The Wild Tribes of Davao District, Mindanao Part 12

In addition to the pursuits already outlined, we find that some of the men are expert workers in iron (Fig. 45), copper, and bra.s.s, while the women are weavers. Their weaving does not differ from that previously described, but a peculiar type of decoration has been developed by this tribe, and from them has spread somewhat to their neighbors. Waxed threads are used to work designs into cloth so that when the fabric is placed in dye the liquid will not reach the portions thus covered.

Later, when the threads are removed, white patterns appear on the red background (See Plate LXIII).

FIG. 45. MAN'S KNIFE AND SHEATH.

Slaves are kept, but their duties are so similar to those of the freeborn that it is impossible for the casual observer to pick out the members of this cla.s.s.

Until recent years a large part of the man's time was taken up in preparation for or active partic.i.p.ation in the inter-tribal fights.

There are several incentives for these raids. First is the desire for loot and slaves; then comes the ambition of the young men to be recognized as successful warriors; and finally, and most compelling is the demand of the spirit Mandalangan for victims.

A man who has killed five or more persons is ent.i.tled to wear a red suit covered with peculiar white designs (See Plate LXIII), and is henceforth known as _mabolot_. When his score has reached twenty-five he receives the still more honorable t.i.tle of _maisEg_ and is then allowed to dress entirely in black and to deck his hair with red flowers.[84]

[84] The flowers used are _Celosia cristata L., Graptophyllum hortense nees_; _Coleus atropurpeus Benth_.

A raid is made only when the moon is full. A dish of red rice is decorated with red flowers and is placed in the center of the room.

Around it the warriors stick their spears and then one of the oldest of the company takes up a handful of the food and offers it to the spirit, saying: "Mandalangan come and eat, for we are ready to fight; go with us and help us." As he finishes his prayer each warrior takes a portion of the rice and throws it out of doors, for "they are not yet worthy to eat what Mandalangan has left." Returning to the room they all eat of white rice and are ready for the raid. In addition to their spears they should carry shields and fighting knives, and in recent years quite a number have come into possession of firearms.

Although the warriors are bold in their attack and do not hesitate to a.s.sault strong villages, they have no scruples against seizing or killing members of small parties or the inhabitants of isolated dwellings.[85] It is necessary that the raiders secure at least one victim, otherwise another foray must be made at once. The body of the slain is opened, the liver is extracted and is eaten by the warriors who thus "become like Mandalangan."[86] The head, forearms, and lower part of the legs are carried back to the village where they are cut to pieces by the women and children. The men take no part in this mutilation of the body, but as soon as the fragments are buried they begin to dance, meanwhile holding their unsheathed knives high above their heads. After a time the head-man blows loudly on a decorated bamboo trumpet (Fig.

46), while all the men unite in shouting "to announce their victory." At last they have fulfilled all the commands of Mandalangan and without fear they enter the house and partake of the red food which has been offered to him.

[85] Should water fall by accident on a warrior who is on a raid, it is considered a bad omen and the plans may be changed or delayed. In one instance the owner of a place marked for attack fastened dishes of water so that the marauders unwittingly knocked them over on themselves, and, as a result, the place was left unharmed.

[86] At times the skull is opened and the brain eaten.

FIG. 46. TAMBOLANG OR BAMBOO TRUMPET.

The events just preceding and following the birth of a child are very similar to those of the Bagobo, except that there are no restrictions of any kind placed on the father and mother, neither are there any ceremonies connected with the birth or naming of a child unless unusual events have convinced the people that the spirits are in some way displeased.[87]

[87] Triplets are killed, as with the Bagobo.

The afterbirth is placed in the care of an old woman who carries it directly to a st.u.r.dy molave[88] tree and there attaches it to the branches "so that the child may become strong like the tree." While on this mission the bearer looks neither to the right nor to the left, nor does she hesitate, for such actions on her part might influence the disposition of the child or cause it to have physical deformities.[89]

No special attention is given to youths when they reach the age of p.u.b.erty, although it is customary to file and blacken their teeth at about that period.

[88] Vitex littoralis Decne.

[89] Similar beliefs are held by the Tinguian of Northern Luzon.

Marriage is attended by gifts and ceremonies, such as we have previously described. We find the groom paying a price for his bride, but receiving a return gift from her parents; the couple feed one another with rice and are thereby legally married; and finally we learn that a child is kept with them until they have had intercourse. It is customary for the youth to serve his father-in-law-to-be for two or three years preceding the wedding, after which he is released from such service.

As is the case with the neighboring tribes, polygamy is practiced, the only bar to marriage being blood relationship. Upon the death of the head of the family one-half of his property goes to his wife and half to the children. If there are two or more wives, the first wife still retains half, while all the children share equally in the balance of the estate, thus leaving the second and succeeding wives without a portion.

Sickness may be caused by evil spirits, or it may be due to a desire on the part of the _kalaloa_ to leave its present abode. In either case the man becomes ill and it behooves him to take immediate steps to placate the evil spirits or to convince his _kalaloa_ to remain with him. This last can best be accomplished by bathing the sick person with water which has been heated in a good _agong_. A fine dish would do equally well, but should the hot water cause it to break the spirit would depart at once. In extreme cases the _lokEs_ will gather certain roots and brew them into a drink which she gives to the sick person. At each tree or shrub visited in her search for medicines she leaves an offering of betel nuts and leg rings, and when the drink has been prepared she makes a further gift, meanwhile begging TimanEm to aid her in effecting a cure. If all efforts fail and the spirit leaves, the corpse is placed in the center of the house, where it is kept from two to nine days according to the wealth and prominence of the deceased. During this time no one should sleep in the dwelling, for the spirit might be resentful and turn the face of the sleeper black.

Usually, the body is buried in the ground at a distance from the house.

The coffin is made out of a split log, in which weapons, jars, and the like are placed for the use of the spirit. If the dead man has been a warrior he is dressed in the clothing distinctive of his rank, and his grave is covered with red flowers. At times the coffins are shaped to resemble small boats and are then placed on high poles near to the beach.

For a month following a funeral the relatives refrain from all merrymaking. At the expiration of this period all go to a near-by river and with their knives, cut to pieces a braided cord, which has been made since the burial, and as they destroy it they shout "This is a man we are killing. This is a man we are killing." Finally, the pieces are thrown into the river and the period of taboo is past.

IV. TAGAKAOLO.

SYNONYMS.

(a) TAGAKAOLA.

(b) SAKA--"head of the river."

(c) KAGAN, KALAGAN, CALAGANES, CALAGARS.

(d) LAOC. According to the account of PASTELL,[90] this name is given to a small, degraded division of the Tagakaolo who live in the mountains of Haguimitan on San Augustin peninsula.

[90] BLAIR and ROBERTSON, Vol. XLIII, p. 259.

The present habitat and general condition of this tribe is nearly the same as that of the Kulaman.

Prior to Spanish times they held the hill region back of the coast, between Malalag and Lais. On the Gulf side they were barred from the sea by the Kulaman and Moro, while in the mountains they encountered the powerful Bila-an tribe.

About fifty years ago that part of the tribe living furthest to the north united under the leadership of a brave warrior named Paugok, and made war on the Bagobo. They were successful in this conflict and drove their enemies from the rich valleys of the Padada and Bulatakay rivers, where they established themselves. This brought them in close contact with the Kulaman and Moro of the coast, with whom they lived on friendly terms. The influence of the latter group was so great that the newcomers not only adopted their style of dress, but also subst.i.tuted cotton for hemp in the manufacture of their garments. Today the members of this tribe can still be recognized by their close fitting suits of red and yellow striped cloth, from which they have received the name of Kagan.[91] They have also been constant borrowers, from all their neighbors, of ideas for house-building and utensils. They have intermarried to some extent with the Kulaman, and in times past Bila-an and Bagobo slave women have been added to the tribe.

[91] The general name applied to red cotton trade cloth.

Today practically all the members of the Kagan division are found living on the American plantations along the Padada and Bulatakay rivers. They are on friendly terms with their Tagakaolo kinsmen, and are still so like them in language, social customs, and religious beliefs, that one description will suffice for both.

At some unrecorded date a considerable, portion of the tribe migrated to the east side of Davao Gulf, and settled near Cape San Agustin, where, it is said, they now number more than two thousand.

The name Tagakaolo signifies "those who dwell at the head of the river,"

and is applied to all the hill people living between the coast and the country of the Bila-an. They have always been broken up into small groups, often at war with one another, yet they appear to be quite uniform in type, language, and religious beliefs. In recent years many of them have been induced to come down to the coast plantations, but the great majority still remain in the mountains. They are of a turbulent, warlike disposition, and have been a constant source of trouble to the Spanish and American authorities.[92] At the time of the writer's visit they had joined with the Kulaman in raiding the coast settlements, and, as a result, were being vigorously pursued by the American troops; for this reason it was only possible to gain information from those remaining on the plantations.

[92] Members of this tribe were responsible for the murder of Governor Bolton.

The total number of persons making up the tribe is estimated at six thousand, but this is at best a mere guess.

There is scarcely any variation in physical type between the Kagan branch and the Tagakaolo proper, while for the whole tribe there is less variation between its members than in any group so far discussed.

The following results were obtained by measurements on twenty-seven men:

Maximum height 166.6 cm.; minimum 151.3 cm.; average 157.4 cm.

Cephalic indices--Maximum 89.7; minimum 76.3; average 81.5.

Length-height indices--Maximum 79.0; minimum 63.1, average 70.0.

These tables show that aside from being more short-headed, this tribe differs little from the Bagobo, Bila-an, and Kulaman. Like the Kulaman, they have high foreheads, often full and vaulted but quite as frequently retreating from well-marked supra-orbital ridges. They are slightly more prognathous than the Kulaman, and in the majority of cases the hair is curled in locks. The teeth are usually mutilated and blackened, while shaving of the eyebrows and tattooing of the left forearm and breast are quite common.

The historians of the tribe tell us that all the Tagakaolo are descended from Lakbang, MEngEdan, and his wife Bodek. In the beginning these three persons lived on a small island in the sea. Two children, Linkanan and Lampagan, were born to them and they in turn were parents of two birds--the _kalau_ and _sabitan_. These birds flew away to other places and returned with bits of soil which their parents patted and moulded with their hands until they had formed the earth. Other children were born and from them have come all the people who now inhabit the land.

Two powerful spirits, _Diwata_ and _TimanEm_, watched the formation of the world, and when it was completed the latter spirit planted trees upon it. He still takes considerable interest in the affairs of men and each year sends the spirits Layag and Bangay,[93] as stars, to tell the people when to prepare their land for the planting of crops.

[93] See page 154.