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 PUŔO TYPE OF SOCIAL ORGANIZATION

 as presented by Group 2
 PURO

 Derived from the a sulod (also


known as Bukidnon) word for)
settlement
 Used to represent the kindred
type of social organization
 Ethnic communities with Puro
type of social organization are
found in different upland and
coastal areas of the country
 PURO
 PURO
 Geographical Location:
northern Luzon
 Geographical Location

 Northern Luzon
 Norther Vizcaya, Western
Isabela and Southern Ifugao:
-I’wak, Ikalahan, Ilongot

 Isabela and Cagayan


-Yogad, Itawis, Ibanag
 MINDORO
REGION

 Geographical Location

 Mindoro
Western highland
Mindoro- Iraya
Estern Mindoro –
Ratagnon, Hanunoo and Buhid
Central Mindoro –
Batangan, Tadyawan and
Alangan
 PALAWAN REGION
 Geographical Location
 Palawan
Tau’t Bato – slash-and burn
agriculturists, often mistaken
as cave dwellers

Palaw’anen and Ke-ney –


not studied in detail
 Southern PHILIPPINE REGIONS
 Geographical Location
 Panay
Sulod, sometimes known as
Bukidnon
 Southern Negros
Magahats
 Zamboanga
Subanon
 Cotabato and Sultan Kudarat
Tiruray and T’boli
 Settlement pattern
 Most of the settlements are
established are established on
valley slopes, rolling hillsides and
mountain spurs overlooking
certain geographic landmarks,
close to swidden and accessible
water supply.
 Some settlements are closed to
each other while others are
distantly located.
 Prominent landmarks and
geographic locations are used to
identify them.
 Settlement pattern
 Jocano notes among the Sulod that:
“..that the dispersed dwellings
are in reality closely inter-related,
that the various households
maintain a continuous face-to-face
interaction and that members of the
community are integrated into a
social entity of close neighbors and
kin who share in enough activities
so that their interactions are both
frequent and different from
interactions with outsiders.”
 Settlement pattern
 In most cases, the stability of the
Puro is a temporary product of
current agricultural opportunities,
impermanent kinship obligations,
and fluid social ties.
 On the whole, almost all
indigenous ethnic communities
with Puro type of social
organization share the Hanunoo
basic settlement types:
(a) Minor settlement: (c)
Complex settlement:
(b) Simple settlement: (d)
Compound settlement
 Settlement pattern
 a) Minor settlement: single cluster
with at least two houses (i.e., roof
structures) but only one resident
family.
 (b) Simple settlement: single
cluster with at least three houses
and two or more resident families,
but with only one spouse set in the
oldest generation
 Settlement pattern

(c) Complex settlement: single


cluster with at least four houses and
three or more resident families,
including at least two siblings or
cousins (other than spouses) in the
oldest generation.

(d) Compound settlement: linked


cluster comprising two separate but
close house cluster (not more than a
few hundred meters apart) of the
types listed above in the following
combinations: ab, ac, bb, be, cc, but
not aa (which according to Hanunoo
principles of nucleation, would
always become simple b)
 Settlement pattern
 The fifth type of settlement may be
added- that of the I’wakin Nueva
Vizcaya
 They build their settlements “on
levelled grounds out into the
mountain side with all the
structures contained within a
perimeter fence. At times, the
houses form part of this fence, an
arrangement which worked well
with the architecture, for it
incorporates 2 doorways: one
opening into the enclosure, and
other to the outside.”
 Settlement pattern
 Dwellings are generally
impermanent. Rectangular, gabled-
roofed houses made f bamboo and
grass or nipa shingles.
 These are raised on posts about 4
or 5 feet above the ground.
 Floors are made of bamboo slats
and the walls of flattened bamboo
or bark.

 Settlement pattern
 House furnishings are few. There
stoves made of stones or clay.
There is a structure the Sulod
people call “tarap-anan” where
they place their kitchen utensils
 There are also earthen jars and
bamboo tubes containing water for
drinking and washing.
 There are also mortar and pestles
for pounding rice and large basket
containers.
 Sala set is limited to bamboo or
wooden benches and people
usually sit on the ground to eat.
 Economic Pattern
 Most ethnic communities
integrated at the Puro level of
social organization are dry-rice
agriculturists, practicing shifting
cultivation.

 Tiruray’s eight types of Landforms


1) Datar – plain of flat land
2) Li’ung – plateau of flatland
surrounded by slopes
3) Keseligan – hillside
 Economic Pattern
4) Uruk – mountain top
5) Kebak – cliff
6) Lefak – creek bed
7) Layasan – seasonal swamp
8) Luwoluwon – swamp
 Economic Pattern
 The examples above show the
concreteness of ethnic knowledge
about the site where major crops
are grown.
 Farming technology is simple.
 Tools for clearing the sites consists
of bolos, axes, and knives of
different types and manufacture
 Economic Pattern
 In addition to food crops, livestock
is raised for home consumption,
ritual sacrifices, and trade.
 Hunting and gathering and inland
fishing are carried to supplement
food production.
 Trading is another important
economic activity in many Puro
communities. Local products are
usually traded with Metal tools,
salt, sugar, and kitchen utensils.
Bronze gongs, porcelain jars and
plates, beads matches, nails, and
other items are also acquired
through trading.
 Economic Pattern
 The concept of surplus is an
emergent economic aspiration but
not pervasively dominant ideology.
Most of the surplus are in the form
of extra supply of the basic foods
and ritual items.
 They are often used to enhance
social prestige, increase influence
and support leadership roles
 Sharing is an important trait but it
is limited to a few selected items.
“Sangkabukikan” of Sulod – meat
sharing system
“Garalwanay”- sharing of cooked
food
 Economic Pattern
 All land is conceptually considered
a free good and no individual has
the right to claim permanent
ownership over a swidden “after
cultigens are exhausted on a
particular plot.”
 Social Structure
 Most ethnic groups of the Puro
type are loosely stratified, and
social differentiations are based
mostly on economic affluence,
political-jural influence,
knowledge of native lore,
genealogical history, and personal
charisma.
 Social Structure
 The T’boli used the honorific term “Datu”
to apply to natural leaders and their
families
 Datu
- carries no political power
- no definitive social boundaries
- not directly hereditary
- mostly refers to the elders of the
community
-people who’ve showed personal and
intellectual ability could have the status of
the datu
 Social Structure
 In most ethnic groups, family
acquires social prestige through
the achievement of one of their
members. For example, one
member is a well-known babaylan,
arbiter, or negotiator or orator.
 Economic affluence and social
prestige are used to reinforce
social prestige.
 Puro social stratification is closely
linked with kinship and family.
 Babaylan
 Social Structure
 Puro kinship belongs to what the
anthropologist call “the
generational-bilateral.”
 Generations are differentiated by a
distinct set od referential and
vocative terms.
 The degree of relationships
between a person and his two sets
of relatives is determined by the
generational depth of his
“recalled-relations.”
 Social Structure
 Marriage
-endogamy is encouraged cousin
marriages are practiced.
-monogamy is preferred
-incest between siblings and
parent’s siblings is prohibited

 Marriage is generally
characterized by complex
negottiations and elaborate
religious ceremonies.
-”bride-gift”

 Social Structure
- spokespersons called
‘kefeduwan’ by the Tiruray and
‘tagapatigayun’ by the sulod are
employed to argue and bargain for
the marriage of a boy and a girl.

-bride service- insurance or


security for the unpaid part of the
bride-gifts

-residence is generally matrilocal

 Social Structure
-levirate is common
-divorce is practiced and is
accompanied by prolonged and
expensive litigations

 Leadership pattern
 Usually assumed by the most
influential leader who possesses
the personal ability to persuade
and influence.

 Ilongots- “purun”, has influence


and authority, good knowledge of
custom law and village genealogy
 Leadership pattern
 Tirurays- “kefeduwan”, good
speaker and has good knowledge
of custom laws, know how to think,
with cool heads, have good
memory. “Kefeduwan” is not
hereditary or tied to wealth.

 ‘Tiyawan”- formal adjudicatory


discussions
- feelings (fedew) have been
made good (fiyo)
 Leadership pattern
 Subanun – assumed by men who
are effective legal decision-
makers, legal authorities
-not hereditary, acquired through
personal charisma and good
knowledge of custom laws, as well
as etiquette

 Non-legal sources of skills in


acquiring the statius of the leader
-”the ability to sing a type of
competitive drinking song and the
ablitity to hold one’s liquor.”
 Leadership pattern
 Sulod of Central Panay
 “parangkuton” (advisor) or “husay”
(arbiter)- informal leader
-respected because of his wisom
but not the center of power and
authority

-“husay”- followed because of his


ability to form an opinion and give
advuse on thje basis of Sulod
custom laws. Highly moral man with
firm conviction and courage

 Leadership pattern
 “kahimataan”- council of elders
that are closely related that
actively participate in all
community affairs
 “timbang” – assistant of the
parangkuton

 Leadership pattern
 Buhid Mangyan
-“tultulan” or “ampangan”-
informal meetings, collective
discussions or talks

“setiyawan”- collective
discussions are differentiated from
ordinary ones

“kemukum”- authoritative
announcement
 Religion and art
 Puro religious organization is
based on a belief in a myriad
spirits which include their dead
ancestors,

 Sulod of Panay – the spirit world is


divided into four:
1. ibabawnon- upper world
2. pagtun-an- middle world
3. lupanon- earth world
4. idadalmunon – underworld
 Religion and art
 Tiruray- the earth is the center of
the multilayered universe. The
spirits and supernatural beings are
ranked
Tulus- the highest
Maginalao- powerful beings of
the upper worlds
Segoyong- nature spirits of this
earth:
1.busao –giants who eat livers
of the person
2.bolbol- gives powers to
brave persons

 Religion and art


 Diwata (gods), getautelunan
(demons) mitubig (spirits), and
gimuud (souls)- beings hat inhabits
the surrounding world

 Babaylan or bailan- religious


leader and medical practitioners
by the Sulod. Tiruray and Subanun.

 Also called ‘shamans’ by other


writers.

 Religion and art


 Among the Sulod, the following
steps are followed in training the
would-be-babaylan:

1. Baratakan 5. Hagbayan
2. Sanguban 6. Turupadan
3.Handugan 7. Banawangun
4. Tagbungan
 Religion and art
 Elaborate rituals which include
séances, offerings, dancing,
chanting, animal sacrifices and
drinking.
 Padapun (Sulod) and Panludan
(Hanunoo) are ceremonies
celebrated to honor their ancestors
 Sandugo- blood compacts
 Summary
 1. the practice of swidden
agriculture as the major source of
subsistence
 2. the presence of part-time craft
specialists
 3. the presence of trade with other
ethnic groups
 4. the emerging stratification
based on accumulated material
culture
 Summary
 5. the absence of a truly central
political authority
 6. the presence of a community-
wide annual magico-religious
festivities
 7. the presence of religious
functionaries
 8. the strong emphasis on custom
laws as the basis of settling
disputes
 9. the absence of warfare, except in
family feuds which often involve
several communities

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