Abstract

Marañon, D. A., Develos, H.P., Odi, V. S., Parojinog, J. C., Santos, R.F., Miclat,
Q.L. 2020. Tales Untold: Stories of Migration, Settlement and Culture of
B’laan Tribe In Kanibong, Tulunan, Cotabato. Humanities and Social
Sciences. Central Mindanao Colleges. Senior High School. 66 Pages.

Adviser: Aisa L. Montefalcon

This is a narratological study employing qualitative method. Using a

focus group discussion, the researchers attempt to understand the stories

of migration, settlement and culture of B’laan tribe. This study was

conducted at Barangay Kanibong, Tulunan, Cotabato.

Results revealed based on analyzed themes that the tribe are

refugees from war-stricken area in Sultan Kudarat. They also mentioned that

they went there due to Tribal Conflict and they were given Government

Support through land to settle and they found a Livelihood there. It was also

found out based on the thematic analysis that in preserving their culture

they are seeking for Government Advice, they practice their culture

constantly and they educate their youngsters of their culture.

Further, they are still practicing wearing Tribal Attire, imposition of

Dowry system, Unity (Bayanihan Spirit), Interdependence with Nature and

Ritual for Harvests.

Keywords: B’laan Tribe, Migration, Settlement, culture, indigenous people

 CENTRAL MINDANAO COLLEGES

Osmeña Drive, Kidapawan City

TALES UNTOLD: STORIES OF MIGRATION, SETTLEMENT AND CULTURE OF

B’LAAN TRIBE IN KANIBONG, TULUNAN, COTABATO

Marañon, Daniella Camille A.

Develos, Hezzie Kaye P.
Odi, Vhanna Shane S.
Parojinog, Julia Riz C.
Santos, Rhea Mae F.
Miclat, Quenie L.

AISA MONTEFALCON
Adviser

August 2019
 Chapter 1

Introduction

Background of the study

The Blaan is a tribal community of Southern Mindanao, the name

stems from the composed words Bla and An when combined the word

Blaan means our counterpart tribe (Matas, 2015). Their rich culture, that is

more than 7000 years old, is founded in traditions, but many have

abandoned their tribal roots and embraced modern life. It is believed by

some that the name of the Island of Mindanao is derived from the Blaan

word Mahin that means sea and Lanao means lake; these combined words

make Mahinlanao; that means a body of water, referring to Lake Lanao

that is considered as the cradle of the Philippine civilization. Others say that

the name of the Island is taken from the root word Danao which means

Inundation or Flooding.

In early times the domain of the Blaan stretched from Sultan Kudarat

to the Davao region, they were outstanding hunters and food gatherers,

relying wholly on food from the forests and water from the rivers. They

hunted wild animals and were reaping grains, root crops, fruits and herbs in

the once vast open territories. Their rich culture, that is more than 7000 years

old, is founded in traditions, but many have abandoned their tribal roots
and embraced modern life. Nevertheless in several Blaan communities

most of the tribe members remain proud of their heritage, traditions and

their cultural identity. Until today they wear their colorful garments and play

their ritual music; they dance their native dances, and sing their tribal songs

in sacred chants. (Munting Nayon, 2016).

Some researchers have been interested in the rich culture of B’laan.

Matas (2015) explored the pre-arranged marriage among the tribe and

emphasized the joys and sorrows of B’laan secondary students brought

about by this cultural practices. Family planning in the eyes of the B'laan

tribe was also explored by Gonzales (2015) and explained how the tribe see

family planning and what it measn to them. Majority of the researches

conducted were about a specific cultural practice the tribe has but not

how they come to settle and arrive at a particular place.

So far, no qualitative research was conducted particularly to tell the

stories of migration and settlement among B’laan people. It is in this context

that the researcher hopes to set out an inquiry about the untold stories of

the B’laan tribe in a place where they are not originally from. This became

the pivotal point of this research

Research Questions

Generally, the study sought to reveal the stories of the B’laan people

situated in Kanibong, Tulunan, Cotabato. In specifics, the researchers seek

to answer the following questions:

1. What are the stories of migration and settlement of the B’laan in

Kanibong, Tulunan, Cotabato?

2. What are conscious efforts of the B’laan Tribe in the said community in

preserving their culture?

3. What cultural practices remain to be practiced in the community?

Significance of the Study

The results of the study could be beneficial to the society in general

since this research study will explore an indigenous culture in the Philippines.

But to comprehensively show the significance of this paper, the following

are identified to benefit from the study.

Sociology. Understanding each other especially our roots and our own

culture is vital to the communities’ sense of identity, well-being and survival.

The B’laan tribe may only just be a single culture to almost a hundred in the

country but results of the study would allow the world to know what has not
been told. This study will have an immense contribution to sociology as it

will shed light to a particular culture as well as the change in that particular

community and the reason behind it. The study also revealed that there are

consequences of human behavior. And that every change whether in

settlement and culture are grought about by social conflicts.

Government. There is an agency of the national government of the

Philippines that is responsible for protecting the rights of the indigenous

peoples of the Philippines. However, they need to know that some of the

members of this community had to evacuate and migrate to other places

due to conflicts in the field. The government will understand that B’laan in

the locale of the study did not go there for any minor reasons but because

their lives are at stake in their place of origin.

Indigenous People. Ten (10) to twenty percent of the Philippines population

are indigenous group so they need to feel that they are not neglected in

the society. Indigenous people typically migrate to other places due to

conflicts, poverty, militarization, natural disasters, lack of employment

opportunities, and the deterioration of traditional livelihoods. The fact that

some of these reason came out in the study would allow the Indigenous

People to be heard at last.

Future Researchers. This study is among all related studies that can be a

research data bank for future researchers. This will be a foundation and

additional data for scholarly researches to be done in the future.

THEORETICAL LENS

Cultural-historical activity theory refers to a theory of human

behaviour and psychological characteristics that overcomes dichotomies

that be fall other theories, which oppose mind to matter and the individual

to the collective. The theory was developed on the basis of Karl Marx’s

theses that (a) life in society is essentially practical,(b)the essence of being

human lies in the totality of societal relations in a person’s life, and (c) the

concrete truth of human thinking reveals itself in everyday, societal

practice. The theory also takes into account that life continuously evolves

so that any form of activity requires understanding not only its cultural

(societal) but also its historical context.

Scope and Limitations of the Study

This study focused on the culture of B’laan in Kanibong Tulunan,

Cotabato. The other tribes which do not fall as part of B’laan people are

not within the scope of this research. The study was done through the
utilization of interview guide to the B’laan tribe as a survey and reference.

By their strategy the researchers was able to know the stories of migration,

settlement and culture of B’laan tribe in the research locale.

 CHAPTER II

Review of Related Literature and Studies

This chapter presents the related literature and studies after the

thorough and in-depth search done by the researchers. This will also present

the synthesis of the art and theoretical to fully understand the research to

be done.

B’Laan as a tribe in the Philippines

The B’laan are composed of three Proto-Malay subgroups from

Koronadal, Sarangani, and Davao. Many B’laans speak Cebuano aside

from the B’laan language. Their means of livelihood are swidden farming,

weaving (the males weave baskets and the females, mats), fishing, hunting,

food gathering, and tool- and weapon-making.

B’laans have kept themselves culturally, politically, and economically

distinct from their Muslim neighbors; they have never succumbed to the rule

of the datuships. Thus, most of B’laan traditions, customs, and way of life

have remained intact. It is not unusual to see B’laans still eating their mama

(betel nut). The sound of bells hanging on the women’s sabitan galing (a

belt of brass rings) can still be heard as they go about their daily chores.

Elders continue telling stories of old times to the next generation.

B’laan Culture
 The B’laan culture is unique, the tribe practices indigenous rituals for

almost everything they do because of their belief in the supremacy of the

great Creator named Melu or D’wata, who is the source of everything. The

Bilaan are strong believers of interdependence with the environment and

the need to respect the will of the Creator. They are not allowed to touch

or destroy any creature or object without his permission through rituals. In

these rituals, they make offerings to their deities requesting for signs to know

where to best make a clearing for a particular planting season. One of this

is the mabah or offering to the deities requesting omens that would help

them choose the fields for planting. They believe there is only one Supreme

Being that rules the cosmos and also in the existence of a soul which upon

leaving the body causes illness and even death. Bilaan men wear their hair

long and have tattoos on their back, chest legs and arms, some of the main

characteristics practised by men and woman of this tribe is the shaving of

the eyebrows and the blackening of their tongues and filed incisors.(THE

ASWANG PROJECT 2017)

Beadwork

Beadwork among the B’laans involve mother-of-pearl discs

(takmun). Shell discs were the most popular means of ornamenting abaca

and cotton garments of the animist peoples of Mindanao. Other favorites

were appliqué, coins, beads, bells, tufts of horsehair, and sweet-smelling

herbs. In older examples, many of these materials come together in a single

garment to produce a rich palette of colors and textures. Bead workers in

Lamlifew say that the triangular motifs are symbolic of mountains, of Mt.

Matutum in particular, which is regarded as a sacred mountain. Not only

albong takmun / takmum (woman’s blouse) but also sawal (man’s trousers)

were ornamented with mother-of-pearl shell discs (takmun or takmum).

Although we saw two samples of albong takmun the ground of which was

dark blue oxford cloth with a red piping, the oft-used beads on blouses of

the same cloth are white plastic beads. The plastic beads are procured

from General Santos City while the mother-of-pearl discs are supplied from

Cebu. Also used as beads (and as components of earring-necklace

combos) are tiny seeds.

Although kamagi (gold necklace) oft-mentioned as part of bride

wealth, not a glimpse of it was caught in both research areas. Lamlifew’s

gentlewoman Herminia Lacna mentioned that her kamagi (gold

necklaces) are in a safety deposit box in LandBank. There was a time only

people with royal blood could wear the traditional apparel, but now, there

are no prohibitions nor restrictions on wearing or purchasing B’laan

traditional apparel.

Musical Instrument
 Musical instruments, like wooden lutes, flutes and bamboo tubes with

strings are used extensively with their rituals and dances. One of the well

known ritual dance is the Blit B'laan. A courtship dance of the imitating the

movements of the male and female birds during mating season.

Several stringed instruments are also played. B’laan cultural master

Herminia Lacna donned her albong, malong, and bead jewelry and sang

to the accompaniment of a two-stringed lute (faglong). She sang in the

Weaving Center as well as in the gumne sabak. She said she learned to

play the faglong by watching her father play the instrument. She uses an

inch-long bamboo cutting as a pick. It is tied with thread looped around

her index finger.She composes songs on the fly. The subjects of her

compositions include: the plight of orphans who beg for food and are given

just rice and bones (without meat) and a woman who entreats her lover to

return to her because she misses him. Another song reveals a wish to be like

a handsome man whose bearing is regal. One is about a young girl whose

fair beauty prompts a young man to confess that he wants her to be his

bride. A faster number describes dance steps: lakang ka-upat, hunong sa

usa (take four steps and then stop). Dances have close-to-the-ground

steps, consisting of shuffling and going around in circles.

Songs rendered were short with simple subjects. The B’laan young

girls sang four songs taught to them by Helen L. Lombos who herself learned
at the feet of the cultural master Herminia Lacna.Song “Fais” (or Kris) is

about a woman who is vacillating. She is deciding whether or not to say

Yes to an ardent suitor. The suitor travels the wide seas to procure a sword,

which he presents to the lady love, to prove his good intentions.Song “Ew

Ew Lamlifew” (Magandang Lamlifew) is about pride of place. Lamlifew,

which is home, is described as being a beautiful place where trees (kayo)

stand and fufow (wild yam) thrive. From Lamlifew, Makew the mountain is

visible.Song “Don Don Man Nga Yoy” (Child Beggar) is about poverty. A

homeless child named Don Don begged for food and has food thrown at

him.Song is about planting rice. It sets the rhythm for planting rice men dig

a hole with a stick and women put in the rice stalk. It mentions coming

across a snake along the way.

Weaving

The Bilaans have their own system of weaving using abaca fiber,

before weaving the typical patterns, rituals are held in accordance with

the Bilaan culture, but only the weavers know about these rituals and

before making any pattern or design divine guidance is first sought. It is

believed that the designs were imparted to the dreamer through the

l'nilong (fairies), who are considered guardians of nature. Their handicraft

and traditional attires are being brought to almost every ceremony and are

considered as priceless possessions that are offered as dowries during

weddings and used as payment for crimes committed against a person or

clan or for settling disputes among warring clans.

Handwoven Mat

Among the Bilaan in Southern Mindanao, a handwoven mat spread

on the ground or the floor marks a sacred space. A story told on a B'laan

mat must tell the truth. It is believed that the good spirits will join the

communing human beings. Only when keeping ther faith, otherwise it will

not work. These mats are also spread out to mediate conflicts by tribal

leaders named Datu or the tribal elders.

Family Ties

Close family ties have always been recognized as one of the core

values of Bilaan families and are deeply embedded in their culture, the life

of the Bilaan evolves around their family that usually lives within one

compound, consisting of more than one spouse and extended relatives

living together. To protect their property and to secure themselves from

intrusions, most marriages are limited to close relatives, within this

community cousins are allowed to marry each other.

The Bilaan of Southern Mindanao are still upholding their traditional

ways of living, their values and their distinctive culture, it is impressive to see
how this community can adjust and find meaning in life in a modern

Philippine society.(Ronald de Jong,2009 )

Related Study

In a survey conducted by tribal elders in the B’laan Community in

South Cotabato, they found that most of their youth have already

forgotten about their traditions .This is why in 1999, the Sikat concept started

after tribal elders, educators, and cultural workers met to discuss the

problems encountered by their respective communities. The idea came as

a response to the loss of cultures and traditional knowledge due to

modernization and destruction of the environment. (philstar)

The B’laan people are one of 18 Lumad indigenous groups living in

the southern Philippine island of Mindanao. With a population of around

450,000, they are largely concentrated in the provinces of South Cotabato,

Davao del Sur and Sultan Kudarat. Most of them are still engaged in

subsistence farming, with corn and rice being the main produce. Originally,

the B’laans lived on the fertile plains but were slowly forced to move to the

mountains when the government started bringing in majority Cebuanos

and Ilonggos from the central Philippine islands during the early 1900s

(Philstar).

Indigenous Migrants, Their Movements, and Their Challenges

 On every continent you can find groups of people who have

maintained their traditional cultures, often in a particular geographic

place, for centuries. These "indigenous peoples" are the descendants of the

communities that existed before other groups settled in or colonized that

region.

"Indigenous peoples" refers to common experiences of many distinct

groups. When used at the international level, this term encapsulates many

different communities, as diverse as the internationally recognized

countries of the world.

In its 2009 study, the United Nations Permanent Forum on Indigenous

Issues reported there were more than 370 million indigenous people in some

90 countries worldwide. Indigenous communities, such as the various Native

American peoples of the United States, are usually treated as a minority in

one or many countries.

Thirty years ago, a report to the United Nations on discrimination

against indigenous populations did not cover immigration. Today,

however, the internal and international migration of indigenous peoples is

an unavoidable topic for any academic, government, or advocacy group

interested in indigenous peoples' issues.

Among the most famous indigenous migrant groups are the Maya

from Guatemala who fled their country during the civil war in Central
America and have since settled in North America; the Otavalos of Ecuador

who migrate to Colombia, Chile, Argentina, and Brazil to seek better

economic opportunities; and the Maori of New Zealand who move from

rural-agricultural and fishing communities to Auckland and Australia to seek

employment and better services.

Within the migration studies field, indigenous people have often not

been considered separately from others born in the same country (e.g.,

Zapotecs from Mexico are simply "Mexicans" in the United States despite

language and cultural differences). In most cases, those communities were

accounted for within peasants' internal migration to cities, and city

governments did not recognize their cultural differences until the

indigenous peoples movement became visible on the international stage.

The Philippine Indigenous Peoples’ Struggle for Land and Life

Numerous issues and concerns of indigenous peoples have

witnessed significant breakthroughs both locally and internationally in

recent decades.

Various means of struggle both within and without the formal legal

system have been employed. Defending ancestral lands and their

resources remains the major issue. Implicit in this battle to protect land and

resources is the struggle to preserve indigenous culture and traditions that

are so often inextricably linked to the land itself. It is against this background
that this article documents and reviews customary practices and land

concepts in the Philippines and examines the interface between state laws

and custom laws on land within the context of the conflicts over indigenous

peoples’ lands.

The article employs case studies to discuss the application of state

laws to indigenous peoples’ communities and the interaction of the formal

legal system the state laws represent with the customs and traditions the

indigenous peoples have historically relied upon to dictate the rules

regulating the use and alienability of land. Particular attention will be

devoted to the Cordillera experience in order to illustrate how community-

level efforts to defend indigenous territories can operate either as a

mechanism for reform within the state’s existing formal legal framework or

as a means of challenging current legal texts and principles at their

foundation. This approach is very much in line with the country’s efforts at

“reforming the judiciary” as expressed in the Philippine Judiciary’s “Blueprint

of Action,” where it called for a “review of existing laws.”

Indigenous Peoples’ Land Rights

Under the 1997 Indigenous Peoples’ Rights Act (IPRA), the NCIP has

the mandate to to facilitate full delineation and demarcation of Ancestral

Domains of indigenous peoples through the issuance of Certificates of

Ancestral Domain Title (CADT). Unfortunately, ancestral domain titling

remains a burdensome process that has not undergone any review to

simplify and streamline the process.

An additional process put in place by Joint DAR-DENR-LRA-NCIP

Administrative Order No. 01-12 (JAO 01-12), issued in 2012 with the objective

to address jurisdictional and operational issues between and among these

land titling agencies, has resulted in undue delay in the issuance and

registration of CADTs. Of the 182 CADTs issued by the NCIP to date, less than

50 have been registered with the Land Registration Authority (LRA). This is a

problem for indigenous peoples because when their CADTs are not

registered with the LRA, they are less able to prevent intrusion into their

ancestral domains by migrants and corporations. We recommend the

repeal of JAO 01-12 and the immediate registration by the LRA of all CADTs

validly issued by NCIP.

Indigenous Peoples’ Right to Economic Development

Of the 182 Ancestral Domains with CADTs issued by the NCIP as of

June 2015, only 59 have formulated their Ancestral Domain Sustainable

Development and Protection Plan (ADSDPP), a development plan required

by the IPRA. The communities with ADSDPPs were assisted by various private

and public agencies, the NCIP and local government units. It is noted,

however, that some ADSDPPs were formulated through the help of mining
companies and electric companies (such as the National Power

Corporation and the Apex Mining Corporation).

At present, none of the ADSDPPs formulated have been

incorporated into the Barangay (village) development plans, resulting in

conflicts in development priorities between the local government unit and

the indigenous peoples’ communities, and in non-implementation of

ADSDPPs because of lack of resources from the government. We

recommend that the government ensure full implementation of IP

representation in the local government units (LGUs) where they reside,

particularly when it comes to the formulation of development and land use

plans, and allow IP communities to formulate their own development plans.

Indigenous Peoples and the Mindanao Peace Process

Indigenous peoples recognize and support the struggle of the Muslim

minority in the Philippines for peace and against oppression and historical

injustice. However, indigenous peoples, often caught in the

crossfirebetween the government armed forces and the Muslim rebels, are

victims of a conflict that is not theirs.

Nonetheless, indigenous peoples welcome the commitment of

President Duterte to fully recognize and implement the Comprehensive

Agreement on the Bangsamoro (the final peace agreement between the

Moro Islamic Liberation Front and the Philippine Government, signed in

March 27, 2015) and recommended that the implementing body of the

Comprehensive Agreement on the Bangsamoro ensure the full and

effective participation of indigenous peoples. We also recommend that

the law being drafted to implement the Comprehensive Agreement on the

Bangsamoro fully include the rights of indigenous peoples under the IPRA,

including the right to ancestral domains and lands.

Indigenous Peoples’ Right to Health

One of the main government program to address the right to health

of indigenous peoples is the Modified Conditional Cash Transfer (MCCT)

program of the Department of Social Work and Development (DSWD). This

modified program is meant to address the main problems identified with

the Conditional Cash Transfer Program (CCT) or Pantawid Pamilyang

Pilipino Program (4Ps), including failure to address cultural and language

needs, as well as the geographical remoteness and lack of education and

health infrastructure in indigenous peoples’ communities. It is

recommended that construction of schools and health centers that

provide culturally-appropriate services be included as an integral part of

the MCCT.

As part of the government’s commitment to meet the Millennium

Development Goals (MDGs) on maternal and child health, the Department

of Health (DOH) issued the “No Home-Birthing Policy” and local

government units (LGU) have implemented this policy through ordinances

that penalizes traditional birth attendants and women who give birth at

home.

This policy puts additional strain on indigenous women, given the lack

of basic social services and inaccessibility of health centers for remote

indigenous communities. Pregnant indigenous women are now forced to

hike for long distances just to get to the nearest health facility. Indigenous

women who choose to give birth at home under the care of traditional birth

attendants are fined six thousand pesos each before the birth can be

registered, exacerbating the problem of the low rate of birth registration of

indigenous children. We recommend the modification of this policy to take

into account the situation of indigenous peoples, the repeal of punitive

local ordinances, and the accreditation of and appropriate training for

traditional birth attendants.

Indigenous Peoples’ Right to Education

Indigenous peoples are the least served in terms of access to

education, mainly due to the remoteness of their ancestral domains, as well

as poverty and the prohibitive cost of sending indigenous children to

school, and the discrimination experienced by indigenous children.

Statistics show that nine out of ten indigenous children in Mindanao have

no access to education and many indigenous communities do not have

schools. Armed conflict between the Armed Forces of the Philippines (AFP)

and the New People’s Army (NPA) continues to be a serious threat in many

IP areas. While some community-based organizations and religious

institutions have sought to provide alternative schools for IPs, there are

reports that these schools, as well as government-run daycare centers,

have been used for the government’s military counterinsurgency program

called Oplan Bayanihan (the Internal Peace and Security Plan). This has

resulted in grave human rights violations in IP areas, which have continued

with impunity. We recommend that military harassment of indigenous

peoples’ schools be stopped immediately and the perpetrators of

harassment, killings and destruction of school property be held

accountable.

While we welcome the adoption by the Department of Education of

several policies on indigenous peoples’ education[3], we note that these

have not been adequately implemented or funded. We recommend the

increase in investment for inclusive education, ensuring that programs

reach indigenous communities and areas with high poverty incidence,

support for multi-lingual education and the culturally-appropriate

accreditation of IP teachers.

Indigenous Peoples’ Right to Culture

 While there are several government cultural programs and policies,

indigenous peoples are concerned that the main program for promotion

of indigenous peoples’ culture is through festivals, which are not under the

control of indigenous peoples and sometimes misrepresents their traditional

cultural expressions. There is demand from indigenous peoples for

increased and sustained support for Schools of Living Traditions (SLTs), a

program of the National Commission on Culture and the Arts (NCCA). We

recommend the adoption of implementing rules for Article 31 of the IPRA

on Community Intellectual Rights for the protection of indigenous peoples’

knowledge systems and practices (IKSPs) and intangible cultural heritage.

 CHAPTER III
Methodology

This chapter includes the process and methods which provides an

explicit rendering structure, order and broad pattern found among the

research participants. It includes the research design, locale of the study,

respondents of the study, sampling procedure, research instrument,

gathering data and plans for data processing and analysis.

Research Design

This study made used of narratological design employing qualitative

method. Narratology (Hays & Wood, 2011;Hoshmand, 2005) was utilized to

develop an understanding of the participants' experience postdisclosure,

and it is a way to give voice to those oppressed (Steelman, 2016).

According to Hays and Wood (2011), narratology is a qualitative research

approach that seeks to construct a narrative about the participants' lives.

Through this design, the researcher was able to squeeze out stories from the

participants.

Locale of the Study

This study was conducted at Barangay Kanibong, Tulunan,

Cotabato. It is one of the barangays in Tulunan having the largest

population of B’laan people.

Informants of the Study

The informants of the study are any representative of B’laan people

in Kanibong Tulunan, Cotabato. Due to the sensitivity of the research focus

the researchers was only given little choice in who the informants will be. In

this case, the informants refers to the group of people headed by the tribe

leader in divulging the needed response. The researchers respect the

choice of the tribe to only allow the authorize person to speak since this is

all about their culture.

Sampling Procedure

The study made use of Purposive Sampling Technique. Purposeful

sampling is widely used in qualitative research for the identification and

selection of information-rich cases related to the phenomenon of interest.

Due to the sensitivity of the subject, the researcher purposely chose the

respondent by basis of the following criteria:

 :

1. An elder who knows about B’laan culture.

2. Someone who is authorized by the tribe to represent their culture.

Research Instruments

In a qualitative perspective, the researchers are technically the

research tool. In order to make this happen the researchers conducted an

in-depth interview using a semi-constructed Key informant interview guide

with open-ended questions. The instrument was purposely made with open

and projective questions which let the informants express their views

without being influenced. The questions were translated in vernacular that

the informants understood.

Role of the Researchers

The role of the researchers in this endeavour are deemed vital in the

success of a qualitative approach. The roles performed by the researcher

so as to ensure their professionalism, integrity, and accuracy the conduct

of this study.

Adapting Simon’s (2011) elaborating on how a good qualitative

researcher is supposed to do, the researchers of this study ensured that they
asked probing question, listened carefully to their informant’s responses,

and asked follow up questions so as to gather more data or information.

Furthermore, following Piantanida and Garman’s (2009) suggestion of

interpreting and analyzing data, the inquirers ensured that while they were

interpreting and analyzing the information, they were to restrict their

personal biases to give way to the participants’ “thoughts and feelings”.

Immediately after, using iterative interpretation, the researchers gave their

interpretation but still based on the experience and context of the

informants.

The researchers conducted a Focus Group discussion, which will help

them draw up themes and give solid explanation to the responses of the

informants. The inquirers made sure that their informants’ privacy will be

hidden, and that the protocol for both methods of qualitative collection of

information was carried out thoroughly.

Data Gathering Procedure

To gather the data needed in the study, the research followed the

following:

1. Made sure that the agency for Indigenous People’s welfare was

consulted on locale level in Tulunan before going to the community.

Since the focus were not very sensitive the researchers were allowed

to carry out the interview.

 2. An informed consent was given to participants of the study to ensure

that their profile will be confidential and will only be used for the

conduct of this study.

3. One day of the interview, the first thing that the researcher did was

introduce their selves. The researcher then orient the informants

about the study and the procedure of its conduct.

4. The researcher properly conducted the face to face interview, and

the researcher let the informants freely express themselves to gather

the key drivers of their own perspectives.

Trustworthiness of the study

To ensure the safety of the information collected by researchers in

this study, the researcher strictly observed credibility, transferability,

dependability, and conformability revealed by Morse et al.(2002)

In order to ensure credibility, the researcher guaranteed that the

data collected from selective informants had been transcribe well to help

their fellow researcher and informants, so that they can show them that

their answers during the interview are not fabricated in any way. Further,

the accurate transcriptions of the interviews conducted are to ensure the

congruence of the transcript with the actual responses. As emphasized by

Shenton (2004), credibility ensures the measurements or test of what it aims

to ensure.

In promoting transferability, the researcher exerted efforts to properly

disseminate the results of the study in order for those individuals with the

same experiences to learn from it. The guarantee of transferability enables

future researchers in the field to utilize the results of this study as a means to

validate it or replicate it using different design, sampling, participants, and

etcetera. Further, the researchers cited various authors whose works and

literature were fundamental to the study this ensures that the data

reported by the inquirers were not mainly in the informants, but also from

authorities/professionals in the field as well. Lastly, the results of this study

would be important to the study informants as well. The researchers will set

a mechanism where they could read and reflect on the results of the study.

As to dependability, the inquirers elaborated the results of the study

through the use of pertinent works and literature about experiential learning

which was explained by Johnson & Christensen (2008),Kolb (1999), and

Birion et al. (2008). According to Johnson & Chistensen (2008), knowledge

is drawn out from the experience of the informants. Kolb (1999), responded

to Jonhson and Christensen (2008) arguing that experience leads to action.

Moreover, Birion et al. (2008) explained that experiences are the building

blocks or the foundation of a person’s behavior and personality. In this

research endeavor, the researchers subscribed to the idea that the

dependability of this study was made due to the shared experience of the

participant.

To ensure conformability, the researchers also included in their study

the detailed description of the research process so that future researchers

can follow it.

Ethical Consideration

Ethical Considerations

The subject is quite sensitive in its nature since the informants are from

a minority group and has been protected by law. Aside from asking

permission from their group several steps and careful dealing with the

interview was done by the researcher along with making the informants feel

safe and secure in our hands. We had to be friendly with them and speak

the language they know and the researchers need to be careful in any

words they utter since it may somehow offend culture and belief. In order

to make this research ethical, the researchers made sure that no human

rights was violated and that the informants are given freedom to either
include or exclude themselves. The following was imperative in the conduct

of the study.

Informed Consent is the major ethical issue in conducting research.

According to Armiger (1997) it means that a person knowingly, voluntarily

and intelligently, and in a clear and manifest way, gives his consent.

Informed consent seeks to incorporate the rights of autonomous individuals

through self- determination. It also seeks to prevent assaults on the integrity

of the patient and protect personal liberty and veracity. Of course

individuals can make informed decisions in order to participate in research

voluntarily only if they have information on the possible risks and benefits of

the research. The researcher made sure that the informed consent are

signed, agreed upon and understood by the informants.

The researchers also ensured the confidentiality of the informants’

identities and the information that they have gathered from the informants.

They see to it that they gathered data that could potentially expose the

true identity of the informants was not and will never be disclosed.
 Chapter 4

Results and Discussion

This chapter discusses the results of the interviews that the

researchers have conducted in lieu of this research endeavor. Further, this

chapter represents the established themes of the study from the Focus

group discussion. Additionally, this chapter discusses the interpretation of

the researchers of the results of the data gathering procedures.

Table 1. Stories of migration and settlement of the B’laan in Sitio B’laan?

NO. EMERGING THEME

1 Refugees from war-stricken area
2 Tribal Conflict
3 Government Support
4 Livelihood

It clearly seen on table 1 the themes extracted from the stories of

migration and settlement of B’laan tribe as revealed by their tribal leaders.

The researchers were able to identify at least four (4) emerging themes from

their stories. It is interesting to know, though we were sad initially that the

B’laan tribe in the community were affected by conflicts in their place of

origin which is in Sultan Kudarat and Polomolok.

Refugees from War-stricken Area

Based on the focus group discussion, the informants revealed that all

of them are refugees from Sultan Kudarat and Polomolok due to an

eruption of conflict among Muslim and ethnic groups in the region. They

evacuated in Sitio B’laan, Baranggay Kanibong from Sultan Kudarat

Columbio and Sitio Marang Polomolok.

This incident can be verified as the “Social Assessment of Conflict-

Affected Areas in Mindanao” published by World bank (n.d) revealed that

there was indeed a massive conflict in that area of Mindanao which started

in early 2000’s leaving a lot of people both Muslim and Indigenous

displaced. Adding to that conflict was the Philippine government’s military

offensive effort to dislodge the secessionist MILF from its camps in the year

2000. It was even revealed in the same source that the conflict-affected

areas in Mindanao are the poorest among the 77 provinces of the

Philippines. Without exception, all the conflict-affected areasexperienced

a fall in average per capita incomes from 1997 to 2000.

Majority of the people who were displaced as a result of the conflict

in Mindanao that erupted in 2000 were Muslims. Oxfam (2013) estimates

that 85 percent of those affected by conflict in the year 2000 were Muslims
but seven percent of those were from non-Muslim indigenous populations

including B’laan. The elders recalled how they arrive at Kanibong, Tulunan.

“ 2003 pag abot namon diri. Sa Sultan Kudarat Columbio sa Marang

Polomolok..”

(2003 when we came here from Sultan Kudarat Columbio in Marang

Polomolok.)

Majority of these refugees were apprehensive in returning home

during those times. The absence of peace and security led them to their

decision. Loss of homes accounted for decisions of 20.5 percent. The

comfort experienced living in their current residences relative to their

places of origin and the loss of livelihood and property in the area of origin

convinced the others to avoid going back (World Bank, n.d). Evacuating

and conflict is very tiring for the villagers. Whenever new armed groups

enter their communities, tensions immediately mount. The community

becomes unstable even if violent confrontations do not occur yet. They are

always in a constant state of alertness and their deep fright prevents them

from engaging in farming or other forms of livelihood. For these reasons,

they had to find a better place to continue living.

From Mark Saludes (2018) study, “These indigenous communities

have been subjected to forced evacuation many times because of military

operations and occupation”.

Tribal Conflict

Adding to the war brought by militarization is the war among the

members of the tribe itself. The Philippine knew for a fact that the

indigenous tribe has their own way of conflict resolution. They shall have the

right to use their own commonly accepted justice systems, conflict

resolution institutions, peace building processes or mechanisms and other

customary laws and practices within their respective communities and as

may be compatible with the national legal system and with internationally

recognized human rights (Indigenous Peoples Rights Act, Republic Act

8371, s. 15). Surely, as a tribe they have their own judiciary system when

confronted with conflicts among them but when the push comes to shove,

they needed to evacuate to avoid bloody encounters.

Fgd“Halin sa gyera pagbakwit.. pag gyera sa bukid.. nagbalhin kami

sa kanibong sa… year 2003 pagka 2004 diri na kami

(From a war,we moved on..While fighting in the field,we transfered in

kanibong in year 2003..the year 2004 we are here..)

Mercado (1998) has argued that unlike the early IPs who embraced

Christianity, the lumads have retained their original primal religion because
they refused to accept either Islam or Christianity at the early times of

colonization.

Government Support

Tribal groups around the world are losing their lands, and ways of life,

to industries, government and war basically. The immediate economic

trauma of the war is felt as an income shock, in terms of incomes lost when

unharvested crops were abandoned and when planting seasons passed

by with workers unable to work their farms. However, there are government

efforts in order to lessen the burdens of the war-stricken people. In

Mindanao, especially regarding indigenous peoples and other groups in

conflict situations, there are often times of shadow and sometimes

moments of 'where do we go, what is happening.

“.. ginbakal ini nga lote. Ginbakal ni ********** para patindugan ka

mga balay.. amo nani.. ibig sabihin ahh …. 17 years na kami. Kay
2003 man.”

(..this lot was bought. Bought by ********** for the construction of

houses.. so it means ahh… We’ve been here for 17 years already.

Yes,because we came here in 2003.)

It can be understood that the government were in fact successful in

helping the marginalize in this context. In 2013, a decade after this

particular community vacated their place of origin, there own tribe who

remained to be there was still fighting for justice, but not against war but

because of mining. One of the daring actions made by the people of

Columbio—and especially the B’laan indigenous peoples— was to file a

petition against mining with the Philippine Supreme Court. That petition was

first positively resolved… but the verdict was inexplicably reversed just after

a few months, allowing foreign mining corporations to operate under 100%

ownership in the Philippines. Having lost their legal battle, the communities

of Columbio shifted their efforts towards improving their socio-economic

conditions, to meet at least their urgent needs for food and land security.

So far, they did not secure a Certificate of Ancestral Domain, but just a

Certificate of collective ownership, securing land for ten years under an

agrarian reform program.

This was not the problem of the chosen community since they are not

there anymore. And they were lucky enough to be a recipient of

government support. A total of 200 plus registered voters are now residing

in the place.

Livelihood

The B’laan are composed of three Proto-Malay subgroups from

Koronadal, Sarangani, and Davao. Their means of livelihood are swidden

farming, weaving (the males weave baskets and the females, mats),

fishing, hunting, food gathering, and tool- and weapon-making. In the

research locale, in order for the tribe to sustain their every day needs they

need to do “pamugon”.

fgd“Angpangabuhi namon diri kon sin o ang may lupa digto ang
pangabuhi nila sa bukid. Kay digto man ang mga uma. Ang waay
lupa mamogon lang. kag mag hulam sang mga lupa sa Kristiyano.
Amuna amon pangabuhi diri.”

(Our life here is like this, those who owns a land their livelihood is in
their farm. Because their farm is there.Those without a farm they do
“Pamugon” (an ilonggo term means working in other farm) And
borrow farmland in Christians. That is how we live here.)

As revealed by the informants, the land they have settled in was

provided by the government during those times. However, the piece of

land was just for building houses not enough for livelihood. It is stipulated in

Republic Act No. 8371 under Right in Case of Displacement that In case

displacement occurs as a result of natural catastrophes, the State shall

endeavor to resettle the displaced ICCs/IPs in suitable areas where they

can have temporary life support systems: Provided, That the displaced

ICCs/IPs shall have the right to return to their abandoned lands until such

time that the normalcy and safety of such lands shall be determined:

Provided, further, That should their ancestral domain cease to exist and

normalcy and safety of the previous settlements are not possible, displaced

ICCs/IPs shall enjoy security of tenure over lands to which they have been
resettled: Provided, furthermore, That basic services and livelihood shall be

provided to them to ensure that their needs are adequately addressed.

Table 2. Conscious effort of the B’laan Tribe in preserving their culture.

NO. PRESERVING CULTURE

1 Seek for Government Advice
2 Constant Practice
3 Indoctrination

Reflected from the Focus Group Discussion, the informants identified

ways on how they exert efforts in preserving their culture even after

migration. It is understandable that for them in order to preserve their

culture they need to use and practice it constantly. Before we had the

interview, the elder just came from the locale government unit of Tulunan

because they had to have talks with the government on their culture

preservation. The researchers find it evident that there is indeed conscious

efforts of the tribe represented by the elders on how their culture will be

preserved. Pertinent to Republic Act No. 8371, c. 6, s. 29 the Protection of

Indigenous Culture, Traditions and Institutions that the State shall respect,

recognize and protect the right of ICCs/IPs to preserve and protect their

culture, traditions and institutions. It shall consider these rights in the

formulation and application of national plans and policies. The presence

of these laws, it is safe to say that the government has done their part in

respecting the culture of this tribe. However, the researchers want to know
what efforts were done by the tribe themselves for this. The following are

their ways of preserving their culture.

Seek for Government Advice

According to the informants, they are in constant talks with the local

government about their culture preservation. They seek for any advice on

what they should do.

fgd“Mangayo kami advice sa mga ano kagaya sa mga Mayor,Vice Mayor

mangayo kami advice kong ano ang maayo namon ahh.. himuon kag
ahh… para di madula amon nga kultura.”

(we ask advise from Mayor, Vice Mayor. We ask advise if what is good for
us ahh.. to do ahh.. so that our culture will not perish.)

In several B’laan communities most of the tribe members remain

proud of their heritage, traditions and their cultural identity. Until today they

wear their colourful garments and play their ritual music; they dance their

native dances, and sing their tribal songs in sacred chants. But with the

passing of time they need to do extra effort in order to preserve these rich

culture. They need support from the government however, like building

facilities which houses the rich cultural heritage of the tribe (de Jong, 2016).

Constant Practice
 From the early 20th century the Blaan were confronted with the

impact of Christianization, Islamization and mass migration from Luzon and

the Visayas. But the tribe often avoided struggle because the conquerors

were heavily armed. Nevertheless, over the last 500 years this indigenous

group was driven of their tribal land again and again. But wherever they

go, they carry with them their identity and it is very pleasing to know they

never wanted for that to perish. And the best way to preserve this is to make

sure, they practice them constantly.

fgd“Oo. Ginabuhat para di madula”

(Yes we still practice those so that it won’t be forgotten.)

The people of the Blaan tribe live a frugal and hard life, every day

they have to prepare food for the household, get their children ready for

school, take care of the livestock and once more will work on the land that

they have cultivated and harvested for years. But no matter how hard and

demanding they labor is, they always find time to go give their guests a

warm welcome with ritual songs and dances and show their hospitality with

a generous spread of food and coffee.

Indoctrination

They can’t afford to forget their culture because they believe in karma

or ilonggo term “gaba”. It means that nature will have its ways of giving

back what one has sown. The remote village is inhabited by good-natured

and hard-working people who still preserve their traditional culture and

modest way of living. However, sustaining the Blaan culture and in the same

manner the protection of their ancestral domain at present is not done by

force but by indoctrination. The Blaan elders educate the youngsters of the

tribe about their heritage in their own language. Only In this way the

knowledge, skills, values, traditions and ethnic culture can and will be

preserved and passed on to future generations.

fgd“Ang… ang ginahimo namon para hindi gid madula ay…ay hindi
gid pwede madula na maam kay kung sa ano pa ma ano
kami..magaba kami kong dulaon namon.”

(The…what we need to do so it will not be gone is; no it will not

disappear because according to….we will be destroyed and we wil
be punished if we forget it.)

They still believe in a powerful entity that would punish them the

moment they will forget their cultural heritage. Although, they have been

there for almost two decades, they are making sure that the youngters will

be educated of their ways. Even though they used to be foreign in that

place, they still carry with them the values of a true B’laan person, and they

keep it to their hearts.

Table 3. Cultural Practices remains to be used in the community

NO. CULTURAL PRACTICES

1 Tribal Attire
2 Dowry
3 Unity
4 Interdependence with Nature
5 Ritual for Harvest

B’laans have rituals for everything that they do, from selecting a

place from a farm planting, harvest and post harvest because of their belief

on the supremacy of the great creator. B’laan religious belief and practice

range between customs and traditions directly associated with the

established christian churches in the areas to highly traditional animistic

beliefs which encompass both natural and supernatural elements from the

environment in which they live. Evidence of syn-creation of christian and

traditional B’laan beliefs and practice appear evident in some instance;

many similarities between the following indigenous creation myth and the

Biblical account of creation can be seen. It the table above, majority of

the cultural practices remain to be used and practiced. These practices

were enumerated by the respondent by the informants.

Tribal Attire
 They always use the tribal attire in every occasion to present their

Bla’an culture.

fgd“Oo may ara. Uniform ka mga b’laan sa una. Ara, ara gihapon amonang
gina suot namon sa mga babae o lalaki kung may ting fiesta ginasuot. Oo
ginagamit, halimbawa.. halimbawa may parade sa banwa, may mga
meeting amoto ginagamit sa amon nga kultura”.

(Yes there is. The uniform of B’laan’s before. It is still use. Men and women
alike wear them during fiestas. Yes we still use them, for
example….example there is a parade in town, and there are meetings.
That’s what we used in our culture.)

According de Jong (2009) their handicraft and traditional attires are

being brought to almost every ceremony and are considered as priceless

possessions that are offered as dowries during weddings and used as

payment for crimes committed against a person or clan or for settling

disputes among warring clans.

Dowry

Pre-arranged Marriage is practiced in B’laan culture. It is a marriage

pre-arranged by both parents of the bride and the groom. They are

proposed and contracted through the negotiation and decision between

their parents or someone of the couple’s family rather by each other. And

along with this tradition is the concept of dowry. Both parents decide the

dowry which includes: the necklace, gong, carabao, horse, brass

container with betel nut mixed with line and a certain amount of money as

agreed (Tinio, 1993). Before the wedding they are talking about the dowry

first and negotiate when will it be given and what should be given.

fgd“Ano ginahimu niyo kong may kasal? What are you doing if there’s a
wedding? Ang ginahimo namon kong may kasal mag ano kami..hindi gid
kami magtulog na..nang .ng ga kwan galalisay sa ahhh..tungod sa
gapangayu sa tag iya sa babae. Ginalalisay pana.Kag gina pangita ang
dowry at kung wala pa.halimbawa karon ang kasal kon wala pa ang
dowry ahhhh…..pwede permahan na kung san-o ihatag. ipa permahan sa
ginikanan sa lalaki kung san o niya ihatag ang dowry. Mga agong, kabayo,
mga karbaw, mga kris ng kampilan.Kris sa inyo kabasi amuna sa cultura
namon kung magkasal, kay pwede di kami maggamit sang pastor sa
amon mga katigulangan mag witness”.

(What are we doing if we have a wedding? We have a…..we were not going
to sleep….We are going to argue of ahhh.....because we are asking as the
owner of the women. We are arguing and we are asking for dowry. If they
don’t have .For example, the wedding is right now if there’s no dowry
ahhh….They could have a contract and need to be signed by the parents
of a boy if when they will give the dowry. The agongs, horses, cows, kris or
kampilan (swords) for you it is kris for us it is kabasi. That’s our culture in
wedding and we don’t need priest or pastors in the wedding. The elders are
the witness.)

Based on Caresma (n.d) dowry is a bride price or bride wealth refers

to money and or goods that are paid by the potential/ future groom/

husband and or the groom's family to the potential/ future bride/wife and

or the wife's family. In B'laan society, the future groom pays father of his

future wife a specified amount. This amount consists of two necklaces

(kamagi) or horse (kora) and carabao (calibew).The monetary value of

one horse in 10,000 pesos. The future groom pays also the father of his

future wife on brass gongs (falimak). It is part of B'laan (adet) customary

law to envolve relatives in securing of dowry

Unity (Bayanihan Spirit)

The bayanihan spirit is very much alive in our country not only in times

of needs but in daily basis. This culture is what the Filipinos known for and it

is etched in our identity. The B’laan tribe is not foreign to this culture. They

have their ways on how to keep the Bayanihan spirit alive. They help each

other through giving contributions especially in times of grieving and

mourning over someone’s death.

fgd“Kung halimbawa pareha sinang patay(sabay tudlo sa balay nga may

patay) ginaamutan namon tanan,mag amot.ahhh…depende sa kaya sa
kada isa”.

(For example like that….(pointing at the house with a dead person) we all
share…it depends on us.)

According to YourInfo (2018) the tribe are used to offering

condolences to mourners and the tribe indeed make financial contribution

(abuloy) to help ease funeral and funeral expenses.

Interdependence with Nature

For the B’laan their ancestral land is regarded as natural ally in life

and for centuries, the tribal people are trying their best to be able to

maintain the ecological balance and live in harmony with nature.

 The B’laan have high regards for nature and in everything they do

they consider nature first. They believe that nature has to be respected like

their gods since they also believed that nature punishes offenders.

fgd”Sang halimbawa…halimbawa kong bago kami diri sa lugar mag kuan

kami magtipon ang mga kamal aman.mangayo kami kanang mga tao
nga na dili Makita kay…kay sa amon kon bago kaw sa amon
area.Mangayo sa mga tao na dili parehas sa atua. Amuna paraang mga
bata bisan ano pa pag. paglagaw nila dili sila madamay sa mga sakit kay
kilala na sila. Di na madula sa amon”.

(For example…we are new here in our place, our elders will gather .We will
ask the people that we can’t see .Because for us…If you are new here in
the area, you will ask for the people that not like us so that the children,
wherever they will go, they will not involved in any diseases because they
are known here.)

In case of a stranger arriving to their place, they ask first permission

from nature before new people could enter in their place in order to avoid

“buyag” in a form of sickness and diseases from the nature.

Furthermore, based on de Jong (2009) the Bilaan are strong believers

on the interdependency with the environment and must respect the will of

the Creator and are not allowed to touch or destroy any creature or object

without His permission. They believe that there is only one Supreme Being

that rules the cosmos an in the existence of a soul which upon leaving the

body causes illness and even death. B‘laan men wear their hair long and

have tattoos on their back, chest legs and arms, some of the main

characteristics practised by men and women of this tribe is the shaving of

the eyebrows and the blackening of their tongues and filed incisors.
Ritual for Harvest

As mentioned the B’laans have rituals for everything that they do,

especially for harvest and post harvest because of their belief on the

supremacy of the great creator. They do rituals like singing while planting

and harvesting. This is one way of asking and thanksgiving and to the nature

for bountiful harvest.

fgd“Halimbawa mag pugas kami sang palay, ginakantahan na.mag tudak

ginakantahan.Amo ng nawala karon kay tungod ari na kami sa lugar sang
mga kristiyanos.kung sa bukid pa kami sa una…kun….ting pugas namon
nga palay kay lapad man, hindi kami magtugas nga hindi lapad. Tanan
tao na mga may bayonon.may mga kanta pana nga..magtudak ang
lalaki,mag panggas ang babae pero ginatos na,ginatos pud ang babae
gasunod pero may kanta pana.Amona ang amon kultura.Halimbawa
kung panahon tinggalas .Amo lang gihapon may kanta. At syaka tong
kwan mga gamit namon sa una tong ibutong diri(tudlo sa kamot kag tiil)
nawala na karon.kanang ga huni pero may ara talagsa-talagsa.ang may
ara karon gamay nalang ang gagamit sat okay ang iban nga ano sa una
gin prenda man sa mga pari…didto na tanan mga Agony.tong ga mama
ikaw digto mo kuhaon. Ang tawag sa amon sat okay boos. Boos ang
tawag. Ang buot silingon nimo ginatuo?...Kami sa una nga b’laan wala
kami simbahan.Wala ang amon nga kuan kon…Ano kung first time makita
ang bulan amuto ang amon nga kuan…may handa kami magtipon kami
kag may handa akmi. Lalong lalo na pag digto na ang bulan (sabay tudlo
sa langit) magdako ang bulan .maghanda gid kami.Amuna ang amon
ginasimba sauna”.

(For example we will pugas (plant rice) we will sing, magtudak

(harvest) we sing. Its somehow gone now because we are here in a
Christian community. We are now here in the place of Christians. When we
are still in our place before ….If we plant the crops it is extensive, we will not
harvest it if it is not extensive. All of the people that have a bayuhon
(crushed the rice) they even had a songs….The men will harvest, the
women will plant. But the women that follow are hundreds and they had
songs. That’s our culture. For example it’s harvest time, we still have a song.
And our things before that we put here (pointed to hands and feet) but it’s
already gone now because some of it has been pawn in a priest… all of
 agony is there. You get there to the “gamama” (buyo). We called it ‘boos
boos’.)

According to Georgia (2008) planting begins with farmer and wife

initiating the lamgi, a synchronized chorus of chants in increasing tempo.

when rice field is ready for harvest, farmer is busy along with kids in setting

up indigenous scarecrows, rattles made of abaca ropes attached to

empty cans to scare hungry maya birds standing crop is tied to rattan with

climbing fern and weighed with stone, to serve as the starting point of the

harvest skilled women used delicate hand knives for harvest (with photo)

Pandoman, a thanksgiving ritual is performed in the folk. Tuke fali is an

elaborate celebration that begins with the ritual amngawe where women

exchange chants.

Generally, it’s amazing to know that the community of B’laan in

Kanibong, Tulunan was able to carry with them a piece of their identity.

When a culture is deeply etched in one’s heart, even if you go to a foreign

place, you will never forget any of it. Maybe one of the most awaited part

of the researchers is to know whether the community was able to preserve

the most distinctive culture of B’laan- beadwork, weaving mats, baskets

and Tabih, a finished, handmade abaca cloth that is woven on back strap

looms. In their place of origin though, in Sultan Kudarat these cloth is

becoming a sparse native textile, at present only a few masters still know

how to design this abaca fabric. Each Tabih is a work of art; just one piece

of the cloth will take a few months to finish. For the Blaan, a Tabih is not just

a piece of fabric; it refers to the traditional B’laan tubular skirt and is an

inseparable part of their existence. This cloth is their connection with each

other and the land they live on. However, in the community we explored,

this was not practiced. Yes they still wear cultural attire but there was no

mention of weaving and beadwork and the researchers believed that

these should be addressed by the government. The researchers believe

that living in a totally Christian community somehow affected their practice

of their culture. No available resources for beadwork and weaving and all

they know is how to make a livelihood through farming.

IMPLICATION FOR PRACTICE

The results of these narratological study imply that there is a need for

the Philippine Government to support and help these people who migrated

from their ancestral homes in preserving their culture. Surely, there are

efforts that the government exert for this however, there are special cases

wherein some communities disperse from their mother community due to

man-made conflicts and therefore forced them to join other goupr of

people. This would somehow affect their cultural practices. They find it hard
to bring with them some of their practices because they are mixed with

Christians.

IMPLICATION TO FUTURE RESEARCHER

There are common reasons why people from their native land had to

evacuate and leave everything behind. It’s not of their doings but by

people around them. This research paper would serve as a basis for the

future researchers who wish to explore the dispersed tribes in Mindanao

brought by conflicts with religion and beliefs. This will provide a wider

perspective of the issue that people are gravely affected by man-made

conflicts. For the researchers who has always been with the arts and culture,

with very strong feelings on heritage preservation and indigenous identity

this can spark their curiosity.

The findings of this study were viewed from the lens of the migration,

settlement and culture of B’laan in the locale. Further research may be

conducted to explore other locale with B’laan settlers.

CONCLUDING STATEMENT

Research has never been easy and being HUMSS students allowed

us to explore subjects that affect the society like our minority groups. We

may have been with this people but few understand what they have been
through. As we go on with our data gathering, we find it hard to digest that

people including children had to abandon their ancestral home because

they care more about their security and life. Along the course of our

research endeavor, we had to do vigorous efforts like exploring a far-flung

area just for this paper to be successful. Good thing, we speak the same

language which is ilonggo.

Elsewhere there are the continuing endeavours and struggles in

breathing life to a dying culture, encouraging us, the younger generations

to be involved in the cultural landscape of the country. All these have

always made us painfully aware of the issues that plague our society. We

were ecstatic in general because the culture we have explored is very

much rooted on their origins and heritage, and we know there is hope for

the B’laan culture to flourish even with the passing of time.

 KEY INFORMANT GUIDE

TALES UNTOLD: STORIES OF MIGRATION, SETTLEMENT AND CULTURE OF

B’LAAN TRIBE IN KANIBONG, TULUNAN, COTABATO

1. How many B’laan households are present in the area?

2. How did you arrived to this place?

3. What makes this place suitable for living?

4. What are your livelihood?

5. What cultural practices do you still practice?

6. What cultural practices are now forgotten?

7. What do you do in order to preserve your culture?

8. What is the most significant qualities B’laan have that sets you apart

from the others?

References

Ambay M. III (2016) Manila Today: Blood and Gold: Tampakan and the
B’laan resistance

Bloom, B. & Crabtree, B. (2006). Making Sense of qualitative research:

thequalitative research interview .Blackwell Publishing Ltd. Retrieved May
10,2014 from http://www.hu.liu.s/larc/utbildning-information/scientific-
methodology/ course- literature-and links/1.253566/qual20interview.pdf

Batorio R, Alvarez A, Benitez J, et al. (2011). Indigenous Voices in

thePhilippines: Communication for Empowerment.(May 2011).Center
forCommunity Journalism and Development.

Bryman, A. (2012) Social Research Methods. 4th ed. Oxford: Oxford

UniversityPress

Creswell, J.W. (2013). Qualitative Inquiry & Research Design: Choosing

amongFive Approaches. Los Angeles, CA: Sage.

De Jong, R. 2016. The Blaan, preserving their culture. Munting Nayon (MN)
online magazine

Guia-Padilla MT. (2011). Philippines. In The Indigenous World.International

WorkGroup for Indigenous Affairs.262-270.

Ronald D.J. (2016) Munting Nayon. The Blaan, preserving their culture
Ronland D.J. (2009). ThingsAsian- The Bilaan Tribe of Southern Mindanao
Destinations: Philippines / Mindanao

Rubin, H.J., & Rubin,I.S. (2012). Qualitative Interviewing: The Art of

HearingData (3rd. ed). Los Angeles, CA: Sage.

Thelighttraveler (2018) A traditional meal, a dance, and more: A brief

cultural immersion with the Blaans in Sarangani.
www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the
philippines/blaan-sarangani

Veal, A. J. (2011) Research Methods for Leisure and Tourism. 4th ed.
England:Pearson Education Limited.
World Bank (2001). Filipino Report Card on ProPoor Services. Environment
and Social Development Sector Unit.

World Bank (2003). SZOPAD Social Fund Project. Implementation

Completion Report. 14 February (draft).

World Bank (2003). Social Assessmentof Conflict-Affected Areas In

Mindanao 23rd Floor, Taipan Place 1818 H Street, N.W. Emerald Avenue,
Ortigas Center
INTERVIEW TRANSCRIPT
Focus Group Discussion

RESEARCHER: Mayong aga sa inyu kol… ang first namon nga pamangkot
kol kay.. (Goodmorning Sir, our first question is..)

RESEARCHER: Mga pila ka damoon nga naga istar diri nga mga B’laan sa
inyu nga lugar? (How many B’laan people living in your place?)

INFORMANTS: ang mga botante diri, mga sobra 200 pero ang…. Ang balay
mga sobra saysenta ka bobong siguro. Mga dosentos sobra ka voters kay
sa isa ka balay may tatlo ka pamilya gatipon, may dalawa ka pamilya.
Pare … pareha ning akon, halimbawa ning akon, tatlo bata ko na may
asawa diri na sila kay waay namn lugar ginapatindugan ka balay.. ti ga
tipon na… gatipon na sa ginikanan.

RESEARCHER: So diri ged kamu nag istar hali dati kol? (So you live here since
before sir?)

INFORMANTS: 2003 pag abot namon diri. (2003 when we came here.)

RESEARCHER: Diin kamu halin dati kol hay? (Where are from sir?)

Informant: Sa… Sultan Kudarat Columbio sa Marang Polomolok. (In the side
of Sultan Kudarat Columbio in Marang Polomolok)

RESEARCHER: Insat nagbalhin kamu diri kol hay? (Why did you move here
sir?)

INFORMANT: Halin sa gyera pagbakwit.. pag gyera sa bukid.. nagbalhin

kami sa kanibong sa… year 2003 pagka 2004 diri na kami.. ginbal ini nga
lote. Ginbakal ni Many Peňol para patindugan ka mga balay.. amo nani..
ibig sabihin ahh …. 17 years na kami. Kay 2003 man. (From a war,we moved
on..While fighting in the field,we transfered in kanibong in year 2003..the
year 2004 we are here..bought this lot.Bought by Many Peňol for the
construction of houses.. so this is the meaning ahh… We are 17 years
here.Yes,because its 2003.)

RESEARCHER: Insat diri niyo napili mag istar/ ano ang ara diri nga
pangabuhi niyo tay? (Why did you choose to live here? What is here for
your livelihood?)

INFORMANTS: Ang pangabuhi namon diri kon sin o ang may lupa digto ang
pangabuhi nila sa bukid. Kay digto man ang mga uma. Ang waay lupa
mamogon lang. kag mag hulam sang mga lupa Kristiyano. Amuna amon
pangabuhi diri.(Our life here is those who owns a land their livelihood is in
their farm .because their farm is there.Those without a farm they do
“Pamugon” ( an ilonggo term means working in other farm) And borrow
farmland in Christians. That is how we live here.)

RESEARCHER: Halos tanan kamu kol amuna ged ang pangabuhi kol?
(Mostly all of you here are living in that way sir?)

INFORMANT: Katunga siguro. Ang may lupa sa babaw amoto ang ga uma
sa babaw ang waay lupa digto diri na. mangabuhi mamugon. Amuna
ang.. trabaho namon diri na… ng wala ting mga lupa. (Half maybe..Those
who have a farm at the upper field they are the one who work there and
to those landless they are here to live “mamugon”. This is our job as
landless.)

RESEARCHER: Ano ang mga cultural practices niyo ara gihapon asta
kadya? (What are the cultural practices do you still have today?)

INFORMANTS: ang amon nga .. kuan nga hindi.. hindi gihapon madula..
ang amon kultura.. halimbawa mag fiesta.. ga.. ipagawas namon amon
nga mga kultura para hindi madula. Mag B’laan dance, mga hmmm…
ano basta ang amon kultura na di namon pwede dulaon. (Our .. its not
disappear ..our culture. For example,fiesta..We will show our culture to keep
it from getting lost. B’laan dances,hmmm.. Just our culture that cannot be
ignored.)
RESEARCHER: May mga kultura ng mga weaving kol sa mga bayo? (Is there
a culture of weaving sir of clothes?)

INFORMANT: Oo may ara. Uniform ka mga b’laan sa una. (Yes there is. The
uniform of B’laans before.)

RESEARCHER: Pero kadya kol ara gihapon? (But now its still there sir?)

INFORMANT: Ara, ara gihapon amonang gina suot namon sa mga babae
o lalaki kung may ting fiesta ginasuot. (There is, Its still there. It is we wear to
men and women if we have a fiesta.)

RESEARCHER: Ting fiesta niyo lng na ginagamit kol or may iban paged na
okasyon? (Is only for fiesta you use it or is there other occasions?)

INFORMANT: Oo ginagamit, halimbawa.. halimbawa may parade sa

banwa, may mga meeting amoto ginagamit sa amon nga kultura. (Yes we
used, for example.. example there is a parade in town ,there are meetings.
That’s what we used in our culture.)

RESEARCHER: Sa mga dance niyo kol ginpresent niyo diri kunwari may
fiesta? (In your dances sir? Do you present it here example in fiesta?)

INFORMANT: Oo, bisan diin nga fiesta kung ginarequest kami nga tribo
ginagamit amon mga gamit sa tribo. Pwede makahilam ang mga
kristiyanos.basta atleast inig tapos ka ..ano ibalik. (Yes. Wherever fiesta’s if
they are requesting our tribes.We used our tribes thing. Christians can
borrow it but they need to return it after.)

RESEARCHER: Ano mga culture niyo na nawala na? (What are the culture
that has already gone?)

INFORMANT: May…may nawala sa amon sa una.. Damo ang nawala kasi

waay natong mga mal am nga ninuno kaa ang mga nabilin mga medyo
bata amuto nadula ang mga kinaraan nga amon nga mga kultura..
(There is… There have been gone to us before. Many have gone because
our old ancestors are already gone and the rest are quiet young so that we
lost our old culture.)

RESEARCHER: Mga ano nga kultura niyo kol ang kunwari nadula?(What
culture sir that are already lost for example?)

INFORMANT: Halimbawa mag pugas kami sang palay,ginakantahan

na.mag tudak ginakantahan.Amo ng nawala karon kay tungod ari na,ari
na kami sa lugar sang mga kristiyanos.kung sa bukid pa kami sa una.. kun
.. ting pugas namon nga palay kay lapad man ,hindi kami magtugas nga
hindi lapad. Tanan tao na mga may bayonon.may mga kanta pana
nga..magtudak ang lalaki,mag panggas ang babae pero ginatos
na,ginatos pud ang babae gasunod pero may kanta pana.Amona ang
amon kultura.Halimbawa kung panahon tinggalas .Amo lang gihapon
may kanta.At syaka tong kwan mga gamit namon sa una tong ibutong
diri(tudlo sa kamot kag tiil) nawala na karon.kanang ga huni pero may ara
talagsa-talagsa.ang may ara karon gamay nalang ang gagamit sat okay
ang iban nga ano sa una gin prenda man sa mga pari. . didto na tanan
mga Agony.tong ga mama ikaw digto mo kuhaon.Ang tawag sa amon
sat okay boos . Boos ang tawag .

(For example we will pugas (plant rice) we will sing, magtudak (harvest) we
sing. That has already gone now because we are here. We are now here
in the place of Christians. When we are still in the field before ….If we plant
the crops it is extensive, we will not harvest it if it is not extensive. All of the
people that have a bayuhon (crushed the rice) they even had a
songs….The men will harvest, the women will plant. But the women that
follow are hundreds and they had songs. That’s our culture. For example it’s
harvest time, we still have a song. And our things before that we put here
(pointed to hands and feet) but its already gone now because some of it
has been pawn in a priest… all of agony are there. You get there to the
“gamama” (buyo).We called it ‘boos boos’.)

RESEARCHER: So , sa mga ritwal niyo tay ano ang ginapaniwalaan niyo? (So
in your rituals sir,what do yu believe?)
INFORMANT: Ang buot silingon nimo ginatuo? Kami sa una nga b’laan wala
kami simbahan.Wala ang amon nga kuan kon.. Ano kung first time makita
ang bulan amuto ang amon nga kuan . . may handa kami magtipon kami
kag may handa akmi. Lalong lalo na pag digto na ang bulan(sabay tudlo
sa langit) magdako ang bulan .maghanda gid kami.Amuna ang amon
ginasimba sauna.

(Do you mean believing? We the B’laan we don’t have church before. We
don’t have but … When we saw the moon first that what we believe… We
gathered and prepare foods. Most of all if the moon’s (pointing in the sky)
getting bigger, we really prepare foods. That’s what we worship before.)

RESEARCHER: So wala kamo ting mga diyos diyos nga ginasimba? (So you
don’t have Goddesses that you worship?)

INFORMANT: Wala gid kami. (We really don’t have.)

RESEARCHER: Sa nature lang kamo eh? (You really on nature?)

INFORMANT: Oo (Yes.)

RESEARCHER:Ano ginabuhat niyo diri tay para mapanatili niyo inyo culture
diri sa inyo lugar? (What are you doing to keep your culture here in your
place?)

INFORMANT: Ti ang ginahimo namon diri.Mangayo kami advice sa mga

ano kagaya sa mga Mayor,Vice Mayor mangayo kami advice kong ano
ang maayo namon ahh.. himuon kag ahh… para di madula amon nga
kultura. (What we are doing here is we ask advice to Mayor,Vice Mayor.We
ask advice if what is good for us ahh.. to do ahh.. so that our culture will not
lose.)

RESEARCHER: Pero ginabuhat niyo lang permi inyo kultura tay noh? But you
are always doing your culture sir?

INFORMANT: .Oo.Ginabuhat para di madula (Yes we do so that it wont

lose.)
RESEARCHER: Ano ang ara sa inyo nga nakilala gid kamo na mga B’laan?
(What do you have that known you as a B’laan?)

INFORMANT: Kasi nakilala kami diri tungod sa kanang …amon mga isip nga
lider-lider diri sa sitio kag magpalapit man sa munisipyo amuna nakilala
kami diri na mga tribu tungod sa amon mga lider,kag tungod man sa
ginahimu namon nga maayo man. (Because.. we are known here
because of our leader in this sitio and we are approaching to our
municipality. that’s why our tribe are known because of our leaders and
also for our good deeds.)

RESEARCHER:Ang inyo pang istorya diri tay,halo-halona? (What is your

dialect here sir,is it combined?)

INFORMANT: Oo.halo-halo naay illonggo,naay Cebuano,naay tagalong.

(Yes ,combination of ilonggo,Cebuano,tagalong.)

RESEARCHER: Pero ara gihapon ang inyo pang istorya sa B’laan? (But your
B’laan dialect is still used?)

INFORMANT: Oo ara gihapon dili madula na. (Yes,still there and it can’t be
lose.)

RESEARCHER: Ano tawag sa inyo pang istorya tay hay (What do call in your
dialect sir?)

INFORMANT: Basta B’laan,b’laan gid ang pang istorya ana. (It just a B’laan
,really a B’laan dialect.)

RESEARCHER: Ano ang mga palaro niyo diri tay hay? (What are your games
here sir?)

INFORMANT: Ang mga dance sa tribo mga kuan.. mga mateur siya pero
ang ginagamit ang amon hinambalan. (Dances in tribes,like…. Those
mateur but it use by our dialect.)
RESEARCHER: Ano ng mateur sa tribo? (What is mateur in tribe?)

INFORMANT: mateur,may gitara sa tribo kay ginakantahan pana.mga

kantahan pa sa tribo.Basta nay fiesta sa tribo.amuna ang mga
ginapalabas ng….gasaot pero may gitara na,may kanta pero may gitara
na b’laan.B’laan dance. (Mateur,guitar in our tribe with a song ,songs in our
tribes.When it is fiesta in our tribe,that’s what we show,dances with guitar or
singing while playing guitar in B’laan dances.)

RESEARCHER: Usually nga ginagamit niyo kay gitara lang? (Usually you only
use guitar?)

INFORMANT: Oo gitara pero uniporme kag malong.pero ang gitara duwa

lang ka string lahi man tong inyo mga gitara kay upat.Kung sa amon pa
Fuglung. (Yes guitar,but in uniform and malong but our guitar has only two
strings not like in your guitar that’s has a four string. For us it called
“Fuglung”.)

RESEARCHER: Ano pa iban pa na instrument na inyo ginagamit? What are

the other instruments that you use?

INFORMANT: Agong sa inyo.Kwentang sa muslim pero ang amon tawag

kay Palnimak. (It called agong in you.Kwentang in muslims but for us it call
Palnimak.)

RESEARCHER: Ano pa ang iban nga ginapaniwalaan ninyo? What are your
other beliefs?

INFORMANT: Sang halimbawa…halimbawa kong bago kami diri sa lugar

mag kuan kami magtipon ang mga kamal aman.mangayo kami kanang
mga tao nga na dili Makita kay…kay sa amon kon bago kaw sa amon
area.Mangayo sa mga tao na dili parehas sa atua.Amuna paraang mga
bata bisan ano pa pag..paglagaw nila dili sila madamay sa mga sakit kay
kilala na sila.Di na madula sa amon.

(For example…we are new here in our place, our elders will gather .We will
ask the people that we cant see .Because for us…If you are new here in
the area,you will ask for the people that not like us so that the children
.wherever they will go,they will not involved in any diseases because they
are known here.)

RESEARCHER: Puro B’laan lang na diri tay? All of you here are B’laan only
sir?

INFORMANT:.May mga sagol kami kanang may asawa sa amon. (There are
some combined that has a wives on us.)

RESEARCHER: Pwede man mag asawa diri sa iban nga tribo? Can you
married an other tribe?

INFORMANT: Oo.pwede.Wala bawal. (Yes it allowed.No Rules.)

RESEARCHER: Halin dati? (Even before?)

INFORMANT: Oo.(Yes.)

RESEARCHER: Ao ginahimo niyo para di madula ang culture? (What did you
do so that the culture will not gone?)

INFORMANT: Ang… ang ginahimo namon para hindi gid madula ay:ay
hindi gid pwede madula na maam,kay kong sa ano pa ma ano
kami..magaba kami kong dulaon namon. (The…what we need to do so it
will not gone is; no it will not disappear because according to….we will be
destroyed and we wil be punished if we lose it.)

RESEARCHER: Ano ginahimu niyo kong may kasal? (What are you doing if
there’s a wedding?)

INFORMANT: Ang ginahimo namon kong may kasal mag ano kami..hindi
gid kami magtulog na..nang .ng ga kwan galalisay sa ahhh..tungod sa
gapangayu sa tag iya sa babae.Ginalalisay pana.Kag gina pangita ang
dowry.At kung wala pa.halimbawa karon ang kasal kon wala pa ang
dowry ahhhh..pwede permahan na kung san-o ihatag.ipa perma sa
ginikanan sa lalaki kung san o niya ihatag ang dowry. (What are we doing
if we have a wedding?We have a…..we were not going to sleep..we are
going to argue of ahhh..because we are asking as the owner of the
women.we are arguing and we are asking for dowry.If they don’t have .For
example,the wedding is rightnow if there’s no dowry ahhh..They could
have a contract and need to be signed by the parents of a boy if when
they will give the dowry.)

INFORMANT: Ano man ang mga gina dowry niyo tay hay? (What are the
dowry sir?)

INFORMANT: Mga agong,kabayo,mga karbaw,mga kris ng kampilan.Kris sa

inyo kabasi amuna sa cultura namon kung magkasal,kay pwede di kami
maggamit sang pastor sa amon mga katigulangan mag witness. (The
agongs,horses,cows,kris or kampilan(swords) for you it is kris fou us it is
kabasi.That’s our culture in wedding and we don’t need priest or pastors in
the wedding.The elders are the witness.)

RESEARCHER: Kung may patay tay,ano ginahimu niyo sina? (If there’s
someone dies,what are you doing sir?)

INFORMANT: Kung halimbawa pareha sinang patay(sabay tudlo sa balay

nga may patay) ginaamutan namon tanan,mag amot.ahhh…depende sa
kaya sa kada isa. Kun maglubong kung sa amon nga kultura sa una.dili
makalampas sa duwa ka adlaw kung may patay ilubong diretso.kadya
kay may balsamar na pwede na makaabot mga 10 days.bawal kong
magbaho …magbaho sang iban nga tao ..makakuha ng sakit. (For
example like that…(pointing at the house with a dead)we all share…it
depend on us. If we burry the dead before in our culture .It will not pass
after two days before it if theres a dead it needs to burry quickly.For now
that theres a balm that can stay long in ten days.Its not allowed because it
becomes smelly..and can get a disease from it.)

RESEARCHER: Ginapangadian niyo pana siya? (Do you pray for it?)
INFORMANT: wala na pero sa amon nga kultura kung may patay gikawat
kawat pana kung gab i. (No,but in our culture if there is a dead they will
retrieve it at night.)

RESEARCHER: Anong kawat kawat? (What is stealing?)

INFORMANT: kawaton sa iban . halimbawa..halimbawa dire ang

patay(sabay tudlo sa katre)natingala kaw nadula dira gikawat
digto(sabay tudlo sa layo)pangitaon mo pa na kung maabutan mo tong
nagkawat giagaw mo sa iya.basta sa kultura na.halimbawa sa amon sa
una kung ang patay kun mapatay sa ginabuno,ginalabo,kag gina pusil
bago na namon ilubong kung may balos na kung makapatay makapusil
na kami.kay sa una walay goberno sa amon karon ari na kami di na pwede
magbalos.nadula na.Kag amon kultura sa una halimbawa ikaw dalaga ka
kung naminyo ka kung maabotan ka sang lalaki digto sa imong ginaliguan
may multa patong lalaki.Depende sa kagustuhan sang ginikanan sa
babae kung gasumbong ang babae kung di wala. (Others will retrieve.. for
exampleif the dead is here(pointing in the bed)you will wonder why is it
gone.It retrieved(pointing in a far)you need to find it.If you catch the
retriever you need to rob it,it just in our culture.For example to us before ,if
the person died because of she/he got stub or shoot by a gun,before we
burry we need to revenge to the person who stub or shoot him/her
.Because before theres no government to us,but now that we already have
we cant revenge.Its already lost and our culture before ,for example you
are a young lady you will got married if the men have seen you
bathing,there is a fines to a men.It depends on the will of the parents of the
lady if they tell them but if not it’s nothing.)