I was excited when I found out about three years ago that a line of Dulangan Manobo chieftains had been using the title sultan. In my post about it, I mentioned that the Manobo sultans had not been as powerful or famous as the Muslim sultans of Mindanao, but I deemed the Manobo sultans to be holding a legitimate title. I no longer feel the same way. After making an extensive research on the sultanate of Maguindanao, for it was the main material in a novel manuscript that I wrote last year, I now feel that the Manobo sultans have been a little too presumptuous in assuming the title.
Among the rulers of Maguindanao, the first to call himself sultan was Kudarat, and there is no question that he deserved the title. At the peak of his reign in the 1600s, he ruled or had influence in almost the whole mainland Mindanao. The other sultanates, except for the sultanate of Sulu, emerged as such out of their association with the sultanate of Maguindanao. The other sultans were either in-laws of the sultan of Maguindanao or cousins of the sultan who wanted their own realms to rule. I believe, therefore, that the Manobo chieftains can only use the title sultan if they are related by affinity or consanguinity to the sultan of Maguindanao.
It seems that the Manobo sultan in Kulaman village is not even remotely related to the sultan of Maguindanao. Based on a 1960s research paper by anthropologist Marcelino Maceda, the first chieftain in Kulaman village to call himself sultan was Kalulong Dakyas. Maceda claims in the paper that Dakyas himself and other informants revealed to him that a certain “Datu de Patuan of Craan, Cotabato” conferred the title to Dakyas. It’s possible that the Muslim ruler was related to the Maguindanao royal family, for Dipatuan was one of Sultan Kudarat’s names, but I doubt if has the authority to confer the title sultan. He was himself using the humbler title datu! Nevertheless, the Dakyas patriarchs are free to call themselves sultan and pass the title from one generation to the next. It’s not against Philippine laws, and as far as I know, the descendants of Sultan Kudarat do not claim exclusive right to the title.
The same prerogative is enjoyed by the other Dulangan Manobo “sultans.” I discovered from Kitab, the customary law of the tribe, that six other Manobo chieftains are using the lofty title. They are Sulutan Dod Nayam of Lebak town, Sulutan Nestor Bualao of Ampatuan, Sulutan Diamadin Balaw of Palimbang, Sulutan Juanito Pugoyan of Palimbang, Sulutan Dod Banday of Kalamansig, and Sulutan Sama Mlok Bineklao of Kalamansig. The six sultans are tegeantangs or justice officers of the tribe, along with Sulutan Rey Dakias of Kulaman (Senator Ninoy Aquino) and twenty-two datus. The Kitab further shows that Manobo sultans are not higher in rank than the Manobo datus. None of the sultans is part of the Genelal Kaunotan, the executive committee of the tribe; the seven members of the committee are all datus.
Why am I writing this? It’s not to bash the Manobo sultans. It’s to reveal to my fellow outsiders that the political structure of indigenous cultural communities can be more complex than, or so different from, what we think. The dynamics may not be the same even if they’re using familiar terms. We should be careful with our assumptions. We might be thinking that sultans are the highest authority in a tribe and then give them rights and privileges that a humbler chieftain might deserve better. We must know our indigenous brothers and sisters more. If we don’t, what we believe to be an act of kindness might be a detriment to them.
Showing posts with label sultans. Show all posts
Showing posts with label sultans. Show all posts
Monday, April 11, 2016
Monday, February 3, 2014
Polity of the Dulangan Manobo (Part 2 of 2)
(Blogger’s note: The following is an excerpt from Defending the Land: Lumad and Moro People’s Struggle for Ancestral Domain in Mindanao, specifically pp. 117–18. The publishers welcome and even encourage the reproduction of the book in part or in its entirety, so I am posting this excerpt here without prior permission. Not a single word has been changed, and the style of the text as they appear on the book has been preserved. For citation details about the book, see Webliography.)
The Dulangan Manobos in Kulaman, Sultan Kudarat have a simple and functional political set-up easily understood by the ordinary Manobo constituents.
The position of sultan is unusual in a non-Muslim aggregation. It has its legendary beginnings in the marriage of Shariph Kabungsuan, an Islamic leader, to Tabunaway, a Manobo princess. Their male descendants became Sultans and the sultanate was institutionalized even in Manobo settlements up to the present. However, the assembly of datus must acknowledge the sultan, even if the position is hereditary.
At the top of the political structure in Mnaobo community is the Sultan, the highest-ranking tribal leader. He lords over the datus and presides meetings, especially in their antang-antang—an assembly of tribal leaders to discuss and resolve community issues. He also signs legal documents of government agencies in representation of the entire tribe.
He judges conflicts that arise among members of the family or among Manobo residents of different barangays. He also performs marriage and other rites when the occasion arises. He presides over the legislative process of the community or among tribal leaders in a meeting called for the purpose. Aware of the existing conditions of the community that abet changes in societal practices, he urges respect for cultural traditions. He is the unifying factor of all datus and of all the members of the tribe.
When there is no direct heir to the position such as a son, a close male relative may become a Sultan. The chosen one must show ability to handle situations and to command the respect of his constituents. The datuship is also a hereditary position. In the absence of an heir, the closest male relative may be a successor.
The datu is the second highest-ranking official of the tribe. He assists the sultan in community or tribal matters. He performs marriage or burial rites and their consequent celebration in the absence of the sultan. In the local sitio or barangay where he resides, he settles family and community problems in an antang-antang. As such he elicits respect and loyalty from the company. There may be several datus in a small community. In such a situation, the eldest and the most respected datu heads the village antang-antang.
The tribal chieftain acts as the adviser of the community. He heads the tribal council and leads in community projects such as constructing a tribal hall. The Sultan and Datu of the community select him via consultation with the other Manobos of the village.
Each community has a tribal council consisting of six members who have indeterminate tenure and serve for as long as they effectively deliver their job. Not doing well in their task is reason enough o change the council member. The council may choose a woman or two as a member to take care women’s affairs.
At present, there are nine datus in the sitio, namely, Datus Angked Talombo, Hindot Abog, Lantig Labe, Felipe Ilas, Kaleb Imbog, Buat Uba, Glem Katel and the informant himself. They meet once a month to engage in antang-antang.
Some of the children attended school in far away Kulambo. They learned the value of education, but were not able to go beyond secondary school due to financial constraints.
The Dulangan Manobos in Kulaman, Sultan Kudarat have a simple and functional political set-up easily understood by the ordinary Manobo constituents.
The position of sultan is unusual in a non-Muslim aggregation. It has its legendary beginnings in the marriage of Shariph Kabungsuan, an Islamic leader, to Tabunaway, a Manobo princess. Their male descendants became Sultans and the sultanate was institutionalized even in Manobo settlements up to the present. However, the assembly of datus must acknowledge the sultan, even if the position is hereditary.
At the top of the political structure in Mnaobo community is the Sultan, the highest-ranking tribal leader. He lords over the datus and presides meetings, especially in their antang-antang—an assembly of tribal leaders to discuss and resolve community issues. He also signs legal documents of government agencies in representation of the entire tribe.
He judges conflicts that arise among members of the family or among Manobo residents of different barangays. He also performs marriage and other rites when the occasion arises. He presides over the legislative process of the community or among tribal leaders in a meeting called for the purpose. Aware of the existing conditions of the community that abet changes in societal practices, he urges respect for cultural traditions. He is the unifying factor of all datus and of all the members of the tribe.
When there is no direct heir to the position such as a son, a close male relative may become a Sultan. The chosen one must show ability to handle situations and to command the respect of his constituents. The datuship is also a hereditary position. In the absence of an heir, the closest male relative may be a successor.
The datu is the second highest-ranking official of the tribe. He assists the sultan in community or tribal matters. He performs marriage or burial rites and their consequent celebration in the absence of the sultan. In the local sitio or barangay where he resides, he settles family and community problems in an antang-antang. As such he elicits respect and loyalty from the company. There may be several datus in a small community. In such a situation, the eldest and the most respected datu heads the village antang-antang.
The tribal chieftain acts as the adviser of the community. He heads the tribal council and leads in community projects such as constructing a tribal hall. The Sultan and Datu of the community select him via consultation with the other Manobos of the village.
Each community has a tribal council consisting of six members who have indeterminate tenure and serve for as long as they effectively deliver their job. Not doing well in their task is reason enough o change the council member. The council may choose a woman or two as a member to take care women’s affairs.
At present, there are nine datus in the sitio, namely, Datus Angked Talombo, Hindot Abog, Lantig Labe, Felipe Ilas, Kaleb Imbog, Buat Uba, Glem Katel and the informant himself. They meet once a month to engage in antang-antang.
Some of the children attended school in far away Kulambo. They learned the value of education, but were not able to go beyond secondary school due to financial constraints.
Monday, January 27, 2014
Polity of the Dulangan Manobo (Part 1 of 2)
(Blogger’s note: The following is an excerpt from Defending the Land: Lumad and Moro People’s Struggle for Ancestral Domain in Mindanao, specifically pp. 114–17. The publishers welcome and even encourage the reproduction of the book in part or in its entirety, so I am posting this excerpt here without prior permission. Not a single word has been changed, and the style of the text as they appear on the book has been preserved. For citation details about the book, see Webliography.)
The Moro sultanate tradition strongly influenced the social and political order of the Dulangan Manobos of Lebak. However, in the modification of their traditional systems, hierarchical representation is not too evident among Dulangans as compared to the Moro socio-political system.
The Sultan functions as the supreme leader of the territory. With him are tribal council members who are mostly Datus or elders representing a community or clan. A regular consultation between the Sultan and his coordinates (Antang-antang) also takes place, where everyone confers to reach a moral decision concerning highly complicated cases of clan or tribal conflict. The sultan, together with the tribal council, may make and amend laws. But without the final approval of the Sultan, all resolutions are null and void. He also serves as the highest judiciary, especially in resolving complex cases of conflict.
Famous traditional leaders of Dulangan Manobo in Mebo and Abogado include Datus Tamyeg, Glet, Uba, Sultan Suyuy Uba and Sultan Kandi Uba. In Bagayan, famous leaders are Sultans Kadayunan, Agat, Tunas and Kulam, who ruled in succession and reigned successfully in their communities. Sultans Liwas Bungo, Tuna, Salita, Apis and Datu Dewig, are also famous tribal leaders of Megaga.
The political function of the Datu or Lukes centers on the implementation of the edicts and administration of power. A Datu or Lukes may likewise perform specific functions in the community.
Another practice noted among the Dulangan Manobos of Lebak is their inclinations to violent means of resolving conflicts. As traditional headhunters, they wage “pangayaw” (tribal wars or headhunting expeditions) to defend their communities against transgression of honor and dignity, and from humiliation and disgrace. As in most cases, these often arise from failed agreements such as in marriage, trade and politics.
The Kulaman Manobos are generally peace loving, friendly, respectful, loving and communitarian people. With such traits, they hardly ever come into conflict with others, even with the Christians in the area. It was their attempt to live in peace and avoidance of conflict that made them move on to higher grounds when settlers arrived in the early 70’s.
Still, some infractions of ethical behavior or normal relationships arise, common of which are coveting another man’s wife, theft, wounding or killing, and land conflict between a Manobo and non-Manobo. Such infractions usually get the attention of the Sultan or datu who tries to settle the problem by bringing the parties together to arrive at some solution.
The penalty for a minor infraction is a multa or fine, consisting of some amount of money or some property, such as a carabo, horse or agong. The amount of money or the number of items to be paid depends on the gravity of the offense.
In the case of an offense involving the abduction of a wife, the woman has to choose between her lover and the husband. If she chooses the former, her family has to return the entire quantity of the dowry to the husband and refunds the expenses incurred during the wedding celebration.
There is no divorce among the Manobos, in the strict sense of the term, although a couple may separate and marry another. The male may have two or three wives at the same time, but the female can only have one husband, until she decides to leave him for another.
Disrespect for elders is punishable under the Manobos’ judicial system.
In a minor offense such as stealing from a relative for emergency use, the culprit can explain the nature of the crime and ask apology from the victim.
Serious offenses such as killing and repetition of the same offense are punishable with death. The offended party may kill the offender with a bow and arrow or by any means within his power. However, such penalty seldom happens as they try to avoid committing the offense.
In seeking grievances, the offended party informs the sultan or datu of the place where the offender resides where he committed the offense. The sultan or datu asks the presence of the offender and verifies the complaint and its nature. He will call the parents of the offender, ask them to help settle the matter in an amicable atmosphere, and then imposes the sanction on the offender.
If the offender resides in a place other than where the offense occurred, the datu where the offended party resides informs the offender about the complaint. The two datus of both places will sit down in an antang-antang (conference) in the presence of both parties to discuss and resolve the matter at hand. At times, the Datu of the place where the offender resides takes into custody the offender for his safety.
They do not bring this matter to the attention of the civil authorities composed mostly of Christian settlers, unless one of the parties is a non-Manobo. In a Manobo-Christian conflict, the judicial system of the Christian may apply, as the Christian may not subscribe to the Manobo judicial system.
The Moro sultanate tradition strongly influenced the social and political order of the Dulangan Manobos of Lebak. However, in the modification of their traditional systems, hierarchical representation is not too evident among Dulangans as compared to the Moro socio-political system.
The Sultan functions as the supreme leader of the territory. With him are tribal council members who are mostly Datus or elders representing a community or clan. A regular consultation between the Sultan and his coordinates (Antang-antang) also takes place, where everyone confers to reach a moral decision concerning highly complicated cases of clan or tribal conflict. The sultan, together with the tribal council, may make and amend laws. But without the final approval of the Sultan, all resolutions are null and void. He also serves as the highest judiciary, especially in resolving complex cases of conflict.
Famous traditional leaders of Dulangan Manobo in Mebo and Abogado include Datus Tamyeg, Glet, Uba, Sultan Suyuy Uba and Sultan Kandi Uba. In Bagayan, famous leaders are Sultans Kadayunan, Agat, Tunas and Kulam, who ruled in succession and reigned successfully in their communities. Sultans Liwas Bungo, Tuna, Salita, Apis and Datu Dewig, are also famous tribal leaders of Megaga.
The political function of the Datu or Lukes centers on the implementation of the edicts and administration of power. A Datu or Lukes may likewise perform specific functions in the community.
Another practice noted among the Dulangan Manobos of Lebak is their inclinations to violent means of resolving conflicts. As traditional headhunters, they wage “pangayaw” (tribal wars or headhunting expeditions) to defend their communities against transgression of honor and dignity, and from humiliation and disgrace. As in most cases, these often arise from failed agreements such as in marriage, trade and politics.
The Kulaman Manobos are generally peace loving, friendly, respectful, loving and communitarian people. With such traits, they hardly ever come into conflict with others, even with the Christians in the area. It was their attempt to live in peace and avoidance of conflict that made them move on to higher grounds when settlers arrived in the early 70’s.
Still, some infractions of ethical behavior or normal relationships arise, common of which are coveting another man’s wife, theft, wounding or killing, and land conflict between a Manobo and non-Manobo. Such infractions usually get the attention of the Sultan or datu who tries to settle the problem by bringing the parties together to arrive at some solution.
The penalty for a minor infraction is a multa or fine, consisting of some amount of money or some property, such as a carabo, horse or agong. The amount of money or the number of items to be paid depends on the gravity of the offense.
In the case of an offense involving the abduction of a wife, the woman has to choose between her lover and the husband. If she chooses the former, her family has to return the entire quantity of the dowry to the husband and refunds the expenses incurred during the wedding celebration.
There is no divorce among the Manobos, in the strict sense of the term, although a couple may separate and marry another. The male may have two or three wives at the same time, but the female can only have one husband, until she decides to leave him for another.
Disrespect for elders is punishable under the Manobos’ judicial system.
In a minor offense such as stealing from a relative for emergency use, the culprit can explain the nature of the crime and ask apology from the victim.
Serious offenses such as killing and repetition of the same offense are punishable with death. The offended party may kill the offender with a bow and arrow or by any means within his power. However, such penalty seldom happens as they try to avoid committing the offense.
In seeking grievances, the offended party informs the sultan or datu of the place where the offender resides where he committed the offense. The sultan or datu asks the presence of the offender and verifies the complaint and its nature. He will call the parents of the offender, ask them to help settle the matter in an amicable atmosphere, and then imposes the sanction on the offender.
If the offender resides in a place other than where the offense occurred, the datu where the offended party resides informs the offender about the complaint. The two datus of both places will sit down in an antang-antang (conference) in the presence of both parties to discuss and resolve the matter at hand. At times, the Datu of the place where the offender resides takes into custody the offender for his safety.
They do not bring this matter to the attention of the civil authorities composed mostly of Christian settlers, unless one of the parties is a non-Manobo. In a Manobo-Christian conflict, the judicial system of the Christian may apply, as the Christian may not subscribe to the Manobo judicial system.
Monday, November 4, 2013
The Sultans of Kulaman
More often than not, whenever it is mentioned that the Dulangan Manobo have a sultan, eyebrows are raised. In Mindanao, the title sultan is normally associated with Muslim tribes with a large population, a wide territory, and considerable wealth, such as the Maranaos, the Maguinadanaoans, and the Tausugs in Sulu. In contrast, the Dulangan Manobo is an obscure tribe. They have not been converted to Islam, and for hundreds of years, they have been confined to just one mountainous part of the Cotabato empire.
However, there is enough evidence that the highest-ranking leader of the Dulangan Manobo have been using the title for several generations. The Manobo sultan may not be as well-known and wealthy as his Muslim peers, but he wields considerable power in his community. Kulaman is the most famous of all Manobo sultans. He is believed to have lived in the seventeenth century, and named after him are the following:
Sultan is Islamic in origin, so it is not surprising if the Manobo copied the title from the Islamized tribes of Mindanao. Marcelino Maceda, an anthropologist from Cebu, stated in a 1964 article in Anthropos magazine, “The titles given to [Manobo sultans] have been borrowed from the Muslims. It may be also mentioned that the present sultan of Kulaman claimed that his position was granted to him by a Muslim ruler from the south.”
Maceda further explained in the footnote: “Informants and Sultan Kalulong Dakyas himself of Kulaman say that the Muslim ruler referred to is Datu de Patuan of Craan, Cotabato.”
More research has to be done on the title. Based on the tradition of many tribes and countries, the first titleholder usually assumes the title or it is bestowed on him by a higher authority, and then he passes it on to his descendants. The claim of Sultan Kalulong Dakyas makes him appear to be the very first sultan. However, Dakyas was probably interviewed in 1960s, and Kulaman, as mentioned, is believed to have reigned in the 1600s.
A local history document, the content of which appears to have been copied in a website on local products, has the genealogy of the sultans of Kulaman. The document states that the following succeeded Kulaman: Sultan Jani, Sultan Ugis, Sultan Tilok, Sultan Kallon, and Sultan Dakias. It also states that Sultan Tagenek Dakias is the first Manobo elected as a councilor in the municipality of Senator Ninoy Aquino.
Note that the information from Maceda and the local history do not match. Maybe Sultan Kalulong Dakyas and Sultan Kallon are the same person, and his son and successor is Sultan Tagenek Dakyas. Being far away from my hometown, and with sources limited to Internet-based, it's difficult for me to ascertain some facts. But at least I'm making progress. Till next post.
However, there is enough evidence that the highest-ranking leader of the Dulangan Manobo have been using the title for several generations. The Manobo sultan may not be as well-known and wealthy as his Muslim peers, but he wields considerable power in his community. Kulaman is the most famous of all Manobo sultans. He is believed to have lived in the seventeenth century, and named after him are the following:
- A river used to be called Matiao, where he died in a flood
- The central village of the municipality of Senator Ninoy Aquino
- The municipality of Kalamansig, which means “Kulaman in the river”
- The Kulaman Plateau, at the heart of which is the Kulaman River
Sultan is Islamic in origin, so it is not surprising if the Manobo copied the title from the Islamized tribes of Mindanao. Marcelino Maceda, an anthropologist from Cebu, stated in a 1964 article in Anthropos magazine, “The titles given to [Manobo sultans] have been borrowed from the Muslims. It may be also mentioned that the present sultan of Kulaman claimed that his position was granted to him by a Muslim ruler from the south.”
Maceda further explained in the footnote: “Informants and Sultan Kalulong Dakyas himself of Kulaman say that the Muslim ruler referred to is Datu de Patuan of Craan, Cotabato.”
More research has to be done on the title. Based on the tradition of many tribes and countries, the first titleholder usually assumes the title or it is bestowed on him by a higher authority, and then he passes it on to his descendants. The claim of Sultan Kalulong Dakyas makes him appear to be the very first sultan. However, Dakyas was probably interviewed in 1960s, and Kulaman, as mentioned, is believed to have reigned in the 1600s.
A local history document, the content of which appears to have been copied in a website on local products, has the genealogy of the sultans of Kulaman. The document states that the following succeeded Kulaman: Sultan Jani, Sultan Ugis, Sultan Tilok, Sultan Kallon, and Sultan Dakias. It also states that Sultan Tagenek Dakias is the first Manobo elected as a councilor in the municipality of Senator Ninoy Aquino.
Note that the information from Maceda and the local history do not match. Maybe Sultan Kalulong Dakyas and Sultan Kallon are the same person, and his son and successor is Sultan Tagenek Dakyas. Being far away from my hometown, and with sources limited to Internet-based, it's difficult for me to ascertain some facts. But at least I'm making progress. Till next post.
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