Tano and Beting decided to work together on the author project because they think the research is

very fit them. Soon they become to undertake activities to understand the local knowledge and
extralocal issues.

The author made a Theater workshop and tano and Beting’s family drama, however potryed their
analysis of the land problem and cultural crisis of the Manobo in Mount Apo, and suggested that the
family reunion will be the solution.

The attention given to the tribal history and genealogies of the families attracted the elders, one of
whom often indulged in his past time of tracing their ancestral kin or “pongeykuu” in Manobo (also
called Bilangan, cf. Manuel 1973, 99-100)

And they have family gathering, about 15 families are coming. For many old people, it was their first
time playing Kulintang and Agong in decades. This time is the perfect day for the youngster to
recognize their family. During the Kalivuungan(celebration), they select a leader and help children to
pursue study so they can be well educated and not being manipulated so at the end they can get
their ancestral land back.

From the gathering, they identified three values:

1. Pag-ilhanay (Visayan, “Knowing each other”)

During the gathering, elders took turns in expressing the great value attached to knowing
one’s relatives. It was primarily because what they call kovuhan, a deep attachement to and
longing to see one’s relatives. It’s so nice to see their family member like young nephews,
nieces or grandchildren who are forced to live out of the village.

2. Pagtinabangay (Visayan, “Mutual Assistance”)

The family reunion expanded their network for mutual assistance. They said “ I always meet
this person but i never know that we actually relatives. Now I know where to go when i need
help” (Hirchsman 1984).

The help here is not only about food extreme in hunger, but also various types of assitance
like during wedding, in times of sickness and or for children’s education. The family agreed
to be able to donate for the member of family to help those who are lacked.

3. Kodsompot to Botasan (Manobo, “Retrieval of culture”)

At the moment of the gathering, they are being able to play Kulintang and Gongs once more.
The family also being critical ofwhich culture that should be sustained and which one is
should not longer to be revived. For example, traditional practices like slavery and poligamy
should be aside. But the dancing and the Manobo musical instrument should be given
opportuninty to succeed the family gathering. In fact, during the dance, there is
conversation to lead iinto something positive like “How could we continue to dance if we are
not secure on our land?”.

“Select that which is good and leve behind those which were incompatible with our Christian
beliefs or the modern ways”
Themes and tension faced by Tuddok during the gathering:

a. Dancing and Collective

Before the actual celebration, the fifteen families are given their ech task of to do
something. Some of them are fetching the water from Barangay center to cutting the
bamboo and building the halls. Some of them are gathered materials for rituals like
plants, leaves, combs and chickens.

“system of broadcasting messages by beating gongs” and through these message,

“distressed families or groups could receive assistance.” (Manuel 1973, 157).

Many people hear the sound of the gong from different parts of the day and in different
occasions which gives various message and information. Without agong and Kulintang
then, the gathering would not be very fruitful.