Talisay Terminal and Fare Rates

I'm not sure if the streets of Barangay Kulaman have names. If they have, nobody seems to use them. Destinations are often referred to by the name of the purok (usually named after a virtue, such as Pag-asa or Pagkakaisa) or by the name of the business establishment (usually named after the owner's family name).

The busiest intersection is often referred to as Talisay, after a tree in the southeastern corner. Under the tree is the terminal for skylabs (public utility motorcycles). When I passed by the spot one early morning, it was almost empty. I looked at the fare rates written on a blackboard and discovered that the skylabs take passengers not only within Senator Ninoy Aquino town but also in some barangays and sitios of Lebak, Kalamansig, Bagumbayan, and Palimbang towns.

The Real Name of Twenty-One Falls

 

With the family, I started 2021 at 21 Falls, here in my hometown. But we actually just went to one waterfall. The others are not easily accessible and, I heard, not as big or beautiful. The fall is at Barangay Lagubang. Its pool is up to my thighs only, so you can't swim. To bathe, you have to stand under the water instead, as you would in a shower.

On our way home, we dropped by the house of Brgy. Chairman Gomer Ugat, a family friend. I asked him the name of the fall, and he said it was "Lufaken," but he didn't know what it meant. The e in Lufaken is pronounced like the e in uncle and tricycle.

From Brgy. Kulaman, the poblacion of the municipality of Senator Ninoy Aquino, you have to travel for about thirty minutes to reach the center of Brgy. Lagubang. The highway is paved, but from the highway to the center of the barangay, you have to travel on a muddy road with large stones. The road, which stretches for about two kilometers, is not passable by bicycle or scooter. Bigger motorcycles and four-wheeled vehicles would be fine. From the center of the barangay, the road is still rough but better. You have to travel by vehicle for four or five kilometers more, and then from the road, you have to walk downhill for about fifteen minutes to reach Lufaken Fall.

Some adventure seekers here say that you can see all twenty-one falls if you go to Lufaken Fall via Brgy. Midtungok. You have to walk uphill along the stream. I have not been to Brgy. Midtungok myself. It is separated from Brgy. Kulaman by Brgy. Kiadsam, and the entire length of the road is unpaved. For now, I think the trail in Brgy. Midtungok is better left to locals. Tourists should head straight to Lufaken Fall via Brgy. Lagubang.

On the way to the fall, one interesting sight is the steep hills in Sitio Benebol. On the foot of them is a Dulangan Manobo community. You can also see the less-seen other face of Ilian Hill and a glimpse downhill of Brgy. Midtungok and Brgy. Kiadsam, the tin roofs of the houses shining under the sun. As someone from here, I'm not impressed with the view, of course, but if you grew up in the plains, especially in an urban area, I'm sure you'll be amazed by the formidable mountains, sloping hills, and how human settlements, and humans as well, look so small amid them.

Fake Burial Jars

I found out a few days ago that the Kulaman Plateau burial jars at the Silahis Gallery in Intramuros in Manila have been sold out, and I have to apologize to the collectors in case they were encouraged to buy the jars after reading this blog. As I have not been posting here for a couple of years now, I wasn’t able to share with the public an important update: fake Kulaman Plateau burial jars do exist, and they probably include the items at the Silahis Gallery.

I learned about the existence of fake jars when I was involved in a tourism-related project at the municipality of Lebak here in the province of Sultan Kudarat. Here’s what I wrote in the report that I had to submit:

“At around 2 PM on July 10, 2018, the writer, together with other members of the research team, dropped by the barangay hall of Keytodac and had a conversation with some local officials who happened to be in the office. The writer heard for the first time the existence of fake burial jars. The informant named the counterfeiter. But names are withheld here because the information has not been confirmed.

“After about an hour, the team proceeded to the barangay hall of Salangsang, where another informant told the team of the existence of fake burial jars. The informant named three counterfeiters, who were in business in the first decade of the twenty-first century. The informant also said that the counterfeiters would soak the fake burial jars in water with urea to speed up the growth of algae and make the jars look old and authentic.

“Apparently, counterfeiting of burial jars and selling them to private collectors is an open secret in the southern mountains of Lebak.

“This writer has strong reasons to believe that there was truth to the statements of the informants. He has seen burial jars that are purportedly from Sultan Kudarat but looks dubious, primarily because their designs stray too much from the typical features of burial jars as scholars noted. In Silahis Gallery, a souvenir shop inside Intramuros in Manila, one cover in the collection has a figure of a carabao head. In contrast, burial jars discovered in the San Carlos and Silliman explorations are mostly anthropomorphic. The scholars believe the figures indicate the sex of the deceased kept in the jar. Applying the theory, the carabao-shaped figure would indicate that the bones inside the jar are that of a carabao’s. This is preposterous, and the burial jar must have been made by an amateur counterfeiter.

“The jars that are on display inside the Tourism Office of the Municipality of Lebak might also be counterfeit because some of them have animal-like instead of anthropomorphic figures.

“Another possible indication of forgery is well-defined and intricate incisions, possible only with the use of modern tools. Authentic burial jars were carved out of blocks of limestones using crude implements, and because the jars have been left in natural surroundings for around 1,500 years, it is natural for their surfaces to have been weathered.

“Lastly, burial jars that are as small as a typical flower vase must be forgery, too. They are too small to contain human bones, even that of an infant’s.

“The existence of fake burial jars make it difficult for anyone to determine the authenticity of all the burial jars. Only the jars that have been recorded by anthropologists in 1960s and properly tracked can be safely declared authentic. On the other hand, the existence of fake burial jars could make black market buyers suspicious of burial jars claimed to be from Sultan Kudarat, and this could discourage trading of the artifacts.”

(In photo: Me with a collection of burial jars at the municipal hall of Lebak, Sultan Kudarat. Some of these jars may be fake. It’s now difficult to determine the authenticity of Kulaman Plateau burial jars because, I found out in a visit at the municipality, counterfeits were made in the aughties.)

The Story of Datu Wasay

I learned from a group of Dulangan Manobos that a chieftain named Wasay once lived in a big hut that his family shared with four other families. I'm talking about five separate families, not a man with five wives. Some of the five men in the house had more than one wives.

The house had no divisions inside, and the hearth was at the center. All the families cooked in the hearth. At night, everyone slept around it, with all their feet near the fire to protect themselves from the cold.

Being the head of five families living in one house means that Datu Wasay was wealthier than most datus in his tribe. He must have a huge track of land, for land was the primary source of income of most Dulangan Manobos. In fact, the village where his hut used to be has been named after him. Datu Wasay is currently a barangay of the municipality of Kalamansig.

The story of Datu Wasay, though, has a sad ending. He sold his property to a Christian man and moved to a more remote area. The price of the property? Seven pieces of pimpong (an explosive device used to kill feeding wild pigs) and one manoso (a bundle of dried tobacco leaves).

Kulaman Burial Jars in Laan Magazine

Another important thing that happened last year is that the burial jars of Kulaman Plateau was featured in the maiden issue of Laan, a regional travel and advertising magazine, and the article, of course, was written by this blogger.

The magazine generously gave my article a whole spread and half a page, and copies of the magazine were distributed in government agencies and business establishments, and tucked in the seats of the Executive Class units of Yellow Bus Line, a la Smile magazine of Cebu Pacific airline.

I wasn’t able to attend the launch, so I don’t have my own copy of Laan, and I don’t have my own photos of the article. But below are the cover page and the contributors’ page, which I grabbed from the Facebook account of the magazine. My special thanks to Louie Pacardo, the managing editor and a fellow blogger, for asking me to contribute.

Kulaman Burial Jars in Tau SOX Festival

I’m back, after almost a year of not touching this blog. (My “latest” posts, dated half a year ago, had been prescheduled.) I can’t promise to blog regularly again, but I will post important updates.

I’ve been preoccupied with a lot of other matters, especially literary activities. Other local writers and I, I’m proud to say, have done many things, most of which were firsts. We formed writers associations, albeit informal for now. We created Cotabato Literary Journal, a monthly online publication. And we organized several poetry readings and writing seminars. I was also diagnosed with panic disorder, and I’m still on medication up to now. (But don’t worry, I’ve gotten so much better.)

As to the updates I must share with you, let me start with Tau SOX: Festival of the First Peoples, organized last year by the regional office of the Department of Tourism. The one-week event aimed to highlight SOX (short for SOCCSKSARGEN) as a land where early men (tau) lived. The organizers invited me to give a talk on the limestone burial jars of Kulaman Plateau, in a forum that also included a talk on the clay burial jars of Maitum and a talk on the burial practices of Tedurays.

I wasn’t able to take good photos and extensive notes of the event, so if you want to know more about it, check out the news article on NDBC and the post by local blogger Hajar Kabalu. Truth be told, I had a very small audience, even if the venue was the activity center of a mall. It was past lunchtime when it was my turn to speak, and most attendees had gone somewhere else. Nonetheless, I believe the right people stayed and listened, and I’m glad for the opportunity to spread more awareness of Kulaman burial jars.

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

(Update: These jars may be fake. Check out this post for the explanation.)

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

(Update: These jars may be fake. Check out this post for the explanation.)

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

(Update: These jars may be fake. Check out this post for the explanation.)

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.)