INDIGENOUS PEOPLE: LUMAD

Historical Background:
Lumad is a collective term, used since 1986, for a large number of indigenous
peoples of the Mindanao island group in the Southern Philippines. The lumad
population in Mindanao is about half the total population of all indigenous groups in
the Philippines.
The 18 major lumad ethnolinguistic groupings are the Bagobo, Banwaon, Blaan,
Bukidnon, Dibabawon, Higaonon, Mamanwa, Mandaya, Mangguwangan, Manobo,
Mansaka, Matigsalug, Subanen, Tagakaolo, Talaandig, Tboli, Teduray, and Ubo.
Over the years, the Lumad have nurtured and protected their traditional ancestral
lands, and their individual cultures. Lumad culture is rich and diverse, with a wide
range of languages, chants, rituals, dances, and other traditions.
Lumad is a Cebuano word meaning indigenous. The choice of a Cebuano word may
be a bit ironic -- Cebuano is the language of the natives of Cebu in the Visayas -- but
they deemed it to be most appropriate considering that the various tribes do not
have any other common language among themselves except Cebuano. Lumad
Mindanao, the organization, is no longer intact, but the name remains and is, from
all indications, gaining more adherents.
The Lumad of Mindanao encompass many different indigenous cultures of the
Philippines. These cultures offer a rare window into the everyday life and the
precolonial cultures of the Philippines.

Historical Perspective:
The Lumad groups are a minority in the southern Philippines, distinct from the
majority Moro Islam people of Mindanao. Not coincidentally, the places where the
Lumads live are also the country's last frontier in the hunt for natural resources.
Because they have so far remained protected from mining and logging, the
ancestral Lumad lands are said to have the highest mining potential of all the
islands and include the last remaining uncut forests on Mindanao. Of the 23 priority
mining projects under a government mining revitalization program in Mindanao,
most lie within the ancestral lands of the Lumads. Aside from state-run mining and
logging, and despite laws like the Indigenous People's Rights Act, big plantations
and big corporations still manage to encroach on this ancestral domain.

Scientific Perspective:
Although their specific Gods or Goddesses vary since the tribe was composed of
many different cultures, it is believed that most, of if not all, of their religions were
Animistic. Just like many other religions in the Philippines, they rely on the use of
rituals to receive blessings for the many things that would help them continue to
live. Most of their religions consistently include a supreme creator, spirits and gods
of the sky.

Geographical Perspective
Majority of them are in Mindanao (61%), while 33% are concentrated in the
Cordillera Administrative Region (CAR). Other indigenous groups are located in the
Visayas region.

Socio- cultural Perspective (including where they are now and how are
they being treated, especially present day conditions?)
Despite being protected by the law, IPs suffer from poverty and numerous human
rights violations.

They suffer from discrimination and are considered as one of the poorest minority
groups in the world. They do not have access to adequate and appropriate forms of
social services like education and health.

According to the United Nations State of the World’s Indigenous Peoples, the
Philippines is one of the countries that facilitated large-scale mining by foreign
corporations and other destructive projects, displacing many Lumad communities
from their ancestral lands.

Other violations on their human rights include the destruction and burning down of
schools, areal bombings, and use of school facilities for military operations.

The United Nations Declaration on the Rights of Indigenous Peoples has

set the minimum standards for the survival, dignity and well-being of the
indigenous peoples around the world. It has also re-affirmed the Lumad
right “to their distinct culture” and the right to their ancestral lands.

But up to this day, the Lumad are not only driven away from their lands.
Derogatory attitude towards their culture also continues to take root in
the consciousness of non-Lumad, making life even more difficult for the
Lumad. Oftentimes, we hear statements that plainly reflect this attitude.
Environmental Perspective
Communists are suspected of infiltrating certain NGOs to influence the
organizations' work with the Lumads and make it easier to recruit indigenous
supporters and incite them against the government. The insurgents exploit the
Philippine government's weaknesses, such as failing to provide basic services to the
people in those areas or to protect the land from illegal resource extraction by
private mining and logging companies. The Lumads seem to be caught between the
two opposing forces: if they cooperate with the insurgents against mining or logging
operators, government forces might respond by intensifying military operations that
could damage Lumad lives and homes. Those Lumads who support the government
risk harassment or attack by NPA supporters, and their leaders risk assassination. In
this atmosphere of fear and violence, NPA groups also extort Lumad communities
and local companies, including mining, farm, and logging businesses, and even
small-scale stores in rural areas, to pay a so-called revolutionary tax, which is a
main source of funding for the violent communist cause.

Moral- Spiritual Perspective

Lumads have not succumbed to the modern ways of living. Up to this day, they
prefer to live in the mountainsides of Mindanao, living the traditional life. Their
beliefs can be seen through the ornaments of every woman and the woven dresses
they wear. They believe in spirits and gods. There’s a god for land, another for
water, another for harvest, to name a few. For them, the mountain is sacred. Death
and illness or bad faith is believed to be the god’s way of showing anger. Offering of
live animals like pigs and chicken are common during tribal ceremonies for a good
harvest, health and protection, and thanksgiving.
Rivers give social meaning to the past and present lives of the ‘tribal’ Lumad
peoples of Mindanao, in the southern Philippines. We know that, throughout
historical memory, their identities and networks – whether social, political, or
economic – have been conceptualised according to the rivers on which they dwelt.
In many Lumad oral traditions, the movements of people from one generation to the
next are traced according to river systems they occupied, with social proximity to
key bodies of water equated to civility, cultural purity, and political legitimacy.
Despite the passage of time, and increased distance from the original rivers, these
primal riverine origins remain important in the present day as Lumads continue to
prioritize genealogies and networks of traditional political authority that are
upstreamed from these oral traditions.
In the earliest oral traditions, social ties amongst Lumads stretched across
settlements from the coast to the interior, with upriver and downriver communities
linked politically according to river systems. This stands in sharp contrast to the
present-day cultural and political divide between the uplands and lowlands, which
are now dominated by mainstream Filipino settlers, referred to locally in derisive
terms as the dumagat or ‘sea-people’. Given that Lumad ties to their land are
profoundly visualized according to rivers, the salt-water origins of dumagats locate
Filipino settlers as interlopers at the moral edge of the Lumad world, in their minds
entirely beneath the Lumad in terms of culture, morality, and legitimacy. In
ancestral times, to journey across the sea was to journey to outer space: an
experience that rendered one foreign and unrecognizable as a Lumad. For example,
in the colonial-era narrative of the brothers Kumbalan and Tawagá, discussed below,
long-term contact with the sea caused a cultural rift that remains unresolved in
indigenous political organization. Water therefore sustains political ties and creates
social boundaries in the Lumad world.

Manobo Religion:
BENEVOLENT DEITIES:
The primary diwata are a class of supernatural beings that dwell in the upper
heavens. It is generally believed that at one time they led a human existence in
Manobo land but finally built themselves a stone structure up into the sky and
became transformed into divinities of the first order. They still retain a fondness for
the tribesmen who live on Earth and select certain men and women for their
favoured friends– Baylan (spiritual leader).
In physical appearance these deities are human and Manobo- like but they are
described as being “as fair as the moon.” They are warriors, said to carry their
shield and all the insignia of a Manobo warrior chief. When the need is there, they
will punish the malevolent spirits that harm the village. They are said to reside on
the highest and most inaccessible mountains in the vicinity of their favourite priests
but are ready to fly “on the wings of the wind” to any part of the world in answer to
a call for help.
Úmli– a class of higher beings who on special occasions, through the intercession of
the diuáta, assist mortals.
Diuáta (Diwata)– a minor order of benignant deities, with whom the priests hold
communion on all occasions of impending danger, before all important
undertakings, and whenever it is considered necessary to feast or to propitiate
them.

THE GODS OF GORE, AND KINDRED SPIRITS:

These warlike beings are an order of divinities under whose special protection the
priest warrior chief performs his feats of valor, and for whose special veneration he
makes sacrifices and other offerings.
The prevailing idea with regard to them is that they are a class of deities whose sole
delight is the blood of the human race. This is said to be their choice food, though
they are willing, on nearly all occasions, to accept as a substitute that of a pig or of
a fowl.
Tagbúsau– a category of sanguinary gods who delight in blood and who incite their
chosen favorites, the “bagáni”or warrior chiefs, to bloodshed and revenge, and
ordinary laymen to acts of violence and madness.
Panaíyang– a class of fierce deities related by ties of kinship, and subordinate to the
tagbúsau or gods of gore. Their special function seems to be to drive men to
madness– they are called “makayángug” (can make mad.)
Pamáiya– retainers of the tagbúsau, and their emissaries, when it is desired to incite
men to acts of rage.

MALIGNANT AND DANGEROUS SPIRITS:

These are described as foul spirits, human in all other respects except that they are
unusually tall, 12 feet being the average height. Black and hideous in appearance
they are said to stalk around in the darkness and silence of the night. By day they
retire to dark thickets, somber caves, and the joyless resting places of the dead. The
existence of a tagbánua in any particular locality is determinedby a Baylan who,
through his protecting deities, learns the name ofthe spirit, ascertains the cause of
his displeasure on a given occasion, and prescribes the offerings to be made to him
either for reasons of propitiation or of supplication.
Búsau (Busaw, Buso)– an order of insatiable fiends, who, with some exceptions,
occupy themselves wantonly in the destruction of human kind. The following are
some of the classes and individuals who are commonly believed in but who, unlike
most of the other búsau, are not of a deceitful nature unless aroused to anger.
• Tagbánua (Tigbanua)– a class of spirits who are not unkind, if duly respected,
and who live in all silent and gloomy places.
• Táme – a gigantic spirit, that dwells in the untravelled jungle and beguiles the
traveller to his doom.
• Dágau – a mischievous, fickle spirit that delights in stealing the rice from the
granary. If aroused to anger she may cause a failure of the rice crop.
She is called also “Makabúntasái” (can cause hunger.)
Anit or Anítan– is the spirit of the thunderbolt, and one of the mightier class of
spirits that dwell in the upper sky world known as “Inugtúhan”.
Epidemic “spirits”– who hail from the extremity of the world at the depest parts of
the ocean, known as “Pós’ud to dágat”.

AGRICULTURAL DEITIES:
Kakiádan– the goddess of the rice, and its custodian during its growth.
Tagamáling– the goddess of other crops.
Taphágan– the harvest goddess, and guardian of the rice during its storage in the
granary.

GIANT SPIRITS:
Mandáyangan – a harmless humanlike giant whose home is in the far-off mountain
forests.
Ápíla– an innocuous humanlike giant, the rival of Mandáyanñgan for the wrestling
championship.
Táme– the giant “demon” referred to above.

GODS OF LUST AND INCEST:

Tagabáyau– a dangerous goddess, that incites to consanguineous love and
marriage.
Agkui– half -diuáta/ half búsau, who urges men to consanguineous love and to
sexual excesses.

SPIRITS OF CELESTIAL PHENOMENA:

The tagbánua or lords of the mountains and the valleys, are a class of local deities,
each one of whom reigns over a certain district. To them is assigned the ownership
of the mountains and the deep forest and all lonely patches and uncommon places
that give an impression of mystery and solitude. In case it is decided by the Baylan,
or even suspected by an individual that an adversity, such as bad weather or
sudden floods, is a result of a tagbánua’s animosity, and that the ordinary simple
offerings are not sufficient to placate him, then a white chicken must be killed and
the regular rites peculiar to a blood sacrifice must be performed.
Tagbánua– who, besides being local gods reigning over the forest, have the power
to produce rain.
Inaíyau– a higher god, the wielder of the thunderbolt and the lightning, and the
manipulator of the winds and storms.
Umoúiuí – the cloud spirit.

OTHER SPIRITS:
Sugúdon or Sugújun– the god of hunters and trappers, under whose auspices are
conducted the operations of the chase and all that pertains thereto. He is also the
protector of the hunting dogs.
Libtákan– the god of sunrise, sunset, and good weather; a god who dwells in the
firmament and seems to have special power in the production of light and good
weather.
Mandáit– the soul spirit who bestows upon every human being two invisible, not
indwelling, material counterparts.
Yúmud– the water wraith, an apparently innocuous spirit, abiding in deep and rocky
places, usually in pools, beneath the surface of the water.
Ibú– the queen of the afterworld, the goddess of deceased mortals, whose abode is
down below the pillars of the world.
Manduyápit– the spirit ferryman, the proverbial ferryman who ferries the departed
soul across the big red river on its way to Ibúland.
Makalídung– the founder of the world, who set the world on huge pillars (posts).

SPIRIT COMPANIONS OF MAN:

The umágad, or spirit companions of man, as understood by the Manobo, may be
defined as his material invisible counterparts without whose presence he would
cease to live. He attributes to these spirits or souls invisibility, power of locomotion,
and to at least one of them immortality.

Blaan Religion:
 Melu – The Supreme Being and creator. He has white skin and gold teeth. He
is assisted by Fiuwe and Tasu Weh.
 Sawe - Joined Melu to live in the world
 Fiuwe – A spirit who lived in the sky.
 Diwata - A spirit who joined Fiuwe to live in the sky
 Tasu Weh – The evil spirit.
 Fon Kayoo – The spirit of the trees.
 Fon Eel – The spirit of water.
 Fon Batoo – The spirit of rocks and stones.
 Tau Dilam Tana - The spirit who lives in the underworld
 Loos Klagan – The most feared deity, uttering his name is considered a curse.

Bukidnon Religion:
In the traditional Bukidnon pantheon there are six categories of spirits. Highest of
these are the great spirits of sky, earth, and the four cardinal points, including
Magbabáya. Second are the guardian spirits of certain activities (farming) and
things (water, animals). Then come the localized nature spirits of whom the busao
are malevolent. Each Bukidnon has his/her personal guardian spirits. Finally, there
are the gimokod,or multiple souls within one's body, which may leave and have to
be called back by an intermediary (baylan) to avert death.

Higaonon Religion:
The Higaonon people believe in a variety of deities, namely:
 Magbabayà (The Ruler of All) - The supreme god who has minor gods and
goddesses beneath him to do specific jobs and take care of certain
things, he is also the god of the west.
  Domalondong – The god of the north.
 Ongli – The god of the south.
 Tagolambong – The god of the east.
 Ibabasok - He watches over the crops and their growth in a simple ceremony
at the center of the rice field.
 Dagingon – They worship this deity in an elaborated celebration complete
with songs and dances which will last for nine nights during planting
and after harvest seasons.
 Bulalakaw - The spirit who watches the rivers and takes care of the
fishermen's catch.
 Tumpaa Nanapiyaw or Intumbangol - Watches the base of the earth night and
day lest it crumbles.
 Tagabugtà - The spirit who watches the farm or the forest

Mamanwa Religion:
The Mamanwas are a respectable people who have a distinctive way of worship.
They show respect on things and places which are beyond their comprehensions.
The sun, moon, stars, big rocks, mountains, rivers, seas and lakes have special
places in the hearts and minds of the Mamanwas. Anything that gives goodness and
food to them is to be respected. The lights from the heavenly bodies, the fishes
from the waters, the big rocks that sometimes become their temporary homes in
their nomadic lives are to be honoured by them. The mountains that give them food
like wild berries, fruits, birds, animals and reptiles are likewise given respect. For
them, things and places that are sources of foods seem to be gods.

Mandaya Religion:
Many Mandaya have been Christianized by the Spaniards. The Christianity that they
profess, however, is a mix of traditional Catholicism with their own indigenous
beliefs and practices. According to the Spanish missionaries, the Mandaya
consented to be converted only if their beliefs and customs would not be interfered
(Bagani 1980:24). Thus, the Mandaya's attachment to animism was the problem of
the missionaries. Their idols called the Manauag are made of wood from the bayog
tree; the eyes are taken from the fruit of the magobahay. The idols are painted from
chest up with some kind of sap. These wooden figures have no arms; the male
manauag is distinguished from the female in that the latter is adorned with a comb.
These idols are set in canopied altars in the Mandaya house (Bagani 1980:21).
They are also influenced by the bailana. This is true especially during the months of
famine when nightly ceremonies are held. The bailana dances three or four times
around the manauag while supper is being prepared. This repeated until supper is
served (Bagani 1980:21-22).
The Mandaya believe that the limoken is a bird of omen. If it sings to the left of the
person, this is a good omen. However, if it sings to the right, the person must
prepare for a possible attack from enemies. If it sings right in front, there is danger
ahead. If it sings while a person is between trees, an ambush is waiting. If a person
encounters a dead animal, death could befall him or her; the person should return
at once to where he/she started. Stomping one's right foot on a pile of ashes may
neutralize these bad omens. It is believed that a serpent eating the heavens causes
eclipse. The Mandaya gods include Mansilatant and Daty, father and son, who are
good gods, and Pudaugson and Malimbong, husband and wife, who are evil gods
(Bagani 1980:22-23).