Marriage is traditionally by parental arrangement, which begins when each of two families chooses a spokesperson, preferably a datu or bai, who is known for eloquence and knowledge of custom law. The ginsa ("asking") begins with the girl's representative offering betel chew, which the boy's representative politely refuses until negotiations for the kagun (bridewealth) begin. All the groom's relatives, especially the datu/bai related to the groom's family, will contribute to the kagun. The wedding date is determined by the length of the groom's family will need to raise the kagun. In the meantime, the bride's relatives are preparing the apa (wedding feast), consisting of rice, meat, fish, and rice wine.
On the wedding day, the groom - wearing a white handkerchief - and his party walk to the bride's home. The bride is kept hidden behind a curtain in another room with someone guarding her. The groom's party knocked at the doorway y the ed-ipal, two or more of the bride's relatives who may ask the groom's party for a gift, such as clothing or money. After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for the bride's value. Ten piles of corn kernels each are laid out in rows. Each pile symbolizes remuneration for the pains taken by the bride's family in rearing her. For example, one pile represents the purangan (to keep awake at night), the sleepless nights the parents spent over her; another pile represents the tugenan (viand), the nourishment they have given her. Then the groom's family presents the items of the kagun which may consist of a house, a piece of land, clothing, money, articles made of iron, brass, and animals. These items are distributed to members of the bride's extended family, especially her aunts and uncles and those who contributed to the bridewealth given by her father when he married the bride's mother.
The negotiations over, the groom's family presents the tenges (headcloth), which symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the young couple. The seru ritual follows: the bride and groom sit before a dish of rice. Each of the spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed each other. Then the guests join in the eating, with much revelry. The bride's mother prepares betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her tasks and duties as a wife. The couple are then given advice by the elders while the guests leave for home. The groom's parents stay for three more days, during which a purification ritual of chickens and rice is performed for the couple's gimukod (soul-spirit), whose approval of the marriage is sought. The groom goes home with his parents to call his gimukod in case it stayed there while he was away. He does not stay away too long from his bride's home because, for every day that he is gone, he must gift his in-laws with an article of clothing.
Marriage is an alliance system in which reciprocity and mutual obligation between the groom's and bride's kinship groups are expected. It is, therefore, a means of maintaining peace and oder, for the Manobo's practice of retaliation does not extend to one's kindred or allies. Incest taboo is strictly followed up to a common great-great-great grandparent on both the mother's and father's side.
Polygamy, although rarely practised, was allowed. A datu might resort to it, usually for economic and political reasons. Several wives allowed for more fields that could be cultivated, since the Manobo women did all the work in the fields. Polygyny also multiplied one's alliances and expanded them to several communities. However, the man could take another wife only if the first wife and her parents consented. The fist wife remained the head wife.
Initially, the young couple stay with the wife's family. However, as their family grows, they build their own house, close to the parents of either one. When the husband builds a house, certain taboos must be observed. If he sneezes while looking for a site, he should stop and forego the search for another day. If the cry of the limokon (omen bird/dove) is heard while he is clearing the site, he must look for another site. When he digs holes for the posts, he must avoid unearthing earthworms, termites, or beetles, for these will cause many deaths in the house. The posts must have no disfigurements because these will cause deaths in the family, no vines wrapped around them because this means that the owner will die by hanging, and no broken parts because this means that the wife will die. The roof's gable should face east so that the occupants' life "will be like the shining of the sun" (Polenda 1989:79).
The ladder should be made of indelugung wood, which rimes with rugung (thunder), so that the residents will have a reputation for virtue " that will echo abroad like thunder". Under the ladder should be buried a leaf of the pegul tree, to ward off harmful intentions; a leaf of indelugung tree, to establish a reputation for peace and happiness; a piece of small bamboo called belekayu to frustrate harmful intentions on the family; and a chip from a sharpening stone to induce sharp thinking. Coconut oil is poured on the same spot to ensure good health and happiness.
When the construction is finished, a house warming ritual is held to keep the busaw away. Chickens and pig are slaughtered, and their blood is smeared on the ladder, posts, and the main parts of the house. Blood is mixed with items representing the members of the family so that the busaw will take these in place of the people. The posts are painted with lampblack so that the busaw will not see the people in the darkness.
Illness may be caused by the person's gimukod (soul) wandering away from the body. Or, the gimukod of the sick person has been captured by the gimukod of the dead person and carried away to the latter's new home. A sick person is made to sit facing the east, his/her head covered with black cloth, through which a threaded needle and a fishhook with a long line are stuck. A dish for the patient and another for the gimukod are set before them. A bit of cooked chicken and rice from the dish is placed in a betel chew container. The sick person's gimukod is captured and imprisoned in this container. Everyone present gives the patient a gift to encourage him/her to live longer. The container is placed on patient's head; it is then opened and the patient eats the bit of food that has been placed inside it.
From the Articles Published by Lydia Mary De Leon
On the wedding day, the groom - wearing a white handkerchief - and his party walk to the bride's home. The bride is kept hidden behind a curtain in another room with someone guarding her. The groom's party knocked at the doorway y the ed-ipal, two or more of the bride's relatives who may ask the groom's party for a gift, such as clothing or money. After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for the bride's value. Ten piles of corn kernels each are laid out in rows. Each pile symbolizes remuneration for the pains taken by the bride's family in rearing her. For example, one pile represents the purangan (to keep awake at night), the sleepless nights the parents spent over her; another pile represents the tugenan (viand), the nourishment they have given her. Then the groom's family presents the items of the kagun which may consist of a house, a piece of land, clothing, money, articles made of iron, brass, and animals. These items are distributed to members of the bride's extended family, especially her aunts and uncles and those who contributed to the bridewealth given by her father when he married the bride's mother.
The negotiations over, the groom's family presents the tenges (headcloth), which symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the young couple. The seru ritual follows: the bride and groom sit before a dish of rice. Each of the spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed each other. Then the guests join in the eating, with much revelry. The bride's mother prepares betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her tasks and duties as a wife. The couple are then given advice by the elders while the guests leave for home. The groom's parents stay for three more days, during which a purification ritual of chickens and rice is performed for the couple's gimukod (soul-spirit), whose approval of the marriage is sought. The groom goes home with his parents to call his gimukod in case it stayed there while he was away. He does not stay away too long from his bride's home because, for every day that he is gone, he must gift his in-laws with an article of clothing.
Marriage is an alliance system in which reciprocity and mutual obligation between the groom's and bride's kinship groups are expected. It is, therefore, a means of maintaining peace and oder, for the Manobo's practice of retaliation does not extend to one's kindred or allies. Incest taboo is strictly followed up to a common great-great-great grandparent on both the mother's and father's side.
Polygamy, although rarely practised, was allowed. A datu might resort to it, usually for economic and political reasons. Several wives allowed for more fields that could be cultivated, since the Manobo women did all the work in the fields. Polygyny also multiplied one's alliances and expanded them to several communities. However, the man could take another wife only if the first wife and her parents consented. The fist wife remained the head wife.
Initially, the young couple stay with the wife's family. However, as their family grows, they build their own house, close to the parents of either one. When the husband builds a house, certain taboos must be observed. If he sneezes while looking for a site, he should stop and forego the search for another day. If the cry of the limokon (omen bird/dove) is heard while he is clearing the site, he must look for another site. When he digs holes for the posts, he must avoid unearthing earthworms, termites, or beetles, for these will cause many deaths in the house. The posts must have no disfigurements because these will cause deaths in the family, no vines wrapped around them because this means that the owner will die by hanging, and no broken parts because this means that the wife will die. The roof's gable should face east so that the occupants' life "will be like the shining of the sun" (Polenda 1989:79).
The ladder should be made of indelugung wood, which rimes with rugung (thunder), so that the residents will have a reputation for virtue " that will echo abroad like thunder". Under the ladder should be buried a leaf of the pegul tree, to ward off harmful intentions; a leaf of indelugung tree, to establish a reputation for peace and happiness; a piece of small bamboo called belekayu to frustrate harmful intentions on the family; and a chip from a sharpening stone to induce sharp thinking. Coconut oil is poured on the same spot to ensure good health and happiness.
When the construction is finished, a house warming ritual is held to keep the busaw away. Chickens and pig are slaughtered, and their blood is smeared on the ladder, posts, and the main parts of the house. Blood is mixed with items representing the members of the family so that the busaw will take these in place of the people. The posts are painted with lampblack so that the busaw will not see the people in the darkness.
Illness may be caused by the person's gimukod (soul) wandering away from the body. Or, the gimukod of the sick person has been captured by the gimukod of the dead person and carried away to the latter's new home. A sick person is made to sit facing the east, his/her head covered with black cloth, through which a threaded needle and a fishhook with a long line are stuck. A dish for the patient and another for the gimukod are set before them. A bit of cooked chicken and rice from the dish is placed in a betel chew container. The sick person's gimukod is captured and imprisoned in this container. Everyone present gives the patient a gift to encourage him/her to live longer. The container is placed on patient's head; it is then opened and the patient eats the bit of food that has been placed inside it.
From the Articles Published by Lydia Mary De Leon
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