Group 4

Badjau, Lumad, and Ata-manobo Script

INTRODUCTION
Objectives of the report
Tulop

Objectives of the presentation are:

- Learning their culture
- Know what they look like
- Understand their history

Anthropological background of the tribe

Members:
Pacardo
Rodriguez
Senedo
Tulop
Olpindo

Origin (when, where, how) of their existence

Pacardo

Origin of Ata Manobo

The Last Tribes of Mindanao, the Manobo, river people of Cotabato.

Manobo, the name may come from Mansuba from man (person or people) and suba (river), meaning
river people. The first Manobo settlers lived in northern Mindanao, at present Manobo tribes can be
found at the hillsides and river valleys of the northeastern part of Cotabato.

The Ata-Manobo of Davao del Norte, aboriginally called Ata, believed that they originated from
Paquibato, Davao City. The Ancestral Domain of the Ata-Manobo covers portions of the Municipalities of
Kapalong, san Isidro, Sto. Tomas and Talaingod.

Origin of Lumad

Is a Bisayan term meaning “native” or “indigenous”. It is adopted by a group of 15 from a more than 18
Mindanao ethnic groups in their Cotabato Congress in June 1986 to distinguish them from the other
Mindanaons, Moro or Christian.

The name Lumad grew out of the political awakening among them during the martial law regime of
President Ferdinand Marcos. In June 1986, representatives from 15 tribes agreed to adopt a common
name in a congress which also established Lumad Mindanao. This is the first time in their history that
these tribes have agreed to a common name for themselves, distinct from the Moros and from the
migrant majority.
Lumad is a Cebuano word meaning indigenous. The choice of a Cebuano word may be a bit ironic --
Cebuano is the language of the natives of Cebu in the Visayas -- but they deemed it to be most
appropriate considering that the various tribes do not have any other common language among
themselves except Cebuano. Lumad Mindanao, the organization, is no longer intact, but the name
remains and is, from all indications, gaining more adherents.

The Mandaya were led by their bagani or warrior while the Bagobos, Manuvu as well as most of the
Lumads by their datu. The Datu’s subjects were his sacops. The Lumad remained isolated and withdrawn

from the hills and forest that were difficult to penetrate. The Spanish colonial strategy was to begin
colonization along the coast towards the plains for purposes of trade and political consolidation.

The Lumads in Mindanao resisted against American colonization. In 1906, Gov. Bolton of Davao was
murdered by the Bagobos in the area. Between 1906-1908 the Tungud Movement of the Lumads in
Davao spread through Agusan and Bukidnon. A Subanon uprising against the Americans occurred
between 1926-27. The coming of the Japanese in Davao was resisted by the Bagobos between 1918 to
1935 as the latter threatened to displace them from their homelands for business purposes.

concern for the Lumads in Mindanao during the contemporary times focused on the development
projects that threaten to displace the Lumads from their homeland. An example of this is the
hydroelectric project of the PNOC based in Mt. Apo which is being resisted by the Bagobo in Davao.
Legislations for the protection of ancestral lands by the cultural communities had been passed by
Congress. Senate Bill 1728, sponsored by Juan Flavier entitled, Indigenous People’s Rights Act (IPRA) of
1997 seeks to “recognize, protect and promote the rights of indigenous cultural communities and to
appropriate funds for the purpose.

Origins of Badjau

The epic poem Darangen of the Maranao people record that among the ancestors of the hero Bantugan
is a Maranao prince who married a Sama-Bajau princess.

Sama-Bajau were first recorded by European explorers in 1521 by Antonio Pigafetta of the Magellan
Elcano expedition in what is now the Zamboanga Peninsula. Pigafetta writes that the "people of that
island make their dwellings in boats and do not live otherwise". They have also been present in the
written records of other Europeans henceforth, including in Sulawesi by the Dutch colonies in 1675, in
Sulawesi and eastern Borneo by Thomas Forrest in the 1770s,[7] and in the
west coast of Borneo by Spenser St. John in the 1850s and 1860s.

Sama-Bajau were often widely mentioned in connection to sea raids (mangahat), piracy, and the slave
trade in Southeast Asia during the European colonial period, indicating that at least some Sama-Bajau
groups from northern Sulu (e.g., the Banguingui) were involved, along with non-Sama-Bajau groups like
the Iranun. The scope of their pirate activities was extensive, commonly sailing from Sulu to as far as the
Moluccas and back again. Aside from early European colonial
records, they may have also been the pirates described by Chinese and Arab sources in the Straits of
Singapore in the 12th and 13th centuries.[31] Sama-Bajau usually served as low-ranking crewmembers
of war boats, directly under the command of Iranun squadron leaders, who in turn answered to the
Tausūg datu of the Sultanate of Sulu.
The Bajoe harbour in Sulawesi was the site of a small settlement of Sama-Bajau under the Bugis
Sultanate of Bone. They were significantly involved in the First and Second Bone Wars (1824–1825)
when the Royal Netherlands East Indies Army sent a punitive expedition in retaliation for Bugis and
Makassar attacks on local Dutch garrisons. After the fall of Bone, most Sama-Bajau resettled in other
areas of Sulawesi.

During the British colonial rule of Sabah, the Sama-Bajau wereinvolved in two uprisings against the
North Borneo Chartered Company: The Mat Salleh rebellion from 1894 to 1905, and the Pandasan Affair
of 1915.

Description of Physical Appearance

Rodriguez

Description of Badjau physical features

Description of Bajau’s physical features Eventually, the sea molded the attitude and appearance of the
Bajau, this rough environment, and way of living shaped their typical physical features Bronze-colored
hair and dark brown skin clearly distinct them from other tribes. Asian (Malay, Indo, so on.)

Description of Ata Manobo physical features They are further subdivided by the National Commission
for Culture and the Arts into three groups, namely, Dugbatang, Talaingod, and TagauanumAta is a mix of
Negrito and Malay people. dark skin and curly hair while others have fair skin and straight hair.

Description of Ata Manobo physical features

They are further subdivided by the National Commission for Culture and the Arts into three groups,
namely, Dugbatang, Talaingod, and Tagauanum Ata is a mix of Negrito and Malay people. dark skin and
curly hair while others have fair skin and straight hair.

Description of Lumad physical features

They are short and slim, broad-headed and of a light reddish-brown complexion (Bagobo,Lumad) dark
skin and curly hair while others have fair skin and straight hair.

[Images of the people in this tribe]

Senedo

Significant anthropological events in the tribe

Tulop

Sama-Bajau
the Sama-Bajau have been a nomadic, seafaring people, living off the sea by trading and subsistence
fishing. The boat-dwelling Sama-Bajau see themselves as non-aggressive people. They kept close to the
shore by erecting houses on stilts and travelled using lepa, handmade boats which many
lived in.
Oral Traditions
have a common theme which claims that they were originally a land-dwelling people who were the
subjects of a king who had a daughter. After she is lost by either being swept away to the sea (by a
storm or a flood) or being taken captive by a neighboring kingdom, they were then supposedly ordered
to find her. After failing to do so they decided to remain nomadic for fear of facing the wrath of the king.

Historical Records
The epic poem Darangen of the Maranao people record that among the ancestors of the hero Bantugan
is a Maranao prince who married a Sama-Bajau princess.

Sama-Bajau were first recorded by European explorers in 1521 by Antonio Pigafetta of the Magellan-
Elcano expedition in what is now the Zamboanga Peninsula. Pigafetta writes that the "people of that
island make their dwellings in boats and do not live otherwise". They have also been present in the
written records of other Europeans henceforth, including in Sulawesi by the Dutch colonies in 1675, in
Sulawesi and eastern Borneo by Thomas Forrest in the 1770s, and in the west coast of Borneo by
Spenser St. John in the 1850s and 1860s.

Sama-Bajau were often widely mentioned in connection to sea raids (mangahat), piracy, and the slave
trade in Southeast Asia during the European colonial period, indicating that at
least some Sama-Bajau groups from northern Sulu (e.g., the Banguingui) were involved, along with non-
Sama-Bajau groups like the Iranun. The scope of their pirate activities was extensive, commonly sailing
from Sulu to as far as the Moluccas and back again. Aside from early European colonial records, they
may have also been the pirates described by Chinese and Arab sources in the Straits of Singapore in the
12th and 13th centuries.[31] Sama-Bajau usually served as low-ranking crewmembers of war boats,
directly under the command of Iranun squadron leaders, who in turn answered to the Tausūg datu of
the Sultanate of Sulu.

The Bajoe harbour in Sulawesi was the site of a small settlement of Sama-Bajau under the Bugis
Sultanate of Bone. They were significantly involved in the First and Second Bone Wars (1824–1825)
when the Royal Netherlands East Indies Army sent a punitive expedition in retaliation for Bugis and
Makassar attacks on local Dutch garrisons. After the fall of Bone, most Sama-Bajau resettled in other
areas of Sulawesi.

During the British colonial rule of Sabah, the Sama-Bajau were involved in two uprisings against the
North Borneo Chartered Company: The Mat Salleh rebellion from 1894 to 1905, and the
Pandasan Affair of 1915.

Lumad
The name Lumad grew out of the political awakening among tribes during the martial law regime of
President Ferdinand Marcos. It was advocated and propagated by the members and affiliates of Lumad-
Mindanao, a coalition of all-Lumad local and regional organizations that formalized themselves as such
in June 1986 but started in 1983 as a multi-sectoral organization. Lumad-Mindanao's main objective was
to achieve self-determination for their member-tribes or, put more concretely, self-governance within
their ancestral domain in accordance with their culture and customary laws. No other Lumad
organization had the express goal in the past.
Representatives from 15 tribes agreed in June 1986 to adopt the name; there were no delegates from
the three major groups of the T'boli, the Teduray. The choice of a Cebuano word was a bit ironic but
they deemed it appropriate as the Lumad tribes do not have any other common language except
Cebuano. This marked the first time that these tribes had agreed to a commonname for themselves,
distinct from that of the Moros and different from the migrant majority and their descendants.

Ata-Manobo
The Ata-Manobo no longer want to be called by that name and are further divided into the Langilan and
Tala-ingod tribes. They are found in the region west and northwest of Mt. Apo, the headwater of the
Davao, Lasang and Libuganon rivers. There is now a town called Tala-ingod in Davao del Norte.

The recognized village leaders are the Datu, Barangay Captain,Purok leaders and religious leaders. They
also recognize government leaders especially if the mayor is also the Tribal Council Chief. Social
structure is based on kin relationship, and in the leadership was given to the oldest married family
member. Now they have set some qualifications. The datu is given more respect and has more
authority.

Marriages are arranged with the bride price as the main concern. Conflicts are settled through peace
offerings. Until 1994 the Atas relied mainly on farming for daily subsistence, supplemented with hogs,
chickens and other livestock products.

Animism permeates the Ata way of life. However, acculturation has caused some changes especially
among the younger generation. Like the Matisalugs, they believe that "Manama" is the supreme god but
there are others who do Manama's bidding. These gods must be appeased.

The areas where the tribes live are generally underdeveloped with poor infrastructure. Dispossessed of
their tribal lands, they have little control over their lands. They practice slash and burn agriculture and
live off the forest. They are driven off the land by loggers and corporate plantations.

Unlike the dominant Muslim tribes, they have failed to consolidate themselves and thus have no
significant voice in politics. Because of their unattended past
grievances, they are prey to the communist rebels and other dissident movements who wish to use
them against the government.

Other relevant information about the tribe

Donique

Badjao or Bajau
the local Badjao speaks the language called Sinama. They are the largest group and one of the
indigenous ethnic groups in the Philippines, but a neglected tribe. The badjaos commonly live in extreme
poverty and what they only do is to live and fish in the coastal areas. They are referred to as the “sea
gypsies”, and they are scattered to different places but mostly in the place of Tawi- Tawi, Sulu, Basilan,
and some coastal municipalities of Zamboanga del Sur.

Ata Manobo

The Manobo language is called Ata (Ata of Davao, Atao Manobo, Langilan). Their language speakers are
primarily located around Northern Mindanao, Central Mindanao, and Caraga regions (where they are
natively spoken), and the overall estimated native speaker, for now, is 27,000 people. The name
Manobo simply means “people” or “person”, and alternate names are Manuvu or/and Minuvu.

Lumad

The Lumad people nowadays still prefer to live a traditional life, and they speaks different languages in
the Philippines, such as Chavacano of Zamboanga, Filipino, Cebuano, Hiligaynon, etc. The name Lumad
is a Bisayan term that means “native” or “indigenous”. Their tribes consist of 13 ethnic groups, which are
the Blaan, Bukidnon, Higaonon, Mamanwa, Mandaya, Manobo, Mansaka, Sangir, Subanen, Tagabawa,
Tagakaulo, Tasaday, and T'boli. They are also known for tribal music produced by the instrument they
created.

Cultural practices of the Tribe

Members:
Valdez
Dela Cerna
Olpindo
Senedo
Rodriguez
Pacardo

Norms, folkways, mores, and laws

Valdez
[did not send files]

Values
Dela Cerna

Badjao
The tribe has a diverse cultural heritage. They are noted for their respectful values and non-
confrontational disposition. The notion of life and their link to the sea are unique to their cultural belief
values: for example, a newly born infant is thrown into the sea as a delivery ceremonial, and clan
members dive to save the newborn. They make a living through traditional free diving for fish and pearls
as a nomadic community living in stilt homes or boat houses in shallow waterways.

They love and care for their own neighborhood or community. Wherever they go, they can live in dignity
and peace. These values represent the Badjao culture at its finest. They develop a sense of responsibility
for oneself and others. The indigenous Badjao or Sea Gypsies think that knowing their master and
possessing wisdom is the most beautiful way to have a successful life. Badjao believes that loyalty is
their ancestor, which is why they are a vibrant, festive, and musical people.

Ata manobo
Education, according to Lumad, is sufficient if it includes knowledge of cultural customs, traditions,
practices, beliefs, and values. Manobos saw the value of education in overcoming poverty,
disempowerment, and exploitation.
Despite the fact that the numerous Manobo communities have been separated, they are united by a
common threat: each tribal group's culture believes in a single Great Spirit. Often referred to as the
"creator," The Manobo also believe that numerous invisible spirits might enter into human lives in order
to fulfill their objectives. These spirits may elicit both rage and pleasure, and they are both good and
wicked in nature.
The Manobo are mentally and spiritually powerful, and their cultural identity is deeply anchored in the
land and its natural environment. Storytelling, language, family, and the transmission of traditional skills
and talents keep it alive. For most Manobos, the traditional way of life has not disappeared; like any
other tribal community in Mindanao, the Manobo have encountered and will confront numerous
cultural problems in the future. They attempt to maintain their values and traditions even as they live in
a modern society, confronted with new realities, and prepared to compete in the modern economic
world rather than the natural one.

Lumad

Lumad are neither Muslim nor Christian but believe in spirits and gods. To name a few, there is a god for
land, water, and harvest. The Lumads regard the mountain as sacred. They also think that death, illness,
and bad faith are ways for God to express his displeasure. During tribal rites, live animals such as pigs
and chicken are commonly offered in exchange for a bountiful harvest, health and protection, and
thanksgiving.

According to popular belief, Visayans refer to the Lumad as taga-bukid, a name that connotes a simple
mentality, a love of nature, and primitive tribal overtones in contrast to the ordinary people who dwell
in coastal lowland towns. For many years, the Lumad were compelled to fight corporate looting and
militarization for their right to control their ancestral lands. Several Lumad groups fled to the highlands
and jungles when the migrants arrived. The fundamental goal of Lumad-Mindanao was to attain self-
determination for its member tribes, which included self-government within their ancestral areas and in
line with their customary laws while remaining under the republic's authority.

Language
Olpindo
[did not send file}

Fashion
Senedo
[related to images of tribes]

Other unique practices/traditions known

Rodriguez

Ata Manobo

Unique practices/traditions known

Marriages are arranged with the bride price as the main

Concern

Conflicts are settled through peace offerings. “Ata” refers to a person who dwells in very high places or
at the peak of the mountain

Weaving

Slash-and-burn agriculture was once practiced by the tribe trade and contour farming abaca gathering
and basket-weaving or liyang. Ata women have mastered the art of making liyang, a woven basket used
for harvesting or for wood gathering.

Lumad

Unique practices/traditions known

Lumads practiced swidden agriculture depending on the land’s productivity. The Mandaya were led by
their bagani or warrior while the Bagobos, Manuvu as well as most of the Lumads by their datu. Great
warriors during Spanish and American colonialization wide range of languages, chants, rituals, dances,
and other traditions. relying on hunting and gathering to survive and grow minimal crops such as yams
to supplement their foraging activities.

[Images/video of cultural practices]

Pacardo
ANALYSIS AND CONCLUSION
Tulop

In conclusion, learned that the cultures and stories for each tribe had significant impact towards the
Filipino cultures on specific provinces they are located at. They had contributed so much to gain their
rights and representation in the Philippines and made sure it was preserved for future purposes, there
are also similarities withing the culture being showed but the practices being studied or taught are
different from one another. Everyone one gain so much knowledge around badjau, lumad and ata-
manabo.

Reference
https://www.semanticscholar.org/paper/A-Documentation-of-the-Ata-Manobo-Dances-in-Davao-
Abarca/e19ff104b012cf65864a66fefbc4ff904cc8da9a

http://www.ethnicgroupsphilippines.com/2017/08/30/the-ata-manobo/

https://ncip.gov.ph/?p=558

https://www.zeibiz.com/2016/05/beautiful-badjao-girl-rita-gabriola-
goes-viral/
https://www.rappler.com/nation/badjao-nameless-forgotten-faceless
https://www.google.com/amp/s/badjaoculturecom.wordpress.com/2017/07/
20/culture-of-badjao-2/amp/
2021. [online] Available at: <https://bch.bangsamoro.gov.ph/bangsamoro-cultural-
heritage/bangsamoro-tribes-muslim/badjao/> [Accessed 20 September 2021].

Big Think. 2021. Meet the Bajau sea nomads — they can reportedly hold their breath for 13 minutes.
[online] Available at: <https://bigthink.com/the-present/sea-nomads/> [Accessed 20 September 2021].

TODAY.com. 2021. Meet the real-life Aquamen. [online] Available at:

<https://www.today.com/health/bajau-southeast-asia-how-bigger-spleens-allow-more-oxygen-
t143314> [Accessed 20 September 2021].

Solidarity, S., 2021. The Story of the Badjao Tribe. [online] SERVE. Available at: <https://serve.ie/the-
story-of-the-badjao-tribe/> [Accessed 20 September 2021].

Aljazeera.com. 2021. The Badjao: Nomads of the sea. [online] Available at:
<https://www.aljazeera.com/gallery/2015/12/9/the-badjao-nomads-of-the-sea-2> [Accessed 20
September 2021].
Project, J., 2021. Manobo, Ata in Philippines. [online] Joshuaproject.net. Available at:
<https://joshuaproject.net/people_groups/10472/RP> [Accessed 20 September 2021].

Ethnicgroupsphilippines.com. 2021. The Ata Manobo | Ethnic Groups of the Philippines. [online]
Available at: <http://www.ethnicgroupsphilippines.com/2017/08/30/the-ata-manobo/> [Accessed 20
September 2021].

2021. [online] Available at: <https://www.festalpagdiriwang.com/lumad-cultures-of-mindanao>

[Accessed 20 September 2021].

National Commission for Culture and the Arts. 2021. LUMAD in Mindanao - National Commission for
Culture and the Arts. [online] Available at: <https://ncca.gov.ph/about-ncca-
3/subcommissions/subcommission-on-cultural-heritagesch/historical-research/lumad-in-mindanao/>
[Accessed 20 September 2021].

https://joshuaproject.net/people_groups/10472/RP

https://en.wikipedia.org/wiki/Lumad#History

https://en.wikipedia.org/wiki/Sama-Bajau#Historical_records

https://www.liyangnetwork.org/our-impact

Ethnicgroupsphilippines. (2021). Manobo, Obo. retrieved from:

http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/manobo-obo/

Acosta, Z. (2018). LOOK: This new app translates the language of the Badjao. Retrieved from:
https://nolisoli.ph/47190/look-new-app-translates-language-badjao/

Conde, C. (2016). Dispatches: The Philippine Picture of Badjao Displacement. Retrieved from:
https://www.hrw.org/news/2016/05/27/dispatches-philippine-picture-badjao-displacement

Badjaobridge. SEA DWELLERS IN THE 21ST CENTURY. Retrieved from:

https://www.badjaobridge.org/sea-tribes

kidskonnect. (2021). Key Facts & Information. Retrieved from: https://kidskonnect.com/social-

studies/lumad-people/

Valdeavilla, R. (2018). A Guide to the Indigenous Tribes of the Philippines. Retrieved from:
https://theculturetrip.com/asia/philippines/articles/a-guide-to-the-indigenous-tribes-of-the-philippines/

Ulindang, F. LUMAD in Mindanao. Retrieved from: https://ncca.gov.ph/about-ncca-

3/subcommissions/subcommission-on-cultural-heritagesch/historical-research/lumad-in-mindanao/

https://badjaoculturecom.wordpress.com/2017/07/20/culture-of-badjao-2/

http://www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/badjao/

http://thingsasian.com/story/last-tribes-mindanao-manobo-river-people-cotabato

http://www.ethnicgroupsphilippines.com/2017/08/30/the-ata-manobo/
https://www.festalpagdiriwang.com/lumad-cultures-of-mindanao