the Mamanwas. Building a rapport with the participant observation, non-participant Mamanwas was essential in studying their observation, field methods, village socio-cultural views and practices. There immersion, in-depth interview, enable the was no problem in the dialect between the researchers to present the ethnography of Mamanwas and the researcher for they are the Mamanwas. The ethnographic fluent in Surigaonon. To cross check the design was also supplemented with the data on Mamanwas ethnography, periodic participation of Mamanwas group activities interview was conducted. Another and with intensive work with key informants approach to crosscheck the ethnographic

. The researcher employed data was by direct observation. The the techniques of field diary or notes, the locale of the study consisted six settlements use of camera in documentation, video, of the Mamanwas in Caraga namely: cameras, and micro cassette-recorders in Manganlo in Claver, Lake Mainit- both recording the data from the interview. Non, Surigao Del Norte, Sibahay in the participant observation was widely used for Municipality of Lanuza, Lubcon and Burgos it allow direct recording of the data. To in Cortes and Hetaob in Tandag in the 5

province of Surigao del Sur. Most of the softer and softer then followed by silence.

Mamanwas in Caraga resides in the said In the front side of the

settlements. Free and prior informed Binulusan/Baylan/sarok/tambajon are the

consent was secured accordance with RA seventeen plates, which are well arranged

8371 or the Indigenous Peoples Act of in a circle form facing the tuyagdok/altar

1997. made of coconut and anahaw leaves. At the

middle of the said circle are the seven . plates, the three of which are paired with a Presentation and Discussion of Data saucer and are placed at the right side Binaylan (The Noctoral Prayer) and (near to the baylan /sukdan). With the healer/shaman ritual exception of the last plate at the end of the The ceremony is held at the house circle. Each plate and saucer has nine betel of theBaylan/Binulusan/Tambajon (healer). nuts and betel leaves, the leaves of betel Everyone present in the said occasion are cut into small pieces in heart shape of should be facing the east direction. Ladies at least 5 ( five ) centimeters. On a piece sit at the left, while gentlemen at the right. of betel leaf is a seven division of the betel The children should stay in any side. The nut with a lime sufficient for chewing. This overture on this first action is the time the Baylan /sarok/sukdan/tambajon preparation of the Mam-on (preparation of faces the direction of the full moon ,reciting betel nut). It is placed in plate - like in some extent singing his sacred prayers ( container. After that the Tud-om) calling for the Abyan ( Spirit sarok/tambajon/baylan (healer) instigate by World ). He summoned the spirits of the stating his prayers/tud-om. This is called departed in the wish they will look after the pangangade. It starts with a low voice that community. This time he informs /asked the gradually increases in volume, and then 6 partaker /participants to chew the prepared provide a good harvest, good result the betel nut’. At this point, he starts to game (hunting) and also a protection from tremble or in the mental state of trance. sickness. The central part of the ceremony

Though he proceeds with his sacred prayer is the slaughtered of white pig. The

(Tud-om), dancing facing the Altar made of boar/pig is to be offered to bamboo, coconut and anahaw leaves and Tahaw/Magbabaya supreme deity. Its blood continued chanting the Binaylan or sacred will be sprinkled in the Altar ‘Oyagdok” by prayers in the Tud-om . It is assumed that the Baylan. After the prayer of the the voice of theBaylan /sarok/tambajon is Baylan/shaman the pig is to be roasted and now from Tahaw /Magbabaya or from the shared by the community. In the whole

Abyan / the spirit. The Diwata/spirits night. Other preparation of the prayer reveals the coming calamity, pestilence, cooked flour from cassava, starch from sickness and danger. lumbia palm, liquor such sowom or tuba,

TheBaylan /sarok/tambajon symbolize Mallorca is also used. The ceremony l ended

/represent the village and ask the spirit not early in the morning. It is highly to strike the settlement. When the spirits observable the great energy of the tribe respond positively, the was manifested in the entire ceremony sarok/tambajon/baylan will utter these since dancing accompanied with the words: Kay hendadawod Malaaser De that gimbar, kudlong and continuous singing of the spirits will protect them as it has been the tud-om the whole night lead by the protecting the village before. Then, baylan was in a very festive mood. Before theBaylan /sarok stands and dances with the end of the ceremony , early in the the indigenous guitar (kudlong), drum morning/dawn the tribe will converse at the

(gimbar). The ceremony they consider can center of the oyagdok ( altar). In this part, 7 they will express their gratitude to the Offering of in kind to the Baylan (healer)

Baylan ( healer) for officiating the usually rice , roots crops and other material ceremony. In this period things like sinagadan ( spear) and bolos

etc. are given to the Baylan . He received

the offering joyously.

Pagsangkalanlan

Another religious ceremony is the

pagsangkalanlan. For several weeks the

Mamanwas gather salted meat of wild pigs

(usually uncooked). They are going to store

up it in bamboo internodes. They are going

to combine it with starch from a lumbia

tree. Then they will cook it. While cooking,

they will dance around the preparation and

should become strident. The ritual dance is

called binangazozo. After they were done

dancing, they will get a tungkayan, a wood

or stick used in beating the gimbar (drum

made of the skin of iguana). After that the

baylan /sarok guided the communal prayer,

the banquet and merriment will go on

followed by eating accompanied by

drumming the gimbar . When somebody is Plate No. 1 The Gimbar ( Mamanwas drum sick in the village, it is believed that it is made of dried skin of iguana) 8 brought by Habang thus be treated in the In the ceremony, the ceremony. The spirit that gives sickness will sarok/sukdan/baylanis assisted by female be cast out in the ceremony. The ceremony tambajon. The minor Tambajon assists in is aimed at inviting Tama, the diwata of the the Mam-on ceremony. The main Tambajon forest, and the in charge of the game. If followed by the minor one first performs the

Tama pleased he will release wild pigs and spiritual dance (Katahawan). After they are deers. The belief that Tama as the anito in- done, the rest of the participants will join. charge or herder of hunting animals is A single gimbar is the only instrument used clearly noticeable. The lowest in the rank of is the ceremony. It is expected that after the deities is the diyatot. The diyatot is the dance, request are made to the gods, believed to dwell in the balete tree. The the main sukdan/baylan trembles or in the sukdan /sarok/tambajon/binulusan/baylan ( state of trance. He should be brought to the healer) have two kinds - those who are constructed altar with a boar. The minor specialist in herbal medicine and those who Tambajon gets near the altar (Oyagdok) are specialist in their rituals and and offers the sacrificial dance of prayer. ceremonies. A young Mamanwa can be a After the main sukdan is done with his sukdan/sarok/tambajon/binulusan/baylan prayers, and the minor Tambajon finishes by training, inheritance or by dream. The his/her dance, the main sukdan/baylan will sukdan/sarok/tambajon/binulusan/baylan get a spear and pierces or kills the boar. can either be male or female. Moreover, a After which prayers of wish and male tambajon/baylan is always desired. If supplications/petitions are offered to in case there are female tambajon, they supreme god Tahaw. Then, the blood of the serve as assistant to the male. boar is scattered to the ground. The

community will bring young coconut leaves 9 for the blessing of the main baylan that by doing so, harvest will be plentiful. afterwards The members of the community Since Mamanwas believed in the presence will pass by in the constructed altar to be of Diyatot and Anitos, (part of the spirit cured of possible illness. world) who usually dwell in the balete and

tuog trees, during their Kaingin farming,

After wards they will butcher the pig, cook it these balete trees are spared. The and then the whole community will share saruk/tambajon/baylan should conduct a with it. Another related ceremony offered to ritual so that the Diyatot and Anitos will not

Tama is releasing a hen in the forest. The be angry of the kaingin. Moreover, they ritual is performed in order for believe that there are two types of anitos: hunting/game to be successful. And for the Maradiyaw and Mataro (Good and bad).

Tama to release iguana, deer, and pigs in The good ones promote good harvest of the the forest. In this ceremony the blood of kaingin and kamotihan. The bad ones give the wild pig was scattered /sprinkled in the illness or sickness. The observance of the specified area in the Kaingin, for Tama to cited rituals s revealed that the Mamanwas hear the wishes of the tribe. widely practice their indigenous religious

Hongodgod rituals which show that even though there

This ceremony is done when were who converted to Christianity they planting doma or root crops (camote, still retain their indigenous practice. kalibre, karlang, ube, palaw, etc.) After Kahimonan clearing the kaingin/slush and burn The language used during the farming, a nursing Mamanwa mother would ceremony of Kahimonan/grand festivity, is a institute the first planting. She should carry sacred. The Mamanwa considered it as on her back the infant because it is believed revered and therefore will only be used 10 during the Kahimonan. The researcher The presence of an altar during the believed that the Binaylan prayer is both ceremony which is called “Bangkaso, or address to the souls of the departed and to Uyagdok ” would offer an idea that there is their supreme God, Tahaw. The prayers or a Christian element in it. However, it would

Binaylan is address to the dead to invite be unfair for the Mamanwas if the their presence in the ceremony. It safe researcher will conclude that the use of then to conclude that originally the prayer is Bangkaso/Uyagdok or altar is of Christian in a nocturnal prayer. Once the origin. The Kahimonan, made the

Baylan/Tambajon uses the language, he is settlement stands despite of hardship in renewing his religious vow and his healing lives. It is then a celebration of life,

-religious prowess. The abundance of food thanksgiving, merrymaking. Moreover, the and jubilant merry making after the prayer use of Malong by the Baylan/Tambajon is of of the Baylan/Tambajon shows that the Bisaya influence. The religious function of

Kahimonan is a religious ceremony, a the Kahimonan is shown of curing the sick celebration of native religiosity that holds after the Binaylan prayer was recited. In and binds them intact. this part of the Kahimonan, it can be

The element being sacred of the deducedthat the Baylan/Tambajon is a faith

Baylan/Tambajon language during the healer. Non-mamawas may call it an

Kahimonan is widely recognized by the animistic ritual, but among the Mamanwas

Mamanwas. The use of the Binaylan it is a sacred ceremony. Let me cite part of language reflected the trance experience of the Binaylan language. the Tambajon resulted of Mamanwas Og Tahaw kad nu banwa respect tothem. This they believe the Kahabzen, gihud kaname

Tambajon/baylan has a healing powers. Kin-isa gihud banwa 11

Dahed, dahed, iza daza Please protect your people

Di dipi katahawan dizan katotawan The ancestors know of your power

Dini kanmo kaotawan The ancestors are calling you

Hagdan katahawan oralaaser Please provide good harvest to the village

Kapupuran hagdan katahawan You just like fire, God Tahaw

Hawag, hawag oapirpuan Good in all generation

Hawag, hawag kapupuan You have been good to our ancestors

Hilwa kadayawan banwa You can weaken the bad spirits

Iko laga katahawan latubinaw You made bounties of the game

Mayazer, Mayazer tapopoan Please forgive the village

Maloza, kaporoan We will be faithful to you

Manganop boog, bakit God Tahaw.

Nogay nazehet kalsahawan

Surig, surig Tahaw.

Translation: The text spelled out that the

God Tahaw visit the settlement Kahimonan has healing -religious content.

This day, please accompany us It is an avenue of renewing the healing

All the time please accompany us, powers of the Baylan. At this end of the

For our protection Kahimonan the researcher observed an

God who dwells in all direction influence of the Catholics rituals such the

Tahaw who knows the flow use of candle of ceremony for example.

Of the river of life The Mamanwas were very much grateful to

Closely accompany us the Baylan. As an expression of their

Here in this life and after gratitude they will offer dogs, sinagdan 12

(spear), pig, chicken or anything that would INDIGENOUS INSTITUTION/ express their gratitude to the Baylan for POLITICAL SYSTEM having been officiating the ceremony. Once The basic indigenous political system the Baylan/Tambajon accepted the offering of the Mamanwas is the group. The group is in the Kahimonan it finally ended. Besides, headed by a Datu /Dakula or Hawodon or thanks giving elements , the kahimunan is chieftain usually the eldest in the group also a celebration in welcoming a visitor or (Malaas). The elder is the interpreter of the dignitaries. indigenous laws and norms. The

Tambalon/Tambajon, /baylan are the group

medicine men or folk healers. The

Datu/Dakula is usually an arbiter, speaker

during tribal meeting and a counselor. Its

political system is largely based on respect

for elders. These elders maintain peace and

order in a group. Wisdom in interpreting

tribal laws and taboos are noticeable in

theDatu. From this political structure,

flourish a peace loving Mamanwa

community, quiet and distant from quarrels

with the lowlanders. They don’t have the

desire to seek for power. A

Tambajon/Baylan works as a religious

leader in the rituals mentioned and as the PLATE NO. 2 THE SINAGDAN (SPEAR). village herbalist. The Mamanwa society is 13 an example of band level social structure on other issues such as education and

(Jocano, 1996). There is no social cooperatives. stratification of the Mamanwas. Thus, all Kalomonan - refers to the general are equal and equal in actual putting assembly of Mamanwa community. It

( Tomaquin, and Tomaquin 2000). The comprises the Mamanwa population. traditional system of leadership has to Kalomonan also serves as a forum of adopt with the innovations of the changing opinions of the community regarding socio- time. They have adopted innovations of the economic and political issues. A member of indigenous political system. Thus, the Mamanwa population is a member of community selects young and able kalomonan. The kalomonan organize

Mamanwa as their leader or Dakula. The income-generating activities such preparing young blood ushers and offers changes to their goods to be sold out during the tabo the traditional indigenous political system. or market day.

These young people provide avenue of Marigon - the organization, which responsive leadership in their right to support their claim of ancestral domain. campaign for their welfare. These innovations revealed that the

They have adopted the following Mamanwas want to modify its indigenous organizational changes below: political structure to suit the demands of the

Kabudagan - An organization of community. It further shows their

Mamanwa women. It aims to empower willingness to adopt changes and to them in issues relative to women’s welfare; effectively affect their campaign of ancestral it also provides a forum of their stand in the domain and other welfare/ benefits they issue of ancestral domains. It further aims deserve such as equal access to services of to have oneness of the Mamanwa women the government. The Mamanwas recognize 14 that if there is a convergence of force or Moreover, due to their decesive move for oneness of the community there is an easier more incorporation to mainstream body- campaign for reforms. The political politics, apparently, there are communities innovations have made them more that the Malaas are only advisers to the receptive to government programs Dakula. apparently addressing more of the common Dakula is equivalent to Manobo problem of the village. Moreover, the concept of a Datu. The Dakula should be a

Mamanwas’ unity further shows to Mamanwa within the group, married, not strengthen their claim of ancestral territory sickly, can speak the dialect of the or domain. The Mamanwa however lowlanders, sociable, and if possible must considered the elected Barangay Captain as know how to read and write even in one of the leaders in the village in minimal degree, and at least can implementing governmental projects and demonstrated leadership skill. In electing a order in the community. Dakula, the community will convene for the

The Dakula serves as head or village purpose. The eldest in the group will leader while the malaas, as council of preside in the meeting. The thanksgiving elders. The authority of the Dakula covers a ritual is performed. Some or part of their group/ specific community. In matters of customary law will be narrated then follow tribal norms, taboos and customary laws, the election of a Dakula by merely raising the opinion of the Dakula is sought. The their hands. The Dakula will serve in non-

Dakula/hawodon can be chosen based on fixed term. He can be removed anytime if his integrity, wisdom, mediation and conflict proven not worthy of the position. The and dispute/ setting skills. The Malaas or duties of the Dakula are to serve as their the council of elders assisted the Dakula. leader on matters pertaining to 15 interpretation of their tribal laws, to of sorcery. The lowlander called them represent the village to the Tambajon. He uses oil with saliva and

BarangayCaptain in matters and program others to remove illness. Not everyone can for their welfare, to mediate community be a saruk/baylan - only those with healing conflicts and in some extent, to judge. powers and had dreamed of supernatural

Moreover, if he could not solve the dispute, herbs can be one. He is also a buyagan, it will be forwarded to the BarangayCaptain. meaning a person can cause curse to

He is also expected to lead the village if person’s under-estimating his wisdom. The there is incursion or attack from their Tambajon/baylan are also keepers of enemies. He is also expected to be a keeper traditions. His knowledge of medicinal of traditions. plants and indigenous medicine is indeed

The Malaas, on the other hand are truly awe-surprising. known as council of wise men an elders. The Dakula is an innovative

They are expected to be adviser to the concept or name of the Datu. Before, the

Dakula. The sarok or tambajon/baylan on Datu is expected to be old or in late the other hand are the medicine or the adulthood. Now they have changed in this herbalist of the village. The sarok or practice. The Datu/Dakula is the one who is tambajon can be a man or woman. It is the most educated in the group and is believed that these men and women are certified and recognized as such by the good healers and endowed with mystic NCIP (National Commission on Indigenous power to heal. A ceremony of institution of Peoples). A Dakula is considered as a a Dakula is headed by the representative of the Mamanwas to sarok/tambajon/baylan . He can cure governmental institutions. He can, at least

Inbarang, or sick people who were victims read and write simple communications. 16

He is an intermediary between the Diwatas

The Tambajon / Baylan / Binulusan and the settlement. The Tambajon/baylan

( Healers/Shaman) becomes through his own effort or through

The Tambajon/baylan are believed a visionary experience. He is an expert of to be charmers and an herbalist. It is the indigenous prayer ( Tud-om), the thought that they have several charms. It Mamanwa shaman, whose influence of is a popular belief among the culture is noticeable. He is highly respected

Bisaya/lowlanders population that they are in his spirituality as intermediary to the endowed by the power of hisgut or barang, temporal world to the Paradise a curse or simply a form of sorcery. (Katahawan). The Tambajon/Baylan can

The Mamanwas generally are peace directly receive communication from loving. They are unassuming and tend to Tahaw, as the Mamanwas believe. He is the settle their conflict peacefully. The most sincere person in the village for he led

Tambajon/Baylan, in some extent is a the Kahimonan with deep respect to Tahaw. peacemaker if the Datu seeks his services. He is expert in the Mamanwa oral tradition

Tambajon/baylan is an institution of and is endowed with wisdom of the Tud-

Mamanwa society. It holds the community om and the code of religious vow of the and provides its solid framework of the Tambalons or the Binaylans. He is expected society. He is a protector of their indigenous to be honest in dealing with the community religion. As a herbalist, his knowledge of and with the Bisaya. Aside from being indigenous/ traditional medicine is keepers of traditions and tribal mythology, exemplary including the knowledge in the Tambajon received his vow directly treating or curing snakebites. The from their god Tahaw. The Tambajon has

Tambajon then is a healer--religious expert. exclusive prayers known as Tinambajon or 17

Binaylan and performs other ritual. He is word that describes the respect of the expected to be the most moral person in Tambajon is the concept of Binaylan, which the village. means that the Baylan or Tambajon possess

supernatural powers and that they derived

their charms from Tahaw himself but they

are believed to be not vulnerable to sorcery.

During the kahimonan the Mamanwas

believe that the spirit of Tahaw possesses

the body of the Tambajon and in such time,

the body of the Tambajon cannot be

pierced by a bullet. The primordial duty of a

Tambajon is to keep the faith of the

Mamanwas to Tahaw, their god. The

Tambajon is a spirit medium, an

intermediary to the world of the living and

Plate no. 3 Female Baylan/Sukdan the spirits. As a medicine man and healing-

(healer) with Kalibugan Children religious leader, he is expected to reveal the

(Mixed descent of both Manobo and massage of their God Tahaw to the village

Mamanwa marriages). using the Binaylan language. Moreover, in

his healing -religious practice, he does not

The Tambajon/Baylan , in some extent is a receive payment in his service of healing peacemaker or in occasion where there are the sick only offering in in kind. cases of conflict that could not be solved by the Dakula. He advises the Dakula in matters pertaining to tribal unity. Another 18

as Tanod influenced by the Bisaya concept

of barangay police. The Mamanwa Bagani

as a proof of his status wears a red turban.

Today, the Bagani, as an institution, has

diminished its stature.Mamanwa Bagani is

also an institution. It protects the village

from loggers. As warriors, they protect the

peace and security in the village. Bagani is

part of the local folklore. He is the folks’

brave man. He is an individual who leads

the group in terms of tribal war in the past. Plate no. 4 The Mamanwas Kudlong Thus, he is the protector or defender of the (Guitar). settlement.

Bagani Indigenous conflict resolution and the Despite the fact that the Mamanwas Role of the Dakula/Hawodon are more passive and peace loving than the The Dakula or Datu has a direct dominant IP in the region. The Mamanwa authority in maintaining peace in the village. offender will just be driven out as outcast. He is assisted by the elders (Malaaser) and They have the concept of Baganiship, his advisers, the Baylan/Tambajon. He is similar to that of the Manobo. In fact, it is obliged to pacify or solve the conflict and believed to be a Manobo influence due to its will make sure it can be pacified so it will geographical proximity and intermarriages. not be forwarded to the Barangay captain. Bagani simply means protector of the In settling conflicts, it is their practice to call village. Today, they also called their bagani 19 the attention of the parties in conflict. Both may be self-reliant or not. They respect are allowing expressing their sentiments the hunting rights of other tribes. They which are listened to and thoroughly respect personal property. They avoid considered. After weighing reasons the data stealing, each should offer suggestions on offers solutions or verdict. A guilty person how to solve village problem. They respect has to pay a fine, usually a pig. The pig the elders and parents. They respect should be slaughtered and a cup of blood everyone in the village. They share food should be consumed by the guilty party as a and meat gathered from hunting with the sign of guilt. In cases of murder, it should rest in the community. They respect women be forwarded to the Municipyu or the police. and children.

In cases of conflicts between Mamanwa and The Dakula maintain the peace of

Bisaya, it is barangay chairman who will the place with the assistance of the Malaas. have the jurisdiction of the case. A guilty party will offer Mangangade/fines.

Collectively, the farm field of the Mamanwa Mangangade is in form of cash or property. such as one in Sibahay is managed by the In case there is a severe offense, the

Dakula, which he subdivides among the penalty will be oyayoanan or forced labor is community members. The same is practiced given. Forced labor will demanded by the in Burgos and Hetaob , Manganlo and Lake relatives of the aggrieved party. The guilty

Mainit. The following are some of their party is also required to give a piece of land customary laws: to the victim in cases of severe act of

They pay respect to civilians and military transgression or offense such as murder. authorities and the laws of the land. They The settlement will be done in the house of always provide an avenue in conducting the Dakula. The observance of its folk medicine kahimonan at least four times in a year they and the institution of tambajon, bagani, 20

Dakulaare clearly marked. . The political Mamanwa communities in Caraga which is organization of the Mamanwas traditionally registered and supervised by the NCIP. The is a band type (Jocano, 1996). A band innovation of this mode of leadership is due usually consisted of 20-90 households. to the acceptance of the Mamanwas that

There is a loose tie in the band for there is they can effectively govern if they have this no social stratification. The settlement or organization. The purpose of this band is headed by a Dakula, equivalent to innovation is to promote the campaign of

Manobo Chief or Datu. Though his their ancestral domain claims. This one of authority is informal he exercises the requirement of the National Commission tremendous influence of the settlement. on Indigenous Peoples (NCIP) so that they

Sanctions such expelling from the band if can be recipient of relevant government there are a violation of tribal norms is very service and thereby encourage them effective. actively in the economic and political

However, today there is an system. This innovation also recognizes the innovation of the role of the Dakula, gone role of Mamanwas women. It is in this were the days that he is the eldest in the reason they organized the Mamanwa band, today the most educated in the band women so they can be of best partner in can be a Dakula. More ever, the their campaign for more rights stipulated in

Baylan/Tambajon remains the adviser of the R.A. 8371 of 1987. The innovation of the

Dakula. Each band has its own Dakula, Baganiship into Tanod, aims to protect the which shows each is independent with each incursion of their traditional territory from other. The Dakula today further innovate miners and loggers. their traditional leadership styles by Conculsion forming a council of Dakula among the 21

The most important features on the study angry diwata. In this respect, indigenous are herein summarized. The data below are ritual of Kahimonan or Tahawan should be the highlights of the findings. performed. The supreme deity of the

Mamanwas is Tahaw. This belief is clearly The Mamanwas still practice collective marked. When there is a calamity they division of food gathered from the forest perceived it is the anger of Tahaw. such as wild animals which are being Christianity, as a religion greatly influences distributed to the community as part of the Lubcon Mamanwa. It is their their culture. The Mamanwa community or assumption that becoming a Christian is an village is headed byDatu/Dakula/hawodon acceptance and that they are acculturated is widely respected. He has a charismatic to the mainstream culture. However, there leadership style, personality and wisdom. are significant convert of Christian religion However, the band elects today’s Mamanwa among the Burgos, Sibahay and Hetaob, Datu. Usually the individual who is schooled Manganlo and Lake Mainit Mamanwas many has bigger chances of becoming a part of their indigenous culture do not Datu/Dakula. change. They have observed still their They are peace loving indigenous religion. The indigenous individuals for their love of status quo and ceremony of Kahimonan/Tahawan is widely their avoidance of conflict with the practice among the communities of Burgos, lowlander or the Bisaya population. Like the Sibahay and Hetaob , Manganlo and Lake Manobos and Mandayas, the Mamanwas Mainit. The Lubcon Mamanwas truly lost believe in spirit of the forest this practice due to Born Again conversion. (Diwata/Anitos). Moreover, the manner of The Mamanwa shaman or reverence differs. If they are suffering from Tambajon/Balylan is the person indirectly in famine, they perceived it is caused by the 22 charge as keeper of traditions. He is also a Burgos still leave in lean-to-like dwellings. herbalist or healer. It is believed that he has Lake Mainit Mamanwas already build their charm and posses a healing -religious houses pattern after the lowlanders. They power. There is no stratification among the have difficulty of having three meals a day.

Mamanwas; their economic condition is kamote, karlang, kalibre, palaw, doma are more or less the same. The right of private their staple foods. Rice is a good substitute and personal property is recognized. As a for doma. Food is becoming nil or scarce, people, the Mamanwas are respectful to continued logging, kaingin byBisaya government authorities. Their high illiteracy population and wanton destruction of forest contributed much of to its poor economic contributed to skin diseases and scarcity of condition. Because of this, they could not food which lead to malnutrition which is the run for public office. The Mamanwas are primordial effect because of the lack of food truly indigenous to their land, their forest supply. The Mamanwas of Lubcon and Lake and their rivers. Truly undeterred by the Mainit are shall we say “Better off” than the idea and concept of consumerism and Mamanwas of Sibahay, Burgos andHitaob lowlander values, their reverence of nature and Manganlo. Lubcon Mamanwas build is manifested through deep reverence to their houses like the Bisaya. They are

Tahaw whose concept is shown with its engaged in poultry, piggery. The protection of nature. Mamanwas already accepted their tribal

identity. They accepted the term The Mamanwas are still engaged in food Mamanwas, Mamaw, and Kongking, gathering such as game hunting and kalibugan ill-without feeling about it. trapping. There are still wild animals, which Generally, the Mamanwas in the six are rich in protein source. The Mamanwas communities are on the process of adopting of Sibahay, Hetaob, Manganlo, and 23 the mainstream culture despite with their post from hardwood. The flooring also is limitations. It will take long before they can made of hardwood. Sibahay, Burgos, equal with the Bisaya in terms of Manganlo, and Hitaob Mamanwa still used recognition, political role, and status and Kaingin farming. None of them used the property ownership. carabao in planting. Lubcon Mamanwas are

indulged in coastal fishing, Lake Mainit The significant differences between Mamanwas in Lake fishing, hunting, lumber and among the Mamanwa communities gathering, and raising chickens and pigs. provide insights and avenues on the extent The Mamanwas have their own basketry of acculturation of the Mamanwas. and handicraft. They weave Agsam and Education has contributed to acculturation many kinds of rattan handicrafts. Caraga of the Lubcon and Lake Mainit Mamanwas. Mamanwas indigenous culture is rich in Adult literacy programs of Lubcon and Lake mystical elements and remarkable belief Mainit further fast track its acculturation. system. Their beliefs in Tahaw are clearly The observable aspect and patterns of its obvious. Tambajon/Sarok/Baylanis their acculturation can be perceived further if we medium. There are no initiation rites of will delve the contribution of religion and Mamanwa’s boys and girls. The boys are adult literacy program. The acculturated circumcised like the Bisaya. The Lubcon and Mamanwas of Lubcon and Mainit built or Lake Mainit Mamanwas are Christian patterned their houses with the Bisaya. community and abandoned their indigenous Burgos, Sibahay, andHitaob. Mamanwas are religious ritual and have transformed their still in their dait-dait, a windscreen lifestyle to that of the Bisaya. There are a structure. However, all of them or each high percentage of Mamanwa - Manobo, household has its own house. The dait-dait Bisaya - Mamanwa marriages who give to is made of tikog, anahaw leaves and the 24 the rise of the Kalibugan term meaning half Hitaob, Burgos, and Sibahay Mamanwas,

Mamanwa, Manobo or Bisaya. These Manganlo adherents and beliefs in the intermarriages had affected their indigenous indigenous religion are remarkable. Their culture and made the enculturation process refusal to abandon their indigenous religion affected by outside influences. Mamanwas Katahawan, have also resulted to their have poor inclination to education. Many of desire to stay away from from Bisaya them are illiterate. This also due to the villages or settlements. The distance of the community to the village. Kahimonan/Tahawan religious activity is

Discrimination of the “Bisaya” population as widely practice by the Mamanwas of manifested in the term as Mamaw, Sibahay, Hitaob, Manganlo, lake Mainit and

Kongking, lomon and Tagaejas have Burgos. They have considered the contributed further to their poor inclination Kahimonan ceremony as a way of to education. Generally, the Mamanwas of preserving their indigenous culture and to

Caraga are not ready to let go with their promote oneness of the tribe. The indigenous lifestyle and culture. The shifts Baylan/Tambajon is an institution. It is from subsistence economy to cash or widely instituted in the Mamanwa money oriented economy have contributed communities namely: Burgos, Hitaob, further for their poor economic system. Manganlo, and Sibahay. Bylan has both

There is a near depletion of their healing -religious functions and also hunting, fishing, and farming ground due to considered a keeper of traditions. He exerts illegal logging, large-scale kaingin, mining in a great influence to the Datu/Dakula and to some extent poison the rivers. The the community and the individual

Mamanwas are skilled in weaving baskets, Mamanwas. Shamanship, among the rattan gathering and weaving agsams .The Mamanwas is clearly marked despite of 25 integration of many Lumads of Mindanao. psychology. Poor acculturation of the

The Baylan/Tambajon is also considered a Mamanwas is due to its strong attachment wise man. They also indulge in hunting, to its indigenous value system. It will take a rattan harvesting, honey gathering, long way before they will feel that they are gathering wild fruits and vegetables but of a Filipino citizen due to the poor lesser scale now due to the activity of governmental projects extended to them. logging and mining. And resulted in poor They already accepted the word Mamaw harvest in the game. Trapping also without feeling ashamed about it. Their love supplemented their protein source. Food to stay as a village/group revealed their gathering is still practice by the Mamanwas. desire of community unity and promote

They also practice fresh water fishing and in status quo. They are the original settlers of some extent coastal fishing in the case of the region. Education and religious aspect

Lubcon and Burgos Mamanwas and lake factors are key determinant for its fishing in lake Mainit. They also indulge in acculturation. If the Mamanwas are basketry, mat weaving as earning also for educated it can result in observable daily use. changes of their economic lives. Significant

difference in acculturation in religious The Mamanwa marriage is aspect showed how they respond to cultural monogamous and is an extended changes and modernization. The patriarchal family in authority. In terms of Mamanwas then are the most residence after marriage is patrilocal. The underprivileged indigenous peoples in Tud-om and the Binaylan language used by Mindanao. The out-group in the political the Baylan / Tambajon is a sacred and policy making of the Philippines. language. It is a good indicator and tool in understanding Mamanwas religious 26

There is no social stratification discriminating attitude of the among the Mamanwas. The medicine man Bisaya/lowlanders to the Mamanwa school and the headman functions are well children, lack of interest among the defined. The medicine man or shaman Mamanwa parents in sending their children

(Tambajon) is expected not only as a to school. Extreme and abject poverty herbalist but also keepers of tradition. The further contributed to their lack of interest headman or Dakula authority is informal but in education. Mamanwa parents preferred highly respected by the village. The value that their children help them in the and belief system among the Mamanwas is household chores and make a living rather influenced by their worldviews. The belief of than sending them to school is much

Tahaw, the supreme god is clearly marked. acculturated.

To this end, the Mamanwas are very The Mamanwa value system such as tribal religious people, basing it in their native unity manifested in the sharing of food to religiosity. The Kahimonan religious the whole band illustrated communal ceremony is an expression of thanksgiving, cooperation. Their adherence to monogamy merry-making and indigenous manner of illustrated their respect to the sanctity of worship. They are still practicing this marital union because the Mamanwas love ceremony. peace, simplicity as a lifestyle, and respect

for nature. Their reverence to nature while There is high incidence of maintaining its sustainable use shows its Mamanwa illiteracy. The Mamanwas in the dynamism in looking to nature as both a six communities are poorly educated. Most value and venerated or cherished this of them can’t read and write. The lack of respect for nature is a good reason that interest in education is mainly due to their lack of interest in schooling, the 27 could be cited regarding its respect to the avenue of gregariousness. There is a bounties of natural resources. gradual change then.

Malnutrition has evident in the communities.

Cold and respiratory illnesses are common in the said communities. Unsanitary practice References : contributed to the rise of these illnesses.

The Kahimonan festivity which is the center Almeda, Fernando Jr., Surigao across the Years. of their indigenous religiosity serves as a Quezon City: PNHS and Heritage Publishing unifying factor of the tribe oneness. It is House, 1993. also a thanksgiving prayer. It is an occasion Beyer, Otley H., The Negritoes and the Aboriginal Peoples of the Philippines, Manila, for a Mamanwa shaman renews his vow as 1916-17. keeper of traditions and his healing ______Ethnography of the Negrito – -religious power. Tahaw is their omnipotent Aeta Peoples (A collation of Original Sources). god. However, the Mamanwa has other Manila 1911. diwatas or deities that are Tahaw’s Castro, Lilia R., Formulating a Christian servants. The Mamanwas are respectful Education for Philippines Tribal Churches, people especially to local civil and police Unpublished Research. Surigao City. authorities. Donessa, Robert John, Society of the

The Mamanwas’ economy is no longer a Mamanwas of Agusan. Agusan del Sur. 1996. subsistence economy. It shifted to cash or Dr. Mark Stoneking Mamanwa Genetic Composition Max Plank Institute of Microbiology, market economy. It is affected by the social Leipzig, Germany, 2008. concept of the Mamanwas. Their acceptance of Christianity provides a new Eleazar, Eulogio V., Cantilan in 1871 – 1899.

Cantilan, Published by the LGU of Cantilan,

1985. 28

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Design and Evaluate Research in Education. the Mamanwas : An Analysis, Dissertation , SNC

New York: McGraw-Hill Inc., 1994. Surigao City.

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Philippines. Austria: Herman Hochegger Horn Economic, Religious Educational Conditions of

Wren: Verlang, Ferdinand, 1964. the Mamanuas of Northeast Mindanao. Thesis

______Pygmy Personality, Anthropos. (MA).University of San Carlos. Cebu City. 1964.

Vol. 50,1955. ______, The Culture of the

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Center for Advanced Studies, 1975. Publications, 1975.

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Quezon City:Punlad Research House, Inc., 1998. Mindanao.

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Quezon City: Punlad Research House, 1996. ______. The Mamanwa Beliefs Culturing Caraga, Vol. 1, No. 1, 1998, DECS, System. Tambara Vol. 11, 1994, Ateneo de Butuan City. Davao University, Davao City Lagdamen, Ninfa S., Child Rearing Practices Miller, Jeane and Helen. The Mamanwas of Among The Mamanuas’ of Pangaylan, Santiago, Mindanao. Unpublished Article, Summer Agusan del Norte. Thesis (MA). Xavier Institute of Linguistics, Nasuli, Bukidnon. 1970. University. 1980. ______Miller , Jeanne and Helen .

Mamanua Grammar. California . SIL, 1976. 29

Paper of Chrispulo C. Ochoa, Ph.D.

RA 8371

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Philippines and the early Spanish Missionaries.

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Tomaquin, Ramel D and Retsy D. Tomaquin.

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(unpublished).

About the Contributor:

*Ramel D. Tomaquin is a holder of

Ph.D. in Philippine Studies from MSU

. Marawi City and and Doctor of Public

Administration (DPA) Southwestern

University Cebu City. Teaches courses in Socio-Anthropology in the College of

Arts and Sciences of Surigao del Sur

State University Tandag City. 30 31

.

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