1

SOCIO-CULTURAL HISTORY OF MAMANWA ADAPTATIONS OF

COMMUNITY IN SITIO PALAYAN, BARANGAY CAUCAB, ALMERIA BILIRAN

Enrique B. Picardal Jr
Naval State University, Naval Biliran
[email protected]
09093658023

Abstract: This research seeks to explain the nature of flexibility in Mamanwa tribe in Sitio
Palayan, Barangay Caucab Almeria, Biliran, Chieftain / Datu said they try to preserve their
Contemporary Culture in new Globalization, the alignment process, Mamanwa saw the
great variety of social, cultural, and economic system / influences that have changed their
traditional institutions. And replied that he had joined the concepts and rules of anonymity,
directly or indirectly related Mamanwa. The cultural influence brings great changes in their
social Structure. I saw Mamanwa as a community in many ways, shares all involved
relationships with individuals and intra-related changes in their life paths. Therefore, the
cultural effects they make on them create new ideas that lead to a more complicated and
more character and conditions of young native Mamanwa.

Keywords: Mamanwa, economic, social and cultural dynamics, changes, traditional institutions,
cultural impacts, Sito Palayan, Barangay Caucab Almeria, Biliran.
.
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CHAPTER 1
INTRODUCTION
Background
The history of Barangay Caucab, Almeria Biliran, according to Willy Cabuquin the Barangay
Captain, the story of Barangay Caucab, long time ago, there were strangers are selling
cloths and other items sold, on their way to the area, they saw so many Birds call it Kalaw,
because of their fear, they ran back and forth, on their way (ang kanilang mga koko sa paa
nangaukab) their nail was cut, and people asked them why they running, and they asked
where they came from, and the strangers responded at a place of Caucab, that is why it's
called a place of Caucab up to the present. The barangay Caucab have a Sitio call it Palayan
along the Panamao Mountain, the tallest Mountain Of Biliran part of Barangay Caucab,
where the indigenous people Mamanwa living in one Community according to Willy Cabuquin,
since 1991 the Mamanua was already migrated in the place of Sitio Palayan in two Family up
to the point that their population developed and uncontrolled to increase in Number, Sitio
Palayan which is part of Barangay Caucab, Almeria Biliran.

Modern livelihoods study found their intellectual inspiration in general understanding of the
lives of poorly advocated communities through Chambers and Conway (1992). This community
is defined as and often refers to a social anthropological group in a great sharing of an area
environment. According to Robert Redfield’s, the community should consist of four key
features: a minority of social scale, a homogeneity of activities and members' state of mind,
self-being sufficiently across a broad range of needs and by time, and an awareness of
distinctiveness (Redfield 1960: 4). Frankrankenberg (1966) implies that it is a common interest
in achievable things (economic, religious or other) that give members a mutual interest
community. For Rapport and Overing (2007: 72-73), community learning is examined of that
empirical objects-in-themselves (social organisms), as well as works wholes and numbers of
things other than things like these. These are, in turn, the logical basis of community learning in
anthropological traditions and are considered bounded groups of people, homogeneous and
 3

Resident cultures in a locality, as it is the community provides a laboratory for close inter-
relationships observations and also serve as a small world of larger social images.
The Mamanwa tribe 'community in Almeria is' marginal. 'Nothing in the sense of the term'
marginal 'and in anthropologists in the Philippines is the term used to refer to indigenous
human situations. The Mamanua Dictionary of Anthropology refers to the term' marginal 'or'
marginality 'as' his Economic, political and socio-cultural dimensions are an essential element in
most of the contexts of anthropological research, and have different dimensions which have
been explored in ethnography and anthropological theory in various topics'. "So most of the
population studied by anthropologists is to a certain extent marginal in life. Often double-sided,
as in the case of ethnic minority groups existing internationally in the Third World which are
themselves marginal in the world capitalist system 'Furthermore.

The study is all about Socio-cultural practices of Sitio Palayan Mamanwas tribe in the past as it
is practiced in the present. The Mamanwa people live in the Barangay Caucab, Sitio Palayan of
Almeria Biliran. The Mamanwa overall population is estimated at 18 households having 50
Males and 33 females with 83 overall populations in the community.
For most of the Mamanwa native people, farming is the most important economic activity for
their subsistence. The Mamanwa Tribe produces a variety of agricultural products. On the
backyards of their houses and alongside the hills, the Mamanwa grow a variety of Abaca and
Oway, and rice occasionally, the Chieftain/Datu said, the Mamanwa Tribe of Sitio Palayan hunt
on among others wild pigs, amphibians, wild birds and gather other food products from the
forest such as wild animals as part of their preservation of the Cultural tradition.

While discussions with Seymour Smith, it is interesting; The World Bank has no rules to
compete with their categories. However, the use of the World Bank (2005) the term
'Indigenous Peoples', used in the generic spots depicting a race, weak, social and cultural
groups. Therefore, on my paper, I use the term tribal call 'lumad', as it is used elsewhere or
inside or outside Continuing further discussion, it is to follow from the World Bank to a group
that is missing a 'partner in this area is the same geography or territory of current relations
in the area of the students due to forced violation will remain favorable for
 4

members in its policy .It is believed that a particular group is called 'Indigenous Peoples'
for the purposes of this policy requiring technical support In the past, the status of the
Philippines, the indigenous community of India was created not only sparingly but also
spatially, culture, and others (Siva Prasad 2009, Rara 2004, Sankaran 2000, Roy Burman
1997, Beteille 1998, Singh 2003, Subba 2009, Xaxa 1999-2003, 2008 & amp;

Srivastava since 2007C). By a large proportion of the population of the Mamanwa tribe and
seat of the country. The number of laws declared by the poor Philippine affected tribes. The law
is their livelihood and their existence. Forest dwellers denied Rights of yusiyuprakt in forest
cultivation. Land reforms that have not benefited them in any significant way.

Furthermore, Anaya (2004) with the descendants of residents before the present age has done
differently: they are culturally diverse groups with another violation of their lands (UNESCO,
2001).) .Stake many of the rights of the natives is not there and there are
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differences between the indigenous community and the general population.One of the
important things to help with social situations, poverty, and abandonment of indigenous
tribes.We support Dean (2003), while human rights of indigenous peoples are constantly
abandoned, including culture and language protection, independence, environment,
harassment, and discrimination.

Furthermore, the interaction of indigenous and non-native communities throughout

history is complicated, from direct conflict and sharing of both mutual benefit and cultural
change. In an article published in globalization Niezen (2003), the rotation of indigenous
peoples, denunciations of indigenous knowledge, abolition of indigenous languages,
implemented by a greedy nature of all people, stolen and abandoned the creation of
cultural knowledge and monitor the future of the forces of nature.

Problem Statement

The Mamanwas tribe is a family not known in Biliran Island which occupies in Barangay
Caucab, Sitio Palayan, Almeria Biliran, they believe to be a rich tradition. Therefore, when
curiosity to find out and document their beliefs and actions is the most important of their way
of communication and the best medium to use in managing their culture in the next
generation.

This study aims to answer the following questions:

1. What are the current cultural practices of the Mamanwa Tribes?

2. What are the ways to pass the Mamanwa Tribe to the cultural habits of future generations?
3. What damage during the delivery process?
4. What are the challenges that affect the conservation of Mamanwa family cultures?
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Focus on the Study

Through the general purpose of identifying the means of communication among Mamanwa
tribes in passing their cultural habits and the best medium to use as well, the study specifically
aimed at:
1. Identify the current cultural practices of Mamanwa families.
2. Identify ways to pass on Socio-cultural activities to family members.
3. Identify problems encountered during delivery.
4. Identify the challenges that affect the preservation of the Mamanwa tribe's culture.

Importance of studying

this study can and will serve as a reference as it will enrich knowledge about the tribe's tribal
and their Socio-cultural practices. It also justifies the vital role of the communication role of
sending culture. The study can also encourage designing a program for care, protection,
cultural conservation, beliefs, and practices and for designing community-level improvement
plans with tribal community leaders.
According to Barndahard (2008), although indigenous cultures underwent major
upheavals, many of the fundamental values, beliefs, and practices have survived and are
beginning to be recognized as having a fitting confession as valid for today's generation as it
is for generations past. Furthermore, communication students, practitioners, and/or
researchers can adopt and use these learning outlook for more efficient and effective
information dissemination.
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Learning Skills and Limitations

This study also focuses on the ways of communication skills of Mamanwas tribe in
Barangay Caucab, Sitio Palayan, and Almeria Biliran through their cultural habits of a
young generation. The respondent is specifically is the chieftain of the Tribes as well the
Barangay Captain of Caucab as the key informants, Study can be conducted from November
29 to December 2, 2017, in Barangay Caucab, Sitio Palayan Almeria Biliran with the Permit to
Interview from the Barangay to Mamanwa tribes Chieftain. The study site cover area in
Almeria Biliran especially Barangay Caucab, Sitio Palayan. It takes about 20-30 minutes to
travel on the road from Almeria Town proper to the Mamanwa community in Sitio Palayan,
Barangay Caucab Even though native Mamanwa isn’t given to other parts of the Almeria
Biliran. Because it is understood that the culture, beliefs, and practices of Mamanwa culture
are rich, full and seemingly a part of cultural immigrants. The Barangay Captain of the
Barangay Caucab according to him, Mamanwa tribe is also a group of people who have
demonstrated an incredible, beautiful, unique and diverse human culture worthy of
cultural values.

CHAPTER II
Review of Related Literature

The Tribal Philosophical Thoughts of the Mamanwa of the Mindanao Philippinesc

A Mamanwa tribe is usually sent to Lumad. These are from Leyte, Samar, Agusan del Norte
and Surigao provinces in Mindanao, only Kitcharao and Santiago, Agusan del Norte,
although they are lower in numbers and is more scattered and scattered in Manobo, Mandaya
tribe living in the region.
All Negritos can be phenotypically different from the lowlanders and Manobo who live in the
mountains and the Mamanwas, using curly hair and big dark tones of skin.
 8

These people are the traditional winemakers, and the consumption of many varieties of
wild plants, herbs, insects, and wildlife from the tropical rainforest. The Mamanwa category
has a "negrito" phenotype with dark skin, curly hair and short size at the beginning of this
phenotype (located in Agta, Ati, and Aeta tribe of the Philippines) is a continuing topic of
debate, with new evidence that phenotype improves some areas of the Southeast Asia.
However, new evidence indicates that Genomic Mamanwa was one of the first African and
New Guinea migrants, and they were compared to a common ancestor of 36,000 years ago. In
the meantime, Mamanwa populations live in seamless arrangements ("barangays") near the
people and agricultural market centers. As a result, a large number of their meals
include starch-like pet food. Many agricultural products purchased or exchanged vary from
Mamanwa settlement with some individuals who continue to farm and get their own pet
food while others rely on food purchases from the Mamanwa market center exposed to
many modernity mainstream agricultural population existence and use of such a cell
phone, television, radio, processed food, etc.
The political system is democratic Mamanwa informal and age-building. Elders are respected
and expected to preserve peace and order in the chief of the family, called Tambayon, often
taking on the role of tribal councils, speaking at meetings, and arbitrating conflict. Leaders
can either be a male or a female, described by some gender-egalitarian hunter-gatherer
society. They are a collection of spirits, which are governed by the Supreme God Bear,
though it appears that their contacts with a monotheist community/population make a
great contribution to the religious affairs of Mamanwa. They are often taught Christians
(Catholics and rural Filipinos) Their stupid beliefs are violent. tribe a great drink basket,
rattan bed, Mamanwa (also spelled Mamanua) means' the first inhabitants of the forests,
from the words of (first) and cities (forest).They speak Mamanwa language (or
Minamata).They have genetically related Denisova hominin as follows Maceda (1963) in his
study also honored Mamanwa tribal forest tribes in Agusan said Surigao. He / Garvan viz:
"According to Garvan, baptized May 1000 at the end of the last century in their general
however, their numbers should which gradually disappeared from the first century, not only in
intermarriages in other populations, however, decades later, by the disciples and especially
murdered by other tribes Garvan announced as sufficient evidence for " (Maceda, 1963).
Maceda (1963) said his Mamanwa study was also
 9
known as the forest of different tribes in Agusan, Surigao. S Gave his / her inscription
Garvan viz: "According to Garvan, 1000 deaths at the end of the last century in their total
number to be higher, however, their numbers should gradually disappear from the first
century, not just in the middle of. Intermarriages in other populations, but also, some
decades ago, by slaves and especially by wild killing in parts of other tribes. The karnar was
announced as a sufficient evidence for "(Maceda, 1963).Senoc (1977) Declare that the
following Maceda (1963) in his study of Mamanwa also declared tribal forests of tribes in
Agusan Surigao. Garvan viz said: "According to Garvan, 1000 have been baptized at the end of
the last few years with their overall number higher, however, their number should go down
slowly from the first moment, not only to intermarriages in other populations, but also, decades
ago, through slaves and especially through the fierce murder of parts of other tribes. Garvan
announced as a sufficient evidence for that "(Maceda, 1963). 1,000 blessed Bliss at the end of
the last century in some number is higher. However, their number should gradually
disappear from the first century, not only among intermarriages in other populations but also,
some decades ago, by slaves and especially by the intercession of the wild killing in part of
the other tribes. Garvan said as a sufficient evidence for that "(Maceda, 1963). 1,000
Blessed Death at the end of the last century in their total number may be higher. as should be
exacerbated rapidly from the first century, not only among intermarriages in other
populations but also, decades ago, by particularly through the fierce murder of parts of
other tribes.Garvan said as a sufficient evidence for that "(Maceda,
1963).The study found that the Mamanwa consider space and nature as equally important as
human beings, and duration instead of time prevails in their stories. Their “being” is found in
the will of the Diwata, their one God.

Their concept of self-works under a tripartite structure that enables the learning of the past to
be manifested in the projection of a future and in decision-making in the present.
Decision-making is connected to their ethics, which essence is called Elders, the source
of love, compassion, and judgment. The individual judges present circumstances and acts
on them in the exercise of themselves as weighing scales referred as Elderly Decision. In
terms of leadership, the Datu or The Chieftain the one who exercise of tribal leadership.
Epistemology is taken from human engagements and is kept within tradition by
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the Baylan. The study concludes that tribal philosophical thoughts are indeed viable and
the Mamanwa is a good example of it.

The Stories
Mamanwa found in Surigao Del Norte, Surigao Del Norte, Surigao Del Sur, Panaoan Island,
Samar, and in Southern Leyte Mountains. The Mamanwan languages are bordered north
and east of Suriganon; in the west by a mixed word of Surigaonon and Cebuano; southwest of
Butuanon; and southeast of Bislig Effectively. Caption typologically an Austronesian language
classified as a member of the family language in the southern Philippines (by Dyen 1965)
Bisaya. According to the comparative study made by Pallesen (1985), Southern family Bisaya
language, history, there are two dominant branches which are proto-Surigao and proto-
Mansaka; from proto-Surigao is increased in Mamanwa, Surigaonon, Butuanon, Effective, and
Tausug.

One of the oldest and still existing tribes in the Philippines is the Mamanwa tribe, which bear a
remarkable physical resemblance to the Negrito. Their other names are Mamanwa Negrito
and are believed to be the descendants of the original inhabitants of the Philippines.
Leaders are given to the eldest and most respected people in their communities to
bring Mamanwas; once chosen, the role of tribal leader (s) does not pass on the next entity.
The south consists of three to twenty households arranged in a circle at the top of a high hill
or deep within a valley. The slow-moving industry is entering their heritage land where
many forced to settle in the mountains, where they continued to maintain their customs
and traditions.
Therefore, some works have fallen by the edge of that such as traditional hunting by bow and
arrow.
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Education, Indigenous Knowledge, and Tradition in focus at Manila

Conference

Folklore cultures in the Philippines are the 17 tribes from Luzon, 27 from Mindanao and four
from the Visayas islands. Their traditional dress, dancing, and crafts, language and the other
are living witnesses of their strong cultural traditions.

Governor Miguel Dominguez (Sarangani Province) spoke with others for education in units
(local government units). He said it was time to maximize our competitive advantage and
reverse the status of the marginalized. He emphasized that culture should not be written from
the development of the curriculum and we promote a suitable curriculum and a culture-
based educational system introduced through a survey of local needs. He believes to improve
economic growth in these areas are the types of education.

The economic phenomena of the informal sector, as well as the hardships that have
contributed to peace and order problems, are just a few of the key issues highlighted by
Silvano B. Maranga, the Technical Education and Skills Development Authority (TESDA)
Region 10 Director. Philippines TESDA is similar to Australia's TAFE - a government agency
that provides technical education and skills in development programs. TESDA focuses on
business development, has a will to support jobs. The members of the board are drawn
from the broad sector: women, labor, industry, and Church encouragement based on
community training for enterprise development. Maranga wants current local skills, such as
loom weaving, woodcraft, and something, are encouraged and acknowledged.
. The Indigenous Peoples Rights Act passed in 1997 is a good starting point for the protection
of indigenous peoples. This law recognizes indigenous rights to their ancestral domain, called
for protection and empowerment, people are recognized by their ability for self-subsistence
and the right to preserve the traditional cultural tradition.
Senator Jamby Madrigal, Senate Committee chairman, in the cultural community has
warned, however, that we will see the rights to be revoked if we are not careful. He said under
the administration, the National Commission on Indigenous Peoples (NCIP) an
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independent body created to administer these laws, is its emblem under the office of the
President.
The protection of ancestral lands, flora and fauna and community living may be under threat,
he said, because the NCIP was set up as an agency with land reform. Resettlement is
essentially the suggestion that the indigenous people are willing to accept "reforms".Why is
land reform, he asks, when is it natural to own their land? Now that people in highlands use
resources, they want to move to another unused land.
.
The study conducted by Tomaquin (2013) includes the Suriamano Mamanwas baylan
province; they believe to be charmers and an avocado. It is thought that they have some
charm. It is popular belief in the Bisaya / lowlanders population they are endowed with the
power of goods, a curse or just a kind of sorceress. Mamanwa generally loves peace. They are
the worst and are likely to settle their conflict with the conflict. Tambajon / Baylan, in some
room, is a peacemaker if Datu seeks his or her service. Singambajon / baylan is a Mamanwa
society institution. It possesses a community and provides its strong framework for society. He
is a defender of their native religion. As a Herbalist, his knowledge of native/traditional
medicine is standardized including the knowledge of treating or treating snake-making.
Tambajon then is a physician of expert religion. He is an intermediary between batons and
settlements. The Tambajon / baylan becomes through his own efforts or with a visionary
experience. He is an expert in indigenous prayers, (Tud-om), the Mamanwa shaman, whose
cultural influence is remarkable. He is extremely respected in his holiness as a mediator in the
temporal world of Paradise. Tambajon / Baylancan directly received communication from
Tahaw, as Maman- believed. He was the most loyal man in the village to lead the Kahimonan
with a deep respect for Tahaw.
He is the expert in Mamanwa oral tradition and is endowed with the wisdom of the Verses
and the code of devotion of Tambalons or the Binaylans. Moreover, by the same author,
another religious Manobo-Mamanwas ceremony is When someone is sick in the village, it is
believed to have been carried through While, so treat at the ceremony. For several weeks the
Mammals will gather the salted meat of wild pigs (usually uncooked).They are going to store
it inside the bamboo internodes. They are going to combine them with starch from a
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timber tree. Then they cook it. During cooking, they dance around the preparations and
should be spotted. The ritual dance is called binangazozo. After they finish dancing, they get a
shelf, a stick or stick used to beat the gimbal (drum made of iguana skin). After the bay /
Sarok guided into communal prayers, the party and the rejoicing will go to the next eating
accompanied by drumming the gimbal. The spirit that gives the sickness is cast out at the
ceremony.
Another practice through Mamanwas is the hunting ceremony that aims to invite True, the
forest fairy. If Tama is pleased, he will release wild pigs and deers. The belief that True is
the Anito in-charge or herder of the hunting animals are clearly noticeable. In the
ceremony, the Rape / Pillow / Pillar is assisted by female tambourine. The main Tambajon
follows the minor one is the first performing dance (Katahawan). After they are done, the rest
of the participants are joining. The only gimbar / drum is the only instrument used is the
ceremony. It is expected that after the dance, the request is made to the deities, the main
sculpture / baylan trembles or in the state of trance. He should be brought to the constructed
altar with a boar. After the main gaze is done in his prayer, and the minor Tambajon finishes
his / her dance, the main magic / baylan gets a spear and pierces or kills the boar. After
prayer and supplications/petitions are offered to supreme god Tahaw.

Then, the blood of the boar is scattered on the ground. The community will bring young
coconut leaves for the blessing of the main bay then. Community members pass through
the constructed altar to be cured by the possible sick. Then, they will peck pork, cook it and
then the whole community will share it. The same author, another related ceremony
offered at Tama is releasing a hen in the forest. Performed hunt/game sequence to be
successful. The release of iguana, deer, and pork in the wild is in effect. In this ceremony,
the wild pig's blood is scattered/sprinkled in the specified area of Kaingin, for the Right to
hear the tribal tastes. Moved by the influences of Spanish colonialism, the Ifugao also have a
unique culture.
They value the relationship of kinship, the pump religion, religion and cultural beliefs,
according to Barton (2007).
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The Political Organization of the Mamanwas

The political organization of the Mamanwas traditionally is a band type according to

Jocano, (1996). A band usually consisted of 20-90 households. There is a loose tie in the band
for there is no social stratification. The settlement or band is headed by a Dacula, equivalent
to Manobo Chief or Datu. Though his authority is informal, he exercises a tremendous
influence of the settlement. Sanctions, such: as expelling from the band if there is a violation of
tribal norms is seen as very effective.

The ceremony will be held at the home of the Baylans / Tambajon (doctor). All the above-
mentioned tournaments should be facing the east direction. Ladies sit there, while the
gentlemen's arms. The child should stay any side. Popular in the first action is to prepare
the Mamon (preparing nut fruit). Put the plate-like container. Human/tambourine / baylan
(US physician) by saying his prayers / tudom. This is called the sinking. It starts with a low
voice gradually increased in number, and slower and slower followed by silence.

On the front side Graduation / baylans / cone / tambajon the seventeen plates, which are well
organized in one circular look facing leg/coconut altar and Anahaw leaf. In the middle of said
circles, seven plates, three of which are paired with a saucer and placed on the right side
(close baylans / scales).Use outside the end plate at the end of the rotary. Each plate and
saucer with nine fruits of peanut and betel leaves, the fruit leaves cut into small pieces in a
heart shape with at least 5 (five) centimeters. In one piece of betel leaf is a seven division nut
fruit with a lime enough for chewing. Now time baylans/ cone / sukdan / tambajon facing
the direction of the full moon, reciting some singing places his divine prayer (Phonetic)
calling for Abyan (Spirit World).They are his spirit left in the hope they look after community.
This time she announced/asked participant/participant chewing the prepared fruit nut. At
this point, he began trembling or mental state before the vision. While he was with his
holy prayers (Tud-om), dancing facing the altar made of bamboo, coconut, and Anahaw leaves
and preserved Binaylan shouting or holy prayer at Tudom. We believe that the voice of
baylans/one tambajon from Middle/Abandoned or from
 15

Abyan/spirit. The Heart / Spirit are expressed in the coming disasters, plagues, diseases, and
disasters Baylans/cone/tambajon represents/represent the village and asks the spirits not to
kill settlement. In essence to respond positively Sarok/tambajon/baylans to speak of this
word: for the visionary Spirits De spirit to protect them as they are protecting the villages in
front, the ceremony considers them giving a good harvest, better game results (hunting) and
also a protection from the disease. The central part of the ceremony was killed by a white
pig. The boar/pig was offered in Middle/God. Now blood sprinkled on altar 'Oyagdok' by
baylan. Human prayer baylans/pig's shaman is pure and shared community all night. Other
preparatory prayers boiled flour from cassava, flour from Lumbia palm, or drink soon tuba, or
local wine use.
The ceremony is completed early morning it was very good that the strength of the tribe
appeared throughout ceremony from the dance accompanied by gimbar, kudlong and
constant singing col-om overnight in the baylans in a very festive mood. Before the end of
ceremonies, early morning/early family center communication oysters (altar). In this part,
they express their gratitude to the baylans (doctor) to deliver the ceremony.
Mamanwa is called hongod- god (Tomaquin, 2013) this ceremony is done when planting doma
or root crops (camote, kalibre, karlang, ube, palaw, etc.) After clearing the kaingin/slush and
burn farming, a nursing Mamanwa mother would institute the first planting. She should carry
on her back the infant because it is believed that by doing so, the harvest will be plentiful.
Since Mamanwas believed in the presence of Diyatot and Anitos, (part of the spirit world)
who usually dwell in the balete and tuog trees, during their kaingin farming, these balete
trees were spared. The saruk/tambajon/baylan should conduct a ritual so that the Diyatot
and Anitos will not be angry of the kaingin. Moreover, they believe that there are two types
of Anitos: the Mara- diyaw and Mataro (Good and bad). The good ones promote good
harvest of the kaingin and kamotihan. The bad ones give illness or sickness.

The history of the past amused the present time and some of the practices still hold of the
present. The Mamanwas who were driven to hinterland until they reached to forestall area of
Agusan through Agusan River. Other groups of indigenous people have their own myths and
practices like planting and harvesting, arts and literature, wedding, burials with
 16

corresponding rituals for they are the expression of their lives. Spiritual beliefs are the
basis for traditional Indigenous rituals and laws, and those beliefs and laws are demonstrated
through ceremonies and rituals. Ceremonies are an important way for Indigenous people to
communicate with their spirits, and to learn the culture’s law. The spiritual life of traditional
Indigenous people is based on the creation time, a time when Ancestral Beings brought the
land to life, creating people and other living things.
There are still many rituals, beliefs and practices that indigenous people both local and
foreign practiced today not mentioned in this study. However, those mentioned practices
supported that rituals are done to demonstrate that Agusan Mamanwas people believed in
Supreme Being and that their fate has something to do with what they believed.

Theoretical Framework

The research focuses on social learning theory by Albert Bandura because it emphasizes
the importance of observing and modeling the behaviors, attitudes, and emotional
reactions of others. Social learning theory talks about how both environmental and
cognitive factors interact to influence human learning and behavior. It focuses on the learning
that occurs within a social-Cultural context. It considers that people learn from one
another, including such concepts as observational learning, imitation, and modeling (Abbott,
2007).
According to the Chieftain/Datu, the knowledge exists on the face of the earth and other
elements of nature. In order to acquire this knowledge, a person simply needs to recognize the
existing patterns, symbols, and meanings that define knowledge. The symbols that are
defining of various aspects of Mamanwa way of learning. In regulating the management of
biological diversity, it is necessary to define the integrity of nature in relation to the
integrity of the knowledge and culture of the people.
Effective management of biological diversity will result only when the indigenous knowledge
that directs the survival of the culture of the people is also preserved and protected.
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Conceptual Framework of the Study

The conceptual framework of the study indicates the promotion of the survival of the
indigenous culture in a way of transmitting socio-cultural practices of the Mamanwas
community that is defined through a clear understanding of the elements and structures of the
personality and identity, Globalization wouldn’t affect the nature of culture of the
Mamanwa Tribe in the Sitio Palayan in terms modernization said the chieftain..

Dependent Variable

Socio-Cultural Economic
Factor
Independent Variable
➢ Age
➢ Gender
➢ Rank of the society

The protection, preservation

and survival of the
indigenous nature culture,
Contemporary traditions and
Media exposure institutions of the indigenous
➢ Technology peoples are a great
Example: T.V challenge in the course of
Movies with the guide of their change and modernization
Parent to preserve their
Culture.
➢ Beliefs
➢ Interpersonal
communication

Diagram, showing the relationship between dependent and independent variables.

 18

Hypothesis of the study

In order to full the objectives of the study, the following hypothesis is formulated:
The socio-cultural-economic factors such as age, gender, and rank of the society do not
affect the adaptation of the ancestral domain of the respondents of Barangay Caucab, Sitio
palayan, Almeria Biliran.
Media exposure of Mamanwas tribe from beliefs, technology and to the Interpersonal
communication, do not affect their values of life.
 19

CHAPTER III

Methodology

Locale and Time of the Study

The study will be conducted from the period of November 29 to December 2017 at
Barangay Caucab, Sitio Palayan, Almeria Biliran (shown in Figures below). The study site
covers the area of Sitio Palayan particularly Barangay Caucab. It takes approximately 20-30
Minute to travel by road from Almeria Biliran, through the Mountain hills of Panamao
Mountain which the tallest Mountain of Biliran Island.

Sitio Palayan Rice field

 20

Figure 1. Map of Almeria Biliran

Respondents of the Study

The respondents of the study will be specifically Mamanwa tribe especially the Dato or
Chieftain who possess the rich knowledge and are still practicing their cultural beliefs and
practices of the society that may also supplement significant ideas that may help in identifying
and/or comparing the Mamanwas tribe socio-cultural practices, now and then. The
participants were chosen as pure Mamanwa in blood and residents of the research setting.
May also include in the interviewee to measure their awareness of their tribe’s cultural
practices.
 21

Data Collection

The data gathered will be the Socio-cultural beliefs and practices of the Mamanwas tribe, their
communication strategies and the best medium use in transmitting their cultural practices
and the changes brought about by the mainstream society and/or by any new belief and
practices introduced to the Mamanwas tribe. The awareness of the youth concerning their
cultural practices may also be recorded. Key informants interview will also be used in
gathering data. The communication language to be used will be vernacular (later translated
to English) as a medium of communication because the interviewer can neither speak nor
understand Mamanwas Language and thus it is the most convenient and most appropriate for
both the interviewee and interviewer.
Specifically, the snowball sampling or chain sampling method will be used in selecting the
informants in this study because the Datu would be not easy to locate and interview, for
according to them, they are protected by law the constitution that has right to refuse any
interview conducted to the community, observation of the community and the behavior of the
environment, because of the permit from the barangay Caucab, the data agree to be interview
with the humble hearth. According to Michael Patton (1990:183) defines this, as one that
“identifies cases of interest from people who know what peoples case is information-rich, that
is good examples for study, good interview subjects. Setting the stage for cultural immersion,
the researcher will or may stay so that he/she can gain entrance in permeation to Sitio
Palayan, Barangay Caucab, and Almeria Biliran where some of the Mamanwas settled.
The researcher will be conducting Interview for several days in the said community. The
middle stages of the ethnographic method involved gaining informants, using them to gain yet
more informants in a chaining process, and gathering of data in the form of observational
transcripts and interview of the Dato /chieftain was the subject of the study will allow for
examining the gender and age dimensions of their notions on health as well as to the
communication strategies in transmitting culture among the Mamanwas tribe.
 22

Data Analysis

Data analysis may and will proceed using the content analysis, a process of identifying and
categorizing the primary patterns or categories of information that which will portray the
responses (Patton, 2002:453). Patterns of similarities and differences will also identify and
categories will also be described. The conversation and observations are going to record using
Questioner because the Dato/ chieftain will not allow me to tape record our conversation. The
researcher will also transcribe in support of the questioner that will be taken during the focus
discussion and interview.

CONCLUSION

Education provides the Mamanwas with necessary learning which they could make use in
using their natural environment and the necessary values and attitudes in making them well-
integrated citizens of the country. The Mamanwa Childers Study Elementary in the place of
Sitio Palayan and after graduating Elementary Mamanwa parents Send their Children to
Almeria Biliran to Study High school, and After High school according to Datu Jay-ar they
Study University where he/she wanting to Study, Making them integrated would mean
molding them as assets to national development efforts (Abarca, 1992). In the cited literature
it can be deduced that cultural change is universal.
The massive cultural transitions of the Sitio Palayan Mamanwa tribe were due to the
following factors:
1. Education. The original Mamanwa native of the Barangay as the Datu mentioned in the
scope of the study have elementary, high schools, and college This factor identified by the
researcher which contributed to the speedy acculturation of the Mamanwas’ in the Philippine
body politic. That they have accepted Education as a form of social mobility.
 23

The contributed farther to their integration. The support of the Government The Pantawid
Pamilyang Pilipino Program (4Ps) is a human development measure of the national
government that provides conditional cash grants to the poorest of the poor, to improve
the health, nutrition, and the education of children aged 0-18. It is patterned after the
conditional cash transfer (CCT) schemes which have lifted millions of people around the world
from poverty. In the Education of the Mamanwa speed up their acculturation. The
educational program ALS /study grants to Tesda afforded to the Mamanwas greatly
contributed to their speedy integration. Besides, the LGU of Almeria with the coordination of
Barangay Caucab is sponsoring “Mamanwas” to commemorate the great Mamanwas
culture in the Municipality which is the heart of the Mamanwalandia.
2. This social intervention promoted the growth of Cultural renaissance of the Mamanwas.
That their indigenous knowledge system, arts, and another part of-of their material culture
are now considered treasures of the community that should be protected and developed as
part of the national heritage. The establishment of the school of living traditions in Sitio
Palayan increases the movement in the preservation of Mamanwas Indigenous Knowledge
System.
3. The enactment of the Indigenous Peoples Act of 1997 made them aware of their rights of the
ancestral domains claims and motivated them to have collective effort for their advancement;
this IPA of 1997 is always observed of the Mamanwa Datu of Sitio Palayan, Barangay Caucab,
and Their rights to defend and denied any intervention of their Rights.
4. Acculturation of the Mamanwas to Christian religion notably the Catholic and Iglesia Ni
Cristo groups of the religion of the Place are a very strong reason why many of them slowly
forget or in some extent often stop the indigenous manner of worship. Dualistically is very
appealing to them. Now. According to the Datu Jay-ar they attend mass of Catholic or even
the Iglesia Ni Cristo Church, but our old ways culture kind of Prayers of Diwata still keeping as
part of their cultural influences of our Ancestral, It is also practical to have one way this time
due to the cost of considering of its economic implications.
5. Today’s many of the Mamanwa’s native people who entered construction worker,
Drivers at etc. not like before, now they were a source of inspiration to them. Worth to be
emulated.
 24

6. Government services such modern medical interventions of the LGU changes the concept of
traditional health system among them. The lesser influence this time of their Baylan is a result
of the effectiveness of the Medical intervention of the LGU of Almeria with the coordination of
Barangay Caucab.
7. The Renaissance of the great Mamanwa culture has so much value in Mamanwas
Heritage during their rapid political integration with the Philippines.

RECOMMENDATIONS

A. For the readers, this research journal is based only of information gathered from my key
informants, as well as, Writings of the related topic which so needed to complete my Study,
thus so sufficient to meet the concerns and questions contained issue chosen by the
researcher.
B. Those researchers want to extend My Study of Mamanwa tribes at Sitio Palayan, Barangay
Caucab, Almeria Biliran, you need to produce permit to barangay Caucab before proceed to
Mamanwas Tribe and I advise you that you need to brings something you can give to the Datu
and elders in the community, this time, you need to explain your purpose, now, if the Datu
refuse to interview asked another day of Schedule as much as possible, patience and endurance
to complete your Research.
C. the Indigenous Peoples Rights Act passed in 1997 was a good start to protect indigenous
peoples. This law acknowledged indigenous peoples’ right to their ancestral domain, called for
the people’s protection and empowerment, recognized their capability for self-sustenance and
the right to preserve indigenous cultural tradition. This law is the basis of the Datu/chieftain of
the Mamanwa Tribe of Sitio Palayan, Barangay Caucab, Almeria Biliran to refuse or avoid
sometimes not to Interview because they preserve the cultural heritage of their People.
 25

APPENDIX A. Communication Letter

Naval State University
Naval Biliran
ekyjr26@gmail,com
0903658023

DEPARTMENT OF ENGINEERING, NAVAL STATE UNIVERSITY

NAVAL BILIRAN
NOVEMBER 29, 2017

Willy Cabuquin
Barangay Captain
Barangay Caucab, Sitio Palayan, Almeria Biliran

Good day sir,

I am Enrique B. Picardal Jr an Instructor of Engineering Department at Naval State University (NSU)
presently; I am conducting my Research study entitled, “SOCIO-CULTURAL HISTORY OF MAMANWA
ADAPTATIONS OF COMMUNITY IN SITIO PALAYAN, BARANGAY CAUCAB, ALMERIA BILIRAN.”
In line with this, I would like to plea from your good office for an assistance and/or accommodation for an
interview on the issues that will supplement my objectives.
My respondents would be the chieftain/Datu of the Mamanwa tribe and the Barangay Captain of Caucab as
the key informants of tribe / Mamanwa elders and present Barangay officials. The conduction will start on
November 21- December 2017. Your participation in the study will be very much appreciated. Please contact me
at mobile number 0915-970-1192.

Thank you very much! A blessed Day!

Truly yours,
Enrique B. Picardal Jr

NOTED BY: Willy

Cabuquin Brgy.Captain
of Caucab
 26

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