(Blogger’s note: The following is an excerpt from Defending the Land: Lumad and Moro People’s Struggle for Ancestral Domain in Mindanao, specifically pp. 114–17. The publishers welcome and even encourage the reproduction of the book in part or in its entirety, so I am posting this excerpt here without prior permission. Not a single word has been changed, and the style of the text as they appear on the book has been preserved. For citation details about the book, see Webliography.)
The Moro sultanate tradition strongly influenced the social and political order of the Dulangan Manobos of Lebak. However, in the modification of their traditional systems, hierarchical representation is not too evident among Dulangans as compared to the Moro socio-political system.
The Sultan functions as the supreme leader of the territory. With him are tribal council members who are mostly Datus or elders representing a community or clan. A regular consultation between the Sultan and his coordinates (Antang-antang) also takes place, where everyone confers to reach a moral decision concerning highly complicated cases of clan or tribal conflict. The sultan, together with the tribal council, may make and amend laws. But without the final approval of the Sultan, all resolutions are null and void. He also serves as the highest judiciary, especially in resolving complex cases of conflict.
Famous traditional leaders of Dulangan Manobo in Mebo and Abogado include Datus Tamyeg, Glet, Uba, Sultan Suyuy Uba and Sultan Kandi Uba. In Bagayan, famous leaders are Sultans Kadayunan, Agat, Tunas and Kulam, who ruled in succession and reigned successfully in their communities. Sultans Liwas Bungo, Tuna, Salita, Apis and Datu Dewig, are also famous tribal leaders of Megaga.
The political function of the Datu or Lukes centers on the implementation of the edicts and administration of power. A Datu or Lukes may likewise perform specific functions in the community.
Another practice noted among the Dulangan Manobos of Lebak is their inclinations to violent means of resolving conflicts. As traditional headhunters, they wage “pangayaw” (tribal wars or headhunting expeditions) to defend their communities against transgression of honor and dignity, and from humiliation and disgrace. As in most cases, these often arise from failed agreements such as in marriage, trade and politics.
The Kulaman Manobos are generally peace loving, friendly, respectful, loving and communitarian people. With such traits, they hardly ever come into conflict with others, even with the Christians in the area. It was their attempt to live in peace and avoidance of conflict that made them move on to higher grounds when settlers arrived in the early 70’s.
Still, some infractions of ethical behavior or normal relationships arise, common of which are coveting another man’s wife, theft, wounding or killing, and land conflict between a Manobo and non-Manobo. Such infractions usually get the attention of the Sultan or datu who tries to settle the problem by bringing the parties together to arrive at some solution.
The penalty for a minor infraction is a multa or fine, consisting of some amount of money or some property, such as a carabo, horse or agong. The amount of money or the number of items to be paid depends on the gravity of the offense.
In the case of an offense involving the abduction of a wife, the woman has to choose between her lover and the husband. If she chooses the former, her family has to return the entire quantity of the dowry to the husband and refunds the expenses incurred during the wedding celebration.
There is no divorce among the Manobos, in the strict sense of the term, although a couple may separate and marry another. The male may have two or three wives at the same time, but the female can only have one husband, until she decides to leave him for another.
Disrespect for elders is punishable under the Manobos’ judicial system.
In a minor offense such as stealing from a relative for emergency use, the culprit can explain the nature of the crime and ask apology from the victim.
Serious offenses such as killing and repetition of the same offense are punishable with death. The offended party may kill the offender with a bow and arrow or by any means within his power. However, such penalty seldom happens as they try to avoid committing the offense.
In seeking grievances, the offended party informs the sultan or datu of the place where the offender resides where he committed the offense. The sultan or datu asks the presence of the offender and verifies the complaint and its nature. He will call the parents of the offender, ask them to help settle the matter in an amicable atmosphere, and then imposes the sanction on the offender.
If the offender resides in a place other than where the offense occurred, the datu where the offended party resides informs the offender about the complaint. The two datus of both places will sit down in an antang-antang (conference) in the presence of both parties to discuss and resolve the matter at hand. At times, the Datu of the place where the offender resides takes into custody the offender for his safety.
They do not bring this matter to the attention of the civil authorities composed mostly of Christian settlers, unless one of the parties is a non-Manobo. In a Manobo-Christian conflict, the judicial system of the Christian may apply, as the Christian may not subscribe to the Manobo judicial system.
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