October 26, 2023

A. Place of Origin and Information

Lumad, a word derived from the Bisayan language, signifies "native" or "indigenous."
This term was embraced by a gathering of 15 individuals representing over 18 distinct
ethnic groups in Mindanao during their Cotabato Congress held in June 1986. Its purpose
was to set them apart from other Mindanao residents, whether Moro or Christian.

The Lumads are one of the indigenous ethnic groups that inhabit the southern Philippine
island of Mindanao. There are several different ethnic groups represented in the Lumad
communities, each with its own unique culture, language, and traditions. The Manobo,
T'boli, B'laan, Higaonon, Subanen, and many others are some of the well-known Lumad
groups.

A large number of Lumad communities have been present in Mindanao for many
generations and have close ties to their ancestral homelands. The Lumads are known for
their extensive cultural practices, which include elaborate music and dance, weaving, and
other forms of artistic expression. These customs are fundamental to their identity and are
transmitted from father to son.

Their way of life and land rights are, however, frequently threatened by land
encroachments, mining, and development projects.

Most of their groups reside in the following towns and cities: Cotabato, Tandag, Dipolog,
Kidapawan, Marbel, Tagum, Cagayan de Oro, Davao, Malaybalay, Pagadian, Butuan,
Surigao, Ozamis, Ipil, Digos, Mati and Dipolog.
 Fig 1. Map of Ancient Tribes of Lumads.

B. Political System

Methods of tribal revitalization, means through which tribal or ethnic affiliations are
reaffirmed to more effectively pursue collective objectives. These objectives may include
asserting land claims, resisting encroachments by the government, capitalist influences, or
settler populations, and coordinating movements for self-governance and independence.

The politics of ethnicity entails the orchestration and activation of groups rooted in
distinct identities, primarily linked by familial bonds, kinship, shared lineage, language,
or geographic location. This fundamentally revolves around culture becoming a subject of
discussion, manipulation, emotional engagement, and political contention.

● Chieftainship
- A traditional chieftain or tribal leader plays a crucial part in decision-making
and conflict resolution in many Lumad communities. This leader is frequently
selected based on their knowledge, experience, and standing in the
community.
- Lumad communities frequently hold councils or assemblies where significant
decisions are made. Elders, leaders, and often the entire community take part
in these events. Their decision-making procedures include critical discussions
and consensus-building steps.
- Adat, or customary laws, are set down by Lumad communities and regulate
many facets of daily life, including marriage, land usage, and dispute
 settlement. These laws are handed down through the generations and support
communal order.

● Land and Resource Management

- Politics and identity among the Lumads are heavily influenced by land. Land
conflicts are widespread in many Lumad groups, who have their own methods
for managing their natural resources.

● Resistance and advocacy

- To defend their rights and ancestral lands, several Lumad communities have
recently become active in advocacy and resistance campaigns. They have
participated actively in initiatives for autonomy, self-determination, and rights
recognition.

Fig 2. A Lumad protest the criminalization and murder of Indigenous Peoples and
environmental defenders in the Philippines

Fig 3. Lumads stand pat against the infringement of foreign companies into their ancestral
territories.

C. Subsistence/Economic System

● Swidden Agriculture (kaingin)

− Swidden agriculture, also known as shifting cultivation or kaingin, is a central
component of the Lumad subsistence system. They practice a form of
 rotational farming in which they clear a portion of forest or brushland,
cultivate crops for a few years, and then allow the land to regenerate naturally.
● Diverse Crops
− Rice and corn, as well as root crops, a variety of fruits, and an assortment of
vegetables. These crops collectively form the cornerstone of their dietary and
nutritional needs. They serve as the fundamental sources of sustenance for
these communities, providing both nourishment and economic support. This
traditional agriculture sustains their communities and preserves their cultural
identity.
● Barter and Trade
− Lumad communities have a tradition of engaging in barter and trade with
neighboring communities. This exchange system involved the trading of
surplus agricultural products and a wide array of other goods. Through these
interactions, they not only facilitated the circulation of essential resources but
also fostered social and economic ties with neighboring groups. This practice
of barter and trade contributed to the resilience and adaptability of Lumad
communities, as it allowed them to diversify their resources and meet a broad
spectrum of needs.
● Weaving and Crafts
− Certain Lumad communities are known for their skills in traditional weaving,
complex beadwork, and crafts. These artisanal activities serve a dual purpose
within these communities. They provide a valuable source of income, allowing
community members to earn a living while preserving their cultural traditions.
Additionally, these activities serve as potent forms of cultural expression,
enabling the Lumad people to tell stories, convey their heritage, and share
their unique identity with the world. Through weaving, beadwork, and crafts,
Lumad communities not only secure their livelihoods but also ensure the
continuity of their rich cultural heritage.

D. Distinct Cultural Beliefs and Traditions

The Lumad are noted for their rich and diversified cultural beliefs and customs. Each
Lumad tribe has its own culture, language, and rituals, although there are certain similar
threads that run across many Lumad groups. It's worth noting that there are several
Lumad groups, each with its unique set of traditional customs and beliefs.
● Ancestral Land and Environment

The nature and the territories of the Lumad's ancestors are very important to them.
They consider the earth to be holy and a source of life. To preserve the health of
the land, they frequently use sustainable farming and practices for managing land.

The Lumads undertake the panalabugta ceremony to request approval from

Talabugta, the land spirit, before they begin to cultivate a plot of land. Chickens,
betel nuts, colored pieces of fabric, and a few cash are among the offerings. They
then conduct pangingibasuk to petition Ibabasuk, the spirit of the crops, for
healthy yields. In the case of a plentiful harvest, the entire community congregates
for a pamahandi rite to express gratitude to the spirits and Magbabaya (Supreme
Being).

Fig 4. Lumads stand pat against the infringement of foreign companies into their ancestral
territories.

● Communal Living

Lumad communities traditionally live in longhouses, which are communal

dwellings made of bamboo and other natural materials. These houses are designed
to accommodate extended families and reflect the importance of community life.

● Musical Heritage

The Lumad tribe is commonly known for tribal music produced by musical
instruments they made, consisting of various types of Agung ensembles. They
often feature traditional instruments such as the kulintang (a set of gongs), agong
(larger gongs), and various bamboo instruments like the kubing (a mouth harp)
and tongali (bamboo zither). These instruments are played during ceremonies,
celebrations, and rituals. Lumad songs are characterized by unique vocal styles.
 They use a combination of chanting, shouting, and group singing. Vocalizations
often mimic the sounds of nature, such as bird calls and river sounds.

Fig 5. Lumads from Bukidnon dance in front of tourists at the Malasag Eco-Village in
Cagayan de Oro.

● Oral Tradition

Strong oral traditions are practiced by several Lumad communities. Through oral
storytelling, songs, and chants, they transmit their history, tales, and cultural
knowledge to future generations. These stories are frequently employed in
morality lessons and cultural preservation.

E. Indigenous Knowledge and Cosmology

The Lumad people, as indigenous communities in the southern Philippines, possess a

rich repository of traditional knowledge that has been passed down through generations.
This indigenous knowledge encompasses various aspects of their lives, including
agriculture, resource management, healing practices, social organization, and spirituality.

The indigenous peoples, known as Lumads, showcase a deep understanding of their

surroundings and employ resource management techniques that aim to reduce the
ecological effects of their swidden farming and other economic pursuits. They carefully
ensure that every action aligns with the natural rhythm of the seasons, taking cues from
celestial bodies like the moon and stars, as well as signals from trees, insects, and
wildlife. Guided by these natural indicators, they possess the knowledge to determine the
optimal location and timing for planting specific crops.
 Fig 6. Lumad women farming.

Another practice that the Lumads do is on how they have a comprehensive

understanding of the medicinal properties of various plants and herbs found in their
environment. They use this knowledge to treat common ailments and health conditions
within their communities, often relying on traditional healers who have inherited this
knowledge. Lumad cultures place great importance on oral traditions, including
storytelling, myths, and legends that serve as a means of preserving their history and
cultural identity. These stories often convey moral lessons and provide guidance for
living in harmony with nature and the community.

The cosmology of the Lumad people is closely tied to their strong connection with the
natural environment and the spiritual world. Some key elements of the Lumad
cosmology includes Ancestral spirits and deities wherein The Lumad people believe in
ancestral spirits and gods that help and protect them in their everyday lives and
ceremonies, acting as links between the physical and spiritual worlds. Lumad
communities also take part in important rituals and ceremonies that are a crucial part of
their beliefs. These ceremonies honor their ancestors, ask for protection, ensure good
harvests, and mark important occasions. They include offerings, dances, chants, and
other customs that are deeply rooted in Lumad culture.
 Fig 7. A Lumad ritual held at the Fr. Vincent Cullen, SJ Tulogan Center at Mintapud, Impasug-ong
(Bukidnon) to thank the Magbabaya,

References

Acosta, J. R. N. O. (1994). Loss, emergence, and retribalization: the politics of Lumad

ethnicity in northern Mindanao, Philippines. Iucat.iu.edu.
https://iucat.iu.edu/iub/4687334

A Glimpse of Indigenous Resource Management. (2007, November 20). Talamdan -

Views on Mount Kitanglad, Philippines.
https://talamdan.wordpress.com/2007/11/20/a-glimpse-of-indigenous-resource-m
anagement/

A glimpse of indigenous resource management. Talamdan. (2007).

https://talamdan.wordpress.com/2007/11/20/a-glimpse-of-indigenous-resource-m
anagement/

Buchhol‌d T. (2010). The Lumad Cultures of Mindanao.

https://www.festalpagdiriwang.com/lumad-cultures-of-mindanao

Demerie Dangla. (2014, November 24). In Photos: A Journey for food and peace in
Mindanao. Manila Today.
https://manilatoday.net/in-photos-a-journey-for-food-and-peace-in-mindanao/

FALSE: Lumad is a word made up by the CPP-NPA-NDF. (2021, February 25). Rappler.
https://www.rappler.com/newsbreak/fact-check/lumad-word-made-up-cpp-npa-n
df/

Filipinas Heritage Library | The Lumad of Mindanao. (n.d.).

https://www.filipinaslibrary.org.ph/articles/the-lumad-of-mindanao/

Hannibal Rhoades. (2017, December 24). Stop the Lumad Killings. Indigenous
Environmental Network. https://www.ienearth.org/stop-the-lumad-killings/

Integral Ecology: A Liberative Approach to the Evangelization of Indigenous Cultures.

(2020, July 29). MindaNews.
 https://www.mindanews.com/mindaviews/2020/07/integral-ecology-a-liberative-
approach-to-the-evangelization-of-indigenous-cultures-2/

Kintanar, R. L. (2005). “Back to the Future” Swidden Agriculture of Indigenous

Communities in Mindanao, Philippines: An Approach to Sustainable Resource
Management. Asian Journal of Agriculture and Development, 2(2), 61-74. DOI:
10.3126/ajad.v2i2.3990.

Manobo women and youth build strong foundations. (2012, April 29). ALCADEV
Lumad School; ALCADEV Lumad School.
https://alcadev.wordpress.com/2012/04/29/manobo-women-and-youth-build-stro
ng-foundations/

Simbulan, N., & Action Group, I. (2011). The health perceptions and practices of
Lumads in southern Philippines. Acta Medica Philippina.
https://www.herdin.ph/index.php/herdin-journals?view=research&cid=40659

Simbulan, N.P. (2011). The health perceptions and practices of Lumads in southern
Philippines.
https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&ved=
2ahUKEwjV5ana646CAxUibmwGHTBfCpkQFnoECB0QAQ&url=https%3A%2
F%2Factamedicaphilippina.upm.edu.ph%2Findex.php%2Facta%2Farticle%2Fd
ownload%2F6100%2F3658%2F&usg=AOvVaw0XsMEaj8bUGAWlXP0f_N5z&
opi=89978449

The Lumads are calling out for help, who’s listening? (2015, September 5). SubSelfie.
SubSelfie.com.
https://subselfie.com/2015/09/05/the-lumads-of-mindanao-are-desperately-callin
g-out-for-help-whos-listening/subselfie-tanaw-mindanao-lian-buan-the-lumads-ar
e-calling-out-for-help-whos-listening-philippine-collegian-stop-the-killings-nessa
-lumad-girl/

Ulindang, F. (n.d.). LUMAD in Mindanao. National Commission for Culture and the
Arts.
https://ncca.gov.ph/about-ncca-3/subcommissions/subcommission-on-cultural-he
ritagesch/historical-research/lumad-in-mindanao
‌