Mamanwa

● Place/s of Origin (Alajeno)

The Mamanwa (or Mamanua) people of Northeast Mindanao in the Philippines

belong to the hunter-gatherer Negritos of Southeast Asia and the Western Pacific, and
are presumed to be among the oldest indigenous peoples in the region (Omoto, 1984).
Direct ancestors of the present-day Mamanwa have been postulated to be either the
Proto-Malay population of late Pleistocene Sundaland (Omoto, 1984), or the Negritos
from Borneo, Sumatra, and Malaya who came via the still remaining land bridges
some 30,000–25,000 years ago (Lagassé, 2001; Burton, 2003). The Indonesians and
Malays followed in successive waves, and their descendants now account for most
modern Filipinos. As each new wave of migration entered the Philippines, the earlier
peoples were either driven into the hinterlands, or assimilated.
The nomadic Mamanwa (also spelled Mamanoa) people are one of the oldest
tribes in the Philippines. They were previously believed to be a subgroup of the
Negritos, but after numerous physical anthropological studies, they are now believed
to be distinct from the Negritos. This frank but peace-loving tribe populates the areas
of Panaoan Island, Southern Leyte, Agusan del Norte, Surigao del Norte, and Surigao
del Sur. As of 1990, there are approximately 5,000 speakers of the language of the
same name, Mamanwa, which is under the umbrella Bisaya languages. Similar to the
Negritos, Mamanwas are typically dark-skinned and bear small frames. They also
possess curly hair and black eyes, and are mostly petite, ranging from 1.35 to 1.5
meters in height.

The Mamanwas are part of the bigger Aeta communities. Their name is derived
from the terms man which means “first” and banwa which means “forest,” which
together translates to “first forest dwellers.”

Before the Mamanwas arrived in central Samar Island, it is said that there had
been an earlier Samar Agta Negrito group residing there. However, once the
Mamanwas came, the Samar Agta switched to Waray-Waray or Northern Samarenyo,
possibly even integrated with the Mamanwa tribe (Mamanwa, ND)

More recent history, for instance, describes that for the whole duration of
Spanish rule in the 1500s, indigenous populations in the Philippines, including the
Mamanwa, endeavored to avoid colonization by resettling in more inaccessible and
mountainous regions and practicing slash-and-burn farming along with hunting and
foraging (Burton, 2003). Pockets of the Philippine Negritos remain to this day in
remote areas mostly along the Sierra Madre mountain range that extends along the
entire eastern side of Luzon island in the northern Philippines (Headland, 2002). The
Mamanwa is the only Negrito group in the southern Philippines, geographically
separated from the other Negrito groups in Luzon and the central Philippines.
Presently, there are about 1500 Mamanwas confined to the provinces of Agusan and
Surigao in Northeast Mindanao.

● Justice System (basti)

Central to the Mamanwa justice system is community involvement. Elders and

respected members mediate disputes, fostering dialogue and consensus among
parties. This collective approach ensures decisions align with communal interests,
promoting unity and solidarity.

The Mamanwa prioritize restoring harmony through dialogue and

reconciliation. Offenders are encouraged to take responsibility and make amends,
fostering healing and social balance. The Mamanwa adhere to customary laws passed
orally through generations. Upheld by community leaders, these laws reflect cultural
values and traditions, maintaining order and cohesion. Mediators facilitate dialogue,
seeking common ground, while arbitration adjudicates complex disputes. Decisions
are based on customary laws, ensuring fairness and peaceable resolution. Restitution
is prioritized to acknowledge harm and restore relationships. Offenders provide
compensation to victims or their families, promoting accountability and reconciliation.
The Mamanwa justice system embodies cultural resilience and community
solidarity. Rooted in tradition, it offers insights into alternative conflict resolution
methods. As we navigate modern complexities, the Mamanwa's wisdom reminds us of
the enduring value of tradition, community, and mutual respect. The Mamanwa's
reverence for nature guides decisions on land use and resource management.
Traditional practices ensure environmental preservation and honor ancestral heritage.

● Famous Material Culture/Artifact

The Mamanwa Tribe, an indigenous community in the Philippines, possesses a

rich cultural heritage reflected in their material culture and artifacts. This report
delves into the significant aspects of their material culture based on several reputable
sources.
Tikog Weaving

One of the prominent features of Mamanwa material culture is their expertise in

tikog weaving. Tikog, a type of grass abundant in their region, is skillfully woven by
the Mamanwa people to create various items such as mats, baskets, and hats.
According to a study by Abella, Amatong, and Nelmida (2019), this traditional weaving
technique is deeply ingrained in the tribe's customs and is often passed down through
generations. The intricate patterns and designs woven into these items showcase the
tribe's artistic flair and cultural identity.
Pottery Making

The Mamanwa Tribe is also known for its pottery-making tradition, utilizing
locally sourced clay to craft pottery for both practical and decorative purposes. As
highlighted by Indigenous People of Mindanao (n.d.), Mamanwa potters skillfully shape
clay into pots, jars, and other vessels, employing techniques that have been honed
over centuries. These pottery pieces not only serve utilitarian functions within the
tribe but also reflect their connection to the land and their resourcefulness in utilizing
natural materials.

Musical Instruments

Music holds a significant place in Mamanwa culture, and the tribe is renowned for
crafting traditional musical instruments. Bamboo flutes, drums, and other percussion
instruments are crafted with precision and care, as mentioned in the International
Journal of Research and Granthaalayah (2020). These instruments play a vital role in
the tribe's rituals, ceremonies, and daily life, producing melodious tunes that
accompany their dances and festivities. Additionally, these instruments serve as a
means of communication and expression for the Mamanwa people, fostering a sense of
community and cultural identity.
Jewelry Making

Mamanwa artisans are adept at crafting intricate jewelry using a variety of

materials such as beads, shells, and metals. According to the Indigenous People of
Mindanao (n.d.), these jewelry pieces are adorned with symbolic motifs and designs
that hold deep cultural and spiritual significance for the tribe. Worn during special
occasions and ceremonies, these jewelry items serve as tangible expressions of the
Mamanwa people's beliefs and traditions, while also showcasing their craftsmanship
and artistic creativity.
Traditional Clothing
 The traditional attire of the Mamanwa Tribe is another aspect of their material
culture that reflects their cultural identity. As depicted in slides shared by MidsyDe
(n.d.), Mamanwa clothing is often made from natural fibers such as bark cloth and
abaca, adorned with intricate embroidery and beadwork. These garments are not only
functional but also serve as symbols of cultural pride and heritage, worn during
important ceremonies and celebrations.

The material culture and artifacts of the Mamanwa Tribe highlight their rich
cultural heritage and artistic traditions. From tikog weaving to pottery making,
musical instrument crafting, jewelry making, and traditional clothing, each aspect of
their material culture serves to preserve and celebrate their unique identity as an
indigenous community in the Philippines.

● Known Traditional Practice [Lawrence]

One of the major sources of income for the Mamanwa is hunting and gathering.
They relied on harvesting forest goods such fruits, roots, honey, and python flesh in
addition to hunting animals like wild pigs, deer, and monkeys for food (Ethnic Groups
Philippines, n.d.). This method helps build a strong bond with their environment,
while also providing food.

The Mamanwa Tribe's religious beliefs are based on the practice of animism.
They believe that spirits live in natural elements, such as mountains, rivers, and trees
(Joshua Project, n.d.). They seek their guidance and protection, and honor these
spirits through performing rituals and ceremonies. These customs show the respect
they have for the natural world and the supernatural forces, who they feel control
their existence.

The Mamanwa Tribe was divided into small, nomadic groups with an elder or
chieftain as their leader (Ethnic Groups Philippines, n.d.). Their shared social
structure places a strong emphasis on cooperation and support among tribe members.
Finding agreement during the decision-making process means that each member's
opinion is heard and is taken into account.

Artistic expression is essential to Mamanwa culture. They are known for their
exquisite weavings made from natural materials such as rattan and bamboo
(Kitcharao, n.d.). Their cultural history and identity are preserved as a result of these
skills being taught down from generation to the next generation.

The Mamanwa Tribe uses plants native to the land, and traditional methods to
treat illnesses, showing their extensive knowledge of medicine (SMUJO, n.d.). They see
sickness as an interruption in the harmony of the natural, spiritual, and physical
realms because they think that these domains are connected. Shamans are healers,
who are important members of their community; they use chants, rituals, and herbal
treatments to aid in healing and restoring balance (Lib.mainit.org, n.d.). These healing
traditions are a reflection of the Mamanwa's approach to healthcare that involves
cultural and spiritual components to ensure the good health of the community.

Rite of passage ceremonies celebrate the important turning points in the

Mamanwa people's life. These customs, which include puberty ceremonies for girls
and circumcision for boys, represent the passage from one stage of life to the next
(Joshua Project, n.d.). The tribe ensures that their traditions are continued by
emphasizing cultural values and lessons through these rites performed.

According to Ethnic Groups Philippines (n.d.), the Mamanwa Tribe has had a
number of hardships recently, which includes the invasions on their native lands,
cultural assimilation, and economic marginalization. They demonstrate their
determination and resilience by showing their ability to adjust to changes in
circumstances while attempting to protect their cultural heritage.
References:

Burton E.M. (2003) The quest of the indigenous communities in Mindanao,

Philippines: rights to ancestral domain. Paper presented at the 9th session of the Sub-
Commission on Promotion and Protection of Human Rights, 12–16 May 2003, Working
Group on Minorities, Commission on Human Rights, Philippines.

Ethnic Groups Philippines. (n.d.). Mamanwa. Retrieved from

http://www.ethnicgroupsphilippines.com/ethnic-groups-in-the-philippines/
mamanwa/#:~:text=Traditionally%2C%20hunting%20was%20heavily%20part,%2C
%20honey%2C%20and%20python%20meat.

Headland T.N. (2002) Endangered hunter-gatherer languages in the Philippines.

Presented at The Ninth International Conference on Hunting and Gathering Societies,
9–13 September 2002, Heriot-Watt University, Edinburgh, Scotland.

Joshua Project. (n.d.). Mamanwa in Philippines. Retrieved from

https://joshuaproject.net/people_groups/13464/RP

Kitcharao. (n.d.). Mamanwa. Retrieved from

https://kitcharao.wordpress.com/municipality-of-kitcharao-agusan-del-norte/
mamanwa/

Lagassé P. (2001) The Columbia Encyclopedia. Columbia University Press, New York.

Lib.mainit.org. (n.d.). Indigenous Religion, Institutions, and Rituals of the Mamanwas

of Caraga Region, Philippines. Retrieved from
http://lib.mainit.org/88/1/INDIGENOUS-RELIGION-INSTITUTIONS-AND-RITUALS-
OF-THE-MAMANWAS-OF-CARAGA-REGION-PHILIPPINES-.pdf

Mamanwa. Ethnic Groups of the Philippines (ND). Retrieved from:

http://www.ethnicgroupsphilippines.com/ethnic-groups-in-the-philippines/
mamanwa/

Omoto K. (1984) The Negritos: Genetic origins and microevolution. In: Kirk R,
Szathmary E (eds.), Out of Asia: Peopling the Americas and the Pacific. Australian
National University Printery, pp. 123–132.

SMUJO. (n.d.). Biodiversity, Ethnomedicinal Uses and Conservation Status of Selected

Medicinal Plants in Caraga Region, Philippines. Retrieved from
https://smujo.id/biodiv/article/view/7703