Republic of the Philippines

OFFICE OF THE PRESIDENT

NATIONAL COMMISSION ON INDIGENOUS PEOPLES
COMMUNITY SERVICE CENTER
La Paz Agusan del Sur

CONTENTS
ACKNOWLEDGEMENT
.
GLOSARY OF ACRONYMS....
DEFINITION OF TERMS..........................................................................
INTRODUCTION
I.
ORGANIZATIONAL
CHART.
II.

BASIC PROFILE

A. The Province Of Agusan Del Sur

...
B. The Municipality of Lapaz (Ang Munisipyo sa CADT nga gi profile)
C. Major Infrastucture
D. Transportation
a. Rural Roads
b. Municipal-Urban Roads/Streets
E.Land Area and Classification
F. Existing General Land Use
G. Natural Resources
a. Mineral Resources
b. Forest Resources
H. Forestry
I. Tourist Destination/Attraction
III.

AREAS CATERED BY SERVICE CENTER

IV.
PROGRAMS &
PROJECTS.
DELINEATION & TITLING

CADT
Approved

CADT
on
process
application
CADT
pending
Application..............

HUMAN AND ECONOMIC DEVELOPMENT

SERVICES

ADSDPP
Formulation..
Educational
Assistance
Program..
Livelihood......
..
IP
Nutritional
Health
Statuss...
Coordination
Services..
Coordinated
Projects

INDIGENOUS PEOPLES RIGHTS PROMOTED AND

PROTECTED

Adjudication Services..
Monitoring of HRV..
Legal Assistance.
Quasi-Judicial
Issuances of FBI, FPIC, COC-IPS, COA-IPMR, CNO, COC
Membership,
CP,
CORIPO.

INDIGENOUS CULTURAL COMMUNITIES/ INDIGENOUS

PEOPLES...
CADT
PROFILE...
COMMUNITY PROFILE.
DEMOGRAPHY..
.
SOCIAL ORGANIZATION AND
KINSHIP...
POLITICAL STRUCTURE OF THE
CADT
CULTURAL
MAPPING.
ECONOMIC WAY OF LIVING OF IP

PEOPLE
INFRASTRUCTURE
TRANSPORTATION AND COMMUNICATION INSIDE THE
DOMAIN.
SOCIAL
CONDITION.
COMMUNITY INITIATIVES.
ANNEXES.

ACKNOWLEDGEMENT
The community profiling activity would not have been possible without
the many interviewees whoshared with us their time willingly. They include:
IP people of Sitio Moto, Tawilon, Kibinang, Kibihis, Kanimbaylan, Bukogon,
Habian, Sinunogan and Barangay Katipunan.
We also owe a deep gratitude tosome Tribal Elders/Leadersin the
various communities within the CADT for their openness and cooperation.
We also extend our gratitude to the ever supportive Local and
Barangay officials who in one way or another gave their moral support to
make our activities successful.
NCIP Regional office personnel and staff, and other Technical Working
Group for their untiring support, meticulous review, and their corrections to
make the profiling more effective.
To these people and others, we offer our sincere THANKS.
Above all the ALMIGHTY FATHER, who is the source of life, wisdom and
knowledge.
TO GOD BE THE GLORY!

GLOSSARY OF ACRONYMS

IPS

Indigenous Political Structure

IPMR

Indigenous Peoples Mandatory Representation

COC

Certificate of Confirmation

COA

Certificate of Affirmation

FBI

Field-Based Investigation

FPIC

Free Prior Inform Consent

COR

Certificate of Registration

COA

Certificate of Accreditation

IPO

Indigenous Peoples Organization

PO

Peoples Organization

CEB

Commission En Banc

CSC

Community Service Center

PO

Provincial Office

RRT

Regional Review Team

WFP

Work and Financial Plan

TMSD

Technical Management Services Division

CNO

Certificate of Non-Overlap

RONC

Resolution of Non-Consent

ROC

Resolution of Consent

AD

Ancestral Domain

AL

Ancestral Land

ADO

Ancestral Domain Office

EPR

Exercise of Priority Rights

CA

Community Assembly

PLO

Provincial Legal Officer

RLO

Regional Legal Office

RHO

Regional Hearing Officer

NGA

National Government Agency

LGU

Local Government Unit

NGO

Non Government Organization

NCIP

National Commission on Indigenous Peoples

IES

Environment Impact Statement

IP

Indigenous Peoples

ICC

Indigenous Cultural Communities

RD

Regional Director

MOA

Memorandum of Agreement

VT

Validation Team

ADSDPP

Ancestral Domain Sustainable Development Plan

IRR

Implementing Rules and Regulation

IEC

Information education Campaign

CADT

Certificate of Ancestral Domain Title

CRDP

Community Royalty Development Plan

CDO

Community Development Officer

CAO

Community Affairs Officer

TAA

Tribal Affairs Assistant

GE

Geodetic Engineer

RO

Regional Office

RRB

Regional Review Board

CARB

Certificate of Ancestral Record Book

RB

Recognition Book

DEFINITION OF TERMS
The following terms are defined as used.
MANOBO TRIBE

- a group of Indigenous People who lived in the province of

Agusan del Sur. They speak in Minanuvu language.

RITUALS

- are a means of praying to the Great Spirit and sacrificing

oneself while retaining a direct contact with the tree of life.

SINUGBAHAN (Heirloom)
-protect the datu from any harm and
symbol of leadership.

as a

Tagun-on tu bata
Sugnud
Sugujun
Taephagan

- (birth)
- (death)
- (hunting and fishing)
-agricultural diwata. The goddess who guards the

rice granary
Hakyadan

-goddess of rice inits stages of growth from sowing

to harvesting.
Yumud

-diwata of freshwater with human body and a fish

tail. They guard the fish and hide in rocky place or in deep pools in rivers,
lakes and stream and they cause people to drown.
Tagabayuw
-is a goddess who incites love and marriage.
Agkuy
-semi-diwata who incite lust and incest.
Tud-um
-diwata communicate through a baylan who chants
their message when she or he possessed.
Abyan
-helper of the baylan.Curing ritual.
Tagbanua
-producers of rain must be given ritual offering
before hunting expeditions and other forest activities.

Bagani

-defended the community and went to battle

Baylan

-are male or female priests and healers. They read

dreams and omens, foretell and future and heal the
sick with herbal medicine and elaborate mystic rites
which are invariably possessed by by the
diwata(spirits).

INTRODUCTION
The PhilippineConstitution of 1987 Chapter 1, Section 2, mentioned
that the state shall recognize, respect and protect the rights of the
indigenous people and to preserve and develop their cultures, traditions and
institutions. In Republic Act known as Indigenous Peoples (IPs) as a group of
homogenous

society,

who

have continuously

lived

as

an

organized

community on communally bounded and possessed land used as their

abode, sharing common bonds of language, customs, culture, traditions and
indigenous religions.
The

Manobo

tribe

expect

that

there

culture

will

continue

to

exist,despite of the strong influx of other culture. They wanted to preserve it

by documenting their activities that in the future their children can readwhat
the Manobo culture is. They wanted also to preserve their own race with the
help of the government.
It is in this context that community profiling is materialized. The
community profiling is collecting of important basic data and information the
physical feature description and characteristics of the past and present
situation condition of the community.
The approaches employed in gathering data were interviews with
interview guide and there was a formal interview Focused Group Discussion
(FGD) conducted according to procedures.
The selected elders around the area during focused group discussion
were invited.

During the Focus Group Discussion, the moderator is Ms.

Josephine Pareja-Muego OIC-CDO of NCIP La Paz. She directed the flow of the
discussion through the interview guide.
As the Focus Group Discussion conducted, introduction was made.
Overview of the topics are presented and also the ground rules. Participants
were informed that conversations were recorded. The sample interview guide
is attached in the Appendix. After the interview, the participants were given

a chance to clear all their doubts by encouraging them to ask questions or

clarifications on issues discussed earlier.
Merriam (2003) stated that there are three sources of data in a
multiple case study, namely: observations, interviews and documents. Data
collections for this interview were focused on interviews and documents only.
Data analysis started as soon as the interview and focus group
discussion were done. Themes, coding, narrative analysis and analysis of
responses were employed by the study in analysing the results.

I. ORGANIZATIONAL CHART

ORGANIZATIONAL STRUCTURE OF NCIP CSC LA PAZ

JOSEPHINE PAREJA MUEGO

Officer In-charge/Community Development Officer

NURSE-II

MARIEDELLE M. CASTOLO
JEFFREY R. BAT-AO
In-Charge Loreto Satellite Office
Community Affairs Officer-I

TRIBAL AFFAIRS ASST.-II

CHERRY M. DE VENANCIO
Midwifery II

TRIBAL AFFAIRS ASST.-I

JERRILYN H. MACARIO
LOTIS A. REYES
LILIBETH D. DE VENANCIO
Community Organizer

Admin. Aide I Loreto Satellite Office Admin. Aide I

JAY S. CASAL

FEBE T. COMAPAS

BETTY P. SALAS SHERLITO M. SALAS

Assistor Loreto Satellite Office

Assistor Loreto SatelliteOfficeTribal Health Worker

Assistor

The National Commission on Indigenous Peoples (NCIP) is a national

government agency created by virtue of Republic Act # 8371 otherwise known as
The Indigenous Peoples

Rights Act of 1997

(IPRA), to recognize,

promote

indigenous

communities/indigenous

(ICCs/IPs).

the

rights

of

cultural

protect and
peoples

It has seven (7) ethnographic commissioners, representing theseven (7)

ethnographic regions in the whole country.

From among the seven commissioners,

a Chairperson shall be appointed. The Commission en Banc is the policy making

body.
The NCIP has seven (7) Offices which are responsible for the implementation of
the policies, plans and programs: Ancestral Domains Office is responsible for the
identification, delineation and recognition of ancestral lands/domains;

Office on

Policy, Planning and Research is responsible for the research, formulation of policies
and planning for the indigenous cultural communities/indigenous peoples; Office on
Education, Culture and Health responsible for the effective implementation of the
education, cultural

and health related rights of the ICCs/IPs;

Office on Socio-

Economic Services and Special Concerns - serves as the office through which the
Commission
charged

shall coordinate

with pertinent

with the implementation of

government

various

policies, plans and programs affecting the ICCs/IPs

properly and directly enjoyed

by

them;

agencies specially

basic socio-economic services,

to ensure that the same are

Office of Empowerment

Rights ensures that indigenous socio-political, cultural and economic

respected

and recognized; Administrative Office

and effective

services

pertaining

and Human
rights are

provides economical , efficient

to personnel, finance , records, equipment,

security, supplies and related services; Legal affairs Office takes care of the legal
matters of the Office.
There is also the Office of the Executive Director which serves as the Secretariat
of the Commission.
The NCIP operates with twelve (12) regional offices. Each regional office has two
field offices, known as the provincial offices and community service centers. The
regional office is headed by a Regional Director; the provincial office is headed by a
Provincial Officer and the community service center is headed by a Community
Development Officer III.
Region XIII or the

CARAGA Region has four (4) provincial offices; Cababaran,

Agusan del Norte; Prosperidad, Agusan del Sur; Surigao City, Surigao del Norte and
Tandag City, Surigao del Sur.

The Community Service Center (CSC) of La Paz Agusan del Sur established on
2002 place in Barangay. Panagangan, La Paz, Agusan del Sur compose of six regular
staffs, Rizaldy A. Mordeno, CDO-III, Marilyn V. Sison, RN II, Cherry M. De Venanacio,
MW-II, Marichu S. Perez, RN II, Elyvic C. Coguit, TAA-I and late Rubio M. Suan.
The Service Center were transfer to old Municipal Police Station P-2 Poblacion, La
Paz, Agusan del Sur Randy R. Rosas, RN serve as Officer-in-Charge for 2003-2004
with additional staff Miss. Veronica O. Lobood, CAO-I
On 2005-2006 Randy R. Rosas, RN was replaced by Miss Marilyn Sison with three
new additional staff Elsie Namuag, Jannette H. Otaza and Lorna Lastreslas in lieu to
the original staff assigned to other place.
Rizaldy A. Mordeno, CDO-III turn back to his official station in 2007-2009 on 2010
He temporarily designate as OIC- Provincial Officer and due to health problem
condition he is assign in the Buenavista Community Community Service (CSC) for
medication treatment purposes.
Thereafter, Mr. Jeffrey R. Bat-ao, designate as Officer-in-charge for 2010-2011
with the same structure. On 2012 up the present Miss. Josephine P. Muego, take
place the position of Mr. Jeffrey R. Bat-ao.
The above chart shows that service center of NCIP in La Paz has a total
numberof eight (8) employees which composed of Community Development OfficerIII (CDO-III), In-charge of Loreto Satellite Office, Community Affairs Officer I (CAO-I),
Midwife II with her assistant the LGU paid Tribal Health Worker, two (2)
Administrative Aides I, the hired Community Organizer and the Assistors.
Ms.Josephine P. Muego who is an Administrative Assistant III, of the Office of
the Regional Director is designated as Officer-in-Chargein the Community Service
Center since 2011 up to date.
Miss. Janeth H. Otaza TAA I, was reassigned at the Provincial Office since
2006. Elyvic C.Coguit TAA-I is working at Regional Office as canvasser since
calendar year 2012 up to this time.
On health services Cherry M. De Venancio, holding the position of Midwife II
and the unfiled-up vacant position NurseII
Mariedelle M. Castolo is an Administrative Officer III whose mother unit is at
the regional office. She was reassigned and designated as the Officer-in-Charge of
the Loreto Satellite Office.

Administrative Aide I, Lotis A. Reyes is temporarily reassigned at Loreto

Satellite Office from February 2014 up to the present originally from San Luis
Service Center and also Miss. Lilibeth D. Devenencio, Administrative Aide Ifilled-up
the vacant position of Mr. Richard Masagnay whose already assign in Mati Davao
Oriental and one hired community organizer for community proofing purposes
whose contract service is from April to December 2015. The Satellite Office has
three technical staff locally paid by the Local Government Unit of Loreto Agusan del
Sur.

II. BASIC PROFILE

A. The Province of Agusan Del Sur
Agusan derived its name from the local dialect, "agasan", meaning
"where the water flows", referring to the Agusan River that splits the land
and meanders south to north in a 250 kilometres (160 mi) rush to Butuan
Bay. It is third largest river in the country and served as highway for the
Spanish colonizers in gaining access to inner northeastern Mindanao
The province of Agusan del Sur was born on June 17, 1967 under
Republic Act No. 4969 providing for the division of the province of Agusan
into Agusan del Norte and Agusan del Sur. In January 1970 the first set of
provincial officials assumed office after the provincial election of November,
1969. The same law provided that the capital of Agusan del Sur be the
municipality of Prosperidad. The Government Center has been set up in
Barangay Patin-ay. Rufino C. Otero was elected as the first Provincial
Governor and Democrito O. Plaza the first Congressman in the election of
November 1969. The term of office of Congressman Democrito O. Plaza
would have continued until December 1973 had it not for the proclamation of
Martial Law on September 21, 1972, which in effect abolished the Congress.
When the Interim Batasang Pambansa was convened in 1978 after almost a
decade of absence under the martial Law, Edelmiro Amante represented the
province in the National Assembly.
Agusan del Sur is subdivided into 13 municipalities and 1 city.
No
.
1.
2.
3.
4.
5.
6.
7.
8.

City/Municipality

No. of Barangays

Area (km)

Bayugan City
Bunawan
Esperanza
La Paz
Loreto
Prosperidad
Rosario
San Francisco

43
10
47
15
17
32
11
27

688.77
512.16
1355.48
1481.12
1462.74
505.15
385.05
392.53

9.
10.
11.
12.
13.
14.

San Luis
Santa Josefa
Sibagat
Talacogon
Trento
Veruela

25
11
24
16
16
20

950.50
341.80
567.82
405.25
555.70
385.45

In 1976, the province's land area was 8,568 square kilometres, making
it the seventh largest province in the country. After claiming the disputed
boundary between Davao del Norte, Butuan City and with the creation
of Sibagat, Agusan del Sur now has an area of 8966 km.
The municipalities of Loreto, La Paz, Esperanza, and San Luis are the four
largest municipalities in land area comprising almost 60% of the province's
total land area. Santa Josefa and Talacogon, also river towns, have the
smallest land area.
Forestland constitutes 76% of the total land area or 6,827.5 km while
the alienable and disposable constitutes about 24% or 2,137.5 km. Present
land use, however showed that settlements and commercial areas already
occupy some of the forestlands.
Through the years, the province has lost so much of its forest resources
because existing industries are extractive in nature.Agusan del Sur is an
elongated basin formation with mountain ranges in the eastern and western
sides forming a valley, which occupies the central longitudinal section of the
land. The Agusan River, which flows from Compostela Valley in the south
towards Agusan del Norte in the north, runs almost in the middle of the
valley and empties at Butuan Bay. The river has twelve tributaries: Wawa,
Gibong and Simulao Rivers in the eastern side and Ojot, Pusilao, Kasilayan,
Libang, Maasam, Adgawan, Cawayan, Umayam and Ihaon Rivers in the
western side. These tributaries are fed by streams and creeks. The southern
half of the province from the municipality of Veruela is an area filled with
swamps and lakes, the biggest of which is Talacogon Lake.
The climate map of the Philippines based on the modified coronas
classification shows that the province falls under Type II.
Type II climate has no dry season with very pronounced wet season of
heavy precipitation. Maximum rainfall generally occurs from December to
January although there is no single dry month. Its average monthly rainfall is
355 mm. and average temperature is 27.15 degree Celsius. Areas
characterized by this climate type are generally along or very near the
eastern coast thus are open to the northeast monsoon.Five tribal groups are
found in the province: Aeta, Mamanwa, Bagobo, Higaonon, and Manobo. The
Manobos live along the national highway and river towns towards the
boundary with the Compostela Valley. The Higaonons live mostly on the
western side of Agusan River, generally in Esperanza towards the boundary
with Bukidnon.

The Agusan del Sur population is predominantly composed of

immigrants from the Visayas. Intermarriages between immigrants and
natives have pulled down the percentage of the lumad stock.
B. The Municipality of Lapaz
Insert description of the Municipality profiled.
Example
The Municipality of Loreto is one of the river towns located in the southwestern part of the
Province of Agusan del Sur. It is bounded on the north by the municipality of La Paz, in the
northeast by the municipality of Bunawan and in the southeast by the municipality of
Veruela. The Provinces of Bukidnon and Davao del Norte bound its Western and Southern
portion. Loreto is comprising of 17 regular barangays and 4 special barangays. The
municipality is also strategically situated as a junction point to various destinations within
Agusan del Sur and nearby provinces. It geographically located at 8 11 13N latitude and
125 51 11E longitude.

(Insert Lapaz Basemap)

C. Major Infrastucture
(Add pictures and Caption)
D. Transportation
The static economic development of La Paz could be attributed to the
poor accessibility of the municipality and its barangays. Roads and bridges
linking the municipality to the urban and develop areas of the province and
the region is in poor condition. Historically, the River system of the province
of Agusan Del Sur provided the only access to the municipality. With the
exploitation of forest resources, notably timber, logging companies started
building logging roads to transport cut timber. Later on, most of these
logging roads became part of the transportation network of the municipality
linking barangays and sitios to the poblacion and neighboring
municipalities. These logging-turned-barangay roads are poorPly maintained
and remained as earth/dirt roads. The municipal roads that is predominantly
concrete paved (see Table on Municipal Roads Inventory), which services the
urban area, has a total road length of 2.20 kilometers; while the
predominantly gravel-paved barangay roads (see Table on Barangay Roads
Inventory) which services the rural areas has a total road length of 79.450
kilometers. The municipal roads/streets needs repairs while the barangay
road needs maintenance and upgrading.
The gravel and earth paved road are not stable, as heavy rains would
oftentimes render it useless and unserviceable. The maintenance cost for
these kinds of road is also very high. This need to be upgraded from earthpaved to gravel-paved or most ideally to concrete paving. However, it is far
from possible to upgrade the entire earth-paved road to concrete. Roads
with heavier traffic should be given priority for upgrading. In the meanwhile,
diligent maintenance of earth-paved roads is necessary. It is for this purpose
that the LGU has its own heavy equipment to do this job.
a. Rural Roads.

Based on the standard of 1.5 kilometer-road for every 100 hectares of

arable land (20,503.5994 hectares which is incidentally the total A&D area of
the municipality), La Paz would have a total road length of 307.554
kilometers of road network. The existing total Barangay road length of
79.450 kilometers is not enough to meet this requirement; a deficit of
228.104 kilometers.
Road Classification/
Road Section/Name
BARANGAY
1. Pob-Sabang Adgawan
2. Pob-Villapaz
3. Pob-Sagunto
4. Pob-Osmena
5. Osm ena-Tagyago
6. Des amparados-Jct
Tagyago-Osm ena
7. Sagunto-Panagangan
8. Panagangan-Halapitan
9. Panagangan-Valentina
10. Jct Sta Ines Logging11. Jct Halapitan-IpilBataan Road
12. Valentina-Km. 41
13. Jct. Sta Ines loggingBataan Rd.
14. Km 41-Kasapa Camp
15. Km 41-KuyangonKasapa II
16. Kasapa II-Pilang
17. Kasapa II-CalampayanMadga Road
TOTAL

Type of Surface/Length (km)

Concrete
Gravel
Earth
Trail
12.000
1.500
7.000
7.000
5.000
3.000

1.500

Condition/
Needs

12.000
3.000
7.000
7.000
5.000
3.000

Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance
Maintenance

1.350
4.500
6.000
1.000
1.000

1.800

1.350
4.500
6.000
1.000
2.800

6.500
2.000

0.500

6.500 Maintenance
2.500 Maintenance

1.800
5.000

0.000

Total Rd
Length

1.800 Maintenance
5.000 Maintenance

3.000
5.200

1.000
1.800

72.850

6.600

4.000 Maintenance
7.000 Maintenance
0.000

79.450

Barangay Roads Inventory

Source: Municipal Engineers Office

b. Municipal-Urban Road/Street
Based on the standard of 2.4 kilometer-road per 1,000 urban
population (8,915 population of the Poblacion area for the year 2007, see
Demography Section) the Poblacion area should have a total of 21.396
kilometers-road length of municipal streets, which indicated an inadequacy
considering that the existing municipal streets has only 2.20 kilometers roadlength.

Road Classification/
Road Section/Name
MUNICIPAL
1. Morgadez St.
2. Perez St.
3. Alvarez St.
4. Vinas St.
5. Salas St.
6. Ros as St.
7. Gomez St.
8. Sanchez St.
9. Es cribir St.
10. Pendon St.
11. Buyante St.
TOTAL

Type of Surface/Length (km)

Concrete
Gravel
Earth
Trail
0.250
0.250
0.300
0.350
0.050
0.150
0.100
0.150
0.200
0.175
0.100
2.075

Total Rd
Length
0.250
0.250
0.300
0.350
0.125
0.150
0.100
0.150
0.200
0.175
0.150
2.200

0.075

0.075

0.050
0.050

0.000

Condition/
Needs
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair
Repair

Municipal Roads Inventory

Source: Municipal Engineers Office

Motorcycles, locally known as "habal-habal" are the most common

means of transportation around the municipality. With the upgrading of the
La Paz-Talacogon road, more trucks and jeepneys scheduled trips to La Paz.
Motorboats plying the River routes still remain another option as a means of
transportation.
To improve the transportation network of the municipality, the
municipal government embarks on improvement projects of its barangay
roads. The DPWH has program for implementation the following projects:

Rehabilitation of 1.70 kilometers Osmena-La Paz road

Construction of MaygadingRCDGBridge.
E. Land Area and Land Classification
Classification

Area (in Has.)

Alienable & Disposable(A& D)

Timberland
Total

12,251.8161
135,860.1987
148,112.0148

% to Total
Area
8.27%
91.73%
100%

Land

Comprising of 15 barangays, La Paz has a total land area of

148,121.0148 hectares; predominantly classified as forestland as this
classification comprises 91.73% of the total land area while the remaining
8.27 is classified as A & D.
Alienable and Disposable land is 12,251.8161 hectares comprising
Barangays Osmena, Villa Paz, Sagunto, Poblacion, Bataan,(portion)
Halapitan,and portion of Langasian. Barangay Lydia,Angeles, Kasapa II,
Valentina, Comota, San Patricio(portion)Sabang Adgawan are classified as
timberland either protection and production areas.

Scale 1:300,000
M un ic i pa l it y of Sa n Lu i s

M un i c i pa l i t y of T a la c u go n

Lydia

Asuncion
Comota

Osmena
Magbuya

Angeles

Sabang
Adgawan

San Patricio

Langasian

Villapaz

Halapitan
Panagangan

Maitom

Bataan
Kasapa II

Valentina

Legend
Alienable & Disposable Lands
Timberland
M un i c i pa l i t y of L or e t o

CADC-CBFM
SCS-CBFM
Built-up Areas
Road
Municipal Boundary
Rivers, Creeks

Source: PPDO-BSWM-LREP

Figure 1. Land Classification Map

F. Existing General Land Use

General land use of the municipality consisted of six land use

classification. The largest portions consisted of open broadleaved forest and
wooded grasslands. La Paz also has an adequate area of closed broadleaved
forest and shrub lands. Other land uses include cultivated lands for annual
crops.

Scale 1:300,000
M U N. O F S A N L U I S

M U N. O F T A L A C U G O N

Desamparados

Binicalan

Adgawan
Lydia

Osmena
Comota

La Paz

San Patricio
Palabitan

Angeles

Sagunto
Villa Paz

Langasian
Pananganan
Bataan

Valentina
Kasapa II

2. FORESTLAND
2. 1 Pr oduction Forest
Kasapa

TLAs
IFMAS

M U N I C I P A L I T Y OF L O R E T O

Agro-Forestry
Pasture

LEGEND
1. A&D-SAFDZ Area

NPAAD

Strategic Crops and Devt Zone

CADC

Strategic Fishery Devt. Zone

ITPLA

Pasture and Livestock Devt. Zone

Agro-Forestry Zone

MCR
2. 2 Pr otecti on Forest

Communal Irrigation Project (CIP)

IPAS

National Irrigation Project (NIP)

Tourism

Palm Oil Plantation

Old Growth

Medium to Heavy Industrial Site

RICH Area

Dumping/Sanitary Landfill Site

Road

Built-up Area

Municipal Boundary

NPAA D

Rivers, Creeks

Figure 2. General land Use Map

G. Natural Resources
The CADT 117 is rich in natural resources such as minerals, forest and water.
a. Mineral Resources
Minerals
Gold
Limestone
Other types of metallic minerals
Table Mineral Resource/Deposit

Location
Kasapa 2, Angeles, Lydia
Kasapa 2, Angeles, Lydia
Kasapa 2, Angeles, Lydia

Barangay
deposit of
b.

Map showed that signs of mineral deposits appeared in

Kasapa 2, Angeles and Lydia. It is believed that it has a large
gold, limestone and other types of metallic minerals.

Forest Resources
Forestland constitutes 127,112.0148 hectares or 84.82 percent
of the total land area and embracing barangays of Valentina, Kasapa 2,
Lydia, Angeles, Comota, San Patricio, Langasian, Bataan, and
Halapitan. Differrent kinds of trees are found such as; white lauan, red
lauan, yakal, apitong, tangile, narra, mahogany, as well as rattan and
bamboo which are also abundant in the verdant forest.
Forest provides food principally in the form of meat from wild
animals and various fruits, herbal medicines and materials for various
necessary crafts for the local community. Hunting and trapping have
been pursued by the Manobos regularly.
H. Forestry

CADT 117 is predominantly composed of forestland or timberland. The

economic well being of the Manobo Tribal Community in the ancestral domain
closely tied-up on its natural resources, particularly the forest resources.
Years of uncontrolled and unbridle logging activities had brought deterioration
and depletion of forest covers. The present degradation of La Pazs forestlands
resulted from poor mangament and unbridled development. Illegal logging could be
the main culprit, but responsibility for the forests welfare lies on everyone.
The following listed hereunder are issues and concerns affecting forestry, in
CADT area which on the other hand everybody should be enjoined to take notice
and be involved in addressing the issues:
1.) Rapid rate of Forest conversion and depletion
2.) Massive soil erosion resulting from forest denudation and poor logging
techniques
3.) Increasing forest occupancy/encroachment due to continued pressure of a
fast growing population
4.) Disruption of forest regime caused by intensive removal of forest cover
which increase run-off
5.) Loss of Biological diversity
6.) Poor enforcement of forest protection laws
7.) Lack of tenurial security,infrastructure support and social services for
upland dwellers which result in disincentivesof adopting resource
conservation measures
8.) Inadequate information about forests and its resources
9.) Development and improvement of Municipal and Barangay tree
parkshould be undertaken
PROJECT LOCATION

TARGE
T
(in
Has.)

NAME OF PO AVAILED THE

PROGRAM

Sitio
Madga,
Kasapa II, La Paz,
ADS
Sitio
Menggenge,
Angeles, LADS

268

Undilay Coguit Heritage

Domain Farmers, Inc.
(UNCOHEDOFAI)
Manobo
Banwaon
Talaandig
United
for

97

NUMBER
OF
BENEFICIARIES

Langasian, LADS

186

Sitio
Minangkig,Angeles, La
Paz ADS
Angeles, La Paz
ADS (Dapog)

351

Sitio
Menggenge,
Angeles,,
LADS
(Kaekaegon)

290

Kasapa 2,LADS

55

Comota, LADS

20

Valentina, LADS

20

Bataan, LADS

20

Salibugnod,
Angeles,LADS

100

Bataan,LADS
Sitio

70

Makupahon,Kasapa
2,LADS

90

255

Peace,, Inc. (MBTUPI)

Manobo
Banwaon
Talaandig
United
for
Peace,, Inc. (MBTUPI
Manobo
Banwaon
Talaandig
United
for
Peace,, Inc. (MBTUPI
Manobo
Banwaon
Talaandig
United
for
Peace,, Inc. (MBTUPI)
Association of Hom-oy
DCEREALL Kindred for
Peace and Development,
Inc.
MLGU
(Buttoms
Up
Budgetting)
MLGU-BLGU(Barangay
Forest Program)
MLGU-BLGU(Barangay
Forest Program)
MLGU-BLGU(Barangay
Forest Program)
Manobo
Banwaon
Talaandig
United
for
Peace,, Inc. (MBTUPI)
Manobo
Banwaon
Talaandig
United
for
Peace,, Inc. (MBTUPI)
Makupahon
Farmers
Association

Figure 3. NATIONAL GREENING PROGRAM IN CADT 117

(Source: Comprehensive Land Use Plan 2012-2012 Municipalityof La Paz)

I. Tourist Destination
La Paz has natural resources as Godcreated beautiful tourist spots not
known to many.These spots could surely catch the hearts and minds of its
people and visitors. One of which is Motong Falls. The said falls is one of its
kind and when somebody reaches the said place, one can really appreciate
what God has wonderfully made and would like to taste its coldness amidst
natures touch and sound.
The water that runs the slope of Motong Falls comes from what is
known as Motong Lake on top of its upper surface.The lake is surrounded by
a land area stretching approximately three (3) kilometers long. The waters
from small creeks run to this lake, and force that lake to flow its waters to the
side, that makes what is considered as its water falls.
Motong falls is located in Barangay Angeles, southwest of Barangay
Poblacion, La Paz, Agusan del Sur. It can be reached by riding a motorcycle
from Barangay Poblacion to Barangay Langasian going upstream to
Barangay Angeles and approximately 45 minutes and a 30 minutes walk to
the waterfalls.

La Paz is one of the gateway to Agusan Marsh which is a unique

ecosystemthat plays a significant role to the two Agusan provinces and
Butuan City in Caraga region. There are at least59 lakes in the marsh and
one of these is lake Mambagongon.
According to key tribal history informants the word Mambagongon
came from the word Bagongan which means tail of crocodile. Mambagongon
is adjacent to lake Panlabuhan. Passage point for Mambagongon
visitors/tourist during summer time particularly on the month of May to
August could start fromPoblacion, La Paz to Barangay Kiandag on a
motorcycleride travelling about 2 kilometersfollowing rough road. Hking
follows from Kiandag to Kaguhuan of about 3 kilometers. On partly muddy
and dried route. Boat riding finally reaches Mambagongonon an estimate
distance of 2 kilometer totaling 7 kilometers. Another passage point of
Mambagongonis by a pumpboat ride from Agusan River downstream to sitio
Ticgon or upper portion of sitio Abihid where the channel outlet of lake
Mambagongon is located. While entering this channel, you could observe the
woodpeckers nesting sites in Bungyas trees that are found dominant along
channel AND Javan ponds herons perching on the Bangkal trees and dropping
at water hyacinth to cathch small fish and insects for food. A total of 40
households of Manoboin their floating houses live along the creeks and at the
periphery of the lake.
Lake Mambogongonin La Paz has no specific touristaccomodation
facilities. Datu Mambagongon the tribal chieftain usually offers his house for
visitors who wish to stay overnight trhough arrangements. There are 38
households potential as homestay facilities, 3 retail stores and several
personal dugout canoes to facilitate visitors activities in the area. [Source of
Data: CLUP La Paz (2012-2021)]
The total land area of CADT 117 which is situated in La Paz Agusan del
Sur is 57,558 hectares, covers the barangays Kasapa II, Angeles, Valentina,
Langasian Lydia and portions of barangays Kasapa-I, Waloe, Halapitan,
Bataan, San Patricio, Bataan and Comota and Lydia.

III. AREAS CATERED BY SERVICE CENTER

IV. PROGRAMS AND PROJECTS
[provide information: if in table provide narration/explanation of the
data on the table]

A. MFO 2: Delineation and Titling

a. At present, CADT -117 is the only approved CADT in La Paz

Agusan del Sur approxiamately total land area of 67,577,920 hectares
bearing CADT No.R13-LAP 0609. Approvedon June 18, 2009 covers the
BarangaysKasapa-II,

Angeles,

Valentina,

Langasian

and

portions

of

barangaysWaloe, Kasapa-I, Halapitan, San Patricio, Bataan and Lydia.

Delineationtitling

is

supported

and

funded

by

DAR/IFAD-MNCIREMP.

Facilitated by Special Provincial Task Force (SPTF) composed of Provincial

Officer, Provincial Legal Officer IV, Engr III, Community Development Officer
III, Community Affairs Officer-I and Tribal Affairs Assistant-I with Focal Person
Rizaldy A. Mordeno, CDO-III
CADT Approved
CADT 117

Hectarage
57,558

Location
La Paz Agusan del Sur
Lydia
Angeles
Kasapa II
Langasian
Comota (portion)
San
Patricio
(portion)
Halapitan (portion)
Bataan (portion)

Valentina
b. CADT PENDING APPLICATION
There are two CADT pending applications recorded in the Certificate of
Ancestral Domain Record Book (CARB) in the Provincial Office the direct CADT
application of Manobo Tribes of La Pazlocated at Poblacion, La Paz, ADS filed
on Feb. 24, 2011 R13 ADS 007 and Manobo Farmers Sectoral Tribal Council
(MAFASTRICO)filed on June 13, 2014 R13 ADS 019 located at Osmena, La Paz,
ADS. Due to lack of financial support and proofs and evidences the
application process on the delineation
is pending due to lack of funds. Pendon Feb. 24, 2011 CARB R13 ADS 007,
MAFASTRICO june 13, 2014 R13 ADS 019 Osmena La Paz

B. MFO 3: Human and Economic Development Services

a. ADSDPP formulation

The Ancestral Domain Sustainable Development and Protection Plan

(ADSDPP) of CADT 117 in collaboration partnership of the Municipal Technical
Working Group (MTWG) Community Based Working Group (CBWG) and GIZCoseram have a need for revisit. The activity was started on calendar year
2009. It was not fully formulated because of the conflict arise between the
influential person against the tribal leaders or the tribal community.
b. Educational Assistance Program
Pursuant to Article XIV Section 1 states that the State shall protect and
promote the right of all citizens to quality education at all levels and shall
take appropriate steps to make such education accessible to all.
It is also provided in the same Article Section 18 that the State shall
ensure equal access to cultural opportunities through the educational
system, public or private cultural entities, scholarships, grants and other
incentives, and community cultural centers and other public venues.
The applicant must possess the following qualifications:
i.
ii.
iii.
iv.
v.

30%-Cumulative grade
20%-CADT/CAD C Beneficiary
20%-Native Dialect with Knowledge of Indigenous Knowledge of
System and Practices (IKSP)
15%-Income Tax Return(ITR)
15%-Attitude, Willingness & Commitment
The pertinent documents to be submitted by EAP applicant:

i.
ii.
iii.

Grades
Income Tax Return
Endorsement from Tribal leader in barangay, respectively.

The National Commission of Indigenous Peoples (NCIP) through its

Administrative Order No.05 series of 2012 introduced scholarship for the
poor but deserving ICCs/IPs the so called Merit-Based Scholarship (NCIPMBS) and Educational Assistance (NCIP-EA). Merit Based Scholarship it is
that
program
aimed
at
providing
meaningful
scholarship
to
qualified/deserving IP students based on the screening criteria and benefits
or privileges set forth in the Guidelines. On the other hand, the Educational
Assistance Program that aims to provide limited financial assistance to
qualified ICC/IP students based on the criteria set forth.
There are a total of ---- grantees in CADT 090 for the school year 20142016. 3 of this are male. 4 are female.Almost all grantees obtained a four
year coursedegree.

C. MFO 4: IP Rights Promoted and Protected

To efficiently promote and protect the rights of the indigenous people

with the area the service center accepts complaints, investigate and give
legal assistance to IPs, and facilitate the conduct of FBI, FPIC, COC-IPs and
COA-IPMR.
a. Adjudcation/Quasi-Judicial Services
All complaints involving ancestral domain cases are referred to
Rehional hearing Officers of NCIP.
In view of their rights to resolve conflicts between or among their
groups in accordance with their customary law, the office may also
faciliatates mediation or settlements. However, such conflict resolution is
limited to amicable settlements. Only when the issues are not resolve
amicably or in criminal cases that it will be filed to the Courts of Justice.
Legal Assistance is given in the form of legal opinions and facilitating the
filing of affidavits or counter-affidavits. Investigation for any violation of IP
rights is also conducted
b. Issuances

FBI [provincial]

FPIC [provincial]

COC-IPS [provincial]

COA IPMR
Nam Addre
e
ss

Ethnolingui
stic group

Position
[Legislati
ve
Council]

Contr
ol No.
Of
COA
issue
d

COC-membership [provincial]
Name Gende Ethnolingui Purpo Date
r
stic group
se of Issued
COC
issued

Dat Stat
e of us
Issu
e

Contro
l
Numb
er

CP
- CNO [non-overlap] [provincial]
- Certificate of Compliance
COR- IPO
Name
of IPO

Endorsin
g IPS

Name of Date
IPO
filed
Chairma

Date
Registere
d

Control
numbe
r

V. The ICC/IP Of CADT 117

A. Ancestral Domain Ethnography
[output of ethnography: consolidation of the required proofs for CADT
delineation]
a. Geography and people

Geography. La Paz is one of the river towns, centrally located in the

Province of Agusan del Sur. It is bounded on its NORTHERN side by the
Municipalities of San Luis and Talacogon, on its SOUTHERN side by the
Municipality of Loreto, on its Western side by the Province of Bukidnon, and
on its EASTERN side by the Municipalities of Rosario and Bunawan.

It is located beginning from Corner 1, Junction of Patay Umayam and

the Agusan River. Thence, 66 degree SWabout 16.6 kilometers to Corner 2,
Mayapis north bank of Umayam River. Following Umayam River upstream in
a southwesterly direction on about 22.7 kilometers to Corner 3 junction of
Batonan and Umayam River. Thence, about 32.3 kilometers due west to
corner 4. Provincial boundary line of Agusan del Sur and Bukidnon, in a
northwesternly direction about 32.7 kilometers to Corner 6 bank of Agusan
River.
Thence, following Agusan River upstream in a southwesterly direction
about 30.4 kilometers to Corner 7-the beginning point. (Data source from
Comprehensive Land Use Plan 2012-2021 Municipality of La Paz)
People. The Manobos are warlike. They love to kill each other
especially the people belonging to the other tribes. The Manobo warriors are
ranked according to the number of persons he killed. When one kills three
persons, he is ranked as Uma-angad and a red hankerchief is tied around his
head. This hankerchief cannot be untied until he kills another three or more
persons. He then can tie and untie his red handkerchief at will. He then
continues to kill others. When the number reaches twenty or more, he can
wear a red blouse beside the red hankerchief. He is ranked as Bagani. Killings
continue now and then. When the number reaches forty seven and above,
the killer can wear a red pant. He is now ranked as Linambosan. If by
accident he thrust his spear on a dead person, he can wear a black suit. He is
ranked as Linogom.
The killing continued during lifetime of a Manobo. It was stopped
only when one day in 1856 during the Spanish regime, a catholic priest
named Father Saturnino came to Christianize the Manobos. He penetrated
the wild jungles teaching the people of the will of God particularly about
the killings of ones neighbour. He also persuaded them to live in groups
or settlements.
The people obeyed histeachings. Slowly they stopped killing each
other and started to live in settlements. Allthe Datus and their subjects
agreed to establish their settlemtents on the land of Datu Tabo.

(Source: Comprehensive Land Use Plan 2012-2021 Municipality of La Paz)

The regional geographic context

b. Ethno-Cultural Data
The Manobo tribe have medium built/stout bodies with light brown
straight hair and brown eyes. This was the result of the inter-marriages
during the reign of the Madjapahit Empire, plus theintermarriage of the
natives with the Malay River People during the Sri Visayan Empire and the
Chinese traders who came to Agusan in the 11th and 12th centuries. The
coming of the Spaniarsd had also contributed tothis racial and cultural
marriages.
The Manobos have their own dialect which is a mixture of a native
dialect which is a mixture of a native dialect and an acquired language.They
call their Agusan language Minanubu and is one of languages that still have
alarge number of speakers in the area. It has four dialects namely Umayam,
Adgawan, Surigao and Omayamnon. The name Manobo accordingly is
influenced by theMalay River People. These people are called Mansuba the
Malayan term for river. Therefore, Mansuba literally means people living near
or in the water. Later on, Mansuba is shortened to Manuba which eventually
took his masculine name gender which is Manobo.
The most common lifestyle of the Manobo is that of agriculture.
Their farming is very primitive.Social life for theManobo is patriarchal (male
dominated). The head of the family is the husband.Polygamy which means
having more than one wife ata ttime is common and allowed according to
mans wealth.
The political aspects of life are often associated with social events
such us wedding require political leaders. Whenever there is a negotiation,
the local datu express intense influence in cultural preservation and in
maintaining peace in the village.
i. Historical Background of the Manobo Peoples
It was in the year 1600 when the Spaniards encouraged the
native Manobo tribes to live together in villages. In the early times, the
tribes were scattered, falling easy victims to the mangayaws
andbaganis. Each Manobo family strongly believed in property rights
and they consider the grounds where their huts stood as their absolute
property, including the mountains where they hunted and the rivers
where they fished. Hence, the paths and lands for miles around was
absolutely theirs. They knew every trail where they were hunting, the
rivers where they went fishing and also where they may hide from
possible attacks.
If two hamlets were combined, there would always be friction
between the first comers the later settlers. The former would insist to
remain the rightful owners and were not willing to forego their property
rights. They would deny the later settlers the right to hunt or fish no

matter how much they would be asked. There was not one hamlet that
was not at war with another and it was a natural occurrence that by
combining two or more settlements, it would only rekindle old feuds.
Such was the situation of the whole Manobo tribe dominating the
Umayam district until the last months of 1879 when a priest name Fr.
Saturnino Urios of the Jesuit order came up the Umayam River. He was then
called the Apostle of Agusan and he succeeded where others failed. His
arrival to Umayam was just in time after one of the most destructive raids by
marauding baganis from the province of Bukidnon. Through his persuasion
and magnetic personality, having learned the Manobo dialect fluently, some
700 Manobos from different hamlets agreed to live together in a village. Thus
Loreto was established and founded by a Jesuit priest; he named the town
after one of the towns in Spain the Spanish Priest loved.
ii. Kinship and Social Organizations with beliefs and
practices

A Manobo family is a blissful family which composes typically of a

father, mother and children. The father is the head of the family. He makes
decisions. He provides the need of the family.

He is responsible for the

disciplining of his siblings. The mother is responsible to take of the children.

She helps his husband to work in the farm. The children help their parents.

English
Father
Mother
Husband
Wife
Older son/brother
Younger son/brother
Older

Kinship Term (Tribe)

Amoy
Inoy
Bana
Asawa
Panganoy nu anak nu yukos/Kakoy yukos
Hadi nu anak nu yokos /hadi nu yukos
Panganoy nu anak nu buhi/kakoy nu buhi

Daughter/sister
Younger
Daughter/sister
Siblings
Grandmother
Grandfather
Aunt
Uncle
Offspring
Niece/nephew
Couple
without

Hadi nu anak nu buhi /hadi nu buhi

Anak
Apu nu Buhi
Apu nu Yukos
Yagina
Anggam
Kaliwatan
Anakon
Menyo nu wada liwat/menyo nu wada anak

offspring
Man with two wives
Yukos nu migduwuy
Common names of None

people that need to

be translated
Table 3: Tabular presentation of Kinship terminologies of the Manobo tribe

It is also usually widespread among the Manobo tribe the presence

of other relatives or extended families living within the family.
It is sporadic case among the Manobo in CADT 117 a couple without
offspring. Every family is bless with ample offspring. A Manobo is a helping
hand as well. Each family member such as the anggam (Uncle) & yagina
(Aunt), soun, kakoy (older brother & sister) will never hesitate to offer their
help when problems besotted the family.
Customarily, a Manobo is a polygamous in a society; a man is
allowed or can be legally married to more than one person at the same time
only if there is a consent from his wife.
Names of place in
Manobo Dialect

Meaning
Bisaya

English

Table 3.1: Write-ups of names and places derived from Manobo dialect of the Mamanwa-Manobo tribe

Fill out the table with the write-ups of names and places derived from
Manobo dialect

Social Stratification
-

How they define wealth

How they define community/tribe Hierarchy
How they measures class: a) higher b) middle c) lower class
What should be possessed/bases in regards to class a) assets b)
power etc,

iii. Life Cycle and Practices

Conception and Birth. After the boy and the girl will become a new
couple, the girl will get pregnant and the boy will always think about the
safety and care of his wife during pregnancy. If possible the boy will give the
wants and needs of the girl (especially during "pangidam" or pangalamin
bisaya) so that the baby inside the womb of his wife will be born healthy. The
girl or wife in Manobo practice is more responsible to the primary health care
and nourishment of their children.

Courtship. Courtship or pangolita-o in Manoboterm.The Manobo

practiced no courtship would happen between the manobo girl and a boy. If
ever the boy likes the girl, the boy will be the one to court theparents of the
girl. After the parent of the girl likes the boy, theywill be the one to explain to
their daughter that someone would like tomarry her. Now, the parents of the
boy will search out their representative/spokesman" Mabayowwith a
distinctive abilityin negotiating the parents of the girl regarding their
marriage plan.Then "Panakin"in manobo term corresponding to Pangagadin
Bisaya will follow.The boy will render a free or voluntary services or even the
boy's relative as a gratis in favor to the girl's family.Also, the parents of the
girl will observe the inner characteristics ofthe boy how true he is particularly
his love and good intention tomarry their daughter.
After the panakin,similarto the parents of the boy;girls parentwill also find
their representative or spokesman that wouldalso represent their family
during the negotiation. Then a"panadsad" or mamalaye in bisaya will be the
next step to happen, the boy's parents throughtheir mabayowwill present
the great and secreted purpose to the parents of the girl. After the
negotiation, if bothsides have come to a common understanding or the girl's
familyaccepts the offer and purpose of the boy's family, both sides will set a
joint plan to line up the wedding ceremony.
Marriages. In connection to the marriage there are cases how
marriage will take place. The manobo practice now and then; the girl's side
will ask a favor or demand to the boy's side. The parents of the girl will ask a
"Pangabat" or "Dowry" in Muslim. In short the family of the girl will ask a
payment whether in- cash or in - kind or both in boy's family before the
wedding will take place.
"Pangabat"
beingobserve.

have

different

Sometimes

reasons

and

"pangabat"

is

purposes
put

why

into

this

is

practice

becausetraditionally when most of the girl's relatives have lend a hand

orhelped the family of the girl in times of crises then the girl'srelative will
obliges to pay their assistance. And sometimes "pangabat" is also asked for
payment as a complimentary favor orconsolation.
"Pangabat" is also observed as a payment for the caring andnourishing of the
parents to their daughter until she becomes anadolescent. Sometimes"
pangabat" is also asked for the welfare of the girl and the boy who will build
a new family as their starting capital.
Betrothal is traditionally arranged by parents years before the children
marry because negotiations sometimes last over a number of years.

Although polygamy is allowed, it is practiced only by those who can

afford it. The first wife must give her consent and she retains her position as
head wife. A man is allowed or can be legally married to more than one
person at the same time (duwuy). He will ask the permission of his wife.
When a wife consents him to marry another woman at the same
time, he will also ask the permission of the parents of the girl.From then on,
he will make the panakin or pamalae to the parents. When the parents
agreed, the girl will become his second wife. In Manobo customary laws and
traditions, the woman are always obedient to their parents especially when it
comes to their marriage partner regardless if is against of their freewill.
When the husband dies, his family can choose a new spouse for his
widow, who commands a lower bride price than the first time.
Each family member has its own assignment of house
responsibilities.The amoy(father) will fix thefarming such as gaeas(lampas),pepid to kaju or ( guba sa kahoy) to the forest. The father is
responsible to the disciplining of his children. The wife is always submissive
to his husband
At times, the kakoy (eldest) accompanied his father in fixing the farm.
He also helps his mother in doing the house chores as well as during
harvesttime. The youngest stays in the house.
The first wife retains her position as headwife. She stays in the house
to take care of the child including the children of the second wife .The second
wife or third wife as the case maybe will do all the house chores, fixing
water, pangaju, pangamote, and aguab. The second wife or third wife
will go along with her husband in fixing farms, or fishing.
It is sporadic among the Manobo in CADT 117 a couple without
offspring. Every family is bless with ample offspring.
The family of Manobo tribe is always ready to lend a hand.

Each family

member such as the anggam (Uncle) & yagina (Aunt), soun, kakoy (older
brother & sister) and other relatives will never hesitate to offer their help
when a family is besotted with difficulties in life. When a family is facing
austere problem for instance murder, altogether the family relatives will offer
their help either financial, manggad (tangible materials such as handgun or
weapon) property domestic animals, or in-kind as a way of showing their
moral support.
Death and Burial. The Manobo tribe practiced that if a person dies, the

body is washed and dressed in its best clothes. Burial takes place within a
day for decomposition is avoided. The body is laid in a coffin hollowed out

log, cut lengthwise in half for the main part of the lid. Each half is three faced
so that the covered is hexagonal.
The brief vigil begins with the baylan placing a betel nut offering inside
the coffin. The mourners address the dead extending an invitation for both
the deceased and all the inhabitants of the after world to attend the death
feast. As the coffin is carried into the forest to be buried, there is much
wailing and shouting, partly in mourning, partly o keeps evil spirits away.
Moreover, before entering the house after the burial, the mourners
purify themselves with a mixture of water and herbs contained in a coconutshell up set by the doorway.Then the baylan presides over the death feast.

iv. Indigenous Political System

The Supreme Datu
The role of the Supreme Datu must be serious and dedicated, helpful in
resolving conflicts, and has been serving his people as a datu for a long time
before being selected as Supreme Datu.

The Datu and Babaehon

Datus, even the supreme Datu, cannot interfere in the resolution of
cases in other communities unless specifically requested to assist. Thus, the
Datu's influence is largely restricted to his or her sakup, or community.The
Datu gives advice, resolved conflicts and cases, and supervises economic
activities. There can be more than one datu in a single community, and in
such cases,they help attend and participate in meeting between Datus from
different communities called Kahimunan to resolve common problems.The
Datu also settles disputes between residents, whether of a civil or criminal
nature.A separate discussion of conflicts resolution is presented in another
section of thisdocument.
The Datu also officiates over weddings and baptisms. The Datu also
ensures that the traditional code of ethics is followed by the members of the
community, so that peace is maintained within the community as well as
their relations with other communities.The qualifications of a Datu are:
courage

to

face

problems

and

conflicts,

one

who

is

strong

(dili

padaogdaog)and who can be relied upon to. Awoman maybe selected

asdatu, in which case, she is referred to as babaehon. It is not necessary that

one's father or mother be a datu; in other words, assumption of responsibility
is not descent. Neither is there an age requirement, as relatively young
individuals (batan-on), if known to be competent, can be recognized as datu.
On this basis, a datu is chosen by the sakopor community. Usually, selection
isfollowed by a period of training or apprenticeship, supervised by existing
datus.Finally, the new datu is formally. recognized as such through the
lugnatan ritual conducted by the Supreme Being and Creator Magbabaja in
the sky above,is calledupon during the ritual to look down and guide the new
Datu; and the earth spirits orTagbanua, in the earth below are called on to
look up and recognized the new datu.A datu who betrays the trust of the
community is said to die soon thereafter as a resultof Magbabajas anger.

Manigaon/Elder
A Manigaonor elder is an adviser or one who helps in ensuring that
every plans and policy made must be properly imposed. He or she also
assists the Datu in decision making for the welfare of the community, and in
resolving disputes among the residents.Selection is based on the assessment
by the community that a person, male or female could help the community
in the capacity of an elder. As in the case of the datus, it is the community
which selects the Manigaon.
Baylan
The BayIan or native priest or priestess, who may be male or female, is
selected by Magbabaja, acting through the various spirits, so he/she cannot
be removed by thecommunity. To the Manobo, there is a very strong link
between the actions of the spirits and thehealth or welfare of the community
and its members. It is thus important the Baylan to presides over the good
graces or generosity of the spirits.In this light the Baylan celebrates the
family thanksgiving ritual or hakyadan, ifneglected, can anger the spirits
and cause sickness or ill, misfortune to the community.The Baylan also
presides over the various" taephagan" or agricultural rites in thefields; the
panaenginor thanksgiving ritual for success in hunting and trapping;
andthe carving and installation of kinuros or carvings of spirit at trails or
river sides.The Baylan also acts as a medium or spirit- healer in curing
through rituals where eggs andchicken are sacrificed to persuade the spirits
to forgive the trespasses of those theyhave inflicted with illness. At the same
time, he or she often serves as herbalist for thepeople. A Baylan can also be

recognized as a Datu, although in this case, it is the diwataswho select who

will become the Baylan.

Political Structure
At present, the impingement of the national Barangay and sitio system
has resulted in the development of new sets of leaders.Whenever there are
conflicts in the community, the elders of the communitycomposed of the old
Datus willsettle the conflicts with the Baranagy captain.The change however,
is considered as positive adaptations by the community to thenational
political system. It indicates communities which possess both the
stabilityand democracy of the traditional system, as well as the ability to
learn develop and adopt new structures which broadens the community's
ability to respond outside changes.

MANOBO POLITICAL STRUCTURE

Panguyo Tu Tribu

BAYLAN

BAGANI

DAGPON

MONGU MANIGA-ON

------------------------------------ ------------

KOMITIBA :
Manigaon

Manigaon

Manigaon

1.Tribal
Manigaon

Justices:
Manigaon

Manigaon

2. Infrastructure:
3. Environment :
4. Agriculture
Manigaon

Manigaon

Manigaon

Manigaon

5. Eco. & Livelihood:

6. Social & Cultural
MAMAHANDI

TAGASUYAT

7. Health& Sanitation:
8. Education

9.Youth& Sports :
10. Womens
11. ADVISER:

KATAWHANG

TRIBU/IPO

Tribal leadership
Indigenous Leadership Selection (Naandang sistema sa pagpili sa mga Lideres)

Existing Indigenous

Manner of selection

Leadership Structure
Succession

(Kasamtangang Istruktora
sa pang gamhanan)

(Pamaagi sa pagpili)
Traditional

(Pagsunod,

selection

pag mana)

(Naandan nga

Others
(Uban pa)

paagi sa pagpili)
1. Panguyo Tu Tribo

Gikauyunan sa
katawhan

2. Council of Elders

(Malaas)
3. Dakula

Gikauyunan sa

4. Datu

katawhan
Gikauyunan sa

5. Sitio Leaders

Katawhan
Pinili sa

6. Sektor Leader

Katawhan
Pinili sa
Katawhan sa
sector

7. Baylan
8. Bagani
9. Dagpon
10. Tagasuyat

/
/
Pinili sa
katawhan
Pinili sa
katawhan

11. Mga Komitiba

Pinili
saKatawhan

Others (Uban pa):

The table shows as to Indigenous Leadership the manner for selection

relies on the voice of the majority. (Please add another row for the duties and
responsibilities of the aforementioned see the definition of terms and insert it
in the row and add their duties and responsibilities)

Refer also to the section on the IKSP and extract some information and
add it to the column above.
v.

Social

Justice

and

Dispute

Settlement

(Roles

and

Responsibilities)
The Manobo preferred their traditional way of justice system than the
recent government barangay justice system. Manobo tribe is a warrior
society in which revenge was considered a religious act. Therefore, custom
law based on the right of revenge, usually committed as a ritual act.
Revenge by killings (minagahat) is allowed for the following crimes such as
adultery, rape, homicide and murder. If one could avenge himself on the
culprit, he had the right to declare a vendetta on a culprits relative. All
crimes were settled by the imposition of fines. Custom law upheld respect for
ones person and property.

In settlingconflicts, it is the practiced of the Manobo tribe to call the

attention of the parties in conflict. Each will allowed expressing their
sentiments which are listened and thouroughly considered.After weighing the
reasons, the datu offers solutions or verdict.
A guilty party will offer a fine which is in a form of cash or manggad
(property). The guilty party is also required to give a piece of land to the
victim in cases of severe act of offense such as homicide. The settlement will
be done in the house of thedatu.
Manobo tribe is a warrior society in which revenge was considered a
religious act. Therefore, custom law based on the right of revenge, usually

committed as a ritual act. Revenge by killings (minagahat) is allowed for the

following crimes such as adultery, rape, homicide and murder. If one could
avenge himself on the culprit, he had the right to declare a vendetta on a
culprits relative. All crimes were settled by the imposition of fines. Custom
law upheld respect for ones person and property.
Crimes like theft, non-payment of debts, arbitrationand testimony were
combined with a trial with ordeal such as the plunging of the accused
persons hands into boiling water, diving in water of placing ones hands over
a candle. Innocence is proven if one come out of the ordeal unharmed.

Tribal Justice
At present, the leaders are the individual Barangay Datus, tribal
leaders and Baylan.Leadership traditionally rested in the elders, called the
Manigaon, from whose ranks the Supreme Datu, the Datus, and Manigaon
are usually drawn. Their political following, or the members of the
community, called sakup, generally respect and obey these leaders, whom
they select or reject themselves. In general, the Datus and Manigaon or the
old folks are responsible for management of community affairs, and ensuring
peace within it as well as in its relations to other, autonomous communities.
Conflicts between Individual. As sited above, the Datu is expected to
address and resolve disputes
among membersof his or
her
community.Usually, conflicts are settled through a community meeting
where each party isallowed to present his or her case and their witnesses,
and where the case is discussedby Datus, Manigaon and those of the
community who wish to participate.Based on the discussion, a fine or
manggad" is imposed upon the offending party.The manggad traditionally
will consist of any kind such as specified quantity of pigs,chickens, clothes,
pots, or even cash.In serious cases where death acted intention or
accidentally, offending party anuyagaanor offering of a pig is usually
required, aside from the manggad. The pigsserve as a substitute for the
guilty party, and usually killed by the offended party (hisor her successor).In
complex cases, the offending party is required by the Datu to give a
pahingan-anas a sign of good will and acceptance.
Conflicts between Communities. Conflicts between two communities
are resolved by the datus of the involvedcommunities will meet together to
resolve the dispute in a meeting called kahimunanor council ofDatus.Serious
conflicts between communities are settled through tampuda or peace-pact
toput an end to the cycle of vengeance such conflict may generate.The
"tampuda" means settlement is established with the use of a candle,
eggs,ceramicplates, a piece of rattan and a sacrificial chicken. The animal is
sacrificed tothe spirits during a ritual accompanying the proceedings, and
the lighted candle isextinguished, the eggs thrown to the ground, the plate

shattered and the rattan cut to symbolize what would happen to those who
violated the pact or to mark the severingof the cycle of violence or
destruction.
Monitoring of HRV [Incidents Involving Lumad]
Type of
Incident
1.Shooting
Incident

Date/Time/Place
Name of
of Incident
Victim/s
301130 March
Isagani
2015 Sitio
Fuentes
Nabalikan,,
(Lumad)
Barangay
Langasian, La
Paz, Agusan del
Sur
Shooting
181920 April
Bobong
incident
2015
Mondejar
At Adgawan
(Lumad)
River; Barangay
San Patricio, La
Paz, Agusan del
Sur
Source of Data:Agusan del Sur Provincial Office

Name of
Suspect/s
Lawless
Armed
Group

Status of
Incidents
For
investigation

Lawless
armed
group

For
investigation

2015

As cited above, the Datu is expected to address and resolve disputes

among membersof his or her community.Usually, conflicts are settled
through a community meeting where each party isallowed to present his or
her case and their witnesses, and where the case is discussedby Datus,
Manigaon and those of the community who wish to participate.Based on the
discussion, a fine or manggad" is imposed upon the offending party.The
manggad traditionally will consist of any kind such as specified quantity of
pigs,chickens, clothes, pots, or even cash.In serious cases where death acted
intention or accidentally, offending party anuyagaanor offering of a pig is
usually required, aside from the manggad. The pigsserve as a substitute for
the guilty party, and usually killed by the offended party (hisor her
successor).In complex cases, the offending party is required by the Datu to
give a pahingan-anas a sign of good will and acceptance.
vi.

Custom

laws

on

resource

management

and

distribution/concept of resource use

-

Narrative discussion on:

a) What is the Manobo concept of resource sharing or use
b) How land use or resources use was distributed by the
community member
vii. Economy and Technologies:

Farming System
Rice farms are called uma or umahan, even though these are often
inter-planted with camote and other crops.It is the men's role to make the
clearing, which includes cutting down the treesand burning the clearing.
They also help in the planting. Generally, however, planting isconsidered the
women's task;after planting, weeding and maintenance is done by the
women, who usually visit the farm everydayuntil harvest.Among members of
the family, farming is considered the task of wife or mother, while the others
are only helpers.Children start to help in the farm as soon as they are able
to.Sometimes, a woman from one household will ask for help from
otherwomen (lusong), in which case, they are fed but not paid. Sometimes
yupogon(charged to crop) is offered as payment.The first phase of the
agricultural cycle begins with pano-oyor site selection.Selection is based on
the following indicators such as soil type, biological indicators; slope and the
history or previous use of an area.The following soil types or categories are
described tabunok or black soil, yagiit or reddish soil, igangon or stony and
agan-on or soft soil. Tabunok is good for all types of crops yagiit can be
planted with kamoteng kahoy anda few of more hardy crops. Igangon can be
used for kamoteng kahoy and cacao. Agan-an describes the quality rather
than the appearance of the soil, and it is as good as tabunok. Of course, in
siteselection of the rice farms, preference is for agan-an orblack soil.The
manoboalso study the growth in an area to determine its fertility and
potential productivity as farm area. This indicates considerable botanical
knowledge,which in turn suggests that the community has been in close
relation to the land such thatthey were able to come up with these
observations.
According to them, areas where amison, basikong, haginit and lauan
are found can be productively converted to farmlands. Areas where the
dungon, behon, ulisi and agsam can be found are not very fertile and is not
so productive as farm areas.Slope is not a very important criteria in site
selection preference, however, isfor flat (napo) rather than sloping(yawit)
areas.If an area which has been planted to rice has just been harvested, it is
not used for rice cultivation until after it has been allowed to become "yubas"
or to lie fallow and regain its fertility.However, there are some difference
among the respondents regardingthe length of the fallow period.A divinatory
practice to determine if a site will prove productive is the panimaya. Here, a

rattan strip the length of the farmer's two arms (dupahon) is taken and cut
into pieces which are as long as the distance from the end of the thumb
down to its base,alongthe side of the palm and index finger to its tip. The
various pieces are thenarranged into the outline of a house with four walls,
four posts, and longer than the farmer'sindex finger first joint, then the site
can be cleared for farming.
A variation of this divinatory method requires the farmer to arrange the
pieces of rattan into the pattern of a ladder. If the final pattern has at least
one vertical piece, the selected farm will be productive, and the farmer can
go ahead with the work.Finally, pamagto or listening to the call of the
alimokon is also observed at the time of site selection. If the bird is heard to
the left-or right-front of the farmer as to begin toclear from the top (bonbon), from behind (gabing) or directly to the left(panguliusan)of the farmer
are said to the bad signs, and clearing is discontinued. Calls from theright
(pag-gigihan) are favorable, as it means the farmer will be satisfied
(mabusog) byhis crops. If the alimokon is heard just as the is about to the
very first slash, then this is taken as abad signs, as the alimokon, which eats
rice grains, will consume the crops before harvest Sighting of a snake or the
breaking of the sundang or during clearing are also considered bad signs.
Before working on the selected site, a ritual, known as taephagan, is
undertaken atthe farm site itself to ask for the permission from different
spirits who are said to havecontrol over agricultural activities. During such
ritual, the manobopray to the spirit Ibabasok, who presidesover agricultural
activities; taephagan, who watches over rice farms; Agkunan, the owner of
the wild pigs, so that these animals will not attack thecrops,Localtagbanwa
or spirit-owner or spirit-dweller residing in selected nearby areas are also
prayed toactual farm work ill rice cultivation begins with paggayasor clearing
in January or February using axe or bolo. This phase includes pag-guba or
tree- cutting andpaggutang or cutting off the branches of fallen trees.April or
May is the time for pagsangabor burning, although this can be done as early
as nine days after clearing. In case the first burning is uneven or incomplete,
asecond burning,called panayogsabis done. Yapug is the peelingup of
anything else leftunburned in the middle of the lot and burning it gradually.
May and June is planting or udok season, but other respondent say that
planting can be done soon after burning.
Before actually beginning to plant, however, another taephagan ritual
is done at the rice field to ask the spirits to watch over the crops. Rice is

planted in a farm lot, camote and other crops are inter-planted with them
Planting may be done with a stick (bake) ofhard, heavy wood or by
broadcasting of the seed (sawod). Weeding and cultivating or abu-ab with a
guna or small weeding knife is done inAugust; September to October is
harvest time. This again proceeded by another taephagan ritual at the field,
this time to thank the spirits for their generosity and assistance. After the
rice is harvested, their stalks are removed (bungyoy) and the farm lit left to
the camote which has been inter-planted with the rice. The farmer will then
select a new site for rice cultivation at the next rice farming season.The
annual thanksgiving ritual, hakyadan, is done almost always after harvest as
a show of thanks to the various spirits and to Magbabaja, the creator. In
contrast with the taephagan, the hakyadan is usually conducted at the home
of the farmer, and is an occasion for much prayer and ritual dancing to the
beat of the drum or gimbae and agong.After all the camote in the umahan
has been harvested, or the remaining camote no longer grow to a good size
due to the depletion of soil's nutrients, the umahan is left to become yubas
or lati, or lie fallow.
Camote farms, which are also planted to banana, sugar cane, kalibre,
and other crops,arecalled taligoba. The clearing of a taligoba roughly follows
the pattern of the umahan, but there is no fixed season for being one. These
are used continuously until the crops become too small or completely fail at
which time they are allowed to remain fallow. Camote farms are harvested in
about four months, but in practice the crop areusually left grow, with the
farmer harvesting a little at a time, as the need arises.
Corn farms or batadan are usually located on flat areas and are
harvested in about four months Like the taligoba, there are no defined
periods during which work on the Batadan is usually begun as each farmer is
free to engage in corn farming whenever he or she wishes.
Generally, families have different camote, rice and com farms. Farms
are usually distant from each other. After rice, corn or camote farm has been
allowed to fallow, anyone can, intheory, recultivate it in practice however,
this is very rarely done because there is still arelatively large area available
for farming, and because these areas tend to have depletedfertility.The
question

of

desirability

or

feasibility

aside,

ownership

of

the

farm

landremains in the person who first cleared the site, so that subsequent
users must first seek thepermission of the owner or his or her descendants,
in such a case, the crops planted willbelong to the planter, but the land and

the remaining harvestable fruits of the land belongto the owner.Aside from
mam-on palms, fruit trees such as nangka, lubi, durian and previously
cultivated, and thus of ownership.

Hunting/Trapping and Technologies

Game animals hunted or trapped in the hunting areas are wild pigs, deer,
monkey,wild chicken, wild cats, snakes(baksan), large lizards( gibang, ibid)
frogs, forest rats,squirrels, bats, katujo and birds highly valued and most
important.The principal hunting equipment consist of a spear (Komag, tabae
or bangkaw), hunting dogs (collectively known as tumawanor ido, with male
being specificallyreferred to as butakae and females as malitan) or a homemake gun (surit) whereavailable. To determine if a dog is suitable for
hunting, the teats should be near the genitalsin the make hunting dog; while
in the female, the teats should not be parallel to eachother.Training of dogs
goes for about a year.The hunting party usually consist of from one to four
men, and as many dogs as theycan muster. While women are not forbidden
from engaging in hunting or trapping, theydo not join hunting or trapping
activities because they are said to be unable to cope withthe physical
stresses involved.
Outsiders may hunt within the territory of Pagatpatan area, but they must
first getpermission. They need not pay anything if allowed to hunt or trap,
but if they meetsomeone from Kasapa 1 after making a catch, he is expected
to share some part of the animals.Typically, the dogs track down or flush out
pigs, which are then pursued. Thedogs relieve each other during the chase,
thus keeping up the pressureon the pig. At times,they can catch up on the
pig, and bring it down by hanging on to it with their jaws until the hunter
reaches them to make the kill. At other times, the pig is exhausted or
cornered allowing the hunter to kill it.
On the afternoon of the day before a hunt is scheduled a ritual called
pamulig is done this ritual is addressed primarily to sugujon, the spirits
owner of the wild pigs, and Umagad, another forest or hunting spirit. The
spirit and taebobong, who presides overhunting, is also addressed. The ritual
consists basically of the sacrifice of a chicken, are request from the spirits for
pigs, and a prayer for protection for the hunting dogs. The offerings are laid
on a triangular altar-board called sugujon hung from the rafters of a house.A
hunter or trapper who already has many tumawan or has already set up
many"baetik", traps will also regularly conduct the "sugujon" ritual. This is a

private or home ritual which features prayers to sugujon. The forest spirit
who owns the wild pigs of the forest and offerings of a red chicken, candles
and black cloth made on the sugujon.Another hunting ritual is the
"sandiganan", where the hunter leans on a balete tree in the forest where a
tagbanwa or a resident-spirit is believe to reside, and asks for permission and
help in hunting or trapping.There is also "panuman to' natok". Here the natok
the much-prized core (ubod")of the bani is taken home and his hung up as an
offering to the forest spirits in exchange for success in hunting or
trapping.Pigs or other large game caught in hunting or trapping shared by
the entire after the panegin or thanksgiving for hunting or trapping, also
addressed to sugojon. In this ritual, the head, tail, liver and a piece of the fat
of the pig are roasted, and are offered in thanks to the forest and hunting
spirits, along with prayers, in the house of the successful hunter or trapper.
This practice of distributing the meat among the community is called
handog.However, if it is the hunter's first catch using a new spear or trap,
he does cut up the meat for distribution among the people of the community.
Instead, the hunter invites the neighbors to his house to share the cooked
meat. This practice is called patuyonan.
As in hunting, outsiders may trap within the territory of Anahawan,
loreto mustfirst seek permission. And as in hunting again, trapping is a maledominated activity although women are not prohibited from engaging in it.
Trapping of game animals is regularly undertaken all throughout the year,
and again, wild pigs are considered most important. Traps used in catching
pigs are the baetik (a large spring-loaded spear or arrow, usually set to fire
when a pigs trips a trigger-Iine set along pig trails) pogis (a yoke-trap
reinforced by log or rocks to prevent the pig from breaking away). Lit-ag(foot
snare), gahong or tukibong (a pit-fall, which may not be lined with sengwag)
are also used to trap animals. The baetik and lit-ag, the most commonly used
traps, are set up anywhere within the territory by community members.
Twenty of these traps at a time are set in a line cutting across the parallel
trails used by pigs. Usually, these traps are visited by thetrapper around
every two days to check if anything has been caught.
Sometimes, farmlots are surrounded by a fence of pasan leaves called
"humong", so as to force pigs to pass through and entrance rigged with
baetik. This technique is calledPamahog. In other cases a gahong is dug
beside a camote field or patch so that thegrowths will cover the pit's mouth
and conceal it from the pigs raiding the crops. Trappers are obligated to
inform the community of the location of their traps. Failure to comply

resulting injury or death exposes the obligation to pay a manggad or fine

determined by the datus. In cases of death, uyagaan or offering of a pigsubstitute by the guilty party may be required, while the aggrieved party
may be required to give a pahingan-an as a sign of goodwill and acceptance.
Other traps used by the Manobos to catch other animals are the bayod
(necknoose for lizards, and squirrel or kogsik) loy-loy (another noose-trap),
so-ong (a bamboo tube set with a noose for catching especially rats), giman
(a yoke trap set on the ground, a smaller version of the "pogis"), apuyu
(scissor or yoke-trap set in treesto catch monkeys or wild cats), bathajan (a
foot-snare for birds), pamuyot an pangati or katean (a basket-kitfor trapping
wild chickens using a live rooster as decoy, and a series of nooses set
onstakes planted in the ground around it). The baetik can also be set to kill
monkeys; and the lit-ag can be scaled-down to catch wild chicken. In both
hunting and trapping, the whole community shares in the fruits of the hunt.
Fishing/Trapping and Technologies
Fishing, like hunting or trapping has no clearly defined season in that it
is pursuedregularly. However, fishing activities usually peak in intensity and
duration during thedry season, roughly from March to May.Edible fish or
aquaticproducts are haw-an, gingaw, kasili, tambunosok, karpa,jayant tikilo,
tibis,

tayogo,

matidog,

yangunan,

agutay,

bogasan,

kulyaw,

(yamboo,gangawan, bangayow) and shell- fish (danata, inggok, sihi and

kaembuoy). The kagang,po-et, ambak (frog)and haluan are found in smaller
creeks, kasili (ills), baenak, sibad,ajobang (a shrimp variety) bangayow
(variety of shrimp, yambo-o (shrimp variety, ujap,gibang (monitor lizards,
ibid (a variety of lizards, whose eggs are also edible), bao-o(turtles, whose
eggs are edible), buaya and danata are caught in the umayam, ihawan and
Agusan rivers. Again this knowledge testified to the depth of the manobo
knowledge of theirterritory and each resource.
Fishing is clone with the bijo or pana (long fishing spear or dart propelledby
elastic bands) and Antipara(goggles); a variety of fish traps (san-ow, taekop
baebag and bogjas, sometimes supplemented by bamboo fence called yukog
to steer fish towards the traps mouth); with bare hands, a technique called
panikop, taga or kawad (hook andlines. Saepang or 2 or 3-pronged fish spear
(if used at night with a sayong or torch, thisfishing technique is called
panang-ow); panglimas (draining or damming of smaller
Creeks), pangyagtang and panubli (fish poisoning with various poisonous
substances).

Among the known poisons are the fruit of the yagtang, root of the tubli, the
leaves of the kigaw and the sayoy. To note, poison cannot be used for fishing
in the Umayam Riverbecause it is large and tends to dilute the impact of the
poisons used.Males and females alike can engage in fishing. Fishing by men
is done principally with bijo or pana and kawad Women tend to rely more on
panikop (using their hands). Fish traps may set by either sex, and even by
children, and are usually monitored everyday.Fishing may be done by any
member of the community, there being no need to first seek permission from
the elders. Outsiders, especially those wishing to use poison, .must first seek
permission. Large catches are usually shared within the community.
Other forest activities
These areas, varying from secondary to old-growth stands, provide
foodprincipally in the form of meat from game and various wild vegetation
and fruits; herbalmedicines, and materials for various necessary crafts.This
land-use category often overlaps with other categoriessuch as thefallow
areas and sacred grounds.Moreover, since forest usually take their name
from therivers or creeks running through them is some overlap with the
fishing grounds. The principal traditional land or resource-use activities
undertake in the forest areas include hunting, gathering of forest products,
and trapping, each of which will be discussed in turn.Hunting and trapping
have pursued by the Manobos more-or- less regularly.However, the most
favored period for these two activities area January and November. This is
because the former month, the pigs are fat from eating wild fruits which
ripen at that time in the forest; and in the latter, the pigs again fatten upon
on the wild durianwhich ripen at the time.It should also be noted that this
seasonal peaks in the hunting trapping is well adjusted to the traditional
agricultural cycle described above, and thus allows theManobos to maximize
the available resources.This indicates that Manobos have beenoccupying the
area for sufficiently long period of time as to allow them so to adjust culture
to nature.
With all the traditional economic activities being practiced and indulge
by the tribe, they survived in their day to day sustenance. They have been
doing this since time immemorial within the ancestral domain. With the aid
of using modern techniques due to the influx of modern technologies, the
Manobos had gained income aside from the traditional activity in their
ancestral domain. With this, according to the survey it was tallied herewith
the average income per household as shown in table 5:

Table 5: Average Income per Household within ___ sectors

Sector

Average income per household

Average income

Average

viii. Religious Beliefs and Practices: Other IKSPs,

cosmology, adaptations and other changes
The religious beliefs of the Manobo revolve around the concept of
many unseen spirits enterfering in the lives of humans. They believe that
these spirits can intrude on human activities to accomplish their desires. The
spirits are also believed to have human human characteristics.They are both
good and evil in nature and can be evoked to both anger and pleasure. They
believed in one great spirit. This Great Spirit is usually perceived as the
creator figure.
Manobo tribe is polytheistic, although they seem to acknowledge
Mambabaja, the creator as their supreme god.The Mambabaja messengers
are diwatathe invincible and powerful gods who can possess human
beings. The diwata is said to communicate with human beings through the
baylan whom they possess. The manifestation of such possession are:
sweating, foaming of the mouth, belching, spasm and falling in the
trance.
Two important things used inrituals are betel nut and blood of a
sacrificial pig or chicken, believed to be the diwatas foodand drink.The blood
offering is the centralpoint of every ritual. Abolo is thrust into the sacrificial
animal and the bowl catches the blood and some of which is smeared on the
altar and on the participants.
In the ritual where the baylan is possessed, the blood of the pig or
chicken are caught in the bowlfrom which the baylan drinks.
Generally speaking, the ritual is divided into three stages:
1. INAPOGAN OR PANAWAGTAWAG( Invocation)- in this
stage the baylan begins with inviting the diwata to chew
the betel nut. In curing ritual,the baylan is possessed by
her abyan. Occasionally, the baylan breaks into a dance
in between parts of the invocation;

2. The pig or the chicken is killed with a bolo or a

spear(tabae). The blood is caught in the bowl and
smeared in the altar. Sometimes, the baylan drinks the
blood;
3. Hakyad is the invitation for the diwata to partake of the
food offering of cooked rice, meatand eggs, Then the
baylan purs a glass of water around the makeshift altar.
This is believed to be drink by the diwata.
RITWAL
The rituals conducted by the Manobo tribe are part of their culture. The
culture of the tribe includes their beliefs, assumptions and values of the
members of the tribe. These rituals will tell that Manobo people are religious
and pious people. And these rituals are part and parcel of their beliefs. They
do these rituals because they believe in the spirits that protect them.
According to the elder a certain Contis M. Tawide during the conduct of
focus group discussion,rituals has of two types namely: Public Ritual and
Private Ritual.Public Rituals is of community interest such as harvesting and
planting called the taephag.The ritual of the epidemic disease is usually led
by the baylan.Materials to be used are usually uncooked rice, betel nut,
water, candles, raw eggs.
Private Rituals are arranged by individual for himself or any member of
his family such as
1. tagun-on tu bata (birth)
2. sugnud (death)
3. sugujun (hunting and fishing)
4. Taephagan-agricultural diwata. The goddess who guards the rice
granary
5. Hakyadan-goddess of rice inits stages of growth from sowing to
harvesting.
6. Yumud-diwata of freshwater with human body and a fish tail. They
guard the fish and hide in rocky place or in deep pools in rivers,
lakes and stream and they cause people to drown.
7. Tagabayuw-is a goddess who incites love and marriage.
8. Agkuy-semi-diwata who incite lust and incest.
9. Tud-um-diwata communicate through a baylan who chants their
message when she or he possessed.
10. Abyan-helper of the baylan. Curing ritual.
11. Tagbanua-producers of rain must be given ritual offeringbefore
hunting expeditions and other forest activities. They dwell in balete
which no one must disturb. To do the latter will caused a persons
arm wither.

The other gods are the guardians of wild animals and hunting dogs,
which must likewise be appease before a hunting trip so as to
prevent illness in the hunters family.
3.3 herbal medicines
- Narration on their common uses
- Name as many as researched, the following herbs commonly
-

used
What sickness can be healed
Who used the herb to heal
Is there a ritual conducted
Changes

4 Arts and Crafts: Tangible (material) and Intangible (non-material; e.g.

folklore/oral traditions - epics, myths, songs, chants, etc
The following tangible culture must be describe narratively with
complete details such as: a) names of the instrument/artifacts (tribe
& common name) b) uses and who used c) how to use d) where can
be found e) years/length of existence f) who owns g) who
documented
4.3 Tangible/Material culture
4.3.1 Artifacts (musical instruments, tribal dress and other
valuable items)
4.3.2 traditional house structures
4.3.3 arts
4.4

Intangible/Non-material culture
4.4.1 Literature
4.4.2 Folklore
4.4.3 Fables
4.4.4 Folksong
4.4.5 Riddles
4.4.6 Proverbs

PROVERBS
LITERARY ARTS. The Manobo have the following proverbs, which use
images from nature to represent the truth.
1. Anuy man tu karabaw nu upat tu kubong paka hidjas.
If a carabao with its four feet makes a wrong step, how much
more a man?
2. Tu buhi angod tu atoyog. Basta mabuong un kunad ug kaulian.
A woman is like an egg; once it is broken it can never be
repaired.
3. Bisan bato nu bantilis maiduon panahonnu ug kahilis gihapon.
The hardest stone is eroded by constant dropping of water.

Administrative Composition
CADT 117 covers nine (9) barangays with different sitios in each
barangay respectively. For illustration Barangay Lydia has six (6)
independent sitios such as Libon (Bagnot before), Leo, Manguicao, Mentakei,
Liwangwangan and Mahayahay (boundary of Brgy. Binicalan, San Luis, ADS).
In Barangay Angeles, sitio Min-angkig, Madga and Mangginge are sitios
where our Manobo Ethnic Group resides. In Kasapa 2, mostly of the IPs are
living in sitio Memparico and Sitio Calampayan. These mentioned sitios are
covering the ancestral domain of CADT 117.
Table No. 2- RECOGNIZED SECTORAL LEADER IN THE ANCESTRAL DOMAIN)
Name of Sector
Tagpange

Tinggasawon/Natakdungan

Sectoral Leader
Pablito Lingganay
Pondog
Mampinsahan
Lahindao
Abraham Lahindao
Contis Tawide
Melvin Pondog
Dastal Tawide
Polding Tawide
Aldo Coguit
Balikdawan
Lahindao
Anggison Tawide
Dormito G.
Manlangit
Estenoy Dayanon

Tabuwanon
Tapahan

Veloso Acita
Pabian Dalasay

Hanibungan
Kabanhawan
Balatukan
Minhasaan
Tagpakiki
Kitawag Tolinge
Banlay
Linapingig
Yangkoban/Tingkob
Katungawan

Location
Kasapa 2
Kasapa 2
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa
Kasapa

2
2
2
2
2
2
2

Kasapa 2
Kasapa 2
Calampayan,
Kasapa 2
Kasapa 2
Kasapa 2

Makopahon

Juanito Acita

Timbol/Tagsalong
Bongyas
Min-angkig

Sabino Gubat
Dogmokan
Lolong Manlumabi
Raffy Mendoza

Langasian
Memparico

Ronie Tuga
Tarzan Acero

Dopa-Dopa
Mindanao
Madga
Humapow
Inoman
Inoman
Kabinuangan

Bertic Tawide
Dormito Calipay
Benaido Coguit
Aldo Man-anuhog
Pido Man-anuhog
Basinto Manlangit
Bobby Gonzales
Tawide
Malingkog Kiblatan
Sib-ot Balamban
Lodi Manlangit
Roberto Balamban
Roberto Balamban
Loloy Telocan
Romy Guinombay
Ruben Telocan
Yakbangan Ahing
Benny Guinumbay
Mario Manlangit
Arabi Hinlayan
Yahag Hinlayan
Toto Saguba
Antonio Delamansi
Libion Man-anuhog
Veloso Kiblatan
Emelda Casal
Urdanilla
Pentolio Urdanilla
Artemio Gonzales
Warly H. Coguit
Eddie Coguit
Merlyn H. Coguit
Sergio Coguit
Sadi Mansomia
Bertek Tawide
Adipil Man-anohog

Balatukan
Kiangob
Kasuwawan
Saluringan
Kabitaugan
Banao
Boboynong
Kiugto
Minsaw-ay
Tagikan
Takupon
Linduajan
Kidap-og
Higad Tu Tagakupan
Mindangkiyas
Buy-ugan
Bangyason
KM. 41
Valentina
Makopahon
Madga
Tabwanon
Kinambaehan,Madga,Hanupuyan
Hanupuyan
Tangwagon
Pilang
Naigitan
Table1: Ancestral Domain Profile

Land Area
Geographic
Location/traditional
boundaries
Municipalities
covered
/
administrative composition

Makopahon, Kasapa
2
Kasapa 2
Kasapa 2
Min-angkig,
Angeles
Langasian
Memparico, Kasapa
2
Kasapa 1
Kasapa 2
Madga, Angeles
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Valentina
Valentina
Kasapa 2
Madga, Angeles
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 2
Kasapa 1
Kasapa 2

Adjacent CADT Areas

Land forest resources
% of Ancestral Land
% of Ancestral water
Elevation, type of Soil
Vegetation
Natural resources

Brief explanation of the table

Cover every details in the table

As part of Domains geography and history, the photos below show a long term
occupation of the tribe within the domain as confirmed by the elders and other
community members. Photos were captured with elder and other community
members pointing the area proving that these landmarks, burial grounds, sacred
places and old villages belong to the domain.
a) Insert photos of the following: a) sacred places b) burial ground c)
old villages d) traditional landmarks

I.
Population: The People
The Manobo tribe have medium built/stout bodies with light brown straight
hair and brown eyes. This was the result of the inter-marriages during the
reign of the Madjapahit Empire, plus theintermarriage of the natives with the
Malay River People during the Sri Visayan Empire and the Chinese traders
who came to Agusan in the 11th and 12th centuries. The coming of the
Spaniarsd had also contributed tothis racial and cultural marriages.
The Manobos have their own dialect which is a mixture of a native
dialect and an acquired language.They call their Agusan language Minanubu
and is one of languages that still have a large number of speakers in the
area. It has four dialects namely Umayam, Adgawan, Surigao and
Omayamnon. The name Manobo accordingly is influenced by theMalay River
People. These people are called Mansuba the Malayan term for river.
Therefore, Mansuba literally means people living near or in the water. Later
on, Mansuba is shortened to Manuba which eventually took his masculine
name gender which is Manobo.
The most common lifestyle of the Manobo is that of agriculture. Their
farming is very primitive.Social life for theManobo is patriarchal (male
dominated). The head of the family is the husband.Polygamy which means
having more than one wife ata ttime is common and allowed according to
mans wealth.
The political aspects of life are often associated with social events such
us wedding require political leaders. Whenever there is a negotiation, the

local datu express intense influence in cultural preservation and in

maintaining peace in the village.
Table 2: Consolidated/Summary of Census

ID
No
.

COMMUNI
TY

HH
No.

Population
Male

female

Total
Populati
on

REMARKS
Claimant

Table 2.1: Consolidated/Summary of Census for IP Population

ID
No.

COMMUNIT
Y

HH
No.

Population
Male

Total IP
Population

female

Table 2.2: Consolidated/Summary of Census for Non-IP Population

ID
No.

COMMUNIT
Y

HH
No.

Population
Male

female

Total Non-IP
Population

Grand
Total
- General explanation of the census (for 3 tables).

CADT 117 La Paz is one of the river towns, centrally located in

the Province of Agusan del Sur. It is bounded on its NORTHERN side by
the Municipalities of San Luis and Talacogon, on its SOUTHERN side by
the Municipality of Loreto, on its Western side by the Province of
Bukidnon, and on its EASTERN side by the Municipalities of Rosario and
Bunawan.
It is located beginning from Corner 1, Junction of Patay Umayam
and the Agusan River. Thence, 66 degree SWabout 16.6 kilometers to
Corner 2, Mayapis north bank of Umayam River. Following Umayam
River upstream in a southwesterly direction on about 22.7 kilometers
to Corner 3 junction of Batonan and Umayam River. Thence,

about

32.3 kilometers due west to corner 4. Provincial boundary line of

Agusan del Sur and Bukidnon, in a northwesternly direction about 32.7
kilometers to Corner 6 bank of Agusan River.
Thence, following Agusan River upstream in a southwesterly
direction about 30.4 kilometers to Corner 7-the beginning point. (Data
source from Comprehensive Land Use Plan 2012-2021 Municipality of
La Paz)
As part of Domains geography and history, the photos below show a long
term occupation of the tribe within the domain as confirmed by the elders
and other community members. Photos were captured with elder and other
community members pointing the area proving that these landmarks, burial
grounds, sacred places and old villages belong to the domain.

II. Population and the People(Updated Census)

Table 2: Consolidated/Summary of Census

H
ID

COMMUNI

No.

TY

N
o.

Population
Male

REMARKS

Total
Populati

femal

on

Claimant

Non-claimant

Based on the result of the census conducted calendar year 2015 by the
personnel of National Commission on Indigenous Peoples (NCIP) which
service center is located at La Paz Agusan del Sur, the total population of
the Indigenous Peoples (IP) in CADT 090 is 2659 with _______ number of
households. Male population is domineering which has a total number of
1,336 while female populationgot a total number of 1323.
Table 2.1: Consolidated/Summary of Census for IP Population
ID
No
.

COMMUNI
TY

HH
No
.

Population
Male

female

Total IP
Population

Grand
Total

Table

2.2:

Consolidated/Summary of Census for Non-IP Population

ID
No
.

COMMUNI
TY

Grand
Total

HH
No
.

Population
Male

female

Total NonIP
Population

I.

General explanation of the census (for 3 tables).

Kinship and Social Organizations with beliefs and practices

a. Kinship terms
Table 3: Tabular presentation of Kinship terminologies of the
Manobo tribe
English

Tribe
Kinship Term

Father
Mother
Husband
Wife
Older son/brother
Younger son/brother
Older

Amoy
Inoy
Bana
Asawa
Panganoy nu anak nu yukos/Kakoy yukos
Hadi nu anak nu yokos /hadi nu yukos
Panganoy nu anak nu buhi/kakoy nu buhi

Daughter/sister
Younger
Daughter/sister
Siblings
Grandmother
Grandfather
Aunt
Uncle
Offspring
Niece/nephew
Couple without
offspring
Man with two wives
Common names of

Hadi nu anak nu buhi /hadi nu buhi

Apu nu Buhi
Apu nu Yukos
Yagina
Anggam
Kaliwatan
Anakon
Menyo nu wada liwat/menyo nu wada anak
Yukos nu migduwuy
None

people that need to

be translated
Create a narrative story out of these terms using a situation in a family
A Manobo family is a blissfulfamily which composes typically of a
father, mother and children. The number of siblings can usually reach up to
seven to twelve children.It is also usually widespread among the Manobo
tribe the presence of other relatives or extended families living within the
family.
It is a sporadic case among the Manobo in CADT 117 a couple
without offspring. Every family is bless with ample offspring.
A Manobo is a helping hand as well. Each family member such as the
anggam(Uncle) &yagina (Aunt), soun, kakoy (older brother & sister) will
never hesitate to offer their help when problems besotted the family.

Customarily, a Manobo is a polygamous in a society; a man is

allowed or can be legally married to more than one person at the same time.
A man can marry two wives or more only if there isa consent from his
wife.

In line of these terms above, there were names of places (e.g.,

mountains and rivers) derived from the native dialect of the tribe with a
corresponding meaning in English. The following terms of mountains and
rivers are socially constructed by the community since then and had been
used in their day to day social interaction and activities in common
knowledge of the tribe.
Table 3.1: Write-ups of names and places derived from Manobo dialect
of the Manobo tribe.
Names of place in

Meaning
Bisaya

Manobo Dialect
-

English

Fill out the table with the write-ups of names and places
derived from Manobo dialect

FAMILY

b. Life Cycle
Conception and Birth
After the boy and the girl will become a new couple, the girl will get
pregnant and the boy will always think about the safety and care of his wife
during pregnancy. If possible the boy will give the wants and needs of the girl
(especially during "pangidam" or pangalamin bisaya) so that the baby inside
the womb of his wife will be born healthy. The girl or wife in Manobo practice
is more responsible to the primary health care and nourishment of their
children.
BIRTHING PRACTICES
Mangongoyamo is called to attend the birthing woman who
together with the Baylan performs the ritual.
D2. Courtship

The Manobo exercise no courtship or pangolitao would happen between the

Manobo girl and a boy. The parents of the boy will be the one to choose the
girl for their son. The parents will visit the parents of the girl and they bring
mam-on (betel nut)on their first visit and start pasumbingay. On the
second visit, they will again bring mam on, food and they inform the parents
about their purpose. On the last visit, the parents of the boy will search out
their representative or spokesman Mabayow with distinctive ability in
negotiating the parents of the girl regarding their marriage plan. After the
parent of the girl likes the boy, they will be the one to explain to their
daughter that someone would like to marry her. Then Panakin will follow.
The boy will render free or voluntary services as a complimentary in favor to
the girls family. He should never complain about his task. He should also
refrain talking the girl. It is in this manner, that the parents of the girl will
observe the inner personality or characteristic of the boy particularly his true
feelings and his pure intention to marry their daughter.
The parents of the girl, similar to the parents of the boy will find their
representative or spokesman that would likewise represent their family
during the negotiation. Then a panadsad or pamalaye will be the next
thing to happen. The boys parents through their mabayow will present the
great and secreted purpose to the parents of the girl. After the negotiation,if
both sides have come to a common understanding and the girls family
accepts the offer and purpose of the boys family, both sides will set a
mutual plan to to set up the wedding ceremony.

The datu (headman) has a direct authority in maintaining peace in the

village. He is assisted by the manigaon (elders) and his advisers the baylan.
He is obliged to pacify or solve the conflict and will make solve. It can be
pacified so it will not be forwarded to barangay.
As a leader of the tribe, his role is crucial in the cultural preservation for
hecan command the tribe. The tribe will heed his call because he is the most
respected person in the tribe.
The datu exercises tremendous influences of the settlement.

Marriages

In connection to the marriage there are cases how marriage will take
place. The manobo practice now and then; the girl's side will ask a favor or
demand to the boy's side. The parents of the girl will ask a "Pangabat" or
"Dowry" in Muslim. In short the family of the girl will ask a payment whether
in- cash or in - kind or both in boy's family before the wedding will take place.
"Pangabat" have different reasons and purposes why this is
beingobserve.

Sometimes

"pangabat"

is

put

into

practice

becausetraditionally when most of the girl's relatives have lend a hand

orhelped the family of the girl in times of crises then the girl'srelative will
obliges to pay their assistance. And sometimes "pangabat" is also asked for
payment as a complimentary favor orconsolation.
"Pangabat" is also observed as a payment for the caring andnourishing of the
parents to their daughter until she becomes anadolescent. Sometimes"
pangabat" is also asked for the welfare of the girl and the boy who will build
a new family as their starting capital.
D4. Burying the Dead
The Manobo tribe practiced that if a person dies,the body is washed
and dressed in its best clothes. Burial takes place within a day for
decomposition is avoided. The body is laid in a coffin hollowed out log, cut
lengthwise in half for the main part of the lid. Each half is three faced so that
the covered is hexagonal.
The brief vigil begins with the baylan placing a betel nut offering inside
the coffin. The mourners address the dead extending an invitation for both
the deceased and all the inhabitants of the after world to attend the death
feast. As the coffin is carried into the forest to be buried, there is much
wailing and shouting, partly in mourning, partly o keeps evil spirits away.
If the dead is male, he is buried facing the the east. If woman, she is
facing the west.
Moreover, before entering the house after the burial, the mourners
purify themselves with a mixture of water and herbs contained in a coconutshell up set by the doorway.Then the baylan presides over the death feast.
Another practice in burying the dead were laid on a flatform - built or
wrapped in a mat. After the funeral, the relativesof the deceased abandon
their dwellings. It is the only in this occasion where tigmo-tigmo (riddles)
are taught by the elders to the young people. The elders narrated that the

tribes believe that teaching tigmo-tigmo in occasions other than the wake
would lead to misfortunes or bring bad luck to the entire household.
The Manobo has no special burial ground, so they buried the dead
anywhere. The interment is done only at night. And after a burial the
community partakes of a feast and leaves portions of the food in the grave.
After the feast, the deads possessions are destroyed.
c. Genealogical Survey
- Brief discuss on the result of the clans interviewed (Data
-

gathering and result of the interview)

How the process of power transmission flow and adapted by the
community

II.

Conflict Resolution

Social justice and Dispute settlement

1. Conflicts Between Individual
As sited above, the Datu is expected to address and resolve disputes among
membersof his or her community.Usually, conflicts are settled through a
community meeting where each party isallowed to present his or her case
and their witnesses, and where the case is discussedby Datus, Manigaon and
those of the community who wish to participate.Based on the discussion, a
fine or manggad" is imposed upon the offending party.The manggad
traditionally will consist of any kind such as specified quantity of
pigs,chickens, clothes, pots, or even cash.In serious cases where death acted
intention or accidentally, offending party anuyagaanor offering of a pig is
usually required, aside from the manggad. The pigsserve as a substitute for
the guilty party, and usually killed by the offended party (hisor her
successor).In complex cases, the offending party is required by the Datu to
give a pahingan-anas a sign of good will and acceptance.
2. Conflicts between Communities
Conflicts between two communities are resolved by the datus of the
involvedcommunities will meet together to resolve the dispute in a meeting
called kahimunanor council ofDatus.Serious conflicts between communities

are settled through tampuda or peace-pact toput an end to the cycle of

vengeance such conflict may generate.The "tampuda" means settlement is
established with the use of a candle, eggs, ceramicplates, a piece of rattan
and a sacrificial chicken. The animal is sacrificed tothe spirits during a ritual
accompanying the proceedings, and the lighted candle isextinguished, the
eggs thrown to the ground, the plate shattered and the rattan cut to
symbolize what would happen to those who violated the pact or to mark the
severingof the cycle of violence or destruction.