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.