LAKE SEBU, SOUTH COTABATO, PHILIPPINES

INTRODUCTION
Lake Sebu (Tboli: Lanaw Sbù, /sbuʔ/; Hiligaynon: Linaw sg Sëbu, /səˈbuʔ/; Filipino: Lawa ng
Sëbu) is a natural lake located in the municipality of Lake Sebu, South Cotabato within the Alah
Valley region. The Philippine government has recognized it as one of the country's most
important watersheds. Lake Sebu is one of the many bodies of water supplying
important irrigation to the provinces of Sultan Kudarat and South Cotabato.
The villages around the lake have been turned into an independent municipality called Lake
Sebu after being a former village of Surallah.
Home of the T’boli Tribe dubbed as the Summer Capital of Southern Philippines. Lake Sebu is
located at the southwestern part of the Province of South Cotabato. It is approximately 40
kilometers away from Koronadal City, the capital town of the Province of South Cotabato. It is
bounded on the North by the Municipality of Surallah, on the southwest by the Municipalities of
Kiamba and Maitum in the east by the Municipality of T’boli and in the west by Palimbang of
the Province of Sultan Kudarat. It is located at 6’10’N Latitude and 124’44’ Longitude. Lake
Sebu is an Indigenous Cultural Community. It is a T’boli home land. After 27 years of corporate
existence as a Municipal Government, its progress is remarkable. This progress can be attributed
to the harmonious and united constituents to a common vision towards Ecology, Culture and
Tourism.

BODY
The History of Lake Sebu
Lake Sebu has a long history of classical pasts and sixty years of pioneering immigrants, who
faced undauntedly the challenges of nature and the vagaries of politics. Lake Sebu is inhabited
by the Tagabili tribes and other ethnic groups who migrated to this part of Mindanao perhaps
even before the birth of Christ. They were believed to be of pure Malayan stock. These Malayan
pioneer led an isolated and peaceful existence. They remain isolated for centuries. When
Mohammedanism reach Mindanao, only Malayan in the lower valleys where converted into
Islam Religion. The Tagabili or T’boli as often called were not affected. Not even with the
coming of Spaniards in the 15th and 17th century nor the American in the early 20th Century.
This was largely because of geographical barriers and inadequate communication, infrastructure
systems, Lake Sebu manage to remain autonomous throughout centuries. Then came a
significant trust, under the administration of the Late President Manuel L. Quezon. Mindanao
being the Land of Promise has been a site for settlement projects for people in Central and
Northern Philippines. The first wave of settlers had come led by Gen. Paulino Santos, that was
1938. It was in the 40’s when settlers set foot on these Indigenous Cultural Communities. From
February 1938 to October 1950, 8, 300 families were resettled by the National Land Settlement
Agency (NSLA). These migrations adversely affected the T’boli. In the wake of home steaders
came commercial ranching, mining and logging interests. Armed with land grants and timeber
licenses, these entities increasingly enchroached upon the T’boli homelands and disenfranchised
those who had resided on the land since time immemorial. By not having access to the
instruments of ownership recognized by the Philippines Government, the T’bolis did not obtain
legal protection from the former (CCP Encyclopedia 1994). The upland of LakeSebu was
dominantly inhabited by T’bolis and they called the place S’bu (until now). Swa system or barter
was already a long practice by the people as the means of acquiring goods and services. The
T’boli lived a happy, peaceful and abundant life. There were plenty of foods for their needs due
to the land, which is still spacious and fertile, suited for agriculture and domestication. Datu
Baay Seng, Tamfungan Dulay And Datu Sugan were recognized tribal leaders by the Local
Government of Buluan in this place. Nevertheless, when LakeSebu was placed under the one of
the political geographical units of Banga, Mr. Samuel Undan was recognized as a leader holding
a position of Barrio Lieutenant Datu Balicucos Abdul, a Muslim from Kiamba who married a
T’boli lady was appointed head of the Barangay by Mayor Improgo of Banga in 1956 and 1957.
Mr. Morito Dumaup(1962-1970); Mr. Juanito Aguilar (1970-1982) and Mr. Antonio Estares in
1982 with three T’boli Councilmen and 3 Visayan Councilmen composing a total of six members
of the barangay council. Barangay Lake Sebu was created and declared a municipality last
November 11, 1982, and then, a plebiscite in October 15, 1983 which is one year after the
passage of Batas Pambansa Bldg. 249- an act of creating LakeSebu into a new municipality of
the Province of South Cotabato. The said act was sponsored by Hon. Assemblyman Jose T. Sison
Sr. and was approved on November 11, 1982.

The Historical and Heritage Sites of the Place

1. Lake Sebu 7 Falls

Deemed as the must-see famous attractions in Lake Sebu is its Seven Waterfalls. Here are the
T’boli names of the Seven Waterfalls found in Lake Sebu with its corresponding meaning:
1st – Hikong Alu – Passage
2nd – Hikong Bente – Unmeasurable
3rd – Hikong B’lebed – Zigzag Coil
4th – Hikong Lowing – Booth
5th – Hikong Kefo-I – Wild flower
6th – Hikong Ukol – Short
7th – Hikong Tonok – Soil
If you have the endurance, you can trek the trails to see closely the majestic wonder of these
waterfalls or if you want an easier way to see these waterfalls without the need to track the hard
trails, then go for a zipline adventure where you will be flying over the second up to fifth
waterfalls.

2. T’daan Kini Falls

Lake Sebu is known for its seven falls but these falls are not good for swimming because the
water came from lakes which is the home of tilapia cages. While T’daan Kini falls is very clean
and undeniably cold. The water that flows on the falls came from the spring above the mountain
which is very clean and suitable for bathing.

3. Lake Seloton
Situated few kilometers from Lake Sebu proper is the Lake Seloton. It is the second biggest lake
which has an area of 48 hectares and at more than 200 meters deep. Most of the lake is occupied
with tilapia fish cages which is the main source of livelihood in the area. Sunrise Garden Lake
Resort is the only resort can be found in the area.

4. School of Living Tradition

Positioned on a hill with a picturesque view of the serene lake in South Cotabato, School of
Living Tradition is the best place to experience authentic and well-preserved indigenous T’boli
tradition. The school is to be found in the village of Lambanig in Lake Sebu and showcases
several T’boli culture and arts through the Helubong Cultural Dance Troupe and its huts which
are made from bamboo and cogon grass.

5. Sunrise Garden Lake Resort

Unknown to many, Lake Sebu has hidden gem located about 3 kilometers from the town proper
– The Lake Seloton. This is the deepest lake in the area which has a lot of fish cages on it.
Tilapia farming is the main source of income of the locals.
6. Punta Isla Lake Resort

Punta Isla Lake Resort should without a doubt be included in your bucket list in visiting Lake
Sebu. Punta Isla portrays an important role in developing Lake Sebu as South Cotabato’s premier
nature sanctuary. It is situated less than a kilometer away from the town proper of Lake Sebu and
is highly regarded as an ideal place for fun, food and leisure. Furthermore, Punta Isla is popular
for its naturally sweet and luscious tasting tilapia which will surely fuel your appetite. Plus, if
you would like to spend a relaxing night in the place you may opt to stay in their VIP rooms,
family or dormitory type rooms.

7. Mountain Lake Eco Resort

Owned and operated by Integrated Cooperative Towards Unified Service, the Mountain Lake
Eco-Resort promotes environmentally friendly, culturally conscious and oriented travel
experience to its visitors. The 8,000 square meters resort is very accessible and not difficult to go
to especially that it is just seven kilometers away from the center of Lake Sebu.

8. Monte Cielo Resort

Although this resort so near from the lake, it offers a spectacular view to visitors because it is
situated at an elevated area. Visitors can see in full view the wonders of both the beauty of Lake
Sebu and the mountain ranges around it.

9. Dolores Lake Resort

In terms of standard, there is nothing to question about Dolores Lake Resort’s credibility
especially that it holds the distinction of being the only resort accredited by both the city and
national tourism offices. It belongs to one of the many Dolores hotels and resorts operating
in Mindanao.

10. Estares Lake Resort

What is there not to love about this resort? Located at Lake Sebu in South Cotabato, this resort
has literally seen the development of the lake from being a secluded getaway to its prominence
as a top tourist destination nowadays. Read this: the resort has been in business since 1992.
11. Mountain Log Resort

Are you looking for an exhilarating and unforgettable experience while staying at Lake Sebu?
Well, a perfect accommodation is what you are looking for, exactly what Lake Sebu Mountain
Log Resort has in all its humble splendor.

12. Merl Garden Spring Resort

Considered as one of the highly-esteemed resorts in Lake Sebu, Merl Garden Spring Resort has
earned its spot as the must visit resorts in South Cotabato. It takes pride for its affordable
accommodation rates with a 7 feet deep clean spring swimming pool, an exciting zipline,
cottages which are perfect for overnight stays and a function hall that is ideal for special events
and gatherings.

Lake Sebu’s Native Customs

The most fascinating thing about Lake Sebu is the rich cultural heritage of the T'boli tribe and
the first thing that comes to mind is the "dream weaver" Be Lang Dulay who is adept in creating
the abaca fiber weavings called T'nalak. Be Lang Dulay has become the icon of the municipality.
She was awarded with the National Living Treasure (Manlilikha ng Bayan) award from the
National Commission for the Culture and the Arts (NCCA) in 1998 being one of the drivers for
the preservation of their culture and her craftsmanship of the T'nalak.

Jerson Ungkal, a tour guide from the Lake Sebu tourism office, told Sun.Star Davao and the
students of Ateneo de Davao University that Lang Dulay has been blessed with the ability to
derive the design of her works from her dreams.

"Nakakausap niya ang mga espiritu sa kanyang panaginip at yun ang nagiging concept ng
kanyang design kaya siya tinawag na dream weaver. Karamihan sa kanyang design ay
nagrerepresent ng culture at experience ng T'boli, (She talks with the spirits in her dreams and
that becomes the concept of her designs that is why she called the dream weaver. Most of her
designs represent the culture and experience of the T'boli.)" Ungkal said.

But Ungkal said Be Lang Dulay may be the last of a dying breed of dream weavers. Yet when
she received the Manlilikha ng Bayan award, she established the Manlilikha ng Bayan Center
where she trains T'boli women the art of T'nalak weaving with the hopes that some of them may
develop the skill of dream weaving.

Another exceptional display of their culture are the establishment of various performing arts
groups whose members dedicate their lives to practice the different art of the T'boli tribe.

Jezrel Mark Blagay, a T'boli tribesman and a member of the Punta Isla Performing Arts Group,
told Sun.Star Davao: "Niundang kog skwela kay gusto ra gyud nako ma-master ang lahi-lahing
tradisyonal nga sayaw ug tugtog sa T'boli. Dili gyud pwede nga dili adlaw-adlaw ang practice
kay mawala ang pagkahanas ug mawala pud ang blessing sa mga espiritu kanamo, (I quit school
since I just want to master the different dance and music of the T'boli. It is also unacceptable to
not practice every day since the skill and the blessings of the spirits may vanish.)"

He added that his group is only one of the four performing arts group in the municipality as there
are also the Tinalak Ensemble, Ictus Performing Art and the Tribal Youth Dance Troupe.

Blagay and his co-members then displayed the different traditional dances and instruments. They
played the Blowon and K'lintang or gongs matched with the sloli or flute, hegelung or the two-
stringed guitar and the T'nonggong or drums. While the music was playing, their dancers
performed various dance routines which include the Madal Tahaw or bird dance, Madal Soyow
or Warrior Dance, Madal la Helos or ritual dance, Madal Iwas or monkey dance and the Madal
Siwol or the courtship dance.

Blagay also said they learn their tradition from the Sikat School of Indigenous Knowledge and
Tradition and while further studies are sustained at the School of Living Tradition.

But while the schools for their tradition have been established, its local government has also
made efforts of preserving and promoting the T'boli culture.
Municipal Tourism Officer Thelma Callo, in a press conference, tallied a total of 78,859 tourist’s
arrival last year.

"The tax derived from the proceeds of the tourist arrivals are given back to the community so
that they could sustain their respective livelihood. And since we promote the community-based
tourism, the tax is used to support the local T'nalak makers, brass cutters who craft the K'lintang,
the different souvenir makers and the performing arts groups," Callo said.

Municipal Mayor Antonio Fungan Sr., meanwhile, said more than P1 million from their internal
revenue allotment (IRA) of P130 million is being used for tourism while the rest of the funds is
being used to extend the roads to make Lake Sebu more accessible to tourists.

"Marami pang kailangan i-improve sa munisipyo pero focus lang parin kami sa pag-preserve and
promote ng kultura kaya well supported ang mga traditionnal schools dito. Para sa road naman
magdadagdag kami ng additional na six kilometers para mas madali makapunta ang mga tourist
dito, (There are still a lot of improvements for the municipality but we are focused on preserving
and promoting the culture that is why the traditional schools are well supported. For the road, we
are set to add six kilometers so that it would be easier for tourists to come here.)"

Apart from preserving the culture, the mayor also said they are implementing the zoning of fish
cages to avoid the overfishing in the lakes in the municipality.

"We are currently implementing the zoning where the fish cages should only maintain 10 percent
occupancy for their fish cage. If their area exceeds the 10 percent then we conduct the
demolition," Fungan added.

Some T'boli tribesmen may have gone astray to the modern civilization.

But the calling of their tribe has driven them to go back to the community to help preserve and
promote their culture. And with every T'boli having the same calling, we could see that Lake
Sebu can stand the test of time.

The Religions of Lake Sebu and Ceremonies

The T'boli believe in a seven-level upper world inhabited by many gods, foremost of whom are
the couple, Kadaw La Sambad and Bulan La Magoaw. They had seven sons and seven daughters
who formed couples. Of these, S'fedat and Bong Libun could not have children. Despairing of
this, S'fedat asks his wife Bong Libun to kill him; his body becomes the earth and its vegetation.
D'wata, another of Kadaw La Sambad and Bulan La Magoaw's offspring, obtains the earth for
his children, having agreed to give Bong Libun one of his sons in marriage. This son, however,
flees; Bong Libun's children by another husband become the gods of disease. Meanwhile, Hyu
We and Sedek We, children of D'wata, create humans from clay, laying them on a banana plant
(from this, humans get both their fertility and mortality).
In T'boli belief, a spirit or force lives in all objects, animate and inanimate. The T'boli make
offerings (including bracelets) to the spirits of rivers and forests. Parents will place a sword by
sleeping to children to protect them from evil spirits. Folktales often feature talking crabs,
horses, or other animals. The souls of ancestors are part of everyday reality. The various gods
mediate between D'wata and humanity. Of these the most important is L'mugot M'ngay, the god
of all food plants. The gods can be vindictive and greedy as well as kind and merciful. They
speak to humans through the song of the l' muhën, the bird of destiny. When people violate
customary norms, they must appease the relevant god by placing a pig, chicken, or goat cooked
without salt on an altar where the god resides. A sick person is brought to the altar, and the water
that has previously been poured over swords is collected and poured over him or her. Other than
this, the T'boli have few set rituals and no religious specialists other than the elders who in
general lead the community, though there are tao d'mangao, people who can act as spirit
mediums.
Parents arrange their children's marriages as early as just after birth. Taking a child's illness as a
sign that he or she needs a partner, parents will ask to borrow a bracelet or other object belonging
to a child with whom they wish to match their own; they give this to their sick child. Once their
child recovers, the family visits the other child's family to propose marriage. The girl's parents
visit the boy's for a feast during which they settle the bride-price (gongs and horses or water
buffalo). The two children are made to lie down together on a mat and are covered with a
blanket. The girl's parents stay the night. A period of mutual house-visits follows before the
formal ceremony. As they are already considered married, the children may sleep together, and
the boy helps the girl's family with chores. If one of the partners dies, a sibling takes his or her
place. A child-marriage can be dissolved by returning the bride-price; a datu (an elder who is an
expert on unwritten customary law) may have to oversee disputes over the exact amount to be
handed back.
When the children reach puberty (12 to 13 years of age), a final marriage ceremony is held on a
bright moonlit night with no rain (rain symbolizes tears). The bride and groom dress in their own
houses amid the sound of music and dancing. An old person sprinkles the bride's face, hands, and
feet with water; the same is done for the groom. As soon as the bride's preparations are finished,
her family sends a messenger to the groom. Then, to the playing of gongs, the groom and his
party proceed to the bride's house.
With a blanket over her head, the bride sits on a cushion in the center of the house. The bride's
sister or another female relative escorts the groom into the house and takes off the blanket.
Careful not to touch the bride, the groom sits down next to her. The old person who sprinkled her
with water before the ceremony feeds the groom, just as the one who sprinkled the groom feeds
the bride; the couple give rings, bracelets, and other gifts to these old people. After this, all the
assembled kin and guests eat in silence, being careful not to drop anything or sneeze, both of
which constitute bad omens. After eating, the bride's kin forms a team to sing poetry (s'lingon) in
praise of the bride's qualities; the groom's kin do the same for the groom. This is an opportunity
to haggle over the final bride-price. After the s'lingon comes the klakak, the all-night singing of
the Todbulol epic; the story enthralls the audience, and some episodes move young women to
cry. At daybreak, the groom's family hands over the bride-price. The groom then lives with the
bride's family for a time determined by the withering of a branch taken from the forest. Then,
another wedding ceremony is held at the groom's house, where the couple stays until they buy
their own house.
Important families may choose to hold mo'minum, six feasts, alternating between the bride's side
and the groom's. All T'boli have the right to attend the mo'minum. The bride's side builds a
special house for the hundreds of guests, while the groom's side sets up a house-like
structure (tabule) for the hanging of gifts (especially antique china plates). The bride's relatives
hang gift blankets from a long bamboo frame in front of the guest house. The groom's relatives
carry the tabule and pass it under the wall of blankets. The celebration includes mock combat
dances depicting rivalry over women. The singing of the Todbulol epic occupies the whole night.
The following morning, horsefights are held, involving as many as 15 pairs of horses (the horses
represent the bride's and groom's respective kin); gambling over the fights is intense.
A person's soul is believed to leave the body during sleep and reenter it upon waking. Evil spirits
or divine punishment cause death, the permanent separation of the soul from the body. After a
death, family members do not cry for several hours, lest the deceased's spirit return. Small
children who died are wrapped in a blanket or mat and hung up high in a tree. Everyone else is
put into a boat-shaped coffin made by the tau mo lungon, a person specializing in making them.
Paintings on the coffin reflect the deceased's specialty, for instance, stars and moon for a poet.
The deceased's personal belongings are placed in the coffin. The coffin is left open to give all the
bereaved a chance to stroke the body for protection against a similar fate. The coffin of an
illustrious datu is suspended over a fire; the grease that trickles out is made into a dipping sauce
for sweet potatoes. Those who eat them acquire the excellent qualities of the deceased. The
corpse is never left unattended in the house; those keeping vigil play games, tell riddles, and
dance.
For burial, the coffin is placed in a house-like structure in a pit. The burial party returns home by
a different route than they originally took to get to the burial site. Once home, to ward off evil
spirits that may have followed them, they jump over two swords stuck in the ground to form an
upright "X." Later, they bathe to purify themselves. All food of the deceased's is consumed, all
marketable objects are sold, and the family abandons the house to build another.
The deceased's spirit returns if unhappy in the other world.
There are no holidays as such among the T'boli. Rites of passage ceremonies and ritual
celebrations serve as T'boli holidays.

RESEARCH ARGUMENT
1. Dynamics and Impacts of Tenure System in Lake Sebu, South Cotabato, Philippines
The municipality of Lake Sebu was declared as protected area and ancestral domain of the T'boli
and Ubo indigenous cultural communities. As such, multiple and overlapping tenure instruments
cover resource use and land ownership. Having this complex tenure system, the study aimed to
describe the dynamics and impacts of tenure system in the three sitios of Barangay Poblacion.
Lamsufo, Basak, and Isla Grande were selected to represent the forest, agricultural, and
lakeshore communities in Lake Sebu, respectively. To analyze the existing tenure system, the
study applied Schlager and Ostrom's bundle of rights, which was further grouped into use,
control, and alienation rights. Results of the household survey and rapid tenure assessment show
that respondents were dependent on land and water resources for their-livelihood and income.
Most of the respondents were non-title holders and considered tax declaration as their tenure
instrument. Nevertheless, most of them declared possession of use and control rights as provided
by their tenure instrument. However, such rights were limited because of the existing statutory
rules governing Lake Sebu. Respondents gave different perceptions on the impacts of their
tenure instrument on their social, economic, and environmental conditions. Majority perceived
positive impacts on social cohesion. However, some believed it did not affect their livelihood and
income, while others believed it brought positive impacts. Degradation of the Lake Sebu and
depletion of lake water resources were also regarded as the negative impacts of tenure
instruments. The Lake Sebu is a natural lake from which the municipality was named after. On
the other hand, no impacts were perceived on soil quality and land resources. Respondents also
perceived the impacts on water quality and two attributes of social cohesion, namely, sense of
belonging and rootedness, were significantly different across study sites. Significant relationship
was also obtained between property lights and some variables of impacts. Hence, the study called
for the concerted actions of the government and local communities to improve people's economic
condition and reduce environmental degradation. Specifically, it proposed a review of the local
policy on fisheries, increase people's awareness of the existing tenure system, and enhance the
capacity of local institutions.

2. The Tboli of South Cotabato, perceive and respond to the impacts of climate change,
analyzing local sources of knowledge such as oral narratives. But more than a mere description
of this experience, the study also explores how oral narratives of the Tboli are expressions of
their experience of the impacts of climate change, and how, in turn, these narratives are forming
and informing their responses to climate change. By investigating how oral narratives contribute
to how meaning is generated and attached to experiences, and consequently to risk information
and perception, the study sought to contribute to a better understanding on how to inform,
update, and apprise indigenous peoples on the realities of climate change.

BIBLIOGRAPHY / REFERENCES
 https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-
maps/tboli
 https://www.ilo.org/manila/projects/WCMS_124723/lang--en/index.htm
 https://www.sunstar.com.ph/article/332481/Lake-Sebu-Nature-and-culture-well-
preserved
 https://en.wikipedia.org/wiki/Lake_Sebu
 https://wayph.com/lake-sebu-south-cotabato-travel-guide/
 https://wayph.com/monte-cielo-resort-in-lake-sebu-south-cotabato/monte-cielo-7/
 https://lakesebuwonders.wordpress.com/history-of-lake-sebu/
 https://vincibueza.wordpress.com/2018/08/01/paradoxes-in-the-natural-wealth-of-lake-
sebu/
 https://www.worldagroforestry.org/publication/dynamics-and-impacts-tenure-system-
lake-sebu-south-cotabato-philippines