Kitab Articles IX, X, XI Tribal Defense and Others

Article IX. Tribal Defense

The Agubalang or Alek is the highest warrior of the Dulangan Manobos. In the past, the Ulu-Ulu or Pig-ulukan Datu and the datus call the warriors of the tribe or the aleks to guard and protect the land that they had inherited from their ancestors. The strongest and bravest is selected as the leader of the warriors. If outsiders come and do something evil to the tribal community, not everyone will fight and attack. The warriors defend the territory against invaders.

The Sabandal is the servant who carries messages and information to the datus of the tribe. Listening and following the chieftain of the tribe is his duty. He keeps watch against people who might do evil and grab the territory of the Dulangan Manobos. He shall not make plans without the knowledge of the leaders and datus of the tribe.

They used these weapons in the past in guarding the territory of the Dulangan Manobos:

(1) Bunot–For self-defense, also used by a hunter
(2) Dedose–A gun used for defense
(3) Busog–For catching monkeys, wild pigs and for defense
(4) Lueb–Container for arrows
(5) Plegkasin–So that the aim of the arrow is accurate
(6) Sundang–Used when there’s an enemy or for dowry
(7) Bangkong–Used for dowry and for self-defense
(8) Tabas–Defense against enemies
(9) Blatik–For catching wild pigs, defense against enemies
(10) Bagtang–For defense and catching wild pigs and deer
(11) Sugeyang–For defense against enemies, placed in the path
(12) Segfu–For defense and capturing game
(13) Bakil–Put beside the house for defense against evil people, also used for catching wild pigs
(14) Kelawet–Used by a hunter for catching game in the forest
(15) Kelo–Used for swidden farming and for defense
(16) Salungsong–Used by a woman so that her crop will be clean
(17) Senufit–Used by a farmer and for defense
(18) Ugfit–A sharp bolo, used for defense and preparing betel quid
(19) Kebel–Defense for oneself to be bulletproof
(20) Ulof–Used for the enemy to lose consciousness
(21) Batiya–Used when afflicted by a disease and for defense
(22) Senembol–Sharp and made of reed
(23) Duka Fehido-hido–Used so that your enemy will have mercy on you
(24) Butol/Anting-Anting–For self-defense
(25) Seleb–Bullet used for defending the land of the tribe
(26) Agsa–Used for cutting huge trees
(27) Buwas–Used to defend yourself against evil people who want to kill you
(28) Lawet–May cause death when used even in just a tiny cut
(29) Kelasag–Used so that you will not be hit by a bullet or anything
(30) Felangit–Used for horse fights so that the opponent will be weak
(31) Gesa–For catching birds and defense
(32) Dugfang–Arrow
(33) Legfok–For catching birds
(34) Bekoko–Made-of-bamboo arrow

Section 1. Strategy and Tactics [This section and the articles below have headings but no contents.—Blogger]

Article X. General Provision
Seat of Governance: Legodon, Esperanza, Sultan Kudarat
Flag (Description/Meaning)
Seal/Logo
Anthem of the Dulangan Manobo

Article XI. Effectivity

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VIII Sections 3 and 4 Rituals and Justice

Article VIII. Tribal Justice System

Section 3. Rituals
The ritual (Suguy-Suguy)–The highest level of communication with God, this is performed during gatherings of Dulangan Manobos. Forgiveness is asked from the owner of water, nature, forest, cave and river, and the spirits of ancestors are invoked. We the Dulangan Manobos believe that the spirits of our ancestors are always around guiding the tribe.
(1) Langa–On his way to the forest, a person asks God for help to have a successful hunt or catch as well as planting.
(2) Datah–A piece of the catch should be left for nature so that the next hunt and catch will be successful again.
(3) Dongow–If a person is lost in the forest, the dongow is performed by laying across a tree. This is an indication whether the person is still alive or already dead. [I’m not sure of my translation of this part.—Blogger]
(4) Batiya–A chant of the tribe to ward off danger

Section 4. Justice and Justice System
The practices of the Dulangan Manobo in implementing their laws are inherited from their ancestors. The datus seek the help of the Ulu-Ulu or Pig-ulukan Datu to resolve the problems in the community. Process:
(1) The suspect is judged by the datus. A metal is put on fire and when it is hot, the suspect is made to hold it. If his hand is not burned, it means that the accusation against him is not true.
(2) The datu proclaims [or determines?] the guilt of the suspect.
(3) If there is a suspect, pour water on a towel. If the water does not drip, it means that he is not guilty. The accuser shall give one horse as a penalty for the accused has been put in shame in front of people and his dignity has been marred.
(4) A transgression should be subjected to the law and be judged so that the problem will not get worse.
(5) A person who committed a crime should be apprehended and brought before the chieftain-judges.
(6) Payment should be made for the crime to appease the person on the side of truth.
(7) Datus should judge and impose penalties for both petty and serious crimes so that the wrongful act is remitted.
(8) The perpetrator and the party on the side of justice should exchange an oath by breaking a rattan in two as a symbol of reconciliation.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VIII Sections 1 and 2 Law and Penalty for Murder

Article VIII. Tribal Justice System

Section 1. The Kitab is the law that the tribe follows and is implemented in the community to resolve problems. The datus or the Ulu-Ulu or Pig-ulukan Datu resolves the problems. The victim and suspect are summoned to know the root of the matter.
(1) Antang–The highest process attended by the Ulu-ulu or Pig-ulukan Datu, the Ngipin Ulu, or the datus, who lead in the resolution of the problem so that the matter between two parties does not get worse
(2) Ukit–The process used by the Ulu-Ulu or Pig-ulukan Datu, the Ngipin Ulu, or the datu in fixing the problems of the tribe
(3) Kukum–The datu resolves the law of the tribe
(4) Kukuman–A method that is a policy implemented by the leaders of the tribe
(5) Temulu–The people are taught well how to live properly in the locality.
(6) Tegodon–The negotiators narrate the problems and experiences of both parties.
(7) Uledin–Laws of the chieftain implemented in the community of Dulangan Manobos
(8) Seitisay Wayeg–If both sides seem to have enough defenses, water is poured on a headscarf to know which party is at fault. The accuser and the suspect hold the scarf. If the water drips, it means that the accusation is true and the suspect should be killed. If the water does not drip, the accuser should be killed.
(9) Inedof Fotow–The datu assigns a person to heat a metal. When the metal is hot, call the suspect and make him hold the hot metal. If his palm is burned, it means he is guilty and he should be killed. If his palm is not burned, kill the accuser.

Section 2. Punishment for Murder
(1) The datu first asks the victim and the suspect to know everything about the crime. This also depends on the murdered person, datu or ordinary person.
(2) The datu asks the parents of the victim if they want payment.
(3) Bangon–The family of the victim and the murderer face each other in the presence of the datu. If both parties agree that the murderer shall pay seven animals to the family of the dead, both parties shall drink water. This signifies that the two sides are in good terms again.
(4) Tuyot Depanog–A payment of one valuable item or two horses should be made so that the soul of the victim will return.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VII Structure of Governance and Composition

A. Glal – Tribal Titles [This article doesn’t have a Section B.—Blogger]

Section 1. Glal (Tribal Title)
(1) Ulu-Ulu or Pig-ulukan Datu–He is the highest chief, respected, recognized by the whole tribe and good in resolving various problems in the community of Dulangan Manobos.
(2) Ngipen Ulu–In the absence of the Ulu-ulu or Pig-ulukan Datu, he leads in resolving matters or problems along with the datu of the locality.
(3) Datu–He has the power and capability to find solutions to problems. He is also respected and recognized as a lawyer to uphold the law by implementing the policies of the tribe.
(4) Lukes–Adviser to the whole community
(5) Tegepalut–He is the secretary of the leaders of the community if there are problems [I can’t understand the remaining phrase.]
(6) Booy Labi–This is a woman that is a princess and respected. She also knows how to resolve problems in the community.
(7) Ulu-Ulu Sedoy Bata–The leader of the youth of the tribe
(8) Tegebeyahan–Keeper of the wealth of the tribe
(9) Tegetepeng–This person keeps track of the properties of the Ulu-Ulu or Pig-ulukan Datu of the tribe or of the datu of the community.
(10) Agubalang or Alek–Protector of the ancestral domain or territory to ward off bad elements
(11) Sabandal–Servant of the Pig-ulukan, messenger of datus and members of the community
(12) Bleyan–Healer of the tribe given power to communicate with God through dreams

Section 2. Installation of Leaders
(1) The Ulu-Ulu or Pig-ulukan Datu should be chosen by the people of the community themselves based on his capability to give good advice to the youth, women and even to other people.
(2) The datu should know how to resolve problems and is respected by the majority.
(3) The selection of the datu or booy who will lead the place is based on the person’s capacity and capability to dispense justice. No election is conducted. The selection is based on the number of followers.
(4) Leadership position in the Dulangan Manobo tribe may be inherited if the children of chieftains have the capability to resolve problems in the tribe.
(5) A trusted follower can be a datu or leader if he has the capability and power to manage the Manobo tribe.
(6) The Ulu-Ulu or Pig-ulukan Datu, the datu, or the booy may be removed from power if he does not treat well his followers in the community. The followers shall decide the process of removal from power.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VI Sections 8 and 9 Leaders and Followers

Article VI. Rights and Responsibilities

Section 8. On Leadership (Beliefs and Being a Leader)
(1) The Ulu Ulu or Pig-ulukan Datu should know how to execute the law, judge, and create laws and should be respected and followed by people.
(2) A slave or an ordinary member of the tribe may become a datu if he knows how to lead people.
(3) He takes care of his land so that his followers will have a place to dwell in.
(4) He does not speak harshly to his fellow datus and to the people of the community.
(5) He’s a good person, understanding, helpful, and knows how to give advice to his followers.
(6) He upholds the law and issues judgments that are just and righteous.
(7) He creates laws that are feared and liked by the people.
(8) The people believes and obeys his word.
(9) The head or leader must come from a clan that has royal blood.
(10) His decisions are respected to fight for the human rights of the community.
(11) The datu is the keeper of the people in the community so he executes the law.
(12) The datu is the keeper of the ancestral domain so that others will not grab it.
(13) He is ready to die for the welfare of the tribe.
(14) He is the adviser of the tribe to attain peace.
(15) He leads in resolving problems and conflicts.
(16) He knows how to protect the properties of his followers.
(17) He metes out appropriate sanctions to whoever violates the law.
(18) He treats people equally when executing the laws of the tribe.
(19) He manages the livelihood of his followers.
(20) The Ulu Ulu or Pig-ulukan Datu may be removed from power if he does not treat his followers well.
(21) A leader of a community may be removed from power if he does not treat his followers well.
(22) Even if a person has committed a sin, the leader should lead him to the right path so that he will not lose hope and his good behavior will return.

Section 9. On Responsibilities of Followers
(1) They should respect the recognized leader of the community.
(2) They have the right to make their own decisions in accordance with the laws of the tribe.
(3) They have the right to voice their opinions and feelings.
(4) They should follow the right decision of the leader.
(5) They have the right to remove the leader from power through the right process and for sufficient reason.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VI Sections 5, 6, 7 Nature, Lemuken, Stars

Article VI. Rights and Responsibilities

Section 5. Principles Observed by the Tribe

(a) About Nature

(1) Nature is a source of health, livelihood and food.
(2) God gave nature to and for everyone.
(3) All people should take care, guard, love, and respect the mountains especially the sacred places.
(4) Without land and forest the tribe has no livelihood.
(5) The forest and land are the source of livelihood of the tribe.

(b) About Land

God gave land to the Dulangan Manobos to be planted to crops so that they will have a source of daily food. The ancestors in the past took care of land by observing traditional practices.

(1) The ancestors bequeathed the land as a source of livelihood.
(2) Land is for the tribe to have a home.
(3) Land is for farming and to be taken care of by everything that has life.
(4) Land should not be sold because it is like your parents, a source of livelihood. Selling land brings bad luck.
(5) God made land for all people to work.
(6) The land is a legacy of our ancestors and for the next generations.
(7) Land bequeathed by ancestors should not be sold.
(8) God made land for the ancestors and for the next generations.
(9) Land is a source of herbal medicine for the sick and a place for recreation of the Dulangan Manobo tribe.

(c) About Crops

In planting there are guidelines that the tribe follows. Stars are one basis when planting can be done to have a good harvest.

During harvest time for rice, this is what the elders in the old times practiced. They give thanks, butcher chickens, call all their relatives, and hold a feast for the bountiful harvest. They call and pray to the owner of the land, owner of the trees, owner of rattan and owner of water. They thank God for the blessings he’s given them.

After harvesting the crop, they move to another place to clear so that the land will be able to replenish.

(d) Forest

(1) It was used by the elders in the past.
(2) It was a source of livelihood, such as water, home to fishes.
(3) It is home to animals, a source of forest food and a source of livelihood.
(4) It is a source of gold.
(5) It gives fresh air and a beautiful view.
(6) It is a source of medicinal plants for the sick.
(7) The various kinds of animals in it give help and livelihood to human beings.
(8) Do not abuse it, for it is vital to everything that has life.
(9) It is a source of medicinal plants for the sick and a place of recreation for the Dulangan Manobo tribe.

Section 6. Lemuken
The lemuken is what the tribe listens to when they go to other places or to the forest. The song of the bird gives signs to people and warns them of bad luck in the place where they are going. The bird’s song may also signify a good harvest.

Section 7. Stars
The tribe observes the position of stars. This is how they know when to start clearing the forest and planting crops. Stars also indicate the coming season, whether sunny or rainy. The tribe uses the moon and stars as a basis in counting the days and months that have passed from planting time to harvest time.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VI Sections 3 and 4 Rights of Women and Men

Article VI. Rights and Responsibilities

Section 3. Rights of Women
(1) They have the right to be respected because they experience difficulty when giving birth.
(2) They have the right against abuse. Do not be unfaithful to them and do not hurt them.
(3) They have the right receive compassion and love.
(4) Know what they need and do not deprive them.
(5) They are the treasurer of the family.
(6) They have the right to air their side to their husbands.
(7) They have the right to defend themselves so as not to be oppressed by others.
(8) They have the right to defend their farmland so that others will not take it away.
(9) They have the right to respect one another.
(10) They have the right to live peacefully.
(11) They have the right to wear traditional clothes.

Section 4. Rights of Men
(1) They have the right to work hard to support the needs of their children and wives.
(2) They may issue orders that are right and in accordance with tradition.
(3) They are the head of the family and they lead in earning a living.
(4) They work, carry heavy things, and provide for the household.
(5) They are respected and obeyed in the family.
(6) They plan and their families follow.
(7) They have the right to have a second wife if the first wife gives her permission.
(8) They have the right to fight evil people.
(9) They have the right to defend their land so that it will not be taken away by others.
(10) They have the right to defend themselves in the right way against transgressors.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article VI Sections 1 and 2 Rights of Children and Elders

Article VI. Rights and Responsibilities

Section 1. Rights of Children
(1) Children have the right to be raised properly in a good household.
(2) Teach them good manners for them to be respectful of their parents and other people.
(3) Send them to school so that they will have a good life in the future.
(4) Give them the freedom to choose what can make them happy and can give them a good life.
(5) Do not neglect them so that they will not stray from our culture and traditional way of life.
(6) Let us guide them toward the word of God so that their path in life will be good and they will not do evil.
(7) Let us give them a good source of living in the future.
(8) They have the right to defend the ancestral domain given by God.
(9) They have the right to decide the right thing to do.
(10) They have the right to defend themselves when oppressed by other people.
(11) They have the right to live here on earth with dignity.
(12) They have the right to have their decision respected.

Section 2. Rights of Elders
(1) They have the right to be respected and obeyed by their children.
(2) They have the right to teach their children to be good.
(3) They have the right to guide their children and be followed by them.
(4) They have the right to plan for a good future for their family.
(5) They have the right to be citizens.
(6) They have the right to fight for their rights in their laws.
(7) They have the right to fight for their land.
(8) They have the right to be indignant when they are oppressed.
(9) They have the right to live in peace.
(10) They have the right to execute their decisions.
(11) They have the right to have another wife when necessary.
(12) They have the right to defend the culture and traditional beliefs.
(13) They have the right to solve problems.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 13 and 14 in Silahis Arts and Artifacts

Kitab Article V Section 7 D and E Traditional Games and Wild Animals

Article V. Land and Livelihood

Section 7. Names of Properties

D. Games of the Dulangan Manobo
(1) Sipa–A famous game participated by players coming from different places during celebrations
(2) Syatong–A game using sticks, played between two teams, played by children and women
(3) Lansugan–A game between a group of women and a group of men running after each other
(4) Lantayan–Another game played by a group of women and a group of men running after each other
(5) Sambilan–A betting game played by older people during funerals
(6) Telak–A shooting competition among older people using bows and arrows
(7) Seliginay–Whoever winds up at the bottom loses and gets the lawil
(8) Panaw-panaw–Made of wood and ridden by children and men
(9) Keselidungay–A game played by children, hiding themselves behind weeds
(10) Belig–A game in which fingers are used to play with tiny sticks
(11) Soduy–A challenging game by women and men, held in a riverbank and using rattan

E. Wild Animals [This subsection seems to be erroneously numbered in my source document.—Blogger]
(1) Emal–Can be seen in the forest, smaller than a cat
(2) Ungeh–Rat, favorite food of the Dulangan Manobos
(3) Ubal–Monkeys, a tasty viand
(4) Kohkoh–Hornbill, which serves as a clock in the wee hours of the morning
(5) Tuliyow–A beautiful bird that can be found in the forest
(6) Kusaping–Female monkey
(7) Liwas–Male monkey
(8) Ekok–An animal that eats chicken
(9) Bekesan–Python, may be eaten
(10) Lekepis–An animal that eats chicken and may also be eaten
(11) Uled–Snake
(12) Bekong–Can be found in the forest
(13) Manok tana–Chicken living in the forest and other places
(14) Uwak–The bird that can be seen in the forest that is black
(15) Tugkiling–A bald bird that can be seen in the forest and other places

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 11 and 12 in Silahis Arts and Artifacts

Kitab Article V Section 7 C Personal Items

Article V. Land and Livelihood

Section 7. Names of Properties

C. Personal Items
(1) Segkil–Worn by women around their ankles, a symbol of their ethnicity
(2) Sugot–Worn around the wrists by women and men
(3) Tunggal–Worn on the ears by women and men
(4) Tising–Worn on the finger of women and men
(5) Basak–Worn on the neck of men and women
(6) Tubow–Symbol of datus that is put on the head
(7) Plegkasin–Worn around the wrist when using an arrow to increase the accuracy of the weapon
(8) Lubing–Used for sleeping
(9) Sinulog–Clothes of women during occasions
(10) Sudong–Head ornament of women, used to attract men
(11) Kegal–Worn by both men and women
(12) Selowel–Worn by men
(13) Pakul–Used to tie women’s hair
(14) Ules Sutela–Scarf wound by datus around their head, red in color
(15) Segege (hog’s hair)–Used for cleaning teeth by women and men
(16) Panumfa–Used for shaving men’s moustaches
(17) Swat–Used for doing hair
(18) Kebel–Used for a person to be impenetrable against bullets
(19) Hukow–Used to make hair shiny
(20) Tedong–Head covering when hot
(21) Sapeyo–Head covering to protect oneself from the sun
(22) Tekes–Worn on the feet as an ornament by men
(23) Demelag–Soap or liquid for bathing by the tribe
(24) Blogo–Soap of the tribe
(25) Byu-o–Liquid soap
(26) Tebangaw–Soap for the body
(27) Kelagbog–Fruit of the tribe that can be found in the forest
(28) Lunot Kalah–Used as a loincloth and clothes
(29) Lunot Lakeg–Blanket of the tribe
(30) Tekoyob–Covering for a woman’s private parts
(31) Daon Bangi–Covering for a man’s private parts in the past

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 9 and 10 in Silahis Arts and Artifacts

Kitab Article V Section 7 A and B Domestic Animals and Household Items

Article V. Land and Livelihood

Section 7. Names of Properties

A. Domestic Animals
(1) Kuda (horse)–Used by the tribe as a means of transportation to other places, also used for racing and recreation
(2) Kalabaw (carabao)–Used for dowry and farming
(3) Sapi (cow)–Used for dowry and farming
(4) Manok (chicken)–Favorite viand by the tribe
(5) Tuyang (dog)–Used for hunting wild pigs
(6) Meyong (cat)–Guards food and crops against rats
(7) Baboy (pig)–Butchered during occasions and can be caught in the forest

B. Household Items
(1) Selage (kulintang)–Used during occasions, the sound may be lively or sad
(2) Kuden Tana (earthen pot)–Used as a tool for cooking food
(3) Sagagong (gong)–Used to call people during occasions, also played during funerals
(4) Kulagbo (mosquito net)–Used against mosquitoes and for dowry
(5) Lubing (a kind of cloth)–Used for sleeping
(6) Sekedu–Bamboo used as a water container
(7) Lesung (mortar)–Used to thresh and grind grains
(8) Kemage (headdress)–Used by women as an ornament
(9) Sundang (a kind of bolo)–Used for defense and dowry
(10) Tabas (a kind of bolo)–Used for dance of bravery and for dowry
(11) Kalabaw (carabao)–For dowry and farming
(12) Kuda (horse)–Ridden by the tribe to go to other places, also used for dowry
(13) Segpo–Also for defense against enemies
(14) Kelawit–For defense and capturing wild pigs
(15) Busog–For defense and catching game
(16) Binibilan–For dowry of those who want to get married
(17) Tegeb–May also be used for dowry
(18) Balay laget–Where women put betel quid whenever there are guests in the house or during occasions
(19) Binulan-bulan–Worn around a man’s waist, made of beads
(20) Lueb–Container for arrows
(21) Kelo–For defense against enemies and a tool for gathering wood and others
(22) Salungsong–Used for cleaning plants that will be planted
(23) Plegkasin–Used when shooting with arrows for them to be strong and have an accurate aim
(24) Senulon–Used for winnowing rice to remove the chaff
(25) Sulok–Container for rice, con, sweet potatoes and others
(26) Suladan–Container for corn harvested from the swidden farm

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 7 and 8 in Silahis Arts and Artifacts

Kitab Article V Sections 5 and 6 Forest and Livelihood Policies

Article V. Land and Livelihood

Section 5. Forest (Tudok/Ketalunan)
(1) The tribe looks for herbs in the forest whenever someone gets sick.
(2) Until now the forest provides the tribe a means of livelihood, such as hunting game.
(3) In the past the forest is the primary source of living of the Dulangan Manobos.
(4) We do not forget to give an offering to the forest whenever we capture game in it.
(5) The forest is taken care of continuously because it is the source of living of the tribe.
(6) The sick use the forest as a temporary shelter for them to be healed.
(7) The forest gives fresh air for people to breathe.
(8) The forest is a source of herbs for the sick and a place of recreation for the tribe.

Section 6. Policies on Livelihood
(1) Maintain good attitude and deal honestly with fellow human beings.
(2) Be hardworking in planting various kinds of crops in the soil.
(3) Do not be selfish. This is the order of many datus.
(4) Ketangga—Datus in the past promulgated the rules of sharing.
(5) Feed a person who is asking for food.
(6) Let him take home not only fruit. Let him take seeds that he can plant when he reaches his home.
(7) A person shall not always ask from others. He shall also plant to earn a living.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 5 and 6 in Silahis Arts and Artifacts

Kitab Article V Sections 3 and 4 Planting and Harvesting

Article V. Land and Livelihood

Section 3. Process of Planting Rice
(1) Before planting, look at the stars first as a sign (kufu kulu, kutel, bituen telo, dakel bituen), also the moon.
(2) When planting, pray to Tupu Moungangen to have a plentiful harvest later on.
(3) Tupu Muungangen—blesses the seeds to be planted, no other than our God
(4) Before planting, put stones and pieces of charcoal in the seeds of rice and corn so that pests will not find and eat them.
(5) Uhok—The first to plant should be the youngest daughter and son so that the plant will not grow apart.
(6) Payo—Rice is put into holes in the soil.
(7) Some of the seeds should be left for the persons who helped in the planting. The owner himself should give them the seeds.
(8) Laday (full moon)—So that the harvest will be abundant, planting time is determined from the position of the moon.

Section 4. Harvest Process
(1) Letus/Sumbak—The remaining seeds are mixed with the new harvest and other people may not partake of the food and a chicken has to be butchered.
(2) Before the harvest, there should be an offering to nature. Butcher a chicken, take a little from each part, and then take them to the forest, in gratitude for an abundant harvest.
(3) Before the harvest, burn a duka to produce smoke.
(4) Start the harvest. Call the hired hands.
(5) Before harvesting the crop, build a straw man holding some food to ward off evil spirits that cannot be seen by the naked eye.
(6) After the harvest, store the crop first. Do not thresh it yet. Wait for three months to pass. After three months, thresh the crop, sprinkle some ashes from the hearth so that the next harvest will be plenty.
(7) After threshing, put the grains in a lihub that is made of tree bark. Burn a duka to smoke the container so that the container will be filled up.
(8) Kinentoy—Without removing the skin of the corn, put the corn inside the bamboo and then hang one by one. Do it in the cleared plot of land. Leave the corn to dry, and use the seeds for the next cropping.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 3 and 4 in Silahis Arts and Artifacts

Kitab Article V Sections 1 and 2 Life and Livelihood

Article V. Land and Livelihood

Section 1. The Need to Live
(1) We live because God gave us life.
(2) We need to live because we have to face many things here on earth.
(3) Let us send the children to school. Let us teach them how to have a good life.
(4) We should be good leaders.
(5) We should lead our tribe toward goodness and living righteously.
(6) Everyone has feelings and dignity.
(7) We have to continue living so that our tribe will not vanish.
(8) Our ancestral domain should be given to us.

Section 2. Livelihood of the People
(1) They practice conservative swidden farming.
(2) They clear a plot of land that is large enough only for their needs.
(3) They plant sweet potatoes, corn, rice, cassava, banana, and various kinds of vegetables.
(4) They move to another plot.
(5) They make tools and traps to catch wild animals and fish.
(6) When the food inside their house runs out, they look for food from the forest (biking, kelot, pange, kanto, fusow, ubod, natek).
(7) They gather honey and other edible things.
(8) They gather nests of swifts and find new ways to earn income.
(9) They mine gold in the territory of the tribe.
(10) After working the clearing, they move to another spot so that the soil can recover. The spot is cleared again only after vegetation has grown in it.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Jars 1 and 2 in Silahis Arts and Artifacts

Kitab Article IV Sections 2 and 3 Territorial Division and Clans

Article IV. Dulangan Manobo Ancestral Territory

Section 2. Territorial Division
(1) Inged–The whole territory where the Dulangan Manobos live
(2) Dakel Menuwa–Town of the Dulangan Manobos
(3) Segenuwa–Barangay [village] of the Dulangan Manobos
(4) Segemalayan–Sitio [settlement in the outskirts of a barangay] of the Dulangan Manobos
(5) Malayan–Purok [district within a barangay] of the Dulangan Manobos

Section 3. Clan-based territory
(1) Datu Sigut Labangen–First person to live in Legodon, brave, fierce, didn’t want others to pass by his territory, killed strangers he saw for they might laugh at his disproportionate legs
(2) Sulutan Tubak Umpig–The datu of Tubak, has power and respected by people
(3) Datu Tungkilin–The datu of Kulaman in the old times
(4) Sulutan Tagenek–The highest sultan of Kulaman
(5) Sulutan Dod Nayam–The datu of Lebak recognized by the whole tribe
(6) Datu Magon Wasay–The datu of Kalamansig in the old times
(7) Datu Melinoy Sepot–The datu of Palimbang, Sultan Kudarat
(8) Datu Ketonas Kulam–The datu of Lebak, Dultan Kudarat, residing in Tatawan
(9) Datu Boneg–Ketodak, Lebak, Sultan Kudarat
(10) Datu Manampit Bucay–Lenogboyon, Esperanza, Sultan Kudarat
(11) Datu Apang–Melawel, Esperanza, Sultan Kudarat
(12) Datu Sakudal–Kalamansig, Sultan Kudarat
(13) Datu Unow–Embali, Esperanza, Sultan Kudarat
(14) Datu Ungka–Kulaman, Sultan Kudarat
(15) Datu Tagaken–Kulaman, Sultan Kudarat
(16) Datu Kawan–Basag, Kulaman, Sultan Kudarat
(17) Datu Fagilidan–Palimbang, Sultan Kudarat
(18) Datu Dakias–Palimbang, Sultan Kudarat
(19) Datu Tuwegen–Palimbang, Sultan Kudarat
(20) Booy Kabaluan–Kalamansig, Sultan Kudarat
(21) Datu Gantangan–Kalamansig, Sultan Kudarat
(22) Datu Insam–Kalamansig, Sultan Kudarat
(23) Datu Ogib–Kalamansig, Sultan Kudarat
(24) Datu Kandi–Kalamansig, Sultan Kudarat
(25) Datu Kaluba–Kalamansig, Sultan Kudarat
(26) Datu Sumadang–Kalamansig, Sultan Kudarat
(27) Datu Falaseyow–Lengali, Lebak, Sultan Kudarat
(28) Datu Lebe–Kulaman, Sultan Kudarat
(29) Datu Gugo–Kalamansig, Sultan Kudarat
(30) Datu Ampuan Apang–Lebak, Sultan Kudarat
(31) Boi Lebe–Legoden, Esperanza, Sultan Kudarat
(32) Datu Kapitan–Ketodak, Lebak, Sultan Kudarat
(33) Datu Bintoy Mokatil–Palimbang, Sultan Kudarat
(34) Datu Kantala–Palimbang, Sultan Kudarat
(35) Datu Duma–Palimbang, Sultan Kudarat
(36) Datu Deweg–Palimbang, Sultan Kudarat
(37) Datu Kadingilan–Ampatuan, Sultan Kudarat
(38) Datu Manguda–South Upi, Sultan Kudarat
(39) Datu Pipayan–Esperanza, Sultan Kudarat
(40) Datu Galing–Esperanza, Sultan Kudarat
(41) Datu Dayog–Esperanza, Sultan Kudarat
(42) Datu Tagaken–Kulaman, Sultan Kudarat
(43) Datu Malakatin–Kulaman, Sultan Kudarat
(44) Datu Bayang–Lebak, Sultan Kudarat
(45) Datu Deweg–Lebak, Sultan Kudarat
(46) Datu Magayan–Esperanza, Sultan Kudarat
(47) Datu Binansil–Esperanza, Sultan Kudarat
(48) Datu Kasila–Esperanza, Sultan Kudarat
(49) Datu Mayao–Esperanza, Sultan Kudarat
(50) Datu Kawan–Kulaman, Sultan Kudarat
(51) Datu Dalimbang–Kulaman, Sultan Kudarat
(52) Datu Tigis–Esperanza, Sultan Kudarat
(53) Datu Labi–Kulaman, Sultan Kudarat

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

The Silahis 14

I can’t afford to buy the limestone burial jars that are for sale and then donate them to the province of Sultan Kudarat or any of the municipalities in Kulaman Plateau, so I’ll just keep track of them. Hopefully, they will all find their way back home. Below are the jars that are on display in Silahis Arts and Artifacts, located at 744 Calle Real del Palacio (General Luna), Intramuros, Manila.



1—This quadrangular jar has V-shaped and diamond patterns on the sides. The lid is shaped like a gable, but half of the top part is cut off to give way to a tiny figure of a head. The eyes, nose, and mouth of the figure are excavated.
2—This conical jar is flat at the base and has vertical flutings around the body. The lid is circular and flat at the base, which supports a knob that looks like an inverted drinking glass.
3— This quadrangular jar has V-shaped patterns on the sides. The lid is shaped like a gable. The surface of the jar and the lid is brown probably from being buried in dirt. Some parts are black, as if exposed to smoke.
4—This jar is shaped like a box with uneven and vague vertical flutings. The lid is shaped like a gable and has parallel vertical flutings. The body of the jar looks newer than the lid. It is in fact so white and shiny that I suspect it’s just a few decades old at most.
5—This quadrangular jar has a clean surface and rough in some parts. The lid is smooth, shaped like a pyramid, and has triangular drawings; one corner of it, however, is missing.
6—This boxlike jar is slightly smaller at the base. The sides have diamond designs. The lid is quadrangular and flat with a bas-relief of a carabao head, which is highly unusual, for none of the burial jars that were excavated by anthropologists in 1960s has a carving of an animal in the lid. Some of the anthropomorphic figures look like animals, but they’re obviously meant to be not purely animal. I doubt if this item has really been used as a burial jar. The surface is clean and smooth all over. Modern tools must have been used in carving the stone.
7—This small jar looks like a big vase. It has no lid. The surface is decorated by deep diagonal cuts that look like lines of dashes. Each cut is oblong and tapers on both ends.
8—This boxlike jar is smaller at the base and has a wide mouth. The lid is shaped like a gable topped with a short, wide, and rectangular handle. The surface is brown from dirt and doesn’t have any geometric designs.
9—This quadrangular jar goes wider as it goes higher. The lid is square and flat. The surface doesn’t have any geometric designs. This must be the most minimalist jar I’ve ever seen.
10—This short cylindrical jar has vertical flutings. The lid is shaped like an inverted bowl and has a small figure of a human head on top.
11—This cylindrical jar has wide vertical flutings. The lid has a circular lower half and a gable-shaped upper half.
12—This conical jar is flat at the base and has shallow vertical flutings. The lid is circular, flat, and has flutings from the center to the sides.
13—This quadrangular jar has vertical and arrow-like flutings on the sides. The lid is square, flat, and topped with a short cylinder that has vertical flutings.
14—This quadrangular jar has diamond-shaped carvings all over, including the gable-shaped lid.

Kitab Article IV Section 1 Ancestral Territory

Article IV. Dulangan Manobo Ancestral Territory

Section 1. Ancestral Territory

The Dulangan Manobos can be found in the provinces of Sultan Kudarat and Maguindanao. In Kulaman, Sulutan Tagenik is the leader. In Legodon, Esperanza, it is Datu Councilor Kebeng. In Tubak, Maguindanao, is Sultan Umpig; in Lebak, Datu Blog; in Kalamansig, Datu Magun Wasay; and in Palimbang, Datu Balaw. This is the territory of the Dulangan Manobos here in Mindanao. They also know the mountains and bodies of water, forests, caves, and distinctive rocks in their territory.

Esperanza starts from Kefela River, Klemuno, Sugod Ulipiken, Sitio Kuhanen, Uges, Kabanalian, Keungas, going up to Blogo, boundary of Isulan and Esperanza going to Ninoy Aquino boundary of Esperanza, Apos Kedaka, Sinuksok, going to Tudok Pinukfutan, Kislanay boundary of Kalamansig, going to Tran River boundary of Lebak and Esperanza, Kislanay Ileb Linikuan Kenogon, ending in Kefela River. [Since I’m not familiar with the specific locations enumerated in this article, I translated the text almost word for word.—Blogger]

Lebak starts from Tugdanay Meedof, passing Dakel Ele, Tusong Uled, going to Lati Lamod, Basak, going to Fufu, Sandyulo, going up to Dakel Kayu, Kislanay boundary of Kalamansig and Lebak.

Kulaman starts from Kislanay Menting, Blegkasi, passing Bong-Bong, Sekuling, Legubang, Klosoy, Langgal, Lambak, boundary of Kulaman and Palimbang, ending in [?] the Panamin the boundary of Kulaman and Bagumbayan.

Palimbang starts from Metok, Balay Kilat, passing the mountains of Getan Ele, going to Getan Bala, passing Getan Pandakan, going to Melegaen Dakel, going up Kogol Kuda, passing Lawat Kumennong, going to Tudok Pig Adalan, going up to Getan Tebako, ending in [?] Tudok Makailas, which is in the boundary of Kalamansig and Kulaman.

The Dulangan Manobo territory in Maguindanao starts from Melumpayang, Tudok Sinaegan Guma, Tudok Medelang boundary of Esperanza (Sultan Kudarat) and Ampatuan (Maguindanao), going to Makalag, Kesam, Tuntungin, Ilang-Illang, going to South Upi, Klemono, Begoy, Sambulawan Kling, Luay Undek, Menetey, Selubaan going to Seput Panigan, Embale, Temulak, Trosud, Lepak Mekin, Keeded, Telektek, Pliris, going to Kued, down Tubak, Ampatuan.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kulaman Jars in Intramuros

I utter “oh” and “wow” under my breath as I point my camera to the display case and press the shutter button every half a second. “You’re like a thirty-something dad who collects toy trains,” says my friend Reno beside me. “You’re so charged up.”

I chuckle. Indeed, I’m looking at objects that I’ve been wanting to see for a long time and I’ve been spending considerable time and resources on. They’re not toy trains, however. They’re not fancy toys or expensive gadgets or anything weird but still somehow not so weird. They’re just plain weird, for most people. The objects in the display case are burial jars—made of soft stone, about 1,500 years old, and taken from Kulaman Plateau. Reno and I are in the Museum of the Filipino People.

Reno and I are supposed to check out the other galleries in the museum and to drop by the National Museum across the street, but we’re pressed for time. It’s past four in the afternoon, and I want to see all the Kulaman burial jars that I can see that day, so we skip our other destinations and ride a pedicab straight to Silahis Arts and Artifacts, a private gallery inside Intramuros.

When we step inside Silahis, I ask at the front desk where the limestone burial jars are displayed. I’m told that the artifacts are on the third floor. Reno and I walk upstairs without inspecting the other items, mostly native handicrafts, in the jam-packed gallery. The scene earlier is repeated; I take out my digital camera and take photos like I’ll never see the burial jars again. Silahis Arts and Artifacts has fourteen in its collection, and all save for the smallest one is complete—meaning, they have lids.

Scotch-taped on the jars are large cards, and the cards don’t look good in my photos, so before I take the photo of each jar, I remove the piece of paper and put it where the lens won’t catch it. After a while, I pick up some of the cards to reattach them to the jars. I’m flabbergasted. I thought the cards merely contain a general description of the jars. I read them and find out that at the bottom of each is a price. Now I don’t know which card belongs to which jar. Reno chuckles. Hastily, I put a card each on the jars without attempting to be accurate. It’s difficult to try, anyway. Most of the jars have the same size and priced at P4,000, P5,000, or P,6000. It’s not easy to tell which jar should be P1,000 or P2,000 more expensive.

“They’re cheap!” says Reno upon learning the prices. I think the same way. Some of Kulaman jars that have been taken to the U.S. are offered for sale online for at least $2,500. “This one especially,” adds Reno, pointing to a coverless jar that is much smaller than the rest and priced at P500 only. The label erroneously describes the jar as a “vase.” We compute the total cost of all fourteen jars. Two of the jars do not have price tags, but their sizes are average, so they probably cost P6,000 each at most. One or two of the jars cost P7,000 or P8,000. One jar, by far the biggest in the collection, costs P20,000. The total amount is no more than P90,000. “I can buy all these without asking money from my parents,” says Reno.

I’m a bum and not as rich as Reno, but I have enough extra money in my wallet to get myself one of the medium-sized jars, in addition of course to the “vase,” which is simply a steal. I’m having a serious moral dilemma. I told myself before that I should just write about the limestone jars and maybe convince all their current possessors to give them back to the province of Sultan Kudarat. I should not be involved in the trading of the jars. I should not acquire by any means even just one burial jar for the living room at home. But I tell myself that I won’t commit any sin if I buy the “vase” and another jar and then donate them to Delesan Menubo, a display room operated by Catholic nuns in the municipality of Senator Ninoy Aquino.

I continue taking photos while talking to Reno and mulling over buying some burial jars. From behind me, a stern voice asks, “Para sa ano yan?” (What is that for?) I turn and see a middle-aged woman in some kind of uniform. Her face is serious, and her arms are folded on her chest. I assume she’s an employee of the gallery. “Sa blog ko lang po,” I answer. “OK lang ba?” She doesn’t answer and then walks away. Reno and I resume talking about the burial jars and other things.

I begin to lose interest in buying the jars. It occurs to me that transporting archaeological artifacts might require special permits and I might be held in the airport if the scanners show I have suspicious rocks in my luggage. I have not checked the laws on cultural treasures and similar stuff. Besides, it seems better to stick to my original plan and be not involved at all in any financial deals involving burial jars.

I would probably not think of such matters if the gallery attendant had been friendlier. She has irked me. But she can’t stop me from taking several photos more after the dozens that I’ve taken. These burial jars belong to my province. The people of my province have more right to the jars than the owners and employees of the gallery. I take out my camera and click away again.

“Para sa ano yan? ” the woman asks me again from behind after a while. I thought she has left me and the burial jars in peace. I explain again that it’s just for my blog. “Bawal po ba (Is it prohibited)?” I ask. “Have you asked permission downstairs?” she says in Tagalog. “Hindi po,” I admit. She asks a few more questions, and I answer them honestly and politely. I tell her researching about the jars is my personal hobby. She must have noticed that I’m a perfectly decent or sane person after all. We keep on talking, and after a while, as though another spirit has possessed her body, she becomes accommodating, sympathetic even. She tells me the jars have been in the gallery for maybe ten years and she believes they should not have been for sale because burial jars used for the dead. My irritation with her dissipates. All the same, I have lost interest in buying jars or anything else from the gallery.

I have nothing but photos of the fourteen jars. If I write about them in my blog, if I tell the public about them, some private collectors might become interested and buy them and hide them away forever from the people of Kulaman Plateau and even of the Philippines. If more people become interested in the jars, they might fetch a higher price in the black market. I’m not sure if I’m doing the right thing by writing about them, but I’m a writer, and my duty is to write. Some things are beyond my control, and there are some risks that I have to take.

Kitab Article III Sections 10 and 11 Relations

Article III. The Dulangan Manobo and their Cultural Practices

Section 10. Family Relations
(1) Children should obey their parents. Siblings should have unity, love for one another, and respect for one another.
(2) Parents should keep good relationship among family members, take care of their children, and discipline their children. Parents should support the education of their children for them to have a good future.
(3) Family members should share the chores to have a progressive and peaceful life.

Section 11. Relations with Other Tribes—If other tribes come to visit such as Maguindanao, B’laan, Teduray, Kalagan, Ubo and T’boli, entertain them and give them food. If they encounter problems while staying in your house, help them promptly. Do not wait for their parents to solve the problem. Solve the problem yourself so that the people will see that you are a good datu and you consider them as part of your family. The Dulangan Manobos are helpful to other tribes when it comes to problems that need to be faced to attain peace.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article III Sections 8 and 9 Arts and Beliefs

Article III. The Dulangan Manobo and their Cultural Practices

Section 8. Arts (Lilok)

(1) Sulok–Container for betel quid made from a kind of vine
(2) Tegesalsal–A person who makes bolos
(3) Suladan–Container for rice and corn
(4) Guma–Container for bolo
(5) Alat–Container also for corn and rice
(6) Lihub–Container for rice seeds
(7) Kekulong Basak–Necklace making
(8) Kekolong Usa–A method of giving meat to the tribe
(9) Betekel–Put on the hands of male and female children
(10) Tegunom–A person who weaves baskets
(11) Sekedu–Made-of-bamboo water container
(12) Melewas–Container for household items and rice
(13) Sinupow–Used for washing after moving bowels
(14) Ketuwang–Maker of rings, bracelets, and others
(15) Sinulon–Used for winnowing rice and corn
(16) Senagfing–Container for clothes and seeds
(17) Klefe–Container for valuables
(18) Puyot–Where a man keeps his betel quid
(19) Bluyot–Container for rice
(20) Le-sung–Where rice and corn are pounded
(21) Se-ulo–Pounding tool for rice and corn
(22) Bato Kelang–Put in the mortar to grind corn

Section 9. Belief in God (Nemula)

The tribe believes that Nemula has the power to create heaven, earth, animals, human beings, and everything that can be seen. He also owns nature.

(1) Giwata–Has the power to give intelligence and protection to the tribe
(2) Diwata–Keeper of the mountains, water, cave, rocks, and all that be seen in the forest
(3) Langa–A method of worship by the tribe to be guided by the Diwata or Nemula to have protection
(4) Bleyan–Healer of the tribe in a community, he or she knows if something bad is coming
(5) Efe Wayeg–Keeper of river, lake, and bodies of water, an invisible entity
(6) Efe Kayo–Keeper of trees, an invisible entity
(7) Efe Tudok–Keeper of mountains, an invisible entity
(8) Efe Eleb–Keeper of caves, an invisible entity

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article III Sections 6 and 7 Dances and Songs

Article III. The Dulangan Manobo and their Cultural Practices

Section 6. Dances of the Tribe

(1) Atang–A man shows his bravery through dance
(2) Kemboye–A man pounding rice or corn so that they will not get tired of what they are doing [This part seems incomplete.—Bloggger]
(3) Adal Uwak–The tribe imitates the dance of crows
(4) Lambeg Dagat–Music of the tribe produced from bamboo
(5) Adal Kinuta–A dance for a gathering of datus
(6) Adal Dilayaw–A woman shows this kind of dance to the datu. If she is liked, the dowry will be plenty. [This part seems incomplete.—Bloggger]
(7) Petpet–A dance or music to entertain the audience during occasions

Section 7. Songs of the Tribe

(1) Anggung–A courtship song of women and men for the person that they like or love
(2) Uwan–A song to attract viewers and listeners
(3) Tondil–A sign that a binusaya is a brave person
(4) Kabayan–A song during occasions
(5) Belenalo–The history of Dulangan Suboy, for listeners to enjoy
(6) Wanin–A song of an evil person to make himself invisible to his enemies
(7) Linambingan–A song of the tribe to fight for their land
(8) Telake–A song inherited from ancestors about their history, both good and bad
(9) Senggek–A song to entertain listeners and viewers during occasions and celebrations
(10) Delawet–A mourning song of a woman for the dead

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article III Sections 4 and 5 Births and Deaths

Article III. The Dulangan Manobo and their Cultural Practices

Section 4. Giving Birth

First, cut off the umbilical cord of the infant. If the umbilical cord indicates something not good [not specified how], act as though burying the infant and then hang him or her on a tree. Put water and scrapings from a coconut shell into a made-of-bamboo container and then wash the infant with the water. Make a hammock for the infant for sleeping. The father should butcher a chicken for the mother so that her milk will be plenty. So that the infant will not get sick, the mother should butcher and cook a chicken for her father-in-law and burn some feathers of the chicken and let the smoke pass the baby. Traditional beliefs include not letting a pregnant woman stand on a threshold because she might not have a swift delivery. If someone is about to sneeze while carrying a baby, he or she should stop because the baby’s life will not be long. If a lemuken chirps, your life will not be long or the baby will die.

Section 5. Funeral Practices [I’m not sure of my translation of this part. The original text is confusing and inconsistent in style.—Blogger]

(1) Wrap the body with a malong and tie the whole body. Find a tree (Tefedos) and raise the (Tigbakal). Cut and carve the log to be used as a coffin according to the measurements of the body. Others look for rattan and (Belem Bad). Some take food to the builders of the coffin going home. The women take ashes and leaves of camote and then pound them using a mortar and a pestle to be used as glue so that the odor of the body will not leak out of the coffin.

(2) During a funeral, the coffin is properly handled starting from the wake. It is placed inside the house for as long as the relatives want, until the burial. They shall have games, singing, dancing, putting of ashes on the forehead, riddles, and when paying their respects to the dead, they shall bring togo, palendeg, kuding (musical instruments made of bamboo) and duwagey.

(3) When the right time for burial comes, they shall butcher chicken, pig, and cow if the family can afford it. They shall invite all the people, datu or non-members of the community, and all the relatives on both sides. They shall gather because it is the day of interment. They shall share the expenses and hold a celebration as a proof of their love.

(4) After the interment, the relatives shall throw rice inside the house where the wake was held, before the house is abandoned. The tribe believes that a house where a person died should not be used as a dwelling again and another house should be built nearby.

(5) If the dead was a respected leader, the wake may run for more than one year before the dead is buried. On the day of the interment, all the recognized leaders of the Dulangan Manobo people territory shall be called and shall gather to mourn. This assembly is called Dakel Limud.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article III Sections 1 to 3 Marriage and Others

Article III. The Dulangan Manobo and their Cultural Practices

Marriage processes: [The sections and subsections of Article III do not seem to be properly organized.—Blogger]

Section 1. Fekaenan Manok: Process

Fekaenan Manok refers to a wedding in the Dulangan Manobo tribe. Inherited from their ancestors who lived a long time ago, this is still practiced until now. The datu acts as the mediator between the family of the bride and the family of the groom. Before the wedding is held, both parties have to agree on the dowry that the family of the groom should give to the parents of the bride.

The parents of the groom and the parents of the bride have to negotiate first under the guidance of the datu. The parents of the bride shall say the dowry that they want for their daughter. If the parents of the groom are amenable, the wedding shall be planned right away.

(1) The parents and relatives of the bride shall butcher a chicken and cook it for the parents of the groom.
(2) The parents of the groom may not touch the rice and viand if they have not given anything to the family of the bride.
(3) The groom shall stay outside the bride’s house and may not enter if he has no mosquito net to offer when the door is opened.
(4) The betel quid prepared by the bride’s parents is worth one thousand pesos. The groom’s family shall pay for the quid and then chew it. [I’m not sure if my translation of this provision is accurate.—Blogger]
(5) Fenugang–When the man takes a woman as his wife
(6) Setogkok Ulu–During the wedding, the datu gently presses the heads of the bride and groom against each other as a sign that they’re married.
(7) Alangan–This is put on the path of the groom’s family, with mamaens attached. The groom’s family picks this up as a sign that they will give a horse or properties as dowry.
(8) Fenulot–A ganta of rice and a chicken prepared for the groom’s family, in exchange for one thousand pesos
(9) Sabakan–This contains five pieces [not specified of what] wrapped in a banana leaf with a roasted chicken, worth one thousand pesos. Clothes may also be used as payment for this.
(10) Ugsadan–The groom takes the seat specially made for him.

Section 2. Marriage Process

(1) Sunggod–The groom’s family has to give five horses and one carabao to the parents of the bride depending on the dowry set by the mother.
(2) Pliku Tamok–If the bride doesn’t want to be married, all the dowry should be returned to the groom.
(3) Tinabanan–The parents of the bride are given a horse. [This provision seems to lack necessary details.—Blogger]
(4) Tising–The parents of the bride and groom have to talk if their children like each other, and one horse has to be given [to the bride’s parents] as a sign.
(5) Enugsadan–The amount of dowry that the mother of the bride has received has to be returned to the groom in full amount, plus two animals. [My translation of this provision may not be accurate. The original text is confusing.—Blogger]
(6) Ited–If the wife dies, the groom has to give two horses to the woman’s family so that she can be replaced by her sister.
(7) Duduk–If the wife dies, she may be replaced by her daughter. [This provision seems to lack necessary details.—Blogger]
(8) Nesegaw–A man and a woman elope.

Section 3. Process on Taking the Wife of Another

(1) If the wife of a man is taken by another and the wife returns to her husband, the father of the woman has to give one horse to the husband. The paramour also has to give one horse to the husband.
(2) If the wife and the paramour decide to marry, the dowry has to be returned to the husband, plus one horse from the wife and one horse from the paramour. Instead of returning the dowry, the parents of the woman may replace her with her sister.

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article III Section 1 The Dulangan Manobo

Article III. The Dulangan Manobo and their Cultural Practices

Section 1. The Dulangan Manobo

The Dulangan Manobo were known in the old days for eight siblings. Whenever they had enemies, they could not sleep. They had to attack the enemies’ territory. They were also known for the clothes and ornaments that they wore, such as tunggal, tising, plegkasin, kelo, sugot, basak, tikis, kegal, and eful. They had earrings. They had tattoos on their bodies, both male and female, as a sign of bravery (Tegefengayaw Agdaw). Their teeth were dark due to betel chewing, a custom that they inherited from their ancestors.

The Dulangan Manobo came from their ancestors Tomigel and her son Lumabet, who lived in Kulaman a long time ago. Her home was Ele-Uboh according to the tales of the elders. The tribe believes she is in heaven now.

Members of the tribe
(1) Etaw Dagel–Dulangan Manobo living in the headwaters of the river, with mellifluous speech, such as the ones in Kulaman and nearby areas
(2) Etaw Dibaba–Dulangan Manobo living downriver, angry-like in speech, such as the ones in Tubak, Dono, and Legodon, who speak the same way
(3) Etaw Dagat–Dulangan Manobo living near the sea, soft spoken, with sweetness on the final syllable of the word

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article II Definition of Terms

A
(1) Ada–Many
(2) Adal–Dancing
(3) Adat–Practices that were inherited from ancestors
(4) Adew–Painful
(5) Adog–Name of a person
(6) Agdaw–The sun
(7) Adal Delayaw–Dance in tribal festivities
(8) Aken–I
(9) Akay–Friend
(10) Alangan–Scattered on the groom’s path
(11) Alas–A practice in slash-and-burn farming; a stake or some other marker is put in the clearing so that others will not claim the clearing as theirs
(12) Alat–Container for harvested corn, rice, and others
(13) Amayan–Large
(14) Ateh–Very far
B
(15) Baboy–Hog
(16) Bagting–Arrow
(17) Batiya–Incantation of the tribe
(18) Binibilan–May be used as a dowry
(19) Binulan-bulan–Container for betel quid and lime ash
(20) Bekesan–Python
(21) Bekukang–A disease similar to boil
(22) Bekuku–An ornament put on the ears
(23) Bangkong–For defense and dowry
(24) Busaw–Evil spirit
(25) Busug [spear]–A tribal weapon used to catch game
(26) Balit laget–Container for the quid of a princess when there are visitors or during an occasion, also for dowry
(27) Blabagan–North
D
(28) Dapag–Near
(29) Dakel–Large
(30) Delek–For defense and catching game
(31) Delesan–House
(32) Delegdigan–South
(33) Dodok–If the first wife dies, she is replaced by her daughter
(34) Dufang–Swindler
(35) Dugang–Add
(36) Duma–Relatives
E
(37) Ebay–Wondering
(38) Edungan–Beginning
(39) Egalebek–Working
(40) Enugsadan–How much dowry is given to the bride’s mother
(41) Eledan–West
(42) Eglesek–Fish diver
(43) Eglikin–Going home
(44) Egselapan–Playing
(45) Egsugo–Giving an order
(46) Eg-tibah–Clearing a piece of land by cutting and burning the trees
(47) Ele-Uboh–Where Mother Tumegel was from when she went to heaven
F
(48) Fekenan Manok–Wedding
(49) Fenulot–One ganta [2.2 kilograms] of rice with a chicken for men
(50) Fagsudan–Filled with mountains
(51) Fangus–Dried fish
(52) Fatogiyal–Duck
G
(53) Getas Tamok–The method of returning the dowry if the couple separates
I
(54) Ikam –Mat
(55) Ited–A widower can marry a sister of the deceased wife, and a widow can be taken as a wife by a brother of the deceased husband
(56) Iton–Spouse
K
(57) Kalabaw [water buffalo]–For dowry and farming
(58) Kailawan–Ordinary and poor Dulangan Manobos created by God
(59) Kelawit–Used by hunters to catch wild pigs and deer
(60) Kemalaan–Shy person
(61) Kemagi–A kind of property that can be given as a dowry
(62) Kembuye–Dance of a person who is pounding rice and of a happy person
(63) Kinuta–A person who dances and plays music
(64) Kuda [horse] – Used by the datu or the tribe for traveling, dowry, and horse fights
(65) Kulagbu–Used for dowry, worth one horse
(66) Kuden tana–Made of clay, used as a pot for cooking rice
L
(67) Langgaman–Used by women to harvest rice
(68) Lebengan–Burial site of the tribe
(69) Lesung [mortar]–Used to pound rice
(70) Linansayan–For dowry, worth one horse
(71) Lobing–Used for sleeping
(72) Lueb–Used as a container for arrows, a magazine of the tribe
(73) Lungon–Coffin
M
(74) Melugay–A long time
(75) Museng–Charcoal
N
(76) Nugangan–Parent-in-law
P
(77) Felegkasen–Used to increase an arrow’s accuracy
(78) Fliko Tamok–Return the dowry to the man if the woman refuses to marry
S
(79) Segagung–Used during occasions to entertain guests
(80) Sekedu–Used as a water container, made of bamboo
(81) Selagi–Used to call people, the sound depending on the occasion, whether a funeral or a celebration
(82) Sigfu–Used to catch wild pigs and for protection
(83) Sinulon–Used for winnowing rice, corn, and others
(84) Solok–Container for seeds of corn, rice, and others
(85) Sulad–Container for corn, vegetables, rice, and other kinds of crops
(86) Sundang–Used for defense by the tribe
(87) Sunggod–Dowry or bride-price
T
(88) Tabas–Used for war dance and defense
(89) Tegeb–A kind of property that is used for dowry
(90) Tegelesek–Fish diver
(91) Tege-awo–Hunter of wild animals
(92) Tegefigbayi/Tegefigmaama–Philanderer
(93) Tinakepan–Food paired with rice, taken from trees
(94) Tinabanan–[Ambiguous:] If both the wife and the husband commit adultery, the dowry cannot be taken back; or, a situation where a wife commits adultery and the husband cannot take back the dowry
(95) Tising [ring]–A sign that a woman can no longer find a man
(96) Tusung–Hole
U
(97) Ukit–Processes of resolving problems
(98) Ules–Head covering
(99) Ulof–Used to make the enemy sleep
(100) Upowon–Baldheaded person
(101) Usa–Animal meat
(102) Uwan–Song to attract listeners
W
(103) Wagiya–Steel
(104) Wayeg–Water

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Kitab Article I Guiding Principles

Section 1. Legal bases in establishing the comprehensive structure and program of the tana tupu are as follows: [The numbering in the original text is confusing, so I made some reorganization in this article.—Blogger]

(1) The inherent rights of the indigenous peoples to pursue their traditional leadership structure, programs and customary laws;

(2) The 1987 Philippine Constitution:

(a) Section 22 Article II, which states that “the State recognizes and promotes the rights of indigenous cultural communities within the framework of national unity and development.”

(b) Section 17 Article XIV, which states that “the State shall recognize, respect, and protect the rights of indigenous cultural communities to preserve and develop their cultures, traditions, and institutions. It shall consider these rights in the formulation of national plans and policies.”

(3) The Republic Act 8371, otherwise known as the Indigenous Peoples Rights Act of 1997

(a) Chapter IV Section 13, which states that “The State recognizes the inherent right of ICCs/IPs to self-governance and self-determination and respects the integrity of their values, practices and institutions. Consequently, the State shall guarantee the right of ICCs/IPs to freely pursue their economic, social and cultural development.”

(b) Chapter IV Section 15, which states that “The ICCs/IPs shall have the right to use their own commonly accepted justice systems, conflict resolution institutions, peace building processes or mechanisms and other customary laws and practices within their respective communities and as may be compatible with the national legal system and with internationally recognized human rights.”

(4) The International Treaties and Conventions:

(a) The United Nations Declaration on the Rights of the Indigenous Peoples

(i) Article 3, which states that “Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.”

(ii) Article 4, which states that “Indigenous peoples, in exercising their right to self-determination, have the right to autonomy or self-government in matters relating to their internal and local affairs, as well as ways and means for financing their autonomous functions.” [In the copy of Kitab that I found on Scribd, this part is slightly different. I used the actual text in the UNDRIP.—Blogger]

(iii) Article 5, which states that “Indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their right to participate fully, if they so choose, in the political, economic, social and cultural life of the State.” [In the copy of Kitab that I found on Scribd, this part is slightly different. I used the actual text in the UNDRIP.—Blogger]

(b) The International Labor Organization Convention 169, otherwise known as the Convention concerning Indigenous and Tribal Peoples in Independent Countries:

(i) Article 8 Paragraph 1, which states that “in applying national laws and regulations to the peoples concerned, due regard shall be had to their customs or customary laws.”

(ii) Article 8 Paragraph 2, which states that “these peoples shall have the right to retain their own customs and institutions, where these are not incompatible with fundamental rights defined by the national legal system and with internationally recognised human rights. Procedures shall be established, whenever necessary, to resolve conflicts which may arise in the application of this principle.”

(iii) Article 9 Paragraph 1, which states that “to the extent compatible with the national legal system and internationally recognised human rights, the methods customarily practised by the peoples concerned for dealing with offences committed by their members shall be respected.”

(iv) Article 9 Paragraph 2, which states that “the customs of these peoples in regard to penal matters shall be taken into consideration by the authorities and courts dealing with such cases.”

Section 2. Respect and care for Mother Earth and nature because this is the source of livelihood, culture, tradition and spiritual beliefs of the Dulangan Manobo tribe

Section 3. Respect and recognition of the significance of the stars, moon and sun in everyday activities of the Dulangan Manobos.

Section 4. Recognition and respect for fellow human beings as well as animals and other living things and most of all Nemula (God the Creator)

(This post is a part of a series on Kitab, the customary law of the Dulangan Manobos. See my introductory post for the list of posts containing all the sections of the law. You may also see the original Filipino version on Scribd.)

Rattan Decors

Manobo craftsmen, of course, are also capable of creating modern decors and toys out of rattan. 

Rattan can be used to make a ball for sepak takraw, a game similar to volleyball but has three players only for each team and the players can’t use their hands to hit the ball.