ETHNIC GROUPS IN

MIndanao
 MANOBO
Manobo simply means “people” or
“person”; alternate names include Manuvu
and Minuvu. The term may have
originated from “Mansuba,” a
combination of man (people) and suba
(river).
 The total national population including the
subgroups is 749,042 (NM 1994); occupying
core areas from Sarangani island into the
Mindanao mainland in the provinces of Agusan
del Sur, Davao provinces, Bukidnon, and North
and South Cotabato.
 The groups occupy such a wide area of
distribution that localized groups have assumed
the character of distinctiveness as a separate
ethnic grouping such as the Bagobo or the
Higaonon, and the Atta. Depending on specific
linguistic points of view, the membership of a
dialect with a supergroup shifts.
Groups of Manobo Dancers
 A tentative but more specific classification that needs
attention divides the Manobo into a number of major
groups, some of which are:
(1) Ata subgroup: Dugbatang, Talaingod, and
Tagauanum;
(2) Bagobo subgroup: Attaw (Jangan, Klata, Obo,
Giangan, Guiangan), Eto (Ata), Kailawan (Kaylawan),
Langilan, Manuvu/Obo, Matigsalug, (Matigsaug, Matig
Salug), Tagaluro, and Tigdapaya
 (3) Higaonon subgroup: Agusan, Lanao, and
Misamis;
(4) North Cotabato: Ilianen, Livunganen, and
Pulenyan;
(5) South Cotabato: Cotabato (with subgroup
Tasaday and Blit), Sarangani, Tagabawa;
(6) Western Bukidnon: Kiriyeteka, Ilentungen,
and Pulangiyen;
(7) Agusan del Sur;
(8) Banwaon;
(9) Bukidnon; and others. The various
subgroupings are not sufficiently defined at
present.
The Manobo occupy and have adapted to various
ecological niches ranging from the coastal to the
rugged mountain highlands of the interiors of
Mindanao. The different subgoups are highly
dispersed transecting the entire island of
Mindanao
 Nowadays, the structure of leadership is
gradually changing with an overlay of the
contemporary civil structures radiating from the
governor of the province down to the level of the
sitio councilman often assumed by the better
educated younger generation of the community.
The groups are largely Christianized and there
are survivors of some belief systems.
 The groups are largely Christianized and there
are survivors of some belief systems. The
national education system has also largely
penetrated the more nucleated areas and
minimally the more inaccessible rural areas. The
distinctive character of ethnic dress has mostly
given way to commercial clothing, with ethnic
materials finding their way to the antique trade.
 MAMANWA

The Mamanwa can be found in Agusan del Norte, Surigao

del Norte, Surigao del Sur, Panaoan Island, and in the
mountains of Southern Leyte. The Mamanwan dialect is
bordered on the north and east by Suriganon; on the west
by a mixed vernacular of Surigaonon and Cebuano; on the
southwest by Butuanon; and on the southeast by Bislig
Kamayo.
Mamanwa women in
traditional clothing
 Mamanwan is typologically an Austronesian language
classified as a member of the Visayan language family tree
of the Southern Philippines (by Dyen 1965). According to
comparative studies made by Pallesen (1985), the
Southern Visayan language family, historically, has two
dominant branches which are Proto-Surigao and Proto-
Mansaka; from Proto-Surigao are ascended the Mamanwa,
Surigaonon, Butuanon, Kamayo, and Tausug.
 One of the oldest and still extant tribes in the
Philippines is the Mamanwa tribe, who bear a
striking physical resemblance to the Negritos. Their
other name is Mamanwa Negritos and are believed to
be descendants of the original settlers of the
Philippines. Leadership is accorded to the eldest and
most respected males in their community to lead the
Mamanwas; once chosen, the role as tribal leader(s)
cannot be passed down onto the next of kin.
 Communes comprise of three to twenty households
arranged in a circle atop a high ridge or deep within a
valley. The incursion of heavy industry into their
heritage lands had forced many to settle in the
hinterlands, where they continue to practice their
customs and traditions. Hence, some practices have
fallen by the wayside, such as traditional hunting by
bow and arrow.
 The Mamanwas receive some of their subsistence
from other groups with whom they have forged labor
agreements.
 SUBANON
Subanon (also spelled Subanen or Subanun) is a tribe
indigenous to the Zamboanga peninsula area, particularly
living in the mountainous areas of Zamboanga del
Sur and Misamis Occidental, Mindanao Island,
Philippines. The Subanon people speak the Subanon
language. The name is derived from the word "soba" or
"suba," a word common in Sulu, Visayas, and Mindanao,
which means "river," and the suffix "-nun" or "-non" which
indicates a locality or place of origin.
Subanon Children
The Subanons are farmers and regularly move from one
location to another to clear more forest for fields. They
cultivate crops, with rice as the most important crop, but
they are also known to raise livestock including pigs,
chickens, cattle, and water buffaloes. Subanon houses are
built along hillsides and ridges overlooking family fields.
The homes are usually rectangular and raised on stilts
with thatched roofs.
Subanen was established in Mindanao Island
before 500 BC, before the Neolithic Era, or New
Stone Age where the period in the development
of human technology taken place beginning
10,000 BC according to the ASPRO
chronology (between 4,500 and 2,000 BC
Evidently, there was a long history of trade
between the Subanon and the Chinese long
before the latter's contact with Islam.
Zamboanga City is the autonomous city in the
peninsula mostly occupied by
the Zamboangueño, an offspring of Subanon
intermixed with Sama and the Lutao, who
embraced Christianity and Hispanic Culture.
The Kalibugan group or Subanon who
embraced Islam, are found in villages on the
coast in western Mindanao and number some
15,000.
Subanen society is patriarchal, with the family
as the basic governmental unit. (Finley
1913:25). There is no political hierarchy on the
village level, as in the datu system of
government. The title of datu was used
occasionally in the past during the Sultanate.
Timuay is the traditional title for the communal
leader who is also the chief arbiter of conflict
between the families of a community or a
confederation. The word "timuay" (variously
spelled timuai, timuway, timway, or thimuay) is
also use in Maguindanao word which means
"chief" or "leader." It connotes both civil and
religious authority for the bearer of the title.
 MARANAO

The Maranao is the term used by the

Philippine government to refer to the
southern indigenous people who are the
"people of the lake", a predominantly-
Muslim Lanao province region of
the Philippine island of Mindanao.
 They are known for their artwork, weaving,
wood, plastic and metal crafts and epic
literature, the Darangen. They are ethnically
and culturally closely related to the Iranun,
and Maguindanao, all three groups being
denoted as speaking Danao languages and
giving name to the island of Mindanao.
The name "Maranao" (also spelled "Meranao",
"Meranaw", or "Maranaw") means "people of
the lake" (lanaw or ranaw, danaw, means
"lake" in the Maranao language). This is in
reference to Lake Lanao, the ancestral
homelands of the Maranao people.
Maranao culture can be characterized by:
•Lake Lanao
•Sarimanok (Papanoka Mra and Mara-patik)
•Torogan, the highest form of a Maranao royal
house, where the architecture used is the most
aesthetic in the Philippines
• Darangen, a UNESCO Intangible cultural
heritage
•Kirim, pre-Hispanic handwriting based
from Arabic letters with 19 consonants and 7
vowels
•Singkil, a Philippine dance
• Okir on wooden artifacts and brasswares
The culture of the Maranaos is centered on
Lake Lanao, the largest in Mindanao, and the
second-largest and deepest lake in the
Philippines. It supports a major fishery, and
powers the hydroelectric plant installed on it.
Maranao kulintang music is a type of a gong music.
Sarunaayfis also found among both Muslim and
non-Muslim groups of the Southern
Philippines. Kobbing is a Maranao instrument
and Biyula is another popular Instrument. Biyula is
a string instrument. In 2005, the Darangen Epic of
the Maranao people of Lake Lanao was selected
by UNESCO as a Masterpiece of the Oral and
Intangible Heritage of Humanity.
Traditionally, the Maranao society is divided
into two strata. Namely, Mapiyatao (Pure)
and Kasilidan (Mixed blood). Kasilidan is
further subdivided into categories which are as
follows; Sarowang (Non-
Maranao), Balbal (Beast), Dagamot (Sorcerer/
Sorceress) and Bisaya (Slave).
Mapiyatao are those natives who are entitled
to ascend to thrones and has a pure royal
bloodline. On the other hand, the Kasilidan are
those natives who are suspected of mixed
bloodline. However, due to the changes
brought by time, these social strata are
beginning to decline due to the rise of wealth of
each and every Maranao families.
 BAGOBO
The Bagobo constitute one of the largest groups
among the indigenous peoples of southern
Mindanao.

They are composed of three (3) sub-groups:

1. TAGABAWA,
2. CLATA or GUIANGAN
3. UBO.
The Bagobo are the
predominant inhabitants of
the vast areas extending
from the west coast of
Davao Gulf to the high
reaches of Davao’s
famous and significant
mountain ranges of Mt.
Apo or Apo Sandawa to
the tribal people.
Bagobo people during the
Kadayawan Festival
Apo Sandawa happens to be the sacred grounds of the Bagobo since
time immemorial, valued as one among the group’s richest cultural
heritage. It is the homeland of the world-known Philippine eagle as
well.
 Today, changes can be easily observed and it is due to the
influences of foreign cultures such as those of the Spaniards,
Japanese, Americans and other neighboring countries. Lately,
the existence and encounters between the CPP-NPA, the
military forces and other armed groups in their ancestral
domain/lands forced them to adapt and accept realities
surrounding them in their struggle for survival.
These encounters also ended or drastically diminished
some of the traditions, beliefs and practices and even the
culture itself.
 POLITICAL STRUCTURE

1. Chieftains called “Matanum,”

2. the Council of Elders,
3. the Magani’s,
4. the Babaylans
5. the slaves called “Al-lang” in the native
dialect.
 The Datu can have as many wives as he
can but upon the recommendation and
approval of the first wife. In marriage, age
is not an issue for as long as arrangements
and settlements are reached, agreed upon
and complied with by both parties.
 Food is abundant enough to be able to
supply the community for the next harvest
season. the weavers are able to supply the
needs for clothing. In fact, a Bagobo weaver,
Salinta Monon, won this years’ Gawad sa
Manlilikha ng Bayan (GAMABA) for her
handloom weaving, a proof of the Bagobo
artistry and craftsmanship.
SALINTA MONON
with some of her
works
 Todays’ Bagobo have gone a long
way. Though mostly are still in the
hinterlands. There are also others who had
become professionals such as doctors, nurses,
teachers, accountants, lawyers, government
employees and officials.
 MANDAYA

Both non-Christian and non-Islamic, the Mandaya are

found in Davao Oriental and Davao del Norte,
Mindanao. Their name means “the first people
upstream,” derived from man (“first”) and daya
(“upstream or upper portion of a river”). Mandayas are
said to be polygamous; divorce is also socially
acceptable.
Mandaya girls
The ethnographic map of the
Spanish colonizers shows
Mandaya existence in the
present provinces of Davao
Oriental, Davao del Norte and
Compostella Valley, and from
Tago town of Surigao del Sur
and Southern part of Agusan
del Sur.
 This colorful ethnic group
since then have
underwent many
influences from neo-
political and economic
systems. Other sub-
groups emerge with
names taken from their
locational self-ascriptions.
 Among these are the:
1. Mansaka,
2. Dibabaon,
3. Pagsaupan,
4. Mangguangan,
5.Maragusan,
6. Dibabaon
7. Kalagan Kamayo.
 William A. Savage-Landor
includes the Tagacaolo as a
branch of the Mandaya.
Presently, the concentration of
the Mandaya is in Davao
Oriental that lies along the
Pacific Ocean. Cole (1913)
avers that Mandaya is the
largest tribal unit in
southeastern Mindanao.
During the Spanish time, the Davaweno group
emerged. These are the Mandaya converts into
Christianity baptized during the 1870’s at the
height of Spanish colonization of the
Philippines. The creation of Provincia de
Caraga long before the Davao province during
the colonial period provides the historical and
chronological evidence that Davaweños are
Mandaya descendants.
 Sons of the Mandaya became political leaders
as governors and congressmen during the
Spanish colonization. They are Governors
Sobrecarey and Generoso and Congressman
Teodoro Palma Gil, who was a classmate of
Jose Rizal. The dominance of Mandaya
offsprings in political, social and economic fields
was traced as one great influence in their
ethnocentrism.
 Agriculture is the main
source of living. Rice,
tubers, and other cultigens
are cultivated in pawa
(swidden) farming) along
with bananas, vegetables
and root crops. Hunting for
wild pig, deer, chicken,
monkeys, lizards, birds
and other animals
complement farming.
 Undoubtedly, the Mandaya have one of
the richest cultural heritage among ethnic
groups. They are very close to their
families. Christianized Mandaya still
retain some of the past beliefs creating a
syncretic form of religion.
 Dagmay, an abaca
handwoven cloth with
intricate designs
revolving around man
and crocodile, is one of
the most popular
material culture. Its
mud-dyeing technique is
believed to be the only
one existing in the
Philippines.
 Mandaya also has an
array of musical rendition.
Instruments like kudlong, a
two-stringed zither with
only one string with frets,
deliver music with
historical, eventful, and
important meanings.
Kudlong is played before
hunting, staging the deadly
pangayao (vendetta killing)
or farming.
 The traditional governance of the Mandaya
displays a strong leadership. Customary laws
are observed and stiff penalties are imposed.
Acceptance and respect by the community
makes a tribal governance work. In some areas,
the elders and leaders approve holding of
pangayao to exact justice and revenge.
The beadcraft technique of
the Mandaya is something
to marvel at. For beads,
aborigines had long used
teeth coming from
crocodiles, wild cats and
other wild animals, tusk of
boar, bones, seeds, shells,
stones, wood, even skulls
of small animals.
 KAMAYO

The CARAGA region has an estimated population of

more than half a million indigenous peoples. One of
them is the Kamayo ethnic group, inhabiting the province
of Surigao del Sur on the eastern coast of Mindanao.
 The name Kamayo refers to both the
ethnic group and their language. It comes
from the word kamayo, a plural word
meaning "yours.“
Academics consider the Kamayo as a
subgroup of the Mandayas
 Native speakers can be
found in the city of Bislig
and in the municipalities
of San Agustin and
Marihatag. A dispersed
population is also found
in the province of Davao
Oriental, particularly in
the municipalities of
Baganga and Cateel.
There are a few languages spoken in the
province of Surigao del Sur, including
Surigaonon, Cebuano, and Kamayo. The
Kamayo language is also known as
Kinamayo, used by the majority of people
inhabiting the mid-eastern part of
Mindanao.
It is linguistically related to the Butuanon
and Tausug, which belong to the Meso
and Central Philippine language families
 EXAMPLE:
Kamayo: Madayaw na duwom kamayo
hurot!

Surigaonon: Maradjao na duyom dijo

nahurot!
NATIONAL COMMISION ON
INDIGENOUS PEOPLE
Republic Act 8371
 HISTORY
1. Bureau of Non-Christian Tribes created by
the Insular Government during the American
Colonial Period
2. Commission on National Integration (CNI)
3. In 1972, then President Ferdinand Marcos split
CNI into the Southern Philippine Development
Authority (SPDA) and the Presidential
Assistance on National Minorities (PANAMIN).
4. In 1984, Marcos created the Office of Muslim Affairs
and Cultural Communities (OMACC) to assist
both Muslim and non-Muslim minorities.

5. January 1987, then President Corazon Aquino's

administration abolished the OMACC and through three
Executive Orders created the Office for the Muslim
Affairs (OMA), the Office for Northern Cultural
Communities (ONCC), and the Office for Southern
Cultural Communities (OSCC).
 President Fidel Ramos signed Republic
Act 8371 or Indigenous Peoples' Rights Act of
1997, which merged the latter two offices, the
Office for Northern Cultural Communities and
Office for Southern Cultural Communities into
current commission.
 MANDATE
The NCIP shall protect and promote the
interest and well-being of the ICCs/IPs with
due regard to their beliefs, customs, traditions
and institutions.
 VISION
As enabling partner and lead advocate, the
NCIP envisions genuinely empowered
ICCs/IPs whose rights and multi-dimensional
well- being are fully recognized, respected and
promoted towards the attainment of national
unity and development.
 VISION
As enabling partner and lead advocate, the
NCIP envisions genuinely empowered
ICCs/IPs whose rights and multi-dimensional
well- being are fully recognized, respected and
promoted towards the attainment of national
unity and development.
 POWER AND FUNCTIONS
To accomplish its mandate, the NCIP shall
have the following powers, jurisdiction and
function:
a.To serve as the primary government agency
through which ICCs/IPs can seek government
assistance and as the medium, through which
such assistance may be extended;
b.To review and assess the condition of
ICCs/IPs including existing laws and policies
pertinent thereto and to propose relevant laws
and policies to address role in national
development;
c.To formulate and implement policies, plans,
programs and projects for the economic, social and
cultural development of the ICCs/IPs and to monitor
the implementation thereof;

d. To request and engage the services and support

of experts from other agencies of government
employ private experts and consultants as may be
required in the pursuit of its objectives;
e.To issue certificate of ancestral land/domain title;

f.Subject to existing laws, to enter into contracts,

agreements, or arrangement, with government or
private agencies or entities as may be necessary to
attain the objectives of this Act, and subject to the
approval of the President, to obtain loans from
government lending institutions and other lending
institutions to finance its programs;
 14 MAJOR THEMATIC CONCERNS
1.Formal recognition of Ancestral Domains
2.Control and management of Ancestral Domains
3.NCIP’s capacity to deliver its mandate
4.Destruction of the ecosystems within Ancestral
Domains
5.Non-compliance and violation of FPIC
6.Pagkawala ng kultura ng IPs
7.IP governace is weak
1.Impact of government services are not felt
2.Overlapping claims over Ancestral Domains
3.Di pagkilala ng mga aghensya sa mga IP leaders
4.Displacement of IPs form their Ancestral Domains
5.Kakulangan sa kaalaman sa karapatan
6.Discrimination of IPs
7.Peace and Security