ANTH 125 03/26/2019

Gatmaytan: Hakyad and Hakyadan

- Important to provide classic example of how to write and do ethnography

- Corrected th e historical mistake on hakyadan (relationship of human and spirits and the
obligation of the person to the spirit(abyan), it is a ritual obligation of diwata and diwatahan) and
how to address the ethnographic fathers
- Hakyadan is processual it last more than two nights (look into human - spirit – obligation)
- Hakyad is the offering of cooked food to the spirits in dance form
- Human tignan kung anong ginagawa, suot niya and galaw
spirit discuss the beliefs of the people (Manobo) not just the spirits themselves but ang beliefs
surrounding them, look at the context of these beliefs ilahang kinship, social org, political org

Analysis on hakyadan:
1. Hakyadan is part of their performance related to their identity, bc hakyadan is done in a
traditional/ancient manner it must be done in the ways of the people that have come before
them, perform as if that it reminds them who their ancestors are but dili sila mystics but rather
they have the capacity to negotiate with the spirits (environment owners) if they are able to
do environmental activities precarious to the environment – performance of their identity
and their capitalistic ventures
2. Body (diwatahan) of the hakyadan is the most important not the altar, nagapagwapa,
beautified and adorned and possessed by the spirit. The body had the capacity to connect
with the spirit world and human world
3. Local identity matter – move upon location (rodil, tiu, rodil) as their identity. Identity is no
longer fixed to the location but as the one performing the ritual hakyadan (notions of identity
in a lumad comm)
4. Way of passing on the tradition, the young are observing what is happening, serves as a way
of reminiding their history na linya sila ng mga diwatahan and also an avenue to locate their
identity, also a reminder to fulfill the ritual obligation (tulumanon)
5. Kinships, diwatahan connects the people, the kinship network, not the ritual of the entire
agdawan manobo but a specific family in an agdawan Manobo community, one community
one clan network, nonkins not relatives are able to join but they are not the focus not their
rituals. People publicly express their criticism na hindi sila makaoffend ng tao, it is a safe space,
a reminder na need ng help (kinship alliance)

Conclusion:
To be agusan Manobo dapat makaremember ka of the entire hakyadan practice, the ritual and
moral obligation

You do not address if fake ba ang mga trance (hakyadan) but to describe what is happening on
the ground that’s why u have to give thick description. Example yung mga faith healers na
magkuha2 ug mga shits from a person’s body
Stages ang paggawa:
-what has been said and done, and ano ang possible gaps before (always do this in your review of lit) by
identifying the gap may possible kang research problem ano ang mga ginagawa ng mga tao nas paligid
-give a description of the topic or data (new) when we talk about data go back to Geertz’ thick description,
what you see, what you have felt
- analysis or discussion, what can you say, what meanings can we draw, offer another perspective that are
different from what is already said, give possible explanations

Difference of Schlegel from Gatmaytan’s work – paano gidescribe ni schlegel ang position niya, ang
presence niya compared kay Gatmaytan? Si Gatmaytan is distant, si Schlegel is nakakulong na sya sa
community, so mas disadvantaged si Schlegel because he is attached too much(?) sa community? Schlegel
uses comparative, comparing the legal systems of the Teduray with the traditional teduray justice system

Challenge the idea na ang ethnography is just describing

Schlegel: Justice Without Domination

Legal Justice of Teduray

Kefeduwan: Conflict study – kefeduwan is the legal specialist and Tiyawan is the legal sessions. To give
just outcome who is at fault, not to punsis but to restore corrective healing – through the allegorical
manner of the kefeduwan (Binuyawan) Implication na ang mga Teduray is dili nila kaya maging upfront
sa tao, dapat may pasikot2 pa sila. Maybe because it is one way of avoiding conflict or an implication
of how Tedurays think and releasing of pain/emotion/anger, acknowledging the pain bahalag magwild
sya diha or what. Pero in mainstream culture, Gina-suppress nato atong mga ingani na feelings. Pero sa
Teduray may rules pa rin when if magmaoy ka, bawal ka lumabas and magdala ng weapons. Pero bakit
sila may weapons if people of peace sila? According to Christian Fortich kay naa silay weapon kay ang
Kefeduwan is for Teduray-Teduray conflict, pero if Teduray to other people like Maguindanaoan ganern
kay they have to defend. Kefeduwan kay Functional siya to avoid conflict.

(Teduray) Figel – Forest People, hindi ito yung mga Teduray na nakikita sa Upi. Upi is divided into south
and north to accommodate the Maguindanaoan and Teduray people. Lambangian Manobo is the result
of copulation between Maguindanaoan and Teduray. Nagalakad sya ng malayo and did fieldwork for 2
years because nasa rainforest ang mga Figel. Schlegel is a Christian missionary.

Teduray – lit. people of peace, that is why Schlegel said na Teduray kay nagatry ug avoid ng conflict. That
is why ilahan cultural value ilahang worldview is anchored sa peace and avoidance of conflict.

They address conflict in the society without domination, so ang mga Manobo kay naay implication ng
pagiging egalitarian society. And in terms of social organization may hierarcy, merong datu and legal
specialist then mga ordinary men and women. They have to maintain good Fedew (gallbladder).

Elopement (Pagtatanan) – nganong daghan man ug kaso na ingani? And not murder, homicide and thief?
Nasa book kay sila Ideng Nogin and Sinew (this is related sa security settlement nila sa community(?).
Elopement is a crucial aspect sa mga Teduray. Ang elopement is connected sa entirety ng cultural system
ng mga Teduray, kasi may implication na bad fedew ang elopement. Sa western kay personal, person a
and b. Sa mga teduray it is related to the network of kins ng mga teduray na involved sa case meaning
naay bad fedew to na lineage or kin. So instad of punishing the people involved they restore the
relationship to maintain the good fedew. Teduray is more on the healing and restorative process. Sa
mainstream is very coercive ang atong justice system, nakafocus sa punishment.

Legal pluralism – mechanism na you can resort to traditional and the state legal system, either both or
you pick one where kung saan mas advantageous sa iyo. Lumads ang naga mostly follow sa legal pluralism.

On Sex, Gender, and Sexuality

Biological – nganong daghan kaayo tag words for puki and titi?

Sociological – how do we express our pagkababae and pagkalalaki? It is not universal but contextual.
Nganong dili ginatawag ang mga makabuntis na lalake as disgrasyado?

Schlegel: Woman Who Was Born a Boy

Bakit manipis ang description niya about mentefuwaley? Kasi di interested si Schlegel sa Sexuality and
Gender ng mga Teduray. Coincidental lang ang pagdiscover niya ng mga mentefuwaley libun and lagay

It opened a view na hindi bago sa Ph ang notion ng pagiging gay at trans

We tend to look moros and lumads as conservative, implying na traditional sila. Pero gidebunk ni Schlegel
ang ito na notion, kasi they are liberal when talking about sex.

Isang strength ng participant observation is you can gather data na outside of your interest

Accepted sa Teduray ang pagiging gay at trans, tolerated(?) is it because people need to maintain their
good fedew. But mentefuwaleys are productive people. There is no discrimination (hindi kailangan
protektahan ng mga lalaki ang mga babae) and ang domestic work is considered to be productive
economy. Recent na worldview ang pagtingin ng housework as unproductive.

Kaya accepted ang mentefuwaley kasi iba ang kanilang pagtingin sa babae at lalaki, they are productive

Pero hindi fully accepted(?) lalo na sa issue ng marriage, kasi for Teduray ang marriage ay isang procreating
activity. Nagpapakasal ka kasi gusto mo magka-anak. Other question is naa bay sexual intercourse sa mga
mentefuwaley? Pero wala na giaddress ni Schlegel iyaha lang gi-assume na naa.

Appreciation sa roles ng mga Teduray kasi hindi siya based on sexuality. Walang division of work unlike sa
Philippines and western countries na very sex-segregated ang mga work. *Notion na ang teachers and
nurses are for women lang kasi extension ng domestic work. We tend to see women as nurtures or
tagapangalaga.

Becoming instead of transforming – implicating na nagigiging ganap na sya babae/lalaki. Transforming

may implication na “may standards ka na ifollow”
Ang gender expression dapat ay open. Hindi dapat may certain standards ka na i-follow.

Nimmo: Bajau Sex and Reproduction

Nimmo kay example of classical anthropologist: wala syang specific topic about sexuality, random lang
iyahang topic and more on describing

Sexual Behavior

Dropped the notion that Bajaus are conservative. They are very open when talking about sex and sexuality.
They have euphemisms (contextual, nagabago-bago siya) for it, talking about the size of penis. Indication
din daw ng closeness.

As researcher we can be subjected to people’s conversations

It’s common for Bajaus ang premarital sex (rare lang ang virgin na kaslun) and multiple partners. Pero
heavy ang burden sa mga babae if magengage sila sa premarital sex. Nagababa ang bride price, ang bride
price therefore is related sa vagina nila. Maybe connected to sa fertility, kasi pag marami kang partners
nagalessen ang fertility rate ng mga babae. Suspicious ang mga bajau sa mga babae na masking daghan
ug partners dili sila mabuntis. Wala bang cases of STDs? Kasi prevalent ang pre-marital sex and having
multiple partners. Pero if someone is caught having premarital sex, parusahan ang mga lalaki.

After dusk nagahitabo ang mga amorous affairs. But before they have these affairs, kasi gina-enhance nila
ang mga appearances nila. Ang preferences therefore is always conditioned ng society.

During menstruation and pregnancy hindi taboo sa kanila ang magsex. Some communities encouraged
sex while having menstruation kasi its more pleasurable. Ang vagina is like a portal daw, pag nasa sulod
kay sacred but paggawas niya is profane na sya. Encouraged ang sex while pregnant kasi important daw
sya sa development ng head.

For the bajau hindi necessary ang circumcision. In some circumstances ginacircumcise ang bata months
old.

Limited ang foreplay kasi related siya sa space ng house-boat at privacy. Kissing is a no-no, they abhor
exchanges of saliva. Pero orgasm is important for girls to achieve.

Jamail: Borrowing Money “Pagsanda”

Popular ang pagsanda sa Tausug because of the absence of formal banking system. Mas marami ang
private lending/financial institutions, mga money remittance sa ARMM. Not just in the context of Tausug
community but also in Davao. Credit card example of good credit line.

Agriculture banking system in the Philippines is problematic. Kinsa ang maka-access ani?

Idea of formal banking sa Philippines: based not on economic needs of people, they want long term loans
like car loans and housing loans.

How do formal credit institutions operate in Davao? Is it a failure of the economy? Or part of shadow
economy? Why Matina? - One assumption is baka maraming ofw nakatira
Pagsanda - Unwritten, must be unwritten – working on the notion of trust, let the person borrow an
amount of money because you trust that person. It is a verbal agreement. But notion of pagsanda is not
a traditional practice by the Tausug, it was introduced by the Chinese.

Pagsanda system is nagatuyok2 lang sya sa mga relatives and close friends, bc low interest and ang
collateral is anything, from a piece of land to firearms. Implication na naay loose number ng firearms sa
mga Tausug community. Not far from an Ilonggo community, kay pwede icollateral ang baril.

Notion of prenda: you have to pay the amount after a certain time. But sa pagsanda, walang notion ng
deadline

Trust is very important di magpautang sa di kakilala and di magpautang kung maulaw ka maningil.

Refusal to help a borrower is may consequence sa lender. Especially If ang borrower is nagaborrow during
a life and death situation.

Intertwine ang pagsanda sa politics. They can dictate borrowers to vote for a certain politician, may
consequences if di ka magsunod.

Pagsanda is an Islamic practice

We can use this perspective in looking int

Karangaya: Inareglong Kasal

Marriage between family members, di lang sya between the individuals. Is it a union of individuals (more
sexual rather than relationship)? Or union of families (relationship not sexual)?

Varquez: Sago

Sago is an untapped resource sa Mindanao, kaya siya ginastudy.

Talks about specific locations and mapping of different Sago species, how do the Agusan Manobo make
sense of their entire Kalumbyahan, process ng wayfinding nila around sa place.

Place-names are important. Give us an idea of the history of the place. They name the place as a reminder
of history, and give description of the people in the place.

Kalumbyahan is not a natural made place, it is a man-made place (Agusan Manobo). An interaction of
human and nonhuman. Constant modification with the Kalumbyahan area.

They name place so they can remember their way or navigate their way. Mahirap inavigate ang
Kalumbyahan. Para di malito ang mga sago farmers, may mental blueprint sila by walking in a
counterclockwise direction(?). Disadvantageous if naa silay desired path kasi mawala ang mental mapping
nila, mawala sila sa Kalumbihan.

Ang desired path is magawa siya because people need to navigate the place in their shortest possible
time. Desired paths are ugly for architects. Resistance ng mga tao sa planned path.

Sa UPMin, mostly ang mga desired paths ginabuhat sa mga settlers.

People feel their way; they don’t traverse the roads in the cartographic map. Sa Agusan Manobo, wala
silay notion ng cartographic map. For Benedict Anderson, cartographic mapping is a notion of colonizing
the territory. Kasi if maggawa ka map nagabutang ka ug boundary sa isa ka place. It is a coercive practice
to colonize the world. You are pushing a territory to be part of a nation-state.

Ang sense of way ng mga Agusan Manobo is temporary and constantly changing. Kay nagataas ang water
sa Agusan, so mawala ang way nila next agricultural season. It’s difficult to put a marker. Very active sila
in finding their own ways.

Lanticse: Outsmarting the Tuna

Maritime anthropology

Talks about ethnotechnology – explores kung ano ang technological innovations nila when it comes to
catching tuna. Hindi magkahiwalay ang development ng technology sa society. Sa experience ng
fishermen nagresult ang flow ng technological innovations, may sharing ng knowledge between the
people. Nagiging creative sila in addressing the limitations imposed by the environment.

Actors: boat owners, passengers and financiers. Ano ang role ng mga babae sa tech innovation in tuna
catching? Pagtingin sa babae ay anti-tech

Basic Supplies:

7 articles (?) we can understand Mindanao sa material culture, sa pananaw ng mga tao.

Magno: Rido

Important to read to know how to respond sa mga taken for granted na situation sa Mindanao.

Strength: cross cultural comparisons of clan conflict realities in other communities. Hindi lang siya
nangyayari sa Pilipinas.

Mindanao: based on kinship, a clan community. Bc of a weak state, ang mga clans ang ga-impose ng
justice. Minimal presence of police forces and armed forces to impose security in Mindanao areas.

Rido: family, feud, revenge, killing, clan conflicts, intertribal war fares. Rido is a term for Moro groups, sa
Lumad kay pangayao. Without the retaliatory factor or revenge, hindi sya maconsider as rido. Pwede rin
na ang retaliatory factor kay years later pa (basta naay history), embedded sa minds ng mga tao ang mga
kalaban nilang pamilya.

Reasons sa rido:

Rido is a separatist movement.

Politics = families are enemies sa politics. (*nagrise ang Ampatuan kasi ginamit sila ng GMA)
sense of shame and honor = if hindi ka magparticipate sa rido
Hindi lang ito nagahappen sa mga moro community, may cases din nito in a Christian community and
Lumad community. But a lot of data are from the Moro communities (maybe because sa bias natin).

Abonales: Rats
Beliefs about rats:
-Davao and Zambaonga- pag patyon daw nimo ang ilaga kay magbalos daw sila (smart ang mga rats)
pero hindi sa person but sa belongings ng tao
-May idea na may alpha rat na may godlike features siya at may notion ng reincarnation sa rats
-ang tail sa rat kay pwedeng gamitin for anting2 and sterility ng mga lalaki

Pwede tignan ang kasaysayan ng mindanao through pest infestations (locusts, grasshoppers, daga) and
how do people react on these infestations

Debate between Alonto and Durano: sa debate na to makita kung ano ang reaction ng Philippine state;
halos walang reaction ang state sa problem ng rat infestation na gamay lang ilahang ginabigay na budget
Durano – why not use rat as a substitute for meat in Mindanao, for him it is an indication of openness
Alonto – unimaginable for him to consume rat meat, indication of backwardness ang pagkain ng rat
meat

Rat infestation is a sign of ecological imbalance in Mindanao, kay gitumba ang mga rainforests ng
Mindanao to open for agricultural development

Beyond sa rat narrative ay ang ecological crisis, and stories of suicides ng mga farmers

Walay labot ang mga taga Visayas and Luzon before, pero after sa massive flood something sa Mindanao
kay nagstart silag “migrate” to Visayas and Luzon so na-apil sila sa rat problem. Tapos nung nadamage
na ang crops sa Luzon kay doon na nabahala ang government on how serious ang rat problem sa
Mindanao and nagkaroon ng budget. But farmers are apprehensive sa paggamit ng poison to eradicate
the cats (knowing the beliefs on rats and harm imposed on other animals). Government employed
creative tactics through pageantry wherein nagapadaghanay ug rat tails. On one hand may implication
ng creativity and on one hand, walang coordination sa pageradicate ng rats kaya may rat infestation pa
rin until now. May law during Macapagal’s reign na mandatory(?) ang appearance ng men sa
pageradicate ng rats. Kasabay sa rats infestation ay may locusts/grasshoppers infestation.

Marcos – scientific ang approach niya, highlights the role of military and science. Reduced to statistics
ang devastation ng rats. Nachange ang role ng military sa Marcos regime kay gapatay na silag rats. May
study sa UPLB na may sausage na nagacontain ng rat meat percentage and nagkaroon ng taste test.

Ilaga – an Ilonggo term, an organization tagged as a cult. Commander Toothpick, na known for his
agimat (he’s payat and pandak kaya siya) tapos ang mga members daw sa ILAGA kay may mga habak na
dili daw sila mamatay(?). Toothpick lived with the Teduray, tapos shared ang location with the
Maguindanaoan. Because of Toothpick, the Teduray successfully resisted a retaliation from the
Maguindanaos. For the Ilonggo, giprotect din daw sila ni Toothpick. Kaya ILAGA ang name is because of
the likeness of the destruction made by rats and the organization. Tapos naa silay penchant sa
pagtanggal ng ears ng mga kalaban nila para gawing agimat. That’s why people say na hindi daw sya
matamaan ng bullets when he goes to war.

Naging paramilitary ang ILAGA kay ang nagbigay ng weaponries nila is ang mayors ng North Cotabato.

Blackshirt – gigawa ng mga Moro groups, to counter ILAGA

Barakuda – ang ilahang commander kay si Kumander Pusa (in counter to ILAGA, kasi to eradicate rats is
to put cats)

ILAGA has an ethnoreligious undertone, led by Roman Catholics Ilonggo. So pwede sya tignan as a kulto,
or a militarian movement (orgs in specific places na may own concept on how to develop their own
community, meron silang alternate realities), or a paramilitary group. Very strong ang story sa M’Lang.
Very strong ang anti-muslim sentiment ng ILAGA

Abonales would say ILAGA is a rightwing anti-Muslim vigilant group.

When we talk about conflict in Mindanao, hindi lang AFP vs. Org group. Marami syang tipo ng conflict
and lahi-lahi ang approach sa pag-address ani na mga conflict.

Abreu: 40 years revolutionary struggle

Ano yung sabi nila about sa radicalization ng Muslims?

5 factors:
1- loss of muslim households because nagdating ang mga settlers and ang pagtake-over ng mga foreign
companies sa mindanao
2-economic backwardness and poverty sa mga muslim communities, ARMM poorest region sa pinas.
3-second class citizen, discriminated ang mga moro especially sa government positions. Mga
ginapatanggal ang hijabs during job applications.
4-muslim intellectuals, Nur Misuari – founded MNLF, educated muslim youth,
5-international support, may support sa weaponries and training grounds internationally

Historically ang Jabidah Massacre ang nag spur sa Muslim radicalization sa Mindanao. 180 moro trainees
ang gipatay during Marcos administration.

MNLF founded by Nur Misuari – highly influenced ng Marxist-maoist ideology because close daw si Nur
Misuari and Joma Sison. Military tactic is conventional positional warfare, may mga camps sila na inside
the camps kay naay community may market, school and mosque and engage in agricultural activites (dili
sila maoist kay ang maoist tradition of warfare is guerilla). During Estrada, affected ang Camp Abu Bakar,
kay gipabombahan niya. Nur presented the Tausug-Sama group. Ang concept ni Nur Misuari ng
Bangsamoro is inclusive sa mga settlers and lumads na nagabelieve sa cause ng kanilang group.

Tripoli Agreement – 70s pero nacreate ang ARMM kay 2001 na. During Marcos gideclare niya na certain
lang ang provinces for the Moros. ARMM was a failed experiment under Nur’s leadership, corruption
inside the region.
Nagsplit from MNLF ang MILF- founded by Salamat Hashim. Mas religious ang MILF. Hashim represented
the Maguindanao-Maranao group. Sponsored sila ng Malaysia.

Ang peace talks hindi na sya nagaganap sa Pilipinas, because of a learned lesson from the MNLF. Ginapatay
ang mga apil sa peace talk negotiation na members ng MNLF. Kaya ang mga peace talks kay ginaganap
outside of the country.

Inside the moro community kay naay internal differences based on the ethnicity of the muslims.

To bridge the gap between th MILF and MNLF kay naa ang Abu Sayaff. Pero pagkamatay sa ilahang leader
kay nahimo silang terrorist groups.

CPP (sponsored by the Royal Norwegian Government)/NPA/NDFP – may tactical alliance sila between the
MNLF/MILF. They can seek refuge sa mga territories ng mga groups na to for security and possible training
groups. But there are limitations like dili pwede nila imanage ang territories ng MILF/MNLF and magkuha
ng members na kasali na sa MILF/MNLF

Status of belligerency – ginarecognized ang isa ka armed group na naa silay marked base (territories),
military, followers and revolutionary tax. Pag naay ani ang isa ka group kay mapressure ang government
to conduct peace talks. Kaya ang government kay di sila gaconduct ng peace talks sa mga Abu Sayaff.

Muslim radicalization is not because ang mga moro naay penchant for dahas or violence.

We have several peace talks, laws na by-product ng peace talks

Gatmaytan:

IPRA (cons and pros)

Pro:
-gibigyan ng definite boundary kung ginaunsa pagacquire sa mga IP ilahang ancestral domain
-ginatry ug protect sa law ang territory ng IP

Cons:
-ginaset ug limitations ang mga ancestral domains sa mga IPs, ang IP groups is wala man silang concept
ng boundary nagabase lang sila sa mga river systems
-pero dili inclusive ang security na ginaimpose ng IPRA

For Gatmaytan:

-colonialist ang IPRA, ginalimit ang territory ug ilahang livelihood, so naay mga lumad na dili na lang mu-
apply for IPRA, mahadlok sila na gina control sa government ilahang territory, mas okay na daw para sa
ilaha on their own na di sila ginadiktahan ng gobyerno kung asa lang ilahang territory
-

DENR-AO2 – gives CAL-C and CAL-T, recognizes the presence of ancestral domain

IPRA – recognizes the rights of the Lumads of their ancestral domain. Pero if sila ang tag-iya do they own
the resources of the ancestral domain?
IPRA supersedes the regalian doctrine, hindi ang estado ang may hawak sa mga territorya, may say ang
mga Lumad. But we have to change our thinking about IPRA? Does it indicate autonomy?

May need na i-assess ang IPRA sa mga communities na may CADC at CADT. Assess ano ang mga stories na
di pumasok sa framework ng IPRA

IPRA tend to divide people through laws (especially sa context ng mga Banwaon).
-Sa mga Tagdumahan di sila ga-adhere sa IPRA kasi may own silang framework about their laws on
ancestral domain (Batasan) and they believe na mas superior pa ilahang law kesa sa IPRA, kaya di nila
ginaclaim ilahanga ancestral domain
-Manpatilan – claimed na siya ang superior datu sa Banwaon community, using their ethnicity to access
claim certain lands (same with Napongahan and Mansalakay)

Ang mga state law may bias to impose their own biases. Law can be hegemonic but also law can be a form
of resistance. Law is instrument of oppression and protection. Laws are band-aid solutions, dapat ichange
ang context ng mga laws. Systemic ang problems sa Pinas.

Legal pluralism – may right nag mga lumads to invoke their own law and they have the state laws to assert
their rights. Pumapasok dito ang agency ng mga tao, on what kind of law ang gamitin nila. We have to
remind ourselves na ang mga lumads have their own idea on how to practice law. Batason for
Tagdumahan and Kefeduwan for Teduray.

Kaya inaprubahn ang IPRA para mas easy ang access sa ancestral domains. May agenda ang state.

Nagging romantic ang IPRA kasi it assumes na ang mga Lumad na nakatira sa land na diha na sila nagpuyo
since time immemorial. Which is not true kasi may mga lumad movements and nagamove sila.