Asia Pacific Journal of Multidisciplinary Research, Vol. 7, No.

3, August, 2019
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Asia Pacific Journal of
Village Institutions and Rituals of the Multidisciplinary Research
Mamanwas and its Development Implications Vol. 7 No.3, 22-28
August 2019
Retsy T. Malong P-ISSN 2350-7756
Surigao del Sur State University - Tandag City, Philippines E-ISSN 2350-8442
retsy.malong@yahoo.com www.apjmr.com
CHED Recognized Journal
ASEAN Citation Index
Date Received: April 28, 2019; Date Revised: July 17, 2019
Abstract - Exploring the indigenous local governance among the Indigenous Peoples (IP) or
communities in the Philippines would provide ample lessons and best practices which can be integrated
into the Philippines' local government structure. This is due to the fact that their leadership system had
been older than the existence of the Philippines state. This work ventured on the discussion of the indigenous
leadership system, institutions, and rituals in the Mamanwa community of Bantayakan, Surigao del Sur.
The study focused on its discussion on the Mamanwa Village Institutions as a valuable part of the Filipino
nation's heritage. The ethnographic method was used in the study, it employed both the participant and
non-participant observations. The qualitative interview was also utilized with the key cultural informants
or cultural expert. The free, prior and informed consent was secured from the key informant’s which
employed the proper protocol. This study presented a detailed discussion on the significant Mamanwa
institutions such the Dakula, Baylanon, Grupo nan Malasser, Grupo nan Marigon and Bagani. It is
important because the Mamawas were able to preserve their institutions despite speedy acculturation of
other indigenous communities in Mindanao. Further, illustrated the reverence of the community belief
system for this reason the Mamanwas are very pious or religious people as manifested with their great
reverence to Magbabaja, the supreme being. There is dearth of studies conducted on the ethnography of
the Mamanwas in this view the present inquiry provided a detailed discussion on the Mamanwas village
institutions and rituals which are vital for policy makers. Along this line or in this end serve as guide post
and indeed provided important information for policy planners on the area of ethno-development. A
factor for the success of future development interventions to be provided to the community.
Keywords: Mamanwa, Baylanon, Dakula, Tandag, Malaser, Kahimunan

INTRODUCTION Omoto [4], Tomaquin [5], and Trinidad [6] called them
The Indigenous Peoples of Mindanao comprises the as the first Surigaonon. On the other hand, the research
communities with a very colourful and best-preserved findings of Prof. Keiiche Omoto found out that their
culture in the country. They are rich repositories of art, history dates back 50,000 years ago. Omoto [7]
value system and Indigenous Knowledge System (IKS) revealed that the Mamanwas is the oldest existing IP
and Indigenous institutions. Its call for preservation is community in the Philippines.
timely for they comprise a rich cultural heritage and It is in their reason that Bauzon [8] considered them
artistic wealth of this country. as Philippines national treasure and truly the first
The Mamanwas is one of the IP Community in Caraganon. In Caraga region, the Mamanwa dwells in
Caraga region, the other includes the Manobo, Toyatoya, Daging, Baoy, Mangganlo and the villages
Talaandig, Banwaon, Higaanon and among others. of Kalanggaman, Mam-on Punta Naga and also in Lake
Moreover, the Mamanwas are lesser in population than Mainit in Surigao del Norte. In Tandag in the villages
the latter and in particular, had been the vanguard of of Bantayakan , Hitaob , Mahawan and in the village
their indigenous knowledge system, institutions of Lubcon in Cortes, Surigao del Sur respectively.
leadership practices. They have actively work for the The primary occupation of the Mamanwas includes
preservation of its arts and crafts for posterity as part of rattan gathering, honey harvesting, planting upland
Filipino cultural heritage. The well preserved Palay, Copra, Falcata, Abaca farming, and others
Mamanwa indigenous leadership system illustrated indulged in basketry weaving, and root crops farming.
their desire to protect these institutions as community The Mamanwas are very industrious and hardworking
priceless knowledge and heritage. Various researchers people. But most of their occupation is centered or
in the likes of Maceda [1], Almeda [2], Bauzon [3], focused on upland farming.
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The paper is a study on the Mamanwas tribal Dakula for his permission in the study. The free, prior
governance and its best practices which are worthy to and informed consent was secured from the key
be emulated due to the values it enshrined such respect informants which it used proper protocol. The key
for elders, respect for indigenous knowledge, and informants then were informed on the intent of the
respect for the environment for considering the study and after which followed the field work or
environment as mutually revered and as a source of ethnographic research. I conducted the said field for
livelihood or income. Understanding the tribal work for six months using community immersion or
practices of the Mamanwas would be then a means in field method and the techniques or strategies of
promoting the culture of tolerance, co-existence, and ethnographic design.
mutual respect and would be very significant for it Okamura cited Bulmer [10] and he wrote " The
provides alternative modalities in local governance relevance of securing informed consent to the
using the indigenous knowledge system (IKS). As community as the consent for the human subject is
Felix [9] wrote: "Through people's immersion in essential in the conduct of scientific research. And it is
governance system and practices of Indigenous the responsibility of the researcher to communicate
Peoples, the important tradition and values that can put sufficiently the purposes of research to the subjects". In
them on track again and pick up as a nation can be this view I lived with the Mamanwas during the entire
rediscovered. There is no perfect formula for duration of the research and participated in their day to
governance. What is important is the openness to learn day activities with utmost respect with their cultural
from various disciplines and experiences and a practices. Information with the key informants had
commitment to tread paths less travelled or even been very successful in obtaining the important
marginalized." findings of the study. I considered the said key
informants as cultural bearers or cultural specialist.
OBJECTIVES OF THE STUDY Okamura [11] narrated " That ethnographic method
The study focused on its discussion on the make enquiries on cultural practices and beliefs
Mamanwa village institutions as a valuable part of the systems in a particular field site. It includes the use of
Filipino nation's heritage. It also endeavours to narrate participant observation, non-participant observation,
the said institutions and its relevance to the Mamanwa qualitative interview for specialized or key cultural
way of life. It also covered some rituals associated with informant. As well as a collection of genealogies,
the said institutions such as kahimunan, Magdiwata, including life histories, such life cycle and parts of oral
and Tiphage. It further aimed to document or records literatures and folklore. Including recording and
the said rituals as part of Filipino heritage for cultural drawing ethnographic analysis of cultures, practices
preservation for being part of the cultural wealth or and its relevance to the community being
inheritance of the Filipino nation. studied".

MATERIALS AND METHODS RESULTS AND DISCUSSION

The ethnographic method was used in the study, it The Mamanwa Indigenous Institution
employed both the participant and non-participant The Dakula is the chieftain or the village chief in
observations aided by an audio recorder, camera, and the Mamanwa land and not a hereditary title. In order
field diary or notes. The qualitative interview was also for one to become a Dakula, one should be highly
utilized with the key cultural informants otherwise respected by the community, usually
known as cultural experts. The purpose of employing , the most moral person in the village or community has
ethnography as a research approach is to have a closer a huge chance to become one. His knowledge of the
gaze in the cultural practices being studied in the site. Tud-em or the tribal lore is excellent including the
It is noteworthy that before the start of the research, a
tribal taboos and expected to master the Tud-em of
permit from the National Commission on Indigenous
Maayong Pamatasan (Peacemaking chant). He should
People (NCIP) was secured. Then followed by a
courtesy appearance to the Punong Barangay of Sotel, be acceptable to the government officials and to the
Tandag, Surigao Del Sur for the latter approval in the other IP communities.
study. Then the researcher proceeded to the Mamanwa I observed the following measures in selecting a
village of Bantayakan to see the village head or the Dakula or the village chief was widely observed. In the
event that there is a vacancy of the Dakula, the
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Baylanon or shaman was the in charge of information the Gimbar (drum). This time he is assisted by his wife
dissemination concerning the vacancy. He announced who also joined the dance. As I noticed the community
by sounding the Gimbar (drum made of iguana) six eagerly or enthusiastically witnessed the ritual
times in early dawn regarding the matter, which means performed by the Baylanon. This time I witnessed the
that the Dakula office had been vacant. Either he died, formal installation of the Dakula by the Baylanon. The
resigned or incapacitated for this reason election of the text below was the supplication of the Baylanon as he
new Dakula will start. installed the latter as I translated.
This time I observed that an Oyagdok or altar was "The community in attendance please is informed
built which was used by the Baylanon or shaman in his that our new Dakula is hereby installed into his work.
prayer before a new Dakula will be selected. In the As I give this Sinagdan (Spear) to him which is a
election, the Malaaser or the most senior member of the symbol of his authority and the Gimbar(drum) for him
council of elders (kahogpungan nan mga Malaasers) as a unifying figure in the village. May the wise and
presided the election. I noticed that before the election, good God Magbabaja will grant him wisdom to carry
the Baylanon prayed the Tud-em for the institution of this task."
the Dakula and Below was part of the Tud-em (chant) After which follows the celebration of the
as I translated. kahimunan, the long and festive celebration or feast.
Dear supreme being Magbabaja; The kahimunan was celebrated for the successful
You have accompanied the Mamanwa across installation of the new Dakula. The first part of the
generations; kahimunan is the preparation phase, this part of the
You have granted wisdom to the Dakula across ritual is the preparation of the materials needed in the
generations;
celebration which includes the offerings by the
Mababaja dear one I offered in this Oyagdok;
And the materials in the Mam-on ritual;
community including the boar as the main offering. The
With this wild Boar which signifies the purity of my invitation of the local government unit officials to
intentions and aspirations; witness the activity was also instituted and gathering of
Supreme being Magbabaja as I invoke your divine young coconut leaves to be used in the ritual (butay)
guidance; was also conducted. The second part of the kahimunan
In this ceremony of the installation of the new Dakula; is the sounding of the Guimbar (drum) by the Baylanon
May this spear or sinagdan grant prowess and vitality to which means that the kahimunan is to be celebrated in
the new Dakula. honor of the new Dakula . Then, the third part of the
And Vigor to lead the community in times of crisis; ritual proper and the fourth part one is the distribution
As I danced this Baylanon dance I invoke your divine
of the cooked starch of the Edyok palm tree to the
guidance;
May this young coconut leave which I carry;
community in attendance which symbolized peace and
Maybe a symbol of the beautiful wisdom you will grant abundance.
to the new Dakula; After the distribution of the cooked starch of the
May this sap of young coconut tree be a symbol Edyok palm, the community chanting follows. The
Of wit and wisdom of the Baylanon which we dearly young coconut leaves (butay) was placed in the
love; Oyagdok together with the boar to be offered in the
May the Baylanon be strong as the Molave tree; kahimunan. The symbol of the young coconut leaves is
May he be productive as the rattan tree; the expectations to promote village unity. This time the
May the Baylanon wisdom towers like a Toog tree; boar is slaughtered and the cup of blood is offered to
As I invoked your divine presence dear Magbabaja;
Magbabaja by the Baylanon in order to ask for the
The community is my witness of your kindness;
stamina of the new Dakula as he carries his new duty.
And your generous love to the community; Then I noticed after the offering of the cup of blood the
May you continue to shower all your bounties, boar was sliced and roasted this time male members of
I give thanks to you Magbabaja for the blessings you the community actively participated in roasting the
will give to the new Dakula. boar. After it was roasted the community joined
I observed after the supplications of the Baylanon. together in a meal and all the prepared foods were
He danced facing the Oyagdok (altar) accompanied by consumed including the roasted sliced boar. This was
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followed by a community tribal dance and cooperate of the said authorities for the village peace
merrymaking. The concluding part of the kahimunan and harmony.
was presentation of the offering to the Baylanon for As a Bagani I swear to protect the burial grounds,
the service rendered. I observed, that the new Dakula community prayer area and the ancestral domain from
lead the offering and after the kahimunan ceremony, the encroachment of other communities.
the new Dakula expressed his gratitude for the The Baylanon , the community diviner or shaman in
community participation in the kahimunan. the Mamanwa land, he is endowed with mastery of the
The Bagani, is one of the tribal institutions of the Mamanwa Tud-em or chant. Besides being as a diviner
Mamanwas and in my observation, the Bagani serves he is also a healer and expert in the village community
as the protector of the village in case of conflict with practices, rituals, and customary norms or laws. In
the neighbouring communities. An individual or young some cases, this is an inherited position from father to
Mamanwa man can be a Bagani by tutorship or training son. But others become a Baylanon by a dream, or by a
of an old, seasoned, expert or elder Bagani. I noticed desire of an individual to become one, the Baylanon is
that there is an informal training to be conducted for expert in Baylanon song, rituals, and dances and it is
those young Mamanwa to become a Bagani (protector believed that he was selected by the Diwata (divine
of the village). There are two types of Bagani which I being) to provide spiritual curing or divine healing to
observed, first the Bagani na Maabiabihon and the the village.
Bagani na Malinawon. The Bagani Maabiabihon is the The Baylanon then is both a diviner or shaman and
in-charge in announcing to the village of the an herbalist, as a diviner, he is expert in Mamanwa
community activities, schedule visit of the dignitaries healing rituals such as Tuman, Bakayayage,
coming from the national government agencies notably Hongodgode and Para ka tamama. Let me discuss as I
from the NCIP (National Commission of Indigenous witnessed in Bantayakan in Tandag, Surigao del Sur
Peoples), including from the LGU (Local Government concerning the said rituals.
Unit) officials and from the other national agencies and Tuman is a ceremony performed by the Baylanon
other visitors or dignitaries. The Bagani Maabiabihon as a renewal of his duty as an herbalist, as a diviner, as
is also in charge of youth activities in the village. The keepers of traditions and cultural master. I observed
Bagani position both the Bagani Maabiabihon and that it started in the early dawn when the wife of the
Malinawon are reserved to the young male population. Baylanon sounded the guimbar (drum made by a dried
Further, the Bagani Malinawon is the village guard or skin of iguana), which means that the Baylanon will
protector, he is skilled in the use of sinagdan (spear), renew his vow. After which the singing of the Baylanon
has vast knowledge in the use of poisonous plants and on the Tud-em sa pagtuman (chant in renewing his
animals and skilled in using the bow and arrow. vow) which lasted for one hour, after the chant, he
Usually, he is well-built and has muscular strength. proceeded or approached the Oyagdok a constructed
Specifically, the Bagani Malinawon is also a altar decorated with young coconut leaves. He danced
peacemaker in charge of tribal peacemaking with other facing the constructed altar and continued his
villages or communities. Both the Bagani Malinawon supplications for thirty minutes, after which his wife
and Bagani Maabiabihon is expert in the Tud-em of gives him the Sinagdan or spear and the betel nut chew.
Maayong Pamantasan, which is the code of honor of This symbolizes of his desire to renew his vow as
the Baganiship. Below is part of the text which I Baylanon. Then followed by releasing of chicken to the
translated part of the Tud-em of Maayong Pamantasan village which is an offering to the Magbabaja, the lord
or the heraldic code of the Bagani Malinawon. almighty or can be equated to the supreme deity. It is
As Bagani I swear to be the protector of the village believed that the Baylanon will be endowed by more
from intimidation of other communities, wisdom (kinaadman). The ceremony ended by
As a Bagani I swear to offer my life for village sounding again the Gimbar (drum) seven times.
protection. Hongodgode. A farming ritual headed by the
As a Bagani I hereby swear to be obedient to local, Baylanon, in this ritual the Baylanon is being assisted
national authorities, the police, and the army by a nursing mother. The ritual is very simple the
As a Bagani I believe it's my prime duty to nursing mother will carry the child or infant and circle
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seven times the farming area. This means that the acts Marigon is headed by the wife of the Baylanon,
of the nursing mother symbolize a productive harvest together with her are the wives of other Mamanwa men.
of crops, this ritual was performed before planting in Moreover, non-married Mamanwa women, widows
the dumahan (root crops farm). were also a member of the said association.
Para Kantamama. This ritual is done by releasing a The kalumonan is the general assembly in the
wild duck called Pato de lamar to the river. It is Mamanwa land, it is summoned or called when there
believed that releasing the wild duck will increase the are important decisions to be made by the community.
fish harvest. When it is in a forest area, a wild deer was Such but not limited to the date of the Kahimonan and
used. It is believed that releasing a wild deer will Magdiwata rituals, when there special visitors like the
increase catch in hunting or in the game expedition. mayor and governor, schedule of collective harvesting
And when it is a farm area, releasing a white chicken and farming and the date for the institution of the new
will result to fertility of the soil, it is believed that this Dakula. The kalumonan is usually called three times a
will increase the harvest. year but again when there are a special concern and
Bakakayage. A ritual performed when one is very occasions for the community the Kalumonan can be
sick, the ritual started by the chant sa panambal convened anytime. The kalumonan is somewhat similar
(healing chant) of the Baylanon. After the chant, the to Barangay general assembly for the non-Mamanwas.
wife of the Baylanon informed the latter of the intention
of the person to be healed. This time I witnessed the The Mamanwa Rituals
Baylanon performed the Baylanon dance facing the The kahimunan is the grand festivity in the
Oyagdok (constructed altar) and continued the chanting Mamanwa land, it is offered when welcoming an
of supplication. After which follows the offering of important person in the town or province. There is a
wild boar of which was pierced by the Baylanon using great feast of the celebration where more than two pigs
the Sinagdan (wooden spear). The blood was sprinkled were slaughtered. The ritual was performed by the main
in the soil which was believed can cure the sick person, Baylanon with the assistance of an associate Baylanon,
the boar was butchered, and the village dines together. the altar or Oyagdok is well decorated with young
This time the sick person went home to have his/her coconut and anahaw leaves, the community was
rest, the ritual was finished within one hour and a half. dressed in traditional costume, I observed that the
Other Mamanwa institutions include the Malaas, the community were very much excited in the said ritual.
Marigone and the Kalumonan. The Malaas, it is the The kahimunan started with a prayer of the main
council of elders in the Mamanwa land. The council of Baylanon called panawag-tawag, after his supplication
elders advises the Dakula on matters in day to day the three associates, the Baylanon chanted the "Tud-em
governance of the village. In the event when there is an kang daan malaaser inin Tribu" (Narration of the oral
agreement with the neighbouring IP (Indigenous history of Mamanwa).
People), the advice of the council of elders (Hugpong Then followed by a ritual dance of the main
nan Malasser) is widely sought. The council of elders Baylanon, then later the associate Baylanon joined the
(kahugpongan nan mga Malaser) is composed both by dance, after which the main Baylanon rendered the long
male and female elders of the village. The said council chant which lasted for half an hour. Following on that
of elders is headed by a chairperson who served as the was the recitation of prayers for the offering by the
leader of the group. This is a very influential institution associate Baylanon. After the prayer, the associate
in the Mamanwa land for I observed it has an authority Baylanon pierced the three pigs using a wooden
to work for a replacement of the Dakula by calling the Sinagdan (spear) and was placed in Oyagdok (altar) as
kalumunan or the general assembly. the major offering. Subsequent to the said activity the
The Marigone or Marigon is the association of the community dances with the gimbar (drum). After that
women sector in the Mamanwa land, the primary the butchered pigs were cooked which was prepared by
function of the organization is to assist the Mamanwa the women. I noticed that after a few minutes of resting
men to the different activities in the village like the Baylanon announced the very important visitor, the
attending the community farm, community forest and local officials headed by the vice mayor. The
in hunting and fishing expeditions. The Marigone or community welcome the visitors by rendering the
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community dance called "Pag-abi-abi sa Bisita" Tephage
(welcoming the visitors). Then after the ritual dance, Is the harvest ritual of the Mamanwas, it was
the speeches of the visitor were given. Afterward conducted to reveal the gratitude of the community
followed by the community partaking the prepared /village for the bountiful harvest in the farm to the
foods including the visitors. Then rendered a supreme creator Magbabaja, not only for the good
community chant called " Tud-em sa Pag-ambit", harvest but also for the oneness of the village. Or the
which is headed by the main Baylanon. The ceremony peace and tranquillity of the village, thus, Tephage
lasted for three hours starting from nine in the morning ritual was offered and performed in this occasion.
to twelve noon. I observed that the ritual started with scattering
seven cups of rice on the rice farm, this was done by
The Magdiwata Ritual the wife of the Baylanon. Then afterwards the women
The Magdiwata celebration of the Mamanwas was carry a bamboo stick which they used in digging a hole
originally a full moon prayer (Maceda,) [12]. It has a enough for a coconut tree, the coconut tree symbolizes
rigid preparation by the community, it included abundance, prosperity, and stamina. The third part is
gathering food preparation for the ceremony which the community singing of the harvest song, the fourth
included root crops, chicken, rice, young coconut fruits, part of the ritual is the Baylanon dance in the prayer
honey, and vegetables. I further observed that the area. After which the associate Baylanon released a
Magdiwata ritual is a worshipped ceremony to white rooster to the farm area, which is an offering to
Magbabaja and most of the time it is conducted during Magbabaja with the hope of good harvest in the next
the full moon as I noticed in Bantayakan. The farming season. I noticed that the last part of the ritual
ceremony then started early in the evening at seven, the was the community prayer headed by the main
community gathered in the community altar with an Baylanon assisted by two associate Baylanon.
improvised lamp and there was a fire at the center. The
Baylanon as the main celebrator officiated the CONCLUSION AND RECOMMENDATION
ceremony, he enthusiastically announced the purpose The village institutions of the Mamanwas have three
of the ritual. Then after which follows the ritual dance main social functions, first for continuity of cultural
of the main Baylanon in circling the fire, later he was heritage, second to promote the unity of the village,
joined by the three associate Baylanon and the dance third to showcase the uniqueness of Mamanwa culture
lasted for one hour. Then I observed since the main which is a part of Filipino heritage. The various rituals
Baylanon together with his associates were exhausted covered the following themes: sustainable use of the
in their Baylanon dance, then later the wife of main environment while conserving it for the next generation
Baylanon instructed the villagers to perform the ritual and second respect for traditions. The various rituals
dance of "Pagdayeg kan Magbabaja" (Praise you dear illustrated the respect of traditions and indigenous
Magbabaja). I observed that the community actively knowledge. The reverence to the community belief
dance the said worship dance accompanied by the system illustrated that the Mamanwas are very pious or
Guimbar (drum made from the dried shin of iguana). religious people based on their community beliefs
After the dance of the community, the main Baylanon system and their great reverence to Magbabaja the
instructed the community to prepare for the dinner or Supreme Being. The Mamanwas are very creative and
feast, followed by the community dining or enjoying artistic people as illustrated in their ornaments, tattoos,
the long feast. After the dinner, lengthy dancing chants, and indigenous recipes. Specifically,
continued using the young coconut leaves as props, the Mamanwas village arts such as their basketry,
pangutob are an illustration that the Mamanwas are
dance was very simple they just raise the props (the
very creative people.
young coconut leaves) forming a circle or surrounding
Aside from being peace-loving people they also
the built fire. It was again a lengthy community dance seem to be people who possess genuine human values
which consumed for two hours, following two hours of such as the practice of food sharing what they have
dancing, they dine again. Then followed by the prayers (Pernia) [13]. Because of being peace loving, the
of the main Baylanon, after which the associate Mamanwas avoided conflict especially to the dominant
Baylanon performed the Baylanon dance, the ceremony lowlanders. Their being peace loving resulted to the
ended at exactly one in the early dawn.
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sharing of work in the Mamanwas farm land which is North Eastern Mindanao. Thesis (MA), University of San
collectively owned by them. So, being peace loving Carlos, Cebu City.
people is not a name calling but the actual social values [2] Almeda, F.A. Jr (1993). The story of a Province, Surigao
in the Mamanwa land. A value which we the majority Across the years. Philippines National Historical Society
and Heritage Publishing House, Quezon City,
Filipinos can learn from them. As a peace-loving
Philippines.
community, they have high respect for military, police [3] Bauzon, L.E (2016). Mamanwa as National Treasure.
and officials in the government. The Kahimunan Surigaonon Heritage Center and Museo Nan Surigao.
celebration can also be celebrated when welcoming Surigao City, Philippines.
government officials truly a manifestation of the village [4] Omoto K. (2016). The first People of the Philippines: The
as a peace-loving community. Genetic origins of the Mamanwa and their contributions
Further, these provided the respect of Mamanwas to the Formation of early Filipino Civilization, Escalon
Indigenous knowledge system (IKS) by non- Man and Issues of Human Rights of Hunter-Gatherers.
Mamanwas. On the other hand, promoting the Surigaonon Heritage Center and Museo Nan Surigao.
participation of Mamanwa women to local governance Surigao City, Philippines.
[5] Tomaquin, R.D. (1999). Social Integration of the
through the organization of Marigone, an organization
Mamanwas. The Graduate Research Journal of Surigao
of Mamanwa women with the end view in contributing del Sur Polytechnic State College, I (i), 7-9, Tandag
to village governance and decision making. In terms of Surigao del Sur, Philippines.
gender roles, the Mamanwa women contributed fairly [6] Trinidad, L.P. (2014). Tandag Capital of old Caraga.
on the household income by selling their basketry or Trinidad Media Services. Tandag City, Surigao del Sur.
products from rattan in the towns of Cortes and Tandag [7] Tomaquin, R.D. (2019). Reflective Essay on the Work of
respectively. Others were active in the farm plating Prof. Keiichi Omoto on the first people in the Philippines
vegetables which improve family income and selling ". Surigao del Sur State University Tandag City ,
honey also. Philippines.
The following are recommended development [8] Malong , R.T.(2019) Reflective Essay on the work of
Prof. Leslie E. Bauzon on the Mamanwas and other IP
interventions: first, documentation of Mamanwa chant
Community in Surigao del Sur . Surigao del Sur State
called Tud-em so that the researchers can look for its University Tandag City , Philippines.
potential as oral literature which can be used in [9] Felix, M.E. (2004). Exploring the Indigenous
humanities and literature classes. Second, the model of Governance of Manobo Tribe in Mindanao. Philippine
village governance of the Mamanwas can be studied for Journal of Public Administration, Vol. XLVIII, No. 1 &
possible integration in local government unit’s system. 2, pp. 124 -154. UP NCPAG, Quezon City, Philippines.
Third, there is a need to promote the Mamanwa arts in [10] Bulmer, M. (1982) The Merits and De-Merits of covert
the form of basketry for it has huge tourism potential. participant observation, Social Research ethics ed. By
Hence, the study is limited only on the village Martin Bulmer. London: The Macmillan Press Ltd.
institutions and rituals of the Mamanwas future studies [11] Okumura, J.Y. (1985) Ethnographic Research Methods
in the book "Introduction to Qualitative Research
can be conducted on the areas of Mamanwas traditional
Method, Edited by Ma. Lourdes L. Bautista and Stela P.
healing system, chants or oral literatures, conflict Go. De La Salle University Press, Inc. Manila,
resolution and system of Mamanwa land communal Philippines.
ownership. [12] Maceda, M.N. (1994). The Mamanwa Belief System
Tambara. Ateneo De Davao University Journal, Vol. x I
ACKNOWLEDGMENT pp. 50-73, Davao City, Philippines.
I would like to express my gratitude to the National [13] Pernia, A. M. (1994). The Mamanua of North-Eastern
Commission on Indigenous Peoples (NCIP) Surigao Mindanao: A Theological Response. The Tambara,
del Sur, for the permit granted to me in this study. To Ateneo de Davao University Journal, Vol. XI, 1994.
the Mamanwa community of Bantayakan of Sotel Davao City, Philippines.
Tandag, Surigao del Sur for their warm hospitality
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given to me during the conduct of the study. Copyright of this article is retained by the author/s, with
first publication rights granted to APJMR. This is an open-
REFERENCES access article distributed under the terms and conditions of the
[1] Maceda, M.N. (1964) Survey of the Socio-Economic, Creative Commons Attribution license (http://creative
Religious, Educational Condition of the Mamanwa of commons.org/licenses/by/4.

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