University of Mindanao
College of Architecture
Philippine tribes
Submitted to
Arch. Leo Coching
Submitted by
Karren Medrano
Mamanwa
In Mindanao, the Aeta known
as the Mamanwa lives in the
northeastern provinces of Surigao and
Agusan. The term Mamanwa means
“First Forest Dwellers”, derived from
“man” (first) and “banwa” (forest).
However, they are popularly called
“Kongking” because of their kinky
hair. The term could be derived from
the word “conquista”, the conquered
ones. The Mamanwas still use their own dialect when they communicate among themselves
although most of them can now speak the dialects of the lowlanders.
According to anthropologists and archeologists, one theory suggest that the Mamanwas are the
descendants of the original inhabitants of the Philippines who arrived through land bridges that
linked the country with the Asia mainland some 50,000 years ago. According to Dr. Jaime
Peralta, chief anthropologist of the National Museum, the Mamanwas of the region are the oldest
existing group of people in the Philippines. The Aetas came later than this period.
Way of Life
The Mamanwas rely on the subsistence economy which is a hand-to- mouth existence.
They are many food-gatherers who move from one place to another depending upon the supply
of food found in the place. They gather rattan poles, orchids, tubers, nuts and honey. As food
gatherers, they use a variety of traps and hunting methods. Hunting intensifies during reiny
season from November to April. In the forest, Mamanwas set up the bayatik (spear traps) and
the gahong (pit traps) for animals like deer, wild pigs, monitor lizards, iguanas, monkeys and
large birds.
Socio-Political System
The political system of the Mamanwas is largely based on respect for elders who exert
control over judicial affairs and mentain peace and order within the band. The system is informal
one, a prouduct of significant Mamanwa traits such us frankness and lack of desire to power and
influence for self-interests. Generally, Mamanwas are peace-loving people.
The band can be cosidered as a demoacratic political organization. The man duty of the chieftain,
usually the elder, is to mentain peace and harmony with the band.The accepted rules or or laws
are those norms enriched by tradition.The chief is also a Tambayon, an eloquent speaker, a good
counsellor or arbiter.
Today, Mamanwas are predominantly found in the hinterlands of Surigao del Norte and
Surigao del Sur crisscrossing the vast Diwata mountain ranges.
Rituals
The Kahimonan
A kahimonan (boar sacrifice) ceremony had to be offered to seek permission from their
ancestral spirits and god before any research on the oral tradition can be started. The kahimonan
is a big and significant social event and ceremony. It is a celebration wherein all tribal members
are united in prayer to the Magbabaya. It is performed only by the shaman (baylan) who calls
the attention for the god, ancestors, nature and other helpful spirits, to witness the ceremony in
order to solicit for advice, help, blessings, permission and offer thanksgiving.
The reasons for conducting kahimonan are considered important, these are:
1) to seal a peace pact; 2) to open the wild boar season; 3) on the event of completing a new
abode; 4) to entreat healing of a seriously ill person; 5) as the setting of a wedding feast; 6) to
fulfill the promise as thanksgiving for the recovery from a serious health condition; and, 7) to
seek approval on any important endeavor.
The Tod'om
Any person who has a familiar/guardian spirit (abiyan/ebe) may be able to do the tod'om
or chant. It is the spirit’s voice chanting through the person when he is already possessed. The
message may vary: identifying the cause of illness, giving instruction for its cure, locating a lost
item, etc. The tod'om becomes sacred when it is performed by the ritual specialist especially
during the kahimonan because the voices come from the Magbabaya, ancestors and
other good spirits.
The Kabo'agas
The ritual specialist danced seven times before the boar was killed, and each dance was
accompanied with fervent prayer. The spirit that then entered Malaas Pablo turned its attention
to the boar, appealing to its understanding. It is said that even a lowly scavenger animal which
just roamed around for food, has a spirit, and is capable of feeling bad when forced into an
unwanted situation (like death on sacrificial platform). It may retaliate by pronouncing a curse
because it cannot accept its death.
The Pamayas
The pamayas is a ritual foretelling the future of the community or individuals. Those
who desired personal/individual blessings or their fortune known, approached the baylan.
The kahimonan, tod'om, kabo'agas, and pamayas remained to this day the significant
traditional features of the Mamanwa world view.
Manobo
Manobo, the name may come from Mansuba from man (person or people) and suba
(river), meaning river people. The first Manobo settlers lived in northern Mindanao, at present
Manobo tribes can be found at the hillsides and river valleys of the north-eastern part of
Cotabato.
The Manobo Belong to the original stock of proto-Philippine or proto-Austronesian
people who came from South China thousands of years ago, earlier than the Ifugao and other
terrace-building peoples of the northern Luzon. Ethnolinguist Richard Elkins(1966)coined the
term "Proto-Manobo" to designate this stock of aboriginal non-Negritoid people of Mindanao.
The first Manobo settlers lived in northern Mindanao: Camiguin, Cagayan, and some areas of
Bukidnon and Misamis Oriental. Subgroups are: Agusan-Surigao, Ata, Bagobo, Banwaon, Blit,
Bukidnon, Cotabato(which include the Arumanen, Kirintekan, and Livunganen), Dibabawon,
Higaonon, Ilianon, Kulamanen, Manuvu, Matigsalug, Rajah Kabungsuan, Sarangani, Tboli,
Tagabawa, Tigwa, Ubo, Umayamnon, and western Bukidnon. Manobo languages representative
of these groups are Agusanon, Banwaon, Binukid of Mindanao, Cagayano of Cagayancillo
Island, Cotabato Manobo, Dibabawon Manobo, Eatern Davao Manobo, Ilianon Manobo,
Kidapawan, Kinamigin of Camiguin Island, Livunganen, Magahat, Sarangani Manobo, Southern
Cotabato and Davao Manobo, Tasaday, Tagabawa, Tigwa Manobo,, Ubo of the Mt Apo region
in Davao, western Bukidnon Manobo, and western Cotabato Manobo
Rituals
Marriage Ritual
In Manobo Tribe, Marriage is said to be
traditionally imposed by parental arrangement. The
asking of marriage (ginsa) to the girl begins when
the two familes chose their datu (bai). The girl's
representative then offers areca nut (betel chew) to
the boy's representative, but they said that the boy's
representative still politely refuses it until the
negotiations for the bride wealth (kagun) begins. In this kagun, the groom's relatives, most
especially to the datu who is related to the groom's family will contribute.
The Wedding date is determined in the length of time when will the groom's family will raise
the kagun. While waiting, the bride's relatives have to prepare the rice, meat, fish, and rice wine
that will be used in the wedding feast (apa).
On the day of the wedding, the groom is wearing a white handkerchief, he and his
relatives will walk to the bride's house. The bride is kept hidden behind a curtain in another room
with someone guarding her. The groom's party knocked at the doorway y the ed-ipal, two or
more of the bride's relatives who may ask the groom's party for a gift, such as clothing or money.
After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for
the bride's value. Ten piles of corn kernels each are laid out in rows. Each pile symbolizes
remuneration for the pains taken by the bride's family in rearing her. Then the groom's family
presents the items of the kagun which may consist of a house, a piece of land, clothing, money,
articles made of iron, brass, and animals. These items are distributed to members of the bride's
extended family, especially her aunts and uncles and those who contributed to the bride wealth
given by her father when he married the bride's mother.
When the negotiations over, the groom's family presents the head cloth (tenges), which
symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the
young couple. The seru ritual follows: the bride and groom sit before a dish of rice. Each of the
spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed
each other. Then the guests join in the eating, with much revelry. The bride's mother prepares
betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her
tasks and duties as a wife. The couple are then given advice by the elders while the guests leave
for home. The groom's parents stay for three more days, during which a purification ritual of
chickens and rice is performed for the couple's soul-spirit (gimukod), whose approval of the
marriage is sought. The groom goes home with his parents to call his gimukod in case it stayed
there while he was away. He does not stay away too long from his bride's home because, for
every day that he is gone, he must gift his in-laws with an article of clothing.
The Pangapog
This is the ritual of calling of tribal spirits, the gods and the angels to come and intervene
in settling tribal conflict.
Madong Hadang Singwe
This is a ritual in which an old Manobo offers animals such as native or wild pigs and
chickens for the tribal spirits in order for them to come and help settle peace.
The Samayaan
It is a native rituals in which omens are read in connection with the various stages of the farming
cycle: clearing, planting, growing, and harvesting. The first day of the planting season marks the
beginning of the Manobo year, the last day of harvesting is the ending. Cultivating rice and corn
has been and still is a part of the Manobo way of living; some Manobo villages have shifted to
the cultivation of coconut for copra export. Corn and rice are planted in the month of February,
the corn is harvested in July but rice takes longer to grow and is harvested four months later.
When the trees start to bloom, the Manobo hunter will wait for the coming of the bees that will
led him to their bee hives. The hunt for bees is the basis of the traditional bee-hunting dance. To
pray for a successful hunt only bee hunter are allowed to sing a traditional song titled
Manganinay , this hymn is sung in honour of Panayangan, the god of the bee hunt. The song
must be proclaimed outside the house, singing it inside will cause the house to burn down.
T’boli
The T'boli (or Tiboli) are a tribal group in the Philippines.
In the past, they were often referred to as the 'Tagabili', but
now dislike that name. They primarily live in the South
Cotabato province of Mindanao Island, which is located in
the southern part of the Philippines. The T'boli speak a
Malayo-Polynesian language called Tboli. In addition to
their native language, many of the T'boli also speak Ilongo
or Bilaan.
The Philippine Islands contain a patchwork of various
people groups and religions. In fact, more than 190 ethnic
groups inhabit the Philippines. Some of the groups profess
Christianity, others are Muslim, and a few follow their
ancient animistic religions (believe that non-living objects have spirits).
This great diversity has been the cause of much conflict and bloodshed among the various ethnic
groups. The T'boli have often been caught in the crossfire as various groups have battled each
other.
The T’bolis have a great affinity with the forests – it is not only a place to live, but it is the main
source of their food. T’bolis are classified as “people in the mature hunting-gathering stage” as
well as horticulturists.
Their usual fare includes wild animals (pigs, monkeys, snakes and bats), wild fruits, honey and
other plants. What they gather in excess, they barter or exchange with neighboring groups or
lowlanders. In forests where there are rivers, streams and lakes, they catch fish, shrimps and
snails using traditional tools such as rods, spears and other traps.
As Christian communities and commercial activities expand upward, T’bolis’ life is slowly
changing too. Barter is not much practiced today, as money becomes the main currency of
exchange. Things for the house are no longer made, but bought. Even their traditional products,
such as the Tinalak woven cloth, have become popular tourists mementos. Due to the good
climate and soil condition, multinational companies are establishing pineapple and banana
plantations near their areas.
Rituals
K’molot Libol (Trial by ordeal/judgment)
If a person is accused of stealing or committing concubinage or adultery, and that
while due process was explored and yet the people still doubt this innocence, the accused
person is subjected to under the process of K’molot Libol.
Administered by the Datu or the Libun Boi (Queen), grains of rice is placed in a
pot with a stone in it, filled with water and then allowed to boil. The accused then has to
get the stone inside. If his or her hand is not burned, then he or she is considered
innocent. If the hand is burned, then the accused is proven guilty.
For the thief, he or she is made to pay a fine and return the stolen thing/amount.
The fine may be cash or a property.
For those who committed concubinage or adultery, the accused must return the
bride price and pay a fine thrice the amount of the bride’s dowry together with his/her
lover.
Skeleng Luos
This is a friendship pact between a T’boli family and a Ubo family.
One party agrees to meet the other in the latter’s territory. Heads of the family
takes a branch of rattan and cut it into two. The rattan will be tied in a piece of coffin,
which signifies death to the family who breaks the pact. The visiting party when gives
a kimu(property) to the host family. Feast and playing of tribal instrument herald the
pact, lasting till the night. Then the visiting party becomes the next host and similar
ceremonies are observed.
Once the pact is finalized, members of both families may never fight nor
intermarry. They are bound to assist each other, even after the heads of the families die.
Violators of the pact will be meted death.
Hegel Loyof (Ensuring the well-being of the child)
When a woman becomes mulut (pregnant), all her food cravings must be
provided by her husband. When the baby is born, she or he must be given two things.
One is a gong, believed to give the child strong soul and the ability to acquire property
with ease. The other thing is a bolo, a long-bladed knife to be used to cut off the
umbilical cord, believed to make the child brave. Bells are shaken inside the bab’s mouth
to ensure the child speaks.
After given birth, the mother brings the newborn downstairs or outside to touch
the soil. The child must not be allowed to urinate on the ground, because it would make
her or him sick. After that, the mother should rush inside and lie back on the mattress
before anyone sneezes.
After the umbilical cord is cut, it is exchanged for a gong and a betel nut box,
wherein the cord is kept until the child grows up.
Bulung Bleten (Ensuring the well-being of the mother)
After giving birth, a mother’s first meal is bulung bleten, a broth of broth of
boiled roots and herbs. She cannot eat vegetables or pork, though she can have soups
with shrimp, mudfish or chicken. In two weeks, she may eat roasted fish and may be
considered fit enough to continue her day to day activities.
Hetefod Kenugu
The community welcomes the birth of a new baby boy with the ritual h’tefod
kenugu. The Datu leads this ritual by cutting the nails of the child, which serves as a gift
to the community. In return the Datu offers t’les kenugu (any property such as a house
or a gong), or to symbolize that he grows up a skilled hunter and warrior, a pair of bow
and arrow. Other members of the community givel’tok (rings, coins, etc.).
Mo Nimum (Festival ritual)
Literally, the term means the making of wine from sugarcane. This ritual is
celebrated as wedding ceremony, renewal of marriage vows and healing. The T’bolis
participate in this ritual to safeguard themselves from sickness and to assure good health
for a lifetime.
This ritual is six feasts, hosted alternately by the bride’s and groom’s families,
with the former hosting the first feast. A tau mogot (shaman) oversees the proper
observance of the ritual. To signal the start of the ceremony, tau soyow (male dancers)
from the bride’s family dance, accompanied by the music of agong, hegelung (two-
stringed guitar), tnonggong (bongo drum) anddewegey (T’boli violin).
Driving the evil spirits away, the tau mogot, the couple and their parents gather
bamboos and use these to construct a table, which will hold kumu (blankets)
and to’ol (T’nalak cloth attached to a wooden hanger). People should touch the to’ol so
that the couple will not get sick.
If the feast is transferred to the groom’s side, they construct a booth
called tebulel tied to a house and with other ornaments.
There will be dance competition between the bride and the groom’s entourage.
Two horses from both sides will be made to fight.
Finally, the parents of the couple exchange gifts. The bride’s parents construct
a m’ligey (hut) made of sugarcane for post and roof. Chicken will be tied to it as
offerings.
Demsu (Offering)
The T’bolies believed that illness is either caused naturally or cast by angered
spirits. They seek the help of mewa nga (tribal healer) or m’tonbu (herbal
healer/shaman). If the illness is lingering, a demsu (offering) will probably heal the
patient.
The m’tonbu prescribes herbal medicine (concoction of various leaves), or ask the
patient to drink a soup of chicken with dark flesh and boiled without spices or
vegetables. To appease the spirits, they offer chicken and, cooked and wrapped rice.
If the illness is serious, a d’sol be tonok (grand healing ritual) is performed. The
patient is made to go inside a s’lung(booth), sit on an elevated floor and covered
with kumu. Them’tonbu starts dancing around the patient, muttering prayer. A while
feathered chicken with black feet tied to a post represents the soul of the patient. After
the dancing, the chicken is freed, signifying the freedom of the soul of the patient and
freedom from illness. After the ceremony, the chicken is butchered for food and
everyone is enjoined to partake it.
Otherwise, the patient’s family builds a hatal dwata (altar), on which they place
the tok (bolo), kefilan (kris), agong (gong) and other valuable things. The patient lies on
the altar and the healer prays to the gods to return the soul of the patient and in exchange
accept the gong for the patient’s soul. Water is poured over the gong and placed in a
container. It is later used to wash the patient’s body. After the ceremony, they bring the
patient home. At night time, they retrieve the food and other valuable possession. Food is
shared, the object is stored in a safe place until the person recuperates. If the patient dies,
then they belief they have not appeased the gods sufficiently.
Kesiyahan (Marriage)
Marriage is a three-stage process for the T’bolis: childhood, puberty and
adolescence. It is pre-arranged by the parents and contracted at any age (even after
childbirth).
Betrothals can be a result of a child’s sickness, where a certain ritual determines if
the child is banahung (in need of a life-partner). If the ritual determines so, the parents
seek a spouse of suitable age, background and economic standing. When they find a
partner, a piece of the chosen child’s body adornment is borrowed, and then brought to
the sick child, whom it is suspended and then struck. After the recovery, the celebration
of the first marriage ceremony ensues. Parents discuss the sungod (bride price) and
the kimo (movables and immovables properties) to be given by both family, and will later
constitute the properties of the bride. The first marriage is called gatoon. If one of the
children dies, a close relative is made to take the place of the deceased (lomolo). If the
other party does not accede to the substitution, then the kimo is returned.
When they reach puberty, the marriage is solemnized on a full moon, when no
rain is expected.
Wedding feasts, the monimum, is done over a period raging from 2 to 6 years,
while each of the six feasts runs for 3 to 5 days and nights.
Polygamy and Divorce
Polygamy is an accepted practice in T’boli society, as long as the first wife
consents. They believe that such arrangement is beneficial, for it means that there are
extra hands for house and field works.
Divorce is also possible on the grounds of incompatibility, sterility and infidelity.
An unfaithful wife caught in the act may be simply killed on the spot or the bride price is
returned.
Death
Death comes as a trick played by the evil spirit or as a punishment inflicted by
angry gods. The T’bolis believe that one’s spirit leaves one’s body when asleep, and
when one awakes when the spirit returns. If the spirit does not return, death occurs.
T’bolis don’t cry when confronted by death. They wait for thetau mo lungon (the
person who makes the coffin) to verify if the person is actually dead. If the tau cries
aloud, only can deceased family can start crying.
The bodies of the dead are either buried, abandoned, cremated or suspended from
a tree (in the case of small children). Wakes may last in a week or five months,
depending on how much food the family has prepared. Food must be first consumed
before the corpse is buried or abandoned.
During wake, there is much dancing, singing and chanting of nged (riddles) to
provide entertainment so that people do not fall asleep. They believe that an unattended
corpse will be stolen by the evil spirits.
After the burial, the mourners share a meal and leave a portion at the grave.
Then, they return to the dead person’s house in a single file and by a different route.
Upon reaching it, they leap over two swords struck on the ground (forming X), to rid
themselves of the evil spirits. The family of the dead bathe themselves in a river so rinse
off the evil spirits.
Finally, the house of the dead is either burned or abandoned, ending the ritual of
death. They also do not mourn the dead after that point, for fear that he or she will come
back to life.