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Cosmology of the Mandaya

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Cosmology of the Mandaya COSMOLOGY OF THE MANDAYA Emmanuel S. Nabayra This study on Mandaya cosmology seeks to explore the following questions: What do the Mandaya understand about the composition of their cosmos or universe? How do they live this understanding about the composition of their cosmos or universe? How do they resolve conflicts among themselves and with others and with the spirits in their environment? The Mandaya believe that their one world is populated by myriads of beings; and that humans are just one of these. That some non-human beings or spirits are stronger than humans while many others are weaker, jealous, tricky, playful, wicked and harmful. I found the Mandaya did not believe that these spirits were gods, but they believe in the existence of one distant Labaw na Magbabaya—the one Source of all beings and the one who ultimately decides for everything that exists and occurs inside His dunya or realm, the world. For this belief in and respect for the existence of spirits in the same universe, missionaries branded the Mandaya and other indigenous peoples as “animists”, from the Latin word anima, spirits. This study then investigates myths, symbols and rituals developed by the Mandaya as homini religiosi (religious human beings) for the purpose of creating and maintaining harmonious relationship with all the spirits in their one and only kalibutan or world with its Langit (heaven), Lupa (land), and Ugsuban (underworld). This is then also a study on the geography of the Mandaya universe, of the Mandaya perception of the harmonious relationships between human and the other spirits populating the kalibutan (world). ! Keywords: Mandaya, cosmology, langit, lupa. ugsuban, diwata, busaw, balyan Introduction In my first contact with them in the mid 1960’s, I realized that the Mandaya were not yet affected by the global religious movements that believe in a two-world universe—where this “material, temporal and secular world” is despised and rejected in favor of a “spiritual, eternal and transcendent” world AghamTao, 2014, Volume 23:12-44 Cosmology of the Mandaya 13 (such as that which is preached by the Hindu, Buddhists, Taoists, Shintoists, Confucians, Zoroastrians, Manicheans, Babylonians, Persians, Egyptians, Greeks, Romans, Hellenists, Jews, Christians, Muslims, Gnostics, and others). The theology and rituals of these universal religions consist in “cleansing rites”, purifications and decontamination from this world’s evil world. Their dualistic worldview revolutionized primitive and archaic forms of religiosity, a phenomenon which started two thousand years before the birth of Jesus Christ. Initial investigations show that the Mandaya are aware that this present world is their only kalibutan or dunya. I was amazed to come upon the Mandaya people virtually isolated in their mountain homes still developing and practicing such monistic1 spirituality, straddling between the primitive and the archaic levels of development of the religious cultural systems. For us, who seem to have lost contact with our pre-colonial ancestors’ religion and spirituality, studying Mandaya cosmology becomes a step in a journey to discover our forgotten (but still existing) religious cultural heritage (cf. Scott 1982). The data used in this paper have been obtained through participatory observation and a 'dialogical method' among the Mandaya since the mid-60s. I first interacted with the Mandaya when, as a missionary and secular priest of the Prelature of Tagum, I facilitated requests for baptism. This context and how the conduct of research proceeded will be discussed further in a section below. I started living with the Mandaya in 1965 in the parish of Baganga, Davao Oriental. It was in the parish of Moncayo, Compostela Valley where they taught me the monistic concept of humans living in a three-tiered but a single universe. In 1968, the Mandaya of Sangab, Caraga (Davao Oriental) openly asked for baptism. I agreed to the request provided that we (myself with the Mandaya of Sangab) first study Mandaya religiosity by a thorough discussion of each religious point. This took place in an overly large chapel where everyone who wanted to participate could be accommodated. They were already used to me; I would eat and sleep in their homes, and participate in their rituals like the Bakallag (one of their healing rituals). I emphasized however that they can not become Christians without loosing their Mandaya culture. At present, in my last visit this 2014, they are already Christians but still maintain and assert their Mandaya identity. 1 Monism is a view that a complex entity (as the universe) is basically one; there is only one world, not two worlds—the good and the evil. 14 Nabayra Who are the Mandaya? The term “Mandaya” refers to 'the people living in daya/ilaya or upstream/the upper portion of rivers flowing from the Eastern Cordillera of Mindanao or the Diwata Mountain Range into the Pacific Ocean: such rivers as the Tago, Hinatu-an, Bislig, Bostom, Cateel, Dapnan, Bagangan, Manurigao, Caraga, Manay, Kasallman, Kinono-an, Lingayaw, Bagwan, Tagsagawng, Bitanagan, Mayo, Kabwaya, Makamboll. The term Mandaya also denotes a linguistic group. Mandaya-speaking people settled in the headwaters of rivers flowing into the Davao Gulf like the Sumllog, Kingking, Hijo, Libuganon, Lasang, Davao, and Malita from the 16th century. They did this for two reasons: first, to isolate themselves from Muslim and Christian incursions; and, second, to be as close as possible to their slave-hunting grounds. The Mandaya people were said to be fierce warriors. They moved along the Pacific coast of Mindanao on sea-going balangays or bidays (boats) and scoured the jungles around the riverbanks. In those days, the objects of their hunt were other jungle dwellers, bands of hunter-and-food- gatherers. When the population of these “dullog batang” (‘people who find shelter in fallen tree trunks’), “tahu maya” (‘humans like maya birds’) or “lu-og” (‘wild and naked’) people ceased to be found, the Mandaya slave-hunters next preyed on the dark-skinned and curly haired Mamanwa in Surigao, around Lake Mainit, Mangguwangan in Manat Valley and Saug River in present-day Compostela Valley province, and Ata-Manobo in the marshlands around Tagum, Carmen, and Panabo in Davao del Norte province2. These new subjects of slave raiding were already incipient horticulturists unlike the uncontacted peoples mentioned above. The Mandaya sold their captives to other Mandaya who employed them their in slash-and-burn farming (kaingin) of aromatic rice, banana, root crops, and medicinal and aromatic herbs. Surplus manpower was sold to slave markets. Some female captives were taken as wives. The Muslim Kalagan (whose language is mutually intelligible with Mandaya) purchased these biyags or captives, transporting and selling them as slaves in the cosmopolitan markets of Cebu and Butuan, and much later, in Islamized Maguindanao. Slave hunting is one of the reasons why Mandaya-speaking peoples split into several sub-groups. The other reason is the incursion Muslim and Christian religion. In the present time, Mandaya-speaking people are divided 2 Personal communication from Datu Mandiyaon of Panaga, Sto. Tomas, Davao del Norte (circa 1970s). Cosmology of the Mandaya 15 into several groups called “Visayâ nga Kinamayo”, which refers to the Mandaya in the province of Surigao del Sur who converted to Christianity; “Visaya nga Davaweño” which refers to the Christianized Mandaya in Davao Oriental, “Mandaya” in Davao Oriental and parts of Compostela Valley Province, “Mansaka” in Compostela Valley Province, “Samaleño” in Samal and Talikud islands, “Tagakawlo” in the mountains of Davao del Sur and Sarangani Province, and “Kalagan” in coastal communities in Davao Oriental and along the Davao Gulf. The Mandaya-speakers found today in San Francisco, Bayugan Tres and Rosario in Agusan del Sur are descendants of the “Tagabaloyes” mentioned in Spanish missionary reports (Schreurs 1989, Proculo Daipan, pers. comm.). They were the Mandaya of Tandag coastal area who ‘went over’ baloy or mountain ranges to raid Banwa-on and Mamanwa villages and to sell their captives as slaves. The “Sallupan Mandaya” mentioned by ethnographers in the beginning of the 1900s (Landor 1904) were slave raiders who migrated westward to capture the Manggwangan along Saug River and the Ata- Manobo in the crocodile infested lands in Tagum, Carmen, Dujali, and Panabo areas. Linguistic studies (Llamson 1978, McFarland 1980, and Rubrico 2006) show that the Mansaka and the other Mandaya-speaking peoples are members of the Central Philippine Group of Languages. This means that the Mandaya-speaking people came from the same original speech community that the languages Tagalog, Bicolano, Visayan and Mamanwa developed from. The people whose language eventually evolved into Mandaya drifted to the East Coast (“contra costa”)3 of Mindanao riding on seaworthy balangay (boats) in search of slave hunting grounds. We may venture to say that these migrants chose to settle (probably around the 10th century) at the northern bank of a river called Karagan (a derivative of karayan or kagayan, meaning “river”) because it is the only river mouth in the entire Pacific Coast of Mindanao where a natural fortress of a wide limestone rock stands as guard. At present this is still the name of river where the municipality of Caraga in Davao Oriental derived its name. Islamized Mandaya speakers thus proudly call themselves Kalagan even if they do not live in Caraga. The Mandaya in Kagan Valley (the headwaters of Caraga River as it bends through Mt. Kampalili in New Bataan, Compostela Valley) and its environs, call themselves “Mangallagan”. The Mandaya and the townspeople of the municipality of Caraga today call themselves “Caragueños”. 3 Contra costa is a commonly used term to refer to the East Coast of Mindanao in the Pre and Post-War period, reminiscent of the east coast of Spain which is also referred to as contra costa. 16 Nabayra The Mandaya were carpenters, blacksmiths and basket weavers; they were kaingineros (slash-and-burn) farmers specializing in the production of aromatic mountain rice, millet and aglay (Job’s tears), root crops, bananas, aromatic herbs, and vegetables.
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