Professional Documents
Culture Documents
CHAPTER 1
INTRODUCTION
The present investigation will explore the cultural beliefs of the Manobo
farmers. Also, it aims to study about their practices and traditions as they believe in
the unseen spirits who can intrude in the lives of humans to accomplish their desires.
These spirits are both good and evil in nature and can raise anger and pleasure. It is
Throughout the years, the world has changed as well as its people. The
Manobo are the people that had been undergone centuries of discrimination. The
discrimination of the Manobo tribe’s belief is the main issue and the reason as well
why new generation of natives has gradually forgotten and ignored the practices and
beliefs of their ancestors. They slowly forget their various rituals, tradition and
ICCA has persisted for this long because of their culturally inherent respect for
nature and the unseen forces that somehow make everything work and allow them
to survive. However, dwindling pride for their own culture due to discrimination and
overwhelming external influences may eventually lead to its disappearance, hence
cultural beliefs of Manobo tribe. There are studies conducted of similar to this
investigation however, none were conducted exactly in the place where the
researchers are dwelling. As such, this study will fill-in the gap.
PURPOSE
beliefs and practices of Agusan Manobo tribe from the viewpoints of the elderly
Datu’s who will be the participants of this study. The intent will also gain insight if the
practices of Agusan Manobo tribe before can also be seen today as practiced by the
members. It also tried to understand the strategies and ways used by them so that
they can pass on their culture to the next generation, and also to determine what are
RESEARCH QUESTIONS
1. What are the cultural beliefs of the Manobo farmers in Agusan del Sur?
1.1 What are the beliefs that they inherited from their forefathers?
1.2 What are the values that they inherited from their forefathers?
1.3 What are the indigenous farming ways that they inherited from their forefathers?
2. What strategies do Agusan del Sur Manobo tribe farmers used to preserve
their culture?
2.1 Are you still following the cultural beliefs of your forefathers?
2.2 What strategies do you use in order to preserve the culture of the Manobo
farmers?
2.3 What are the steps needed in order to preserve the culture of the Manobo
farmers?
3.1 What can you suggest to preserve the culture of the Manobo forefathers?
THEORETICAL LENS
theory states that there are two groups of views on the concept of culture, lay
groups, defining the culture is the whole totality of the mind, the work and the work of
human beings who are not rooted in the instincts, but only triggered after going
seven elements, namely: the system of religion and religious ceremonies; system
and community organizations; knowledge systems; the language system; the system
explained that culture can be seen in at least three states, namely: (1) the form of
culture (abstract), in the form of ideas, values, norms, regulations and so on; (2) the
form of culture as social systems, namely all forms of society behavior patterns, such
as ways to interact, relate and get along with each other; and (3) cultural
manifestation (physical), human's work which can be touched or seen. As Tylor said
about culture is, the whole complex in knowledge, belief, art, morals, law, customs,
and other abilities that a person earns the learning process in the community, such
2014).
understanding about the study we are going to conduct. This theory explained that
culture from the essence of the culture of relationship between human and nature
and the essence of the relationship between human and other people, which are
relevant to our study as we are going to explore the local wisdom of the Manobo
tribe.
Sibarani (2012). Sibarani stated that local wisdom is the original wisdom or
knowledge of a community that comes from the noble values of cultural traditions to
regulate the order of community life. Local wisdom is used to regulate people's lives.
Sibarani added that the local wisdom theory has long been perceived benefits for the
life of the human being. Since the ancient Greece, when the law, the courts, and
lawyers do not yet exist, then “wisdom and discernment” are the only tools that can
be used by a leader to set order of people’s lives at that time (Sibarani 2012). To
understand the notions of local wisdom, it needs to put forward some definitions as
follows. According to Quaritch Wales (1949) the term of “local wisdom”, means as
“the ability of local culture is facing the influences of foreign cultural, when the two
cultures are related” (Rosidi 2011); (Mariane 2014:). While Keraf (2002) affirms that
perspectives, namely from culture value and wisdom perspectives. The cultural value
sees local wisdom as the application of local culture values, while custom
perspective utilizes set order of society as a wise. In this sense, the local wisdom is a
regulation/custom value based on customary law and cultural traditions that became
Exploring the life of Manobo tribe can be very challenging, it needs a deep
understanding about their local wisdom because it is used to regulate people’s lives.
Local Wisdom Theory proved that our study exists as we will conduct study about
The researchers believe that this study will be beneficial to the following:
provide quality service to their clients, the result of this study will be useful to them
as they can understand how to treat Manobo students and they can implement
strategies which the institution can use in implementing future programs to improve
The result of this study will be beneficial to them as they can also learn how to deal
Indigenous students. Also, this study will make them understand and appreciate the
Students – As learners, this study will help the students to deepen understand their
beneficial to them as this will serve as a source of information to their future research
studies.
Indigenous People – As part of the Indigenous people, IP can take pride that their
culture stands in the test of time. And this will help them to reminisce and read this
DEFINITION OF TERMS
For a better understanding of this study, the following terms are defined in the
Exploring: this refers to the investigation that will be conducted to record and
document the cultural beliefs of a tribe in detail and to learn about it. It also refers to
travel or to explore, to study the place, the people, the culture, the beliefs and the
Cultural beliefs: This refers to the customary practices of the Manobo people in
also includes their values, indigenous farming techniques and its manifestations to
the community.
The study will be limited to the group of Agusan Manobo tribe, we chose this
community for it is our home town. The in-depth interview will be limited to the elders
and Datus of the tribe for they are perceived to possess the traditional knowledge
CHAPTER 2
To deepen the understanding about the current study, this chapter tackled the
different related studies of Indigenous people from different part of Philippines. This
review of related literature of the study focuses on the beliefs, practices and
The Manobo tribe is one of the populous indigenous group of people in the
island of Mindanao, Philippines and that includes the Agusan Manobo tribe in the
Province of Agusan del Sur. The areas inhabited by Manobos covers from the
Pantaron Mountain Range of Bukidnon and Davao del Norte provinces to the west
and to the east is the Diwata Mountain Range. At the heart is the great Agusan
River. It runs from the south at the Municipality of Sta. Josefa and winding to the
north going to Butuan City to the mouth of Butuan Bay. The aborigines of Agusan
were the ancestors of the present-day Mamanwas who were driven to the
hinterlands by the waves of Malay immigrants from nearby Borneo, Celebes and
Malaysia. These people, in turn, sought the protection of the interior jungles because
of the forays and the constant raids of Moros. Being a sea-faring people, they
confined themselves to the coastal areas where they started settlements, leaving the
forestall area to the other native tribes. Based on the records of the National
Integration Commission, the Aeta, Mamanwa, Bagobo, Banwaon, and Manobo are
the five tribes who are found in Agusan del Sur. However, most of the Agusanon
speak Cebuano while some use Boholano and Ilonggo. English is usually spoken in
among the five existing tribes in the province, only Manobo and Banwaon or
Higaonon Tribes are distinctly identified since they live along the National Highway
and river towns of Davao del Norte while others live in the town of Esperanza
2014-2017)
at the eastern portion of the Agusan Valley, points to the emergence of the
years ago. With the arrival of the Spanish colonizers, missionaries, as well as French
and German anthropologists, reported on their encounters with the Manobo in the
On the other hand, Manobo tribe is a group of Indigenous People who live in
the Province of Surigao del Sur. They speak in minanuvu languages, according to
De Leon. Manobo tribe is one of the largest indigenous groups of people on the
island of Mindanao, Philippines, and that includes the tribe of Surigao Manobo in the
province of Surigao. The word Manobo came from “mansuba” meaning man and
“suba” meaning river, which means river people. Manobo settlers live in mountain
regions and hinterlands of Mindanao in the northernmost part along rivers, valleys,
of the tribe and they called him “Datu”, they choose their leaders by peoples’
consent, not through election. “No igbujag could proclaim himself a leader without
the consent of his people,” Datu Doming. “His leadership has to come from the
people who recognize his fairness and his character.” An igbujag earns the trust of
Cultural Practices
As stated by Alforte (2016), the most common lifestyle of the Manobo is that
of rural agriculture. Unfortunately, their farming methods are very primitive. For
example, the Bukidnon grow maize and rice as their principal crops. Some of the
farmers have incorporated plowing techniques, while others have continued to use
the "slash-and-burn" method. The Cotabato use a farming system called kaingin.
This is a procedure in which fields are allowed to remain fallow for certain periods of
time so that areas of cultivation may be shifted from place to place. This is very
inefficient since many plots of land are not being used at one time. Social life for the
Meanwhile, in the study of Trinidad (2012), she stated that the island of
Mindanao, of which Agusan del Sur is a part, has densely forested areas where
logging became a major economic activity in the 1960s that lured people from the
northern islands of Luzon and the Visayas to migrate and settle in Mindanao. One of
the impacts of this influx of migrant settlers included increasing displacement of the
lumad or ‘indigenous’ groups into more isolated areas. As the lumber industry
developed, migrant settlers began to establish their livelihood in the lowland areas
where the lumad communities originally lived. As the lumad lands were exchanged
for goods such as sardines, tobacco, and commercially produced wines, the original
Furthermore, Anaya (2004) stated that Indigenous Peoples (IP) are the living
culturally distinct groups that find themselves engulfed by other settler who
encroached their lands. Report from United Nation Educational, Social and Cultural
Organization (UNESCO, 2001). It also mentioned that many rights of our indigenous
people have been disregarded and there is a difference between indigenous group
and the general population exists. This was played a major factor of contributing to
supported by Dean (2003), while the human rights of the indigenous people are
Moreover, polygyny (having more than one wife at a time) is common and is
allowed according to a man's wealth. However, among the other group of Manobo,
most marriages are monogamous. The only exception is that of the powerful Datu’s
(headmen). The political structures of the Manobo groups are all quite similar. A
ruler, called a Sultan is the head of the group. Beneath him are the royal and non-
royal classes. Only those people belonging to the royal classes can aspire to the
throne. Those belonging to the non-royal classes are under the power and authority
of the royal classes. Each class is interdependent on the others. The political
aspects of life are often integrated with the social aspects. For example, many social
for marriage, both the bride and the groom must use the local Datu (headman) to
around the concept of many unseen spirits interfering in the lives of humans. They
believe that these spirits can intrude on human activities to accomplish their desires.
The spirits are also believed to have human characteristics. They’re both good and
evil in nature and can be evoked to both anger and pleasure. While the religious
practices of the Manobo vary slightly, there seems to be at least one common thread
linking them together. Each culture believes in one "great spirit." This "great spirit" is
usually viewed as the creator figure. As the various Manobo groups have been
separated, the religious beliefs of other peoples have influenced them somewhat.
However, the Manobo have often incorporated these new practices into their belief
system, rather than abandoning their practices and being converted to new religions.
from everyday social life and forcing them to pass a luminal state in which the
boundary of the human social world seems to blur. The ritual communication is
established between human beings and non-human beings such as spirits, divinities,
and the spiritual owners of natural species, subjectivities that inhabits animal bodies
and plants and so on all that is endowed with different capacities, (Sztutman, 2008).
an integral part of their culture. Ritual observations are significant practice of Manobo
culture in asking permission and approval from their deities in any activities in their
which marks as the cultural identity of a particular indigenous group through prayers
and worship to their deities, gods, and goddesses for protection, thanksgiving, and
betterment of human life. Rituals are part of worshipping gods and goddesses in
various occasions from birth to mourning death. (Sharma & Pegu 2011).
Manobo tribe is culturally rich in traditional practices, medicinal uses, diversity,
and traditional knowledge based on their community plant resources. They dwell in
hinterlands and mountainous regions in the southern part of the Philippines and live
an intricate life dependent on agriculture and forest plants. (Jamera, Manting, Dapar
2020)
In addition, humans know that much of what they possess what we call
culture was not merely invented by them but taken during mythic times, from other
species not seen since distant past. To celebrate, an intense network of repayments
above all of food and drink but also on some occasion’s songs and artifacts is set in
motion. Supported by Cole (2013), rituals are a means of praying to the great spirit
and sacrificing oneself while retaining a direct contact with the tree of life. Also, in the
study conducted by Buenconsejo (2005), the Manobos believed in the myth that
spirit interacts with human beings. Manobo’s belief in these beings perpetuates the
idea that the cosmos where the human being lives is a place where they survive
because human beings share and exchange gifts, not only with spirits but among
mediums can only heal illness caused by a member of a class of spiritual beings,
compatible to human interventions, while victim of sorcery must be treated with other
spirits are generally attached to particular sites in the environment while unbounded
are spirits capable of becoming spirits familiars, Diwata most likely to take an active
role of human affairs. In addition, Manobo’s divination and healing involved spirit
mediums, musical performances and usually and usually the sacrifice of domestically
pigs or chickens. These rituals are designed to solicit benevolent pity from spirits by
offering them songs, drum and gong music, consumable substances (betel nuts,
tobacco, and foodstuff) and burnt sacrificial gifts (sinugbahan). Some of the rituals
that Manobo performed are inajew (a spirit position healing ceremony) tukey
(incantation rite) and hihinang (a hybrid commemorative ritual involving the use of
Meanwhile, in the study conducted by Cembrano (2013) said that among the
(ordination) of the Datu is done by taking all the heirlooms like sword, spear, bronze
bracelet and baylan’s skirt and placed in the altar called bugusan or angkuw. The
deities are believed to come down, laden with boiled boar head and tail, a cluster of
betel nuts, a spray of palm betel flowers, sugar cane, taro plant and a chicken. The
drum and gong are beaten to summon the spirits. The installing Datu summons also
the spirit of the earth. The invited leaders do the same, calling the spirits of their
clans. During the trance, the baylan and the chieftain express the wishes of their
ancestors and the Mambabaja. The new Datu is bestowed with a timuso (bronze
bracelet). He must wear also the sinugbahan (heirloom) to protect them from any
harm and as a symbol of leadership. The sacred sword is also handed down to the
incoming Datu. The ceremony is believed to ward off evil spirits. The Datu elevated
to a high position is entrusted with tangkuyo (headcarp) of the ancestor leader. The
symbol of wisdom and power is decorated with boar, horse hair, and crocodile teeth.
The tamed chief spirit and turban can warn him of any danger and protect him from
any harm.
On the other side of the study conducted by Tomaquin (2013), among the
be the charmers and an herbalist. It is thought that they have several charms. It is a
popular belief among the Bisaya/lowlanders’ population that they are endowed by
the power of barang, a curse or simply a form of sorcery. The Mamanwas generally
are peace loving. They are unassuming and tend to settle their conflict peacefully.
community and provides its solid framework of the society. He is a protector of their
Diwatas and the settlement. The Tambajon/baylan becomes through his own effort
as the Mamanwas believed. He is the sincerest person in the village for he led the
Kahimonan with deep respect to Tahaw. He is expert in the Mamanwa oral tradition
and is endowed with wisdom of the Tud-om and the code of religious vow of the
ceremony. For several weeks the Mamanwas gather salted meat of wild pigs
(usually uncooked). They are going to store up it in bamboo internodes. They are
going to combine it with starch from a lumbia tree. Then they will cook it. While
cooking, they will dance around the preparation and should become strident. The
ritual dance is called binangazozo. After they were done dancing, they will get a
tungkayan, a wood or stick used in beating the gimbar (drum made of the skin of
iguana). After that the baylan/sarok guided the communal prayer, the banquet and
it aimed at inviting Tama, the Diwata of the forest, and the in charge of the game. If
Tama pleased he will release wild pigs and deers. The belief that Tama as the anito
in-charge or herder of hunting animals is clearly noticeable. The lowest in the rank of
the deities is the diyatot. The diyatot is believed to dwell in the balete tree. The
specialist in herbal medicine and those who are specialist in their rituals and
If in case there are female tambajon, they serve as assistant to the male. In the
Tambajon assists in the Mam-on ceremony. The main Tambajon followed by the
minor one first performs the spiritual dance (Katahawan). After they are done, the
rest of the participants will join. A single gimbar/drum is the only instrument used is
the ceremony. It is expected that after the dance, request is made to the gods, the
constructed altar with a boar. The minor Tambajon gets near the altar (Oyagdok) and
offers the sacrificial dance of prayer. After the main sukdan is done with his prayers,
and the minor Tambajon finishes his/her dance, the main sukdan/baylan will get a
spear and pierces or kills the boar. After which prayers of wish and
supplications/petitions are offered to supreme god Tahaw. Then, the blood of the
boar is scattered to the ground. The community will bring young coconut leaves for
the blessing of the main baylan afterwards The members of the community will pass
by in the constructed altar to be cured of possible illness. After wards they will
butcher the pig, cook it and then the whole community will share with it. Another
related ceremony offered to Tama is releasing a hen in the forest. The ritual is
iguana, deer, and pigs in the forest. In this ceremony the blood of the wild pig was
scattered /sprinkled in the specified area in the Kaingin, for Tama to hear the wishes
of the tribe.
culture value kinship, family ties, religious and cultural beliefs. They're unique among
all ethnic groups in the mountain province, not only for their interesting customs and
traditions but also for their narrative literature such as the hudhud, an epic dealing
with hero ancestors sung in a poetic manner. Another feature unique to the Ifugao is
their woodcarving art, most notably the carved granary guardians bului and the
prestige bench of the upper class, the hagabi. Their textiles renowned for their sheer
beauty, colorful blankets and clothing woven on looms. Houses were well-built,
characterized by as a square with wooden floors, windowless walls, and pyramidal
thatch roofs. Elevated from the ground by four sturdy tree trunks, they feature
and/or wild animals. Lastly, their attire remains traditional for male Ifugaos, donning
the wanno or g-string; there are six types of wanno which are used depending on the
occasion or the man's social status. Ifugao women, on the contrary, wear tapis, a
wraparound skirt; there are five kinds of skirts worn, depending on the occasion
Mountain, the Bontoc or Igorot, has wedding rituals that usually spans several days,
as documented by Bigornia (2011). It starts with the delivery of the faratong (black
beans) from the girl to the bachelor signifying the bride’s intentions to marry.
Afterwards, the bride’s family sends out what is known as the khakhu (salted pork) to
the groom’s family. This is countered by the sending of sapa (glutinous rice). These
food items are distributed to their respective family members, including their
Here, one of the groom’s parents, after receiving an invitation, must go to the bride’s
house and have breakfast with them. Later, the groom’s parents also invite a bride’s
parent for a similar meal. The next step is the Farey. The bride and a kaulog
(girlfriend) will visit the house of the groom. This is when they start entering each
other’s houses. They will have to leave immediately also, but they will be invited
again on the following morning for breakfast. This is the start of the tongor (to align).
The next day, the bride’s parents, bearing rice and salted meat, will go to the
groom’s house for the kamat (to sew tight). A kaulug of the bride and the groom’s
bestfriend is likewise invited. The evening will be the start of the karangor the main
marriage ritual. This is when the bride and groom are finally declared as a couple to
the whole community. The following morning is the putut (to half). Here, only the
immediate relatives are invited for breakfast, signifying the end of the ritual. Two
days after the putut, the couple can finally live as husband and wife, but may not
sleep together for the next five days, known as the Atufang period. The Atufang
note of every detail that comes his way, such as the characters he meets, weather
changes, among others. Should anything peculiar occur, he must make his way to
the mountain to cut some wood. The bride, on the other hand, is sent off to weed in
the fields. Any untoward incidents serve as warnings that the new couple must
postpone their living together or mangmang. The final stage of the atufang involves
covering smoldering charcoals with rice husks overnight. The marriage is considered
null and void if the fire goes out the morning after. The final step is the man manok
where the bride’s parents invite the groom and his parents and declare that the
groom could officially sleep with the bride. This signifies the end of the marriage
ritual for most Igorots. An optional lopis (a bigger marriage feast) could be done
Realistically, another practice that supports this study is the burial noted in the
Province of Davao. In the past centuries one of the tribes in Mindanao for the
Manobos living in the hinterland areas straddling the places now known as Davao
City, Davao del Sur, Bukidnon and North Cotabato, the dead were either laid on a
platform built beside a tree, or wrapped in a mat and bamboo slats and hung up a
tree. After the funeral, the relatives of the deceased abandon their dwellings and
clearing.
Further stated by E. Arsenio Manuel, a University of the Philippines
1960s, noted in his book “Manuvu Social Organization” that the tribe’s funeral
practices only reflect their semi-sedentary way of life. But Manuel said that in the
20th century, as the United States colonial government introduced the abaca
plantation system, the Manobos abandoned the practice of “tree burial” and shifted
to burying their dead under their houses. He said with the new burial practice, the
Manobos no longer abandoned their dwellings and continued with the cultivation of
their clearings. Wakes among the Ata-Manobos, the tribe occupying the forest areas
straddling parts of Davao City and the towns of Talaingod and Kapalong in Davao
del Norte, are the only occasion where antuk (riddles) are taught by the elders to the
young people.
(2013) is done when planting doma or root crops like camote, kalibre, karlang, ube,
palaw, and 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, 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 Maradiyaw and Mataro (Good and bad). The good
ones promote good harvest of the kaingin and kamotihan. The bad ones give illness
or sickness. The observance of the cited rituals revealed that the Mamanwas widely
practice their indigenous religious rituals which show that even though they were
The same author has given the privilege to attend and witnessed the well-
known annual ritual celebration, the Kahimonan. The language used during the
revered and therefore will only be used during the Kahimonan. The researcher
believed that the Binaylan prayer is both address to the souls of the departed and to
their supreme God, Tahaw. The prayers or Binaylan is address to the dead to invite
their presence in the ceremony. It safe then to conclude that originally the prayer is a
nocturnal prayer. Once the Baylan/Tambajon uses the language, he is renewing his
religious vow and his healing -religious prowess. The abundance of food and jubilant
merry making after the prayer of the Baylan/Tambajon shows that the Kahimonan is
a religious ceremony, a celebration of native religiosity that holds and binds them
intact.
Further, the element being sacred of the Baylan/Tambajon language during the
respect to them. This they believe the Tambajon/baylan has a healing power. The
would offer an idea that there is a Christian element in it. However, it would be unfair
for the Mamanwas if the researcher will conclude that the use of Bangkaso/Uyagdok
or altar is of Christian in origin. The Kahimonan, made the settlement stands despite
religious function of the Kahimonan is shown of curing the sick after the Binaylan
prayer was recited. In this part of the Kahimonan, it can be deducedthat the
Stated further, the text spelled out that the Kahimonan has healing -religious content.
It is an avenue of renewing the healing powers of the Baylan. At this end of the
Kahimonan the researcher observed an influence of the Catholic rituals such the use
of candle of ceremony for example. The Mamanwas were very much grateful to the
Baylan. As an expression of their gratitude, they will offer dogs, sinagdan (spear),
pig, chicken or anything that would express their gratitude to the Baylan for having
been officiating the ceremony. Once the Baylan/Tambajon accepted the offering in
the Kahimonan it finally ended. Besides, thanks giving elements, the kahimunan is
On the other hand, the Dakula or Datu has a direct authority in maintaining peace in
the village. He is assisted by the elders (Malaaser) and his advisers, the
Baylan/Tambajon. He is obliged to pacify or solve the conflict and will make sure it
conflicts, it is their practice to call the attention of the parties in conflict. Both are
considered. After weighing reasons, the data offers solutions or verdict. However, a
guilty person has to pay a fine, usually a pig. The pig should be slaughtered and a
cup of blood should be consumed by the guilty party as a sign of guilt. In cases of
murder, it should be forwarded to the Municipal or the police. But in cases of conflicts
between Mamanwa and Bisaya, it is barangay chairman who will have the
jurisdiction of the case. Collectively, the farm field of the Mamanwa such as one in
The following are some of their customary laws, they pay respect to civilians and
military authorities and the laws of the land. They always provide an avenue in
conducting the kahimonan at least four times in a year they may be self-reliant or
not. They respect the hunting rights of other tribes. They respect personal property.
They avoid stealing, each should offer suggestions on how to solve village problem.
They respect the elders and parents. They respect everyone in the village. They
share food and meat gathered from hunting with the rest in the community. They
Again, the Dakula maintain the peace of the place with the assistance of the Malaas.
property. But, in some cases there is a severe offense, the penalty will be oyayoanan
or forced labor is given. Forced labor will demanded by the relatives of the aggrieved
party. The guilty party is also required to give a piece of land to the victim in cases of
severe act of transgression or offense such as murder. The settlement will be done
On the other hand, the political organization of the Mamanwas traditionally is a band
loose tie in the band for there is no social stratification. The settlement or band is
expelling from the band if there is a violation of tribal norms is very effective.
Undoubtedly, the history of the past amused the present time and some of the
practices still hold of the present. The Manobo came from Mamanwas who were
driven to hinterland until they reached to forestall area of Agusan through Agusan
River. Other group of indigenous people have their own myths and practices like
planting and harvesting, arts and literature, wedding, burials with 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 those rituals are done to demonstrate that Agusan Manobo
people believed in Supreme Being and that their fate has something to do about
SYNTHETHIS
The foregoing information reflected here talked about the related literature
that will help the readers towards getting a deeper understanding on the topics that
this investigation is geared to. It also illustrates the storylines of the Indigenous
people lived experiences and their cultural practices. The literatures aforementioned
deeply tackled about the cultural beliefs of Manobo people. The study will pursue by
CHAPTER 3
METHOD
complex, holistic picture, formed with words, reporting detailed views of informants,
and conducted in a natural setting (Creswell 1994). In like way, qualitative research
is exploratory or interrogative that tries to get to understand the issue under the
surface. “The aim is to gather insights into how people live; what they do; how they
use things; or what they need in their everyday or professional lives (Government
More so, qualitative research may involve many different types of data
collection, including observation, file reviews, diaries and log books, life history
construction, videotapes, focus groups and field notes. There is such diversity and
flexibility within any one of these methods that the researcher must describe in
enough detail what steps were taken in collecting and recording the data for readers
and peer reviewers to understand the process. (Guba & Lincoln 1989). In this study
we will use observations, in-depth interviews and fieldnotes in order to get the data
approach. At the heart of this approach are methods for representing what Geertz
(1973) called the ‘microscopic’ details of the social and cultural aspects of
individuals’ lives. In this way, we can better understand better about the cultural
beliefs of our tribe as we inherited it from our forefathers. The qualitative research
design will be use in the study where respondents are allowed to speak in their own
connivance with what Hughes (1992) has said that Ethnography is the study of social
interaction and culture groups, whether these groups are defined as societies,
conversation with varying degrees of formality, from the daily chitchat that helps
maintain rapport; interview with the Manobo of varying ages; and individual
discussion. The researcher got to the informants and usually took interest in the
insights into peoples’ world views and actions, as well as the nature of the location
people in these settings. The aim is to ‘get inside’ the way each group of people sees
the world”.
prolonged involvement of the ethnographer with the local context being studied.
Traditionally, this context was a discrete and distant location. However, with the
study because our parents and forefathers belong to the Manobo tribe in Agusan del
Sur. Our involvement in the local community started since the we are born. This is
supported by this claim that ethnography is the description of people and their way of
practices and beliefs, and how the social context shapes, and is shaped by,
field can be anywhere in the world including contemporary societies and familiar
settings. Field data are collected using multiple methods such as participant
that venturing into the way of life of the Manobo people in the community is our
utmost desire to do. This point in our lives, ignite this interest because we want to
document our faith, traditions and culture on how our parents respect our forefathers.
As such, this ethnographic study is best fitted into our exploration since it gives us
English language. As such, this inquiry will gather terminology from Manobo tribe
dialect and translate these words into an English term. The importance of this is
clear enough that this new millennial or new generation is not anymore so familiar
with the terms used by the Manobo people. Their children lose interest already
especially that nowadays people are engrossed with technologies. Our desire is to
make information available for young generation to look into when time come that
As the descendants of our ancestors who is pure Manobo, this research study
will give us the assurance and relief, that somehow our cultures and wisdom is
recorded and is written. Everything will be forgotten, at least we can go back and
chosen participants. We will gather our data through in-depth interview. But before
that, we will read to them the content of our consent that we will ensure to protect
their privacy. They then will allow us to conduct our interview through cellular phone
recording. After the interview, we will then translate and transfer the data to a word
Research Participants
The participants of this study will be the Manobo elderly particularly the Datu.
Also, some participants will be chosen according to their position in the family. Since
process of this investigation. That, the data that they will give us will have an
abundant information because they will not be hesitant in answering all the questions
statement when one said that historically, an ethnographer has studied unfamiliar
This study will conduct an in-depth interview with a number of thirteen (13)
participants, preferably the Datu’s and the members of the community. It has
size of at least 12 to reach data saturation (Clarke & Braun, 2013; Fugard & Potts,
2014; Guest, Bunce, & Johnson, 2006) Therefore, a sample of 13 was deemed
The study will use the purposive sampling because it is most effective
technique when one needs to study a certain cultural background with the
knowledgeable expert within. Selected respondents were highly important for this
research, as people looked upon the knowledge and information. Denzin &
Giardana, (2007), Long & Johnson (2007) stated that critical consciousness
purposive sample is fundamental to the quality of data gathered, thus, reliable and
competent.
In particular, students must address the question of how many interviews are
enough to reach data saturation (Guest, Bunce, & Johnson, 2006). Data saturation is
reached when there is enough information to replicate the study (O’Reilly & Parker,
2012; Walker, 2012), when the ability to obtain additional new information has been
attained (Guest et al., 2006), and when further coding is no longer feasible (Guest et
al., 2006).
Data Collection
Prior to the conduct of the actual in-depth interviews and focused group
will point out that everything will be done in confidentiality, and essentially, rapport
involves trust and respect for the interviewee and the information that they will share.
Furthermore, we will prepare a quiet room that would ensure the privacy and
environment for sharing their personal experiences. Through the interview process,
we listened to the participant’s descriptions and repeatedly reviewed the studied data
or video recording improves the accuracy of the content shared in the in-depth
observed in all sessions and with the informants (Bricki and Green ,2007),
Data collection method is the way to collect data used in this research. The
researcher used qualitative approach which the form of data is utterances. According
interviewing in depth, and 4) analyzing documents and material culture. For this
study, data will be collected through primary and secondary sources. Primary
Wutich and Brewis (2019) identify primary data as facts obtained from sources such
be clarified that all the information obtained through primary means must contain
unbiased facts.
The researcher will only be in the field for specific times to observe
conducted over a long period. Building on your early engagement in the field, field
visits will allow researchers to develop trustable relationships with their participants,
the particular sub-culture. Data collection is intense and includes interviews, short
document reviews, and archival research. The rational for using multiple data
collection is to maintain rigor and to gather in-depth data about the topic under
study.
atmosphere where participants share their thoughts and feelings freely. Using a
understanding; and to capture higher quality data. The key is to ask open-ended and
written in the method of this study. Colorado State University (1993–2016) defines
accuracy as a term used in survey research to refer to the match between the target
population and the sample. In addition, according to BS ISO 5725 the general term
case trueness is the closeness of the mean of a set of measurement results to the
actual (true) value and precision is the closeness of agreement among a set of
results. We, researchers will use participant codes or numbers to label data instead
common rule of thumb that there should be at least 10 participants for each item of
the scale, making an ideal of 15:1 or 20:1 (Clark and Watson 1995; DeVellis 2003;
minimum sample size of at least 12 to reach data saturation (Clarke & Braun, 2013;
Fugard & Potts, 2014; Guest, Bunce, & Johnson, 2006) Therefore, a sample
of 13 was deemed sufficient for the qualitative analysis and scale of this study.
Data Analysis
mass of data collected and presenting the result in a way that communicates the
Data will be analyze using a method which included data reduction, data display,
the abstraction of data from transcriptions, deleting data which are not important and
2006; Suter, 2012). This pairing and sieving of data are often termed as thematic
analysis, and thematic analysis is a method for analyzing qualitative data that entails
during the qualitative data analysis or the writing up stages (Burke et al., 2005). Data
different pieces of relevant data (Dey, 1993). Conclusion drawing and verification
was the last step of qualitative analysis. It involves going back to consider what the
analyzed data mean and to assess their aftermaths for the questions at hand while
verification, integrally linked conclusion drawing, required revisiting the data many
this point, no definite judgments were made but rather, the data were allowed to
classifying text to form explanations and comprehensive themes in the data. It is the
process through which researcher gather or ‘tag’ content related to a specific theme
or idea (Attride-Stirling, 2001). It aims at reducing the data by sorting out the
information transcript into manageable and meaningful transcript segments with the
aid of coding framework. Data coding in qualitative research means assigning labels
Researchers will use the social science query’s theme. Bogdan & Bilken (1982)
suggested examining the setting and context, the perspectives of the informants, and
informants’ ways of thinking about people, objects, processes, activities, events, and
investigators concentrate their efforts on searching for specific kinds of topics – any
of which are likely to generate major social and cultural themes. Novice researchers
may be more comfortable with the tabula rasa approach. More seasoned
researchers, who are more familiar with theory issues, may find the social science
Trustworthiness
As novice researchers, we will follow the idea of Lincoln and Guba
group various procedures together under larger aims, and to offer alternative terms
to positivist concepts. They establish that trustworthiness of research and its findings
are the central issues in positivist ideals of validity and reliability. In that sense, the
terms proposed by Lincoln and Guba are very useful in explaining the
findings. In other words, this means that the findings are based on participants’
responses and not any potential bias or personal motivations of the researcher
dependability if the work were repeated, in the same context, with the same methods
with the internal validity of the research. It is concerned with the integrity of the
conclusions that are generated from research (Bryman and Bell 2015). Shenton
(2004) explains that to establish credibility is to seek to ensure that their study
of approaching our research project, or linking it to the relevant research and to the
setting of the study. Contextualization gives credibility and support to our research
project as a whole. Research contextualizing takes various shapes and forms. First,
studies. Second, we contextualize our research by linking it to (a) the specific context
in which it was conducted like institution and workplace (micro-level); and (b) the
location or general setting of the study like geographic territory and location (macro-
level). Based on these two main ways of contextualizing research, a further two-fold
wider contextualization of our research project will be identified too, namely, linking
our research to other disciplines (domains of study) and other contexts (locations).
concerns with internal validity, transferability mainly looks at the external validity of
the research. The issue with transferability is whether the outcome of the research
could be generalized and could give the same results for other similar types of
researches (Bryman and Bell 2015). Lincoln and Guba (1985) argue that it is the
the fieldwork sites is provided to enable the reader to make such a transfer.
of confirmability refers to the quality of being objective, impartial and free of bias
(Bryman and Bell 2015). Shenton (2004) adds that recognition of shortcomings in
study’s methods and their potential effects on the research as well as the inclusion of
an in-depth methodological description can allow for the integrity of research results
to be scrutinized. Clearly, trustworthiness is what makes the study rational for people