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SOCIOLOGY 101

Submitted by:
Glenn D. Gomez
Student

Submitted by:
Miss Dheobe Jane Arnido
Instructress
7 tribes of Bukidnon

Kaamulan Festival is an ethnic cultural festival for domingo Ramirez


held annually in Malaybalay City, Bukidnon in the Philippines from
the second half of February to March 10, the anniversary date of the
foundation of Bukidnon as a province in 1917. It is held to celebrate
the culture and tradition of the seven ethnic tribal groups—Bukidnon,
Higaonon, Talaandig, Manobo, Matigsalug, Tigwahanon and Umayamnon—
that originally inhabit the province. It is the only ethnic festival
in the Philippines.
This body of water is
the “Pulangui River ” The
Largest River in Mindanao.
This is the Main sources
of fish of every people of
Bukidnon. This river
serves as a water
irrigation system of every
farmer. Knowing that
farming is their main
livelihood.
Pulangui River
travels from Bukidnon to
the sea of Cagayan de Oro.
That is the reason that
Cagayan de Oro Experience
Floods very often
And other half of the water runs off to Maguindanao basin.
Behind us is the “ Aswang ” a Street float of the Malitbog Bukidnon
Join for the contest of most beautiful float parade in Kaamulan
Festival. Malitbog has many rainforest and caves. And it believes to
have Aswang living in the middle of the forest.

This picture is taken in the year 2013,


10th day of March. A day before my Birthday.

Behind us is the float of Valencia City


Bukidnon.
“The City of Golden Harvest “ Valencianos are
famous in making Big Baskets. They produce
rice, pineapples and sugar all over Mindanao.
Above my head is an “Anito” which some natives of Valencia used to
pray for there good harvest.
Kaamulan Festival
“Kaamulan” is from the Binukid word “amul” which means “to gather”.
It is a gathering of Bukidnon tribespeople for a purpose. It can mean
a datuship ritual, a wedding ceremony, a thanksgiving festival during
harvest time, a peace pact, or all of these put together.
Showcasing the unique indigenous culture of Bukidnon, the Kaamulan is
held annually in the province, particularly in Malaybalay City, the
provincial capital, from the second half of February to March 10,
which latter date marks the anniversary of the creation of Bukidnon
as a province in 1917.
As an ethnic festival, the Kaamulan celebrates the customs and
traditions of the seven tribal groups that originally inhabited the
Bukidnon region, namely, the Bukidnon, Higaonon, Talaandig, Manobo,
Matigsalug, Tigwahanon and Umayamnon. Several tribal folks
representing these seven hill tribes of Bukidnon gather in unity with
the local dwellers in town, wearing their intricately woven costumes
studded with trinkets, anklets, earrings, necklaces, leglets,
headdresses and amulets. They dance together, chant, perform ancient
rituals, and compete in indigenous sports.
Graced by cultural groups whose ways have remained unchanged
throughout the centuries, the Kaamulan is characterized by the
authentic rituals with real indigenous peoples. There is the Pangampo
(general worship), the Tagulambong hu Datu (ritual for the
installation of a Chieftain), the Panumanod (a spiriting ceremony),
the Panlisig (rite to drive away evil spirits), and the Pamalas (sin
atonement ritual) among others.
Each activity is a meaningful ceremony that reflects the richness and
diversity of the Bukidnon culture. Integrated into the festival are
activities designed to fuse the different sectors in the provincial
community as a whole. The events which have been institutionalized
over the years of celebrating the Kaamulan include the Civic Parade;
the much-awaited Street-dancing Competition with contingents coming
from the respective municipalities and cities of the province; the
Laga Ta Bukidnon where beautiful ladies from within the province vie
for the title; programs reminiscent of the historic beginnings of
Bukidnon and its tribal oral traditions; and, the Ethnic Dance
Clinic.
Furthermore, the present Kaamulan has evolved throughout the years
and does not only highlight Bukidnon’s ethnic groups but also the
products and local establishments that abound in the province. These
are displayed in the Garden Show, Food Fest, Kaamulan Bazaar, Agri-
fair, and Livestock Show. Crowd-drawing events such as the Motocross,
Off-road Competition, Rodeo, Amateur Boxing, Invitational Basketball
Tournament, Adventure Races, concerts, and several others are also
roped into the festivity.
To the hill tribes, Kaamulan heralds the symbolic breakthrough of
their long quest for meaning and identity. And to the new generation,
the old local folks and even visiting foreigners, the Kaamulan has
become an avenue for the recognition and appreciation of Bukidnon’s
unraveled cultural legacy carefully preserved by the traditional
population. Truly, the Kaamulan is an interesting ground for the
unification of the people of Bukidnon… one that converges the past
and the present, celebrates its rich culture and inspires its people.
Bukidnons
The Bukidnons is an ethnic tribe in North central Mindanao whose
ancestors were the aborigines of the coastal places of what is now
the province of Misamis Oriental (Clotet, 1889).Their major means of
subsistence are food gathering and swidden agriculture.The women are
skilled in making appliqué and embroidering garments. The Bukidnons
speak the Binukid dialect. They have light brown complexion, straight
black hair; have an average height of about five feet. Their nose
bridge is not flat (NCIP, 2003).The IPs who simply identify
themselves as Bukidnon are mostly found in the northern part of the
province. They specifically inhabited the lower slopes of the
mountains of Sumilao, around Malaybalay and those lowland areas of
Central Bukidnon. Courtships and marriages among the Bukidnons are
brought about by parental arrangements made since the children were
eleven years old. Men practice polygamy but the women are expected to
be monogamous. Marriage is done by exchanging betel with molded
rice.Bukidnons art is best expressed in their dances, poetry and
music, mat weaving, and basketry. The Bukidnon musical instruments
consist of bamboo flutes, bamboo Jew's harp, one-stringed violin, and
the boatshaped guitar.The Bukidnon handicrafts consist of mats, hats,
fishtraps, and cloth weaving. The traditional method of farming is
still being practiced by the farmers in planting palay, corn,
sugarcane, pineapple, coffee, cassava, abaca, and vegetables.
Higaunons
The term Higaunon means "people of the wilderness". The term is
derived from the native word "gaun" which means literally put away
either from fire, heat of the sun or from the water. Hence, the
Higaunon are basically the coastal dwellers who moved to the uplands
(mountains). They are somewhat nomadic, that is, they travel from one
mountain village to another, looking for more fertile soil and better
harvest.
The Higaunon people are of medium built with average height of about
5 feet and 2 inches, they are of lighter skin complexion compared to
the other tribes in the province. Quiet a number of them have a very
recognizable European features, aquiline nose, deep-set eyes and
prominent cheeks, a legacy of the intermarriage between the natives
and the Spanish colonizers.
The higaunon have unwritten laws called Buncatol Ha Bulawan and their
oral tradition is Pasig Ha Sumagubay (Opena, 1982). According to
Tajonera (2003) the Higaunons are among the least known
ethnolinguistic groups that inhabit north-central Mindanao. The
Higaunons have their own system of writing. Their myths and legend
speak of a great ancestor named "Suwat" who kept a list of the people
who were living and dead during the great flood that took place long
ago.
The political system of the Higaunon revolves around a datu. There is
usually a principal datu who rule over an entire group composed of
several units that are each headed by minor datus. These minor datus
form a counseling body for the whole community. The datu assumes
multiple roles in the community. He is supposed to be the wisest and
bravest among his people.
With the practice of polygamy in Higaonon society, the kinship has a
patrilateral bias. The husband maintains systematic supervisions over
his wives who, nowadays, average three to a household, live with him
under a single roof. Children are considered equal. No discrimination
is made between those of the first marriage or those from later
marriages. Any child grows up as one born into a monogamous family.
Marriage is arranged mainly by the parents of the boy and girl. The
arrangement is a long and tedious process. Prior to the wedding, the
boy must live in the girl's house for about a year to prove his
worth).

Manobo (New Generation) Manobo arts and crafts


Manobo
According to Opena (1985), Manobo is a generic term which refers to
people who are still in the subsistence level economy and are
generally in the mountains and who practice the slash and burn
agriculture. Further she qualified that the term Manobo is very
derogatory for it connotes to be backward, uncivilized, ignorant,
boisterous, unwashed, unkept, rough and lawless. Hence, she opined
that the use of the term must be used with discreetness, tact and
prudence. The term can also mean a slave (magdul) or a person
destined to do all the menial jobs in the house and farm.
According to Elkins (1977) the Manobo belongs to the original stock
of proto-Philippines or proto-Austronesian people who came from South
China thousands of years ago. He later coined the term Manobo to
designate the stock of aboriginal non-negeritoid people of Mindanao.
They mostly inhabit the hinterlands of Bukidnon specifically on the
boundaries of Agusan, Bukidnon, Cotabato, Davao and Misamis Oriental
(NCIP,2003).
The Western Manobos are in the Southwestern part of Bukidnon in
Mulita, Kalilangan and Pangantucan. These people speak a quaint
language with Marawi influence which cannot be understood by other
ethnic groups in Bukidnon.
Manobo

Marriage is traditionally by parental arrangement, which begins when


each of the two families chooses a spokesperson, preferably a datu or
bai, who is known for eloquence and knowledge of custom law. Marriage
is an alliance system in which reciprocity and mutual obligation
between the groom's and bride's kinship groups are expected. It is,
therefore, a means of maintaining peace and order, for the Manobo's
practice of retaliation does not extend to one's kindred or allies.
Poligamy, although rarely practiced, was allowed. A datu might resort
to it, usually for economic and political reasons. Several wives
allowed for more foelds that could be cultivated, since the Manobo
women did all the work in the fields. Poligamy also multiplied one's
alliances and expanded them to several communities. However, they
could take another wife only if the first wife and her parents
consented. The first wife remained the head wife.
Traditional fabric for clothes was abaca or hemp, weaved by the ikat
process, but is now cotton cloth obtained through trade. Dyes were
acquired from plants and trees. Ginuwatan are inwoven
representational designs such as flowers. If cotton trade cloth is
bought, big floral designs are preferred. Typical colors are red,
black, yellow, green, blue and white. Manobo ancestors had blankets
of abaca fiber which were linetungan if these had multicolored
design, and bayas if plain white.
The Matigsalug

Tribe of Salug River

Matigsalug

According to Opena (1982)


the Matigsalug are mostly small
in stature with dark brown complexion
and curly hair. Traditional wear is a long sleeved jacket with knee
length pants and head gears embellished with horse's hair and beads
for men. Women wear mid-length blouses with a skirt and strands of
beads attached to wooden disks on their ears. Their clothes are
colorfully embroidered with geometric patterns.
The life of an animistic revolves around a spirit world. They
maintain that spirits live in water, land, trees, and rocks.
Tragedies like illnesses, drought and death are caused by angry
spirits. Events like planting crops and revenge-taking (called
"pangayaw") are preceded by rituals. Life is preoccupied with
appeasing the spirits by offering sacrifices. Eggs, rice, corn, coins
bracelets, anklets and betel nuts are placed on an altar, and the
Datu, while calling on the spirits, slits the throat of a chicken and
offers the blood. It is very difficult to convince people who been
practicing such things for many generations that it is wrong.
The name "Matigsalug" is a construction of Matig and Salug. Matig
means from (a place of origin or residence) in various Filipino
languages, followed by the specific place of origin or residence.
Hence, Matigsalug means from Salug (River). The Matigsalug epic Ulod,
provided a definite identity of these IPs which was documented by
Manuel(1956).
Talaandigs
The Talaandigs are one of the indigenous groups in the province of
Bukidnon, who has continued to preserve and promote its indigenous
customs, beliefs and practices despite the strong influx
modernization and change. This groups is found in barangays and
municipalities surrounding the mountain of Kitanglad specifically in
the towns of Lantapan and Talakag (Talamdan, 2001).
The belief on the existence of the highest God called Magbabaya and
the spirits who guard and protect nature is minfested in the social,
economic and political aspects of the life of the Talandig. Thus,
when the Talaandig establishes a farm, he performs the Talabugta and
Ibabasuk rituals, after harvest, he performs the Pamamahandi for the
thanksgiving, for the recognition of the superior leadership, he
performs the Panagulambung, when he goes hunting, the Punaliket and
palayag, and for a higher form of socio-economic and political
activity, the Talaandig performs the Kaliga ceremony.
The belief of the Talaandig on the existence of gods and spirits is
also reflected in the protection of the house. These include
Dadagunan hu Suguy who guards the laws of the house: Anilaw ha
Sumagda who guards the door, Sinyuda Kahibunan who keeps the hall,
Diwata ha Mailib who records the activity of peole inside the house
and Diwata Pinatanlay who guards the house at the ridge of the roof.
According to Tajonera (2003) marriage is the most significant basis
of Talaandig kinship. Before arranging marriage, the consanguinity
and affinity relationships of contracting parties are determined as
basis for settling the appropriate customary laws and procedures.
During marriage, counseling is established as guideline to preserve
relationship. This is carried out in the observance of the Bayluwa
custom where each of the couple is instructed to tell problems
related to their relationships as husband and wife only to their
parent-in-laws. This custom provides smooth relationship with-in-laws
who have the parental authority to discipline their own children.
In Talaandig kinship terms, a father is called Amay; a mother, Inay;
a brother, suled; a sister, atubay. Uncle is called Aba or Abang. An
aunt is called Ida or Idang. Apu is a general term grandparent.
Parent-in-laws are called Ugang. A son-in-law is called Maamong while
a daughter in law is called Lagambay.
The Talaandig learning system is embodied in various forms of oral
tradition. This tradition includes the narratives called Nanangen,
epic called Ulaging, poetic songs called sala and songs called
Idangdang. Limbay are particular songs about animals.
The long historical narrative Talaandig is called Gugud. It is
considered sacred because it relates to the existence of the gods and
spirits at the time of creation. A Talandig story to recall is called
Batbat while a reference story is called Sampitan while a brain
twister or riddle of the Talandig is called Antuka.
The Talaandig has two methods of healing illness. One is through a
religious ceremony. Another is through the application of traditional
herbal medicine.
The Talaandig are known to be dwellers of the steep places. They are
the people of the slopes (andig). These IPs who ascribed themselves
as Talaandig are mostly found in Lantapan and Talakag.
Both the Talaandig and Higaonon indigenous communities claimed Mt.
Kitanglad as their sacred "temple" and ancestral home. They believed
that the forest was the source of life because it served all of their
needs: wild animals for food; medicinal plants to cure illnesses;
timber for house construction; and rattan to make baskets and other
crafts. They chose an area within the forest as hunting reserve. The
wild animals were allowed to propagate and multiply. Hunters were
selective and conservative in numbers of animals that they killed.
Tigwahanon
The Tigwahanon Manobo are found along the watershed of Tigwa River in
the place where the municipality of San Fernando is located namely in
the following places, Tugop, Little Bagiou, Kumawas, Halapitan,
Iglusad, Bunacao, Katipunan, Kiboncog, Namnam, Matimbus, Sabangan,
Lumbayao, and Don Cesar plain; Kalagutay, Palacpacan, Dao, Tag-alas-
as and Abehid.
The catch and games in these communal food getting are equally shared
that even the unborn child in his mother's womb gets a share as long
as the mother has done her share of participation in the communal
fishing and hunting.
The giving of equal share to unborn child reflects the esteem and
value that these people gave to the human person by making the unborn
child have equal rights with the adult human being. This is how much
the Tigwahanon values human life.
These people have tree houses called batangan built among the
branches of a growing tree with the tree trunk as its solitary post.
Their fishing implements are bu-o (bamboo fish traps) in varied forms
they have learned to fish using hook and line called banowit.
The staples are rice during harvest time, occasional corn grits are
available and most of the year round they subsist on camote (sweet
potato) and other crops like cassava.
The Tigwahanon are scattered all over the Municipality of San
Fernando in Bukidnon close to the border of Davao del Norte. The term
Tigwahanon may have been derived from the Tigwa River where the
Tigwahanon inhabits its banks and watersheds (NCIP, 2003).
The Umayamnons of eastern Bukidnon
are distinct from the other
cultural communities of the
province chiefly because of their
predominantly dark blue dresses

Umayamnon
These Indigenous peoples dwell along the watershed of Umayam River in
the Mountains of Pantaron in the Eastern side of the province of
Bukidnon. They are fair in complexion five feet or above in height.
Their eyes are set closed enough to each other with an average height
of nose bridge. They are proud and reserved people.
The Umayamnon is synonymous to fierceness for their group is regarded
as warlike and forest experts. But according to Opena (1982), these
people are just suspicious and wary of strangers for whenever there
are crimes committed in places that are easily reached by law
enforcing agencies, the criminals often flee to the Umayam region
hence criminals are often hunted in Umayam and almost always these
hunts are futile.
They chew betel nut very frequently and their teeth are filed to
uniform length which are mostly blackened. Purposes for making the
teeth black are two namely: for medicinal purposes and for
decoration. The black dye that they used to blacken the teeth means
one distinction of being a human (who knows how to dye his teeth
black) for according to them only monkeys have white teeth. Umayamnon
are excellent makers of bead jewelry like the necklaces called
ginakit and inboy, beautiful beaded men's bag called suning and
unisex beaded bracelets called binuklad.
The Umayamnon traces their kinds bilaterally, that is the blood
relations of both father and mother are esteemed as close relatives.
Reciprocal roles are expected from them like helping raise a ransom
or a bride price, sharing games or catch for the day or participating
in a communal field clearing the kagsakum.

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