Manobo settlements are either dispersed or relatively compact, depending on the terrain, the agricultural system practised, and the degree of acculturation. Compact villages traditionally have three or fourdatu or timuay (chieftains), but dispersed settlements have none. Some Manobo groups did not have a fromal system of chieftainship until the present century. In 1910, the Agusanon Manobo, for example, did not have a title for chief. He was simplu a bagani (warrior) a title that he shared with other members of the bagani class. The term "datu" was used by the Visayan traders for this chief but not by the Manobo. The Spaniards called him masikampo (derived from maestre de campo) and the Moro called him kuyano/kulano. The subgroup Manuvu did not develop a datuship system until the middlle of the 20th century.
On the other hand, one western Bukidnon Manobo recounts the elaborate rites that used to be held to install the chosen datu or bai (famale datu). A great number of people would converge at a place called the center of the earth for ceremonies that involved several aspiring datu who represented four directions: the "Upstream direction" (Cotabato of the Maggindanao), : "eastward" (Davao of Matigsalug), and "westward" (Lanao Lake of the Maranao). The people of these four directions recognized a ruler, whom they chose by a common agreement called the lantung (literally, a wooden beam that functions as a divider at the center of the house).
The position of chieftainship ca be passed on to a datu's offspring, as long as the person has the qualifications necessary for the position: wisdom, knowledge of traditional lore and mythology, eloquence, skill in euphemistic language, fairness in judging or arbitrating disputes, and possession of some wealth and property that the person must be willing to share with the whole community. However, young village member who show promise can be chosen and trained to be chiefs, gradually earning the status of datu/bai as they prove their ability to settle disputes, which involves three factors: speaking, negotiating a settlement, and providing the settlement themselves.
In olden times, the datu must also have proven his bravery and leadership in battle as a bagani. The datu/ bai is traditionally also the head of a kinship group.
At the installation of the datu and bai, they are reminded to be good judges. The old datu conferring the position upon them says: "You hold the comb and oil represent the act of smoothing and disentangling and are therefore symbols of peace and order. Betel chew offering is laid out and prayers are addressed to the gods Likebeb, Mensigew, Reguwen, Unluwa, Makeyvakey, and Miyugbiyug, the spirits who guide and confer wisdom upon the datu. Gifts of money and any article such as cloth, dagger, or water buffalo are given to each datu or bai. Then a series of acts symbolizing the breaking of one's vow is performed: they break an egg, blow out a lamp, smash a cooking pot, tear down a fence, break aplate, and cut a length of rattan in two.
The datu was advised by a council of elders composed of datu and family heads. Today this council of elders may still be highly influential in choosing the village datu and the members of the barrio council, composed of the barrio captain, the captain's assistant, the councilor for education, the councilor for health and sanitation. The barrio council, which is formally elected by the village people under the influence of the council of elders, is usually composed of young educated people who are familiar with the lowland culture, especially the language of trade. Actually, however, the barrio council still defers to the authority of the council of elders, whose jurisdiction covers matters involving batasan or adat (custom law), marriage arrangements, penalty for taboo breaking, and settlement of interfamily quarrels. The barrio council handles law enforcement, matters concerning civil law, community improvement, and questions over land onwership.
In September 1959 the Bukidnon datu revived the lantung in an attempt to keep the Manobo culture intact, especially for the younger generation. A high datu was chosen to act as a mediator between the various cultural groups.
From the Articles Publish by Lydia Mary De Leon
On the other hand, one western Bukidnon Manobo recounts the elaborate rites that used to be held to install the chosen datu or bai (famale datu). A great number of people would converge at a place called the center of the earth for ceremonies that involved several aspiring datu who represented four directions: the "Upstream direction" (Cotabato of the Maggindanao), : "eastward" (Davao of Matigsalug), and "westward" (Lanao Lake of the Maranao). The people of these four directions recognized a ruler, whom they chose by a common agreement called the lantung (literally, a wooden beam that functions as a divider at the center of the house).
The position of chieftainship ca be passed on to a datu's offspring, as long as the person has the qualifications necessary for the position: wisdom, knowledge of traditional lore and mythology, eloquence, skill in euphemistic language, fairness in judging or arbitrating disputes, and possession of some wealth and property that the person must be willing to share with the whole community. However, young village member who show promise can be chosen and trained to be chiefs, gradually earning the status of datu/bai as they prove their ability to settle disputes, which involves three factors: speaking, negotiating a settlement, and providing the settlement themselves.
In olden times, the datu must also have proven his bravery and leadership in battle as a bagani. The datu/ bai is traditionally also the head of a kinship group.
At the installation of the datu and bai, they are reminded to be good judges. The old datu conferring the position upon them says: "You hold the comb and oil represent the act of smoothing and disentangling and are therefore symbols of peace and order. Betel chew offering is laid out and prayers are addressed to the gods Likebeb, Mensigew, Reguwen, Unluwa, Makeyvakey, and Miyugbiyug, the spirits who guide and confer wisdom upon the datu. Gifts of money and any article such as cloth, dagger, or water buffalo are given to each datu or bai. Then a series of acts symbolizing the breaking of one's vow is performed: they break an egg, blow out a lamp, smash a cooking pot, tear down a fence, break aplate, and cut a length of rattan in two.
The datu was advised by a council of elders composed of datu and family heads. Today this council of elders may still be highly influential in choosing the village datu and the members of the barrio council, composed of the barrio captain, the captain's assistant, the councilor for education, the councilor for health and sanitation. The barrio council, which is formally elected by the village people under the influence of the council of elders, is usually composed of young educated people who are familiar with the lowland culture, especially the language of trade. Actually, however, the barrio council still defers to the authority of the council of elders, whose jurisdiction covers matters involving batasan or adat (custom law), marriage arrangements, penalty for taboo breaking, and settlement of interfamily quarrels. The barrio council handles law enforcement, matters concerning civil law, community improvement, and questions over land onwership.
In September 1959 the Bukidnon datu revived the lantung in an attempt to keep the Manobo culture intact, especially for the younger generation. A high datu was chosen to act as a mediator between the various cultural groups.
From the Articles Publish by Lydia Mary De Leon
https://saglamproxy.com
ReplyDeletemetin2 proxy
proxy satın al
knight online proxy
mobil proxy satın al
CFCL1