Pisan Type of Social Organization PDF

COLLEGES REPUBLIC CENTRAL PHILIPPINE INDIGENOUS COMMUNITIES Pisan Type of Social Organization Presented by: Group 1  Outline of Topics Pisan Type of Organization G...

COLLEGES REPUBLIC CENTRAL PHILIPPINE INDIGENOUS COMMUNITIES Pisan Type of Social Organization Presented by: Group 1  Outline of Topics Pisan Type of Organization Geographical Locations Discussion Campsites Economic Activities Social Structure Today's Sociopolitical Religion and Art Summary Pisan is an Agta word for band. Used advisedly and heuristically to refer to and encompass the highly mobile groups living in small temporary campsites, possessing simple technology and having relatively similar social organization. Almost all bands are composed of dark-skinned and pygmoid Filipinos collectively known as “Negritos”. The term Negrito was given to them by the lowlanders. They are the respective groups of: Aeta, Ati, Ayta, Ata, Batak, Baluga, Dumagat and Mamanua. They also sometime identify themselves in relation to the place where they live such as Paan Pinatubo.  Geographical Locations Most Pisan type of social organizations are found in the fringes of interior highlands, principally among foothills, riverbanks, valleys, and savannahs. In Luzon, these bands roam around the foothills of the mountain ranges between Ilocos Sur, and Abra, between Ilocos and Cagayan border, and along marginal areas of Sierra Madre etc. In the Western side of Luzon, Pisans are found in the slopes of Zambalaes, Bataan Mountain ranges etc. In Central Philippines, Pisan groups are found in the northeastern part of Palawanand along the coastal and interior foo-hills of Panay and Negros. Campsites Pisans live in a type of social organization live in temporary campsites located close to foothills, river-valleys, sheltered hays, etc. The proximity of their shelter depends on their ability to live, same as the Pinatubo groups. Such as Mamanua, they live near the water and Bataks live near seacoasts. Campsites are built generally far from each other. Among the Pinatubo, there is no housing pattern. Mamanua are in circular form, the center is widely used for dancing. Campsites By any chance, Pisan type of organization are crudely built in terms of traditional dwelling. Lean-to-temporary dwellings with no floors, ground covered in dried banana stalks and leaves. A hearth is located at one corner close to the sleeping area. sometimes, fire is left burning to keep occupants warm. Sometimes, lean-tos’ are abandoned, but sometimes carried. Economic Activities Pisan economic life revolves largely around foraging, gathering, hunting, and occasional fishing. These activities are pursued with an unusual degree of flexibility. This is largely due to the fact that they do not have much control over the resources of the environment. As a result, these people develop admirable skills in locating sites where fruits, berries, nuts and other edible fruits are found, or in finding the watering-holes of wild pigs and deer. They become part of the environment and are thus equipped with a vast knowledge of plant and animal life.  As Fox says of the Pinatubo Moreover, as Fox observes: PHILI P P I N E I N D I GENOUS COMM U N I T I E S Economic Activities Negrito: "Most Negrito men can, with ease, The Negrito is an intrinsic part of numerate the specific or his environment and what is still descriptive names of at least 450 more important, continually plants, 75 birds, fishes, insects studies his surrounding. Many and animals, and of even times I have seen a Negrito, who, 20species of ants," a feat, we may vods not being certain of the add, which can embarrass a Ph.D. identification of a particular candidate in botany in any lidplant will taste the fruit, smell university. the leaves, break and examine the stem, comment upon its habitat. and only after all this, he will pronounce whether he did or did not know the plant. Economic Activities Most economic activities in the campsite center on food-gathering. This is engaged into by everybody: children and adults, male or female. The women leave early in the morning and bring home tubers, leaves, shells, tadpoles, and the like before noon, or shortly thereafter. Children gather tender leaves of vegetables or dig some shoots in the nearby bamboo groves. Sometimes, when hunting does not bring any luck at all, the men would linger at the riverbeds to catch shrimps, fish, and crabs, and to gather edible mollusks before going home. To supplement what are gathered from the environment, some groups engage in limited gardening. Small patches of land are cleared and planted with cassava, camote (sweet potatoes), gabi (taro), and yams. Economic Activities Hunting is the dominant feature of Pisan economy. This is engaged into mostly by men, although women and children help. Dogs are used extensively to scent and pursue wild games like pigs, deer, and fowl. Hunting equipment includes bows and arrows, sometimes with poisoned tips. Bolos and spears are also used. Fishing is another source of livelihood. It is done by damming, poisoning, use of bow and arrow, use of fish traps, and by hands. DAMMING USE OF BOW & ARROW POISONING Damming is done by When using bow and arrow, In using this method, the diverting water from its the fisherman situates fisherman secures a main course thereby drying himself at the bank of the quantity of leaves or roots the riverbed. This makes it river or on a promontory of poisonous plants (the easier to catch fish, close to the sea and waits. s tubli [Derris Elliptica shrimps, eels, and crabs. soon as a fish or school of Rexb/Benth]). These are fish reach for the surface to pounded and the juice is breathe, the fisherman poured on the headwaters shoots it with an arrow or of the stream or river. impales it with a spear. Division of Labor Division of labor in economic activity is not clearly defined, although the heavier work is done by men. Both male and female join hands in procuring food from the surrounding fields, forests, or rivers. Hunting is generally a man's job, although women may help. On the other hand, foraging and gathering are tasks traditionally undertaken by women, although the men occasionally help. Concepts of Property Closely associated with the basic economic pursuits of these mobile groups is the concept of property. Ownership, in terms of inclusive right over certain property, is not manifestly emphasized. Whatever are owned individually or communally are directly related to the mode of extracting a living from the environment. The accumulation of surplus appears to be unimportant to the Pisan people. This is due to the abundance of food supply and high mobility of the Pisan people. Territorial Rights Territorial rights over hunting grounds are clearly defined in some groups and diffused in others. Many communities operate along the principle of first-come, first- serve basis insofar as the exploitation of forest resources is concerned. Among the Pinatubo, even beehives are claimed by making a slash on the "bole of tree, and by inserting a stick pointing to the hive which is called buya. While among the Ati of Iloilo, mushroom sites are claimed by knotting reed-tops over them. Sometimes, knotted talahib and cogon grass are planted at the center of the site, a practice called tuus. Among the Agta, ownership of food resources is governed by residence and incidence of birth.  Social Structure The Pisan type of social organization is held together by a network by interlocking familial and kinship ties. Kinship is reckoned, as in other ethnic groups, bilaterally with no distinction place in either parental sides. An individual is in principle, a member of both lateral groups that of the father's and mother's with certain rights, duties, and privileges. The two sets of relatives are known to EGO by the same term he applies to his siblings without making distictions wheter they are cross or parallel cousins.  Social Structure The nuclear family is the basic unit of Pisan social organization, it is central to all campsite activities. The expansion or constriction of the camp depends upon the season and availability of food resources in the environment. Interfamilial forms of cooperation characterize the social and economic activities within campsites.  Social Structure Within the family, husbands and wives complement each other in all endeavors-social, economic, and religious. Marriage trends to be camp exogamy, that is spouses are recruited from outside of one's own camp. Polygamous marriages are allowed but uncommon. Most marriages are contracted between the parents or guardians.  Social Structure Marriage negotiations are sometimes elaborate. Once an agreement is reached has to be procured by all means. Public opinion is a large measure of an effective means of social control. Elopment is resorted to by young couples to demand for bride gifts. Couples tend to be loyal and faithful to each other. Divorce is resorted to but only after efforts have been exerted for reconcillation.  Social Structure Marriages from elopment end up in divorce. The practice of levirate & sororate has been noted. Divorced couples are allowed to remarry. Residence after marriage is generally patrilocal with inital uxorilocality even with the deaty of the parents married male siblings continue to live together & stay in the same campsite.  Sociopolitical One of the dominant features of Pisan camp life is coming together again as a group in spite of previous differences. Group identity & social cohesion are rooted in the family and household, and are identified in the context of campsites. The first is the name of the oldest member who is also considered the leader. The second is the geographical location of the campsite. There is no social stratification in Pisan type of social organization. There is no formal political institution which defines power or authority, there are no formal or permanent leaders. Leadership is defined by kinship, age, experience and residence.  Sociopolitical Leadership are followed or listened to or the basis of superior skills and knowledge. Personal charisma is another critertion for leadership. The authority of the chosen leader is limited, diffused and flexible. In most cases, however, men and women share leadership responsibilities. As Paterson notes among the Agta, " men or women assume temporary leadership roles because of special knowledge they possess in a given context." Status in Pisan type of social organization is acquired mainly on the basis of personal achievements, although certain ascribed status like age is important in attainting prestige.  Sociopolitical Families can camp together and separate any time. It is the flexibility of the Pisan type of social organization which accounts for the highly developed abilities of the people to survive. Since campsite life is highly communial and non-competitive, cooperation is keenly observed and emphasized in all relationships. Members of the group help one another in almost all endeavors—building a dwelling, clearing a field or hunting. Someone become ill, a band member goes out to look for medicinal plants.  Sociopolitical Sharing constitutes is one of the basic moral principles that further binds the Pisan together. In hunting, whatever game is bagged, the meat is equally shared by the members of the hunting team. The Pisan operates as a team.  Sociopolitical 𝑆𝑖𝑚𝑖𝑙𝑎𝑟𝑙𝑦 𝐹𝑜𝑥 𝑅𝑒𝑝𝑜𝑟𝑡𝑠 𝑇ℎ𝑒 𝑃𝑒𝑟𝑣𝑎𝑠𝑖𝑣𝑒𝑛𝑒𝑠𝑠 𝑜𝑓 𝑆ℎ𝑎𝑟𝑖𝑛𝑔 𝑎𝑚𝑜𝑛𝑔 𝑡ℎ𝑒 𝑃𝑖𝑛𝑎𝑡𝑢𝑏𝑜 𝐻𝑢𝑛𝑡𝑒𝑟𝑠. The authority and influence are also enchanted by sharing of foodstuff with other members of the group, especially during lean months and during special occasions. Generosity is one source of personal charisma, influence and leadership. The generous man is always viewed as a good man. He is someone who can be depended upon in the time of need, even the supernatural beings are said to acknowledge this quality. That is why generous man is always gifted by the spirits with good luck and success in all his pursuit be it in hunting, fishing, or in gardening.  Sociopolitical There are no formally structured village council's or recognized formal leaders who specialize in settling disputes. The main endeavor in the settlement of every trouble is to get the party concerned to listen to reason so that out of his own free will he abide by the opinion. Among the Pinatubo an informal group composed of respected heads of families residing in a campsite at the time. The conflict occurs is convented by intermediaries to hear the case. The oldest and the most respected member acts as temporary chairperson. The parties involved in the case are asked to state their version of the conflict and the merit of each side is evaluated in terms of customary practices and the decisions are enforced through appeal and persuasion.  Sociopolitical Ethnic Group with pinsan type of social organization are non-aggressive people. There is no institutionalized warfare, although family feuds occur and result in open conflict. Interpersonal conflicts and Intervillage feuds arise but these are easily resolved. Should unavoidable conflict arise within the group the case as pointed out earlier, is heard by the elders and th guilty are punished before they are allowed to move out of the campsite. Among the manual example punishment of a crime is sometimes left to the aggrieved party. In the past among the agta a person judged guilty of serious crimes like rape, could be killed today among the mamanua. Religion and Art The role of religion in the lifeways of Pisan groups is fairly marked. The environment is seen as part of the supernatural world, inhabited by a myriad of spirits which actively participate in human affairs. The entire pantheon is described as engkanto, diwata, and anito. Each group of spirit is identified name. These supernatural beings are thought to be the first inhabitants and guardians of the physical environment. They live in bowers of big trees, river bends, springs, and in open fields. The wild animals and birds are said to be their pets. Religion and Art To insure success, rituals of appeavement and permission have to be performed before embarking upon any hunting, gathering, planting, and harvesting activities, other wise the spirits would be hunt and bring about bad luck. So interwoven is religion with camp activities that it is often difficult to distinguish the religous from the secular in Pisan life. Every person hopes to acquire supernatural powers. Even diseases are believed to be caused by the environment spirits. Only persons choosen by the spirits can cure illness. Among the pinatubo, one sunch person chosen is called the "manganito". A similar practice has been noted among the Palanan Agta the religious functionaries go into a trance when the spirits enter their bodies to speak through them. Religion and Art Religious functionaries are generally males and females who are believed by many to have obtained personal instructions from the spirits to divine, to heal, to hold, to seances, and to lead the ceremonies. The surrounding world of the natural phenomena is viewed not only in terms of man's relationship with the spirits but also in terms of mans relation's with the spirits. Tattooing sacrification, and teeth mutilation are common. Garvan notes that the purpose of sacrification is in most regions beautification of the person. There are specialist who are noted for tattooing without pain. Religion and Art Teeth multilation is another common form of body decoration. The Pinatubo chip their teeth because "Chipped teeth are considered a work of beauty and maturity, and more than any other single factor, it culturally distinguishes an individual living in the Pinatubo area as a Negrito" Sacrification is also practiced as part of personal adornment among these people. Household utensils are carefully decorated. Baskets and mats are interactly plaited with nito ( a kind of vine with brown, black, and yellowish color) strips.  Summary Pisan depicts a simple yet complex form of indigenous ethnic social organization. it is characterized by neolocal, with initial patrilocal, residence group exogamy, Family and household are central to all social activities. Pisan society is strictly egalitarian with role differentiation based on age, gender knowledge of the local lore, personal skill, generosity, and social prestige. There are no formal leaders but sometimes, the most skilled is looked up to in terms of leadership. Authority relations are carried out through appeal/s, consulatation/s, or concensus. Community cohesion is founded on kinship, cooperative hunting and gathering, food sharing, and social-religious ceremonies. There are no separate and formally organized economic, political, and religious institutions.  Summary On the whole, Pisan type of social organization is characterized by the following: 1. the absence of agriculture beyond inefficient gardening and shifting cultivation. 2. no full time occupational or craft specialists 3. little trade, mostly, barter with other ethnic groups; 4. no stratification 5. no central political authority nor elaborate legal system. 6. the absence of community wide annual magico-religious festivities and full time religious functionaries; and 7. the absence of institutionalized warfare.  Thank You! ----------------------------------- PRESENTED BY: BUAR, KISSARNE FRANCO, CHERRY LOU GARCIA, NATASHA IGNACIO, LHYNEI JINTALAN, DAN PAULO LAL, JAGWINDER OCAMPO, AUDREY KAYLA