The Wild Tribes of Davao District, Mindanao Part 1

The Wild Tribes of Davao District, Mindanao.

by Fay-Cooper Cole.

PREFACE.

The material presented in this paper was obtained, for the most part, during a stay of seven months among the tribes of Davao District in Southern Mindanao of the Philippine Islands. Previous to this I had spent a like period studying the Bukidnon, of the North-Central part of the Island, and while thus engaged, had penetrated to within about fifty miles of the Gulf of Davao. In order to trace migrations, relationships, and trade routes, it was determined to continue the work from the Gulf coast toward the interior. In pursuance of this plan I went to Davao in July, nineteen hundred and ten.

All information to be secured from publications, settlers, or natives was to the effect that there were at least fourteen distinct tribes to be met with in the Gulf region. The preliminary reconnaissance of the field made it plain that the earlier cla.s.sifications were greatly at fault. Several divisions recognized as tribes were found to be only dialect groups, while others differing in no essential respects from one another secured names from the districts in which they resided. It was also found that in recent years there had been a considerable movement of the hill people toward the coast, and that in some places they had penetrated and established themselves in the territory formerly held by other tribes.

The capture of slaves, intermarriage, and trade between the groups have been powerful influences in obliterating tribal lines, thus adding further confusion to the cla.s.sification of the people.

The field offered so much of interest that I determined to make detailed studies of the various tribes encountered. The work progressed satisfactorily for seven months, when a severe illness caused me to leave the tropics for a time, at least. As a result the work with the Gulf tribes is still far from complete. The tribes living on or near the upper waters of the Agusan river and north of Compostela were not visited, and, hence, will not be mentioned here, while certain other divisions received only scant attention. No attempt is here made to treat of the Christianized or Mohammedanized people, who inhabit a considerable part of the coast and the Samal Islands, further than to indicate their influence on the wild tribes. Both have settled in Davao District in historic times, and have taken many native converts into their villages. From these settlements new ideas, types of garments, and industries have spread toward the interior, while the extensive slave trade carried on by the Moro has had a marked effect on all the tribes with whom they have come in contact.

In the preparation of this paper I have, so far as possible, drawn on the knowledge of others to fill in the gaps in my own notes. In spite of this the information on certain groups is still so scanty that this can be, at best, only a sketch. It is offered at this time in the hope that it may serve as a help to other anthropologists who may plan to visit this most interesting field.

I wish here to extend my thanks to the various civil and military authorities who gave me valuable a.s.sistance; also to Captain James Burchfield, H. S. Wilson, James Irwin, Otto Hanson, William Gohn, Henry Hubbell, and Juan de la Cruz, planters, whose wide knowledge of, and acquaintance with the interior tribes made possible my work in many localities.

It is a pleasure and a duty to acknowledge the a.s.sistance rendered by my wife, who accompanied me throughout my Philippine work. Her presence made it possible to secure the complete confidence of the hill people, and thus to gain an insight into their home life which otherwise would have been impossible. A large part of the material here presented, particularly that relating to the women, was gathered by her and many of the photographs are from her camera.

The dialects spoken by the tribes of central and southern Mindanao are to be dealt with in a separate publication, so that at this time I shall merely give a brief description of the characters appearing in the native names used in this paper. The consonants are p.r.o.nounced as in English, except _r_ which is as in Spanish. _c_ is used as _ch_ in _church_, _n_, which occurs frequently, is a palatal nasal. There is no clear articulation and the stop is not present, but the back of the tongue is well up on the soft palate.

The vowels are used as follows: _macron-a_ like _a_ in _father_ _macron-e_ like _a_ in _fate_ _macron-i_ like _i_ in _ravine_ _macron-o_ like _o_ in _note_ _macron-u_ like _u_ in _flute_ _a_, _e_, _i_, _o_, _u_, short of the above.

[Transcribers' note: The macron-over-vowel orthographic symbols have regretfully been irreproducible in this doc.u.ment.]

_E_ is a sound between the obscure vowel _e_, as _e_ in _sun_, and the _ur_ in _burrow_.

The dipthongs[sic] are _ai_ like _ai_ in _aisle_, _au_ like _ou_ in _mouse_, or final Spanish _ao_ as in _carabao_, _ei_ like _ei_ in _eight_, _oi_ as in _boy_, also _Eu_, _eu_, etc.

FAY-COOPER COLE, a.s.sistant Curator of Malayan Ethnology.

CHICAGO, September, 1913.

I. THE BAGOBO.

SYNONYMS:

(a) GUIANGA, GUANGA, GULANGA

(b) OBO

(c) TIGDAPAYA

(d) ETO

HABITAT.

The west coast of Davao Gulf between Daliao and Digos is dotted with small villages, the inhabitants of which are largely Bagobo who have been converted to the Christian faith and have been induced to give up their mountain homes and settle in towns. Back of this coast line rise densely timbered mountain peaks, lateral spurs from which often terminate in abrupt cliffs overlooking the sea. From other peaks extensive gra.s.s covered plains slope gently down nearly to the water's edge. Deep river canons cut between these mountains and across the plains, giving evidence of active erosion for a long period of time. If these mountain chains and river courses are followed back it is found that they all radiate from one stupendous ma.s.s, the center of which is Mt. Apo, the highest mountain in the Philippines and reputed to be an active volcano. Near to its summit is a deep fissure from which, on clear mornings, columns of smoke or steam can be seen ascending, while the first rays of the rising sun turn into gold, or sheets of white, the fields of sulphur which surround the cone.

Along the lower eastern and southern slopes of this mountain and its tributary peaks live the wilder branch of this tribe, whose traditions, religious observances, and daily life are closely related to the manifestations of latent energy in the old volcano.

NUMBER.

The exact number who fall under this cla.s.sification is not known, Governor Bolton, who was intimately acquainted with the wild tribes of the District, estimated their number at sixty-five hundred, but this count did not include the sub-division here given as Obo. One enumeration, made by a Jesuit missionary, places the population at fifteen thousand, while the Government report of 1900 gives them eighteen thousand four hundred. The latter estimates are certainly excessive. It is probable that they were determined by compiling the population of villages reported to exist in the interior.

The wilder members of this tribe are, to a certain extent, migratory, moving their villages from one location to another according to the demands of their mode of agriculture. Their rice fields are made in mountain-side clearings, and as the ever present cogon gra.s.s[1] begins to invade the open land they subst.i.tute sweet potatoes or hemp. In time even these l.u.s.ty plants give way to the rank gra.s.s, and the people find it easier to make new clearings in the forest than to combat the pest with the primitive tools at their command. This results in some new fields each year, and when these are at too great a distance from the dwellings the old settlements are abandoned and new ones formed at more convenient locations.

[1] _Imperata koenigii_.

It is probable that the total number belonging to this tribe does not exceed ten thousand persons.

INFLUENCE OF NEIGHBORS:--HISTORY.

The influence of the neighboring tribes and of the white man on the Bagobo has been considerable. The desire for women, slaves, and loot, as well as the eagerness of individual warriors for distinction, has caused many hostile raids to be made against neighboring tribes. Similar motives have led others to attack them and thus there has been, through a long period, a certain exchange of blood, customs, and artifacts.

Peaceful exchange of commodities has also been carried on for many years along the borders of their territory. With the advent of the Moro along the sea coast a brisk trade was opened up and new industries introduced.

There seems to have been little, if any, intermarriage between these people, but their relations were sufficiently close for the Moro to exert a marked influence on the religious and civil life of the wilder tribe, and to cause them to incorporate into their language many new words and terms.

The friendly relations with the Moro seem to have been broken off upon the arrival and settlement of the Spaniards in Davao. The newcomers were then at war with the followers of Mohammed and soon succeeded in enlisting the Bagobo rulers in their cause. A Chinese plate decorated with the picture of a large blue fish was offered for each Moro head the tribesmen presented to the Spanish commander. The desire for these trophies was sufficient soon to start a brisk trade in heads, to judge from the number of these plates still to be seen among the prized objects of the petty rulers.

After the overthrow of Moro power on the coast, Jesuit missionaries began their labors among the Bagobo, and later established their followers in several villages. In 1886 Father Gisbert reported eight hundred converts living in five coast towns. Following the conflict between Spain and the United States, and during the subsequent insurrection, these villages were left without protection or guidance.

As a result, large numbers of the inhabitants retired to the hills where they were again merged with their wilder brothers. Naturally, they carried with them new ideas as well as material objects. With the re-establishment of order under American rule many returned to the deserted villages while others were induced by Governor Bolton to form compact settlements midway between the coast and the mountain fastnesses. The influence of the Government has become stronger each year, and following the human sacrifice at Talun in 1907, that powerful village and several of the neighboring settlements were compelled to move down near to the sea where they could be more easily controlled.

Schools have been opened in some localities and these, together with the activities of Catholic and Protestant missionaries, are causing a rapid change in the life and beliefs of the tribe.

The presence of American hemp planters, with the consequent demand for laborers, is also proving an immense factor in wiping out old tribal lines and in introducing new ideas.

Beyond a few letters written by the missionaries[2] we find scant reference to this tribe in history, but their own traditions and genealogies are well known even by the younger generation.

[2] BLAIR and ROBERTSON. The Philippine Islands.

According to the tribal historians the human race sprang from a man, Toglai, and his wife, Toglibon, who lived on Mt. Apo.[3] "They were there from the beginning, at a point near to the present settlement of Cibolan. Many fruits grew on the mountains and the forests abounded in game so that it was easy for them to secure food. There were born to them children, who, when they grew up, married. One day Toglai and Toglibon told their oldest boy and girl that they should go far away across the ocean, for there was a good place for them. So the two departed and were seen no more until their descendants, the white people, came back to Davao. The other children remained with their parents and were happy and prosperous until Toglai and Toglibon died and went to the sky, where they became spirits. Soon after their death the country suffered a great drought. This finally became so severe that the water in the rivers dried up and there was no more food in the land. At last the children were forced to leave their home and seek out new habitations in other parts. They traveled in pairs, in different directions, until they came to favorable locations where they settled down. From them have sprung all the tribes known to the Bagobo. One pair was too weak to make the journey from the drought-cursed land, and staid at Cibolan. One day the man crawled out into the ruined fields to see if he could not find some one thing alive, and when he arrived there he saw, to his amazement, a single stalk of sugar cane growing l.u.s.tily. He cut it with his knife, and water began to come out until there was enough for the couple to drink. The flow did not cease until the rains came again to refresh the land. From these two the tribe has again grown until it numbers its members in the thousands. The people have remained true to their belief in the spirits, and each year has found them stronger in numbers, and richer in houses, land, and slaves."

[3] See fuller account by author, in _Philippine Journal of Science_.

June 1911, Vol. VI, No. 3, pp. 128-9.

The genealogy of the Bagobo rulers is traced back through ten generations. The first ruler of whom there is record was Salingolop, during whose reign, it seems, the Spaniards first came to the Philippines. According to the tale[4] "Salingolop was a man of great and prodigious force, and as tall as the Lauan, which is the tallest tree in these forests. He had three sons called Bato, Sipongos, and Calisquisan, and a daughter named Panugutan. When the Spaniards arrived at Manila, and found that there existed a man so tall and powerful, they sent a battalion of soldiers. They disembarked on the sh.o.r.e of Bimigao near Daron, and ascended the mountain where Salingolop lived. He was not found, because at the time he was on the other side of the mountain hunting wild boars, and the soldiers returned to the sh.o.r.e, taking Panugutan as a hostage. Salingolop, having found out what had happened descended the mountain alone to fight the soldiers which were there.

These fired on him, but in vain, because the b.a.l.l.s could make no impression. On seeing this, they dropped their rifles and with bars of iron they struck him on the legs, trying to overthrow him. As he fell on the side towards the sea, the noise of the waves, it is said, reached to the Cape of San Augustin. They cut off his head and, as he lay dead, they cut off his legs that he might not arise again. The Spaniards returned to Manila, taking with them Panugutan; she married in Manila a Spaniard, by whom she had two children, who later returned to these parts and were well received, being considered not only as friends but as brothers of the Bagobo."

[4] Recorded by P. Juan Doyle, S. J.

Salingolop was succeeded by his son Bato who, in turn, was followed by Boas, Basian, Lumbay, Banga, Maliadi, and Taopan. Until we come to this last mentioned ruler we learn little more of importance, but at the beginning of his rule, we learn that the Bagobo had become a powerful people. Under his leadership they made frequent forays into neighboring districts and returned with many slaves and rich loot. The _datu_[5] was noted as a brave warrior, but in addition to this he was a wise and just ruler, greatly beloved by all his people. When he died more than one thousand of his subjects attended the funeral which lasted ten days. On the last day the house was decked, inside and out, with red and yellow flowers; many valuable gifts were placed beside the corpse, and the place was then abandoned.

[5] The Moro name for chief or ruler. The Bagobo name is _lagaimoda_ or _matanem_, but the Moro term is in general use.

He was succeeded by his son Pangilan, whose administration, like that of his father, was firm and just. Upon his death he bequeathed the leadership of a united people to his son Manib. The new _datu_ did not prove to be a great warrior and his decisions in matters of dispute were not always just, so that bad blood arose between the people of Cibolan and Talun. He was unable to quell the disturbances, and finally open warfare broke out, petty chiefs of other districts throwing off his control and ruling as _datu_. This was the condition which confronted the present ruler, Tongkaling, when he found himself ruler of Cibolan.

The claims of leadership over all the Bagobo had never been relinquished, but the actual power of the _datu_ outside his own district amounted to little. Tongkaling soon established his right to the name of a great warrior, and his people so prospered under his rule that upon the advent of the Americans he was much the most powerful among the several chiefs. Under the administration of Governor Bolton, Tongkaling was officially recognized as head of the Bagobo, and with this added prestige, he has finally succeeded in gaining recognition from all the chiefs except those about Santa Cruz, but his actual control over them is still very slight. He has been a consistent friend of the Americans, but has jealously guarded his people against outside influences, so that they are much less affected than those of other districts. For this reason we shall, in this paper, use Cibolan as a type settlement, but where radical differences occur in other districts they will be noted.