The wonders of Sibugay

Houses

The old Subanen houses were supported by long posts of round timbers with removable stairs. Whenever unidentified people were sighted, they would always pull up the stairs. Aggressors were afraid to approach Subanen houses, because their occupants were ready with deadly spears or with itchy concoction made by mixing poisonous herbal juices with the salty liquid (ona) from salt-cured anchovies (ginamos bolinaw). The roofing was usually made of cogon grass, which grew practically everywhere, bound together and attached to the purlins. In the bedroom were found the kaban, a wooden box containing the family’s meager valuables; and tangkob, a roundish container made of bark, about a fathom in diameter and two (2) fathoms long, which contained the staple rice of corn stored for future use. The houses of poor or itinerant Subanens are no more than leantos, made of small wooden poles and with roof made of cogon or large tree leaves so it is very easy for them to transfer from place to place, as they can immediately build new, temporary hovels in their newly settled places.

Leadership

Whenever a strong Subanen leader emerges, who is powerful enough to protect his neighbors, they make him a timuay or leader. A timuay protects the people who recognize his authority. A rich timuay usually builds his house, long in shape to accommodate several rooms for his wives. It is surrounded by the houses of the people who seek his protection. In this case, such houses are studier and bigger, as the group’s stay is more or less permanent. And the whole Subanen village becomes more prosperous. Timuays have traditional powers to settle disputes between group members. He can impose fines and light punishments.

A Muslim patriarch or leader is supposed to be concerned with the welfare of his relatives, including distant ones. He is expected to extend financial help to clan members who are sick or getting married. Muslims have a high degree of respect for their elders and leaders. It is this family loyalty that sometimes lead to dire consequences. Muslims believed that when an offense is committed against a person, the same offense is actually directed against the entire clan, any member of the latter clan may then volunteer to slay the offender, to make things even. This is the rido system which is still practiced by some Muslims. The cyce of revenge continues until when religious or political leaders mediate the conflict, and adequate blood money is paid to the family of the victim or victims who were not at fault.

Other settlers from Visayas and Luzon have their own culture or peculiar customs and traditions, moral values, mannerisms and the like.

Celebrations and Marriage Practices

Buklog Fiestival

The most colorful and expensive of the Subanen celebrations is the buklog (Subanens pronounce it as gbecklug), a rite observed after a happy event, such as good harvest. Up to the 1950’s, many buklogs were held, sponsored by rich families or those with the largest landholdings. However, as the traditional Subanen chieftains began to become impoverished, having sold or lost their lands to the migrants, or have them divided by many heirs, buklogs are held occasionally. Nowadays, even in such Subanen bastions as Lapuyan, buklogs are held only during very special events, like the visits of VIP’s or politicians, and the activities are now limited to the ceremonial or merry – making aspects, minus the sumptuous feast and drinking.

In the early days, when a powerful Subanen hosted a buklog, there was along preparation to raise and fatten pigs, cows, carabaos and chicken. Other renowned and rich Subanen and relatives from afar were also invited.

An open rectangular stage, called a buklog, is constructed with round timbers, about five fathoms in diameter. It has split bamboo flooring supported by timbers which are chosen for their pliability. Beneath the center of the floor is a big pole which is positioned to pass through a hole carved on a rounded piece of log. Dancers, both men, women and children take turns in going up to the buklog to dance. They jump and dance in unison, so that their combined weight would move the stage downward, resulting in the pole striking the hollowed log, thus producing rhythmic sounds which reverberate even to the distant hills. Each sound is accompanied by joyful, synchronized shouts from the participants. The dancing lasts up to the wee hours of the morning. A sumptuous feast is served to everybody around the clock. Adult males and even some women sit on the floor of the house in a circle, at the middle of which is an expensive porcelain jar, filled with basi wine, made from fermented rice. Only one bamboo straw is used for drinking, which is passed around. Sumptuous foods are eaten without let up.

During fiestas and other festivities, such dances as the sothalek and mangalay with all their intricate movements are also performed. Women, carrying palm fronds and men, carrying wooden shields and lances, gracefully strut, advance or sidle up in measured steps.

In the past, Subanen chieftains practiced polygamy. The number of wives depended on the chieftains’s wealth or influence.

Subanen

By Ma. Congee S. Gomez
Inquirer News Service

Part of understanding Sibugay's culture is getting to know the Subanen.

My first encounter with them was on a makeshift stage where a man and a woman were performing Subanen courtship steps.

The haunting sound of the agong is indicative of Subanen treasures. Their brass pieces were top items for trade with Chinese merchants in the olden days. Some of these wares are now priceless pieces on the glass shelves of Subanen coordinator Magdalena Cayon.

Subanen villages are located in Diampak, Latnapan, Sioland, Tapilisan, Sanghanan and Bangkor.

According to Cayon, some Subanen have become professionals, while others remain predominantly kaingeros (slash-and-burn farmers) and rubber strippers.

But despite the Subanen's fast assimilation of lowland ways, the revered Boklog remains a unifying ritual. Being baptized Catholics does not obliterate the practice of their laws, marriage rites and attendance of their Mass (held every October 29).

But there are unresolved issues concerning ancestral land. Cayon herself has been dragged into a controversy over her claim to 2,500 hectares. She says she entrusted the original land titles to William and Manuel Seelin of the National Council of Indigenous Peoples of the Philippines, and no progress has been made.

Ateneo Peace Institute Publication

JOURNAL 4 - FOREWORD (VOL. 2 No. 2 January 2003)

During SY 2002 – 2003, the Institute to Cultural Studies for Western Mindanao (ICSWM) and the Ateneo Peace Institute (API), in cooperation with the Special Zone of Peace and Development (SZOPAD) Social Fund, the Peace Advocates Zamboanga (PAZ), the Sarang Bangjn Foundation , and the Social Amelioration and Literacy Agenda for Muslims (SALAM) Foundation, ran a special lecture series entitled “On Contemporary Moro Issues.” The lectures were held late in the afternoon for four consecutive Mondays. Each lecture was attended by more than 150 Zamboanga City residents, most of whom were connected with academe, the NGO world, the government and public service sectors.

Three of the articles published in this issue of Culture and Peace Studies come from that lecture series. In the first, Prof. Julkipli Wadi puts forward his thesis that Muslims in the Philippines today continue to live in a constricted political space. The other two are on the topic of Christian – Muslim
dialogue. In one, Mr. Amilpasa Bandaying spoke of a need for tolerance between Muslims and Christians. In the other, Fr. Angel Calvo goes beyond tolerance into genuine dialogue.

Fr. William Larousse ‘s contribution, from a talk he gave on the occasion of Zamboanga City launching of his book, also has a lot to say about Christian – Muslim dialogue. In that dialogue, there is a need for accuracy in retelling our local history.

Incidentally, lay readers may be confused by the use of “Church” and “church” in his text. Culture and Peace Studies makes the clarification that Fr. Larousse and many other Catholic eccleosiologists use “Church” to mean the universal church and “church” when they are referring to the local church.

The next two papers take the discussion to an international level. They also come from ICSWM – and – API sponsored special public lectures held around the time of the first anniversary of the September 11, 2001 terrorist attacks. In one, Fr. Thomas Michel, S.J. discusses the impact of those attacks on Christian – Muslim dialogue. In the other, Dr. Toh Swee-Hin places the continuing efforts at peace education.

The last two papers takes us closer home. Dr. Jamail Kamlian recounts personal experience of discrimination. Dr. Marilou Nanaman’s short paper is on her study of Sama Dilaut women in Iligan City.

One would and could hope so if such awareness and appreciation of Subanen culture and history were part of what Western Mindanao’s schools, colleges and universities consciously and systematically impart to their students. The sad fact, however, is that though the Subanen are clearly part of Western Mindanao in more ways than one, they are hardly mentioned in history, literature and social studies textbooks used in Western Mindanao schools. For that matter, local history and the culture of Western Mindanao’s ethnolinguistic groups are hardly part of the educational curriculum in Western Mindanao schools.

That situation is the proper background against which efforts (1) to promote an awareness, understanding, and appreciation of Western Mindanao’s ethnolinguistic groups and (2) to integrate local history and culture into the educational curriculum in Western Mindanao’s schools should be viewed. It is also this same background that this current issue of Peace and Culture Studies would be best viewed.

Last February 26-27, 2002, the Ateneo de Zamboanga University through its Institute of Cultural Studies for Western Mindanao (ICSWM) ran the National Conference on the History and Culture of the Subanen. This Conference was aimed at promoting greater awareness, better understanding and deeper appreciation of the Subanen and their culture.

It was made possible by the generous financial support of the National Commission for Culture and the Arts, the country’s premier cultural promotions institution. Other generous individuals and institutions also gave financial support, including Mr. Manuel Pangilinan (of the PLDT), Mr. Meneleo Carlos (of the RI Chemicals Corp.), Mr. Luis Lorenzo, Jr. (of Lapanday Holdings Corp.), the Metrobank Foundation Incorporated and the Ayala Foundation Incorporated. We continue to thank these institutions and individuals.

Some 165 individuals came to listen to talks given by highly regarded experts on various aspects of Subanen culture and history. The majority were educators from all over the Zamboanga Peninsula. Interestingly enough, over 75 participants identified themselves as “pure” or “partly” Subanen.

Among the participants, there were at least 60 who were more than participants in that they also shared with the others some of the more performative aspects of their culture. The Ginghuran Bae Subanen Folkloric Troupe (of Lapuyan, Zamboanga del Sur) and the Datu Tankilan Andus Cultural Dance Group (of Mandih, Sindangan, Zamboanga del Norte) each presented an extended dance module. A presentation of traditional Subanen attire, with Subanen rhythmic music as background, was put together by Zamboanga City-based Subanen of all ages.

As if to tell participants that Subanen culture is of interest to the non-Subanen as well, three Zamboanga City-based student groups presented Subanen dance numbers as “intermission numbers” at various points during the Conference. Very many of participants made comments to the effect that all these live presentations by the Subanen and the students were as helpful for increasing their awareness and appreciation of Subanen culture as were the talks given by the speakers.

The talks themselves covered a good range of topics. Mrs. Janie Grace Hapalla, an acknowledged local expert on Subanen culture, presented an overview of Subanen culture. Dra. Gaudiosa Ochotorena, who a few decades ago did a lot of work on Subanen oral literature, was scheduled to present a paper on Subanen oral traditions. Because of certain circumstances concerning her health, she could not personally be present to read her paper and answer questions about the topic. But she sent her paper and it was read by the Conference Committee Chair.

There were also two papers on the Subanen celebration called buklug. One was an insider’s account by Dr. Vicente Imbing, M.D., who is himself a Subanen datu. The other was an anthropologist’s description. This was given by Prof. Artemio Barbosa of the National Museum’s Anthropology Division. A sketch of the Subanen in the 19th century was presented on the second day by Dr. Felice Noelle Rodriguez of the History Department of the Ateneo de Manila University. Mrs. Ofelia Lingating, an official of the National Commission on Indigenous Peoples (NCIP) Region IX, gave a quick look at the current situation and struggles of the Subanen. Finally, Dr. Racquel Georsua, a member of the Faculty of Music at the University of Melbourne, presented an overview of Subanen ethnic music.

This issue of Culture and Peace Studies makes available to a wider audience most of the papers presented and four of the main speeches delivered during the Conference. For reasons beyond our control, the papers of Dr. Rodriguez and Mrs. Lingating cannot be published as yet. Dr. Imbing actually submitted the equivalent of two papers, though he read only one during the Conference. This issue publishes both papers. Since this issue presents the papers and speeches in the actual sequence that they were delivered during the Conference, Dr. Imbing’s second paper is placed after Dr. Georsua’s paper, which was the last read during the Conference.

The main speeches include that of the Hon. Ma. Fina Yonzon, the current NCCA Executive Director, who delivered the Keynote Address, stressing the need to come to a better understanding of ourselves and its connection to the aspiration for peace. Ms. Estrellita J. Vicente, Special Projects Officer of the Ateneo de Zamboanga University (ADZU), gave the General Orientation and Conference Overview. In his Synthesis Talk, Dr. Jesus T. Peralta, one of the country’s leading anthropologists, identified two things that ought to be preserved in Subanen culture---the epics and the buklug. The Closing Remarks were delivered by a Subanen princess, Engr. Aldrina Hitalia, who is also the ADZU’s Assistant Senior Dean of the Colleges.

In closing this Foreword, a small point needs to be made. All the Conference invitation letters, posters, streamers, TV ads, newspaper announcements, registration forms, programs, certificates, etc. consistently used the spelling S-U-B-A-N-O-N. There is, of course, a general confusion as to whether it should be “Subanon” or “Subanun” or “Subanen” or “Suban-on” and so forth. In the established literature, especially that coming from the earlier generation of anthropologists and ethnographers, there does seem to be a preference for “Subanon.” In recent times, the variations in the spelling are sometimes meant to distinguish among various Subanen sub-groups.

During the Conference proper, several Subanen, separately and in small groups, approached the ICSWM and pointed out that for them the spelling S-U-B-A-N-E-N is their preferred spelling. Out of respect for them, Culture and Peace Studies will adopt such a spelling in its future issues. For this current issue, however, we chose to respect the writers’ preferences.

Subanen revive a 300-year-old system of conflict resolution

Violeta M. Gloria / MindaNews / 5 February 2004

SIOCON, Zamboanga del Norte -- Three hundred years ago, Timuay Manglang, ancestor of the seven Timuay or traditional leaders of the seven rivers in Zamboanga Peninsula, organized the "gukom", the Subanen traditional judicial body whose function was to hear and decide cases and conflicts among members of the tribe.

Not much has been heard and read about the Subanen gukom and how it functioned in those times. But for three days now, a recently formed gukom, with members from the seven rivers of Zamboanga peninsula, has been meeting at Pentagon House in this town. Its members wanted to validate the qualifications of the persons who compose the Council of Elders organized by the National Commission on Indigenous People (NCIP) and to ascertain they really belong to a Timuay lineage or ancestry.

Timuay Noval Lambo, who heads the investigation and validation, said that it is important to ascertain the lineage of these elders to know if they are indeed Timuay based on the tribe's culture and if they truly represent the voice of the tribe.

"The position of Timuay, as a reasonable ruler of the tribe, is not acquired by appointment but by blood and by succession," he said.

Lambo, one of the nine members of the gukom, said there are members of the COE who are not Timuay and therefore cannot claim the rightful title. Some of them are vested with the title Timuay to suit the political designs of foreign mining corporations at the expense of the tribe, he said.

The COE was organized by NCIP officials when President Gloria M. Arroyo visited Canatuan, Tabayo, Siocon on May 20, 2002 to give a Certificate of Ancestral Domain Claim to the Subanen people.

"We Subanen believe that if this mistake will not be corrected it will cause chaos in our community and there will be plague that will be experienced by our tribe," Lambo said.

"In our traditions and customs, there is no such thing such as Council of Elders," said Lambo, adding, "These words are foreign to us."

"But we have kobogulalan, a group composed of the traditional leaders of our seven communities who are descendants of Timuay Manglang," he said.

Lambo explain that the kobogulalan is composed of the Timuay, the soliling, pinosulat, tomanggong, gukombasal and the polomisala.

He said that the gukom is basically composed of Timuays and will decide cases for the good of their people. Its composition was instituted after a meeting of the Tupo Nog Pito Kobogolalan Pogokbit Nog Golal Nog Pito Kobogolalan Gonat Sog Pito Kodolongan (The Descendants of the Seven Traditional Leaders of the Seven Rivers) in Zamboanga Peninsula held in Sept. 25, 2003 at Zamboanga City and attended by 51 Subanen traditional leaders.

They decided that the gukom would be composed of Timuay Noval Lambo, Datu Daniel Limba, Timuay Alberto Dondingon, Timuay Dante Mais, Timuay Guillermo Mudai, Timuay Macario Salacao, Timuay Doring Sangila, Datu George Dumangia and Timuay Lumilid Onsilan.

In said meeting, they adopted Resolution No.01-2003 which states the renewal of their commitment in reviving the traditional system of governance and of settling the disputes in accordance with their customary laws.

They also wanted to settle the dispute arising from what they said is the questionable composition of the Council of Elders at Canatuan, Tabayo, Siocon, Zamboanga del Norte.

The Timuays cited Section 15 of Republic Act 8371 which states, "ICCs/IPs shall have the right to use their own commonly accepted justice systems, conflict resolution institutions, peace-building processes or mechanism and other customary laws and practices within their respective communities."

They wanted this provision to be given full effect. In late January this year, they summoned all the 28 living members of the COE and six community members whose ages ranged from 59 to 83. Two other members of the COE are already deceased.

Of those summoned, 11 of the leaders appeared before the gukom and publicly traced their genealogy or their roots to prove that indeed they came from a Timuay ancestry and are qualified to hold the title by succession.

The six old community members also came down from the mountain to tell the gukom of their personal knowledge on the identities of those who compose the COE. The six are Tuwing Davi, 83, Baki Guitao, 78, Bandang Tumaban, 70, Feliciano Lumapang, 66, Constancio Tumindog, 63, and Saida Bahani, 59.

Timuay Lambo raised numerous queries to the elders and each of the other members of the gukom also took turns in asking questions.

The gukom will weigh the individual testimonies on their respective lives and roots of the COE members to validate if they have a rightful claim to the Timuay title.

"There are other 17 members of this COE who did not appear before the gukom because they were advised by their lawyer not to appear before this traditional court," said Lambo.

He said, those who did not appear are those who favor the open-pit mining operation of Toronto Ventures Incorporated in Mt. Canatuan of Siocon.

"For them, we will adopt another process to know their identities and credibility as community leader," he said, adding that the Timuays in the Seven Rivers of the peninsula will still know who they are by their customs.

The gukom is continually discussing and formulating reasonable decision for those who had testified on their genealogy.

This is the third day that they are deeply discussing the dispute in order to come up with sound judgments.

Siocon town Mayor Cesar Soriano, who came to see the gukom and its observers, also recognized the institution of the traditional judicial body. He acknowledged that it is part of the customary laws of the Subanen to have a gukom that will resolve conflicts.

Atty. Frank Evan Limba Dandoy IV, lawyer of NCIP regional office based in Pagadian city, said the "gukom" has the right to look into the matter of alleged improper or illegal constitution of the council of elders in Canatuan, Siocon, Zamboanga del Norte.

Dandoy said, "Any judgment that will be rendered by the gukom maybe referred to the NCIP for enforcement."

Carino V. Antequisa and Bernie Ladaw, both of whom are community development workers, also saw the need to strengthen the structures of the traditional system of the Subanen to empower them.

"They should not be viewed as indigents by government agencies but as our co-equal human beings who deserve to live their lives based on their practices," said Ladaw.

Dr. Erlinda Burton, professor of Socio-Anthropology Department of Xavier University based in Cagayan de Oro City, came to witness the meeting of the gukom and to record the event. Penelope Sanz, who is taking up a doctorate degree in anthropology in the same university, and Geoff Nettleton, a foreign sociologist, are also observing and documenting the process.