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Israel C. Adrigado Prof. Marichu Caterial Bukidnon Literature January 29, 2012

The Life and tradition of Bukidnon

Bukidnon is known for its vast mountains and forest, wide rice paddies and springs that give life to the inhabitants (wiki/Bukidnon). Through this overwhelming natural abundance, our ancestors indeed carved a very wealthy culture that becomes the foundation of our existence, and at the same time, the substance of cultural heritage throughout Mindanao. By its richness in culture, our ancestors draw out songs, tales and chants that soon after became stories of heroes, legends and myths that were told in the circle of bonfires in different villages. These folktales then became the mirror of our individuality and a guide us to the standards of our living. Indigenous inhabitants of Bukidnon are the Lumad, including the Bukidnon, Higaonon, Manobo, Talaandig. Their cultures and traditions are embodied in oral folk literature of the province which are classified into; Antoka (riddles), Basahan (proverbs or wise sayings), Kaliga (ceremonial songs), Limbay (lyric poem), Sala (love song), Idangdang (ballad), Ulaging (epic) and Nanangon (folktales). Religion is monotheistic. They believe in one God. Magbabaya (the ruler of all) has minor gods and

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goddesses under his command (Example: Bulalakaw watches rivers and lakes, Tumpas Nanapiyaw or Itumbangol watches the bases of the earth night and day lost in crumbles) wiki/Bukidnon. In this modern time, folktales were told in the books and cultural events such as Kaamulan. Dr. Mardonio Lao, former CMU President, wrote such books as Oral Sources On Bukidnon Society and Culture to inform and able us to look back on our heritage. In this book, the contents of stories remain unedited just for the reader to scrutinize how we become what we are now. The writings are vivid and have a direct impression to the society. The most appealing and noticeable part of the stories is this betel nut, which believed to give strength whoever chews it. Chewing betel nut or also known as Mamaen is still in practice in the present time (Lao 3). Other beliefs of our ancestor were these: making a ritual of thanksgiving for a victorious

fight. If this would not be done, the man will be killed on his way without any cause (Lao 6). Before going to war, they would kill seven red chickens and prayed for Talabusaw, the deity of war (Lao 33). In case of sickness, they will perform Kaliga; non-performance of this means death of many people. They believed in salilaya, a ritual to call a snake that will give herbal plants, cogon and tigbau grasses for medicine (Lao 48). A belief of deities such as deities of water named Mungan who gave salvation, Bulalakaw spirit of the river, Alisngadau and Baybayau are deities of men. When a rainbow appeared in the sky, it is a sign that Tumanod and Bantang were to descend from heaven. They believe that Agio and his clan ascended to heaven by using salimbal. And

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in most, they believed in divine intervention; believing that deities and even Magbabaya interfere in times of need (Lao 51). There are also observable practices that until now are evident. Such custom is the serious obligation of the host to cook food for visitor (Lao 3). It is customary that before building a house, they will gather seven green leaves pegol tree. Then let the leaves stand on the ground and when leaves were falling this mean that the place is not a good site to build a house (Lao 76). One common custom of the ancestors in terms of marriage is giving of Dowry. One cannot marry the bride without giving something in return to the parents of the bride (Lao 5). It is customary that if they would settle a case, a ceremony would be performed and chickens would be killed and pigs would be butchered to be offered to God. In times of war, it is their custom to perform sagyawan, a yell signifying triumph in war. If they would settle a case, a ceremony would be performed and chickens would be killed and a pig would be butchered to be offered to God (Lao 9). There were also norms that were observed in some instances. For example in giving dowry, that a bride-to-be is subjected to an evaluation for determining her dowry. A girls dowry should not be more than the amount of dowry received by her mother during the latters marriage (Lao 28). When a woman prepares betel quid or mamaen and hands it personally over to a male guest, it is a sign of acceptance for marriage (Lao 29). It is also a norm, during war, that whenever kulasisi bird is seen flying the war must be stopped (Lao 36). They have also this so-called Tigi or Trial by Ordeal. This practice is one

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way to prove ones innocence. For instance, if one is accused of a crime, he can prove his innocence by holding a red hot iron. If his hand is not burnt, then this signifies his innocence of the charge for God does not punish innocent persons. Other tigi are the following: the accused is made to eat bagyang, a very itchy wild plant. If he is innocent, he will not be irritated; the accused is drowned, if he remains alive after sometime, then he is innocent; and the accused is made to dip his hands in boiling water while searching for a fine needle. If he is able to get the needle without hurting his hand, then he is believed to be innocent (Lao 72). Nowadays, when we speak of the Bukidnons, we give due reference and homage, not only to the one tribe in Bukidnon but to the seven Bukidnon tribes whose coming together has been relived, remembered, and celebrated through the Kaamulan Festival Lao 8. They are: the Bukidnons (people from the lowlands), Tigwahanuns (people along the Tigwa river), Umayamnuns (the inhabitants along the Umayam river amidst the Pantaran mountains), Talaandigs (people from Talakag, Songco, Kibangay and Basak), Higaonons (people who come from Agusan), and the Manobos (people whose spread has been noted to be great in Kalilangan, Pangantucan, Kitaotao, Kibawe, Kadingilan, Don Carlos and Quezon). Matigsalugs (people along the Salug river) Bukidnon.gov, These tribes of people are bearers of the wealth of ethnic, cultural, spiritual and social diversity of Bukidnon.

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Works Cited

Mardonio M. Lao, Josefino Gonlibo. Oral sources on Bukidnon society and culture. 1998 The Traditional People of Bukidnon. <http://www.bukidnon.gov.ph> Bukidnon. <http://en.wikipedia.org/wiki/Bukidnon>

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