Palaweño, Cuyonon

 The island of Cuyo between Palawan and Panay islands is the home of the Cuyonon Palaweños,
or simply Cuyonon.

 Its language has similarities with the Visayan languages.

 Ratagnon, a language in Mindoro, also has many similarities with Cuyonon.

 Mixed their old animist beliefs with Christianity to come up with a new set.

 Group that dwells in the municipality of Cuyo, northern, and in central Palawan.

 Considered as an “elite class” among the hierarchy of the natives who live in Palawan.

During the Spanish colonization in the Philippines, Cuyo was one of the territories of Palawan
that had the strongest Spanish presence.

 Known as Cuyonon, Cuyono, Cuyunon, Kuyunon, Kuyunen, and many

 The most dominant tribal group in this region — composed of about 240,000 people as
recorded for the year 2015; 85% of them permanently resides in the province of Palawan.

 Originated genetically and linguistically from Panay Island in the central Philippines since
1250 AD but they have Malayan roots from the Banjarmasin in Borneo Island 1,000 years ago.

 Roman Catholic, Christian Protestants, and Animists with strong Spanish adaptations

 A heterogeneous tribe, ancestors could be traced back to the ancient migrants and traders
settled down in Palawan like the Chinese, Arabs, Jews, Indians, Malays, Vishayans, Spanish
and other Europeans.

 The language is closely related to the Kinaray-a of Miag-ao in Iloilo province

 The common denominator of all the homogeneous tribes of Palawan because they always
intermarry with the Bataks, Tagbanuas, Agutaynens, Molbogs, and other tribes that live in
Palawan.

Cuyunons are divided into four subgroups which distinguish one Cuyunon from the other.

1. Paraguanen — the Cuyuno people who settled mostly in the mainland Palawan (Paragua)

2. Poroanen — the Cuyuno people who settled mostly in the islands and islets of Palawan

3. Mestiso — the Cuyuno who usually are half Chinese or Spanish

4. Lakto — the Cuyuno who did not accept Catholicism and lived as Animists.

The common sayings and beliefs among the Cuyonon become their CODE OF CONDUCT:

1. HINDI MAGPALIYAS SA LAI -Don't go against the law

2. MAGPAMATI SA IBA-Listen to everyone.

3. ANG TANAN AY TEPENG-Equality among Men.Women are Men too.

4. MAGPANGABUI Y MATAWHAY-Live in Peace, Walk in Peace. For in Peace there is Love.

When there is Love there is Peace in your heart.

5. MAGPAKITAW ASTA MAG-TAW-Asking and Giving is the greatest gift of Creation -

Someone needs food, give him or her food - if you don't have food, if you ask, someone will
give you.

6. HINDI KAW MA INGGIT SA IBA-Don't be envious of others

7. HINDI MO IKUMPARA IMONG SADILI SA IBA-Don't compare yourself to others, for

there is always better than you and lesser than you.
 8. HINDI MAGPABUGAL-Don't be an egotistic or self-centered person - or be on top of your
pride. Your pride will kill you.

9. MAGDASON I TAMA-Don't disobey the sacred orders

10. MAG-GEREGMAN-Love one another - for this is the right way to live.

POLITICAL STRUCTURE OF CUYONO TRIBE

DUMARA (MANGOLO/ PINAKAMAELAM) is the Supreme (Supremo) Datu or Mangolo

(Mangulo ang Tribo) of the Tribe of the Cuyonon who presides over the Council of Datus during its
regular and special meetings. Also known as Mangolo or Pinakamaelam. This position is not
hereditary nor lifetime but acquired by way of regular election by all Datus and Punong Datus called
for this purpose but coming only exclusively among the District Punong Datus. The term is eight years
(8).

PUNONG DATU is the District Datu of the Tribe (Punong Datu ang Banua) who usually
appoints the municipal Datu and the next Punong Datu of the tribe and becomes the regular
representative of the district in the Council of Datus. Only the Punong Datu is a candidate to be
elected as DUMARA. Also known as the Kamamalaman or Mga Maelam in the Banua. This position is
hereditary and lifetime.

DATU is the Municipal Datu of the Tribe who usually rules over the township of the Cuyono
tribe in Palawan Region that is divided among the Barangay Punong Tribo or Chieftains. The
Municipal Datu usually presides over the Municipal Council of Elders composed of the Punong Tribo
or Bgy. Chieftains of the covered barangays to settle matters related to property and personal
relations. Also known as the Kamamalaman or Mga Maelam in the Municipality. This position is
lifetime but not hereditary. The same is given to those Cuyono Tribe members with exceptional skills
and talents needed by the Tribe. This is also given as an automatic title for the President elect of the
Gaqued y ang mga Cuyonon, Inc. located at Puerto Princesa City Hall Complex.

PUNONG TRIBO is the Barangay Chieftain of the Cuyono who rules over the barangay who
are usually selected by way of election. This position is not hereditary nor lifetime but acquired by way
of regular election by all members of the Tribe present in a meeting called for this purpose with a term
of eight years (8). Also known as Mga Maelam-elam.

COUNCIL OF DATU is Council of Datus in Palawan as the regional assembly of the Cuyono
Tribe composed of the District Punong Datu and Municipal Datu who usually assembled regularly to
decide matter involving the tribe of the Cuyonon like in determining the Cuyono Ancestral Domains
and Claims and declaration of the formal position of the Tribe affecting national and international
importance.

COUNCIL OF ELDERS - BARANGAY AND MUNICIPALITY is Barangay Council of

Elders of the Cuyono Tribe presided by Punong Tribo or Bgy. Chieftain over the Tribal Officers usually
assembled regularly to decide matters involving the Cuyonons in the barangay like family, personal
and property. The Municipal Council of Elders of the Cuyono Tribe is presided by Municipal Datu
over the Council of Bgy. Chieftains or Punong Tribo who usually assembled regularly to decide
matters involving the Cuyonons' affairs in the municipality like family, personal and property.

ANG PROSESO NG PAGSASAGAWA NG MGA DESISYON NG TRIBONG CUYONON

1. Kapagka magkakaroon ng mga sumbong at akusasyon ng mga kasapi ng Tribong Cuyonon

o iba pang bagay na mahalagang pag usapan;

2. Ipapatawag ang mga nasasangkot na tao sa nakatakdang pagpupulong ng mga Punong

Tribo na bumubuo ng Council of Elders sa isang barangay o isang munisipyo.

3. Sa nasabing itinakdang pagpupulong, magkakaroon ng masusing pag-aaral ng mga

akusasyon, ebidensya, testigong saksi at iba pa o pag papaliwanag para gumawa ng isang
hakbangin;

4. Kapagka matapus na ang masusing pagsisiyasat, magkakaroon ng pagpapasya ang bawat

kalahok sa pagpupulong;
 5. Ibibigay ang pag-gawad ng pagpapasya base sa nakakaraming pagpapasya ng mga kalahok.

1st Report

BATAK TRIBE

* The BATAK are one of about 140 indigenous people of the Philippines. They are located in the
Northeastern portions of Palawan, a relatively large island in the Southwest of the archipelago.

* There are only about 450 Batak remaining according to 1990 census.

* Also called Tinitianes, the Batak are considered by anthropologists to be closely related to the Aeta
of central Luzon, another Negreto tribe.

* They tend to be small in stature, with dark skin and short curly or “kinky” hair, traits which
originally garnered from “Negrito” groups their name.

* Still, there is some debate as to whether the batak are related to the other Negrito groups of the
philippines or actually to other, physically similar groups in Indonesia or as far away as Andaman
Islands.

History

 The Batak have for centuries combined a hunting- gathering lifestyle with seeding of useful
food plants, kaingin, a slash and burn farming method and trading. The Batak had important
trading connections with the maritime peoples of the Sulu region for many centuries of their
history. They traded natural and forest goods in exchange for manufactured products.

 The Batak were largely undisturbed until the arrival of the Americans in the final years of the
nineteenth century. The reason for this was due the Bataks being within the margins of
mainstream Filipino political and cultural life.

 Since 1900, Filipinos and others began to migrate to the traditional regions where the Batak
lived. This led to the resources and land of the Bataks to dwindle. In the 1930s, the government
attempted to establish reservations for the Batak in the coastal plains but these soon were
settled and overran by the Filipino migrants in the 1950s. This caused the Batak to move inland
into the interior of the island.

 During the mid to late-20th century the Batak were easily pushed out of their preferred
gathering grounds by the sea into the mountains by emigrant farmers, mostly from Luzon,
living in less fertile areas, they have attempted to supplement their income by harvesting and
selling various nontimber forest products, such as rattan, tree resins, and honey. This has been
met with resistance by the government and commercial collectors, who assert that the Batak
have no legal right to these resources. Conservationists, however, have taken an interest in the
Batak’s collection methods, which are much more sustainable than the techniques used by
commercial concessionaires.

Culture

 The Batak were once a nomadic people, but have since, at the behest of the government, settled
in small villages. Still, they often go on gathering trips into the forest for a few days at a time,
an activity which has both economic and spiritual value for them. Their belief system is that of
animism, which is belief in spirits that reside in nature. They classify spirits into the “Panya'en”
who are malevolent and the "Diwata" are generally benevolent but are also capricious. Batak
make regular offerings to these spirits, and Shamans undergo spiritual possession in order to
communicate with the spirits and heal the sick.

 Rapid depopulation, restricted forest access, sedentary living, and incursion by immigrants has
devastated the group culturally. Today, very few Batak marry other Batak but tend to marry
from other neighboring groups. The pattern has been that the children of these marriages tend
not to follow Batak cultural ways, and today "pure" Batak are rare. They are also not
reproducing to sustain their population. As a result, Batak are being absorbed into a more
diffuse group of upland indigenous peoples who are slowing losing their tribal identities, and
 with it their unique spirituality and culture; there is even some debate as to whether or not they
still exist as a distinct ethnic entity.

 Batak families trace descent through both sides of the family. Kin relationships are similar to
those of the Filipinos. Since the Batak are discouraged from using the birth name of their in-
laws, they have multiple personal names. Divorce and remarriage used to be common and
acceptable among the Batak but integration to mainstream Filipino society has changed this to
a degree. Husbands and wives usually enjoy equal freedoms though the wives tend to live in
their husband's household except for the early stages of the marriage when both live in the
wife's household. Nuclear households are the basic economic unit though multiple households
can and do pool their resources. However, the nuclear household is expected to be self-reliant.
Batak households tend to have few children with the average being 3.5 persons.

Subsistence

 The Batak today engage in many occupations which includes foraging, selling forest derived
goods, shifting cultivation, and workers under Filipino farmers or other employers. Primary
food for the Batak were squirrels, jungle fowls, wild pigs, honey, fruits, yams, fish, mollusks,
crustaceans and more. The main source for these food items come from the forests in the
region. The Batak used many methods to capture animals like pigs with the use of bows and
arrows, spears, dogs, or homemade guns which varied as time passed and foreign influence
increased.

 When it came to trading, the Batak mostly sold rattan, honey, and Manila copal. In return, they
received clothing materials, rice and other goods.

 A few Batak also cultivate rice, corn, sweet potato, and cassava. Wage labor for nearby farmers
is important to the Batak economy. Batak men are usually hired out for a few days to do certain
work like clearing weeds, harvesting, or to pick coconuts and coffee. Local tourism is also a
source of revenue for the Bataks.

Indigenous Batak Religion

 The Batak have a strong belief that the world is inhabited by many supernatural and nature
spirits and entities. The panya'en are considered sinister beings while the diwata are more
benevolent but capricious entities. These spirits (especially the diwata) and more are said to
only be visible to shamans and these beings are claimed to inhabit specific trees, streams, and
more. Panya'en are believed to aggressively protect the various forests and riverine resources
that the Batak utilize. Wasting, overusing, or disrespecting these resources or its animals are
said to anger the panya’en protector who then punishes the culprit(s) with illness or death.
Batak babalians (or shamans) are capable of communicating with these supernatural entities
and can intercede on the behalf of those affected by misfortune or illness.

The Batak people believe in a unique array of deities and other figures, namely:

o Maguimba - Who in remotest times lived among the people, having been summoned by a
powerfulbab aylan, and he supplied all the necessities of Batak life, as well as all the cures for
illness. He even had the power to bring the dead back to life.

o Diwata - Provided for the needs of men and women, and gives out rewards for good deeds.
Sanbay is a ritual in honor of Diwata, who is asked by the people to bless them with generous
harvests of palay (unhusked rice) and honey. This ritual takes place inside a forest, about 2—3
km from the beach. Two huts are constructed for the ritual. Palay is placed in one of the huts. A
replica of a beehive, meanwhile, is situated in another small hut. Prayers are recited to Diwata
by the babaylan, after which the people in attendance gather together in festive eating,
drinking, and dancing.

o Angoro - Lives in Basad, a place beyond this world where the souls of the dead go, and it is
there where they come to know if they are to proceed to Lampanag (heaven) or be cast into
depths of the Basad, where fire and boiling water await these hapless ones.

o Baybay - goddess of rice

 o Ungaw - god of bees

o Siabuanan - A lesser deity with great strength

o Bankakah - A lesser deity with great strength

o Paraen - A lesser deity with great strength

o Buengelen - A lesser deity with great strength

o Baybayen - A lesser deity with great strength

o Batungbayanin - Spirit of the mountains.

o Paglimusan - Spirit of the small stones.

o Balungbunganin - Spirit of the almaciga trees.

o Sulingbunganin - Spirit of the big rocks.

o Esa - Ancestor of the Bataks

Social Laws

ALYOG -is a process to determine if the parents of the boy agrees to his marriage to a chosen girl.
The parents of the boy will bring their son to the house of the girl and talk with her parents. Usually,
the parents of the boy bring an elder or Ginoo, to witness the conversation and final agreement
between both sides. The Ginoo as witness is usually a member of the recognized traditional
leadership.

LIWAG- is a fine upon a son-in-law who twice committed disobedience of his in-laws.

SALA- is a fine upon a boy given to the parents of the girl who has been deflowered by him. Marriage
will follow.

SURUGIDEN- is a process whereby the traditional leaders usually meet together with the involved
parties for purposes of discussing/hearing of conflict cases among the Batak such as marriage,
adultery, disrespect to in-laws, thefts, and other violations of traditional laws and to imposed
penalties to the guilty.