Upload
others
View
2
Download
0
Embed Size (px)
Citation preview
1
SOCIO-CULTURAL HISTORY OF MAMANWA ADAPTATIONS OF COMMUNITY IN
SITIO PALAYAN, BARANGAY CAUCAB, ALMERIA BILIRAN
Naval State University, Naval Biliran
Enrique B. Picardal Jr And
Neil P. Garin [email protected]
09093658023 Abstract: This research seeks to explain the nature of flexibility in Mamanwa tribe in Sitio
Palayan, Barangay Caucab Almeria, Biliran, Chieftain / Datu said they try to preserve their
Contemporary Culture in new Globalization, the alignment process, Mamanwa saw the great
variety of social, cultural, and economic system / influences that have changed their
traditional institutions. And replied that he had joined the concepts and rules of anonymity,
directly or indirectly related Mamanwa. The cultural influence brings great changes to their
social Structure. I saw Mamanwa as a community in many ways, shares all involved
relationships with individuals and intra-related changes in their life paths. Therefore, the
cultural effects they make on them create new ideas that lead to a more complicated and more
character and conditions of young native Mamanwa.
Keywords: Mamanwa, economic, social and cultural dynamics, changes, traditional institutions,
cultural impacts, Sito Palayan, Barangay Caucab Almeria, Biliran. .
2
CHAPTER 1
INTRODUCTION
Background
The history of Barangay Caucab, Almeria Biliran, according to Willy Cabuquin the Barangay
Captain, the story of Barangay Caucab, long time ago, there were strangers are selling clothes
and other items sold, on their way to the area, they saw so many Birds call it Kalaw, because of
their fear, they ran back and forth, on their way (ang kanilang mga Koko sa paa nangaukab)
their nail was cut, and people asked them why they running, and they asked where they came
from, and the strangers responded at a place of Caucab, that is why it's called a place of
Caucab up to the present. The barangay Caucab have a Sitio call it Palayan along the
Panamao Mountain, the tallest Mountain Of Biliran part of Barangay Caucab, where the
indigenous people Mamanwa living in one Community according to Willy Cabuquin, since
1991 the Mamanua was already migrated in the place of Sitio Palayan in two Family up to the
point that their population developed and uncontrolled to increase in Number, Sitio Palayan
which is part of Barangay Caucab, Almeria Biliran.
Modern livelihoods study found their intellectual inspiration in general understanding of the lives
of poorly advocated communities through Chambers and Conway (1992). This community is
defined as and often refers to a social anthropological group in a great sharing of an area
environment. According to Robert Redfield’s, the community should consist of four key features:
a minority of social scale, a homogeneity of activities and members' state of mind, self-being
sufficiently across a broad range of needs and by time, and an awareness of distinctiveness
(Redfield 1960: 4). Frankrankenberg (1966) implies that it is a common interest in achievable
things (economic, religious or other) that give members a mutual interest community. For
Rapport and Overing (2007: 72-73), community learning is examined of that empirical objects-in-
themselves (social organisms), as well as works wholes and numbers of things other than things
like these. These are, in turn, the logical basis of community learning in anthropological
traditions and are considered bounded groups of people, homogeneous and
3
Resident cultures in a locality, as it is the community provides a laboratory for close inter-
relationships observations and also serve as a small world of larger social images.
The Mamanwa tribe 'community in Almeria is' marginal. 'Nothing in the sense of the term'
marginal 'and in anthropologists in the Philippines is the term used to refer to indigenous human
situations. The Mamanua Dictionary of Anthropology refers to the term' marginal 'or'
marginality 'as' his Economic, political and socio-cultural dimensions are an essential element in
most of the contexts of anthropological research, and have different dimensions which have
been explored in ethnography and anthropological theory in various topics'. "So most of the
population studied by anthropologists is to a certain extent marginal in life. Often double-sided,
as in the case of ethnic minority groups existing internationally in the Third World which are
themselves marginal in the world capitalist system 'Furthermore.
The study is all about Socio-cultural practices of Sitio Palayan Mamanwas tribe in the past as it is
practiced in the present. The Mamanwa people live in the Barangay Caucab, Sitio Palayan of
Almeria Biliran. The Mamanwa overall population is estimated at 18 households having 50
Males and 33 females with 83 overall populations in the community.
For most of the Mamanwa native people, farming is the most important economic activity for
their subsistence. The Mamanwa Tribe produces a variety of agricultural products. On the
backyards of their houses and alongside the hills, the Mamanwa grow a variety of Abaca and
Oway, and rice occasionally, the Chieftain/Datu said, the Mamanwa Tribe of Sitio Palayan hunt
on among others wild pigs, amphibians, wild birds and gather other food products from the
forest such as wild animals as part of their preservation of the Cultural tradition.
While discussions with Seymour Smith, it is interesting; The World Bank has no rules to
compete with their categories. However, the use of the World Bank (2005) the term
'Indigenous Peoples', used in the generic spots depicting a race, weak, social and cultural
groups. Therefore, on my paper, I use the term tribal call 'lumad', as it is used elsewhere or
inside or outside Continuing further discussion, it is to follow from the World Bank to a group
that is missing a 'partner in this area is the same geography or territory of current relations in
the area of the students due to forced violation will remain favorable for
4
members in its policy. It is believed that a particular group is called 'Indigenous Peoples' for
the purposes of this policy requiring technical support In the past, the status of the Philippines,
the indigenous community of India was created not only sparingly but also spatially, culture,
and others (Siva Prasad 2009, Rara 2004, Sankaran 2000, Roy Burman 1997, Beteille 1998,
Singh 2003, Subba 2009, Xaxa 1999-2003, 2008 & amp;
Srivastava since 2007C). By a large proportion of the population of the Mamanwa tribe and
seat of the country. The number of laws declared by the poor Philippine affected tribes. The law
is their livelihood and their existence. Forest dwellers denied Rights of yusiyuprakt in forest
cultivation. Land reforms that have not benefited them in any significant way.
Furthermore, Anaya (2004) with the descendants of residents before the present age has done
differently: they are culturally diverse groups with another violation of their lands (UNESCO,
2001).).Stake many of the rights of the natives is not there and there are
5
differences between the indigenous community and the general population. One of the
important things to help with social situations, poverty, and abandonment of indigenous
tribes. Dean (2003), while human rights of indigenous peoples are constantly abandoned,
including culture and language protection, independence, environment, harassment, and
discrimination.
Furthermore, the interaction of indigenous and non-native communities throughout history is
complicated, from direct conflict and sharing of both mutual benefit and cultural change. In
an article published in globalization Niezen (2003), the rotation of indigenous peoples,
denunciations of indigenous knowledge, abolition of indigenous languages, implemented by a
greedy nature of all people, stolen and abandoned the creation of cultural knowledge and
monitor the future of the forces of nature.
Problem Statement
The Mamanwas tribe is a family not known in Biliran Island which occupies in Barangay
Caucab, Sitio Palayan, Almeria Biliran, they believe to be a rich tradition. Therefore, when
curiosity to find out and document their beliefs and actions is the most important of their way
of communication and the best medium to use in managing their culture in the next
generation.
This study aims to answer the following questions:
1. What are the current cultural practices of the Mamanwa Tribes? 2. What are the ways to pass the Mamanwa Tribe to the cultural habits of future generations? 3. What damage during the delivery process? 4. What are the challenges that affect the conservation of Mamanwa family cultures?
6
Focus on the Study
Through the general purpose of identifying the means of communication among Mamanwa
tribes in passing their cultural habits and the best medium to use as well, the study specifically
aimed at:
1. Identify the current cultural practices of Mamanwa families. 2. Identify ways to pass on Socio-cultural activities to family members. 3. Identify problems encountered during delivery. 4. Identify the challenges that affect the preservation of the Mamanwa tribe's culture.
Importance of studying
this study can and will serve as a reference as it will enrich knowledge about the tribe's tribal
and their Socio-cultural practices. It also justifies the vital role of the communication role of
sending culture. The study can also encourage designing a program for care, protection,
cultural conservation, beliefs, and practices and for designing community-level improvement
plans with tribal community leaders.
According to Barndahard (2008), although indigenous cultures underwent major upheavals,
many of the fundamental values, beliefs, and practices have survived and are beginning to be
recognized as having a fitting confession as valid for today's generation as it is for generations
past. Furthermore, communication students, practitioners, and/or researchers can adopt and
use these learning outlooks for more efficient and effective information dissemination.
7
Learning Skills and Limitations
This study also focuses on the ways of communication skills of Mamanwas tribe in Barangay
Caucab, Sitio Palayan, and Almeria Biliran through their cultural habits of a young
generation. The respondent is specifically is the chieftain of the Tribes as well the Barangay
Captain of Caucab as the key informants, Study can be conducted from November
29 to December 2, 2017, in Barangay Caucab, Sitio Palayan Almeria Biliran with the Permit to
Interview from the Barangay to Mamanwa tribes Chieftain. The study site cover area in
Almeria Biliran especially Barangay Caucab, Sitio Palayan. It takes about 20-30 minutes to
travel on the road from Almeria Town proper to the Mamanwa community in Sitio Palayan,
Barangay Caucab Even though native Mamanwa isn’t given to other parts of the Almeria
Biliran. Because it is understood that the culture, beliefs, and practices of Mamanwa culture
are rich, full and seemingly a part of cultural immigrants. The Barangay Captain of the
Barangay Caucab according to him, Mamanwa tribe is also a group of people who have
demonstrated an incredible, beautiful, unique and diverse human culture worthy of cultural
values.
CHAPTER II
Review of Related Literature
The Tribal Philosophical Thoughts of the Mamanwa of the Mindanao Philippines
A Mamanwa tribe is usually sent to Lumad. These are from Leyte, Samar, Agusan del Norte
and Surigao provinces in Mindanao, only Kitcharao and Santiago, Agusan del Norte, although
they are lower in numbers and is more scattered and scattered in Manobo, Mandaya tribe
living in the region.
All Negritos can be phenotypically different from the lowlanders and Manobo who live in the
mountains and the Mamanwas, using curly hair and big dark tones of skin.
8
These people are the traditional winemakers, and the consumption of many varieties of
wild plants, herbs, insects, and wildlife from the tropical rainforest. The Mamanwa category
has a "negrito" phenotype with dark skin, curly hair and short size at the beginning of this
phenotype (located in Agta, Ati, and Aeta tribe of the Philippines) is a continuing topic of
debate, with new evidence that phenotype improves some areas of Southeast Asia.
However, new evidence indicates that Genomic Mamanwa was one of the first African and
New Guinea migrants, and they were compared to a common ancestor of 36,000 years ago.
In the meantime, Mamanwa populations live in seamless arrangements ("barangays") near
the people and agricultural market centers. As a result, a large number of their meals include
starch-like pet food. Many agricultural products purchased or exchanged vary from
Mamanwa settlement with some individuals who continue to farm and get their own pet food
while others rely on food purchases from the Mamanwa market center exposed to many
modernity mainstream agricultural population existence and use of such a cell phone,
television, radio, processed food, etc.
The political system is democratic Mamanwa informal and age-building. Elders are respected
and expected to preserve peace and order in the chief of the family, called Tambayon, often
taking on the role of tribal councils, speaking at meetings, and arbitrating conflict. Leaders
can either be a male or a female, described by some gender-egalitarian hunter-gatherer
society. They are a collection of spirits, which are governed by the Supreme God Bear, though it
appears that their contacts with a monotheist community/population make a great
contribution to the religious affairs of Mamanwa. They are often taught Christians (Catholics
and rural Filipinos) Their stupid beliefs are violent. tribe a great drink basket, rattan bed,
Mamanwa (also spelled Mamanua) means' the first inhabitants of the forests, from the words
of (first) and cities (forest). They speak Mamanwa language (or Minamata). They have
genetically related Denisova hominin as follows Maceda (1963) in his study also honored
Mamanwa tribal forest tribes in Agusan said Surigao. He / Garvan viz: "According to Garvan,
baptized May 1000 at the end of the last century in their general however, their numbers
should which gradually disappeared from the first century, not only in intermarriages in other
populations, however, decades later, by the disciples and especially murdered by other tribes
Garvan announced as sufficient evidence for " (Maceda, 1963). Maceda (1963) said his Mamanwa study was also
9
known as the forest of different tribes in Agusan, Surigao. S Gave his / her inscription Garvan
viz: "According to Garvan, 1000 deaths at the end of the last century in their total number to be
higher, however, their numbers should gradually disappear from the first century, not just in
the middle of. Intermarriages in other populations, but also, some decades ago, by slaves and
especially by wild killing in parts of other tribes. The karnar was announced as a sufficient
evidence for "(Maceda, 1963). Senoc (1977) Declare that the following Maceda (1963) in his
study of Mamanwa also declared tribal forests of tribes in Agusan Surigao. Garvan viz said:
"According to Garvan, 1000 have been baptized at the end of the last few years with their
overall number higher, however, their number should go down slowly from the first moment,
not only to intermarriages in other populations, but also, decades ago, through slaves and
especially through the fierce murder of parts of other tribes. Garvan announced as a sufficient
evidence for that "(Maceda, 1963). 1,000 blessed Bliss at the end of the last century in some
number is higher. However, their number should gradually disappear from the first century, not
only among intermarriages in other populations but also, some decades ago, by slaves and
especially by the intercession of the wild killing in part of the other tribes. Garvan said as a
sufficient evidence for that "(Maceda, 1963). 1,000 Blessed Death at the end of the last century
in their total number may be higher. as should be exacerbated rapidly from the first century,
not only among intermarriages in other populations but also, decades ago, by particularly
through the fierce murder of parts of other tribes. Garvan said as a sufficient evidence for that
"(Maceda,
1963). The study found that the Mamanwa consider space and nature as equally important as
human beings, and duration instead of time prevails in their stories. Their “being” is found in
the will of the Diwata, their one God.
Their concept of self-works under a tripartite structure that enables the learning of the past to
be manifested in the projection of a future and in decision-making in the present.
Decision-making is connected to their ethics, which essence is called Elders, the source
of love, compassion, and judgment. The individual judges present circumstances and acts on
them in the exercise of themselves as weighing scales referred to as Elderly Decision. In terms
of leadership, the Datu or the Chieftain the one who exercise of tribal leadership. Epistemology
is taken from human engagements and is kept within tradition by
10
the Baylan. The study concludes that tribal philosophical thoughts are indeed viable and the
Mamanwa is a good example of it.
The Stories
Mamanwa found in Surigao Del Norte, Surigao Del Norte, Surigao Del Sur, Panaoan Island,
Samar, and in Southern Leyte Mountains. The Mamanwan languages are bordered north and
east of Suriganon; in the west by a mixed word of Surigaonon and Cebuano; southwest of
Butuanon; and southeast of Bislig Effectively. Caption typologically an Austronesian language
classified as a member of the family language in the southern Philippines (by Dyen 1965)
Bisaya. According to the comparative study made by Pallesen (1985), Southern family Bisaya
language, history, there are two dominant branches which are proto-Surigao and proto-
Mansaka; from proto-Surigao is increased in Mamanwa, Surigaonon, Butuanon, Effective, and
Tausug.
One of the oldest and still existing tribes in the Philippines is the Mamanwa tribe, which bear a
remarkable physical resemblance to the Negrito. Their other names are Mamanwa Negrito
and are believed to be the descendants of the original inhabitants of the Philippines. Leaders
are given to the eldest and most respected people in their communities to bring Mamanwas;
once chosen, the role of tribal leader (s) does not pass on the next entity. The south consists of
three to twenty households arranged in a circle at the top of a high hill or deep within a valley.
The slow-moving industry is entering their heritage land where many forced to settle in the
mountains, where they continued to maintain their customs and traditions.
Therefore, some works have fallen by the edge of that such as traditional hunting by bow and
arrow.
11
Education, Indigenous Knowledge, and Tradition in focus at Manila
Conference
Folklore cultures in the Philippines are the 17 tribes from Luzon, 27 from Mindanao and four
from the Visayas islands. Their traditional dress, dancing, and crafts, language and the other
are living witnesses of their strong cultural traditions.
Governor Miguel Dominguez (Sarangani Province) spoke with others for education in units
(local government units). He said it was time to maximize our competitive advantage and
reverse the status of the marginalized. He emphasized that culture should not be written from
the development of the curriculum and we promote a suitable curriculum and a culture-based
educational system introduced through a survey of local needs. He believes to improve
economic growth in these areas are the types of education.
The economic phenomena of the informal sector, as well as the hardships that have
contributed to peace and order problems, are just a few of the key issues highlighted by
Silvano B. Maranga, the Technical Education and Skills Development Authority (TESDA)
Region 10 Director. Philippines TESDA is similar to Australia's TAFE - a government agency
that provides technical education and skills in development programs. TESDA focuses on
business development, has a will to support jobs. The members of the board are drawn from
the broad sector: women, labor, industry, and Church encouragement based on community
training for enterprise development. Maranga wants current local skills, such as loom
weaving, woodcraft, and something, are encouraged and acknowledged.
. The Indigenous Peoples Rights Act passed in 1997 is a good starting point for the protection
of indigenous peoples. This law recognizes indigenous rights to their ancestral domain, called
for protection and empowerment, people are recognized by their ability for self-subsistence
and the right to preserve the traditional cultural tradition.
Senator Jamby Madrigal, Senate Committee chairman, in the cultural community has warned,
however, that we will see the rights to be revoked if we are not careful. He said under the
administration, the National Commission on Indigenous Peoples (NCIP) an
12
the independent body created to administer these laws is its emblem under the office of the
President.
The protection of ancestral lands, flora and fauna and community living may be under threat,
he said, because the NCIP was set up as an agency with land reform. Resettlement is essentially
the suggestion that the indigenous people are willing to accept "reforms".Why is land reform,
he asks, when is it natural to own their land? Now that people in the highlands use resources,
they want to move to another unused land.
The study conducted by Tomaquin (2013) includes the Suriamano Mamanwas baylan
province; they believe to be charmers and an avocado. It is thought that they have some
charm. It is a popular belief in the Bisaya / lowlanders population they are endowed with the
power of goods, a curse or just a kind of sorceress. Mamanwa generally loves peace. They are
the worst and are likely to settle their conflict with the conflict. Tambajon / Baylan, in some
room, is a peacemaker if Datu seeks his or her service. Singambajon / baylan is a Mamanwa
society institution. It possesses a community and provides its strong framework for society. He
is a defender of their native religion. As a Herbalist, his knowledge of native/traditional
medicine is standardized including the knowledge of treating or treating snake-making.
Tambajon then is a physician of expert religion. He is an intermediary between batons and
settlements. The Tambajon / baylan becomes through his own efforts or with a visionary
experience. He is an expert in indigenous prayers, (Tud-om), the Mamanwa shaman, whose
cultural influence is remarkable. He is extremely respected in his holiness as a mediator in the
temporal world of Paradise. Tambajon / Baylancan directly received communication from
Tahaw, as Maman- believed. He was the most loyal man in the village to lead the Kahimonan
with a deep respect for Tahaw.
He is the expert in Mamanwa oral tradition and is endowed with the wisdom of the Verses and
the code of devotion of Tambalons or the Binaylans. Moreover, by the same author, another
religious Manobo-Mamanwas ceremony is When someone is sick in the village, it is believed to
have been carried through While, so treat at the ceremony. For several weeks the Mammals
will gather the salted meat of wild pigs (usually uncooked). They are going to store it in the
bamboo internodes. They are going to combine them with starch from a
13
timber tree. Then they cook it. During cooking, they dance around the preparations and
should be spotted. The ritual dance is called binangazozo. After they finish dancing, they get a
shelf, a stick or stick used to beat the gimbal (drum made of iguana skin). After the bay /
Sarok guided into communal prayers, the party and the rejoicing will go to the next eating
accompanied by drumming the gimbal. The spirit that gives the sickness is cast out at the
ceremony.
Another practice through Mamanwas is the hunting ceremony that aims to invite True, the
forest fairy. If Tama is pleased, he will release wild pigs and deer. The belief that True is the
Anito in-charge or herder of the hunting animals are clearly noticeable. In the ceremony, the
Rape / Pillow / Pillar is assisted by female tambourine. The main Tambajon follows the minor
one is the first performing dance (Katahawan). After they are done, the rest of the participants
are joining. The only gimbar / drum is the only instrument used is the ceremony. It is expected
that after the dance, the request is made to the deities, the main sculpture / baylan trembles or
in the state of trance. He should be brought to the constructed altar with a boar. After the
main gaze is done in his prayer, and the minor Tambajon finishes his / her dance, the main
magic / baylan gets a spear and pierces or kills the boar. After prayer and
supplications/petitions are offered to supreme god Tahaw.
Then, the blood of the boar is scattered on the ground. The community will bring young
coconut leaves for the blessing of the main bay then. Community members pass through the
constructed altar to be cured by the possible sick. Then, they will peck pork, cook it and then
the whole community will share it. The same author, another related ceremony offered at
Tama is releasing a hen in the forest. Performed hunt/game sequence to be successful. The
release of iguana, deer, and pork in the wild is in effect. In this ceremony, the wild pig's blood is
scattered/sprinkled in the specified area of Kaingin, for the Right to hear the tribal tastes.
Moved by the influences of Spanish colonialism, the Ifugao also have a unique culture.
They value the relationship of kinship, the pump religion, religion and cultural beliefs,
according to Barton (2007).
14
The Political Organization of the Mamanwas
The political organization of the Mamanwas traditionally is a band type according to Jocano,
(1996). A band usually consisted of 20-90 households. There is a loose tie in the band for there
is no social stratification. The settlement or band is headed by a Dacula, equivalent to Manobo
Chief or Datu. Though his authority is informal, he exercises a tremendous influence of the
settlement. Sanctions, such: as expelling from the band if there is a violation of tribal norms is
seen as very effective.
The ceremony will be held at the home of the Baylans / Tambajon (doctor). All the above-
mentioned tournaments should be facing the east direction. Ladies sit there, while the
gentlemen's arms. The child should stay on any side. Popular in the first action is to prepare
the Mamon (preparing nut fruit). Put the plate-like container. Human/tambourine / baylan
(US physician) by saying his prayers / tudom. This is called the sinking. It starts with a low
voice gradually increased in number, and slower and slower followed by silence.
On the front side Graduation / baylans / cone / tambajon the seventeen plates, which are well
organized in one circular look facing leg/coconut altar and Anahaw leaf. In the middle of said
circles, seven plates, three of which are paired with a saucer and placed on the right side (close
baylans / scales). Use outside the end plate at the end of the rotary. Each plate and saucer with
nine fruits of peanut and betel leaves, the fruit leaves cut into small pieces in a heart shape
with at least 5 (five) centimeters. In one piece of betel leaf is a seven division nut fruit with a
lime enough for chewing. Now time baylans/ cone / sukdan / tambajon facing the direction of
the full moon, reciting some singing places his divine prayer (Phonetic) calling for Abyan
(Spirit World). They are his spirit left in the hope they look after community. This time she
announced/asked participant/participant chewing the prepared fruit nut. At this point, he
began trembling or mental state before the vision. While he was with his holy prayers (Tud-
om), dancing facing the altar made of bamboo, coconut, and Anahaw leaves
and preserved Binaylan shouting or holy prayer at Tudom. We believe that the voice of
baylans/one tambajon from Middle/Abandoned or from
15
Abyan/spirit. The Heart / Spirit are expressed in the coming disasters, plagues, diseases, and
disasters Baylans/cone/tambajon represents/represent the village and asks the spirits not to
kill settlement. In essence to respond positively Sarok/tambajon/baylans to speak of this word:
for the visionary Spirits De spirit to protect them as they are protecting the villages in front,
the ceremony considers them giving a good harvest, better game results (hunting) and also a
protection from the disease. The central part of the ceremony was killed by a white pig. The
boar/pig was offered in Middle/God. Now blood sprinkled on altar 'Oyagdok' by baylan.
Human prayer baylans/pig's shaman is pure and shared community all night. Other
preparatory prayers boiled flour from cassava, flour from Lumbia palm, or drink soon tuba, or
local wine use.
The ceremony is completed early morning it was very good that the strength of the tribe
appeared throughout ceremony from the dance accompanied by gimbar, kudlong and
constant singing col-om overnight in the baylans in a very festive mood. Before the end of
ceremonies, early morning/early family center communication oysters (altar). In this part,
they express their gratitude to the baylans (doctor) to deliver the ceremony.
Mamanwa is called hongod- god (Tomaquin, 2013) this ceremony is done when planting doma
or root crops (camote, kalibre, karlang, ube, palaw, etc.) After clearing the kaingin/slush and
burn to farm, a nursing Mamanwa mother would institute the first planting. She should carry
on her back the infant because it is believed that by doing so, the harvest will be plentiful. Since
Mamanwas believed in the presence of Diyatot and Anitos, (part of the spirit world) who
usually dwell in the balete and tuog trees, during their kaingin farming, these balete trees
were spared. The saruk/tambajon/baylan should conduct a ritual so that the Diyatot and
Anitos will not be angry with the kaingin. Moreover, they believe that there are two types of
Anitos: the Mara- diyaw and Mataro (Good and bad). The good ones promote good harvest of
the kaingin and kamotihan. The bad ones give illness or sickness.
The history of the past amused the present time and some of the practices still hold of the
present. The Mamanwas who were driven to hinterland until they reached to forestall area of
Agusan through Agusan River. Other groups of indigenous people have their own myths and
practices like planting and harvesting, arts and literature, wedding, burials with
16
corresponding rituals for they are the expression of their lives. Spiritual beliefs are the basis
for traditional Indigenous rituals and laws, and those beliefs and laws are demonstrated
through ceremonies and rituals. Ceremonies are an important way for Indigenous people to
communicate with their spirits, and to learn the culture’s law. The spiritual life of traditional
Indigenous people is based on the creation time, a time when Ancestral Beings brought the
land to life, creating people and other living things.
There are still many rituals, beliefs and practices that indigenous people both local and
foreign practiced today not mentioned in this study. However, those mentioned practices
supported that rituals are done to demonstrate that Agusan Mamanwas people believed in
Supreme Being and that their fate has something to do with what they believed.
Theoretical Framework
The research focuses on social learning theory by Albert Bandura because it emphasizes the
importance of observing and modeling the behaviors, attitudes, and emotional reactions of
others. Social learning theory talks about how both environmental and cognitive factors
interact to influence human learning and behavior. It focuses on the learning that occurs
within a social-Cultural context. It considers that people learn from one another, including
such concepts as observational learning, imitation, and modeling (Abbott, 2007).
According to the Chieftain/Datu, the knowledge exists on the face of the earth and other
elements of nature. In order to acquire this knowledge, a person simply needs to recognize the
existing patterns, symbols, and meanings that define knowledge. The symbols that are defining
of various aspects of Mamanwa way of learning. In regulating the management of biological
diversity, it is necessary to define the integrity of nature in relation to the integrity of the
knowledge and culture of the people.
Effective management of biological diversity will result only when the indigenous knowledge
that directs the survival of the culture of the people is also preserved and protected.
17
Conceptual Framework of the Study
The conceptual framework of the study indicates the promotion of the survival of the
indigenous culture in a way of transmitting socio-cultural practices of the Mamanwas
community that is defined through a clear understanding of the elements and structures of the
personality and identity, Globalization wouldn’t affect the nature of culture of the Mamanwa
Tribe in the Sitio Palayan in terms modernization said the chieftain..
Dependent Variable
Socio-Cultural Economic Factor
➢ Age ➢ Gender ➢ Rank of the society
Independent Variable
The protection, preservation
and survival of the
indigenous nature culture,
Media exposure
Contemporary traditions and
institutions of the indigenous
➢ Technology peoples are a great Example: T.V the challenge in the course of
Movies with the guide of their change and modernization Parent to preserve their Culture.
➢ Beliefs
➢ Interpersonal communication
Diagram, showing the relationship between dependent and independent variables.
18
The hypothesis of the study
In order to full the objectives of the study, the following hypothesis is formulated:
The socio-cultural-economic factors such as age, gender, and rank of the society do not affect
the adaptation of the ancestral domain of the respondents of Barangay Caucab, Sitio palayan,
Almeria Biliran.
Media exposure of Mamanwas tribe from beliefs, technology and to the Interpersonal
communication, do not affect their values of life.
19
CHAPTER III
Methodology
Locale and Time of the Study
The study will be conducted from the period of November 29 to December 2017 at
Barangay Caucab, Sitio Palayan, Almeria Biliran (shown in Figures below). The study site
covers the area of Sitio Palayan particularly Barangay Caucab. It takes approximately 20-30
Minute to travel by road from Almeria Biliran, through the Mountain hills of Panamao
Mountain which the tallest Mountain of Biliran Island.
Sitio Palayan Rice field
20
Figure 1. Map of Almeria Biliran
Respondents of the Study
The respondents of the study will be specifically Mamanwa tribe especially the Dato or
Chieftain who possess the rich knowledge and are still practicing their cultural beliefs and
practices of the society that may also supplement significant ideas that may help in identifying
and/or comparing the Mamanwas tribe socio-cultural practices, now and then. The
participants were chosen as pure Mamanwa in blood and residents of the research setting.
May also include in the interviewee to measure their awareness of their tribe’s cultural
practices.
21
Data Collection
The data gathered will be the Socio-cultural beliefs and practices of the Mamanwas tribe, their
communication strategies and the best medium use in transmitting their cultural practices
and the changes brought about by the mainstream society and/or by any new belief and
practices introduced to the Mamanwas tribe. The awareness of the youth concerning their
cultural practices may also be recorded. Key informants interview will also be used in
gathering data. The communication language to be used will be vernacular (later translated
to English) as a medium of communication because the interviewer can neither speak nor
understand Mamanwas Language and thus it is the most convenient and most appropriate for
both the interviewee and interviewer.
Specifically, the snowball sampling or chain sampling method will be used in selecting the
informants in this study because the Datu would be not easy to locate and interview, for
according to them, they are protected by law the constitution that has right to refuse any
interview conducted to the community, observation of the community and the behavior of the
environment, because of the permit from the barangay Caucab, the data agree to be interview
with the humble hearth. According to Michael Patton (1990:183) defines this, as one that
“identifies cases of interest from people who know what peoples case is information-rich, that
is good examples for study, good interview subjects. Setting the stage for cultural immersion,
the researcher will or may stay so that he/she can gain entrance in permeation to Sitio
Palayan, Barangay Caucab, and Almeria Biliran where some of the Mamanwas settled. The
researcher will be conducting Interview for several days in the said community. The middle
stages of the ethnographic method involved gaining informants, using them to gain yet more
informants in a chaining process, and gathering of data in the form of observational
transcripts and interview of the Dato /chieftain was the subject of the study will allow for
examining the gender and age dimensions of their notions on health as well as to the
communication strategies in transmitting culture among the Mamanwas tribe.
22
Data Analysis
Data analysis may and will proceed using the content analysis, a process of identifying and
categorizing the primary patterns or categories of information that which will portray the
responses (Patton, 2002:453). Patterns of similarities and differences will also identify and
categories will also be described. The conversation and observations are going to record using
Questioner because the Dato/ chieftain will not allow me to tape record our conversation. The
researcher will also transcribe in support of the questioner that will be taken during the focus
discussion and interview.
CONCLUSION
Education provides the Mamanwas with necessary learning which they could make use in
using their natural environment and the necessary values and attitudes in making them well-
integrated citizens of the country. The Mamanwa Childers Study Elementary in the place of
Sitio Palayan and after graduating Elementary Mamanwa parents Send their Children to
Almeria Biliran to Study High school, and After High school according to Datu Jay-ar they
Study University where he/she wants to Study, Making them integrated would mean molding
them as assets to national development efforts (Abarca, 1992). In the cited literature it can be
deduced that cultural change is universal.
The massive cultural transitions of the Sitio Palayan Mamanwa tribe were due to the
following factors:
1. Education. The original Mamanwa native of the Barangay as the Datu mentioned in the
scope of the study have elementary, high schools, and college This factor identified by the
researcher which contributed to the speedy acculturation of the Mamanwas’ in the Philippine
body politic. That they have accepted Education as a form of social mobility.
23
The contributed farther to their integration. The support of the Government The Pantawid
Pamilyang Pilipino Program (4Ps) is a human development measure of the national
government that provides conditional cash grants to the poorest of the poor, to improve the
health, nutrition, and the education of children aged 0-18. It is patterned after the conditional
cash transfer (CCT) schemes which have lifted millions of people around the world from
poverty. In the Education of the Mamanwa speed up their acculturation. The educational
program ALS /study grants to Tesda afforded to the Mamanwas greatly contributed to their
speedy integration. Besides, the LGU of Almeria with the coordination of Barangay Caucab is
sponsoring “Mamanwas” to commemorate the great Mamanwas culture in the Municipality
which is the heart of the Mamanwalandia.
2. This social intervention promoted the growth of Cultural renaissance of the Mamanwas.
That their indigenous knowledge system, arts, and another part of-of their material culture
are now considered treasures of the community that should be protected and developed as
part of the national heritage. The establishment of the school of living traditions in Sitio
Palayan increases the movement in the preservation of Mamanwas Indigenous Knowledge
System. 3. The enactment of the Indigenous Peoples Act of 1997 made them aware of their rights of the
ancestral domains claims and motivated them to have collective effort for their advancement;
this IPA of 1997 is always observed of the Mamanwa Datu of Sitio Palayan, Barangay Caucab,
and Their rights to defend and denied any intervention of their Rights. 4. Acculturation of the Mamanwas to Christian religion notably the Catholic and Iglesia Ni
Cristo groups of the religion of the Place are a very strong reason why many of them slowly
forget or in some extent often stop the indigenous manner of worship. Dualistically is very
appealing to them. Now. According to the Datu Jay-ar they attend mass of Catholic or even the
Iglesia Ni Cristo Church, but our old ways culture kind of Prayers of Diwata still keeping as
part of their cultural influences of our Ancestral, It is also practical to have one way this time
due to the cost of considering of its economic implications. 5. Today’s many of the Mamanwa’s native people who entered construction worker, Drivers
at etc. not like before, now they were a source of inspiration to them. Worth to be emulated.
24
6. Government services such modern medical interventions of the LGU changes the concept of
the traditional health system among them. The lesser influence this time of their Baylan is a
result of the effectiveness of the Medical intervention of the LGU of Almeria with the
coordination of Barangay Caucab. 7. The Renaissance of the great Mamanwa culture has so much value in Mamanwas
Heritage during their rapid political integration with the Philippines.
RECOMMENDATIONS
A. For the readers, this research journal is based only of information gathered from my key
informants, as well as, Writings of the related topic which so needed to complete my Study, thus
so sufficient to meet the concerns and questions contained issue chosen by the researcher.
B. Those researchers want to extend My Study of Mamanwa tribes at Sitio Palayan, Barangay
Caucab, Almeria Biliran, you need to produce permit to barangay Caucab before proceed to
Mamanwas Tribe and I advise you that you need to brings something you can give to the Datu
and elders in the community, this time, you need to explain your purpose, now, if the Datu refuse
to interview asked another day of Schedule as much as possible, patience and endurance to
complete your Research.
C. the Indigenous Peoples Rights Act passed in 1997 was a good start to protect indigenous
peoples. This law acknowledged indigenous peoples’ right to their ancestral domain, called for
the people’s protection and empowerment, recognized their capability for self-sustenance and
the right to preserve indigenous cultural tradition. This law is the basis of the Datu/chieftain of
the Mamanwa Tribe of Sitio Palayan, Barangay Caucab, Almeria Biliran to refuse or avoid
sometimes not to Interview because they preserve the cultural heritage of their People.
25
APPENDIX A. Communication Letter
26
Reference/ Literature Sited
Indigenous Peoples of Act of 1997 (RA 8371). , National Commission on Indigenous Peoples
(NCIP) Manila, Philippines, 1997.
Lao, Mardonio, M.” The Lumads of Bukidnon “. Kina adman Journal Vo. XVIII, Xavier
University, Cagayan de Oro City, Philippines. 1996.
Maceda, Marcelino N.” The Christians and Non –Muslim Cultural Communities of
Mindanao. Compilation Manuscript, Bukidnon Province, Philippines, 1978.
Maceda, Marcelino N., “The Culture of the Mamanuas of Northeastern Mindanao as
Compared With that of other Negritoes of South East Asia, University of San Carlos
Publications, Cebu City, Philippines, 1975.
. Maceda, Marcelino N., “Manobo Society: Selected Patterns and Possible Change”. San
Carlos Publications Series E: Miscellaneous Contributions in the Humanities “. USC Cebu
City Philippines, 1968.
Maceda, Marcelino N., A Survey of the Socio-Economic, Religious Educational Conditions of
The Mamanuas of Northeast Mindanao”. Thesis (MA) University of San Carlos, Cebu City,
DENR Administrative Order No. 2008 – 26. Revised Implementing Rules and Regulation of
Republic Act No. 7586 or the National Integrated Protected areas
System (NIPAS) Act of 1992. Retrieved on 09 March 2012
at http://server2.denr.gov.ph/files/dao-2008-26_114.pdf
DENR Administrative Order No. 96-29. Rules and Regulations for the
Implementation of Executive Order 263, Otherwise Known as the
Community-Based Forest Management Strategy (CBFMS). Retrieved on 05 March
2012 at
http://www.tanggolkalikasan.org/elaws/denr/DENR%20ADMINISTRATIVE%20ORDER
%20NO.96-29.htm
DENR, DA-BFAR, and DILG. Philippine Coastal Management Guidebook Series No. 1:
27
Coastal Management Orientation and Overview. Coastal Resource Management
Project. 2001.Philippines, 1964. Lobos, D. (2001).
The Kalagan of Madaum, Tagum City. In Mindanao Ethnic Communities Patterns of Growth
and Change (pp. 109-174). Philippines: University of the Philippines-CIDS.
Ompang, M. (2001). The Mandaya of Davao Oriental. In Mindanao Ethnic Communities
Patterns of Growth and Change (pp. 217-257).Philippines: University of the Philippines-
CIDS.
Onggo, M. (2001). The Matigsalog of Marilog District, Davao City. In Mindanao Ethnic
Communities Patterns of Growth and Change (pp.45-58). Philippines: University of the
Philippines-CIDS.
Rodil, R. B. et al. (1999). The Ancestral Domain Claim of the Impahanong-Amusing Tribal
Council Organization. The Mindanao Forum,14(1), 99-134.
Tangian, M. C. B. (2011). The Higaonon Ethnohistory of Rogongon, Lanao del Norte. United
States: Xlibris Corporation.
Senoc, Federico.” Religious Beliefs of Surigao del Sur Manobo’s. Tandag, Surigao del Sur
Philippines, 1978.
Azarcon, Gilbert “Ancestral Domain Sustainable Development and (ADSDPP)
of Indigenous Peoples of San Miguel). San Miguel, Surigao del Sur Philippines, 2009.
Burton, Linda .”Manobo Religion and Rituals “, Kinaadaman, Vol.111, No.1, Xavier
University, Cagayan de Oro City, Philippines, 1985.
Caynap, Dianalyn S. et.al. “Tud-om of the San Miguel Manobos” BA English Language Thesis.
Surigao del Sur State University, Tandag City, Philippines, 2009.
Cole, Fay-Cooper. The Wild Tribes of Davao District, Mindanao. Field Museum of Natural
History Publication # 170. Anthropological Series XII, 1913.
Garvan, John M. “The Manobos of Mindanao “.Memoirs of the National Academy
Government Printing
Maceda, Marcelino N., A Survey of the Socio-Economic, Religious Educational Conditions of
the Mamanuas of Northeast Mindanao. Thesis (MA).The University of San Carlos. Cebu City.
196
Berg, Bruce L. 1995. Qualitative Research Methods for the Social Sciences. 2nd Edition.
Pearson/Allyn and Bacon, Inc. U.S.A. pp. 93-94.
28
Berscheid, Ellen 1993. Equity: Theory and Research. 3rd Edition. Allyn and Bacon, U.S.A.
“Bukidnon”, 1993. CCP Encyclopedia of Philippine Art. Vol. 1, S.V. “Bukidnon”, Encyclopedia of
World Culture. Vol. 2.
Demetrio, Francisco R., S.J. 1994.” The Bukidnon on Myths of S ickne ss, Death and After Life”.
Philippine Studies vol. 42, no. 4: 415–430. Ateneo de Manila University
Kamlian, Jamail A. 1996. “A Preliminary Survey of the Existing Researches on the Health of
the Marginalized Bangsamoro”, Mindanao Forum.
Andree Lawrey: Contemporary Efforts to Guarantee Indigenous Rights Under International
Law, Vanderbilt Journal of Transnational Law, 1990 .