Professional Documents
Culture Documents
Department of Education
Region XIII-CARAGA REGION
SCHOOLS DIVISION OF SURIGAO DEL SUR
CARRASCAL NATIONAL HIGH SCHOOL
Nat’l. Highway, Gamuton, Carrascal, Surigao del Sur
The research study was conducted at Pantukan, Carrascal, Surigao del Sur,
Sur in the island of Mindanao. The distance at these coordinates is about 641.4
meters or 2,104.3 feet above mean sea level. Pantukan one of the barangay in the
municipality of Carrascal, province of Surigao del Sur. Its population was estimated
at 737 people determined by the 2015 Census survey. This represented 3.28% of
province of Surigao del Sur, Philippines. According to the 2015 census, it has a
Pantukan is included. The rest are Adlay, Babuyan, Bacolod, Baybay (Poblacion),
V. METHODOLOGY
their real-life environment. It was launch by an entry protocol asking consent from
both the local officials of Patukan, Carrascal, Surigao del Sur, and the Manobo
documented through notes, videos, and photographs and equipped through follow-
up questions during the focused group discussion (FGD). Persons involved in the
FGD are the Baylan (healer), the Datu (tribal chieftain), two (2) leaders of the
dominant Manobo clans in the place, the Takusajan, and two (2) barangay officials.
The notes are then compared with the video and photographs taken by the actual
1. What are the rituals for wedding, healing and before entering the forest of
This ritual undergoes three (3) stages: before the wedding (courtship
person into the following categories: mild and severe. This ritual is
called Kahimunan.
2. What are the materials used in these three rituals, and what are their
significance?
a. WEDDING
leaves) plato (plates), mam-on (Areca catechu L.), bujo (Piper betle L.), apog (citrus
sopas (biscuits), baso (glass), baboy (native pig colore black), sunoy (native rooster
colored red), sable (sharp bolo), coins, banana leaf, cooked rice and sugba (grilled
heart, liver, and meat of the slaughtered pig) are used for the ritual.
cutting the nail of a young chicken with a sable (sharp bolo)) are used for the ritual.
Puyo (headdress), aritis (earrings), necklace, sinanggawali (belt), and butos (anklet)
are the costume and accessories worn by the bride during the ceremony while
tebang (headpiece), sinaggawali (bakos), and saliko (T-shirt) are worn by the
during kuzab (paspas) bringing live rooster fanned to each visitor, place, and the
couple to ward off bad spirits and illness to their marriage brought from the outside.
The couple will celebrate their life as a married couple by having Kahimunan
a. WEDDING
The ritual begins when the baylan begins to chant the tud-om where the two
assistants are at the side and the datu (chieftain) at the back. The baylan summons
the Abyan (diety). When the Abyan enters the body of the baylan, he encounters a
seizure. The assistant baylan at that point talks the Abyan in a chant. The couple is
encouraged to offer coins at the top of the platform. Baylan will ask permission from
the Abyan and speaks the decision of the Abyan. If the decision of the Abyan is on
the positive, and after clearing out the body of the baylan, the healer then pours wine
from the glasses around the platform. At that point, two native roosters are then
prepared by the Manhinangay (assistants). The first rooster is fanned to the couple
to ward off awful spirits and ailment brought from the outside. The second rooster is
fanned to the surroundings. Then, using a sable, the native pig is stabbed at the
neck area. Some of the blood is contained on a plate and after that put on the
platform. The assistant then rubs the blood of the slaughtered pig to the minhow and
the anilow. The wine from the glass on top of the platform is given to the couple and
everyone present.
The slaughtered pig is then placed on a fire to get the fur out and poured with
hot water. Once it is clean, internal organs are taken. The left side of the animal will
be left behind to be shared by the couple and the tribe later. Rice is cooked and the
liver and heart of the pig are grilled, or sugba. Once the sugba and luto (rice) are
cooked, rice and some grilled meat are placed on a plate and placed on the platform.
Some slices of raw meat are also placed on the platform. The assistant baylan then
covers the cooked rice on the platform with a banana leaf cut with a triangular shape.
The baylan starts to chant the tud-om once again. Then, the cooked rice and grilled
meat are distributed to the couple, to the visitors, and all the members of the tribe
present. Mallorca (local wine) is also shared as the couple and the tribe commune
with one another. This ritual is done to determine if the couple is permitted to get
married. This will also tell the day or the date of their wedding ceremony.
During the day of the ceremony, the baylan serves as the marriage officiant.
The couple will be sitting on the floor of the apugan (balay alampuanan). The groom
and bride will exchange their vows by feeding rice dough to each other. The groom
feeds his bride first and the bride to her groom. After the rice dough, the couple
exchange necklaces instead of rings. For them, they believe that necklace is a sign
of devotion and an agreement between two parties to love and cherish one another
for the rest of their days. A necklace will make their married life long-lasting and full
of happiness. The baylan then starts to chant the tud- om and ends it with limpas
(blessing) from the couple’s parents. The parents will give their wishes and prayers
to the couple. The couple will then dance at the center in the apugan together with
the baylan. While the couple is dancing, the baylan performs kuzab (paspas) around
them bringing live rooster fanned to the couple, place, and the visitors to ward off
bad spirits and illness to their marriage brought from the outside.
After the wedding ceremony, the couple together with their families will
celebrate through Kahimunan. Kahimunan has many forms, however, this type of
kahimunan is, a ritual for thanksgiving. This ritual is led by the baylan and includes a
b. HEALING
The Manobo tribe in Pantukan has a different way to heal or treat sick persons.
This ritual is categorized on how critically ill person into the following categories:
MILD, if the illness is mild (fever, cough other mild illness), the sick/ill person will
prepare one (1) candle and one bottle (1) of Mallorca (local wine), give it to the tribal
healer, and placed it on a small platform. The Baylan starts to chant the tud-om.
After the chant, Abyan (deity) tells the Baylan if the sick person will or will not recover
or the days of the sick person’s recovery. If not, Baylan checks the pulse
usually is done during the full moon. However, if the illness is SEVERE and needs
emergency treatment, Kahimunan happens at any time. The ritual is held outside the
house of a sick person. The sick person stays inside their house. The family will
prepare 5, 000 pesos as an offering. In a platform (Binangko), one (1) candle, a plato
(plate) with bujo (Piper betle L.) topped with mam-on (Areca catechu L.), one (1) ripe
mango, one ripe orange, one apple, kendi (candies), sopas (biscuits), baboy (native
pig colored black), and sunoy (native chicken colored red) are placed at the center of
the platform. Baylan then starts to chant the tud-om and dances the whole night.
Assistants Manhinangays and family members will dance as well. Abyan tells Baylan
if the sick person will recover. If not, they will stop doing the ritual.
The ritual before entering the forest happens at 6:00 a.m. Baylan prepares a
binangko. mam-on (Areca catechu L.), bujo (Piper betle L.), apog (citrus
sopas (biscuits), baso (glass), are placed at the top of the platform. Baboy (native
pig colore black), sunoy (native rooster colored red), sable (sharp bolo), coins,
banana leaf, cooked rice and sugba (grilled heart, liver, and meat of the slaughtered
pig) are also used for the ritual. The ritual proper starts when the baylan starts to
chant the tud-om while the two assistants at the side and the datu (chieftain) at the
back. The baylan summons the Abyan (deity). When the Abyan enters the body of
the baylan, he experiences a seizure. The assistant baylan then talks to the Abyan in
a chant. The people who will enter the forest are urged to offer coins to be placed on
a white plate on top of the platform. The datu then speaks and presents the request
of the people who will enter the forest and the baylan then speaks the decision of the
Abyan. If Abyan agrees to the request, the healer then pours wine from the glasses
around the platform. Two native roosters are then prepared by the Manhinangay
(assistants). The first rooster is used to fanned to each visitor to ward off bad spirits
and illness brought from the outside. When all of the visitors are fanned, the second
rooster is given to the baylan. The second rooster is used to fan the surroundings.
Then, at the command of the baylan, one of the assistants will proceed to the tied
native pig and using a sable, the manhinangay stabs the pigs at the neck area.
Some of the blood contained is placed on a plate and then placed on the platform.
The assistant then rubs the blood to the minhow and the anilow. The wine from the
The slaughtered pig is placed on a fire to get the fur out and poured with hot
water. Once it is clean, one of the assistants proceeds to take the right part and the
internal organs. The left side of the animal will be left behind to be shared by the
couple and the tribe later. Rice is cooked and the liver and heart of the pig are
grilled, or sugba. Once the sugba and luto (rice) are cooked, rice and some grilled
meat are placed on a plate and placed on the platform. Some slices of raw meat are
also placed on the platform. The assistant baylan then covers the cooked rice on the
platform with a banana leaf cut with a triangular shape. The baylan starts to chant
the tud-om once again. Then, the cooked rice and grilled meat are distributed to the
visitors and all the members of the tribe present. Mallorca (local wine) is also shared
Rituals of the Manobo tribe in Pantukan, Carrascal, Surigao del Sur build
families and unites the community. These mark significant events in their lives,
sustains their identity. However, due to the rise of innovations, rituals of the
Manobo tribe are changing. They have adopted these changes. Many tribe
different from the ceremony they perform in their tribe. Moreover, they are free to
choose whom to marry, what kind of ceremony they want, and the path they are
going to take.
Today, there are options as to where and whom they are going to get treated. If
they are feeling unwell or they are sick, they can seek medical professionals.
Although many changes with their rituals and practices happened, the tribe is still
doing their best to perform and retain these rituals for the next generation. During
the focused group discussion, the tribal healer (Baylan) stated that he has trained
one of his family members how to treat and do what a baylan does. When the
baylan was severely ill, he was the one who summons Abyan and treats baylan.
This actively demonstrates that their ritual is still evident and significant.
To help them preserve their culture and tradition, the education and tourism
research are conducted to help the Manobo tribe in Pantukan, Carrascal, Surigao
del Sur preserve their rituals especially the rituals in healing, wedding, and the
ritual before entering the forest. The Manobo tribe is doing their best to preserve
their culture by wearing Manobo attire during important occasions, speak in their
language, perform their dance, and teach potential descendants. The cultural
mapping and research help in documenting their rituals. Their rituals and dances
are photographed and recorded. This effort is done to make sure that their rituals
are not forgotten and tourists from other places will recognize them as someone
who belongs to the society and as a tribe with rich culture and traditions.