BANWA

TYPES OF SOCIAL ORGANIZATION

BANWA
• The MANUVU TERM Banwa means =
‘DOMAIN”.
• The upper limit of complexity in the indigenous
social organization.
• Larger territory which includes villages, loosely
organized into a district or domain led by
“DATU”.
• The most complex among the five types of
ethnic social organizations.
CHARACTERISTICS
• The presence of an economic base – productive land use and
extensive trade;
• Social stratification is marked; division of labor is clearcut
• The family is not the center to all activities; it functions as a
society;
• Group norms are based on an elaborate legal system called
batasan consists the sets of custom laws called addat. That
provides the different units with rules of conduct with respect to
economic, political, and religious activities;
• Authority and governance supported by the magico-
legal set of rules that functions as the framework for
leadership;
• The presence of elaborate community-wide rituals and
ceremonies are participated in by a majority of the
people;
• Occupational specialists are present;
• Warfare is highly institutionalized.
GEOGRAPHICAL LOCATION
• Indigenous ethnic
communities with
banwa types of
social organization
are few and found
only in Mindanao.
These are (Manuvu,
Coastal Bagobo,
Cotabato Manobo,
Bilaan and
Higaonon).
WHAT DOES BAGOBO MEAN?
• The Bagobo were the first ethnic group in
Mindanao encountered by the Spaniards at
the end of the nineteenth century. Its name
was derived from the words
“bago” meaning “new' and
“obo/obbo/uvu” meaning “growth”,or “grow”
which refer to a recent formation of people
along the Davao Gulf coast.
COTABATO
• Cotabato derives its name from the Maguindanao word kuta
wato (from Malay - "Kota Batu"), meaning "stone fort",
referring to the stone fort which served as the seat of
Sultan Muhammad Kudarat in what is now Cotabato
City (which the province derives its name from).
• Islam was introduced in this part of the country in the later
part of the 15th century by Sharif Mohammed
Kabungsuwan, an Arabo-Malay Muslim warrior-missionary. 
COTABATO MANOBO
• Numbering 10,000 to 15,000 in 1981, the Cotabato Manobo inhabit the central
portion of the southwest highlands of Cotabato on Mindanao Island in the
Philippines. Through contact with the neighboring Magindanao and Christian
Filipinos who have settled in the region, much of the traditional culture has
disappeared.
• Cotabato Manobo is classified in the Hesperonesian Group of the Austronesian
Language Family. Settlements are generally composed of five to eight
households. Houses are usually of bamboo and thatch, rectangular in shape,
and raised 3 to 6 feet on piles.
• Major crops include rice, maize, bananas, sweet potatoes, taro, and vegetables.
Agriculture is supplemented by trade, fishing, and hunting. Leadership is
achieved, not ascribed at birth.
• The Cotabato Manobo believe in a high god and hold rituals honoring the rice
spirit; many of the people have converted to Christianity.
WHAT IS THE MEANING OF BILAAN?
• The Blaan people, alternatively spelled as "B'laan," are one of
the indigenous peoples of Southern Mindanao in the Philippines.
Their name could have derived from "bla" meaning "opponent"
and the suffix "an" meaning "people." Other terms used to refer
to this group are Blaan, Bira-an, Baraan, Vilanes, and Bilanes.
• The Blaan are neighbors of the Tboli, and live in Lake Sebu and
Tboli municipalities of South Cotabato, Sarangani, General
Santos City, the southeastern part of Davao and around Lake
Buluan in North Cotabato. They are famous for their brassworks,
beadwork, and tabih weave. The people of these tribes wear
colorful embroidered native costumes and beadwork
accessories. The women of these tribes, particularly, wear
heavy brass belts with brass "tassels" ending in tiny brass bells
that herald their approach even when they are a long way off.
WHAT IS THE MEANING OF HIGAONON?
• They are a nomadic tribe, traveling from one mountain to
another, looking for fertile soil for a fruitful harvest. The
name Higaonon is derived from the words higa meaning living,
the word goan, which means mountains and the word
onon meaning people.
• One of the indigenous practices that the Higaonons have
retained up to this day is their system of conflict resolution,
locally called paghusay (meaning “to settle”). With its tribal
council composed of a Supreme Datu (chieftain), 11 delegates,
3 baes (women delegates), and 25 alimaong (tribal police), they
resolve all kinds of conflicts as long as they take place within
their jurisdiction. Cases that reach the tribal authorities for
possible resolution include thievery, fighting, murder,
misunderstandings, adultery, land conflicts, contempt against
rituals and conflicts involving rebels.
CASES OF HIGAONON TRIBAL CONFLICTS:
ADULTERY 
• Concerning adultery, the tribal chieftain has said that the practice is
considered a serious crime in the tribe because the Higaonon s believe that it
actually brings bad luck. During a wedding, the datu (the one performing
religious duty as the Babaylan of the tribe), inculcates in the couple’s minds
the sanctity of marriage, which would become impure when a wife or a
husband practices adultery.
• Though pagduway (or having two wives) is allowed in the tribe, the consent
of the original wife is required; otherwise, the husband could not engage
in duway (have two wives). A man intending to have two wives must see to it
that he can afford to provide the basic needs of his wives and their children.
However, the respondents revealed that there was no such case when a wife
allowed her husband to have two wives; there were reported cases of
adultery instead. These cases of adultery led to lido or war between families.
This was due to the fact that the Higaonon s are by nature protective of their
family.
 GEOGRAPHICAL LOCATION

Higaonon
(Bukidnon)
Coastal
Bagobo

a n u v u
Cotabato M
l a nd )
Manobo and (U p
Bilaan
SETTLEMENT PATTERN
• Banwa live in territorially defined domains or
districts composed of several settlements. Each
settlement composed of hamlets with an average
of 5-8 households located on mountain spurs,
river banks, near the precipices of deep ravines
and on hillsides.
• Higher grounds is there selected as home sites
for protection purposes in case of surprise
attacks. While distance between houses takes
few hours walk.
 SETTLEMENT PATTERN
• The hamlets are semi-sedentary due to the
demand of shifting agriculture but the
inhabitants tend to return to the same sites on a
cyclical pattern. While the Datu’s house remain
permanently.
• Dwelling in the communities vary in size and
architectural designs. They range from
temporary structures beside the swidden to
large buildings for ceremonial purposes.
SETTLEMENT PATTERN
• Typical house is a single room structure raised
above the ground on bamboo or timber post with
gable-shaped roof made of thatched grasss or
nipa, while the floor is made of slats of bamboo.
The living room used as sleeping quarters, the
space below the house sometimes used to store
surplus grains and foodstuff surrounded by
fence made by bamboo and sometime use as
sheltered for the animals during the night.
 SETTLEMENT PATTERN
• Datu house is the biggest structure in the village that
can accommodate hundreds of people and also
functions as ceremonial and defense center. It has
sleeping platforms reserved for the warriors and
respected guests, rooms for the datu and his wives and
rooms for the ordinary members of the house.
• Family prestige is symbolized by number of gongs,
porcelain jars, hanging altars and decorated poles
sacred to the patron deities of war fare that kept inside
the room of the Datu.
ECONOMIC PATTERN
BANWA a combination of shifting and permanent dry-rice
agriculture, abaca plantation and extensive trade.
• ABACA PLANTS
• cultivated for domestic use (wearing fabrics, ropes)
• for sale to neighbouring groups.
• LIVESTOCK raising is “UNIVERSAL”.
• ANIMALS: Foods, religious sacrifices and trade
• TRANSPORTATION (Horses, Cow, Carabaos)
• FOR AGRICULTURE, BRIDE GIFTS (Carabaos)
The Banwa type of social organization is composed of
several settlements. Each settlement is composed of
hamlets/small settlements with an average of 5 – 8
households.
Higher grounds are selected as home sites for protection
purposes. Distance between houses are within
shouting range.
The place where the datu resides is relatively permanent
because it serves as the focal point of activities in the
district.
The house of the datu is generally the biggest structure in the
village. It can accommodate several hundreds of people.
Functions of the house:
1. Ceremonial center
2. Defense center
3. Sleeping platforms reserved for warriors and respected guests
4. Rooms for the datu and his wives, and for ordinary members of
the household
ECONOMIC PATTERN
The Banwa type of social organization revolves around a
combination of shifting and permanent dry rice
agriculture, abaca plantation, and extensive trade.
Abaca plants are cultivated for domestic use [weaving
fabrics for attire or ropes for tying bundles] and for sale
to neighboring groups.
Livestock raising is universal, particularly fowls and swine;
animals are domesticated for food, religious sacrifices,
and trade. Horses, cows and carabaos are used for
transportation.
ECONOMIC PATTERN
• VILLAGE specialists are “PRESENT and PATRONIZED”.
• ARTISANS
• metalsmithing, basket, fabric weaving, and etc.
• personal adornment (earrings, trinksets, bracelets, and
tiny bronze bells manufactured by a WAX-MOLD
PROCESS).
• BRONZE derived from OLD GONGS and DAGGERS are melted
and poured into mold, cleaned, ground and polished for trade.
• TRADE is “EXTENSIVE”.
ECONOMIC PATTERN
• AGRICULTURAL PRODUCTS
• salt, sugar, shell discs, and plastics/ tin plated
• rice corn, or bundles of abaca fibers
• WEALTH
• highest aspirations of people
• basis of power and influence
ECONOMIC PATTERN
• DATU (Manuvu)
• must have wealth
• must also be a
SKILLED
NEGOTIATOR
• must have a BIG
HOUSE (700 people)
ECONOMIC PATTERN
The DATU is expected to extend assistance to people:
a. During the critical period of the year (low supplies or totally non-
existing)
b. In celebrating trial feast of the thanksgiving (SHAKAAN)
c. In feeding visitors (OFFICIAL BUSINESS or SOCIAL CALLS)
d. In providing for the support, food, lodging of parties who have
cases for settlement, but are put under observation for possible
reconciliation.
e. In arranging marriage (raising of animals and articles to meet the
bride wealth)
f. In meeting partly and wholly the exigency of the wergild or
damage the wrong-doers and their kinsmen must shoulder.
ECONOMIC PATTERN
• OFFERINGS TO DEITIES
• accumulated surplus of food stuff and collection of prized items
(porcelain jars, gongs, spears, swords, girdles and leg bands)
• during ANNUAL CEROMONIES like GINUM.
• BASS GONGS - "standard items"
• estimating prices when TRADING VALUABLE OBJECTS,
PAYING DEBTS and WERGILDS, GIVING BRIDE GIFTS
(marriage) , etc.
• WEALTH and its corresponding social and political statuses are validated
by public display of valuable and ritual objects during religious festivals
(PAGKITAN).
ECONOMIC PATTERN
CONCEPT OF PROPERTY (3 DISTINCT TYPES)
•PERSONAL
•owned by an individual (clothing, weapons, jewelry, bolos, knives, and
headgears)
•those which can be disposed of easily.
•FAMILIAL
•includes home, furnishings, ritual paraphernalia, rights over fruit trees,
work animals, fowls, and livestock (FAMILY DECISION)
•COMMUNAL
•land, right of access, cultivation and harvest
•extend: hunting, foraging, gathering and fishing areas.
•cannot be done with the territory of another village
ECONOMIC PATTERN
• TRESPASS
• Punishable and can generate violent feuding

• In order to insure that no mistakes are committed, village

boundaries are MARKED (so are other kinds of land and crop
ownership).
• Betel nut trees, bamboo groves, dye-yielding plants, and other
relatively permanent and non-removable landmarks are used
to establish and mark ownership.
SOCIAL STRUCTURE
• The different villages continuing the Banwa, remain discrete,
independent and self-sufficient units, although these villages are
territorially independent of each other, they practice the essence if
harmonious relationship to other villages to have good trade of goods
and strengthen economic ties and for protection.
• Banwa membership is frequently evaluated in terms of residence and
religious political allegiance with the central leadership
• The one who leads the banwa structure is called Datu. The Datu have
the authority, political influence, power and kinship to bringing different
villages together.
• The Datu has considerable juridical, political and ecclesiastical influence
within his territorial domain. Other than this the influence of a datu is
observed and extends beyond his own village over other neighboring
villages.
SOCIAL STRUCTURE
• The datu may be called to settle disputes which could not be easily
solved and to have alliances to other villages.
• The datu's duties include coordinating various social and religious
activities leading in important ceremonies and protecting the banwa.
The datu also follows on the custom laws .
Among the Manuvu the Datu has the following functions:
A. Social – receiving guests; arranging marriage matches
B. Economic – decides where the village was to move for swidden
activities in accumulating wealth and surpluses
C. Religious – settlement cases
D. Political – keep peace, making vengeance expeditions and little wars
and concluding alliances and pacts.
SOCIAL STRUCTURE
• Customary practices are legitimized by a body of legal norms
called "Addat" which means , respect that is due to the customs
and the village authorities.
• In the Banwa structure every member of the community is
expected to follow legal norms as expressed in customs and
practices to avoid having in conflict with the laws and to suffer
punishments
• Violation of incest: The punishments include exile or death this
punishments also depends on the crime that has been done.
• Infidelity is punishable by killing the culprit.
If thenhusband finds the wife to be
unfaithful, he should kill both her and her
admirer, but the spear with which he
avenges his wrong should be left in the
body of one of the victims, as a sign that
the killing was provoked by the fault.
SOCIAL STRUCTURE
• The authority of the Datu is also tempered by collective
sentiments and wise counsel of the village elders, as well as by
the custom laws and religious morality.
• The council of elders also called (buyyags) among the Manuvu.
The elders is also called the Taukum and Tausay who assist the
Datu in his performance of duties, they also help to resolve and
settle cases and to pass judgments.
• Other specialist assisting the Datu or serving the villages for
fees are the Melaws or go betweens. They are skilled
negotiators and often hired for marriage disputes before this can
cause serious damage, but the more serious criminal case are
assigned to the Tausay or the Datu.
SOCIAL STRUCTURE
Bagani
• The most important group assisting the datu. Among the Bilaan
the Bagani or lebe is renowned fighters and these groups are
composed of families headed by men of valor who are entrusted
in protecting and avenging the honour of the community. They
are also known for their well versed warfare strategies and
tactics and they are also the one who are incharge of the
military ties of the district. They are assisted by the commoners
and the slaves in doing agriculture and in return for their
services the Bagani ample protection.
SOCIAL STRUCTURE
• In becoming a Bagani you must first do something honourable to
be a candidate such as killing during culturally prescribed or
permitted occasions like avenging a family honour, raiding an
enemy territory and the more a person kills the higher his
prestige in becoming a Bagani.
• The bagani as classed among the Bilaan are said to be under
the protection of the spirits these powerful spirits is called the
Mandarangan and Darago and because of this the Bagani is
allowed next to the Datu to do sacred rituals.
SOCIAL STRUCTURE
• The Banwa social organization has a defined social class
individuals and families are grouped and ranked on the bases of
wealth, descent, valour and supernatural endowment and the
one who is in the apex of the social pyramid is the Datu.
• The commoners are the biggest group in the Banwa social
organization. They are the ones who work in the field of the
Datu and Bagani. The less privileged members of the Banwa
social organization are the Uripon or slaves. These slaves are
not considered citizens and they do not enjoy any right or
privilege at all, until they are allowed to be in the group and
become integrated in the group.
SOCIAL STRUCTURE
THERE ARE TWO CLASSIFICATION OF PERSONS IN
THE MANUVU
A. Mahingod
They are the ones who are native and born within the
Banwa.
B. Lapu
They are the one who are not born in the
community and they are also called foreigners.
SOCIAL STRUCTURE

• THERE ARE 7 PRINCIPLES

ON BECOMING A CITIZEN.
SOCIAL STRUCTURE
• The nuclear family is the basic unit of the Banwa type of
organization. It consist of the father and the mother and their
unmarried child or children.
• The Banwa Social Organization also practices the ways of
marriage as it what the groom will give and do to the bride such
as giving valuable materials and the like and they also practice
Polygyny to the upper class particularly the Datu in lined of this
they practice Exogamy and Endogamy.
RELIGION AND ART
• RELIGION
• Deeply interwoven with the community affairs.
• Conceptually separated from secular activities.
• Institutionalized in a number of community-wide
ceremonies.
• CEREMONIES (annually/occasions demand)
• Like divining guilt, restoring peace through rituals, and
negotiating disputes.
• Officiated by religious specialist (BAYLAN/ DATU).
RELIGION AND ART
• BAYLAN (Walian)
• Most important religious functionary.
WHEN TO PERFORM CEREMONIES AND RITUALS?
• Before planting.
• Before harvesting.
• Before making a journey.
• Offering a prayer for the recovery for the sickness.
RELIGION AND ART
• TUMANURON
• Ceremonies involve important aspect of community life.
• Called to perform the rite.
• AMO-OS (Bilaan)
• Do not perform task.
• To aid in the cures of the sick.
• To secure good crops.
• To thank the higher beings for their help and
watchfulness.
RELIGION AND ART
HOW TO BECOME A RELIGIOUS FUNTIONARY?
• divine calling and intensive training

PROTECTIVE POWERS OF RELIGIOUS BELIEFS

• often expressed in ART FORMS
RELIGION AND ART
• ORDINARY OBJECTS (attires, tools, weapons)
are decorated with conventionalized human and
animal forms for protection from environmental
spirits
• Incised in WOODEN HANDLES of metal
implements, embroidered as designs in attires
and carrying receptacles and inlaid in betel-nut
boxes.