COLLEGE OF ENGINEERING AND ARCHITECTURE GEC

ELEC 3 – INDIGENEOUS CREATIVE CRAFTS

GEC ELEC 3

INDIGENEOUS CREATIVE
CRAFT

SCHEDULE: TUE 1:00-2:30PM & THU

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SUBMISSION: APRIL O4, 20241.

“CULTURAL SENSITIVITY IN ‘CARAGA’

REGION 13”

SUBMITTED BY: VILLAR, JENIAH KATE V.

BS ARCHITECTURE 3

SUBMITTED TO: DR. LEONIDA S. BERNADIT

INSRUCTOR

INTRODUCTION
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 Caraga, officially designated as Region XIII, is an administrative region in the Philippines
occupying the northeastern section of Mindanao. It covers 5 provinces, namely, Agusan del
Norte, Agusan del Sur, Dinagat Islands, Surigao del Norte, and Surigao del Sur, as well as 1
highly urbanized city. The regional center is the City of Butuan. its population as determined by
the 2020 Census was 2,804,788. This represented 10.68% of the overall population of the
Mindanao island group, or 2.57% of the entire population of the Philippines. Based on these
figures, the population density is computed at 133 inhabitants per square kilometer or 344
inhabitants per square mile.

Glories of the Past

The "Kalagans", called "Caragans" by the Spaniards, occupied the district composed of the two
provinces of Surigao, the northern part of Davao Oriental and eastern Misamis Oriental. The two
Agusan provinces were later organized under the administrative jurisdiction of Surigao and
became the independent Agusan Province in 1914. In 1960, Surigao was divided into Norte and
Sur, and in June 1967, Agusan followed suit. While Butuan then was just a town of Agusan, the
logging boom in the 1950s drew business to the area. On August 2, 1950, by virtue of Republic
Act 523, the city charter of Butuan was approved.

During the early years of the Caraga region, its inhabitants came from mainland Asia, followed
by Malayans, Arabs, Chinese, Japanese, Spanish and Americans. Migrants from the Visayan and
Luzon provinces later settled in the area. Most of its inhabitants speak Cebuano and reside in the
rural areas.

Location and Size

Caraga Region, situated in the northeast section of Mindanao, is between 8 00’ to 10 30’ N.
latitude and 125 15’ to 126 30’ E. longitude. It is bounded on the north by the Bohol Sea; on the
south by the provinces of Davao, Compostela Valley and Davao Oriental of Region XI; on the
west by Bukidnon and Misamis Oriental of Region X; and on the east by the Philippine Sea and
the Pacific Ocean.

The region has a total land area of 18,846.97 km². This represents 6.3% of the country’s total
land area and 18.5% of the island of Mindanao. 47.6% of the total land area of the region
belongs to the province of Agusan del Sur.

Topography

The region is characterized by mountainous areas, flat and rolling lands. Mountain ranges divide
Agusan and Surigao provinces and sub-ranges separate most of the lowlands along the Pacific
Coast. The most productive agricultural area of the region lies along the Agusan River Basin.
The famous Agusan Marsh sits in the middle of Agusan del Sur. Among the lakes in the region,
Lake Mainit is the widest. It traverses eight municipalities: Alegria, Tubod, Mainit and Sison in
the Province of Surigao del Norte and Tubay, Santiago, Jabango and Kitcharao in Agusan del
Norte.

Language

Surigaonon is the primary language that is inherent to the region, is spoken by 33.21% of the
households, followed by Butuanon by 15%; Kamayo, by 7.06%, and Manobo, by 4.73%.
Cebuano is widely spoken by 33.79% of the households in the region. The rest speak Boholanon,
by 5.87%; Hiligayon, by 2.87%; and other dialects by 7.20%.

Surigaonon is a local Philippine language spoken in the provinces of Surigao del Norte and
Surigao del Sur and some portion of Agusan del Norte especially in towns near Mainit
Lake.
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 Cultural Groups
The majority of the inhabitants of the region are of Visayan heritage. The province is home to
several minority groups, totaling 675,722 in 1995, representing 34.7% of the region's population.
Most numerous were the Manobos with 294,284 or 43.55% of the total population of ethnic
minorities. Other cultural groups in the region with significant population were the Kamayo,
Higa-onon, Banwaon, Umayamnon, and Mamanwa. Most members of these cultural groups
reside in the province of Agusan del Sur.

Natural Products

Rich in natural resources, the region has large tracts of land available for development. The
region is noted for its wood-based economy, its extensive water resources and its rich mineral
deposits such as iron, gold, silver, nickel, chromite, manganese and copper. Its leading crops are
palay, banana and coconut. It has excellent tourism potentials because of its unspoiled and
beautiful beaches, abundant and fresh seafood, ancient and historical landmarks, hot and cold
springs, evergreen forests and balmy weather.

Major Products

Its long stretch of shoreline promises abundance in production of fisheries and aquatic products.
With its large tract of fertile lands, the region has a great capacity in producing varied
commercial crops as well as livestock and poultry. Major agricultural products of the region are
palay, corn, coconut, gold, banana, rubber, oil palm, calamansi, prawns, milkfish, crabs,
seaweeds and mango. Caraga's proximity to Cebu and Manila makes it a favorable shipping
point for products to and from these markets. Nasipit Port can serve as a secondary shipping hub
to Cagayan de Oro when traffic volume from other points in Mindanao increases. With a roll-on,
roll-off (RORO) ferry service now in place, Surigao City serves as a vital transportation link for
trucks and buses bound for Luzon.

Tourist Attractions
 Surfing
Lying at the edge of the Philippine archipelago, Siargao is reputed as the surfing capital of the
Philippines, and hosts an annual international surfing event. Its waves combine the best features
of top-rated waves of Hawaii's fabled "pipeline" and the top-billed waves of Indonesia. The huge
and powerful "pacific rollers" have been ranked among the top five breaks in the world,
including the "Cloud Nine" which is considered one of the world's top surfing waves. Other
excellent breaks, which offer the adventurous surfer top-class exploratory surfing without
crowds, are found in the towns of Cantilan, Tandag and Lanuza.
 Island-Hopping
Hop from island to island while you discover the picturesque landscapes and feast on the rich
marine delights like the fresh blue marlin, crab, squid, seaweed, giant clams and lobsters. Once
in Caraga, you can take your pick of which to visit. The alluring islets and islands of Guyam,
Daku, Naked or Pansukian, La Janosa, Pig-ot, Dinagat, Bucas Grande,Britania and the General
island in Cantilan have white-sand beaches and are ringed by teeming coral reefs that are ideal
for swimming and snorkelling.

The region's tropical treats include a boat ride along the naturally-carved water channels amidst
the jade-colored lush of mangrove forest in Barangay Manjagao; a journey to the floating village
of Barangay Dayasan, and to Buenavista Cave; and a visit to the tropical island paradise of white
sand beach, deep blue crystal water in Sagisi island. The Britania in San Agustin-Surigao del Sur
hosts 25 unspoiled islets and islands of sugary-white sand and clusters of limestones hills, much
like the fabled hundred islands in pangasinan. After having enough sightseeing, swimming and
snorkeling, you can spread your picnic blankets in the sand and eat with gusto amidst the
serenade of slashing waves and the whispering winds. But you have to bring your food and
drinks since there are no restaurants yet in the islands.

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  Mountain-Biking
Great trails run all around the Cities of Butuan and Surigao, Surigao del sur, Agusan del Norte
and Siargao. There are regular cross-country and downhill competitions done in these areas
which are participated by local and international bikers. Caraga has an active and hospitable
biking scene. Butuan or Surigao-based bikers regularly tour the rugged terrain of the region and
are eager to show their routes to newcomers.
 Trekking
Mt. Mas-ai and Mt. Hilong-Hilong are the best sites for trekking or mountain climbing. The
views from the mountains are superb, taking in the full scope of the vast lower Agusan Valley.
Close to Mt. Mas-ai lies the picturesque Lake Mainit, which is considered the fourth-largest lake
in the country, with a total land area of 147 km². Through the years, the lake has been a known
lair for pidjanga, tilapia, kasili, banak, haw-an, gingaw, saguyon and igi. Migratory birds, pagosi
and tabokali flowers are its intermittent added attractions. From the coastal areas of Lake Mainit
to the hills of Jabonga, Tubay, and Santiago, hikers are offered the opportunity to explore the
quiet and interesting life of these places. There are a few established treks in the region, but
everywhere else you will be hiking in areas virtually untouched by tourism.

Surigao first became famous for its surf, so kayakers who like big waves enjoy it very much.
There are also mangrove swamps in the island where you can paddle both in the main channel
and through narrow passages in the mangroves while seeing some wildlife and enjoying the
serenity of the place. The first is just behind the Pansukian Tropical Resort while the other one is
in del Carmen, where the largest contiguous mangrove forest in the Philippines is located. The
"must see" place in Caraga where you can paddle around spectacular limestone formations to a
point where you can enter a narrow channel which soon becomes a cave is in Sohoton Cave and
Lagoon in Bucas Grande Island, which is more than an hour boat ride from Siargao. Since the
sport is new here, only Pansukian Tropical Resort offers kayak tours in several locations around
Siargao. Aside from sea kayaking, Masao & Agusan Rivers, Lake Mainit and the Agusan
Marshland have tremendous potential for paddling using wooden canoes.
 Scuba diving
Scuba diving is a new sport in the region, so there are no dive resorts available in the area but the
Butuan Divers Club offers dive safari at Bito Wall in Bolobolo-Jabonga, Lipatan Shoal in
Karihatag-Malimono, Punta Diwata Reefs and Balete Wall in Vinapor-Carmen, and artificial
reefs in Calibunan-Cabadbaran. For adventurous divers, the coasts of Surigao offer interesting
dive site while the islands of Sagisi and Corregidor are excellent for snorkelling activities.
 Spelunking
The limestone karst bedrock of some areas in Surigao and Agusan provinces (particularly in the
towns of San Agustin, Tagbina, Lianga, Rosario, and Bislig) features dozens of caves, but none
of these are regular destinations for recreational cavers. Located within the towns of Tagbina and
Bislig, Banbow and Tatol caves (which are ranked the 6th and 9th longest caves in the
Philippines) have recently been declared by the Japanese cave explorers as the third longest cave
in the country. Further expeditions are expected as more cave systems are discovered. Some of
the most frequently visited and accessible caves in the region are Buenavista and Silop Caves in
Surigao City and Libas Cave in Jabonga-Agusan del Norte. These caves have impressive
limestone formations and naturally carved stalagmites, stalactites and columns.
 Bird-watching
The Agusan Marsh in Agusan del Sur is the biggest marsh in the country and is host to diverse
species of birds.

Events and festivals

The events and festivals offer an experience in color and character, giving a good view of the
rich culture that makes up Caraga's heritage. Whatever time of the year, there will always be an
event or festival to experience and enjoy, like Naliyagan of Agusan del Sur,Kahimunan,
Balangay, Kaliguan, Lisagan and Bonok-Bonok Maradjao Karadjao festivals. Surfers from
around the world converge in Siargao to pit their skills against each other during the annual

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 international surfing competition.
Facilities
The entire region is connected by roads from and to the major commercial, trading and
processing centers of Cagayan de Oro and Davao. Butuan City is being developed as the regional
center with modern facilities. There are secondary seaports and airports in the region. It has an
increasing number of telecommunication facilities and the presence of the Nasipit International
Seaport in Nasipit, Agusan del Norte as the major baseport in the region.

Ports and airports

As the overland gateway to Visayas and Luzon, the region is accessible by sea through the
baseport of Nasipit in Agusan del Norte and Surigao City, Lipata Ferry Terminal in Surigao city
that connects the neighboring province of southern Leyte. Other terminal ports are in Dapa in
Siargao, San Jose in Dinagat Islands, Tandag City and Bislig City. Fast craft ferry services ply
Surigao-Cebu every day. Private ports can also be found in the different municipalities of the
region; however, only three of these 42 ports are operational.

The region is serviced by commercial flights to and from Manila and Cebu through the airports
of Butuan, Surigao and Siargao both in Surigao del Norte. The Bislig airport used to service
commercial flights before its operations were suspended. There are six other privately owned
airports in the region. The ports and airports are supported by the road networks that connect the
provinces within and outside the region.

Telecommunication facilities

All provincial centers have access to domestic and international telephone facilities, both
landlines and cellular phones. Three telephone companies serve the region: BAYANTEL,
CRUZTELCO, TETCO and PHILCOM. The three cellular phone companies in the Philippines
(Globe, Smart and Sun) have facilities in the region. There are four Internet service providers
serving Butuan City and in Surigao City.

FOLK ARTS AND CRAFTS OF CARAGA REGION

Caraga is said to be originated form the word kalag that means “spirit of the soul.”
In Caraga region, the cultural groups living in the area are called Manobos.

ARTS AND CRAFTS

BALANGHAI- One of the oldest pre-Hispanic watercrafts found in the Philippines is known as
the Balanghai or Balangay or the Butuan Boat.

TOROGAN HOUSE- Torogan House (bahay lakan in Filipino) is a Maranao house that
symbolizes high social status.

CARAGA PROVINCES

AGUSAN DEL NORTE

 has 10 Municipalities and 2 Cities, and 253 barangays. The barangays of Agusan del
Norte are listed within each municipality and city. Each barangay, municipality, and city
have an interactive webpage of its own. Registered Voters as of (2010) has a total of
344,661. Population (as of Aug 1, 2007) is 612,405 whith a Land Area (as of 2007, in
hectares) 354,686. Capital of the province is Cabadbaran City.The capital was Butuan
City until the year 2000 when it was transferred to Cabadbaran.

History of Agusan del Norte, Philippines

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 Agusan Province was named after a Malay word Agasan, meaning, “where water flows”,
probably because of the mighty river that traverses the whole area. Early immigrants from
Borneo and Celebes came to the region in Balanghai or wooden boats. Nine such boats were
excavated. One dates back to 320 A.D. The Malay settlers drove the aborigines, called
Mamanwas, to the hinterlands.

By the time the Spaniards arrived, the natives were already trading with foreign merchants, as
attested by 10th-century Chinese ceramics unearthed near Butuan. Some historians claim that
Magellan held the first mass in the Philippines at the mouth of the Agusan River, and not in
Limasawa, Leyte, on Easter Sunday, of 1521. Agusan was part of Surigao province during the
Spanish colonial administration. By virtue of R.A. 1306 during the American regime, it became
the independent province of Agusan. On June 17, 1967, Congress passed R.A. 4979 dividing the
lone province into Agusan del Norte and Agusan del Sur.

Butuan City, which was then a component city of Agusan del Norte, used to be the capital and
seat of government. That ended in 2000 when congress passed Republic Act 8811 making
Cabadbaran as the new capital and administrative center of the province that year.

RELIGION

In 2013, the Diocese of Butuan (Catholic-Hierarchy) reported that Roman Catholicism is the
predominant religion of the province comprising roughly 71% of the population and significant
minority belongs to Iglesia Filipina Independiente with 10%. [citation needed] The remaining
beliefs usually belong to other Christian denominations as well as Islam.

FESTIVALS, FIESTAS AND TRADITIONS OF AGUSAN DEL NORTE, PHILIPPINES

In the Philippines a fiesta is usually celebrated in barrios or barangays. It is the official holiday of
the LGU, the barangay. Filipinos love fiestas. It is a time for joy and celebration. A fiesta is of
Spanish origin and is usually commemorated in association with a Christian patron saint. Most
barangays whose population have been clustered by Muslims (Moros) and their population is
more than that of the Christians, the celebration of the fiesta have been cancelled and replaced
with the Hari Raya or Eid al-Fitr. The cities or municipalities usually have yearly festivals where
all the barangays participate. The cities or municipalities hold contests for the best floats in
parades.

Baoto Festival: Held annually every June 13-15. This is an island race for dug-out canoes, the
main event of which is the 30k Baoto Marathon – the longest paddling race in the Philippines.
Other events are: the 150-meter double slalom (men /women, boys / girls; and the 75-meter
single sprint –men/women, boys/girls. Side activities include: a BMC clinic; SRT clinic,
Paddling Clinic, Arnis Demonstration; and Water Rescue Demonstration. Sumayajaw Festival:
Held every August 14 during the town fiesta of Jabonga, is a thanksgiving celebration for the
bounties showered by the Heavenly Father through the intercession of the Blessed Virgin Mary,
the Lady of Assumpcion – patroness of Jabonga.Lisagan Festival: Held every 3rd Sunday of
October is an annual celebration that showcases the Mamanwa dance healing rituals. It is a re-
enactment of a miraculous healing of a Mamanwa native in 1910 while dancing in front of the
statue of the Blessed Virgin Mary. This statue was brought to Magallanes from Las Nieves,
Barcelona Spain. Araw ng Agusan del Norte: This is a founding anniversary celebration of the
Province of Agusan del Norte every June 13-17. Activities: Trade Exhibit; State of the Province
Address; Barangay Night; Employees Day; Peoples Day; Inter-Agency Sports Competition;
Concert at the Park; Choral Competitions; Flatboat Race and a national 4 x 4 Race. Saging
Festival: Held every 2nd week of January during Araw ng Buenavista is an Agri Fair that
showcases the bounties of Buenavista with special focus on the banana

AGUSAN DEL SUR

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 Has 13 Municipalities, 1 City and 314 Barangays. Approximate area is 896, 550 hectares or
8,965.50 sq. km. ranking as the fourth largest province in the country. The other provinces are
Palawan, Isabela, and Cagayan Valley. The municipalities of Loreto, La Paz, Esperanza, and San
Luis are among the four larger. Municipalities covering almost sixty percent of the province'
total land area. The river towns of Sta. Josefa and Talcogon have the smallest land area.
Prosperidad is the capital municipality of Agusan del Sur

Geography of Agusan del Sur, Philippines: (Article from the Govt. of Agusan del Sur): Agusan
del Sur is a landlocked province bounded on the North by Agusan del Norte, on the South by
Compostela Valley, on the West by Misamis Oriental and Bukidnon and on the East by Surigao
del Sur. The province accessed by land transportation through the Davao - Butuan National
Highway. Three minor roads also provideaccess for travelers coming from Tandag, Lianga,
Barobo, and Bislig City in Surigao del Sur, and one road connects the southwestern part of the
province with Asuncion, Compostela Valley province. All four roads intersect the National
Highway at different points.
In the future, the Agusan River may be used as a potential route for travel around the
province.

HISTORY OF AGUSAN DEL SUR, PHILIPPINES

The Agusan Valley was settled by a variety of cultural communities like the Manobos,
Mamanwas and Higaonons. Archeological excavations in the lower Agusan valley plains have
uncovered evidence of strong relationships between the region and the Southeast Asian states. A
golden image of Javan-Indian design unearthed in the 1920s and molten jars uncovered in
Prosperidad are indications that the region had commercial and cultural ties with the coast.

The Augustinian Recollects established a mission in Linao, in the vicinity of present day
Bunawan, in 1614. However, mission work was hampered by the hostility of the surrounding
Manobo tribes. At the height of the power of the Sultanate of Maguindanao in the mid-17th
century, the Manobos of the Agusan Valley were in alliance with Sultan Kudarat. Linao was
attacked several times during the 1629 Caraga Revolt and the 1649 Sumuroy Revolt.
Nevertheless, the Recollects were able to establish themselves in their mission work, and
remained there until the middle of the 19th century.

In the late 19th century, the Recollects (under protest) turned over many of their mission
territories, including those in the upper Agusan region, to the reconstituted Jesuit order (the
Jesuits had been banned by Papal edict in the 1760s, and ejected from the Philippines in 1768).
Missionary work was interrupted by the Philippine Revolution when the Jesuits either fled or
were arrested by revolutionaries. During the American occupation, lumbering became an
important activity in Agusan del Sur. Visayan migrants settled in the cleared plains, pushing
indigenous communities farther into the mountainous slopes. The territory of Agusan del Sur
was governed as part of the province of Caraga during most of the Spanish period. In 1860, it
was placed under the comandancia of Butuan, a district of the province of Surigao. In 1914, the
province of Agusan was created by the American government.

In the Second World War, Japanese troops landed in the province of Agusan in 1942 and
occupied the province until their defeat by combined U.S. and Philippine Commonwealth troops
as well as recognized guerilla units in 1945 at the Battle of Agusan.

The province of Agusan del Sur was born on June 17, 1967 under Republic Act No. 4969
providing for the division of the province of Agusan into Agusan del Norte and Agusan del Sur.
In January 1970 the first set of provincial officials assumed office after the provincial election of
November, 1969. The same law provided that the capital of Agusan del Sur be the municipality
of Prosperidad. The Government Center has been set up in Barangay Patin-ay.

Rufino C. Otero was elected as the first Provincial Governor and Democrito O. Plaza the first
Congressman in the election of November 1969. The term of office of Congressman Democrito
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 O. Plaza would have continued until December 1983 had it not for the proclamation of Martial
Law on September 21, 1972, which in effect abolished the Congress. When the Interim Batasang
Pambansa was convened in 1978 after almost a decade of absence under the martial Law,
Edelmiro Amante represented the province in the National Assembly.
RELIGION

The predominant religion is Roman Catholicism with 79% of the population and the Iglesia
Filipina Independiente with 12%. Other religions include the Seventh-day Adventist Church,
Iglesia ni Cristo, United Pentecostal Church, Born Again and the United Church of Christ in the
Philippines, Islam and Latter-Day Saints.

CULTURE & HERITAGE

Agusan's pre-hispanic cultural history can be traced to the great influence of the Majapahit
Empire through the discovery of an eight-inch tall image of a woman in pure gold. This icon,
called the Golden Tara, was recovered in 1917 at the Wawa River, a tributary of the Agusan
River.

The Golden Tara is the earliest known image of Indian origin, corroborating early Hindu-
Philippines relations. It is a Buddhist image of the Sailendra Period of the Sri-Vijaya history
(900-950 AD). The 21-karat gold figurine is presently kept at the Gem Room of the Chicago
Field Museum of Natural History, USA.

Over time, the province has become a melting pot of peace-loving people from various regions in
the country all lured into this "Land of Golden Opportunities". The predominant inhabitants are
Cebuano speaking, with Roman Catholicism as the main religion.

ETHNIC ORIGIN

Records of the Commission of National Integration show that five native tribes were found in
the province, namely: Higaonon, Mamanwas, Talaadig, Banwaon and Manobo. Three of these
tribes can be distinctly located the Manobos living along the National highway and the river
towns towards the boundary of the Agusan del Sur and Davao del Norte and Banwaons and
Higaonons living in the western side of the Agusan River, in the municipality of Esperanza
towards the boundary of Agusan del Sur and Bukidnon. The original inhabitants of the Agusan
del Sur were the Negritoes and Mamanwas. The descendants of the latter still inhabit the
innermost recesses of Agusan del Sur's forested area. Agusan del Sur is now inhabited by people
coming from different ethnic groups. The lure of the "Land of Promise" has brought into the
province settlers from different regions. Intermarriages between settlers and natives resulted into
a multi-ethnic population. Cebuano is dominantly spoken followed by Boholano and Ilonggo. Of
the native tongue, the Manobo language is the most popular. Other popular languages are
Hiligaynon, Butuanon, Surigaonon, and Kamayo. A good portion of the population, however,
can understand and communicate in Filipino, the national language.

FESTIVALS AND TRADITIONS

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 NALIYAGAN FESTIVAL OF AGUSAN DEL SUR

Naligayan, which means "the chosen one," is a week-long festival that highlights indigenous
peoples' culture via song and dance, native goods, ethnic games, and avariety of athletic contests
and special events.

Festivals offer tourists a glimpse into Agusan del Sur's rich cultural heritage. Among the well-
attended festivals are the Naliyagan and Santikan Festivals held every second week of June
where natives from the different parts of the province display their artistry and gracefulness, all
depicting Agusanon culture and heritage.

SURIGAO DEL NORTE (SURFING CAPITAL OF THE PHILIPPINES)

 Minimize corruption and maximize prosperity with a Guarantee of One Senator per
Region. They divided the Philippines into REGIONS, but kept SENATORIAL
representation national with no accountability to any regions.. No wonder many regions
remain poor. Petition for a regional senatorial election. All regions will have senatorial
representation.
 Surigao del Norte has a total of 335 barangays, 20 municipalites, and 1 city. Every
barangay in the province of Surigao del Norte has an interactive webpage of its own.
 Registered Voters of Surigao del Norte as of (2010) = 309,973
 Population of Surigao del Norte (as of Aug 1, 2007) = 409,468
 Land
Area of
Surigao
del
Norte
(as of
2007,
in

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 hectares) = 197,293
 Surigao del Norte is a 2nd class province.
 The province of Surigao del Norte is within Region XIII - The caraga region and is in the
north eastern part of the island of mindanao.
 The capital city of Surigao del Norte is Surigao City

The Dinagat Islands became a separate province on December 2, 2006 after the approval of
Republic Act No. 9355. It was a part of the First District of Surigao del Norte. However, on
February 11, 2010 the Supreme Court of the Philippines declared the creation of Dinagat Islands
province null and void. The province had insufficient land area and population as stipulated by
the Local Government Code for the creation of provinces. It was reverted back to Surigao del
Norte. Then on March 30, 2011, the Supreme Court reversed its ruling from the previous year,
and upheld the constitutionality of RA 9355 and the creation of Dinagat Islands as a province.

HISTORY OF SURIGAO DEL NORTE, PHILIPPINES

Surigao del Norte was once a part of an old territory that existed in Northeastern Mindanao
called "Caraga" named after the people called "Calagans" who were believed to be of Visayan
origin. They were the inhabitants of the province that time.

In 1538, Francisco de Castro, a Portuguese-born Spaniard in the expedition from Ternate in

search of Loaisa, landed on what presently is Surigao del Norte province. Thereupon he baptized
the inhabitants to Christianity.

Historically, the early Spanish settlements were established in Tandag. In 1638, the Recollects
had a residence in the towns of Tandag, Butuan, Sidargo (Siargao), Bislig and Linao, a town
located in the interior of Agusan.

It was on February 1, 1752, a year after the town of Siargao (Numancia) was burned by the
Moros (Muslim Pirates), when the Recollects residence was transferred to Surigao.

In 1860, six military districts were established in Mindanao. Surigao and Agusan, including the
territory lying between Butuan and Caraga Bays, formed the third District called the East District
which was later changed in 1870 to "Distrito de Surigao".

In 1911, during the American Regime, Agusan was created as a separate province with Butuan
as its capital. It was on June 19,1960, through Republic Act 2786 that Surigao was divided into
two provinces Surigao del Norte and Surigao del Sur. The population of Surigao del Norte in the
2020 census was 534,636 people, with a density of 270 inhabitants per square kilometer or 700
inhabitants per square mile. The inhabitants of the province are mostly of pure/mixed
Austronesian stock, with some people of Chinese and Arab heritage. Spanish and American
ancestries are also evident, albeit a minor percentage.

LANGUAGE

Some 95.80% of the people speak Surigaonon as a parent language. Cebuano and its dialect
Boholano are also present. Waray is spoken by a small percentage. A majority are able to speak
Tagalog and English as second languages. A small minority of the population are also speakers
of Kamayo and Manobo languages, as well as Ilocano, Hiligaynon, Kapampangan, Maranao,
Maguindanaon and Tausug languages.

RELIGION

The Roman Catholic Cathedral of San Nicolas de Tolentino at San Nicolas Street, Brgy.
Washington in Surigao City.
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 The dominant religion is Roman Catholicism with 60 percent adherence. Other religions include
Iglesia Filipina Independiente with 30 and 10 for Protestant Churches.

CREATION OF THE MUNICIPALITIES

Under this set-up in 1750, the census listed Pueblos are reflected in the census of 1750. The
lower units of government consisted of the visita and the reduccion. Military components,
corregidors, were placed whenever necessary. Mindanao was subdivided in six (6) Districts, now
transformed into a political-military government.

FESTIVALS, FIESTAS AND TRADITIONS OF SURIGAO DEL NORTE,

PHILIPPINES`

Burial Customs

The dead were either laid on a platform built beside a tree, or wrapped in a mat and bamboo slats
and hung up a tree. After the funeral, the relatives of the deceased abandon their dwellings and
clearing.

- A widowed husband usually lies beside his deceased wife while relatives and friends sit around
them.

Religious practices

-The Mamanwa tribe believed in the existence of Tahawan, the indigenous religion is derived
from the word "Tahaw" which literary means supreme being or god. In fact, this Tahawan ritual
in which they would give thanks and make merry. They are still practicing this ceremony which
is an indigenous manner of worship, thanksgiving and cheery making.

- They are also a firm believer of the folk healing ritual of the tribe's Baylan or Tambalon
(Shaman).

FESTIVALS

Bonok-bonok Festival is the local festival held in the city of Surigao. This is a ritual dance which
originated from the Mamanwas, the early settlers of Surigao. The rhythm usually starts with a
slow beat and gradually gets faster, causing the dancers to work at pace with the music.

POPULATION

Surigao Del Norte is home to mamanwa ethnic tribe

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 PROVINCE OF SURIGAO DEL SUR, PHILIPPINES

The province of Surigao del Sur is within Region XIII. For 2015 Surigao del Sur Population =
592,250, For 2007 Surigao del Sur Population - 541,347, Registered Voters per COMELEC
(2010) = 283,118, Surigao del Sur has 17 Municipalities, 2 Cities, and 309 Barangays. The city
of Tandag is the Capital of Surigao del Sur

TOURIST SPOT

Suhoton Cave, Buca's Grande

This enchanting cave is half-submerged in water most of the time and is accessible only during
low tides, inside is a lagoon with countless islets and crystal waters that sparkle with the bright
reflection of the sea.

Lumondo Waterfalls and Eco-Park

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 This natural park nestled at Brgy. Budlingin, Municipality of Alegria is just 2 kilometers from
the Poblacion. One will be awed by the huge volume of water cascading into a 45-meter granite
precipice a majestic panorama which can be viewed from a misty mountain trail.

Magpupungko Rock Formation, Pilar

A most refreshing natural lagoon, surrounded by limestone and granite sculptures facing the
Pacific Ocean, its pockmarked limestone floor reveal pools of assorted shapes and sizes
resembling basins, barrels, tubs and ponds during low tides.

SURIGAO DEL SUR "The Dream Holiday Getaway"

Old folks still like to recount how some Visayan fishermen, forced by strong currents in what is
now known as Surigao Strait, sought refuge in one of the huts somewhere in the province. The
Mamanwas thought the fishermen wanted to occupy the hut by force or agaw. This term was
given the prefix "suri" by an immigrant. Combined together, the word Suri-Agaw was formed. In
time, it was shortened to Surigao. Still, another version recounts that before the Spaniards came,
Surigao del Sur was created as the 56th Philippine province on June 29, 1960 by virtue of R. A.
No. 2786 and was formally separated from its mother province, Surigao del Norte, on September
18, 1960. Before the Spaniards came, the original inhabitants of the province were the
Mamanwas and Manobos. Later, our Malay brothers from the Visayas came to cattle with the
natives. It was with the arrival of the immigrants that the province acquired its name from one of
the natives. Saliagao who lived near the mouth of the river. This name Saliagao was later
pronounced Surigao by the inhabitants. It is also said that long ago, some Visayan fisherman
forced by the strong current of the Surigao strait, sought refuge in one of the huts somewhere in
the province. The Mamanwas who thought that these fishermen wanted to occupy the hut by
force said "agaw", the term which was later given a prefix "Suri" by an immigrant.

Customs and Tradition

Like Surigao del Norte, the Mamanwa tribe (also called as the Lumads) are the dominating tribe
in Surigao del Sur.

The Mamanwa's believed in anitos, babaylan (healer) and the "Tahaw" or the Supreme being.

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 Tahawan is the ritual.

• The ceremony of merry-making are still practiced until nowadays.

FESTIVALS

The province is home to the Kamayo and Agusan people. Their dances are showcased in the
local festival, "Sirong Festival", held especially during the town fiesta of Cantilan. The Sirong
Festival depicts the early Christianization of the early Cantilan inhabitants where the natives
tried to defend their land against Visayan invaders.

The indigenous people of the province were largely Christianized during the early times of the
Spanish conquest.

Kaliguan Festival (June 21-25)

Cagwait, Surigao del Sur

A yearly festivity in honor of St. John the Baptist highlighted by search for Perlas ng Kaliguan
beauty pageant and beach dancing.

Population

One of the oldest and still extant tribes in the Philippines is the Mamanwa tribe, who bear a
striking physical resemblance to the Negritos. Their other name is Mamanwa Negritos and are
believed to be descendants of the original settlers of the Philippines. The Mamanwan dialect is
bordered on the north and east by Suriganon; on the west by a mixed vernacular of Surigaonon
and Cebuano; on the southwest by Butuanon; and on the southeast by Bislig Kamayo.

TOURIST SPOT

Enchanted River, Hinatuan

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 The Hinatuan Enchanted River is a complex body of water that can either be a lagoon, a spring,
and a river. It is a tidal estuary where its water source is coming from underground on the west
during low tide and coming from the east from the Philippine Sea at high tide.

Tinuy-an Falls, Bislig City

The falls are 95 m wide and 55 meters (180 ft) high, touted as the Niagara Falls of the
Philippines. Tinuy-an is a white-water curtain that flows in three levels and is said to be the
widest waterfall in the Philippines. Every morning, the area shows a rainbow between 9 a.m, to
11 a.m.

Ayoke Island in Cantilan

Isolated from mainland Surigao in Mindanao and right at the edge of the Pacific Ocean, Ayoke is
an oracle for the soul-searching nomad or a playground for the restlessness of youth. Depending
on one's persuasion, Ayoke Island is an adventure button waiting to be pressed.

LANGUAGES

The Surigaonon and Tandaganon languages are spoken in most parts of Surigao del Sur (except
in Bislig and the towns of Barobo, Hinatuan, Lingig and Tagbina, where most of the inhabitants
speak Cebuano and their native Kamayo, a different language but one distantly related to
Surigaonon, is spoken by the rest of the population), with the Cantilangnon dialect, a northern
variety of Surigaonon that is very much similar to the dialect of Surigaonon as spoken in Surigao
del Norte, being spoken mostly in the five northern municipalities of the province, namely
Carrascal, Cantilan, Madrid, Carmen and Lanuza (or the municipal cluster called
Carcanmadcarlan); these municipalities were once under a single Municipality of Cantilan before

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 December 10, 1918.

Tagalog and English are also widely spoken throughout the province and used as the primary
languages of education, business, and administration.

LANGUAGE/DIALECT

Major dialect is Surigao-non although majority still speak the Cebuano. Some tribes found in
Surigao are the Manobo, Ubo, Bilaan and Mandaya.

DINAGAT PROVINCE, PHILIPPINES

• Dinagat Islands became a separate province on December 2, 2006 after the approval of
Republic Act No. 9355. It was a part of the First District of Surigao del Norte.
• February 11, 2010 the Supreme Court of the Philippines declared the creation of Dinagat
Islands province null and void. The province had insufficient land area and population as
stipulated by the Local Government Code for the creation of provinces. It was reverted back to
Surigao del Norte.
• On March 30, 2011, however, the Supreme Court reversed its ruling from the previous
year, and upheld the constitutionality of RA 9355 and the creation of Dinagat Islands as a
province.
• Dinagat Islands is within Region XIII - The caraga region and is in the north eastern part
of the island of mindanao.

HISTORY OF DINAGAT ISLAND, PHILIPPINES

Although one of the newest provinces of the country, settlements in Dinagat Islands were already
present during the Spanish regime as a result of migration of people from nearby provinces of
Bohol and Leyte. The so-called mystical province played an important role in the country's
history, particularly during World War II. Adding to the historical significance of the province is
the foundation of the Philippine Benevolent Missionary Association by Ruben Ecleo, Sr.

The municipality of Dinagat is the oldest community in the province. In the early days, a story
was told that a stranger reached the place in search of greener pastures. He approached a native
and asked what the inhabitants do for a living. The natives said that they farm and fish to live.
The stranger's interest in fishing prompted him to inquire where they fish, and the native replied
and pointed to a place saying? ?dinhi niini na dagat? (here from this bountiful waters). Since
then, the place was called Dinagat.

The municipality was formally established in 1855. It occupies the territorial boundaries of the
whole island. From 1890 to 1990 its boundaries were gradually reduced giving rise to six
municipalities? Loreto, Cagdianao, Libjo, Basilisa, Tubajon and San Jose.

Loreto became a Spanish pueblo on September 4, 1890 under the supervision of Governor
General Manuel Sanchez by the virtue of Direccion General No. 30. It was originally called
"Mabua" because of the ever-foaming river that runs right into the center of the community. It
was named? Loreto? in 1881 by the Spanish priest who frequents the town, in honor of the wife
of the Alcalde Mayor of the Province of Surigao.

The province was the site of the historic Battle of Surigao Strait during the Second World War.
The Municipality of Loreto became the entry point of the American Liberation Forces on
October 17, 1944. It was on this shore that the 6th Ranger Battalion of the 6th U.S. Army under
Col. Mucci landed at Sitio Campinta of Barangay Panamaon, Loreto. It was during this landing
that the first American flag flew on Philippine soil. They named the place "Black Beach No. 2."

The northern part of the island served as a refuge of the American soldiers, while the western
border was the camp site of the Japanese Forces. Capsized vessel structures are still found today
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 in the waters of Basilisa.

On December 23, 1959 Cagdianao was created into a municipality under Executive Order No.
367. Its name came from the Spanish word "Cada dia linao" meaning everyday peaceful and
calm. However, some scholars say that its name came from the Visayan word "Taga Danaw"
meaning the lake people.

RELIGION

Religious breakdown in the province shows Catholicism at majority with 53% adherence while
Iglesia Filipina Independiente or Aglipayan is the significant minority religion at 23%. Other
minority religions are the Church Body of Christ- Filipinistas (12%), United Church of Christ in
the Philippines (4%), Iglesia ni Cristo (4%) and other smaller Christian groups (Dinagat Island
Socio Economic Factbook, 2007).[full citation needed]

Recent cultural, religious and socioeconomic changes of the province have allowed the rebound
of Catholics (and Aglipayans in some degree) and their numbers have constantly increased; the
province had experienced a Catholic decline in several decades (1970s-early 2000s) due to
immigration of the members of Philippine Benevolent Missionaries Association in the 1960s.
There were some decades (1990s-2000s) where Catholics became minority with as low as 37%
of the population.

Customs and Tradition

Dinagat Islands is rich in structures, buildings and landmarks that are remnants of a once affluen
tlifestyle. Most notably of which are the Galeto Ancestral Home in Tubajon and the Divine
Master Shrine in San Jose, built by the benevolence and volunteerism of the members of the
famous believers of Ruben E. Ecleo, Sr., the PBMA, Inc. (Philippine Benevolent Missionaries
Association, Inc) members who are dominant in the province.

FESTIVAL:

Bugkosan sa Isla: Dinagatan Festival

Bugkosan" originated from the word "pagbugkos" means to bind, "paghiusa" to unite,
"paghugpong" to merge, "pagbug-os" to incorporate and "pagtibu" to convene. It depicts unity
and cooperation among all Dinagatnons and promotes the province tourism potentialities.

Population

The "lumads" or the dominant settlers of the province were called "Dinagatnons" Dinagat Islands
is predominantly a Cebuano-speaking province. However, towns facing the Surigao del Norte are
Surigaonon-speaking particularly the municipalities of Dinagat and Cagdianao due to their
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 proximity to the province of Surigao del Norte. Influences of the Cebuano and Boholano
languages with a Tausug accent can be traced. A majority are able to speak English.

TOURIST SPOTS

Basilisa and Libjo Islands - Lake Bababu

The lake got its name from the Bisaya phrase 'Baba ng Buaya" which means 'mouth of
crocodile'. Whether this name came from a crocodile mouth- shaped rock formation or there used
to have crocodiles living here is still undetermined.

Punta Villa Cave

This massive, sun-lit cave is home to a huge population of bats as well as a variety of limestone
formations. Traces of previous treasure excavation activities can also be found here.

Hinophopan Cave, Municipality of Loreto

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 Hinophopan is a 5-minute stroll from farm to market road bound to a new technical caving
adventure perfect for day-tripper explorer has been discovered named Hinop-hopan cave. Wild
species of snakes, rock formations, bats, shrimps and water eel are found while exploring to that
place. It is called Hinop-hopan because running water from the forest falls on the cave during
rainy days.

CULTURAL GROUPS IN CARAGA

MANOBO TRIBES

HISTORY

"Manobo" is the Hispanicized form of "Manuvu," which, of course, means "people." The
Manobo appear to be a remnant of the very first Austronesian invasion from Taiwan, predating
peoples like the Ifugao of Luzon. The Manobo tribe originated from the Philippines. They are

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 one of the indigenous peoples of the island nation and have a rich cultural heritage that dates
back to pre-colonial times. They have lived in the central and southern parts of the Philippines
for thousands of years and are known for their unique customs, beliefs, and practices.

The Manobo tribe is one of the indigenous ethnic groups in the Philippines. They are known for
their rich cultural heritage and traditional way of life. The Manobo tribe has a long history that
dates back to the pre-colonial period. They are believed to have originated from the northern part
of Mindanao and gradually migrated to other parts of the island. They have lived in their
ancestral lands for centuries and have developed their own unique culture and traditions.
Throughout history, the Manobo tribe has faced many challenges, including colonization by
foreign powers and displacement from their ancestral lands due to the expansion of large-scale
agriculture and mining operations. Despite these challenges, the Manobo tribe has managed to
preserve their culture and traditions, including their customs, beliefs, music, dance, and art.

Today, the Manobo tribe continues to face challenges, but their cultural heritage remains an
important part of their identity. Many organizations are working to protect the rights of
indigenous peoples, including the Manobo tribe, and to preserve their cultural heritage for future
generations.

TRADITION

The Manobo tribe is a indigenous ethnic group native to the Philippines. They have a rich
cultural heritage and have maintained many traditional practices and beliefs throughout the
centuries. These are just a few of the traditional practices and beliefs of the Manobo tribe.

Oral Tradition: The Manobo tribe has a strong oral tradition, with stories and legends passed
down from generation to generation.

Spirituality: The Manobo tribe has a deep spiritual belief system, with a focus on the worship of
spirits and ancestors. They believe in the existence of good and evil spirits and perform rituals to
appease them.

Agriculture: The Manobo tribe is primarily an agricultural community, relying on the land for
sustenance. They practice shifting agriculture, where they clear a plot of land, cultivate it for a
few years, and then move to another plot to allow the land to recover.

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 Social Organization: The Manobo tribe is organized into small, self- sufficient communities.
The tribe has a strong sense of community, with extended families living together in communal
houses.

Clothing: The Manobo tribe has a distinctive style of dress, with intricate beading, weaving, and
embroidery used to decorate clothing.

Music and Dance: Music and dance are an important part of Manobo culture, with traditional
songs and dances performed during important events and celebrations.

These are just a few of the traditional practices and beliefs of the Manobo tribe. Despite
modernization and outside influences, the Manobo tribe has managed to maintain many of its
rich cultural traditions and beliefs, making it a valuable part of Philippine heritage.

KAMAYO TRIBE

TANDAG CITY, Philippines – When one mentions the Hinatuan Enchanted River or Tinuy-an
Falls in Mindanao, chances are Filipinos and even tourists recognize them as the top attractions
in the region. Unknown to many, the area they’re located in is home to the ethnic group called
Kamayo, who are believed to be the descendants of the Manobos and the Mandayas. Since there
is not much information written about them, scholars and researchers have been eager to
discover more about the Kamayo people in the last few years.

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 The CARAGA region has an estimated population of more than half a million indigenous
peoples. One of them is the Kamayo ethnic group, inhabiting the province of Surigao del Sur on
the eastern coast of Mindanao. The name Kamayo refers to both the ethnic group and their
language. It comes from the word kamayo, a plural word meaning “yours.” Native speakers can
be found in the city of Bislig and in the municipalities of San Agustin and Marihatag. A
dispersed population is also found in the province of Davao Oriental, particularly in the
municipalities of Baganga and Cateel.

Academics consider the Kamayo as a subgroup of the Mandayas, who, according to Miguel
Sadera-Maso, are considered by the non-Christians as the oldest and most illustrious of the
peoples. The Mandayas occupy a sizeable portion of Davao Oriental that extends up to certain
towns of Surigao del Sur. Studies have indicated that those Mandayas living in the latter territory
converted to Christianity during the peak of Spanish occupation of the Philippines, eventually
leading them to cease practicing the entirety of their ethnic culture. Ultimately, their descendants
came to be known as the Kamayo.

There are a few languages spoken in the province of Surigao del Sur, including Surigaonon,
Cebuano, and Kamayo. The Kamayo language is also known as Kinamayo, used by the majority
of people inhabiting the mid-eastern part of Mindanao. It is linguistically related to the Butuanon
and Tausug, which belong to the Meso and Central Philippine language families. According to
Summer Institute of Linguistics (SIL) International, Kinamayo has several distinct varieties, but
speakers of different varieties can easily understand each other, especially between the areas of
Marihatag (Surigao del Sur) and Cateel (Davao Oriental).

Many of the Kamayo are bilinguals and shift to using Cebuano for formal interactions or with
outsiders who are not Kamayo speakers. Unfortunately, there are very few studies on the
Kamayo language, and there is no known recorded body of their native literature. Another
challenge for the survival of the Kamayo language are the younger generations, who study and
work in other regions and are more comfortable using their newly acquired languages like other
ethnic groups in the country.

The modern Kamayo language is described as heavily loaning words from Bisaya and Tagalog
and mostly spoken by the descendants of the many waves of immigrants from the Visayas and
Luzon who settled in the region during the last century.

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 HIGA-ONON TRIBE

The indigenous tribes of the Higaonon share a common root language, history and culture, they
can be found in the northern and central regions of the island of Mindanao in the Philippines.

They are a nomadic tribe, traveling from one mountain to another, looking for fertile soil for a
fruitful harvest. The name Higaonon is derived from the words higa meaning living, the word
goan, which means mountains and the word onon meaning people. All together these words form
the description of the tribe as "people of the living mountains." This tribe, also named "people of
the wilderness”, is one of the least known ethnic groups that inhabit the hinterlands of North-
Central Mindanao. They are scattered over five provinces, Bukidnon. Agusan del Sur, Agusan
del Norte, Lanao del Norte and Misamis Oriental. Ever since "the Times of Creation " the
Higaonon have lived and continues to live in their ancesteral forest homes, undisturbed,
managing the forest in a natural way.

Their way of life is focused on managing the forests they live in and to create a co-existince with
its other inhabitants in a harmonious way. The Higanaon tribe consists of eight clans that are
centered around the eight main rivers of their "Ancestral Domain". The tribe is divided into
peaceful and warrior clans, nowadays all groups exist in peace with eachother. They are true
peace-loving people and also known as weavers of peace. The strive for peace is expressed in
their traditional fabric, the Hinabol. The term Hinabol is a Binukid term for handwoven textile
from the south of the Philippines and comes from the verb habol, which means to weave. This
kind of fabric is used to refer to the woven hemp that is made by the women of the Higaonon and
characterized by the typical colorful stripes in varying thickness, unique patterns and many
creative colors. The weavers will choose the traditional colors according to how and what they
are feeling that particular day. The Kinatup and the Ginuntiyan are uncommon patterns as they
are only woven by the wives of the Datu, generally an elder of the community which is trained in
spirituality and education. These patterns are considered sacred and the ones that are used for
offerings. The best hinabol fabrics are woven into kamuyot, some sort of backpack or slingbag
that is used to carry their bolos and practiced as offering to their God or as a peace offering
during conflicts with other local tribes.

The culture of Higanaon tribe can best be described as a culture of Peace, for solving their
internal conflicts or settle feuds among other ethnic groups, the tribes practices an ancient ritual:
the tampudas hu Balagun, or the treaty of the green vine branch, a symbolic ans traditonal cutting
of the vine. Most of the members of this tribal group are Christianized, but the recounting by the
older generation of stories concerning their traditional and indigenous religion is common

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 practise. When they are baptized the Higaonon are allowed to keep two names, a Christian and
an Higaonon name.

The Higaonon tribal people follow the habitual laws of Bunkatol Ha Bulawan Daw Nang Ka
Tasa ha Lana, which means treasured unity of Love and Peace. In fact, it is a code of conduct
that is the sacred bond that unites the entire Higaonon community. For decades the Higaonon
people have struggled tirelessly for their independence as a tribe, their rights to cultural integrity
and the right to self-determination. the Higaonon, have managed to maintain the skills and
knowledge that will protect its forested mountains. They need to secure their Ancestral Domain
and forest home against destruction by loggers who started cutting their way into the forested
homeland more than sixty years ago.

BANWAON TRIBE

Banwaon is an indigenous tribe found in the Mindanao region of the Philippines. They are
known for their rich cultural heritage and traditions, including music, dance, and storytelling.

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 They also maintain a deep connection to their ancestral land and natural resources, and are
known for their skills in weaving and handicrafts. The Banwaon tribe is considered one of the
smallest indigenous groups in the Philippines and their traditional way of life is increasingly
under threat from modern development and outside influences.

HISTORY

The Banwaon tribe is an indigenous group native to the northern region of Mindanao in the
Philippines. The Banwaon are known for their rich cultural heritage and close connection to the
environment. They have a long history of resistance against foreign colonization and efforts to
preserve their traditional way of life.

In the past, the Banwaon lived in relative isolation, relying on hunting, fishing, and agriculture
for their subsistence. However, over the past century, they have faced increasing pressure from
outside forces, including logging companies, mining corporations, and armed conflict. Despite
these challenges, the Banwaon have remained steadfast in their commitment to maintaining their
cultural traditions and protecting their ancestral lands.

Today, the Banwaon continue to live in their ancestral homeland, where they practice traditional
customs, speak their native language, and pass down their cultural knowledge and values to the
next generation. Despite the many challenges they face, the Banwaon remain proud of their
heritage and continue to work towards a better future for their community and the environment
they call home.

TRADITION

The Banwaon tribe is an indigenous people from Mindanao Island in the Philippines. They have
a rich cultural heritage and a unique set of traditions that have been passed down through
generations.

Here are some of their traditional practices:

Oral tradition: The Banwaon tribe has a rich oral tradition, where stories and cultural
knowledge are passed down from one generation to the next through storytelling, songs, and
dances.

Agriculture: The Banwaon are known for their agricultural practices, which include slash-and-
burn farming and swidden cultivation. They grow a variety of crops, including rice, corn, and
root vegetables.

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 Hunting and Gathering: Hunting and gathering are also an important part of Banwaon life.
They hunt for wild game and gather a variety of forest products, including honey, medicinal
plants, and building materials.

Spirituality: The Banwaon have a strong spiritual tradition that is based on their beliefs in the
spirits of the natural world. They believe that the spirits of the forests, rivers, and mountains
must be respected and honored in order for the tribe to flourish.

Social Structure: The Banwaon have a complex social structure that is based on clans and
lineages. They have a council of elders who make important decisions for the tribe, and there are
also leaders who are responsible for specific aspects of tribal life, such as agriculture, hunting,
and spirituality.

These are just a few of the traditions and practices of the Banwaon tribe. It is important to note
that many of these traditions have been impacted by modernization and globalization, and some
of them may be in danger of disappearing. Nevertheless, the Banwaon continue to preserve and
celebrate their cultural heritage, and they remain an important part of the Philippines rich and
diverse cultural landscape.

CULTURE

The Banwaon tribe culture is a unique blend of spiritual beliefs, musical traditions, and artisanal
skills that have been passed down through generations. The tribe is proud of their cultural
heritage and continues to preserve it in the face of modern challenges.The Banwaon tribe is a
culturally rich and unique indigenous community with a rich history and heritage. They have a
blend of spiritual beliefs that serve as a guiding force in their daily lives and shape their cultural
identity. These beliefs are intertwined with their musical traditions, which are used to celebrate
important events, commemorate ancestors, and express emotions. Additionally, the Banwaon
tribe is known for its artisanal skills, such as weaving and basket-making, which have been
passed down through generations and play an important role in preserving their cultural heritage.
Despite the challenges posed by modernity, the Banwaon tribe remains proud of their cultural
heritage and continues to preserve it by passing down their traditions, beliefs, and skills to future
generations.

UMAYAMNON TRIBE

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 The Umayamnon tribe lives in the headwaters of rivers in the Philippines. They are regarded as
fierce and experts in forest living, though they are actually just suspicious of strangers. They
frequently chew betel nut which stains their teeth black, believing this distinguishes them from
monkeys. The Umayamnon are skilled at beadwork and make jewelry like necklaces and bags
that are decorated with beads.

 The Umayamnon are one of several subgroups of Manobo in the Philippines. The
different subgoups are highly dispersed on the island of Mindanao. The Umayamnon live
within the headwaters of Pulangi River in Bukidnon Province and Umayam River in
Agusan del Sur

 The Umayanon is synonymous to fierceness for their group is regarded as warlike and
forest experts. But according to Opena (1982), these people are just suspicious and wary
of strangers for whenever there are crimes committed in places that are easily reached by
law enforcing agencies, the criminals often flee to umayam region hence criminals are
often hunted in Umayam and almost always these hunts are futile.
 They chew betel nut very frequently and their teeth are filed to uniform length which are
mostly blackened. Purposes for making the teeth black are two namely: for medicinal
purposes and for decoration. The black dye that they used to blacken the teeth means one
distinction of being a human (who knows how to dye his teeth black) for according to
them only monkeys have white teeth. Umayamnon are excellent makers of bead jewelry
like the necklaces called ginakit and inboy, beautiful beaded men's bag called suning and
unisex beaded bracelets called binuklad.
 They chew betel nut very frequently and their teeth are filed to uniform length which are
mostly blackened. Purposes for making the teeth black are two namely: for medicinal
purposes and for decoration. The black dye that they used to blacken the teeth means one
distinction of being a human (who knows how to dye his teeth black) for according to
them only monkeys have white teeth. Umayamnon are excellent makers of bead jewelry
like the necklaces called ginakit and inboy, beautiful beaded men's bag called suning and
unisex beaded bracelets called binuklad.
 The Umayamnon tribe lives in the headwaters of rivers in the Philippines. They are
regarded as fierce and experts in forest living, though they are actually just suspicious of
strangers. They frequently chew betel nut which stains their teeth black, believing this
distinguishes them from monkeys. The Umayamnon are skilled at beadwork and make
jewelry like necklaces and bags that are decorated with beads.

MAMANWA TRIBE (SURIGAO DEL NORTE)

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 According to Garvan (1964) and Alameda (1993) the Mamanwas can be considered as one of the
original inhabitants of the region. They were often called peace loving people
(Maceda 1975). Beyer, (1927) the father of Philippine Anthropology (1916) well thoughtout
them as the Negrito group in Mindanao and Jocano (1996) classified them as band level group.
Eleazar (1985) called them as the original Cantilangnon/Surigaonon. Castro and Tiukinhoy
(1997) considered them as indigenous in the province of Surigao De Norte. Stoneking (2008) in
his genetic analysis revealed the Mamanwas is the oldest ethic group in the Philippines. On the
other hand, Tomaquin and Tomaquin (2000) in their extensive study of the ethnic group found
out the discriminatory name calling of the tribe by the dominant population of the region as:
“Kongking, Tagaijas ,Tagamanganlo, Mamaw etc.,” It does not only denote a discriminatory
name calling of the Mamanwas but a form of verbal abuse as well. Today, moreover the
Mamanwas stood the test of times, and commencing the renaissance of the tribe colorful culture
and practices for posterity, and anchored of the rightof self-determination of the tribe. With the
passage of IPRA Law of 1997 they have beengradually integrated to the Philippine body- politic
and their ancestral domains andIndigenous knowledge System (IKS) protected.

there is the assumption that social changes enclose these practices as cultural
changes impinge on in some extent the traditional Mamanws society. It examined the impact of
the said factors to the traditional Mamanwa social milieu. Despite of these changes of some parts
of their material culture they were able to preserve these institutions, rituals and religion. Their
strong attachments of their physical environment were influenced by these practices. Tahawan,
the indigenous religion is derived from the word “Tahaw” which literary means supreme being
or god. Thus, it can be deduced that this is a very sacred religious ceremony nevertheless it is to
be instituted not only of harvest/thanksgiving time, in times of tribal conflict, merry making and
community problem such hunger and pestilence. This is also observed as a folk healing ritual of
theBaylan/Tambalon(Shaman). The value systems of the Mamanwas are influenced by these
indigenous rituals. The belief of Tahaw as the supreme god is clearly discernible. To this end the
Mamanwas are indigenously very pious people. In fact, this Tahawan ritual in which they would
give thanks and make merry. They are still practicing this ceremony which is an indigenous
manner of worship, thanksgiving and cheery making. This aims to give the readers/academic
community a panorama of these spiritual rites. It will cover the ethnographic presentation of it
and it influences on the Mamanwas worldviews. We accept as Mamanwa scholars that these
practices are gradually
vanishing but the number who believes of its resurgence for the renaissance of these
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 celebrations are not yet trifling. This paper is the result of the researcher’s extensive study of the
group. This added the scarcity of literatures published of this fast vanishing tribe of the region.
And I believe on the contribution of this paper in the ethnographic and cultural
heritage of this part of Mindanao are enormous for there are scarcities of literatures written
about the Mamanwas. The paper would like to document this worldview (indigenous,
religion and rituals) in that view preserving for the next generation of Filipinos. Significantly it is
worth studying for despite of massive cultural transition of the IP’s of Caraga the Mamawas
were able to retain these practices.

REACTION

TRADITION, BELIEFS AND CULTURE

The indigenous groups of Caraga region, located in the northeastern part of Mindanao in the
Philippines, have a rich and diverse cultural heritage. The region is home to several indigenous
communities, including the Mamanwa, Manobo, Higaonon, and banwaon, among others.

TRADITIONS

The indigenous communities in Caraga region have a strong connection to their ancestral land
and maintain a deep reverence for nature. They celebrate important events, such as births, deaths,
and marriages, with traditional rituals that involve offerings to their ancestors and the spirits of
nature. They also have a rich oral tradition, including folktales, songs, and dances that are passed
down from generation to generation

CULTURE:

The indigenous communities in Caraga region have a rich and vibrant cultural heritage that is
manifested in their traditional clothing, crafts, and music. They have a strong tradition of
weaving, which is an important part of their cultural identity, and their textiles are known for
their intricate designs and vibrant colors. They also have a rich musical tradition, and traditional
instruments such as the kudyapi (a two-stringed lute) and the gimbal (a type of drum) are
important components of their musical heritage.

BELIEFS:

The indigenous communities in Caraga region have a complex belief system that incorporates
aspects of animism, ancestor worship, and nature worship. They believe in the existence of
supernatural beings, such as spirits of nature and ancestral spirits, and that these beings have the
power to affect them

In addition to their rich cultural heritage, indigenous communities in Caraga region also have a
deep connection to the environment. They have a long history of sustainable practices, such as
slash-and-burn agriculture, which helps to maintain the health and diversity of their forests. They
also have a rich knowledge of medicinal plants, which they use to treat a variety of ailments.

Another important aspect of their culture is their belief system, which is based on a deep
reverence for the natural world and a belief in the interconnectedness of all living things. This
worldview informs many of their traditional practices, such as the use of spiritual rituals to heal
the sick and to ensure the success of their crops.

Despite their rich cultural heritage, many indigenous communities in Caraga region face
numerous challenges in maintaining their traditional ways of life. This includes the
encroachment of commercial interests, which can lead to the destruction of their forests and the
displacement of their communities. There is also a risk of cultural assimilation, as
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 This highlights the deep cultural roots and spiritual beliefs of the indigenous communities in the
Caraga region. Their connection to their ancestral land and reverence for nature is a central
aspect of their identity and daily life. These beliefs are reflected in their rituals and ceremonies,
which pay homage to their ancestors and the spirits of nature and serve as a way to preserve their
cultural heritage. The oral tradition, including folktales, songs, and dances, is a significant part of
their cultural expression and helps to keep their history and values alive.

These cultural practices and beliefs are an important part of the identity of the indigenous
communities in Caraga and help to define their relationship to the land and their community.
They provide a sense of connection and continuity with their heritage, and help to preserve the
rich cultural heritage of the region.

Hopefully, more can be done to help promote the indigenous tribes of CARAGA especially the
Kamayos’ culture and traditions as well as their language to help inspire the community to
nurture and keep their traditions and language alive for as long as possible for the future
generations.

The indigenous communities in Caraga region have a complex belief system that incorporates
aspects of animism, ancestor worship, and nature worship. They believe in the existence of
supernatural beings, such as spirits of nature and ancestral spirits, and that these beings have the
power to affect them

social changes enclose these practices as cultural changes impinge on in some extent the tradition
of the society. Despite of these changes of some parts of their material culture they were able to
preserve these institutions, rituals and religion. Their strong attachments of their physical
environment were influenced by these practices.

Overall, the indigenous communities in the Caraga region view the world as an interconnected
web of relationships between humans, the environment, and the spiritual world. Their beliefs
reflect their deep connection to the land and their understanding of the importance of maintaining
a harmonious relationship with the environment and the spirits that inhabit it.

RECOMMENDATION

MANOBO TRIBE (AGUSAN DEL SUR)

The Manobo tribe were able to preserve most of their culture. Their culture existed despite
outside influences. Non-material culture has been the most notable existing customary tradition
that the tribe had. Their belief on the efficacy of their tradition that the tribe had. Their belief on
the efficacy of their traditional practices such as home-birthing, shamanship of their
Baylan, patronization of medicinal plants, forced courtship, arranged marriage, belief of soul
existence and life after death, beliefs on the conduct of ritual as a way of asking help and /or
permission and also in showing gratitude to spirits, gods, and goddesses as their guardian and
protector. However, despite the tribe’s effort in safeguarding and preserving their customary
traditions, still some of the customary traditions of the tribe were at stake, because some of it had
been perishing and others have already perished. It can be noted that based on the identified
existing and perishing customary traditions of the tribe, both elements of the material and non-
material culture had been affected. Moreover, out of the two elements, material culture has been
found out as utmost perishing. The most distinguished erased material culture which had been
identified were the following; the use of bamboo or rattan silver in cutting the umbilical cord, the
use of gabon leaves as diaper, the use of hemp thread in tying the cut umbilical cord, the use of
pinch crab for circumcision, the use of the musical instrument kubing, the use of tree bark as
casket of the dead body, and the use of an egg as an offering in detecting ruthless motives. The
study also showed a remarkable finding, even if, it was found out that there were some practices
that have been assimilated and incorporated to their practices and belief, the tribe still asserted
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 that their acculturated traditions were their own aboriginal authentic culture. As much as
possible they wanted to retain their own traditional beliefs, the tribes were compelled to adhere
some modern practices. The tribe’s effort of safeguarding and conserving their customary
traditions was challenge by outside environment and forces, such as compliance to law. The
Manobo tribe had to avail health and social benefits from the government and non-government
services; thus, they have no choice but to acquire some other cultural practices for life’s
upliftment and developments. For convenient purposes, material culture was also adopted such,
as the use of alcohol as an antiseptic, use of fabric to wrap in the naval of the newborn baby,
usage of images or statue of Saint Holy Child Jesus and crucifix. On the other hand,
circumcision, Christian wedding, and modification on the system of worship depicting the
Christian practices have been the non-material culture that the tribe has been assimilated. And
lastly, the tribe were aware that outside influences could change the point of view of their young
generations. Since poverty dramatically boosts the tribe’s eagerness to uplift their economic
status, some of their younger members were forced to look for a job in the lowlands or send them
to school for education. For Manobo parent’s, education is as an answer to their pursuit of
uplifting their economic status that led their children to exposure and acquisition of other cultural
practices. Geographical location has something to do with the cultural preservation of the
Manobo tribe. However, despite their isolated condition, the influence of modernization had
been notable in some of their customary practices resulting in risk and deterioration in some of
their customs and traditions. Thus, some customary traditions that have been practiced by the
Manobo tribe were still preserved but, in another way, already perishing and perished, implying
that customary traditions of the tribe were already a merging of ideas from traditional and
contemporary.

RECOMMENDATION

1. The tribe should conduct a thorough inventory and evaluation on the distinction of their
customary practices as to which traditions had to be an original in their own, and which of those
are adapted and integrated to their practices, so that, there is a clear picture of their distinct
customary traditions. Moreover, it is suggested that original cultural practices must be retained,
and those have no scientific meaning and relevance should be discarded.

2. It is a necessity to document both material and non-material culture and give focus for those
perished and perishing culture, hence; an application of the timely contextualization approach of
learning and institutionalization of an Inclusive Indigenous Community-Based Education
program must be established in the community to educate the younger generation on the real
value and importance of their customary practices as part of their way of life. More so, it will
not only serve as a place of learning for cultural survival, but a library of the collection and
archive of their way of life.

3. To address the livelihood problem of the tribe, the Local Government Unit must initiate
seminars or training activities in the community patronizing their indigenous knowledge in
craftsmanship. This can be of great help to the tribe in the upliftment of their life’s economic
aspect.

4. The barangay and municipal level may conduct an annual celebration or activities, may be a
tribal festival, conferences, or symposia that showcase more on their traditional knowledge and
culture and value system.

5. Young members of the tribe may be mobilized by organizing a tribal youth organization that
will encourage and help the elders in instilling the value of cultural practices to the younger
generations.
6. More tribal leaders’ representatives may be appointed or elected, not only in the local level
but also in provincial or in national offices to ensure that their interest will be taken into
consideration and be realized.

7. The Manobo tribe, especially the younger generations, should try to understand the wisdom of
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 their cultural practices which they inherited from their ancestor so that despite of many
influences and wherever they may go, they could stand still with their own identity with pride
and honor.

MAMANWA TRIBE (SURIGAO DEL NORTE)

Poor acculturation of the Mamanwas is due to its strong attachment to its indigenous value
system. It will take a long way before they will feel that they are Filipino citizen due to the poor
governmental projects extended to them. They already accepted the word Mamaw without
feeling ashamed about it. Their love to stay as a village/group revealed their desire of community
unity and promote status quo. They are the original settlers of the region. Education and religious
aspects, factors are key determinant for its acculturation. If the Mamanwas are educated it can
result in observable changes of their economic lives. Significant difference in acculturation in
religious aspect showed how they respond to cultural changes and modernization. The
Mamanwas then are The most underprivileged indigenous peoples in Mindanao. The out-group
in the political andpolicy making of the Philippines.

There is high incidence of Mamanwa illiteracy. The Mamanwas in the six communities are
poorly educated. Most of them can’t read and write. The lack of interest in education is mainly
due to their lack of interest in schooling. The discriminating attitude of the Bisaya/lowlanders to
the Mamanwa school children, lack of interest among the Mamanwa parents in sending their
children to school. Extreme and abject poverty further contributed to their lack of interest in
education. Mamanwa parents preferred that their children help them in the household chores and
make a living rather than sending them to school is much acculturated.

HIGA-ONON TRIBE (AGUSAN DEL NORTE)

Adultery and land disputes are the most prevalent form of conflict in the tribe and are often the
root causes of other conflicts. For instance, misunderstanding, fighting, and even murder are
sometimes due to adultery and disputes concerning the land.

Concerning adultery, the tribal chieftain has said that the practice is considered a serious crime in
the tribe because the Higaonons believe that it actually brings bad luck. During a wedding, the
datu (the one performing religious duty as the Babaylan of the tribe), inculcates in the couple’s
minds the sanctity of marriage, which would become impure when a wife or a husband practices
adultery.

Though pagduway (or having two wives) is allowed in the tribe, the consent of the original wife
is required; otherwise, the husband could not engage in duway (have two wives). A man
intending to have two wives must see to it that he can afford to provide the basic needs of his
wives and their children. However, the respondents revealed that there was no such case when a
wife allowed her husband to have two wives; there were reported cases of adultery instead.
These cases of adultery led to lido or war between families. This was due to the fact that the
Higaonons are by nature protective of their family.

Thus, in cases like this, the wrongdoers disrespect their own families and the family of the
betrayed partner. The Higaonons believe that in due time, the spirits of their ancestors would
punish them, thus “magabaan” (cursed). As an old Filipino remarked, “kay ang gaba muduol dili
magsaba” [bad karma comes without warning]. Gaba is quite similar to the doctrine of karma in
Hinduism and in Buddhism. It is also similar to the biblical doctrine of reaping what one sows
and is considered a form of immanent justice.

As to conflicts involving lands, the Higaonons consider the soil not just their material property. It
is actually regarded as their life and part of their legacy from their ancestors. They inhibited over
150 hectares of lands in Bukidnon Province with the boundaries marked by either a tree alone or
by just a butig (big stone). Even if the original occupant of the land is not occupying or tilling the
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 territory, the land can no longer be owned by anybody else.

Today, the Higaonons do not have land titles. Fortunately, the chieftain commented that the
Impahanong Amosig Higaonon Tribal Community Organization (IAHTCO) through the
National Commission on Indigenous Peoples-10 (NCIP-10) is actually working towards the
grant of Certificate of Ancestral Domain Title (CADT) for the Higaonons. Chapter 2, Section 3
(c) of the IPRA Law of 1997 referred CADT to a title formally recognizing the rights, possession
and ownership of IPs over their ancestral domain. The lack of clear boundary usually led to
conflicts between the Higaonons in the tribe who own adjacent land. It is really a source of
conflict when somebody extends his boundary.

BANWAON TRIBE

Rituals Numerous injustices have been perpetrated against the Banwaon since the beginning. As
a result of their unfortunate history and experiences, they have a strong commitment to speaking
out against injustices and advocating for a more peaceful and harmonious world. The ritual
named the "Pahubay" which literally translates as "soften the heart" is performed in their
tradition to promote tranquility and harmony in the face of diversity and development.
Thousands of times, the tribe has performed this ritual as they welcome the sunrise as a symbol
of a new beginning filled with hope, love, and peace that will bring comfort to those who are
troubled and calm those who are enraged. An animal in the form of a chicken is sacrificed in
order to rid of the evil spirits that have taken residence in the oppressors' hearts. This ritual is
intended to be dedicated to their highly revered ethereal spirits, whom they believe are attentive
to their sincere cries and good wishes. Since its inception, this Banwaon ritual has been used to
bring peace to the Philippines; as a matter of fact, on the 2014 International Day of Human
Rights, the ritual was performed in front of the Quiapo Church's Plaza Miranda in the hopes of
bringing an end to all forms of injustices all over the country. The ritual is in support of the call
for justice in relation to extrajudicial killings and the forced evacuation of indigenous people in
Mindanao as a result of the ongoing military operation, which has also caused widespread
devastation on their mining lands.

The Banwaon tribe hold high regard for their customs, traditions, and beliefs. In the midst of
modernization, they strive for the preservation of their culture. This is manifested in their long-
running indigenous people (IP) school where they implement culture-based education. The
school is located in barangay Balit and has been standing for more than 40 years already. It was
built as a medium that the tribe can utilize to equip its members with enough knowledge and
proficiency to safeguard their community and its treasured customs. Due to their high respect for
their inherited tradition that they decided to include the Indigenous Knowledge System and
Practices in the EPP subject so that they can protect their way of life and spread awareness of its
importance.

The Banwaon tribe values their sense of community because they are a close-knit group that
values kinship with their extended families. There are certain moral ideals that are embraced by
the Banwaon-industriousness, cleanliness and frugality-which help promote the stability of their
native communities. They have no concept of property. A new house is built only when the old
one is too small for the family, and no one thinks about selling or buying land because no one
believes in ownership. They follow the idea of what is a collectivist society. The Banwaons
honor their dead by leaving their skulls on posts. They decorate the skulls with beads and
flowers, and people pass by them every day. Also, the tribe values the environment. They tend to
do things that would not damage their habitat, like burning trees or doing agriculture methods
that are harmful to the soil. Living with nature is their way of life. Lastly, the tribe believes that
an individual’s honor is a tangible measure of one’s own character and the character of their
family. A datu’s influence of power increases due to intermarriages between the Higaonons and
Banwaons led by tribal disputes.

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 UMAYAMNON TRIBE

They chew betel nut very frequently and their teeth are filed to uniform length which are mostly
blackened. Purposes for making the teeth black are two namely: for medicinal purposes and for
decoration. The black dye that they used to blacken the teeth means one distinction of being a
human (who knows how to dye his teeth black) for according to them only monkeys have white
teeth. Umayamnon are excellent makers of bead jewelry like the necklaces called ginakit and
inboy, beautiful beaded men's bag called suning and unisex beaded bracelets called binuklad.
The Umayamnon traces their kinds bilaterally, that is the blood relations of both father and
mother are esteemed as close relatives. Reciprocal roles are expected from them like helping
raise a ransom or a bride price, sharing games or catch for the day or participating in a communal
field clearing the kagsakum.

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recommendation

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