Higaonon Tribe: History and Culture PDF

***THEHIGAONONTRIBE*** ARADELLOS, JESSIE APLAYA, JANELLEAIRISH CADERAO, RANZ INDYCAPOL, ROSVIMAR CASTILLON, IVANWAYNE COCA, MARY ROSELASPONAS, JESRAEL JESSA **HISTORY/ORIGIN** The Last Tribes of Mindanao, the Higaonon, people of the living mountains. The indigenous tribes of the Higaonon s...

***THEHIGAONONTRIBE*** ARADELLOS, JESSIE APLAYA, JANELLEAIRISH CADERAO, RANZ INDYCAPOL, ROSVIMAR CASTILLON, IVANWAYNE COCA, MARY ROSELASPONAS, JESRAEL JESSA **HISTORY/ORIGIN** The Last Tribes of Mindanao, the Higaonon, people of the living mountains. The indigenous tribes of the Higaonon share a common root language, history and culture, they can be foundinthe northern and central regions of the island of Mindanao in the Philippines. They are a nomadic tribe, traveling from one mountain to another, lookingforfertile soil for a fruitful harvest. The name Higaonon is derived fromthe words***higa***meaning living, the word ***goan***, which means mountains and the word ***onon***meaningpeople. All togethe these words form the description of the tribe as **\"peopleof theliving mountains.\"** This tribe, also named **\"people of the wilderness\"**, is oneof theleast known ethnic groups that inhabit the hinterlands of North-Central Mindanao. Theyare scattered over five provinces, Bukidnon. Agusan del Sur, Agusan del Norte, Lanaodel Norte and Misamis Oriental. Ever since **\"The Times of Creation \"** the Higaononhave lived and continues to live in their ancesteral forest homes, undisturbed, managingthe forest in a natural way. **POLITICAL SYSTEM**  The Higaonon tribe in Bukidnon, Philippines, has a political system centered around a datu, or chief. This system is characterized by a hierarchical structure with a principal datu who governs an entire group, composed of smaller units each led by a minor datu. These minor datus form a council that advises the principal datuandthecommunity as a whole. **Datu** - holds a position of great authority and responsibility within the Higaononcommunity. They are expected to be the wisest and bravest among their people, serving as the headman, supreme judge, medicine man, ceremonial leader, andmilitarycommander. -responsible for assessing the needs of their people and making decisionsthat ensure the well-being of the community. This role requires absolute power andadeepunderstanding of their people\'s traditions and customs. **The Council of Minor Datus** -serve as advisors to the principal datu andplayacrucial role in the political decision-making process. They represent their respectiveunits within the community and provide valuable insights and perspectives onissuesaffecting the Higaonon people. The council acts as a check on the datu\'s power, ensuring that decisions are made in the best interests of the entire community. **Traditional Laws and Practices:** **BUnca tol ha bulawan** -a system of unwritten laws which emphasizesunity, peace, and love. Pasig ha suma gubay -their oral tradition -a vital part of their cultural heritage and serves to transmit knowledge andvaluesacross generations. **Conflict Resolution** **Pag husay** - which translates to **\"to settle\"** -a well-established system of conflict resolution. This systemrelies onthetribal council, composed of the datu, delegates, and tribal police, to resolve disputeswithinthe community. The council handles cases ranging from theft and fighting tomurder, adultery, land conflicts, and conflicts with rebels. **The Higaonon\'s Commitment to Peace** The Higaonon are known as **\"weavers of peace\"** due to their commitment topeaceful conflict resolution and their ability to maintain harmony within their community. Their traditional practices, such as the tampudas hu bala gun, or treaty of the greenvinebranch, symbolize their dedication to peace and understanding. **RELIGIOUS BELIEFS** The tribe reflects their reverence for the natural world, seeing mountains and other natural features not merelyas part of the landscape but as livingentities deserving deserving of respect. During the Spanish colonial period in the Philippines, the native population was categorized into three distinct groups by the colonizers: the **\"indios,\"** whohad converted to Christianity; the **\"moros,\"** who were followers of Islam; andthe **\"infieles,\"** or **\"infidels,\"** who hadneither embraced Christianity nor Islam. The Higaonon, as part of the latter group, maintainedtheir indigenous beliefs and practices despite colonial pressures. Their indigenous belief centers around Magbabaya, the SupremeBeing, along with servant spirits, includingthe spirits of deceased datus and malevolent ones. There are also malevolent spirits that must be appeased toavoid misfortune. Maintaining a harmonious relationship with these spirits through rituals and ceremonies is essential for the well-being of the community. Rituals play a significant role in Higaonon society, serving as a means to ensuregoodfortune and balance. The Kaamulan Festival, a key cultural event, exemplifiestheHigaonon's celebration of life\'s milestones and achievements. This festival, whichoccurs at different times throughout the year, marks important events suchas successful harvests, military victories, weddings, baptisms, and family reunions. Through these ceremonies, the Higaonon reaffirm their cultural identity, strengthencommunal bonds, and honor their spiritual traditions. **TRADITIONS AND RITUALS** The culture of Higaonon tribe can best be described as a culture of Peace, for solving their internal conflicts or settle feuds among other ethnic groups, the tribes practices an ancient ritual: the tampudas hu Balagun, or the treaty of the green vine branch, a symbolic and traditional cutting of the vine. ***Pagduway*** (or having two wives) is allowed in the tribe, the consent of theoriginal wife is required; otherwise, the husband could not engage in ***duway*** (havetwowives). A man intending to have two wives must see to it that he can afford toprovidethe basic needs of his wives and their children. However, the respondents revealedthat there was no such case when a wife allowed her husband to have two wives; therewere reported cases of adultery instead. These cases of adultery led to ***lido***or warbetween families. This was due to the fact that the Higaonon*s* are by nature protectiveof their family. Cases like rebels threatening the people and destroying their properties, or adrunkard inflicting hazard on the community requires no prior submission tothetribal council. Once a complainant has referred a case, it is considered filed. As ageneral requirement, a ritual must be performed at all times prior to the hearing of thecasebeing filed. A conflict resolution session is considered legitimate only when thereisaritual. **In the ritual, one or two live chickens are offered to appeal the HalangdongMagbabaya (God) and the spirits of their ancestors to arrive a good resolutionofthe dispute.** Therefore, the absence of a ritual in conflict resolution processesinvalidates all the agreements or decisions made in that session. It can be inferredthat the penalties imposed in the Higaonon tribe of Kiabo is restorative in nature since**"theapplication of punitive sanctions such as death penalty would,"** accordingtothe Chieftain **"make the situation worse."** This traditional systemis recognizedasproviding a win-win situation to all parties involved. It is a condition which wouldbest describe the theoretical point of Stewart (1990) that in the early stage of struggle, onepossible outcome is the accommodated agreement between parties which mayleadtoboth parties being satisfied. After the ritual is performed, the hearing procedure begins. It can beinferredfurther that the tribal council plays a very crucial role in maintaining the peace andorderof the tribe. Also, the hierarchical nature of conflict resolution can also lead toamoreegalitarian practice since a case can be forwarded whenever a party is not satisfiedwiththe decision of only one judicial entity. Also, **the credence for a Divine Interventionisseen to be an important preliminary habit in a resolution process -- bothintheHigaonon tribal council and in the barangay as manifested in the openingritual and prayer, respectively.** The **ritual and the whole *paghusay* system** is so effective becausetheHigaonon*s* have high regard for the spirits and it is part of their belief system. Also, inday-to-day activities -- planting, harvesting, child delivery, making a house, andpaghusay -- they must start with a ritual for the spirits in order for the spirits to helpthemand bring them success in their endeavors. **CREATIVE ARTS/CRAFTS** **Traditional Abaca Weaving** The Hinabol of the Higaonon of Impasung-on Bukidnon They are truepeaceloving people and also known as weavers of peace. The strive for peace is expressedintheir traditional fabric, the Hinabol. The term Hinabol is a Binukid termfor handwoventextile from the south of the Philippines and comes from the verb habol, whichmeanstoweave. Weavers hail from Bukidnon a mountainous region in North Central Mindanao. In the Binukid dialect **"hinabol"** means woven. Weaving generally a happy activityforhinabol weavers. The textile produced reflects the moods and feelings of theweaver, similarly to how a painter might do in the canvass. The **"woven happiness"** is seeninthe patterns and brought colors of the hinabol. Also know as a **"piece of cloth"**, ahinabol woven as an offering to the spirits. It is also given as a gift, as a dowryandisusad to bring about peace during tribal conflicts. Each hinabol is unique pieceof art, asweavers acknowledge each other's **"intellectual property"** and only replicatedesignsgiven the explicit permission of the original artist. The Higaonon are thought to be the first inhabitants of Cagayan de Oroevenbefore the arrival of the Spaniards. Their name stands for **"people of thelivingmountain**,**"** and they are a peace-loving group who have settled and survivedintheforest. The influx of Visayans in the region pushed them toward the Bukidnon highlands. Today, several communities can be found in Agusan del Sur, Agusan del Norte, Lanaodel Norte, and Misamis Oriental. One fundamental element among the tribeistheirtraditional fabric called Hinabol or, literally, **"woven."** It is a woven hemp withcolorful stripes and distinctive patterns, also known as the **"cloth of peace."** It can beusedtonegotiate tribal conflicts or as a dowry for weddings. Hinabol is a weaver's expressionof her feelings, as colors and patterns will be picked according to the latter'smood. Hinabol made by the wife of the Datu are considered sacred and are used for offerings. **WAY OF LIVING** The Higaonon tribe practices a nomadic lifestyle, moving between mountainsinsearch of fertile land for agriculture. Their culture revolves around forest management and harmonious coexistence with the environment. The tribe is organized intoeight clans, each centered around a major river within their ancestral domain. Historicallydivided into peaceful and warrior clans, contemporary Higaonon communitiesareunified in their pursuit of peace. This peace-loving nature is symbolizedintheirtraditional textile, Hinabol, a handwoven fabric with intricate patterns and vibrant colors. These textiles, particularly the sacred patterns created by the wives of communityelders, play a crucial role in cultural rituals and peace offerings.  The Higaonon\'s approach to conflict resolution includes the ancient ritual of **tampudas hu Balagun**, or the treaty of the green vine branch, which symbolizesreconciliation. Despite many Higaonon having converted to Christianity, they continuetopractice and preserve their indigenous beliefs alongside their new faith, oftenholdingboth Christian and traditional names. The tribe follows a code of conduct knownas**Bunkatol Ha Bulawan Daw Nang Ka Tasa ha Lana**, emphasizing **unity**, **love**, and**peace**. This code underpins their communal bonds and collective identity. The Higaonon tribe exemplifies a culture deeply rooted in harmony withnatureand a commitment to peaceful coexistence. Their enduring struggle for cultural preservation and autonomy highlights the broader issues faced by indigenouscommunities in protecting their ancestral lands. Despite facing challenges fromexternal threats such as logging, the Higaonon remain dedicated to preserving their forestedhomeland and cultural integrity. Their traditional practices, peaceful principles, andongoing efforts to secure their rights demonstrate their resilience and the importanceof supporting their fight for self-determination. **LANGUAGE AND DIALECT** The Higaonon Language shares linguistic similarities and connections withotherManobo languages as well as the broader Austronesian languagefamily. Understanding the **linguistic classification** of the Higaonon Languageprovidesvaluable insights into its historical development and **linguistic heritage**. TheManobolanguage family is known for its diverse languages spoken by various indigenousgroups in Mindanao. By being part of this language family, Higaonon shares commonlinguistic features and roots with other Manobo languages, while still maintainingitsunique characteristics and identity.The Austronesian language family, to whichtheManobo language family belongs, comprises a vast number of languages spokenacross Southeast Asia, the Pacific Islands, and parts of Taiwan. This larger languagefamily allows for broader connections and comparative analysis betweendifferent languages, providing a deeper understanding of their linguistic development andhistorical relationships. By exploring the **linguistic classification** of the Higaonon Language, wecanappreciate the interconnectedness of languages within the Manobo language familyandthe broader Austronesian language family. This knowledge serves as a foundationforstudying the **linguistic heritage** and language evolution of the Higaonon community. To illustrate the linguistic classification of the Higaonon Language, refer tothetablebelow: **Language** **Language Family** ----------------- --------------------- Higaonon Manobo Tigwahanon Manobo Dulangan Manobo Manobo Kalagan Manobo Mandaya Manobo **CONCLUSION** The Higaonon tribe, indigenous to Mindanao, Philippines, is deeply rootedinthemountainous regions they inhabit, which has shaped their identity as \"peopleof theliving mountains.\" Their nomadic lifestyle reflects a profound connection totheland, emphasizing sustainable practices in forest management and agriculture. Thisuniqueorigin has fostered a rich cultural heritage that continues to thrive today. Governed by a principal datu and a council of minor datus, the Higaononpolitical system emphasizes unity and collective decision-making. This hierarchical structureallows for effective conflict resolution, ensuring that the voices of all clans are heardandrespected. The political organization reflects their commitment to maintainingsocial harmony and order within the tribe. The Higaonons practice indigenous beliefs centered around the deity Magbabaya, with rituals designed to maintain harmony with nature and the spiritual realm. Thesereligious practices are integral to their daily lives, guiding their interactions withtheenvironment and each other. The tribe\'s spirituality reinforces their cultural identityandfosters a deep connection to their ancestral lands. They maintain a nomadic lifestyle, primarily focused on agriculture andforest management, organized into eight distinct clans. Their practices are not onlysustainable but also reflect a deep respect for their environment, ensuringthepreservation of their natural resources. This lifestyle is integral to their identityandcultural continuity, allowing them to adapt while maintaining their traditions. They\'re culture is characterized by a strong emphasis on peace and harmony, exemplified by their creation of the Hinabol textile, which symbolizes unity andis usedinvarious rituals. Their cultural practices are intertwined with their beliefs, fosteringasense of community and shared identity. This rich cultural tapestry is vital for thetribe\'scohesion and resilience in the face of modern challenges. The Higaonon language, known as Binukid, is part of the Manobo languagefamily and serves as a vital component of their cultural identity. Languageplaysacrucial role in preserving their traditions, stories, and communal knowledge, facilitatingintergenerational transmission of their heritage. The continued use of their languageisessential for the tribe\'s cultural survival and resilience. **BIBLIOGRAPHY** Bukidnon Provincial Government. (n.d.). People and society. Bukidnon Provincial Government. https://bukidnon.gov.ph/people-and-society/?f\_link\_type=f\_inlinenote&need\_sec\_link=1&sec\_link\_scene=im Camus, M. (2024, April 24). Higaonon language. SINAUNANGPANAHON. https://sinaunangpanahon.com/higaonon-language-preserving-an-indigenous language-in-mindanao-philippines/\#google\_vignette Every Culture. (n.d.). Bukidnon: Sociopolitical organization. Retrieved September 7, 2024, from https://www.everyculture.com/East-Southeast-Asia/Bukidnon-Sociopolitical- Organization.html?f\_link\_type=f\_inlinenote&need\_sec\_link=1&sec\_link\_scene=i m Fernandez, D. J. (n.d.). Higaonon: The Last Tribe of Mindanao. Scribd. https://www.scribd.com/presentation/505594781/Higaonon-presentation Jong, R. D. (2010, March 25). The Last Tribes of Mindanao, the Higaonon, peopleof the living mountains. Thingasian.com. Retrieved September 8, 2024, fromhttp://thingsasian.com/story/last-tribes-mindanao-higaonon-people-living- mountains Manuar, E. (2017, September 16). This is the Story of The Higaonon TribeinthePhilippines. Medium. Retrieved September 8, 2024, fromhttps://medium.com/heroesandfriends/this-is-the-story-of-the-higaonon-tribe-in the-philippines-48c3444a0c8f Payot, C. J. (2020, December). The Hinabol of Higaonon of Impasung: Onthemythological tradition. Ceasar John Payot\'s Blog. https://ceasarjohnpayot.blogspot.com/2020/12/the-hinabol-of-higaonon-of impasung-on.html?m=1 Ragandang, P. C., III (2017, July 11). Weavers of Peace: The Higaonon TribeinthePhilippines. Oxford Research Group. Retrieved September 8, 2024, fromhttps://www.oxfordresearchgroup.org.uk/blog/weavers-of-peace-the-higaonon tribe-in-the-philippines