in Mindanao and Jocano (1996) classified them as band level group. Eleazar (1985) called them as the original Castro and Tiukinhoy (1997) considered them as indigenous in the province of Surigao De Norte. Stoneking (2008) in his genetic analysis revealed the Mamanwas is the oldest ethic group in the Philippines. On the other hand, Tomaquin and Tomaquin (2000) in their extensive study of the ethnic group found out the name calling of the tribe by the dominant population of the region as: “Kongking, Tagaijas ,Tagamanganlo, Mamaw etc.,” It does not only denote a name callings of the but a form of verbal abuse as well. Today, moreover the Mamanwas stood the test of times, and commencing the of the tribe colorful culture and for posterity, and anchored of the right of self determination of the tribe. With the passage of IPRA Law of 1997 they have been gradually integrated to the Philippine body- politic and their ancestral domains and Indigenous knowledge System (IKS) protected. The study will investigate the indigenous religion and institutions of the Mamanwas. It will specifically discuss the parts of the rituals; however there is the assumption that social changes encloses these practices as changes impinge on in some extent the traditional Mamanws society. It will also examine the impact of the said factors to the traditional Mamanwa social milieu. Despite of these changes of some parts of their material culture they were able to preserve these institutions, rituals and religion. Their strong of their physical environment are by these practices. Tahawan, the indigenous religion is derived from the word “Tahaw” which literary means supreme or god. Thus, it can be deduced that this is a very sacred religious ceremony nevertheless it is to be instituted not only of harvest/thanksgiving time, in times of tribal conflict, merry making and community was
problem such hunger and pestilence. This is also observed as a folk healing ritual of The value of the Mamanwas are influenced by these indigenous rituals. The belief of as their supreme god is clearly To this end the Mamanwas are very pious people. In fact this ritual in which they would give thanks and make merry. They are still practicing this ceremony which is an indigenous of worship, thanksgiving and cheery making. This aims to give the community a panorama of these spiritual rites. It will cover the presentation of it and its influences on the Mamanwas worldviews. We accept as Mamanwa scholars that these practices are gradually vanishing but the number who believes of its resurgence for the of these celebrations are not yet trifling. This paper is the result of the extensive study of the group. This added the scarcity of literatures of this fast vanishing tribe of the And we believe on the contribution of this paper in the ethnographic and cultural heritage of this part of Mindanao are for there are scarcities of literatures written about the Mamanwas. The paper would like to document this worldviews religion and rituals) in that view preserving for the next generation of Significantly it is worth studying for despite of massive cultural transition of the IP’s of Caraga the Mamawas were able to retain these practices. Methodology The research employed the method. It was used to have in-depth look of their culture. An research technique uses the observation and many of the of non-participant observation in an attempt to obtain a holistic picture as possible of the subject of the study (Frankel and Wallen, 1994). The emphasis
with RA 8371 or the Indigenous Peoples Act of 1997. . Presentation and Discussion of Data Binaylan (The Noctoral Prayer) and healer/shaman ritual The ceremony is held at the house of theBaylan/Binulusan/Tambajon (healer). Everyone present in the said occasion should be facing the east direction. Ladies sit at the left, while gentlemen at the right. The children should stay in any side. The overture on this first action is the of the Mam-on (preparation of betel nut). It is placed in plate - like container. After that the sarok/tambajon/baylan instigate by stating his prayers/tud-om. This is called pangangade. It starts with a low voice that gradually increases in and then softer and softer then by silence. In the front side of the Binulusan/Baylan/sarok/tambajon are the seventeen plates, which are well arranged in a circle form facing the tuyagdok/altar made of coconut and anahaw leaves. At the middle of the said circle are the seven plates, the three of which are paired with a saucer and are placed at the right side (near to the baylan /sukdan). With the of the last plate at the end of the circle. Each plate and saucer has nine betel nuts and betel leaves, the leaves of betel are cut into small pieces in heart shape of at least 5 ( five ) centimeters. On a piece of betel leaf is a seven division of the betel nut with a lime sufficient for chewing. This time the Baylan /sarok/sukdan/tambajon faces the direction of the full moon ,reciting in some extent singing his sacred prayers ( Tud-om) calling for the Abyan ( Spirit World ). He summoned the spirits of the departed in the wish they will look after the community. This time he informs /asked the partaker /participants to chew the prepared betel nut’. At this point, he starts to tremble or in the mental state of trance. Though he proceeds with his sacred prayer (Tud-om), dancing facing the Altar made of
Please provide good harvest to the village You just like fire, God Tahaw Good in all generation You have been good to our ancestors You can weaken the bad spirits You made bounties of the game Please forgive the village We will be faithful to you God Tahaw. The text spelled out that the Kahimonan has healing -religious content. It is an avenue of renewing the healing powers of the Baylan. At this end of the Kahimonan the researcher observed an of the Catholics rituals such the use of candle of ceremony for example. The Mamanwas were very much grateful to the Baylan. As an expression of their gratitude they will offer dogs, sinagdan (spear), pig, chicken or anything that would express their gratitude to the Baylan for having been the ceremony. Once the Baylan/Tambajon accepted the offering in the Kahimonan it finally ended. Besides, thanks giving elements , the kahimunan is also a celebration in welcoming a visitor or dignitaries. plate no. 2 THE sinagdan (SPEAR). Indigenous Institution/ Political The basic indigenous political system of the Mamanwas is the group. The group is headed by a Datu /Dakula or Hawodon or chieftain usually the eldest in the group (Malaas). The elder is the interpreter of the indigenous laws and norms. The /baylan are the group men or folk healers. The Datu/Dakula is usually an arbiter, speaker during tribal meeting and a counselor. Its political is largely based on respect for elders. These elders maintain peace and order in a group. Wisdom in interpreting tribal laws and taboos are noticeable in theDatu. From
anytime if proven not worthy of the position. The duties of the Dakula are to serve as their leader on matters pertaining to interpretation of their tribal laws, to the village to the BarangayCaptain in matters and program for their welfare, to mediate community conflicts and in some extent, to judge. Moreover, if he could not solve the dispute, it will be forwarded to the BarangayCaptain. He is also expected to lead the village if there is incursion or attack from their enemies. He is also expected to be a keeper of traditions. The Malaas, on the other hand are known as council of wise men an elders. They are expected to be adviser to the Dakula. The sarok or tambajon/baylan on the other hand are the medicine or the herbalist of the village. The sarok or can be a man or woman. It is believed that these men and women are good and endowed with mystic power to heal. A ceremony of institution of a Dakula is headed by the sarok/tambajon/baylan . He can cure Inbarang, or sick people who were victims of sorcery. The lowlander called them Tambajon. He uses oil with saliva and others to remove illness. Not everyone can be a saruk/baylan - only those with healing powers and had dreamed of supernatural herbs can be one. He is also a buyagan, meaning a person can cause curse to under-estimating his wisdom. The Tambajon/baylan are also keepers of His knowledge of medicinal plants and indigenous medicine is indeed truly awe-surprising. The Dakula is an innovative concept or name of the Datu. Before, the Datu is expected to be old or in late Now they have changed in this The Datu/Dakula is the one who is the most educated in the group and is certified and recognized as such by the NCIP Commission on Indigenous Peoples). A Dakula is considered as a representative of the Mamanwas to governmental
prayers known as Tinambajon or and performs other ritual. He is to be the most moral person in the village. Plate no. 3 Female Baylan/Sukdan (healer) with Kalibugan Children (Mixed descent of both Manobo and Mamanwa marriages). The Tambajon/Baylan , in some extent is a peacemaker or in occasion where there are cases of conflict that could not be solved by the Dakula. He advises the Dakula in pertaining to tribal unity. Another word that describes the respect of the Tambajon is the concept of Binaylan, which means that the Baylan or Tambajon possess powers and that they derived their charms from Tahaw himself but they are believed to be not vulnerable to sorcery. During the kahimonan the Mamanwas that the spirit of Tahaw possesses the body of the Tambajon and in such time, the body of the Tambajon cannot be pierced by a bullet. The primordial duty of a Tambajon is to keep the faith of the Mamanwas to their god. The Tambajon is a spirit medium, an intermediary to the world of the living and the spirits. As a medicine man and healing-religious leader, he is expected to reveal the massage of their God Tahaw to the village using the Binaylan language. Moreover, in his healing -religious practice, he does not receive payment in his service of healing the sick only offering in in kind. Plate no. 4 The Mamanwas Kudlong Bagani Despite the fact that the Mamanwas are more passive and peace loving than the dominant IP in the region. The Mamanwa offender will just be driven out as outcast. They have the concept of Baganiship, to that of the Manobo. In fact, it is to be a Manobo influence due to its
is caused by the angry diwata. In this indigenous ritual of Kahimonan or Tahawan should be performed. The deity of the Mamanwas is Tahaw. This belief is clearly marked. When there is a calamity they perceived it is the anger of Tahaw. Christianity, as a religion greatly influences the Lubcon Mamanwa. It is their assumption that becoming a Christian is an acceptance and that they are acculturated to the mainstream culture. However, there are significant convert of Christian religion among the Burgos, Sibahay and Hetaob, Manganlo and Lake Mainit Mamanwas many part of their indigenous culture do not change. They have observed still their religion. The indigenous ceremony of Kahimonan/Tahawan is widely practice among the communities of Burgos, Sibahay and Hetaob , Manganlo and Lake Mainit. The Lubcon Mamanwas truly lost this due to Born Again conversion. The Mamanwa shaman or is the person indirectly in charge as keeper of traditions. He is also a or healer. It is believed that he has charm and posses a healing -religious There is no stratification among the Mamanwas; their economic condition is more or less the same. The right of private and personal property is recognized. As a people, the Mamanwas are respectful to government authorities. Their high illiteracy contributed much of to its poor economic condition. Because of this, they could not run for public office. The Mamanwas are truly indigenous to their land, their forest and their rivers. Truly undeterred by the idea and concept of consumerism and values, their reverence of nature is manifested through deep reverence to whose concept is shown with its of nature. The Mamanwas are still engaged in food gathering such as game hunting and There are still wild animals, which are rich in protein source. The Mamanwas of Sibahay, Hetaob, Manganlo, and Burgos
still leave in lean-to-like dwellings. Lake Mainit Mamanwas already build their houses pattern after the lowlanders. They have of having three meals a day. kamote, karlang, kalibre, palaw, doma are their foods. Rice is a good substitute for Food is becoming nil or scarce, logging, kaingin byBisaya population and wanton destruction of forest to skin diseases and scarcity of food which lead to malnutrition which is the effect because of the lack of food supply. The Mamanwas of Lubcon and Lake Mainit are shall we say “Better off” than the Mamanwas of Sibahay, Burgos andHitaob and Manganlo. Lubcon Mamanwas build their houses like the Bisaya. They are in poultry, piggery. The Mamanwas already accepted their tribal identity. They accepted the term Mamanwas, Mamaw, and Kongking, kalibugan ill-without feeling about it. Generally, the Mamanwas in the six communities are on the process of adopting the mainstream culture despite with their limitations. It will take long before they can equal with the Bisaya in terms of recognition, political role, and status and property ownership. The significant differences between and among the Mamanwa communities provide insights and avenues on the extent of acculturation of the Mamanwas. has contributed to acculturation of the Lubcon and Lake Mainit Mamanwas. Adult literacy programs of Lubcon and Lake Mainit further fast track its acculturation. The aspect and patterns of its can be perceived further if we will delve the contribution of religion and adult literacy program. The acculturated of Lubcon and Mainit built or patterned their houses with the Bisaya. Burgos, andHitaob. Mamanwas are still in their dait-dait, a windscreen structure. However, all of them or each household has its own house. The dait-dait is made of tikog, leaves and the post from hardwood. The flooring also is made of hardwood.