COLONIZATION OF MINDANAO
Several hundred years ago, the Spaniards, preoccupied with their desperate, but unsuccessful attempt on subduing the fierce and resolute Mom resistance, did little alter the developing non-Moru communities. Except for the dislocation of the Lumads in the north and north-eastern seaboards (Agusan del Norte, Surigao, Misamis Oriental, and Davao Oriental of Mindanao), the majority of Lumsads were unaffected by Spanish colonization. The Higaonan were one on these Indigenous Peoples.
The Higaonon Indigenous Nation, which is currently estimated to total about 350,000-500,000 people, includes the Bukidnon and the Banwaon (similarity of lineage and history is proven by the same oral literature called 'Dasang' which can be recited in 8 days and 8 nights by a 'Dumalongdong', meaning sacred assembly).
They are distributed in Las Nieves, Sinakungan, San Luis, Talacogon, Agusan del Sur, Buenavista, Carmen, Butuan City, in the Province of Agusan del Norte, Magsaysay, Gingoog City, Salay, Balingasag, Medina, Claveria, Cagayan de Oro, Opol, Manticao, Naawan, Initao, in Misamis Oriental, Manolo Fortich, Impasug-ong, Baungon, Talakag, Libona, Malitbog, Malaybalay, Cabanglasan, Lantapan, and Valencia in Bukidnon Province, Iligan in Lanao del Norte and Camiguin.
Written accounts suggest that the term HIGAONON is a combination of the root words
'HIGA' which means 'to live'or to reside' or 'to lay in bed
'GAON' which means 'mountain, and
ONON which means 'people.
Thus people who live in the Mountains our Higaonon spiritual leaders and scholars - defined as "People in the Living Mountains".
TRIBAL ORAL HISTORY
The Higaonon oral tradition discloses the Indigenous Population that traces their common roots from the mother of the post-deluge generation, "Apo Entampil', Apo of all Apo-also known as Gahumon or Pinaiyak.
Original Roots:
Apo Entampil survived the deluge that was caused by the Creater to cleanse the Earth. Her husband, Panugatan, was drowned in the deluge. Apo settled in Kapayagan (now Mt. Kimangkil), situated in the hinterlands of Claveria, Misamis Oriental, bordering Manolo Fortich, Bukidnon.
Then pregnant, she vowed to make a husband out of her child if it was going to be a male, as recited in Dasang...
"Ngani Kang Ko Bahi Sa Lumbay Ko, Panglipaklipak, Ko, Pulo, Ko Kakayo-A ngani Kang Ko Maama Sa Lumbay Ko, Pandayaon, Ag-Asawahon Ko".
which means
"If it's going to be a female, I'll just throw it to the forest or top of the tree but if it is going to be a male, I will make him my husband".
As she wished, Tagubon (also called Tahubon) grew to be man, becoming his mother's husband.
Direct Descendants
They bore six children-making another three couples that later settled in different places in Northern Mindanao,
The couple, Liyangon-Lungyabon', settled in Agusan Provinces;
The couple, Lugong-Tubag Lugong, settled in Bukidnon Province;
The couple, Kalitkit-Kabudakan', settled in Misamis Oriental Province.
The main economic activity is slash-and-burn cultivation of upland rice and corn. The agricultural cycle starts during
March and April when the Higaonon devote themselves to clearing and planting.
They also engage in food gathering. Their livelihood is supplemented by logging
timbers like apitong, lauan, yakal, kamagong and narra. The timber is cut by
hand, and the logs are hauled using carabaos as draft animals to bring the logs
down to the Agusan River. The hunting of banog, bats, snakes, field rats, monkeys and different kinds of birds is prevalent. Fishing is also one of the major
activities. Occasionally, poisons are used in streams. Spear guns are also
employed.
Political System: The political system of the Higaonon
revolves about a datu. There is usually a principal datu who rules over an
entire group composed of several units that are each headed by minor datus.
These minor datus form a counseling body for the whole community. The datu
assumes multiple roles in the community. He is at once headman, supreme judge,
medicine man, ceremonial man and the military commander. As headman, he is
responsible for looking into the needs of his people. With such a task goes absolute
power. He is supposed to be the wisest and bravest among his people.
The datu’s right-hand man is the bagani, the war general who
is usually the best warrior of the community. He heads a platoon of young
warriors who are in time of peace the datu’s body guards.
Datuship is both acquired and achieved. It can be inherited
as when a dying datu passes on his title to one of his children. A son is
selected preferentially although primogeniture is not usually the rule. It is
usually the most deserving son who acquires the position.
The Datu leads not as ruler but as an administrator, with community as children assuming individual tasks based on one's capacity, experience and also maternal and paternal sanguinary lineage approved by the community. It is traditionally plain division of labor in a village. And for the entire Higaonon population, they do the allocation of tasks and responsibilities in a Dumalongdong every task is defined and everyone is installed into a task in front of the assembly if she or he would be willing to accept and continue with the obligations and responsibilities inherent. It is also in Dumalongdong where garbs, tubao, (headdress), bronze bracelets and china pieces are given out as symbols of responsibility and capacity to serve the people.
Every common undertaking comes through ethnic ritual-dispensing of justice, launching military actions, hunting, building a hut, and cleaning a field. All gets done after a prayer ritual offered to deities over a sacrifice of blood - usually pig or chicken. It is always a man physically doing the work with the help of the blessings of the Ancestor's spirits.
Men committing misdeeds transgress the Bungkatol Ha Bulawan and the Community are always helped to rectify themselves by making an offering sacrifice to the deities in the presence of the community, sharing his sincerity to correct his mistakes for the entire community to witness.
HIGAONON TRIBE CLOTHING
ADULTS CLOTHING
KIDS CLOTHING
Kinship and Social Organization: True to almost any society,
the extended family in the Higaonon world is the major social and economic
unit. The extended family may be composed of several nuclear families, which
may include the families of daughters together with their respective husbands
and children.
Marriage and Courtship: Marriage in Higaonon society is
arranged mainly by the parents of the boy and girl. The arrangement is a long
and tedious process. Prior to the wedding, the boy must live in the girl’s
house for about a year to prove his worth and where he is scrutinized by the
parents of the girl. The wedding ceremony is elaborate and expensive. Feasting
lasts for several days at the residence of the bride and groom. The marriage of
a datu is even more elaborate
Who are indigenous peoples?
The definition of “indigenous peoples” is controversial and politically contested within the Asian region. Dave explored this issue in his review paper published in the East Asian Community Review. He proposed defining indigenous peoples as distinct populations inhabiting traditional territories or ancestral lands attested by history and unique cultural identity and is the non-dominant voiceless sector in Asia’s multicultural realities. They are groups of people with a unique culture and have a strong relationship with the environment. Indigenous peoples are regarded as stewards of nature as they occupy 40% of global terrestrial protected areas and have been there for centuries. Their strong connection with nature makes them essential for nature conservation. However, they are also tagged by the United Nations as the “most vulnerable and disadvantaged” group in the world. Until now, they fight for their recognition and rights over their ancestral land. In the Philippines, they are already a step farther from its neighbouring countries in protecting its indigenous peoples’ rights because of their Indigenous Peoples Rights Act Law enacted in 1997, and affirmation on the UN Declaration on the Rights of Indigenous Peoples 2007. However, indigenous peoples and their ancestral lands are sometimes in conflict with development and conservation projects like the dam constructions and the establishment of nature parks which displaced the local indigenous communities in the name of nature conservation.
The indigenous way of food secured life
Having survived life in the forest for centuries, indigenous peoples have developed a knowledge system in which they utilize the species around them. Dave has discovered how the Higaonon tribe eats a poisonous wild yam, locally known as “Lab-o”. According to the tribe, Lab-o is highly toxic and can lead to death when not adequately processed before consumption. However, there are many varieties of wild yams that may all look similar to the untrained eye. There are already cases of death in Thailand and the Philippines. As part of his thesis, Dave identified the specific yam species consumed by the Higaonon tribe using a DNA barcoding technique. He confirms the identity of the wild yam to be Dioscorea hispida Dennst. which, on record, is highly toxic. Despite that, the Higaonon tribe have a way of removing the toxins making the yam a potential substitute to staple foods such as rice.
The Higaonon tribe use the wild yam as their staple food during lean months of June to August. They have developed a way to remove the toxins for it to become edible. They remove the toxins by slicing the wild yam tuber into very fine chips and soak it in a brine solution for at least three days. It is again washed in flowing water in rivers for an additional three days. After this, it is boiled and can already be eaten. This useful information can develop wild yam into edible food to supplement the globally decreasing food supply.
In 2001, Higaonon communities in this part of Misamis Oriental province formed a group called MAMACILA, an acronym for the four villages where members came from. In 2009, the Philippines’ Indigenous peoples’ commission issued the organization an ancestral domain title covering 17,553 hectares (43,374 acres) of land inhabited by around 10,000 people.
FESTIVALS- Kaamulan Festival
The Kaamulan Festival is an annual celebration highlighting indigenous groups’
traditions, particularly the Higaonon Tribe. Originating from the Binukid term
“amul”, meaning “to gather,” the festival features parades, music, dances, and
crafts. It promotes cultural awareness, facilitates the transfer of traditions from
elders to youth, showcases Higaonon pride, and provides economic opportunities for artisans. Beyond a mere celebration, the Kaamulan Festival is vital for
cultural preservation, education, and community development.
Dumalongdong Festival
The Dumalondong Festival is a week-long celebration emphasising the Higaonon tribe’s customs, beliefs, and traditions. Centred around gratitude and
veneration of deities, particularly the Deity of Wisdom, Dumalongdong, the
festival includes rituals, dances, music, and storytelling. It strengthens communal bonds, instils cultural knowledge in the youth, and nurtures tribal pride.
The Higaonon Tribe actively safeguards its heritage through documentation,
educational initiatives, and collaborations with government and NGOs. Their
commitment to cultural and ecological preservation ensures the survival and
flourishing of their legacy for future generations.
The Higaonon Tribe’s oral literature, festivals, and rituals are vital to preserving their cultural heritage. Through storytelling, chants, and ceremonies,
the tribe transmits its values, history, and spiritual beliefs to younger generations. Festivals like the Kaamulan and Dumalongdong celebrate their heritage
and serve as platforms for reinforcing cultural identity and pride. These events,
educational initiatives, and collaborations with external organisations are crucial in safeguarding the tribe’s cultural legacy against modern challenges.
CAGAYAN DE ORO, Philippines – Forest areas, sacred sites, and even ancestral burial grounds – cherished land parcels held in deep reverence by the Higaonons – have been destroyed by investors along Route 955, a highway that cuts across villages within the tribe’s 17,558-hectare ancestral domain in Misamis Oriental.
The Higaonon territory used to be a virtual no man’s land and largely undeveloped until the Department of Public Works and Highways (DPWH) constructed the 71kilometer secondary highway from Villanueva town to Gingoog City.
Since Route 955’s opening in 2014, commercial establishments, mostly built for tourism, have sprouted from Claveria town to Gingoog in Misamis Oriental, near the adjacent Caraga region.
However, the Higaonon territory is constantly under threat from land clearing and grabbing, issues that endanger their access to their land and resources, and, by extension, the practice of panlaoy and other age-old traditions that help conserve the country’s biodiversity-rich forests.
THE CUSTOMARY LAWS
Bungkatol Ha Bulawan Daw Nang Ka Tasa Ha Lana literally means "Treasured Unity'and 'Code of Conduct'. This is the sacred bond that unites the entire Higaonon People who share the common root, language, history and culture and a code to guide the conduct of man for a good and just society. Sacred Teachings were taught in the form of 'Sacred Order', enumented as follows:
Bungkatol Ha Bulawan
(Sacred Order)
1. Pigtugonan Na Hadi Ag Lidason Kay Pamalihe - Makagaba... Don't go against the law - It was a handed down law very sacred - you can be cursed to misfortune or death.
2. Di Yo Ag Lidason Ang Pigtugonan... Don't disobey the sacred orders - Don't interpret it in your own mind but just go straight to the handed law. Don't shift the sacred teachings to the other road. It is very straight and not crooked one.
3. Di Kaw Ag Labawa.. Don't be an egotistic or self-centered person-or be on top of your pride. Your pride will kill you.
4. Di Kaw Ag Indiga.... Don't compare yourself to others for there is always better than you and lesser than you. But everyone is a creation loved by the Supreme Creator. Have dignity and honor of its own spirit. Comparing yourself to others, you will become bitter in the end.
5. Di Kaw Ag Sinaha.... Don't be envious of others - If someone has good fortune, it is because he or she is blessed. Jealousy breaks the orders of goodwill. It is destruction to the destiny of humanity, to the Great Creation of the world
6. Magnayo-Nayo Kaw...Asking and Giving is the greatest gift of Creation - Someone needs food, give him or her food-if you dont have food, if you ask, someone will give you.
7. Magpahidang-Gaay Kaw... Love one another for this is the right way to live. No man is an island. Everyone needs everyone, everyone needs everybody, everybody needs everyone, and everybody needs everybody.
8. Maglandang Kaw... Live in Peace, Walk in Peace. For in Peace there is Love. When there is Love there is Peace in your heart.
9. Magtutopong Kaw.... Equality among Men. Remember children are little men as the elders are older men-both deserve respect and honor of their Creation. Women are Men too. The Respect of the Elders and or children can be double to women for they are the makers of those Men.
10. Mae-Uron-Uvon Kaw... Listen to everyone. Don't be loud or aggressive in your opinions and views for 'wisdom' is a gift. Blessed are the elders, for the Counsel of Years of their lives makes the edifice of teachings. We will listen to them as we listen to prophets of time. They might be a child who had wisdom of the old, or the old whose playing spirits is a child that cools the heart of a warrior, and most often are women, for women are the gift of Creation. Listen to them in their counsel of time.
Conclusions
For the Higaonon Tribe, the forest is the essence of life, serving as their
Church, hospital, market, and shelter and as the resting place for the spirits of
their ancestors. This sacred relationship with the forest underscores their deep
respect for nature, viewing it not as a resource for exploitation but as a sacred
entity integral to their existence. This worldview highlights a profound, holistic
connection with the environment, sharply contrasting with modern perspectives prioritising profit over life’s sanctity.
Spiritual practices and rituals are central to the Higaonon way of life, reinforcing their connection to their environment and ancestors. Deeply intertwined with agricultural cycles and life milestones, these practices reflect the
tribe’s spiritual bond with their natural surroundings. As highlighted by various
sources, this deep connection to nature and spirituality is a defining characteristic of the Higaonon, shaping their worldview and influencing their interactions with the environment.
Moreover, the Higaonon Tribe plays a crucial role in ecosystem-based adaptation within their ancestral domains. Their deep rooted cultural practices
and knowledge systems, which view nature as a living entity, are integral to sustainable environmental management. The Indigenous perspective emphasises
a harmonious relationship with the environment, where traditional practices,
such as sustainable farming and forest conservation, are employed to protect
and nurture ecosystems. These practices are vital for their communities’ resilience, biodiversity preservation, and mitigation of climate change impacts.
Integrating Indigenous knowledge into broader environmental strategies is essential for effective and sustainable adaptation to ecological challenges
SOURCE of information:
https://ncca.gov.ph/about-ncca-3/subcommissions/subcommission-on-cultural-communities-and-traditional-arts-sccta/central-cultural-communities/the-higaonon/
https://news.mongabay.com/2023/03/indigenous-youths-keep-ancient-forestry-traditions-alive-in-the-philippines/
https://www.rappler.com/philippines/mindanao/land-development-rush-threaten-higaonon-ancestral-domain-misamis-oriental/
https://ddrn.dk/7103/
https://www.scribd.com/document/62916470/History-of-the-Higaonon-Tribe
RELIGION
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