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.)
Monday, November 21, 2016
Monday, November 14, 2016
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.)
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.)
Monday, November 7, 2016
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.)
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.)
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