Subanen-Identity_Gangoso-2Col.pdf

WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-62...

WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-621-8278-33 & ISBN (PDF) 978-621-8278-34-9 Subanen Identity and Locality in the Local and Regional Philippine Landscape Prof. Paul Omar P. Gangoso Southeast Asian Institute of Public Management [email protected] ABSTRACT The law recognizes the inclusion of peoples as The Subanens are the biggest indigenous indigenous on account of their historical ancestry which peoples group in Mindanao occupying a vast area of predates the establishment of current political historical ancestral domain in the Zamboanga boundaries. These are the communities which carry a peninsula. As a cultural minority group, the distinct cultural, economic and political character Subanens are in constant struggle to establish their compared to the general population. It takes into identity and part in the country’s democratic space, account the patterns of resettlement and displacement sharing a common aspiration with other indigenous from their traditional ancestral domain areas. groups to pursue their right to self-determination and the preservation of their right culture and In the entire Philippines, there are at least forty traditions. This paper presents how Subanen history (40) indigenous peoples groups which are mostly and culture has come to possess a distinct indigenous distributed in remote islands and hinterland regions of identity in Mindanao’s cultural-political landscape. the country. Examples are the Negritos, the Mangyans and Igorots, and there’s the lumad groups in Mindanao, the latter are those who are not part of the muslim Keywords: subanen, indigenous peoples, lumad groups. In Western Mindanao, particularly the Zamboanga peninsula, the Subanens are the dominant lumad or indigenous groups. I. INTRODUCTION II. METHODOLOGY This study is conducted using qualitative The Indigenous Peoples Rights Act of 1997 or non-structured research methods that combine deep RA. 8371 defines Indigenous Cultural Communities or historical analysis of relevant literature with in-depth Indigenous Peoples as “ a group of people or interviews, focus-group discussions and ethnographic homogenous societies identified by self­ascription and case studies. ascription by others, who have continuously lived as organized community on communally bounded and defined territory, and who have, under claims of III. THE SUBANON/ SUBANEN ownership since time immemorial, occupied, possessed and utilized such territories, sharing common bonds of The Subanens are an ethnic group indigenous language, customs, traditions and other distinctive to the Philippines, originating and living in the Western cultural traits, or who have, through resistance to Mindanao region that is presently partitioned into four political, social and cultural inroads of colonization, provinces, namely: Misamis Occidental, Zamboanga non­indigenous religions and cultures, became del Norte, Zamboanga del Sur, and Zamboanga historically differentiated from the majority of Sibugay. Filipinos“.  WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-621-8278-33 & ISBN (PDF) 978-621-8278-34-9 The term “Subanen” was used to refer to this IV. SUBANEN LANGUAGE particular indigenous group because they were historically settled along the river banks of Zamboanga Unlike the other regional languages in the peninsula. The term Subanen is derived from the word Philippines, Subanen is considered by many linguists as suba which translates to river or a body of water. In the a dialect cluster rather than a monolithic language, like Subanen language, the term sumuba means to go the Bikol languages (Chua, 1973). In general, its upstream while the term mosog means to go grammatical structure is different from that of Tagalog downstream. As people from different ethnic groups and Cebuano in general. Unlike the diverse Bikol and religions immigrated and settled in the area, the languages, the Subanen language does not have a term Subanen was given to the ones who were standard dialect. This is because there is no common originally living at the upstream regions of the rivers office that is regulating the language and that the for discernment. The term may have been originally language itself is not widely written nor spoken by the given to them by the Christian settlers who immigrated majority of the population in Misamis Occidental and in the area. The “Subanon” is more popularly used Zamboanga Peninsula. Today, the number of speakers interchangeably with “Subanen” in the local setting. is dwindling down in favor of more widely spoken languages like Filipino (Tagalog), Cebuano, or Subanens have been pushed from the Chavacano (J. Hapalla, personal communication, river-banks to their forest sanctuaries. The Subanen August, 2018). Except for some highly remote rural have never left their home country except as they have communities, Subanen is rarely heard in urban areas been carried away to involuntary service by the Moros today. Many among the younger generation do not and Filipinos (Finley, 1913). Originally occupying the speak nor understand the language and reasons vary entire land area to the coast line, they have been from discrimination to inapplication to mistransmission gradually driven back into the most inaccessible from the previous generation or a combination of portions of the mountainous interior by the raids and factors. exploitation of their long-time enemies, the Moros and Filipinos. Prior to colonization, Subanens were nomadic and often migrated from one place to another referred V. SUBANEN RELIGION to as phemelesen (people carried by the wind) or getaw mepasig (people carried by the current). It was only Traditionally, the Subanens practice their during the 19th century period that they began indigenous religion which is monotheistic and permanently settling in certain areas. In recent years, pantheistic, albeit there is no official name for it. The they are predominantly found on the western flank of Subanen indigenous religion does not systematically Mindanao, residing in the 67 municipalities spread follow any dogmas and beliefs vary depending on their throughout the three provinces namely: Zamboanga del place of origin. Both the Islamic and the Christian faith Norte, Zamboanga del Sur, Zamboanga Sibugay, and in has also, in a sense, indirectly affected the Subanen some rural villages within the cities of Zamboanga, worldview and cosmology as newer ideas from these Dipolog and Pagadian. In addition, some Subanen are two Abrahamic religions have been adopted. also found in the neighboring province of Misamis Occidental. The Subanen religion is not similar to the Middle Eastern monotheistic faiths wherein there’s a There are six early Subanen geographical consistent single revelation that is given from time to divisions based on their riverine domains namely: time, but are vouched by the gbalyans or shamans who Getaw Thebed/ Getaw Pengolis in the Thebed River play a big role in the affairs concerning the natural constituting the areas of Labangan and Tukuran, Getaw world and the supernatural world. Gbalyans are Balangasan, in the Balangasan River of Pagadian City; sometimes referred to as the medicine men because of Getaw Sibugay in the Sibuguey River covering the their capability to use the plants, flowers, and areas of Bayog, Imelda, Siay and Diplahan; Getaw everything else in nature to either harm or cure a Danaw of Danaw ( Lake Wood) in the municipality of person. Gbalyans can be either male or female. Lakewood and Kumalarang; and there is Getaw Sindangan, Dibaloy and Salugnon of Guiwan, Guikwan The Subanens believe that there are two River; and lastly, Getaw Malindang in various river worlds that are in parallel but interrelated to each other: networks of Mt. Malindang range comprising Misamis the divine world where the diwatas live and the Occidental towns ( Georsua, 2004). mundane world where humans, plants, and animals live.  WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-621-8278-33 & ISBN (PDF) 978-621-8278-34-9 These two worlds share the same natural signs of the Mindanao. While muslim minority groups such as sky (sun, moon, and the stars), and have three layers: Tausugs, Meranaws, Iranun and Maguindanao are the upper world/dlangit (sky), middleworld/dlupa equally present in provinces of Zamboanga del Sur, (earth), and the underworld/gbaya (sea) (Imbing, 2002). Zamboanga Sibugay and Zamboanga del Norte, the Subanen are almost identical to an undertone minority. The dlangit refers to a place beyond the sky that the human eye can see. It is where the heavenly At one hand, the term Subano as an identity is bodies are situated while the term kawang refers to the attached to a low-class and countryside character which visible sky where the birds and the clouds can be seen. compels many community members to denounce and This is the place where the diwatas reside who can abandon their language and subano identity. To be either be benevolent or indifferent. Meanwhile the term identified as a Subano in the lowland and urban areas gekbus dlangit or bos dlangit is considered to be the will predispose one to a vulnerability of discrimination highest place of the upper world where the pure spirit and low-economic status. Subanen cultural masters and supreme god Diwata Migbebaya resides while the argue that the current generation of young indigenous other seven ruling spirits occupy the seven layers or community members who enrolled in urban schools mountains below gekbus dlangit. Between the layers hide their identity to avoid bullying and a feeling of and earth live the hindagaw, a powerful but evil shame (N. Mangilay, personal communication, August, heavenly being that wanders to and fro to block or steal 2018). They tend to adopt the dominant non-indigenous any heavenly blessings away from men. The dlupa is culture with ease and with no sense of guilt that they the location for all men, plants, and animals. While all have turned their back from their indigenous subano men belong to this world, it is possible to visit other identity. On the other hand, the Subano identity has worlds according to Subanen mythology through been claimed by convenience among community dreams, visions, or collusions from the busao or evil members and non-members due to several political and spirit. In many Subanen epics, people can travel to economic opportunities attached to it. These include other worlds through the help of a spirit and a gbalyan. scholarships, employment, community grants and even The gbaya or dagat (sea) is the place for all the souls of exemption to some government regulatory policies. the dead as well as the demons, evil spirits or dlatnawa, and the serpent. Diwata Migbebaya who resides in the Since Cebuano is the most-widely spoken highest heaven or gekbus dlangit has other names that language in western Mindanao, the Subanens speak define him. He is also called Golay Diwata or Apo both the indigenous language and Cebuano, although Gulay (pure spirit god), Diwata Minal (creator), the younger generation no longer speak the indigenous Pephonpunan (highest Subanen god), Pedlob-padata language. The Cebuano speaking majority in the urban (maker of heaven and earth), Diwata Dlumingag (the areas have become so dominant and enforcing to the unseen), Apo Asug or Apo Dipulog (master and divine coexisting Subanens that the latter are forcibly redeemer), and Apo G (Georsua, 2004). integrated and have adapted to a cultural identity far from their indigenous one. Unique to the other ethnic groups of the country is the Subanon’s set of rituals, buklog, that In a culture of peace workshop conducted by utilizes a huge dancing platform to which a log is the author in 2018, non subanen participants listed as attached that hits a hollowed sounding board on the among their predisposed negative biases against the ground. The Buklog performs both communal and subanens as “dirty”, “having posed poison alchemy”, integrative functions. The Subanen’s economic, social, “shy” and “uneducated”. The same cohort of political and ritual life are intertwined to constitute a individuals posted positive biases towards the subanen single system and are motivated by shared tenets of such as “hardworking farmers”, “friendly and cultural survival- consulting the spirits, working with non-aggressive " and "sincere ". nature, sharing with others (Georsua, 2004). In Regional and National politics, Subanens have no representation in the national legislation. While the Philippines through the partylist system provides VI. SUBANO IDENTITY marginalized sectors including the indigenous groups the opportunity to get representation in the lower house, Despite historically occupying the vast the Subanens neither have the resources nor the majority of the areas in Zamboanga peninsula, the political leveraging strength to participate in national Subanens are always considered a minority in western  WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-621-8278-33 & ISBN (PDF) 978-621-8278-34-9 politics. They have no influences nor spaces of mistreatment and exploitation of indigenous groups to participation in national politics. In local government date. units however, there are several municipal local executives or mayors as well as councilors who are Lumad groups in Mindanao have been very known to identify themselves as members of the politically active in their cry against killings, Subanen indigenous community. The presence of harassments, and displacement or land-grabbing due to Subanons occupying key local government positions development aggression. For some groups, the law fails provide the Subanen’s the space for promoting its to protect the indigenous peoples. In many indigenous culture, albeit limited to the conduct of mardi gras type communities, health care services and education are festivals featuring contemporary subanen dances, missing and difficult to access. costumes and music. During the Marcos regime, the New People’s VII. SUBANEN ANCESTRAL DOMAINS Army, being the armed wing of the Communist Party of the Philippines, had among its members in the western According to an NCIP Field Office Report published by mindanao areas a huge numbers belonging to the the Department of Energy, the Subanen in Region IX Subanen indigenous population. In the past three (3) has a total of 255,924 hectares of ancestral domain decades, the NPA’s have been fighting against global claims as of March 31, 2018. In Zamboanga del Sur, mining operations in the Subanen areas. Since there are ancestral domain petitions in the large-scale open-pit mining operations have greatly municipalities of Dinas, Guipos, San Miguel, Tabina, devastated the areas deemed sacred to Subanen Margosatubig, Josefina, Ramon Magsaysay, Tukuran, traditional religious beliefs, the anti-mining campaigns Vincenzo Sagun, Tambulig, Molave, Aurora, Sominot, of the Subanen have brought them closer to the dumalinao, San Pablo. Ancestral domain claims in communist groups. Zamboanga Sibugay towns of Alicia, Talusan and Olutanga are shared by Subanens and Samal. There are The NPA has five (5) political fronts in also vast claims of ancestral domain areas in Ipil, La Zamboanga Peninsula which are within the historical PaZ Zamboanga City, Tampilisan and Tungawan ancestral domain areas of the Subanen today. Front Sibugay areas. In Zamboanga del Norte, Subanen Kara is situated in Zamboanga del Sur province, ancestral domain claims are in Gutalac, Godod, Salug, particularly in the towns of Lakewood, Dumalinao, Dipolog City, Polanco, Pinan, La Libertad, Sibutad, Baganian peninsula, Kumalang and Imelda which are Rizal, Mutia, Dapitan City and several small areas of areas with high concentration of Subano population. Subanen tribal communities. These ancestral domain Front Joji embraces the southern part of Mt. Malindang claims are in various stages of application where some mountain range which includes the Salug valley towns are merely identified based on concentration of of Tambulig, Molave and Josefina as well as Misamis Subanen population and subject for verification while Occidental towns of Tangub, Ozamiz and Bonifacio. some are already being petitioned for delineation and The NPA’s Front Sendong is situated in the northern recognition. A common sentiment among Subanen part of Mt. Malidang including the towns of Aloran, tribal leaders is the sluggish and highly bureaucratic Oroquieta, Lopez Jaena, Plaridel and Calamba process of ancestral domain claim. connecting the front Joji to the zamboanga del norte NPA areas. Front BBC is situated in the Subanen’s ancestral domain areas in Zamboanga del Norte to parts VIII. CONTROVERSIES IN SUBANEN of Zamboanga Sibugay while NPA’s Front JBSis is in ANCESTRAL DOMAIN the Subanen’s Sindangan and nearby areas. The presence of this left-wing armed group in the Subanen While Indigenous Peoples Rights Act communities is driven by the political controversies recognizes the state’s obligation to ensure that the affecting the indigenous groups. Islamic armed groups indigenous communities are given representation and have no significant presence in Subanen ancestral venues for participation in the development and domain areas. implementation of policies pertaining to education, health and local development, there have been lots of During the Duterte administration, several controversies hounding the indigenous peoples. There Subanen leaders participated in the government’s drive are indigenous groups who cry widespread against insurgency by campaigning against the  WIN International Research Journal 1st Edition, January 30,2023. ISBN (EPUB)978-621-8278-32-5, ISBN (Softbound/Paperback 978-621-8278-33 & ISBN (PDF) 978-621-8278-34-9 continued presence and intrusion of the NPA’s into the It is noteworthy to state that the Subanen’s Subanen ancestral domain areas. aspirations as in indigenous group is similar to those of other lumad groups in Mindanao and to those indigenous peoples elsewhere in the Philippines. As an indigenous group seeking to establish their own identity in the country's democratic space, they are facing IX.CONCLUSION political marginalization as well as economic and social minoritization from the national government. Unlike other indigenous peoples groups who have a well-defined manifestation of collective identity and historical struggle for self-determination, the REFERENCES: Subanen’s people’s common political vision is limited to ancestral domain claims. There and then, their Cordillera Studies Center and Friedrich Ebert Stiftung political aspirations have rarely gone beyond their tribal (2004). Advancing Regional Autonomy in the Cordillera: interest although there have been some historical A Source Book. Baguio. accounts that suggest the Subanen have joined-hands Chua, L. T. (1973). A structural description of the with other ethnic minority groups to advance common Subanen language. Manila, Philippines: University of cause and political agenda. But these are primarily the Philippines. driven by left-wing parties who have been known to include among its overall political agenda the Department of Energy. List of Identified Ancestral aspirations of the Subanens and other ip groups. Domain Areas in R09. Without the left-leaning non-state actors who advance https://www.doe.gov.ph/sites/default/files/pdf/eicc/ad-reg the Subanen’s interest along with other indigenous ion09.pdf groups in the country, the Subanen’s have no prominent historical records of collaboration with other tribal Finley, J. P. and Churchill, W. (1913). The Subanu; Studies of a sub-Visayan Mountain Folk of Mindanao. groups in the country. For example, compared to other Washington, D.C: Carnegie institution of Washington. indigenous groups such as the Cordilleras who have a rich history of collective identity and have achieved Georsua, R. (2004). Where Heaven and Earth Meet: The lasting legacies of political struggles, the Subanens Buklog of the Subanen in Zamboanga Peninsula, have very little political victories in our nation’s history. Western Mindanao, The Philippines. University of For the Cordilleras, the 1987 Philippine Constitution Melbourne. called for the establishment of an autonomous region for the Cordillera, many areas in the Cordillera region Gumapos, P. (2021, October 25). Explainer: The have been declared as protected areas, and the key Indigenous Peoples Rights Act. PTV News. https://ptvnews.ph/explainer-the-indigenous-peoples-righ policy measures adopted by the government such as the ts-act-of-1997 Chico Dam project during the Martial law times are among the many legacies of collective and broader Hapalla, J. G. (2002) An Introduction to Subanen political struggles. But the Subanen’s, despite having a Culture. Culture and Peace Studies. A Journal of Ateneo well-defined cultural identity, to date remains a de Zamboanga University. politically-disunited indigenous group. Imbing, V. L. (2002) The Subanen Buklog: Lapuyan This lack of inherent culture of political Description. Culture and Peace Studies. A Journal of consciousness that will drive the Subanens to Ateneo de Zamboanga University. participate in a much broader political struggle can be Republic of the Philippines. The Constitution of the attributed to their historic avoidance of conflict which Republic of the Philippines. Quezon City: National Book most scholars misinterpret as a culture of peace. It is Store. 1986 entirely inaccurate for scholars to call it a culture of peace when tribal communities will choose to abandon Republic Act No. 8371: Indigenous Peoples Rights Act their villages due to abuse and occupation without of 1997. Quezon City: Office of the President's Social fighting. Avoiding conflict when political oppression Reform Council Secretariat. 1997 such as land -grabbing and cultural subjugation is far from the definition of peace.