BAKWIT:
INTRO
As stated by De Vera (2007), Filipinas was the name of The Republic of the Philippines
to honor King Philip the Second of Spain in 1543 and before the independence the name
Philippine Island was used to represent the name of the country. As mentioned by EL-Saba
(2015), 79 indigenous ethnic groups compose the Filipino people after people from countries like
China, India, the United States and Spain married Filipinos resulting in a great deal of stock
blending. However, according to De Vera (2007), as of 2015 the Philippine’s population is 85
million and 15% of the population compromises of 112 ethnolinguistics groups.
indigenous worldviews. Manobos has a universal term for a ritual or prayer and it is
called Panubad-tubad. Panubad-tupad is performed for prayers and in other faiths: to heal the
sick, toward
off illness, to welcome visitors, and to bid travellers a safe journey and it is conducted by a
spiritual practioner called Baylan. The ogis a sacrifice to the panubad –tubad it is usually a
white-feathered male chicken however, in some ocassion they have used red chicken, because
red significe strength.
Manobo tribe has a father figure named Magbabaya, the male creator-being commonly
recognized in many Manobo sub-groups. Magbabaya is responsible for creating all things seen
and unseen, including the other unseen elements mentioned further in this panubad-tubad. The
mother figure is called upon to for her protection while the father figure is called upon to bestow
some sort of triumphant justice, for the Manobos were not those who “[took] by force the land of
others”. This is further emphasis that they are in the right, for all that they do is in defense of the
land that is their “only source of life”. Up to this point the panubad-tubad has consisted only of
verbal expressions with little deployment of physical actions or the surrounding space.
Bulatlat (2016) stated that Talaingod Manobos are experiencing being distracted; they are
being bombed or if not, militarized. Their school are being surrounded by heavily armed
soldiers. They get being harassed both students and teachers that leads to disruption of the
classes. Talaingod Manobos have evacuated several times then returned once again to their
communities to sustain their education and also to protect or keep their home, the Pantaron
Mountain Range which is one of the largest remaining old growth forests in the Philippines.
According to Tebtebba (2016) corporate mining and conflicting laws governing natural
resources continue to be major problems that indigenous peoples face in their communities. The
free, prior and informed consent (FPIC) process is being manipulated in favor of mining
corporations. The presence of military personnel and investment defense forces in mining areas
Lumad had been forced to physically defend their right to control their ancestral
territories against corporate plunder and militarization. Their land has been taken by
multinational corporations and logging companies, unable to match up to the armed forces of the
government and profiteers the Lumad have had to flee their communities. Wealthy Filipino
migrants and multinationals are planting and exporting palm oil, bananas, rubber and pineapple.
54 Lumad schools were suspended based on accusations that these schools are teaching children
how to rebel against the government. Under Martial Law, most of the conflict areas where the
Armed Forces of the Philippines troops have been deployed are Lumad communities. From May
2017 until July 2019, the network has already documented 584 cases of attacks ranging from
school-related extrajudicial killings to forcible closure.
This study aims to know if there are any changes to the Talaingod Manobo’s culture if living
away
THEORETICAL FFRAMEWORK behavior which leads to multicultural connection. Thee
researchers will study about the Talaingod Manobo’s life experiences which specified as cultural
adaptation, coping mechanism and cultural adjustment. This theory provided the possible result
of their acculturation from their promised land which is Talaingod to bakwit school which are
marginalization, separation, assimilation and integration.
SCOPE AND DELIMITATION
This study limits its coverage on the 10 Talaingod Manobo ages 30 and above in the University
of the Philippines Diliman. This study will include the cultural adaptation, coping mechanism
and cultural adjustment of Talaingod Manobo. The focus of this study is to determine their life
experiences outside their ancestral lands.
SIGNIFICANCE OF THE STUDY
Future Researchers. This research aims to provide enough data and information that future
researchers may see in their future studies. This can be useful reference if they would plan on
having related studies about the life experience of Lumads and how Lumads cope up with the
process of moving into different places.
Lumads or Community of Lumads. This study will provide Lumads the voice that they need.
This research aims to help the Lumads know how to cope up with a culturally diverse population
and to encourage them to conserve their own culture and belief even if they are moving into
different places.
Universities. Universities could also benefit from tthis study because just like University of the
Philippines who is currently accommodating the Lumads, this study will serve as a guide on how
they can help Lumads preserving their culture while they are away from their ancestral land.
DEFINITIOON OF TERMS
Acculturation-It is the processs of adapting or adjusting to a new invironment.
Ancestral-Things that have been around for so long who belonged to its ancestors.
Bakwit -It refers to a bakwit school where they evacuate or flee.
Ethnic-A group of people or a category of people who identify with each other, usually on the
basis of culture.
Lumad -Refers to a group of indigenous people from Davao del norte.
