Alamat ng Bayabas

Noong unang panahon, may isang bayan na pinamumunuan ng isang sakim at

mapagmataas na hari. Si Haring Barabas ay kinatatakutan ng kanyang mga sinasakupan
ngunit palihim din nila itong kinamumuhian. Walang ibang alam gawin ang hari kundi
ang mag-utos at pagalitan ang kanyang mga alipin. Ang mga utos pa man din nito ay
imposibleng gawin at hindi makatwiran. Ang hari ay mahilig kumain, matulog at mag-
aksaya ng kayamanan niya.

Nagkaroon ng matinding taghirap sa kanyang kaharian. Hindi maganda ang

naging ani ng mga magsasaka at naging mahina ang benta ng mga mangangalakal. Ang
lahat sa kaharian ay inutusang magtipid upang maka-alpas sa taghirap na kanilang
nararanasan.

Lahat nga ng tao ay gumawa ng kanya-kanyang paraan upang makatipid maliban

sa isang tao. Ang mismong hari na si Barabas ay hindi sumusunod sa kanyang utos.
Walang itong pakialam na naghihirap ang mga taong kanyang nasasakupan. Patuloy siya
sa paglustay ng kanyang kayamanan sa mga walang kwentang mga bagay.

Habang ang lahat ng tao ay nagtitipid at minsan lang sa isang araw kung kumain,
ang hari ay parang piyesta kung magpaluto sa kanyang mga alipin. Ibat ibang putahe ng
ibat ibang mahal na klase ng pagkain ang kanyang ipinapahanda. At ang masaklap pa
dun ay siya lamang ang kakain ng mga pinaluto niya. Maski sobra ang mga pagkain ay
hindi niya niyayaya ang kanyang mga kasambahay o ang mga taombayan na saluhan
siyang kumain. Ang mga hindi niya maubos ay hinahayaan lang niya hanggang sa tuluyan
na itong masira at hindi na puwedeng makain.

Isang araw habang nagpipiyesta ang hari sa harapan ng kanyang palasyo ay may
lumapit na isang matandang pulubi. Humingi ng limos ang pulubi maski pagkain na
lamang pantawid sa kanyang gutom ngunit hindi pinansin ng hari ang matanda. Sa halip,
pinagtabuyan pa niya ito. Nawawalan daw siya ng ganang kumain dahil sa mabahong
amoy ng pulubi. alamat ng bayabas Nagalit ang pulubi at sinabi sa hari na dahil sa
kasakiman nito ay bibigyan niya ito ng isang leksiyong hindi niya makakalimutan. Hindi
pa natatapos magsalita ang matanda ay biglang kumulog at kumidlat. Ang hari ay unti-
unting nagbago ng anyo. Nagsisigaw itong humihingi ng tawad sa matanda ngunit huli
na ang lahat. Biglang naglaho ang matanda habang ang hari ay naging isang ganap na
halaman.

Nakita ng taombayan ang lahat ng pangyayari at ng lapitan ang halaman ay may

nakita silang bunga nito. Ito ay bilugan at may koronang nakapatong. Ito na nga ang
kanilang hari na si Barabas na dahil sa kasakiman ay naging isang halaman. Mula noon
tinawag nila ang halaman na bayabas mula sa pangalan ni Haring Barabas.
Ang Pulubi at ang Mahabaging Diwata
(PARABULA)

Matagal nang pinagmamasdan ng Diwatang mahabagin ang isang pulubi sa

lansangan ng bayan. Awang-awa siya rito. Matanda na ang pulubing babae. Walang
kasama at batid niyang nag-iisa ito sa buhay dahil walang pamilya. Minsan, nais sana
niyang alamin ang dahilan kung bakit nagkaganoon ang naging kapalaran ng kawawang
pulubi. Ngunit wala siyang kakayahang bumalik sa kahapon. At ang mga pinagdaanan
ng matandang pulubi ay isang misteryo. Sa sobrang habag ng diwata sa pulubing iyon ay
kinausap niya si Bathala. Ano ang puwede kong magawa upang matulungan siya?

Wala ka nang magagawa para matulungan ang pulubing iyon, ang sabi ni Bathala.
Pero baka may paraan pa Isa lang ang alam kong paraan, ang tugon ni Bathala. Ang
mabigyan siya ng panibagong simula Tama! Iyon nga ang maaari nating gawin para
matulungan siya! Pero hindi ko ginagarantiyahan na may magbabago sa takbo ng
kanyang buhay. Ang mahalagay mabigyan siyang muli ng pagkakataon! ang masayang
sabi ng Diwata, at siya nga ay dali-daling nagtungo sa pulubi.

At sa panaginip nito, siya nagpakita. Bibigyan ka namin ng isa pang pagkakataon

sa buhay. Muli kang magiging isang sanggol, nang sa ganoon ay muli kang
makapagsimula ng bagong buhay. At ganoon nga ang nangyari. Ang pulubi ay naging
isang sanggol muli. Inilagay ng Diwata ang sanggol sa tapat ng pintuan ng isang
mayamang mag-asawang pamilya na hindi magkaanak. At nang buksan ng mag-asawa
ang pintuan ay laking tuwa ng mga ito nang makita ang sanggol.
Napanatag na ang kalooban ng Diwata. Tinitiyak na niyang maganda ang magiging
buhay ng dating pulubi.

At lumipas nga ang mahabang panahon. Patuloy pa rin ang kalungkutan ng

Diwata, sapagkat sa dinami-rami ng kanyang natulungan, hindi pa rin maubos-ubos ang
pulubi sa langsangan. Bakit ba ganun? ang tanong niya kay Bathala. Bakit hindi ang
pulubing tinulungan mo ang tanungin mo? Marahil, mas alam niya ang kasagutan sa
tanong mo.

Pero saan ko siya matatagpuan? ang tanong ng Diwata. Kung saan mo siya unang
nakita at nakilala. At ganoon na lamang ang pagkagitla ng Diwata. Dahil ang pulubing
binigyan niya ng panibagong simula, ay lumaki rin at tumandang isang pulubi.
Saan ako nagkulang? ang tanong ng Diwata. Hindi ikaw ang nagkulang, ang tugon
ni Bathala. Sila ang nagkulang sa kanilang sarili kung kayat silay nagkaganyan.

Mensahe: Hindi nakasalalay sa tadhana at mga pagkakataon ang ating kapalaran. Ito
ay naaayon sa ating sariling desisyon at pagkilos. Ang kasipagan ang tunay na solusyon
sa kahirapan.
Alamat Ng Rosas
Noong unang panahon ay may isang magandang dalaga mula sa malayong
bayan ng Tarlac na Rosa ang pangalan.

Bukod sa iwing ganda ay nakilala rin si Rosa na gagawin ang lahat para
mapatunayan ang tunay na pag-ibig.

Ayon sa kwento nakatakda nang ikasal si Rosa kay Mario nang matuklsang
may malubhang sakit ang lalaki. Sa kabila ng lahat ay pinili ng dalaga na pakasal
sila para mapaglingkuran ang lalaki hanggang sa mga huling sandali ng buhay nito.

Gayunman ay hindi pumayag si Mario. Anang binata ay sapat na sa kanya

na baunin ang pag-ibig ng dala sa kabilang buhay.

Pinaglingkuran ni Rosa si Mario. Hindi siya umalis sa tabi nito. Ang ngiti
niya ang nasisilayan ni Mario sa pagmulat ng mata at ang kanya ring mga ngiti ang
baon nito sa pagtulog.

Ang mga ngiti rin ni Rosa ang huling bagay na nasilayan ni Mario bago
panawan ng hininga. Ang mga ngiti ni Rosa ay hindi napawi kahit nang ilibing si
Mario at kahit nang dinadalaw ang puntod nito at pinagyayaman. Nang tanungin
kung bakit hindi nawala ang ngiti sa mga labi ay ito ang sabi niya.

"Alam kong nasaan man si Mario ay ako lang ang babaing kanyang minahal.
At alam ko rin na maghihintay siya sa akin para magkasama kami na hindi na
maghihiwalay pa."

Naging inspirasyon ng iba ang ipinakitang lalim ng katapatan at

pagmamahal ni Rosa sa katipan. Bago namatay ay hiniling ni Rosa na sa tabi ng
puntod ni Mario siya ilibing.

Kakatwang may tumubong halaman sa kanyang puntod at kay ganda ng

naging mga bulaklak. Tinawag nilang rosas ang mga iyon bilang alaala ng isang
dalagang simbolo ng tunay ng pag-ibig.
Manobo, Obo

Manobo simply means people or person; alternate names include Manuvu and Minuvu. The term may have originated
from Mansuba, a combination of man (people) and suba (river). Manobos are concentrated in Agusan, Bukidnon,
Cotabato, Davao, Misamis Oriental, and Surigao Del Sur.

The Manobo usually build their villages near small bodies of water or forest clearings, although they also opt for hillsides,
rivers, valleys, and plateaus. The communities are small, consisting of only 4-12 houses. They practice slash-and-burn
agriculture.

The Ubo are a Manobo sub-tribe who inhabit the more isolated mountains of Southwest Cotabato in the area known as
Datal Tabayong, as well as, more southerly Davao del Sur. As of last count, they numbered close to 17,000 (OSCC, 1987); a
follow up on their numbers in subsequent years has proved difficult.

Known for their intricate casting, the Ubo fashion fine weaponry and jewelry that they believe possess souls, making it
harder for the maker to part with them. Agriculturally, they practice swidden, a slash-and-burn farming, oft planting and
harvesting rice, root crops, and vegetables for consumption. Like the Bagobo, the Ubo believe in multiple deities headed
by a central figure, Diwata (God); they're animist, they also believe in ancestral spirits and unseen beings inhabiting the
animate and inanimate objects found throughout their environment. In civic matters, the political leader and Datu
(Filipino chieftain) of the village attains his position by virtue of wealth; speaking ability and knowledge of customary law,
known as fendan. The primary obligation consists of settling disputes among members of a family, neighbors, and the
community. When a fine is set and/or imposed by the Datu, the accused has to pay it to the aggrieved party; if he's unable
to, then he will become servant to the one who pays for him, otherwise known as dok.

Source:
Indigenous People, Http://library.thinkquest.org/

The Last Tribes of Mindanao, the Manobo, river people of Cotabato.

Manobo, the name may came from Mansuba from man (person or people) and suba (river), meaning river people. The
first Manobo settlers lived in northern Mindanao, at present Manobo tribes can be found at the hillsides and river valleys
of the northeastern part of Cotabato.

According to an oral tradition, the Manobo's were lead by two brothers: Mumalu and Tabunaway, they lived by the
Banobo creek, which flowed into the Mindanao River near the present site of Cotabato City. In the 14th century Sharif
Kabungsuan, a muslim missionary, arrived from Johore, to convert the people of Mindanao. Tabunaway did not want to
convert to Islam but told his younger brother not to reject the Muslim Faith. Tabunaway and his followers moved up the
Pulangi River to the interior of Cotabato, they decided to part ways and in the years to come established their own tribes.
These groups retained their indigenous beliefs, practices and the name of their original site, Banobo, which eventually
became Manobo, the descendant's of Mamalu became the Maguindanao.

Despite the fact that the various Manobo communities have been separated there is one common threat that binds them
together, Each tribal group culture believes in one Great Spirit. usually viewed as the creator figure. The Manobo also
believe that there are many unseen spirits who can intrude in the lives of humans to accomplish their desires. These
spirits are both good and evil in nature and can raise anger and pleasure. There is a common believe that a Manobo
hunter will be killed by his own dogs or prey if he does not ask for permission first from Lalawag, the god of all forest
games, before going on a hunting trip.

The Samayaan is a native ritual in which omens are read in connection with the various stages of the farming cycle:
clearing, planting, growing, and harvesting. The first day of the planting season marks the beginning of the Manobo year,
the last day of harvesting is the ending. Cultivating rice and corn has been and still is a part of the Manobo way of living,
some Manobo villages have shifted to the cultivation of coconut for copra export. Corn and rice are planted in the month
of February, the corn is harvested in July but rice takes longer to grow and is harvested four months later. When the
trees start to bloom, the Manobo hunter will wait for the coming of the bees that will led him to their bee hives. The hunt
for bees is the basis of the traditional bee-hunting dance. To pray for a successful hunt only bee hunters are allowed to
sing a traditional song titled Manganinay , this hymn is sung in honor of Panayangan, the god of the bee hunt. The song
must be proclamed outside the house, singing it inside will cause the house to burn down.
Throughout the year, the elders of the Manobo tribe are looking for the star-lit sky to determine the season of planting,
harvesting, fishing and hunting. Each star can bring a different message and will guide the tribal group in their traditional
way of living. This practice is called Pamiteun, the Manobos' indigenous way of understanding the stars. Nowadays only
the members of the older generation of farmers will continue to use the Pamiteun but they are passing the knowledge to
the present generation, to learn the old way of living, keep their culture and traditions alive and deepen their
consciousness about their own culture

A Manobo community is mostly male dominated, The man is considered as the head of the family and he is the one who
will make the family decisions. Only a Royal, a Datu can practise polygamy, only with the consent of the first wife and her
parents. The fist wife will remain the head wife. The Datu or Chief must also have proven his bravery and leadership in
battle as a bagani. This postion can be passed on to a Datu's children, as long as they have the necessary qualifications.
Village member are expect help in any way from their kinship group or persons related by marriage, this relationship is
named upakat or reciprocity.

The Manobo are both strong in mind and spirit, their cultural identity is firmly rooted in the land and its nature. It is
maintained through storytelling, language, family and the passing on of traditional skills and arts. The traditional way of
life has not ended for most Manobos, like any other tribal community in Mindanao, the Manobo have faced many cultural
challenges in their past and will encounter even more in the future. They strive to uphold their values and traditions even
while living in a modern society, faced with new realities, ready to compete in the modern economic world instead of the
world of nature.

"Manobo" is the hispanicized form of "Manuvu," which, of course, means "people." The Manobo appear to be a remnant
of the very first Austronesian invasion from Taiwan, predating peoples like the Ifugao of Luzon. The Manobo supergroup
includes several of the groups described elsewhere (see Bagobo,Hiligaynon, Bukidnon), but there are also many Manobo
peoples not considered apart from the main group. The general orientation is now predominantly upland, as they were
chased from the valleys by invading Visayans and Spaniards. But the Manobo have an adaptation to virtually every
ecological niche, from rugged highland to coast, and are found from Sarangani Island to Agusan del Sur, the Davao
provinces, Bukidnon, and North and South Cotabato. Kinship is figured bilaterally, and nuclear households are kin-grouped
into widely dispersed communities usually situated on ridges high above mountain drainages. Some communities have
long houses. Leadership is achieved by a skilled and socially powerful datu who creates alliances in many ways, including
marriage. Several area datus would be organized under a higher datu, united in turn under the Sultanate with a Rajah
Muda. This structure is gradually giving way to the westernized scheme of provincial government and local councilmen,
which places more emphasis on the young and educated. The distinctive ethnic costumes have mostly given way to
commercial clothing, with ethnic materials being sold commercially as antiques.

Facts About The Manobo Tribe In The Philippines

The origins of the Manobo tribe can be traced way back in the early times from the migration of the early Malay people of
South East Asia to the Philippine Islands.

Historians often associate the origin of this indigenous group to the group of people who settled the archipelago long time
ago. This group of people came from the neighboring countries in South East Asia.The first batch came in the islands as
they look for temporary settlement traveling through land bridges as the Philippines is believed to be connected in the
mainland Asia before (ice age). Early batches settled in the Philippines came from any were in south Asia with there
marine vessels.

The Manobo people was classified into eight groups but they are very much similar differing only in some aspects
of culture and language. The Eight groups are the; Cotabato Manobo, Agusan Manobo, Matig Salug Manobo, Obo
Manobo, Dibabawon Manobo, Sarangani Manobo, Manobo of Western Bukidnon and Tagabawa Manobo.

The Manobo is discribe sometimes according to their political or landform division. Manobo living in Sarangani Province
can be called as Sarangani Manobo as well as those who near the Agusan River can be called as Agusan Manobo.

The Manobo people usually engage in farming and agriculture for they live in the rural areas of Mindanao. This group is
male dominated. The husband is considered as the head of the family and he is the one who made family decisions.
Polygamy is being exercise except in some groups where polygamy is performed only by the royal blood like a powerful
Datu or a Sultan (chieftain or headmen).
The Philippines

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Personal Income Tax

Income of residents in Philippines is taxed progressively up to 32%. Resident citizens are taxed on all their net income derived
from sources within and without the Philippines. For nonresident, whether an individual or not of the Philippines, is taxable only on
income derived from sources within the Philippines.