Kadayawan Celebration

Dabawenyong Lumad is pleased to announce that on August 17-19,  2012, the City of Davao will be celebrating its annual “Kadayawan Festival”.

Legally founded in 1986, the word “Kadayawan” is derived substantially from the tribal term, “Madayaw“, which means good or bountiful. The indigenous people of Davao had coined the word”Madayaw” as a way of expressing their gratitude to a bountiful outcome of a harvest. Whether it be rice, fruits, livestock, Davao lumads owe their thanks to their supreme deity popularly known to them as “Manama”.

During the occasion, the tribal people would put forth their generous harvests including their farming tools as offering to their deities and consequently rejoice in the occasion through dances, music and banquets.

This annual thanksgiving usually involve street parades, flower displays, cultural exhibits and market displays of various products and services of the City.

Kadayawan celebrations all through the years, continue to exemplify Davao’s rich and diverse cultural heritage and has promoted the Region as an exceptional tourist destination in the country.

Come join us.

Kodsayow

Dances, termed as Kodsayow, are an exciting part of the Bagobo culture.

In the past, whenever there was a good harvest or an occasion of a blessing ritual, there would be a gathering of the Bagobos. In these large gatherings, gongs would be played accompanied by drums made from dried deerskin, bamboo zither, flute or Jew’s harp. As the ensemble progresses to a much faster tempo, excited men and women would rise up and be seen dancing in the center of the throng of people.

Here the men and women will be seen moving their gentle feet at the rising and falling of the music’s crescendo. Women could be seen shuffling about a male dancer as a sign of pleasing their partner. Each of the women seems to compete for the attention  of the male. The dance is truly symbolic. An ideation of Bagobo relationships.

Bagobo dance performed by Elias B. Lopez (+), former Mayor of Davao City  (tribal festivities during the 80’s)

The Bagobo women wear their best woven dress, armlets, leglets, headpieces, belts and bracelets. For the men, their finest multicolored abaca-woven jackets, short pants, headdress, arm bands, bells , belts and other indigenous fineries.

One of the more popular types of dance celebration is during an appointment of a tribal chief. Here, Bagobo women dance with the heir-designate, regale him and shower him with flowers. This is a most noble tradition among the people in honoring their leaders.

Finally, Bagobo dances are performed barefoot. It is a tradition among the people that dancing barefoot keeps one close to mother earth, the nurturer and provider of all good things. It is the representation of the basic grounding of these people to the good soil. nobody dances wearing shoes and slippers.

The feet celebrate life, wearing nothing but its nakedness.

Bagobo dances are traditionally showcased to the public on the occasion of the Araw ng Dabaw, celebrated every month of March of each year. At this time, one will be able to view up close not only authentic displays of Bagobo dances, but also their multicolored abaca-inspired dresses.

For a historian or an anthropologist, it will be a rediscovery of an ancient culture. But for the first time traveler in Davao City, it will truly be a delight!

Role of the Datu

“Dangan…” says Bastida (+), a Bagobo from Baguio District Davao, “kung doon mgo samuk……diyon po ma sokkad nga lugaa…, pononggolingan noko patoy…, iddos Datu kodpo paistoryay no koilangan obayaran od tamukan. Panavukan kos ngaran, amoy iddos so nakapatoy konnad od imotayan.”

During the olden days, whenever there was dispute or disorder in a Bagobo community, a Datu would be called to act as arbiter between the parties. In a crime of murder for example, where there is an explicit breakdown of harmonious relations, Bastida says that a panavuk (wergild) would be demanded by the Datu from the offending party as restitution for the damages he had previously caused the aggrieved parties. The concept of wergild for damages is based on the customs of the Bagobo people as necessitated in preserving the peace of the community. Now both parties, having agreed to terms of the Datu, would settle their differences by the number and perhaps the value of the articles (wergild) that would be submitted by the offending party to the tribunal. Articles such as a palihuma (sword), kuda (horse), kabow (water buffalo), ahung (large gongs), kaasag (shield), spear (budyak), goats, chickens and other things of value are eventually offered to the person of the disgraced party. Upon appraisal of the offering and approval, these same articles are accepted by the angered parties within the purview of the Datu and the buyyag (elders and functionaries).

This is where the honor and the dignities of the parties are eventually restored.

The Bagobo Datu found his relevance as leader, arbiter and lawgiver before the arrival of the Spanish in the Philippine islands in the 1500’s. He is famed to be the most knowledgeable of the customs of his people and on many reported historical instances, reputed to be the fiercest and the strongest. Whenever there are infractions of the custom law, he answers back by personifying his role as the lawgiver and arbiter of justice in the community. By substance, Bagobo tribal sense of justice is based on batassan (customary law). This summarizes the general respect for ancient customs, traditions and respect of elders of the community, for whom much of the culture, beliefs and idealogy is derived. These customary laws are interpreted assertively by the Chieftains (Datus), who best represent the common interest. Further, in the work of Philippine Anthropologist E. Arsenio Manuel (who stayed briefly in Davao during his field work in the 60’s), “Manuvu Social Organization, first published 1973”, he states that, “Native Datus are non-literate but vocal and assertive in their own language. They are intelligent and thinking men. They are aware of their responsibility…”.

Today, a Datu still bears the same responsibility. An existing Datu anywhere in this country still bears the hallmark of his people. He is her pride. Her banner. Her leader, dispenser of justice and arbitrator. Even the as the planet is rapidly plunging into the throes of the technological 21^st Century, the Datu faces critical challenges of his time. Mining, logging, destruction of his culture, bastardization of his spirituality and encroachments of his lands. In the world of corporations, hardly a day passes where he and his kind are pushed to the limits.

It is an enigma to think how a leader, such as a Datu, would face all these social pressures affecting his community.

Would he eventually capitulate to modernization?

Does he have enough moral means to sustain the fight against corporate greed and apathy?

Could he handle a bigger world and even bigger world problems such as pollution, natural calamity and disease waiting to rain down on him and his people?

Only time will tell.

But for the time being, let us allow ourselves the comfort of knowing that his time has not yet passed.

He is still there. In the forests, in the mountains, in the cities, fighting for his self-respect.

History cannot be rushed and a Datu is still the best leader of his people.

And he will be remembered.

Respect, above all things

“Dangan to panahon, kung madat ka, motayan ka’t Bagobo!”, says Lorenzo Licawan of the Bagobo – Tagabawa tribe of Toril, Davao City.

Translated,“that in the olden days, if you break a good custom or if you are behaving arrogantly, you will be killed by Bagobos.”

Bagobos refer to their behavioral customs as “Botassan.” This code of conduct dictates that a Bagobo must first put himself in proper character in order for him to gain the acceptance and respect of his elders and friends in the community.

The rules that form the Bagobo’s character are not that easy to follow, however. This pattern of behavior have stemmed from the hard experiences of a people that have survived the rigidity of living near the mountains and the wild forests. Not to mention the trepidation of having to be always on guard from tribal retaliation or invasion. Bagobos, in their wanderings in the forests, are also careful not to offend the spirits that guard the big trees, the rocks, the streams and the animals. Reverence for and harmonious relations with nature have always been one of their strongest beliefs.

In fact when approaching a lonely river in a forest, a Bagobo must not talk nor open his mouth until he accords a proper ritual to appease the spirit guardian in the vicinity. For him, it is only fitting that all creatures, seen and unseen be accorded the proper spiritual courtesy.

Another taboo is laughing at another’s physical deformity or defect. While laughing is generally considered a positive social response in the modern age, it may be taken as an insult to a Bagobo. If he is shamed and considers that his honor has been taken, he might result to taking revenge. This usually ends in tragedy.

Taking a man’s wife, which was an occurrence during the old days, was considered a serious offense. The act would merit a grave punishment. Killings would not only be undertaken by the aggrieved party, but also by his kinsmen against the offender. Many a time these would result to many murders, due a pangayao (tribal vengeance).  Even innocent men, women and children of an opposing village would be made to suffer. Not until a Datu would restore justice, killings could not be put to an end.

Bagobos in the old world took their relationships more seriously. It was important for them to have good character. “Moppiyon to botassan”, they would say, alluding to a good character of a person. Being hospitable to house guests, lending an article or a tool to a neighbor, giving of presents when visiting a house, and being respectful of others business constitute only a few of the many dignities of the Bagobo tribe.

For the Bagobo, it is important that one must have a sense of respect in all things. For it is in this way that he gains his honor and place in his own universe.

Kulintang

Inset is Ambit Onse (+), Bagobo giangan, who plays the kulintang

The kulintang is a form of musical instrument that is used by the Bagobos, Mandayas, Tagakaolos and Matigsalugs of Davao. Being made up of casted bronze or brass traded to Davao tribal peoples by bartering Muslim tribes from Singapore or Malaysia, it is shaped like a small-rounded sphere with knobs. Whenever an occasion demands that music be heard for such as those of a wedding, harvests or simply in honor of a Datu, a kulintang will be displayed for all to hear and see.

The Bagobo kulintang, differing from its Tausug, Maranaw or Maguindanao counterparts is normally hanged upright . They are neatly and orderly stacked. Using small padded sticks called “tap-tap”, a player will usually play the tune while another player, thumps on the bass gong as accompaniment. The melody usually starts with a solemn, slow and rythmic pounding of the gong and thereby progresses into a much faster, pulsating and cheerful tone. It is at this point that the people begin to be excited and are being invited to dance.

Dances among Davao’s tribes such as the Bagobos involve the rythmic shuffling of the feet, with the woman anticipating the dance movements of man. Both men and women adorned with the traditional Bagobo abaca-textured attire, regaled with colors, beads and brass bells, will be seen swaying beautifully in a ritualistic manner.

There are certainly types of kulintang melodies by which Bagobos express their feelings. For a festive mood, they have the “inday-inday, sowroy or the tagunggo“. At the time of death, the Bagobos also play a certain melody to announce a sad tiding. The playing of the kulintang is unlike the western musical contrivances that involves formal note compositions. The Malayan gong usually employs a “pentatonic-type” of musicality. This is defined in the dictionary as a musical scale with 5 noted per octave in contrast to a heptatonic type or 7-note scale. Because the music is orally transmitted, it has room for further musical elucidation, depending upon the feelings of the player.

The kulintang ever becomes a regal instrument if only it renders a beautiful melody as great as the skill and as lofty as the feelings of the player.

For the Bagobos, the sound of the kulintang does not only rekindle ancient memories and blood ties, but also reminds them of their dignified place in Davao’s history.

Davao: Home of Mindanao’s Finest Warriors

Davao was once a home to one of Mindanao’s finest warrior tribes, the Bagobos.

The Bagobo warriors, known among themselves as the Bahani or Magani, were the pillar of strength of the community.Many among those who wore these red kerchiefs (klobow or tanggkulo) prided themselves as the defenders of their territories against those who would invade them. A Bahani, gradually attaining Datuship of the community, would become the lawgiver, arbitrator and executioner of the Bagobo’s law on retributive justice. Largely territorial, these Bagobo warriors were once feared by other tribes from neighboring regions.

According to existing private and government records, the Bagobos inhabited Davao before the arrival of the Spanish colonizers and religious imperialists. Their territory extended from the Davao to Davao del Sur and North Cotabato.

According to one eminent American anthropologists Faye-Cooper Cole, who have made excursions in Davao during the early 1900″s would eventually discover this group of proud people. In his work The Peoples of Malaysia, published 1945,  Cole remarks that ” the Bagobos are without doubt, the most handsomely dressed wild tribe in the Philippines. The men confine their long hair in head-kerchiefs, the edges of which are decorated with beads and tassels. A close-fitting undershirt is often worn, and above this is an elaborately beaded or embroidered band. Two belts are worn, one to hold up the trousers, the other to support the fighting or work knives that each man carries.”

Cole goes further to elucidate that, ” Both men women pierce the earlobes ot the ears and stretch them until they will admit large wooden or ivory ear plugs made like enormous collar buttons. The also file  or chip the upper incisors and blacken the lower teeth, but tatooing, scarifying, or other forms of body decorating or mutilation are not practiced. ”

Referring to the warrior qualities of the Bagobos, Cole states that, ” their warriors (Bagobo) have made themselves feared in all the neighboring country and even the haughty moro have found it wise to seek their friendship.” The name Magani, he further asserts, is applied to a man who has killed two or more persons. He is then entitled to wear a peculiar, chocolate-colored head covering with white patterns in it. After his score has reached six he is permitted to wear a blood-red suit a carry a bag of the same color. His dress does not change as the number of his victims increases, but his influence grows with each life out to his credit.

Even Davao during the mid-1800’s was not as easily conquered without a fierce fight being put up by Datu Bago with other Muslim,  Bagobo,  Mandaya and tribal maganis against the Spanish conquering forces led by Don Jose Oyanguren.

Postscript:

Many other accounts of tribal history relating to this warrior race have remained largely unwritten. This may be attributed to the fact that; a. Bagobos value oral tradition. Similar with other ancient peoples, the Bagobos largely take their historical traditions through stories, folklore or myth,  b. Many Bagobos, even those who have obtained a modest education, have not yet adopted the habit of writing or recording with technological devices the aspects of their culture and history, c. It was the foreign victors in Davao’s colonial past who wrote much about their biased and adulterated perspectives of the Bagobo people, that has probably overwhelmed a lot of historical truths about these tribal peoples. True to fact, the the first Spanish religious missionaries who reduced Davao into “settlements“, called the Bagobos, “savages, natives and heathens”.

All tribal peoples, in Mindanao, in the Philippines and to all the colonized peoples and cultures from all over the world, must inevitably tell their stories. Tribal peoples from all over the world must CORRECT these false truths. False truths that have already been written in books.

Tribal peoples in Davao such as the Bagobos are strong, proud and wise in the ancient ways. We consider ourselves a dignified race. That is the reason why, you can never see any of us build cathedrals, steal or habitually buy other people’s lands, abuse nature or provoke discussions about religious beliefs. Many visitors to Davao especially foreign imperialists, as recorded in the annals of Davao’s history did not respect Bagobo ways. They called them heathens, savages, liver-eaters and needing to be civilized.

Then they built edifices, churches and other monuments.

Conquer, dominate, evangelize and educate.

And today, they ask for a tuition fee increase.

What ingratitude! They came in for free. They don’t pay taxes. Then they charge atrocious tuition fee rates. Walang-hiyang mga moneymakers na ito!  They openly teach us to be man for others, yet they don’t exactly practice what they preach. Tang-na niyan !

That seems to be the character of many “friar-like” institutions in Mindanao, especially in Davao. They never even openly thank the original people who received them and their teachings. They could just as easily thank the Bagobos, Mandayas, Tagakaolos, Tausug or Maguinandawaon and other Davao tribes  during the annual Araw ng Dabaw Celebrations for having allowed them to live permanently in the City. Davao was hospitable to them. Davao assisted them in their work. Yet they are still, in many respects,  arrogant like their forebears.

I can only hope that one day, starting today, Davao’s history will be at the start of being rewritten, starting from the truth.