Professional Documents
Culture Documents
CONTENTS
ACKNOWLEDGEMENT
.
GLOSARY OF ACRONYMS....
DEFINITION OF TERMS..........................................................................
INTRODUCTION
I.
ORGANIZATIONAL
CHART.
II.
BASIC PROFILE
IV.
PROGRAMS &
PROJECTS.
DELINEATION & TITLING
CADT
Approved
CADT
on
process
application
CADT
pending
Application..............
ADSDPP
Formulation..
Educational
Assistance
Program..
Livelihood......
..
IP
Nutritional
Health
Statuss...
Coordination
Services..
Coordinated
Projects
Adjudication Services..
Monitoring of HRV..
Legal Assistance.
Quasi-Judicial
Issuances of FBI, FPIC, COC-IPS, COA-IPMR, CNO, COC
Membership,
CP,
CORIPO.
PEOPLE
INFRASTRUCTURE
TRANSPORTATION AND COMMUNICATION INSIDE THE
DOMAIN.
SOCIAL
CONDITION.
COMMUNITY INITIATIVES.
ANNEXES.
ACKNOWLEDGEMENT
The community profiling activity would not have been possible without
the many interviewees whoshared with us their time willingly. They include:
IP people of Sitio Moto, Tawilon, Kibinang, Kibihis, Kanimbaylan, Bukogon,
Habian, Sinunogan and Barangay Katipunan.
We also owe a deep gratitude tosome Tribal Elders/Leadersin the
various communities within the CADT for their openness and cooperation.
We also extend our gratitude to the ever supportive Local and
Barangay officials who in one way or another gave their moral support to
make our activities successful.
NCIP Regional office personnel and staff, and other Technical Working
Group for their untiring support, meticulous review, and their corrections to
make the profiling more effective.
To these people and others, we offer our sincere THANKS.
Above all the ALMIGHTY FATHER, who is the source of life, wisdom and
knowledge.
TO GOD BE THE GLORY!
GLOSSARY OF ACRONYMS
IPS
IPMR
COC
Certificate of Confirmation
COA
Certificate of Affirmation
FBI
Field-Based Investigation
FPIC
COR
Certificate of Registration
COA
Certificate of Accreditation
IPO
PO
Peoples Organization
CEB
Commission En Banc
CSC
PO
Provincial Office
RRT
WFP
TMSD
CNO
Certificate of Non-Overlap
RONC
Resolution of Non-Consent
ROC
Resolution of Consent
AD
Ancestral Domain
AL
Ancestral Land
ADO
EPR
CA
Community Assembly
PLO
RLO
RHO
NGA
LGU
NGO
NCIP
IES
IP
Indigenous Peoples
ICC
RD
Regional Director
MOA
Memorandum of Agreement
VT
Validation Team
ADSDPP
IRR
IEC
CADT
CRDP
CDO
CAO
TAA
GE
Geodetic Engineer
RO
Regional Office
RRB
CARB
RB
Recognition Book
DEFINITION OF TERMS
The following terms are defined as used.
MANOBO TRIBE
RITUALS
SINUGBAHAN (Heirloom)
-protect the datu from any harm and
symbol of leadership.
as a
Tagun-on tu bata
Sugnud
Sugujun
Taephagan
- (birth)
- (death)
- (hunting and fishing)
-agricultural diwata. The goddess who guards the
rice granary
Hakyadan
to harvesting.
Yumud
tail. They guard the fish and hide in rocky place or in deep pools in rivers,
lakes and stream and they cause people to drown.
Tagabayuw
-is a goddess who incites love and marriage.
Agkuy
-semi-diwata who incite lust and incest.
Tud-um
-diwata communicate through a baylan who chants
their message when she or he possessed.
Abyan
-helper of the baylan.Curing ritual.
Tagbanua
-producers of rain must be given ritual offering
before hunting expeditions and other forest activities.
Bagani
Baylan
INTRODUCTION
The PhilippineConstitution of 1987 Chapter 1, Section 2, mentioned
that the state shall recognize, respect and protect the rights of the
indigenous people and to preserve and develop their cultures, traditions and
institutions. In Republic Act known as Indigenous Peoples (IPs) as a group of
homogenous
society,
who
have continuously
lived
as
an
organized
Manobo
tribe
expect
that
there
culture
will
continue
to
Josephine Pareja-Muego OIC-CDO of NCIP La Paz. She directed the flow of the
discussion through the interview guide.
As the Focus Group Discussion conducted, introduction was made.
Overview of the topics are presented and also the ground rules. Participants
were informed that conversations were recorded. The sample interview guide
is attached in the Appendix. After the interview, the participants were given
I. ORGANIZATIONAL CHART
NURSE-II
MARIEDELLE M. CASTOLO
JEFFREY R. BAT-AO
In-Charge Loreto Satellite Office
Community Affairs Officer-I
CHERRY M. DE VENANCIO
Midwifery II
JERRILYN H. MACARIO
LOTIS A. REYES
LILIBETH D. DE VENANCIO
Community Organizer
JAY S. CASAL
FEBE T. COMAPAS
Assistor
(IPRA), to recognize,
promote
indigenous
communities/indigenous
(ICCs/IPs).
the
rights
of
cultural
protect and
peoples
Office on
Policy, Planning and Research is responsible for the research, formulation of policies
and planning for the indigenous cultural communities/indigenous peoples; Office on
Education, Culture and Health responsible for the effective implementation of the
education, cultural
Office on Socio-
Economic Services and Special Concerns - serves as the office through which the
Commission
charged
shall coordinate
with pertinent
government
various
by
them;
agencies specially
Office of Empowerment
and effective
services
pertaining
and Human
rights are
security, supplies and related services; Legal affairs Office takes care of the legal
matters of the Office.
There is also the Office of the Executive Director which serves as the Secretariat
of the Commission.
The NCIP operates with twelve (12) regional offices. Each regional office has two
field offices, known as the provincial offices and community service centers. The
regional office is headed by a Regional Director; the provincial office is headed by a
Provincial Officer and the community service center is headed by a Community
Development Officer III.
Region XIII or the
Agusan del Norte; Prosperidad, Agusan del Sur; Surigao City, Surigao del Norte and
Tandag City, Surigao del Sur.
The Community Service Center (CSC) of La Paz Agusan del Sur established on
2002 place in Barangay. Panagangan, La Paz, Agusan del Sur compose of six regular
staffs, Rizaldy A. Mordeno, CDO-III, Marilyn V. Sison, RN II, Cherry M. De Venanacio,
MW-II, Marichu S. Perez, RN II, Elyvic C. Coguit, TAA-I and late Rubio M. Suan.
The Service Center were transfer to old Municipal Police Station P-2 Poblacion, La
Paz, Agusan del Sur Randy R. Rosas, RN serve as Officer-in-Charge for 2003-2004
with additional staff Miss. Veronica O. Lobood, CAO-I
On 2005-2006 Randy R. Rosas, RN was replaced by Miss Marilyn Sison with three
new additional staff Elsie Namuag, Jannette H. Otaza and Lorna Lastreslas in lieu to
the original staff assigned to other place.
Rizaldy A. Mordeno, CDO-III turn back to his official station in 2007-2009 on 2010
He temporarily designate as OIC- Provincial Officer and due to health problem
condition he is assign in the Buenavista Community Community Service (CSC) for
medication treatment purposes.
Thereafter, Mr. Jeffrey R. Bat-ao, designate as Officer-in-charge for 2010-2011
with the same structure. On 2012 up the present Miss. Josephine P. Muego, take
place the position of Mr. Jeffrey R. Bat-ao.
The above chart shows that service center of NCIP in La Paz has a total
numberof eight (8) employees which composed of Community Development OfficerIII (CDO-III), In-charge of Loreto Satellite Office, Community Affairs Officer I (CAO-I),
Midwife II with her assistant the LGU paid Tribal Health Worker, two (2)
Administrative Aides I, the hired Community Organizer and the Assistors.
Ms.Josephine P. Muego who is an Administrative Assistant III, of the Office of
the Regional Director is designated as Officer-in-Chargein the Community Service
Center since 2011 up to date.
Miss. Janeth H. Otaza TAA I, was reassigned at the Provincial Office since
2006. Elyvic C.Coguit TAA-I is working at Regional Office as canvasser since
calendar year 2012 up to this time.
On health services Cherry M. De Venancio, holding the position of Midwife II
and the unfiled-up vacant position NurseII
Mariedelle M. Castolo is an Administrative Officer III whose mother unit is at
the regional office. She was reassigned and designated as the Officer-in-Charge of
the Loreto Satellite Office.
City/Municipality
No. of Barangays
Area (km)
Bayugan City
Bunawan
Esperanza
La Paz
Loreto
Prosperidad
Rosario
San Francisco
43
10
47
15
17
32
11
27
688.77
512.16
1355.48
1481.12
1462.74
505.15
385.05
392.53
9.
10.
11.
12.
13.
14.
San Luis
Santa Josefa
Sibagat
Talacogon
Trento
Veruela
25
11
24
16
16
20
950.50
341.80
567.82
405.25
555.70
385.45
In 1976, the province's land area was 8,568 square kilometres, making
it the seventh largest province in the country. After claiming the disputed
boundary between Davao del Norte, Butuan City and with the creation
of Sibagat, Agusan del Sur now has an area of 8966 km.
The municipalities of Loreto, La Paz, Esperanza, and San Luis are the four
largest municipalities in land area comprising almost 60% of the province's
total land area. Santa Josefa and Talacogon, also river towns, have the
smallest land area.
Forestland constitutes 76% of the total land area or 6,827.5 km while
the alienable and disposable constitutes about 24% or 2,137.5 km. Present
land use, however showed that settlements and commercial areas already
occupy some of the forestlands.
Through the years, the province has lost so much of its forest resources
because existing industries are extractive in nature.Agusan del Sur is an
elongated basin formation with mountain ranges in the eastern and western
sides forming a valley, which occupies the central longitudinal section of the
land. The Agusan River, which flows from Compostela Valley in the south
towards Agusan del Norte in the north, runs almost in the middle of the
valley and empties at Butuan Bay. The river has twelve tributaries: Wawa,
Gibong and Simulao Rivers in the eastern side and Ojot, Pusilao, Kasilayan,
Libang, Maasam, Adgawan, Cawayan, Umayam and Ihaon Rivers in the
western side. These tributaries are fed by streams and creeks. The southern
half of the province from the municipality of Veruela is an area filled with
swamps and lakes, the biggest of which is Talacogon Lake.
The climate map of the Philippines based on the modified coronas
classification shows that the province falls under Type II.
Type II climate has no dry season with very pronounced wet season of
heavy precipitation. Maximum rainfall generally occurs from December to
January although there is no single dry month. Its average monthly rainfall is
355 mm. and average temperature is 27.15 degree Celsius. Areas
characterized by this climate type are generally along or very near the
eastern coast thus are open to the northeast monsoon.Five tribal groups are
found in the province: Aeta, Mamanwa, Bagobo, Higaonon, and Manobo. The
Manobos live along the national highway and river towns towards the
boundary with the Compostela Valley. The Higaonons live mostly on the
western side of Agusan River, generally in Esperanza towards the boundary
with Bukidnon.
C. Major Infrastucture
(Add pictures and Caption)
D. Transportation
The static economic development of La Paz could be attributed to the
poor accessibility of the municipality and its barangays. Roads and bridges
linking the municipality to the urban and develop areas of the province and
the region is in poor condition. Historically, the River system of the province
of Agusan Del Sur provided the only access to the municipality. With the
exploitation of forest resources, notably timber, logging companies started
building logging roads to transport cut timber. Later on, most of these
logging roads became part of the transportation network of the municipality
linking barangays and sitios to the poblacion and neighboring
municipalities. These logging-turned-barangay roads are poorPly maintained
and remained as earth/dirt roads. The municipal roads that is predominantly
concrete paved (see Table on Municipal Roads Inventory), which services the
urban area, has a total road length of 2.20 kilometers; while the
predominantly gravel-paved barangay roads (see Table on Barangay Roads
Inventory) which services the rural areas has a total road length of 79.450
kilometers. The municipal roads/streets needs repairs while the barangay
road needs maintenance and upgrading.
The gravel and earth paved road are not stable, as heavy rains would
oftentimes render it useless and unserviceable. The maintenance cost for
these kinds of road is also very high. This need to be upgraded from earthpaved to gravel-paved or most ideally to concrete paving. However, it is far
from possible to upgrade the entire earth-paved road to concrete. Roads
with heavier traffic should be given priority for upgrading. In the meanwhile,
diligent maintenance of earth-paved roads is necessary. It is for this purpose
that the LGU has its own heavy equipment to do this job.
a. Rural Roads.
1.500
Condition/
Needs
12.000
3.000
7.000
7.000
5.000
3.000
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
1.350
4.500
6.000
1.000
1.000
1.800
1.350
4.500
6.000
1.000
2.800
6.500
2.000
0.500
6.500 Maintenance
2.500 Maintenance
1.800
5.000
0.000
Total Rd
Length
1.800 Maintenance
5.000 Maintenance
3.000
5.200
1.000
1.800
72.850
6.600
4.000 Maintenance
7.000 Maintenance
0.000
79.450
b. Municipal-Urban Road/Street
Based on the standard of 2.4 kilometer-road per 1,000 urban
population (8,915 population of the Poblacion area for the year 2007, see
Demography Section) the Poblacion area should have a total of 21.396
kilometers-road length of municipal streets, which indicated an inadequacy
considering that the existing municipal streets has only 2.20 kilometers roadlength.
Road Classification/
Road Section/Name
MUNICIPAL
1. Morgadez St.
2. Perez St.
3. Alvarez St.
4. Vinas St.
5. Salas St.
6. Ros as St.
7. Gomez St.
8. Sanchez St.
9. Es cribir St.
10. Pendon St.
11. Buyante St.
TOTAL
Total Rd
Length
0.250
0.250
0.300
0.350
0.125
0.150
0.100
0.150
0.200
0.175
0.150
2.200
0.075
0.075
0.050
0.050
0.000
Condition/
Needs
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
12,251.8161
135,860.1987
148,112.0148
% to Total
Area
8.27%
91.73%
100%
Land
Scale 1:300,000
M un ic i pa l it y of Sa n Lu i s
M un i c i pa l i t y of T a la c u go n
Lydia
Asuncion
Comota
Osmena
Magbuya
Angeles
Sabang
Adgawan
San Patricio
Langasian
Villapaz
Halapitan
Panagangan
Maitom
Bataan
Kasapa II
Valentina
Legend
Alienable & Disposable Lands
Timberland
M un i c i pa l i t y of L or e t o
CADC-CBFM
SCS-CBFM
Built-up Areas
Road
Municipal Boundary
Rivers, Creeks
Source: PPDO-BSWM-LREP
Scale 1:300,000
M U N. O F S A N L U I S
M U N. O F T A L A C U G O N
Desamparados
Binicalan
Adgawan
Lydia
Osmena
Comota
La Paz
San Patricio
Palabitan
Angeles
Sagunto
Villa Paz
Langasian
Pananganan
Bataan
Valentina
Kasapa II
2. FORESTLAND
2. 1 Pr oduction Forest
Kasapa
TLAs
IFMAS
M U N I C I P A L I T Y OF L O R E T O
Agro-Forestry
Pasture
LEGEND
1. A&D-SAFDZ Area
NPAAD
CADC
ITPLA
MCR
2. 2 Pr otecti on Forest
IPAS
Tourism
Old Growth
RICH Area
Road
Built-up Area
Municipal Boundary
NPAA D
Rivers, Creeks
G. Natural Resources
The CADT 117 is rich in natural resources such as minerals, forest and water.
a. Mineral Resources
Minerals
Gold
Limestone
Other types of metallic minerals
Table Mineral Resource/Deposit
Location
Kasapa 2, Angeles, Lydia
Kasapa 2, Angeles, Lydia
Kasapa 2, Angeles, Lydia
Barangay
deposit of
b.
Forest Resources
Forestland constitutes 127,112.0148 hectares or 84.82 percent
of the total land area and embracing barangays of Valentina, Kasapa 2,
Lydia, Angeles, Comota, San Patricio, Langasian, Bataan, and
Halapitan. Differrent kinds of trees are found such as; white lauan, red
lauan, yakal, apitong, tangile, narra, mahogany, as well as rattan and
bamboo which are also abundant in the verdant forest.
Forest provides food principally in the form of meat from wild
animals and various fruits, herbal medicines and materials for various
necessary crafts for the local community. Hunting and trapping have
been pursued by the Manobos regularly.
H. Forestry
TARGE
T
(in
Has.)
Sitio
Madga,
Kasapa II, La Paz,
ADS
Sitio
Menggenge,
Angeles, LADS
268
97
NUMBER
OF
BENEFICIARIES
Langasian, LADS
186
Sitio
Minangkig,Angeles, La
Paz ADS
Angeles, La Paz
ADS (Dapog)
351
Sitio
Menggenge,
Angeles,,
LADS
(Kaekaegon)
290
Kasapa 2,LADS
55
Comota, LADS
20
Valentina, LADS
20
Bataan, LADS
20
Salibugnod,
Angeles,LADS
100
Bataan,LADS
Sitio
70
Makupahon,Kasapa
2,LADS
90
255
I. Tourist Destination
La Paz has natural resources as Godcreated beautiful tourist spots not
known to many.These spots could surely catch the hearts and minds of its
people and visitors. One of which is Motong Falls. The said falls is one of its
kind and when somebody reaches the said place, one can really appreciate
what God has wonderfully made and would like to taste its coldness amidst
natures touch and sound.
The water that runs the slope of Motong Falls comes from what is
known as Motong Lake on top of its upper surface.The lake is surrounded by
a land area stretching approximately three (3) kilometers long. The waters
from small creeks run to this lake, and force that lake to flow its waters to the
side, that makes what is considered as its water falls.
Motong falls is located in Barangay Angeles, southwest of Barangay
Poblacion, La Paz, Agusan del Sur. It can be reached by riding a motorcycle
from Barangay Poblacion to Barangay Langasian going upstream to
Barangay Angeles and approximately 45 minutes and a 30 minutes walk to
the waterfalls.
Angeles,
Valentina,
Langasian
and
portions
of
is
supported
and
funded
by
DAR/IFAD-MNCIREMP.
Hectarage
57,558
Location
La Paz Agusan del Sur
Lydia
Angeles
Kasapa II
Langasian
Comota (portion)
San
Patricio
(portion)
Halapitan (portion)
Bataan (portion)
Valentina
b. CADT PENDING APPLICATION
There are two CADT pending applications recorded in the Certificate of
Ancestral Domain Record Book (CARB) in the Provincial Office the direct CADT
application of Manobo Tribes of La Pazlocated at Poblacion, La Paz, ADS filed
on Feb. 24, 2011 R13 ADS 007 and Manobo Farmers Sectoral Tribal Council
(MAFASTRICO)filed on June 13, 2014 R13 ADS 019 located at Osmena, La Paz,
ADS. Due to lack of financial support and proofs and evidences the
application process on the delineation
is pending due to lack of funds. Pendon Feb. 24, 2011 CARB R13 ADS 007,
MAFASTRICO june 13, 2014 R13 ADS 019 Osmena La Paz
30%-Cumulative grade
20%-CADT/CAD C Beneficiary
20%-Native Dialect with Knowledge of Indigenous Knowledge of
System and Practices (IKSP)
15%-Income Tax Return(ITR)
15%-Attitude, Willingness & Commitment
The pertinent documents to be submitted by EAP applicant:
i.
ii.
iii.
Grades
Income Tax Return
Endorsement from Tribal leader in barangay, respectively.
FBI [provincial]
FPIC [provincial]
COC-IPS [provincial]
COA IPMR
Nam Addre
e
ss
Ethnolingui
stic group
Position
[Legislati
ve
Council]
Contr
ol No.
Of
COA
issue
d
COC-membership [provincial]
Name Gende Ethnolingui Purpo Date
r
stic group
se of Issued
COC
issued
Dat Stat
e of us
Issu
e
Contro
l
Numb
er
CP
- CNO [non-overlap] [provincial]
- Certificate of Compliance
COR- IPO
Name
of IPO
Endorsin
g IPS
Name of Date
IPO
filed
Chairma
Date
Registere
d
Control
numbe
r
b. Ethno-Cultural Data
The Manobo tribe have medium built/stout bodies with light brown
straight hair and brown eyes. This was the result of the inter-marriages
during the reign of the Madjapahit Empire, plus theintermarriage of the
natives with the Malay River People during the Sri Visayan Empire and the
Chinese traders who came to Agusan in the 11th and 12th centuries. The
coming of the Spaniarsd had also contributed tothis racial and cultural
marriages.
The Manobos have their own dialect which is a mixture of a native
dialect which is a mixture of a native dialect and an acquired language.They
call their Agusan language Minanubu and is one of languages that still have
alarge number of speakers in the area. It has four dialects namely Umayam,
Adgawan, Surigao and Omayamnon. The name Manobo accordingly is
influenced by theMalay River People. These people are called Mansuba the
Malayan term for river. Therefore, Mansuba literally means people living near
or in the water. Later on, Mansuba is shortened to Manuba which eventually
took his masculine name gender which is Manobo.
The most common lifestyle of the Manobo is that of agriculture.
Their farming is very primitive.Social life for theManobo is patriarchal (male
dominated). The head of the family is the husband.Polygamy which means
having more than one wife ata ttime is common and allowed according to
mans wealth.
The political aspects of life are often associated with social events
such us wedding require political leaders. Whenever there is a negotiation,
the local datu express intense influence in cultural preservation and in
maintaining peace in the village.
i. Historical Background of the Manobo Peoples
It was in the year 1600 when the Spaniards encouraged the
native Manobo tribes to live together in villages. In the early times, the
tribes were scattered, falling easy victims to the mangayaws
andbaganis. Each Manobo family strongly believed in property rights
and they consider the grounds where their huts stood as their absolute
property, including the mountains where they hunted and the rivers
where they fished. Hence, the paths and lands for miles around was
absolutely theirs. They knew every trail where they were hunting, the
rivers where they went fishing and also where they may hide from
possible attacks.
If two hamlets were combined, there would always be friction
between the first comers the later settlers. The former would insist to
remain the rightful owners and were not willing to forego their property
rights. They would deny the later settlers the right to hunt or fish no
matter how much they would be asked. There was not one hamlet that
was not at war with another and it was a natural occurrence that by
combining two or more settlements, it would only rekindle old feuds.
Such was the situation of the whole Manobo tribe dominating the
Umayam district until the last months of 1879 when a priest name Fr.
Saturnino Urios of the Jesuit order came up the Umayam River. He was then
called the Apostle of Agusan and he succeeded where others failed. His
arrival to Umayam was just in time after one of the most destructive raids by
marauding baganis from the province of Bukidnon. Through his persuasion
and magnetic personality, having learned the Manobo dialect fluently, some
700 Manobos from different hamlets agreed to live together in a village. Thus
Loreto was established and founded by a Jesuit priest; he named the town
after one of the towns in Spain the Spanish Priest loved.
ii. Kinship and Social Organizations with beliefs and
practices
English
Father
Mother
Husband
Wife
Older son/brother
Younger son/brother
Older
Daughter/sister
Younger
Daughter/sister
Siblings
Grandmother
Grandfather
Aunt
Uncle
Offspring
Niece/nephew
Couple
without
offspring
Man with two wives
Yukos nu migduwuy
Common names of None
Meaning
Bisaya
English
Table 3.1: Write-ups of names and places derived from Manobo dialect of the Mamanwa-Manobo tribe
Fill out the table with the write-ups of names and places derived from
Manobo dialect
Social Stratification
-
Conception and Birth. After the boy and the girl will become a new
couple, the girl will get pregnant and the boy will always think about the
safety and care of his wife during pregnancy. If possible the boy will give the
wants and needs of the girl (especially during "pangidam" or pangalamin
bisaya) so that the baby inside the womb of his wife will be born healthy. The
girl or wife in Manobo practice is more responsible to the primary health care
and nourishment of their children.
have
different
Sometimes
reasons
and
"pangabat"
is
purposes
put
why
into
this
is
practice
Each family
member such as the anggam (Uncle) & yagina (Aunt), soun, kakoy (older
brother & sister) and other relatives will never hesitate to offer their help
when a family is besotted with difficulties in life. When a family is facing
austere problem for instance murder, altogether the family relatives will offer
their help either financial, manggad (tangible materials such as handgun or
weapon) property domestic animals, or in-kind as a way of showing their
moral support.
Death and Burial. The Manobo tribe practiced that if a person dies, the
body is washed and dressed in its best clothes. Burial takes place within a
day for decomposition is avoided. The body is laid in a coffin hollowed out
log, cut lengthwise in half for the main part of the lid. Each half is three faced
so that the covered is hexagonal.
The brief vigil begins with the baylan placing a betel nut offering inside
the coffin. The mourners address the dead extending an invitation for both
the deceased and all the inhabitants of the after world to attend the death
feast. As the coffin is carried into the forest to be buried, there is much
wailing and shouting, partly in mourning, partly o keeps evil spirits away.
Moreover, before entering the house after the burial, the mourners
purify themselves with a mixture of water and herbs contained in a coconutshell up set by the doorway.Then the baylan presides over the death feast.
to
face
problems
and
conflicts,
one
who
is
strong
(dili
Manigaon/Elder
A Manigaonor elder is an adviser or one who helps in ensuring that
every plans and policy made must be properly imposed. He or she also
assists the Datu in decision making for the welfare of the community, and in
resolving disputes among the residents.Selection is based on the assessment
by the community that a person, male or female could help the community
in the capacity of an elder. As in the case of the datus, it is the community
which selects the Manigaon.
Baylan
The BayIan or native priest or priestess, who may be male or female, is
selected by Magbabaja, acting through the various spirits, so he/she cannot
be removed by thecommunity. To the Manobo, there is a very strong link
between the actions of the spirits and thehealth or welfare of the community
and its members. It is thus important the Baylan to presides over the good
graces or generosity of the spirits.In this light the Baylan celebrates the
family thanksgiving ritual or hakyadan, ifneglected, can anger the spirits
and cause sickness or ill, misfortune to the community.The Baylan also
presides over the various" taephagan" or agricultural rites in thefields; the
panaenginor thanksgiving ritual for success in hunting and trapping;
andthe carving and installation of kinuros or carvings of spirit at trails or
river sides.The Baylan also acts as a medium or spirit- healer in curing
through rituals where eggs andchicken are sacrificed to persuade the spirits
to forgive the trespasses of those theyhave inflicted with illness. At the same
time, he or she often serves as herbalist for thepeople. A Baylan can also be
Political Structure
At present, the impingement of the national Barangay and sitio system
has resulted in the development of new sets of leaders.Whenever there are
conflicts in the community, the elders of the communitycomposed of the old
Datus willsettle the conflicts with the Baranagy captain.The change however,
is considered as positive adaptations by the community to thenational
political system. It indicates communities which possess both the
stabilityand democracy of the traditional system, as well as the ability to
learn develop and adopt new structures which broadens the community's
ability to respond outside changes.
Panguyo Tu Tribu
BAYLAN
BAGANI
DAGPON
MONGU MANIGA-ON
------------------------------------ ------------
KOMITIBA :
Manigaon
Manigaon
Manigaon
1.Tribal
Manigaon
Justices:
Manigaon
Manigaon
2. Infrastructure:
3. Environment :
4. Agriculture
Manigaon
Manigaon
Manigaon
Manigaon
TAGASUYAT
7. Health& Sanitation:
8. Education
9.Youth& Sports :
10. Womens
11. ADVISER:
KATAWHANG
TRIBU/IPO
Tribal leadership
Indigenous Leadership Selection (Naandang sistema sa pagpili sa mga Lideres)
Existing Indigenous
Manner of selection
Leadership Structure
Succession
(Kasamtangang Istruktora
sa pang gamhanan)
(Pamaagi sa pagpili)
Traditional
(Pagsunod,
selection
pag mana)
(Naandan nga
Others
(Uban pa)
paagi sa pagpili)
1. Panguyo Tu Tribo
Gikauyunan sa
katawhan
2. Council of Elders
(Malaas)
3. Dakula
Gikauyunan sa
4. Datu
katawhan
Gikauyunan sa
5. Sitio Leaders
Katawhan
Pinili sa
6. Sektor Leader
Katawhan
Pinili sa
Katawhan sa
sector
7. Baylan
8. Bagani
9. Dagpon
10. Tagasuyat
/
/
Pinili sa
katawhan
Pinili sa
katawhan
Pinili
saKatawhan
Refer also to the section on the IKSP and extract some information and
add it to the column above.
v.
Social
Justice
and
Dispute
Settlement
(Roles
and
Responsibilities)
The Manobo preferred their traditional way of justice system than the
recent government barangay justice system. Manobo tribe is a warrior
society in which revenge was considered a religious act. Therefore, custom
law based on the right of revenge, usually committed as a ritual act.
Revenge by killings (minagahat) is allowed for the following crimes such as
adultery, rape, homicide and murder. If one could avenge himself on the
culprit, he had the right to declare a vendetta on a culprits relative. All
crimes were settled by the imposition of fines. Custom law upheld respect for
ones person and property.
Tribal Justice
At present, the leaders are the individual Barangay Datus, tribal
leaders and Baylan.Leadership traditionally rested in the elders, called the
Manigaon, from whose ranks the Supreme Datu, the Datus, and Manigaon
are usually drawn. Their political following, or the members of the
community, called sakup, generally respect and obey these leaders, whom
they select or reject themselves. In general, the Datus and Manigaon or the
old folks are responsible for management of community affairs, and ensuring
peace within it as well as in its relations to other, autonomous communities.
Conflicts between Individual. As sited above, the Datu is expected to
address and resolve disputes
among membersof his or
her
community.Usually, conflicts are settled through a community meeting
where each party isallowed to present his or her case and their witnesses,
and where the case is discussedby Datus, Manigaon and those of the
community who wish to participate.Based on the discussion, a fine or
manggad" is imposed upon the offending party.The manggad traditionally
will consist of any kind such as specified quantity of pigs,chickens, clothes,
pots, or even cash.In serious cases where death acted intention or
accidentally, offending party anuyagaanor offering of a pig is usually
required, aside from the manggad. The pigsserve as a substitute for the
guilty party, and usually killed by the offended party (hisor her successor).In
complex cases, the offending party is required by the Datu to give a
pahingan-anas a sign of good will and acceptance.
Conflicts between Communities. Conflicts between two communities
are resolved by the datus of the involvedcommunities will meet together to
resolve the dispute in a meeting called kahimunanor council ofDatus.Serious
conflicts between communities are settled through tampuda or peace-pact
toput an end to the cycle of vengeance such conflict may generate.The
"tampuda" means settlement is established with the use of a candle,
eggs,ceramicplates, a piece of rattan and a sacrificial chicken. The animal is
sacrificed tothe spirits during a ritual accompanying the proceedings, and
the lighted candle isextinguished, the eggs thrown to the ground, the plate
shattered and the rattan cut to symbolize what would happen to those who
violated the pact or to mark the severingof the cycle of violence or
destruction.
Monitoring of HRV [Incidents Involving Lumad]
Type of
Incident
1.Shooting
Incident
Date/Time/Place
Name of
of Incident
Victim/s
301130 March
Isagani
2015 Sitio
Fuentes
Nabalikan,,
(Lumad)
Barangay
Langasian, La
Paz, Agusan del
Sur
Shooting
181920 April
Bobong
incident
2015
Mondejar
At Adgawan
(Lumad)
River; Barangay
San Patricio, La
Paz, Agusan del
Sur
Source of Data:Agusan del Sur Provincial Office
Name of
Suspect/s
Lawless
Armed
Group
Status of
Incidents
For
investigation
Lawless
armed
group
For
investigation
2015
Custom
laws
on
resource
management
and
Farming System
Rice farms are called uma or umahan, even though these are often
inter-planted with camote and other crops.It is the men's role to make the
clearing, which includes cutting down the treesand burning the clearing.
They also help in the planting. Generally, however, planting isconsidered the
women's task;after planting, weeding and maintenance is done by the
women, who usually visit the farm everydayuntil harvest.Among members of
the family, farming is considered the task of wife or mother, while the others
are only helpers.Children start to help in the farm as soon as they are able
to.Sometimes, a woman from one household will ask for help from
otherwomen (lusong), in which case, they are fed but not paid. Sometimes
yupogon(charged to crop) is offered as payment.The first phase of the
agricultural cycle begins with pano-oyor site selection.Selection is based on
the following indicators such as soil type, biological indicators; slope and the
history or previous use of an area.The following soil types or categories are
described tabunok or black soil, yagiit or reddish soil, igangon or stony and
agan-on or soft soil. Tabunok is good for all types of crops yagiit can be
planted with kamoteng kahoy anda few of more hardy crops. Igangon can be
used for kamoteng kahoy and cacao. Agan-an describes the quality rather
than the appearance of the soil, and it is as good as tabunok. Of course, in
siteselection of the rice farms, preference is for agan-an orblack soil.The
manoboalso study the growth in an area to determine its fertility and
potential productivity as farm area. This indicates considerable botanical
knowledge,which in turn suggests that the community has been in close
relation to the land such thatthey were able to come up with these
observations.
According to them, areas where amison, basikong, haginit and lauan
are found can be productively converted to farmlands. Areas where the
dungon, behon, ulisi and agsam can be found are not very fertile and is not
so productive as farm areas.Slope is not a very important criteria in site
selection preference, however, isfor flat (napo) rather than sloping(yawit)
areas.If an area which has been planted to rice has just been harvested, it is
not used for rice cultivation until after it has been allowed to become "yubas"
or to lie fallow and regain its fertility.However, there are some difference
among the respondents regardingthe length of the fallow period.A divinatory
practice to determine if a site will prove productive is the panimaya. Here, a
rattan strip the length of the farmer's two arms (dupahon) is taken and cut
into pieces which are as long as the distance from the end of the thumb
down to its base,alongthe side of the palm and index finger to its tip. The
various pieces are thenarranged into the outline of a house with four walls,
four posts, and longer than the farmer'sindex finger first joint, then the site
can be cleared for farming.
A variation of this divinatory method requires the farmer to arrange the
pieces of rattan into the pattern of a ladder. If the final pattern has at least
one vertical piece, the selected farm will be productive, and the farmer can
go ahead with the work.Finally, pamagto or listening to the call of the
alimokon is also observed at the time of site selection. If the bird is heard to
the left-or right-front of the farmer as to begin toclear from the top (bonbon), from behind (gabing) or directly to the left(panguliusan)of the farmer
are said to the bad signs, and clearing is discontinued. Calls from theright
(pag-gigihan) are favorable, as it means the farmer will be satisfied
(mabusog) byhis crops. If the alimokon is heard just as the is about to the
very first slash, then this is taken as abad signs, as the alimokon, which eats
rice grains, will consume the crops before harvest Sighting of a snake or the
breaking of the sundang or during clearing are also considered bad signs.
Before working on the selected site, a ritual, known as taephagan, is
undertaken atthe farm site itself to ask for the permission from different
spirits who are said to havecontrol over agricultural activities. During such
ritual, the manobopray to the spirit Ibabasok, who presidesover agricultural
activities; taephagan, who watches over rice farms; Agkunan, the owner of
the wild pigs, so that these animals will not attack thecrops,Localtagbanwa
or spirit-owner or spirit-dweller residing in selected nearby areas are also
prayed toactual farm work ill rice cultivation begins with paggayasor clearing
in January or February using axe or bolo. This phase includes pag-guba or
tree- cutting andpaggutang or cutting off the branches of fallen trees.April or
May is the time for pagsangabor burning, although this can be done as early
as nine days after clearing. In case the first burning is uneven or incomplete,
asecond burning,called panayogsabis done. Yapug is the peelingup of
anything else leftunburned in the middle of the lot and burning it gradually.
May and June is planting or udok season, but other respondent say that
planting can be done soon after burning.
Before actually beginning to plant, however, another taephagan ritual
is done at the rice field to ask the spirits to watch over the crops. Rice is
planted in a farm lot, camote and other crops are inter-planted with them
Planting may be done with a stick (bake) ofhard, heavy wood or by
broadcasting of the seed (sawod). Weeding and cultivating or abu-ab with a
guna or small weeding knife is done inAugust; September to October is
harvest time. This again proceeded by another taephagan ritual at the field,
this time to thank the spirits for their generosity and assistance. After the
rice is harvested, their stalks are removed (bungyoy) and the farm lit left to
the camote which has been inter-planted with the rice. The farmer will then
select a new site for rice cultivation at the next rice farming season.The
annual thanksgiving ritual, hakyadan, is done almost always after harvest as
a show of thanks to the various spirits and to Magbabaja, the creator. In
contrast with the taephagan, the hakyadan is usually conducted at the home
of the farmer, and is an occasion for much prayer and ritual dancing to the
beat of the drum or gimbae and agong.After all the camote in the umahan
has been harvested, or the remaining camote no longer grow to a good size
due to the depletion of soil's nutrients, the umahan is left to become yubas
or lati, or lie fallow.
Camote farms, which are also planted to banana, sugar cane, kalibre,
and other crops,arecalled taligoba. The clearing of a taligoba roughly follows
the pattern of the umahan, but there is no fixed season for being one. These
are used continuously until the crops become too small or completely fail at
which time they are allowed to remain fallow. Camote farms are harvested in
about four months, but in practice the crop areusually left grow, with the
farmer harvesting a little at a time, as the need arises.
Corn farms or batadan are usually located on flat areas and are
harvested in about four months Like the taligoba, there are no defined
periods during which work on the Batadan is usually begun as each farmer is
free to engage in corn farming whenever he or she wishes.
Generally, families have different camote, rice and com farms. Farms
are usually distant from each other. After rice, corn or camote farm has been
allowed to fallow, anyone can, intheory, recultivate it in practice however,
this is very rarely done because there is still arelatively large area available
for farming, and because these areas tend to have depletedfertility.The
question
of
desirability
or
feasibility
aside,
ownership
of
the
farm
landremains in the person who first cleared the site, so that subsequent
users must first seek thepermission of the owner or his or her descendants,
in such a case, the crops planted willbelong to the planter, but the land and
the remaining harvestable fruits of the land belongto the owner.Aside from
mam-on palms, fruit trees such as nangka, lubi, durian and previously
cultivated, and thus of ownership.
private or home ritual which features prayers to sugujon. The forest spirit
who owns the wild pigs of the forest and offerings of a red chicken, candles
and black cloth made on the sugujon.Another hunting ritual is the
"sandiganan", where the hunter leans on a balete tree in the forest where a
tagbanwa or a resident-spirit is believe to reside, and asks for permission and
help in hunting or trapping.There is also "panuman to' natok". Here the natok
the much-prized core (ubod")of the bani is taken home and his hung up as an
offering to the forest spirits in exchange for success in hunting or
trapping.Pigs or other large game caught in hunting or trapping shared by
the entire after the panegin or thanksgiving for hunting or trapping, also
addressed to sugojon. In this ritual, the head, tail, liver and a piece of the fat
of the pig are roasted, and are offered in thanks to the forest and hunting
spirits, along with prayers, in the house of the successful hunter or trapper.
This practice of distributing the meat among the community is called
handog.However, if it is the hunter's first catch using a new spear or trap,
he does cut up the meat for distribution among the people of the community.
Instead, the hunter invites the neighbors to his house to share the cooked
meat. This practice is called patuyonan.
As in hunting, outsiders may trap within the territory of Anahawan,
loreto mustfirst seek permission. And as in hunting again, trapping is a maledominated activity although women are not prohibited from engaging in it.
Trapping of game animals is regularly undertaken all throughout the year,
and again, wild pigs are considered most important. Traps used in catching
pigs are the baetik (a large spring-loaded spear or arrow, usually set to fire
when a pigs trips a trigger-Iine set along pig trails) pogis (a yoke-trap
reinforced by log or rocks to prevent the pig from breaking away). Lit-ag(foot
snare), gahong or tukibong (a pit-fall, which may not be lined with sengwag)
are also used to trap animals. The baetik and lit-ag, the most commonly used
traps, are set up anywhere within the territory by community members.
Twenty of these traps at a time are set in a line cutting across the parallel
trails used by pigs. Usually, these traps are visited by thetrapper around
every two days to check if anything has been caught.
Sometimes, farmlots are surrounded by a fence of pasan leaves called
"humong", so as to force pigs to pass through and entrance rigged with
baetik. This technique is calledPamahog. In other cases a gahong is dug
beside a camote field or patch so that thegrowths will cover the pit's mouth
and conceal it from the pigs raiding the crops. Trappers are obligated to
inform the community of the location of their traps. Failure to comply
tayogo,
matidog,
yangunan,
agutay,
bogasan,
kulyaw,
Among the known poisons are the fruit of the yagtang, root of the tubli, the
leaves of the kigaw and the sayoy. To note, poison cannot be used for fishing
in the Umayam Riverbecause it is large and tends to dilute the impact of the
poisons used.Males and females alike can engage in fishing. Fishing by men
is done principally with bijo or pana and kawad Women tend to rely more on
panikop (using their hands). Fish traps may set by either sex, and even by
children, and are usually monitored everyday.Fishing may be done by any
member of the community, there being no need to first seek permission from
the elders. Outsiders, especially those wishing to use poison, .must first seek
permission. Large catches are usually shared within the community.
Other forest activities
These areas, varying from secondary to old-growth stands, provide
foodprincipally in the form of meat from game and various wild vegetation
and fruits; herbalmedicines, and materials for various necessary crafts.This
land-use category often overlaps with other categoriessuch as thefallow
areas and sacred grounds.Moreover, since forest usually take their name
from therivers or creeks running through them is some overlap with the
fishing grounds. The principal traditional land or resource-use activities
undertake in the forest areas include hunting, gathering of forest products,
and trapping, each of which will be discussed in turn.Hunting and trapping
have pursued by the Manobos more-or- less regularly.However, the most
favored period for these two activities area January and November. This is
because the former month, the pigs are fat from eating wild fruits which
ripen at that time in the forest; and in the latter, the pigs again fatten upon
on the wild durianwhich ripen at the time.It should also be noted that this
seasonal peaks in the hunting trapping is well adjusted to the traditional
agricultural cycle described above, and thus allows theManobos to maximize
the available resources.This indicates that Manobos have beenoccupying the
area for sufficiently long period of time as to allow them so to adjust culture
to nature.
With all the traditional economic activities being practiced and indulge
by the tribe, they survived in their day to day sustenance. They have been
doing this since time immemorial within the ancestral domain. With the aid
of using modern techniques due to the influx of modern technologies, the
Manobos had gained income aside from the traditional activity in their
ancestral domain. With this, according to the survey it was tallied herewith
the average income per household as shown in table 5:
Sector
Average
The other gods are the guardians of wild animals and hunting dogs,
which must likewise be appease before a hunting trip so as to
prevent illness in the hunters family.
3.3 herbal medicines
- Narration on their common uses
- Name as many as researched, the following herbs commonly
-
used
What sickness can be healed
Who used the herb to heal
Is there a ritual conducted
Changes
Intangible/Non-material culture
4.4.1 Literature
4.4.2 Folklore
4.4.3 Fables
4.4.4 Folksong
4.4.5 Riddles
4.4.6 Proverbs
PROVERBS
LITERARY ARTS. The Manobo have the following proverbs, which use
images from nature to represent the truth.
1. Anuy man tu karabaw nu upat tu kubong paka hidjas.
If a carabao with its four feet makes a wrong step, how much
more a man?
2. Tu buhi angod tu atoyog. Basta mabuong un kunad ug kaulian.
A woman is like an egg; once it is broken it can never be
repaired.
3. Bisan bato nu bantilis maiduon panahonnu ug kahilis gihapon.
The hardest stone is eroded by constant dropping of water.
Administrative Composition
CADT 117 covers nine (9) barangays with different sitios in each
barangay respectively. For illustration Barangay Lydia has six (6)
independent sitios such as Libon (Bagnot before), Leo, Manguicao, Mentakei,
Liwangwangan and Mahayahay (boundary of Brgy. Binicalan, San Luis, ADS).
In Barangay Angeles, sitio Min-angkig, Madga and Mangginge are sitios
where our Manobo Ethnic Group resides. In Kasapa 2, mostly of the IPs are
living in sitio Memparico and Sitio Calampayan. These mentioned sitios are
covering the ancestral domain of CADT 117.
Table No. 2- RECOGNIZED SECTORAL LEADER IN THE ANCESTRAL DOMAIN)
Name of Sector
Tagpange
Tinggasawon/Natakdungan
Sectoral Leader
Pablito Lingganay
Pondog
Mampinsahan
Lahindao
Abraham Lahindao
Contis Tawide
Melvin Pondog
Dastal Tawide
Polding Tawide
Aldo Coguit
Balikdawan
Lahindao
Anggison Tawide
Dormito G.
Manlangit
Estenoy Dayanon
Tabuwanon
Tapahan
Veloso Acita
Pabian Dalasay
Hanibungan
Kabanhawan
Balatukan
Minhasaan
Tagpakiki
Kitawag Tolinge
Banlay
Linapingig
Yangkoban/Tingkob
Katungawan
Location
Kasapa 2
Kasapa 2
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa
2
2
2
2
2
2
2
Kasapa 2
Kasapa 2
Calampayan,
Kasapa 2
Kasapa 2
Kasapa 2
Makopahon
Juanito Acita
Timbol/Tagsalong
Bongyas
Min-angkig
Sabino Gubat
Dogmokan
Lolong Manlumabi
Raffy Mendoza
Langasian
Memparico
Ronie Tuga
Tarzan Acero
Dopa-Dopa
Mindanao
Madga
Humapow
Inoman
Inoman
Kabinuangan
Bertic Tawide
Dormito Calipay
Benaido Coguit
Aldo Man-anuhog
Pido Man-anuhog
Basinto Manlangit
Bobby Gonzales
Tawide
Malingkog Kiblatan
Sib-ot Balamban
Lodi Manlangit
Roberto Balamban
Roberto Balamban
Loloy Telocan
Romy Guinombay
Ruben Telocan
Yakbangan Ahing
Benny Guinumbay
Mario Manlangit
Arabi Hinlayan
Yahag Hinlayan
Toto Saguba
Antonio Delamansi
Libion Man-anuhog
Veloso Kiblatan
Emelda Casal
Urdanilla
Pentolio Urdanilla
Artemio Gonzales
Warly H. Coguit
Eddie Coguit
Merlyn H. Coguit
Sergio Coguit
Sadi Mansomia
Bertek Tawide
Adipil Man-anohog
Balatukan
Kiangob
Kasuwawan
Saluringan
Kabitaugan
Banao
Boboynong
Kiugto
Minsaw-ay
Tagikan
Takupon
Linduajan
Kidap-og
Higad Tu Tagakupan
Mindangkiyas
Buy-ugan
Bangyason
KM. 41
Valentina
Makopahon
Madga
Tabwanon
Kinambaehan,Madga,Hanupuyan
Hanupuyan
Tangwagon
Pilang
Naigitan
Table1: Ancestral Domain Profile
Land Area
Geographic
Location/traditional
boundaries
Municipalities
covered
/
administrative composition
Makopahon, Kasapa
2
Kasapa 2
Kasapa 2
Min-angkig,
Angeles
Langasian
Memparico, Kasapa
2
Kasapa 1
Kasapa 2
Madga, Angeles
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Valentina
Valentina
Kasapa 2
Madga, Angeles
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 1
Kasapa 2
As part of Domains geography and history, the photos below show a long term
occupation of the tribe within the domain as confirmed by the elders and other
community members. Photos were captured with elder and other community
members pointing the area proving that these landmarks, burial grounds, sacred
places and old villages belong to the domain.
a) Insert photos of the following: a) sacred places b) burial ground c)
old villages d) traditional landmarks
I.
Population: The People
The Manobo tribe have medium built/stout bodies with light brown straight
hair and brown eyes. This was the result of the inter-marriages during the
reign of the Madjapahit Empire, plus theintermarriage of the natives with the
Malay River People during the Sri Visayan Empire and the Chinese traders
who came to Agusan in the 11th and 12th centuries. The coming of the
Spaniarsd had also contributed tothis racial and cultural marriages.
The Manobos have their own dialect which is a mixture of a native
dialect and an acquired language.They call their Agusan language Minanubu
and is one of languages that still have a large number of speakers in the
area. It has four dialects namely Umayam, Adgawan, Surigao and
Omayamnon. The name Manobo accordingly is influenced by theMalay River
People. These people are called Mansuba the Malayan term for river.
Therefore, Mansuba literally means people living near or in the water. Later
on, Mansuba is shortened to Manuba which eventually took his masculine
name gender which is Manobo.
The most common lifestyle of the Manobo is that of agriculture. Their
farming is very primitive.Social life for theManobo is patriarchal (male
dominated). The head of the family is the husband.Polygamy which means
having more than one wife ata ttime is common and allowed according to
mans wealth.
The political aspects of life are often associated with social events such
us wedding require political leaders. Whenever there is a negotiation, the
ID
No
.
COMMUNI
TY
HH
No.
Population
Male
female
Total
Populati
on
REMARKS
Claimant
COMMUNIT
Y
HH
No.
Population
Male
Total IP
Population
female
ID
No.
COMMUNIT
Y
HH
No.
Population
Male
female
Total Non-IP
Population
Grand
Total
- General explanation of the census (for 3 tables).
about
H
ID
COMMUNI
No.
TY
N
o.
Population
Male
REMARKS
Total
Populati
femal
on
Claimant
Non-claimant
Based on the result of the census conducted calendar year 2015 by the
personnel of National Commission on Indigenous Peoples (NCIP) which
service center is located at La Paz Agusan del Sur, the total population of
the Indigenous Peoples (IP) in CADT 090 is 2659 with _______ number of
households. Male population is domineering which has a total number of
1,336 while female populationgot a total number of 1323.
Table 2.1: Consolidated/Summary of Census for IP Population
ID
No
.
COMMUNI
TY
HH
No
.
Population
Male
female
Total IP
Population
Grand
Total
Table
2.2:
ID
No
.
COMMUNI
TY
Grand
Total
HH
No
.
Population
Male
female
Total NonIP
Population
I.
Tribe
Kinship Term
Father
Mother
Husband
Wife
Older son/brother
Younger son/brother
Older
Amoy
Inoy
Bana
Asawa
Panganoy nu anak nu yukos/Kakoy yukos
Hadi nu anak nu yokos /hadi nu yukos
Panganoy nu anak nu buhi/kakoy nu buhi
Daughter/sister
Younger
Daughter/sister
Siblings
Grandmother
Grandfather
Aunt
Uncle
Offspring
Niece/nephew
Couple without
offspring
Man with two wives
Common names of
Meaning
Bisaya
Manobo Dialect
-
English
Fill out the table with the write-ups of names and places
derived from Manobo dialect
FAMILY
b. Life Cycle
Conception and Birth
After the boy and the girl will become a new couple, the girl will get
pregnant and the boy will always think about the safety and care of his wife
during pregnancy. If possible the boy will give the wants and needs of the girl
(especially during "pangidam" or pangalamin bisaya) so that the baby inside
the womb of his wife will be born healthy. The girl or wife in Manobo practice
is more responsible to the primary health care and nourishment of their
children.
BIRTHING PRACTICES
Mangongoyamo is called to attend the birthing woman who
together with the Baylan performs the ritual.
D2. Courtship
Marriages
In connection to the marriage there are cases how marriage will take
place. The manobo practice now and then; the girl's side will ask a favor or
demand to the boy's side. The parents of the girl will ask a "Pangabat" or
"Dowry" in Muslim. In short the family of the girl will ask a payment whether
in- cash or in - kind or both in boy's family before the wedding will take place.
"Pangabat" have different reasons and purposes why this is
beingobserve.
Sometimes
"pangabat"
is
put
into
practice
tribes believe that teaching tigmo-tigmo in occasions other than the wake
would lead to misfortunes or bring bad luck to the entire household.
The Manobo has no special burial ground, so they buried the dead
anywhere. The interment is done only at night. And after a burial the
community partakes of a feast and leaves portions of the food in the grave.
After the feast, the deads possessions are destroyed.
c. Genealogical Survey
- Brief discuss on the result of the clans interviewed (Data
-
II.
Conflict Resolution