LUMAD in Mindanao

LUMAD in Mindanao
Faina Ulindang
LUMAD is a Bisayan term meaning "native" or "indigenous". It is adopted by a group of 15

from a more than 18 Mindanao ethnic groups in their Cotabato Congress in June 1986 to
distinguish them from the other Mindanaons, Moro or Christian. Its usage was accepted during
the Cory Administration when R.A. 6734, the word Lumad was used in Art. XIII sec. 8(2) to
distinguish these ethnic communities from the Bangsa Moro.
At present, Mindanao Lumads account for 2.1 million out of the total 6.5 million indigenous
people nationally. (1993 Census) these fifteen Lumads in the Cotabato Congress were the
following:
Subanen, B'laan, Mandaya, Higaonon, Banwaon, Talaandig, Ubo, Manobo, T'boli, Tiruray,
Bagobo, Tagakaolo, Dibabawon, Manguangan, and Mansaka.
They are found in the following towns and cities:
Cotabato, Tandag, Dipolog, Kidapawan, Marbel, Tagum, Cagayan de Oro, Davao, Malaybalay,
Pagadian, Butuan, Surigao, Ozamis, Ipil, Digos, Mati and Dipolog.
History
About the 11th century, called the "emergent period" by the anthropologist, F. Landa Jocano,
the dynamic interactions between the indigenous cultural elements and that of the migrants
brought about the eventual narrowing down into distinct ethnic groups. Pigafetta, Magellan's
chronicler in 1521, mentioned four Mindanao groups as: Caragan, Mandanaos, Lutaos, Subanus
and Dapitans. Apparently, the Caragans were found in the Misamis Oriental, Agusan, Bukidnon
area. The Mandanaos in Central Mindanao; Lutaos in Zamboanga del Sur and Basilan; Subanus
and Dapitans in Zamboanga del Sur and del Norte; and the Dapitans in Zamboanga del Norte
provinces as these are called today.
Called " infieles" during the Spanish regime, the subjugation of the Lumads was equally
important as that of the Muslims. Thus, Jesuit missions were established near infieles territories.
They were found among the Tiruray in Cotabato; among the Subanons in Dapitan; among the
Manuvus and Caragans in Misamis and Surigao; and among the Bilaans in Davao.
Economically, Lumads practiced swidden agriculture depending on the land's productivity.

Communal sharing of resources based on the belief of the sacredness of land and nature as divine
endowments define their relationship with their environment. Their socio-political arrangements
were varied. The Mandaya were led by their bagani or warrior while the Bagobos, Manuvu as
well as most of the Lumads by their datu. The Datu's subjects were his sacops. The Lumad
remained isolated and withdrawn from the hills and forest that were difficult to penetrate. The
Spanish colonial strategy was to begin colonization along the coast towards the plains for
purposes of trade and political consolidation. During the Revolution of 1896, Lumads joined a
band of deportados and boluntarios who started a mutiny in Marawi City against their Spanish
superiors. They roamed the Misamis Oriental area, harrassing and wrecking havoc on Chinese
and Spanish-owned business establishments. They were fully armed and looked "healthy". They
were led by an armed Lumad named Suba who had his own trumpeteers announce their coming.
They were later known to have joined a group of rebels on the Agusan area who left to join the
Katipuneros of Luzon.
The Lumads in Mindanao resisted against American colonization. In 1906, Gov. Bolton of
Davao was murdered by the Bagobos in the area. Between 1906-1908 the Tungud Movement of
the Lumads in Davao spread through Agusan and Bukidnon. A Subanon uprising against the
Americans occurred between 1926-27. The coming of the Japanese in Davao was resisted by the
Bagobos between 1918 to 1935 as the latter threatened to displace them from their homelands for
business purposes.
When American rule was consolidated, a systematic policy to integrate Mindanao and Sulu
began. Lumads and the Muslims were grouped under a tribal system. In Davao there were 6
(Ata, Guiangga, Mandaya, Manobos, Tagakaolo); 18 in Cotabato, 13 in Lanao; 9 in Sulu; 5 in
Zamboanga; 56 in subdistricts. The District Governor who headed the wards had a deputy in the
person of the Lumad datu.
Moreover, American rule and later during the Commonwealth, the Lumad landscape
changed. For instance in the plains of Tupi and Polomolok in South Cotabato, Blaan Lumads
gave way to the Dole pineapple plantations; Higaonons and Talaandigs who thrived by the plains
of Bukidnon were neighbors to the Del Monte plantations. By the 1960's bulldozers, cranes and
giant trucks were ubiquitous in the area of the Banwaons. Foreign agribusiness covered a
thousand to 3,000 ha. of Lumad lands in Bukidnon-Davao area.
Thus, concern for the Lumads in Mindanao during the contemporary times focused on the
development projects that threaten to displace the Lumads from their homeland. An example of
this is the hydroelectric project of the PNOC based in Mt. Apo which is being resisted by the
Bagobo in Davao. Legislations for the protection of ancestral lands by the cultural communities
had been passed by Congress. Senate Bill 1728, sponsored by Juan Flavier entitled, Indigenous
People's Rights Act (IPRA) of 1997 seeks to "recognize, protect and promote the rights of
indigenous cultural communities and to appropriate funds for the purpose.
Addendum
Most recently, new heroes among the Lumads were put to the fore in commemoration with
the Centennial Celebration of the Philippine Revolution. A Manobo Protestant pastor, Mars Daul,
researched on the history of the Lumad warriors through interviews with his forebears. These
heroes are Datu Balingan, who defended the Mansaka and Mandaya ethnic groups in Davao
Oriental from the hands of the Spanish official, Capt. Uyanguren; also Datu Bago of the Bagobo
ethnic group fought Uyanguren in Davao City and Putaw Tumanggong, a Manobo chieftain who
is Daul's grandfather. Tumanggong led his men in fighting the Spaniards and the Americans at
the turn of the century. In Sarangani, the group B'laan leader Sigalu joined forces with Datu
Lumanda, who made the Spanish fleet retreat to its base in Cebu . However, according to Daul,
some Lumads refrained from fighting the Spaniards such as the Tirurays because the Spaniards
built them schools and chapels. The historicity of Mars Daul's research however still has to be
verified.
The Higaonon
Datu Mansuduyan's
Basic Profile:
Ethnic Group: Higaonon
Language: Binukid/Higaonon
Location: The Higaonon is one of the least known ethnolinguistic groups that inhabit North-Central Mindanao. They occup
Population: There is an average of 6.3 members in an Higaonon household (a range of 6.04-6.9). The estimate of Higao
Mythology: Archaeological excavations in some caves in an area where no Higaonon are living anymore, yielded decorat
Literary: The Higaonon have their own system of writing. Their myths and legend speak of a great ancestor named "Suw
Lore: A memory devise used by the Higaonon in recounting ethnic history, religion, traditional law, war, agriculture, and h
Culture of Peace: An ancient ritual for making peace or for settling modern-day conflicts is the tampudas hu Balagun, o
Religion: The indigenous religion of the Hiagonon no longer exists. Vestiges of this still remain with the older generation.
Means of Livelihood: The main economic activity is slash and burn cultivation of upland rice and corn. The agricultural c
The average income of a Higaonon household as computed in the Salug area alone is approximately one hundred pesos a
Political System: The political system of the Higaonon revolves about a datu. There is usually a principal datu who rules
The datu's right-hand man is the bagani, the war general who is usually the best warrior of the community. He heads a p
Datuship is both acquired and achieved. It can be inherited as when a dying datu passes on his title to one of his children
Kinship and Social Organization: True to almost any society, the extended family in the Higaonon world is the major s
With the practice of polygamy in Higaonon society, the kinship has a patrilateral bias. The husband maintains systematic
Children in polygamous marriages are considered equals. No discrimination is made between those of the first marriage o
Marriage and Courtship: Marriage in Higaonon society is arranged mainly by the parents of the boy and girl. The arrang
The wedding ceremony is elaborate and expensive. Feasting lasts for several days at the residence of the bride and groom
Manobo
The Manobo are probably the most numerous of the ethnic groups of the Philippines in terms of the relationships and nam
points of view, the membership of a dialect with a supergroup shifts.
A tentative but more specific classification that needs attention divides the Manobo into a number of major groups, some
defined at present.
The Manobo occupy and have adapted to various ecological niches ranging from the coastal to the rugged mountain highl
Settlements are generally kin-oriented nuclear groups near the swidden fields located on the ridges. The communities are
bilateral, there is a bias toward the male in terms of decision-making and leadership. The woman holds a subordinated positio
Nowadays, the structure of leadership is gradually changing with an overlay of the contemporary civil structures radiating
Maranao
The "People of the Lake" (Maranaw, Ranao, Lanon, Hiloona) are one of the larger groups in the country professing Islam.
The national population is about 863,659 (NM 1994) of which some 553,054 are situated in Lanao del Sur. The core areas
The people are basically inland agriculturalist, with some dry rice cultivations in the hilly areas and intensive wet rice in th
The Maranao are widely distributed all over the country and economically are associated with market trade. Wet rice culti
The Maranao, however, are best known for the sophistication of their weaving and wood and metal craft. They have produ
Maranao textiles are also famous for their very ornate designs and colors which reflect the status of the wearer. The tube
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The Sarimanok is a legendary bird of the Maranao people who originate from Mindanao, a
major island in the Philippines. It comes from the words sari and manok. "Sari" means cloth
or garment, which is generally of assorted colors.Mank, which makes up part of its name, is a
Philippine word for chicken.
It is the legendary bird that has become a ubiquitous symbol of Maranao art. It is depicted as a
fowl with colorful wings and feathered tail, holding a fish on its beak or talons. The head is
profusely decorated with scroll, leaf, and spiral motifs. It is said to be a symbol of good fortune.
The Sarimanok is derived from a totem bird of the Maranao people, called Itotoro. According to
the Maranao people, the Itotoro is a medium to the spirit world via its unseen twin spirit bird
called Inikadowa. According to the tradition, the sarimanok is never displayed by itself. It must
be displayed with the set of flags, standards and vexilloids. At present, this is not totally true;
sarimanok may be placed on the top of the umbrella of a Sultan or dignitary, and also, the
Mindanao State University has adopted it for the graduation exercises following a non-traditional
use.
Various versions of the legend of the sarimanok were recorded.
One legend tells of the daughter of the sultan of Lanao, named Sari. Sari was loved by her father
and people because of her beauty and kindness. On her eighteenth birthday, a feast was set to
celebrate the occasion. A cock/chicken (manok) with bright, glowing feathers flew into the
middle of the feast, shocking all the people there. To everyones amazement, the cock
transformed into a handsome prince.
The prince stated that he has been watching over and protecting Sari since she was born, and that
it was time that he took her to be with him. With this he transformed back into a cock and took
Sari, flying away into the sun. Both he and the princess were never seen again.
The loss of his daughter brought grief to the sultan and he had the best craftsman in his lands to
carve an image of the magical cock that took her daughter.
Another version is about the romantic relationship between Raja Indarapatra and the Maranao
moon goddess, who comes down to earth every Friday. Raja Indarapatra eventually joined the
goddess to her realm forever by riding the sarimanok.
FOR THEATRE
Interior space acoustics[edit]
Diffusers which scatter sound are used in some rooms to improve the acoustics
This is the science of controlling a room's surfaces based on sound absorbing and reflecting
properties. Excessive reverberation time, which can be calculated, can lead to poor speech
intelligibility.
Ceiling of Culture Palace (Tel Aviv) concert hall is covered withperforated metal panels
Sound reflections create standing waves that produce natural resonances that can be heard as a
pleasant sensation or an annoying one.[5] Reflective surfaces can be angled and coordinated to
provide good coverage of sound for a listener in a concert hall or music recital space. To illustrate
this concept consider the difference between a modern large office meeting room or lecture theater
and a traditional classroom with all hard surfaces.
An anechoic chamber, using acoustic absorption to create a "dead" space.
Interior building surfaces can be constructed of many different materials and finishes. Ideal
acoustical panels are those without a face or finish material that interferes with the acoustical infill or
substrate. Fabric covered panels are one way to heighten acoustical absorption.Perforated
metal shows also sound absorbing qualities.[6] Finish material is used to cover over the acoustical
substrate. Mineral fiber board, or Micore, is a commonly used acoustical substrate. Finish materials
often consist of fabric, wood or acoustical tile. Fabric can be wrapped around substrates to create
what is referred to as a "pre-fabricated panel" and often provides good noise absorption if laid onto a
wall.
Prefabricated panels are limited to the size of the substrate ranging from 2 by 4 feet (0.61 m
1.22 m) to 4 by 10 feet (1.2 m 3.0 m). Fabric retained in a wall-mounted perimeter track system,
is referred to as "on-site acoustical wall panels". This is constructed by framing the perimeter track
into shape, infilling the acoustical substrate and then stretching and tucking the fabric into the
perimeter frame system. On-site wall panels can be constructed to accommodate door frames,
baseboard, or any other intrusion. Large panels (generally, greater than 50 square feet (4.6 m2)) can
be created on walls and ceilings with this method. Wood finishes can consist of punched or routed
slots and provide a natural look to the interior space, although acoustical absorption may not be
great.
There are three ways to improve workplace acoustics and solve workplace sound problems the
ABCs.
A = Absorb (via drapes, carpets, ceiling tiles, etc.)
B = Block (via panels, walls, floors, ceilings and layout)
C = Cover-up (via sound masking)
While all three of these are recommended to achieve optimal results, C = Cover-up by increasing
background sound produces the most dramatic improvement in speech privacy with the least
disruption and typically the lowest cost.

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LUMAD in Mindanao

LUMAD is a Bisayan term meaning "native" or "indigenous". It is adopted by a group of 15

They are found in the following towns and cities:

Economically, Lumads practiced swidden agriculture depending on the land's productivity.

Ethnic Group: Higaonon

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Ranked #2 of 78 Sights & Landmarks in Mindanao

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Category: Landmarks & points of interest; Sights & Landmarks

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Category: Historic sites; Sights & Landmarks

Ranked #4 of 78 Sights & Landmarks in Mindanao

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Ranked #8 of 78 Sights & Landmarks in Mindanao

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