Subanon (also spelled
Subanon generally referred to themselves as the whole Subanonese state , which means "Subanon". They distinguish themselves from their roots or their origin. It is based on the name of a river, lake, mountain, or location.
Subanons regularly move from one location to another to clear more forests for the fields. They cultivate crops, with rice being the most important crop, but they are also known for raising livestock including pigs, chickens, cows and buffalo. The subanon house is built along hillsides and mountains overlooking the family fields. The houses are usually rectangular and raised on stage with thatched roofs.
Ferdinand Blumentritt mentions "Subanos" in his notes, calling them "unbelievers of Malay extraction that occupy the entire Sibuguey peninsula (western Mindanao) with the exception of one strip on the south coast" (Finley 1913: 2). Finley, recording his impression of Subanen at the beginning of the American occupation of the southern Philippines in the 1900s, cites records published by early Spanish chroniclers, in particular the writings of Father Francisco Combes in 1667, to suggest that Subanon was a native of western Mindanao..
Traditionally traditional groups call themselves "Subanen" in areas closer to Zamboanga City. Other groups who are linguistically members of the Subanen subgroup but adopt Islam call themselves "Kolibugan" in the western region and Kalibugan in the central region. Although claims are often made that the Kolibugan/Kalibugan is ethnically mixed with Samal, Badjao, Tausug, or Maguindanaon, there is no evidence to substantiate the claim, and linguistically, the language of the Subanen sub-group of Muslim members is almost synonymous with the language of neighboring non-Muslim groups, that the Islamic group has a larger number of Arabic vocabulary that refers to aspects of life associated with the concept of religion.
Outsiders often call Subanen "Subano calls to male Subanen", which appears to be a Spanish version of the original name. Likewise, many outsiders call all Muslim groups "Kalibugan".
This group language is commonly referred to as Subanon. However, there are variations of dialect, depending on the area where people live. Subanon groups are scattered over a large area on the Zamboanga peninsula. The main areas they occupy - many of which are valleys located between steep mountains - are Dapitan, Dipolog, Manukan, Sindangan Bay, Panganuran-Coronado, Siocon, Quipit, Malayal-Patalun, Bolong, Tupilak, Bakalay, Lei-Batu, Dumankilas Bay, Dinas, Lubukan, Labangan, and Mipangi. In certain places, the language of Subanon has some mixed word Visayan and Moro, as a result of centuries of trade activity between Cebu and the northern coast of Mindanao (Finley 1913: 11). Kalibugan or Subanon who convert to Islam speak a language that is a mixture of Kalibugan and Moro.
In 1912, Subanen was officially estimated to amount to 47,164. In 1988, their population has grown to around 300,000. The Zamboanga Peninsula, over 200 kilometers long, is shaped like a giant giant finger extending westward into the Sulu Sea, merging into the mainland of Mindanao by a small patch of land, the Tematite precipitate, which separates Iligan and Illana bays. Beyond this, and to the east, is the main area of ​​Mindanao Muslim consisting of Lanao del Sur, Lanao del Norte, Maguindanao, Sultan Kudarat, and North and South Cotabato. The peninsula itself is divided into four provinces: Zamboanga del Norte, Zamboanga del Sur, Zamboanga Sibugay and Misamis Occidental. Some Subanon communities also live in the last province, especially along mountain border provinces.
While practically all Zamboanga has always been the ancestral territory of Subanon, some areas of the peninsula are occupied by Muslims, and some others by Christian settlers. The entire southern coastal area of ​​Zamboanga del Sur, from Basilan Strait to Pagadian near Lanao, is populated by mixed Muslim groups. The concentration of big cities - such as Zamboanga City, Pagadian, and Dipolog - has a sizeable number of Christians. Toward the tip of the peninsula, in an area that limits the border between two Zamboanga, live Kalibugan, which amounts to about 15,000.
Subanon people are farmers. They cultivate crops, with rice being the most important crop, but they are also known for raising livestock including pigs, chickens, cows and buffalo. Subanen houses are built along hillsides and mountains overlooking the family fields.
Video Subanon people
Histori
Subanen was founded on Mindanao Island before 500 BC, before the Neolithic Era, or the New Stone Age in which periods in the development of human technology occurred from 10,000 BC according to ASPRO chronology (between 4,500 and 2,000 BC). Evidence of old stone tools in Zamboanga del Norte can indicate the existence of a late Neolithic. The burial jars, both ground and glass, and Chinese celadon, have been found in the cave, along with leather bracelets, beads, and gold ornaments. Many ceramic items come from Yuan and Ming period. Evidently, there is a long history of trade between Subanon and China long before the last contact with Islam.
For some time before the Spaniards came during the period of colonial rule, Subanon had trade contacts with Tausug and Maranao. Because they were under the protection of the Maguindanao Sultanate, they also provided material, warriors and assistance in the Sultanate's war effort. They are also entitled to share the spoils of war.
The arrival of Spain to the Philippines as a colonial power complicated the picture. The Spanish colonial government is seeking to expand its sovereignty over the entire southern Philippines. Declaring its intention to "protect" Subanen Sibuguey (now Zamboanga) the un-Christianized, non-Muslim peninsula, the government under General Valeriano Weyler built a series of fortresses throughout the Tukuran landscape for the purpose of closing Malanao Moros... of the country of Subanon, and prevent further raids against peaceful peasants and diligent in these hills "(Finley 1913: 4). The Spanish military control of the garrison and the Tukur fortress ended in 1899, under the terms of the Paris Treaty.
Before the American government could put its occupation troops, it was surprising how Subanen was willing to allow new occupiers to build their land without any fuss or fight, the Moro from the lake area across the isthmus, and attacking the Subanen and Americans who fought in Zamboanga and Misamis districts to prove their intention to fight against Americans who intend on their territory. These new raids took their lives and property, and many Subanons were even brought into slavery by the invaders. The military garrison was taken over by Moro forces, and a town (fortress) and several villages erected on the isthmus for many years. The place was abandoned, however, when many American expedition forces appeared in October 1910.
Despite the long history of hostile acts against them by their neighbors and foreign invaders, Subanen has succeeded in maintaining tribal unity and their identification, language and dialect, their customs and traditions, and their religious worldview. Subanen is one of the founders of SMT Al-alam before BIP Da'wah Tabligh in Mindanao.
Since the beginning of this century, Subanen's contact with the outside world has grown, including Visayan and latter-day Chinese. In addition to the entry of these settlers and traders, there is massive penetration from the national government to the suburbs of Subanen for administrative control purposes, tax assessment and collection, and national law enforcement, logging and mining concessions that affect their path. life.
Maps Subanon people
Economy
The ancestors of Subanen practice dry farming, and are likely to have knowledge of pottery making. Subanen people are mostly farmers practicing three types of cultivation. Along the coastal areas, wetland farming with plows and carabao is the method of producing staple rice. Outside the beach, wet and dry farms are found. Shifting agriculture is the norm in the interior, especially the highlands. Along the coast, coconut is set aside from rice. Further into the interior, corn becomes an additional plant apart from the first two. Regardless of the main crops - which are mountain rice and maize - camote root crops, cassava, gabi (taro), and yam (sweet potato) are also grown. It is baked, boiled, or made into sweets and sweets. In some places, tobacco is planted. Communities supplement their income and food supply by fishing, hunting, and gathering forest products. The extra rice they can produce, plus the candles, resin, and rattan they can collect from the forest are taken to coastal stores and exchanged for cloth, knives, axes, betel boxes, ornaments, Chinese jars, porcelain and gongs.
The trade between the mountainous and valley Subanen, on the one hand, and the Zamboanga coastal peoples, the Moro stocks have returned centuries. An old Subanen legend recounts the origin of the possibilities of this ancient trade. According to legend, the first Subanen chief was a giant named Tabunaway. He ruled his people long before Moro and the Spaniards appeared on Subanen land. He lives near a place called Nawang (which later became Zamboanga). That's when Moro first appeared in Nawang. They sailed upstream until they reach Tabunaway and its people. Moro people want to exchange fish they catch in the sea, with fruits and other products from Nawang. They place their catch on the rocks and wait Subanon to descend from the hill. The Subanen tasted fish, and loved it. They then place their own rice, sugarcane, and tubers on the same rock to be taken by Moro. This is the beginning of trade between Subanon and Moro. The arrival of Moro to Zamboanga was recorded in 1380, and trade between the two has lasted for hundreds of years.
Subanen people maintain barter with coastal people because of the difficulties encountered in this type of subsistence farming. Even with much of the land available in earlier times, the exhausting labor involved in shifting cultivation or shifting cultivation, the lack of adequate agricultural tools, and the seemingly wasteful exploitation of resources that led to Zamboanga forest deforestation as early as the nineteenth century made the Subanon economy at a level subsistence constant. On top of this, Subanen farmers have to compete with low prices for their agricultural products in barter trade. Finley (1913), observes Subanon's farming methods, saying that this is inefficient, and "unfavorable to either the government or the hill people."
Sometimes there is a crop failure, as a result of drought or infestation by pests. Less rice, Subanen resort to collect buri and lumbia or lumbay, which is a type of palm with a whole-core core that is a rich source of flour meal. It is extracted and processed into food. Subanen people can also collect sago in the forest, especially along the banks of the river, for their flour. There are also varieties of roots that can be eaten wild in the forest. Where gardens, gardens, and small plantations are cultivated, pumpkin, eggplant, melon, banana, papaya, pineapple, jackfruit, and lanzones provide Subanen additional food. In some coastal settlements, Subanen people have been known to grow coconuts for food and for trade purposes. They also planted hemp or abaca, and used fiber to make ropes, weave cloth, or trade finished products in barter trade.
Casal (1986) refers to Sindangan Gulf Subanen in Zamboanga del Norte as "probably the most conscious of rice" of all Filipino groups, because of their marked preference for rice above all other staple foods, as well as the amount of labor and attention they devote themselves to for their rice land. Before the rice harvest in September, Subanon lives from plants and bananas.
The relationship between natural phenomena and agricultural cycles has been well established in the people's knowledge of Subanen Sindangan. They studied the wind patterns, figuring out the signs of imminent weather change. Based on their original meteorological meteorology, Subanon identifies three distinct seasons in the agricultural cycle: the pendupi, from June to September, characterized by the wind blowing from the southwest; miyan, from December to January, when the wind blows and the monsoon rains of the northeast; and the rafters, from March to April, summer and dry. Subanen tribe also takes into account the time of farming by the stars, especially the constellation Orion. Among Subanen's people, as with other Mindanao groups, the emergence of this group of stars signifies the time for new clearance. The monthly rotation of the stars is a guide to the swidden cycle during the first months of the year (Casal 1986: 36).
Political System
The Subanen community is patriarchal, with the family as the basic unit of government. (Finley 1913: 25). There is no political hierarchy at the village level, as in the system of government. The title can be used occasionally in the past during the Sultanate. Timuay is a traditional title for communal leaders who are also chiefs of conflict referees between community or confederate families. The word "timuay" (various spelled timuai, timuway, timway, or thimuay) is also used in Maguindanao word meaning "head" or "leader." It connotes civil and religious authority to the title bearer.
Timuay titles can be withdrawn by the community and given to others assigned with the responsibility of leading the community. Timuay summoned this authority in cases of violations of social norms, such as humiliation or contempt, breach of contract, and other offenses. Under his leadership, an association or confederation of the family forms a community. If timuay proves to be an efficient and popular leader, the family community under its authority can flourish. Timuay authorities do not fit into a particular area. In the same area, its authority may increase or decrease, depending on the number of families who place themselves under its authority. Consequently, "when a family becomes dissatisfied with the behavior and control of the chief, the father separates himself and places his family under the dominance of several other teams" (Finley 1913: 25). This, then, is the basis of Subanon's patriarchal society: the absolute authority of fathers to affirm the supremacy of family rights in a community that is voluntarily organized under the prescribed timuay. During the Spanish and American occupations, there were several attempts to organize Subanon into politically-run cities or villages, but these efforts were opposed by the people. Such is the premium Subanen imposed on the independence of individual families. In fact, the young Subanen who married broke up from their family and started their own family elsewhere.
More recently, Subanen's team has been confronted with concerns ranging from local issues affecting their communities to the larger regional problems faced by all Subanen groups. These problems include the ancestral defense of Subanen against the encroachment of loggers and mining companies. Highly politicized Subanen leaders have been active in organizing their people and coordinating with non-governmental organizations of tribal supporters.
Social and Customs Organization
Subanens does not practice the division of labor by sex. Men and women work in the fields together, and men can cook and care for the children when needed. Subanon has little social stratification. Everyone is equal in the Subanon community because everyone has the same family for several years if he can not afford shamaya. It is considered a blessing to have more daughters than boys because the father will be able to recover the dowry he paid for his wife. There is a common belief that all humans must marry.
An environment of 5 to 12 households becomes a unit of social organization, in which members engage in frequent interactions. In cases of disputes, members can intervene to mediate, so that they can develop over time as efficient dispute arbitrators, and are acknowledged by this environment. There are many such communities in Subanen society. Larger interaction community groups can contain as many as 50 households.
The marriage in Subanen society is through parental arrangement, which can occur even before the age of puberty reaches. The contract family through the introduction for the purpose of determining the price of the bride, which may be in the form of money or goods, or a combination of both. Negotiations are made between two groups of parents through mediation of intermediaries not associated with one family. Once the bride price is determined, partial submission of articles included in the agreement can be made, to be completed when the actual marriage takes place.
After the wedding ceremony is held, and the wedding party is celebrated, the newlyweds stay with the girl's household. The man was asked to provide services to his wife's parents, especially in food production. After a certain period of matrilocal residence, couples can choose their own residence, which is usually determined by proximity to shifting cultivation.
The inheritance-protected family traits consist mostly of Chinese jars, gongs, jewelry, and later on, currency. Ownership of agricultural land, shifting cultivation, is considered temporary, as the Subanen family moves from place to place, and is required by the practice of swidden cultivation. Grains stored in bins or jars do not last long, and therefore are not covered by inheritance.
The family as a company unit ends up through a divorce, wife's abduction, or the death of one spouse. But it can be immediately reassembled through remarriage. A living widow can marry a brother, marry or not, from a deceased husband, or a parent of a deceased wife soon married to a widower of one of the unmarried daughters or grandchildren.
Socio-economic needs bring close relationships within the Subanen community. Couples can expect help in many activities both from their parents and relatives, and they in turn extend their help to these relatives when needed. Non-relatives are expected to give and receive the same kind of help. With the fact that they live in the neighborhood, non-relatives become partners in activities that the head of the family can not do, such as building a house, clearing a field, planting, and having a party.
Religious beliefs and practices
The tribe believe in the supreme being they call "Diwata Migbebaya". The tribe has no religion although it is believed that they have scripture at one time.
Today Subanen people have adopted either Islam, Catholicism, or Protestant Protestantism, especially among Subanon in Lapuyan, Zamboanga del Sur.
The people of Subanen who adopted Islam were known as Kolibugan or Kalibugan.
Subanen's Cosmogony exemplifies the basic duality of mortal life and the spiritual realm, with a complex interrelation system between these two cosmic elements. The physical world is inhabited by kilawan (real man), who becomes ill and his illness is associated with supernatural causes. In the nonmaterial realm there are cannels (supernatural), which are not seen by ordinary human beings, but which can be felt and handled by balian (medium or shaman). Supernatural beings consist of four types: gimuud (soul), mitibug (spirit), getautelunan (devil), and diwata (god).
Instead of hierarchies or ranks of supernatural beings, Subhanen believe in spirits that are part of nature. The spirits and gods are said to inhabit the most striking features of nature deemed to be the work of the gods, such as the unusual large trees, the balancing large rocks in small bases, the oddly shaped mounds of earth, the isolated caves, and the very high peaks..
The active connection between normal and supernatural human begins when a person becomes ill. Subanen people believe that the soul of a sick person is about to leave the person's body. It is up to the recluse to recall the lost soul, integrate it with the sick person so that the illness can end. Failing this, the patient died. The soul then becomes spirit. The balian, as in traditional shamanic culture, occupies a very special place in Subanen's religious and social life. Balian is believed to be able to visit the heavenly world to attend meetings of gods known as bichara (meetings or meetings). They are also recognized to have the power of raising the dead.
Most religious services are held with the chief of balian. These rites and activities include the opening of new plantations, the construction of houses, the hunting of wild pigs, the search for wild honey, the distribution of furry game, the beginning of the journey by water or by land, and the crops (Finley 1913: 33). Religious ceremonies attending great buklog festival celebrations, held to glorify diwata or celebrate an event of communal significance, exclusively performed by balian. In general, the function of the balian is the medium that directs the communication of the living with the spirit, from a priest who makes sacrifices and rituals, and a physician of the sick.
The matibugs are the closest human friends, but they can be inconvenient if the ritual offering of the atonement is not done. This offer is not expensive. A little rice, some eggs, a piece of meat, betel, betel leaf, and nut, given in combination according to the shaman's wisdom, will be enough to soothe the spirits. These offerings can be made in the house or in the fields, by the river, under the trees, and elsewhere. It is believed that the supernatural takes only the zinc (essence) of the offering, and the man is free to consume food and wine.
Getautelunan can be dangerous; they are demons and should be avoided. Some diwata can also cause disease or plague. However, the gods in the heavenly world are kind. In some sub-groups of Subanen, there is a belief in the Great Diwata. In death, a person is sent to the spirit world with the proper ritual. First the corpse is cleaned and wrapped in a white cloth. Then put in a hollow log, and given the provisions, such as food, for the journey. A rooster was killed, his blood smeared on every foot of mourning to ward off evil spirits that might be present. The coffin was now closed, and the surviving partner surrounded him seven times, and then passed it seven more times while it was held high. The people who accompanied the dead to his grave, after they returned, took the petiole bananas they had dipped in the ashes and were thrown away before they went up to their homes.
Those who bring the coffins bathe in the river before going to their homes, to clean up all the bad luck they may bring back with them. Every time a widower eats; he always leaves the room on the floor or on the table for his dead wife, and invites him to eat with him for three nights in a row. She mourns for her until she can have a canoe party. Before this, she could not comb her hair, wear colorful clothes, or remarry.
Geographic location
The Subanen region covers the entire Zamboanga Peninsula which is now divided into various provinces; The city of Zamboanga as an autonomous city on the peninsula is largely occupied by the ZamboangueÃÆ' Â ± o tribe, the descendants of Subanon with a mixture with Sama and Lutao who embraced Christianity and Hispanic Culture, then Zamboanga del Norte, Zamboanga del Sur, and Zamboanga Sibugay. Basilan is also a part of the Subanen region which is mostly occupied by Kalibugan or Subanon groups who embrace Islam. Subanon is also found as an Aboriginal or Lumad tribe in the northern provinces of Misamis Occidental and Misamis Oriental with a vibrant culture and is usually visited by tourists who perform their traditional dances to greet the visitors. Their cultural center can be found at Malasag Eco Park in Cagayan de Oro City.
The Zamboanga peninsula is a piece of land that is almost separate from the mainland of Mindanao such as an unknown headed-tailed animal to the Pacific. The isthmus between Panguil Bay which separates Lanao del Norte from Misamis Occidental and Illana Bay which separates Lanao del Sur from Zamboanga del Sur is what connects the Zamboanga Peninsula to the entire island of Mindanao.
Subanen Culture
Traditionally, education among Subanen people is limited to instructions by Timuay's chief for future husbands and wives about love, respect and treatment of one another, parents, and in-laws. When modernization had invaded the heart of the tribal region, many of them were well educated. Some of them get bachelor's, master's and doctoral degrees in high-standard universities both locally and abroad. Some of them are already working in government.
Subanen does not practice gender division of labor. Men and women work in the fields together, and men can cook and care for the children when needed. They have little social stratification. Everyone is the same in the Subanen community because everyone has the same family for several years if he can not afford shamaya. It is considered a blessing to have more daughters than boys because the father will be able to recover the dowry he paid for his wife. There is a common belief that all humans must marry.
The tribe has no religion although it is believed that they have scripture at one time. In marriage, a man's parents look for a woman he will marry and both sets of parents set the wedding date. Polygamy and polyandry are practiced but segregation is not allowed or married to the nearest relatives. When couples want to have only 1 or 2 children, after childbirth, eat a potion called benayan. For the birth distance she ate 2 spices, and if there were no more children she wanted, she ate more. Another type of birth control is performed by midwives who "manipulate" women after childbirth. Various methods are practiced to predetermine child sex. Pregnant women must obey many rules including placing a piece of wood along the way before entering the door. It is considered a blessing to have more daughters than boys because the father will be able to recover the dowry he paid for his wife. There is a common belief that all humans must marry.
Community Architecture and Planning
A typical Subanen settlement is a group of three to twelve dispersed households, and is usually located on high ground close to shifting cultivation. Traditional Subanen houses are generally rectangular, thatched roofs, with an average floor space of 12 square meters. Without exception, there is only one room, and therefore the space is only for one family. In certain areas where contact and acculturation with the settler economy has occurred, some Subanen people began to build houses such as in the lowlands. In the interior of the peninsula, however, houses retain the traditional features recorded by ethnographers in the 19th and early 20th centuries.
Subanen House in Sindangan Bay characterizes this traditional design and construction. The floor is raised from 1.5 to 2.5 meters from the ground. The space under the house is used in various ways. Floors are usually made of bamboo or palma brava. Floor of the living room sometimes, in simple living quarters, all in one level. Typically, platforms of about 2 to 2.5 meters wide are built against one, two, three, or four walls. Mats can cover this platform, which then becomes a relaxing place during the day, and a bed at night.
There is no ceiling in the house, and the open roof poles serve as a comfortable place to hang many objects. In prosperous homes, 30 or 40 baskets are hung from the roof with rattan or abaca strips. Clothes, ornaments, rice, pepper, pumpkin, corn, drums, guitars, and dishes are some of the items stored in this way. Salt, wrapped in leaves, is also hung above the stove, so it will not absorb too much moisture from the atmosphere. Hanging objects from the roof beam has two advantages - the articles do not occupy floor space and block the road, and they are protected from damage, insects, and rodents.
The house has no windows. But the protruding roof protects the inside from the rain. Around the sides of the house, some rooms are lined with palm leaves, which can be removed at will. In good weather, this section is opened to let incoming light, which also enters through the space between the top of the wall and the roof. Light also enters through door openings, which rarely have doors, and through many spaces between the bamboo floor bamboo.
A platform or veranda at the front door, usually 2.5 square meters in size, serves many purposes, such as stripping rice, drying clothes, and the like. It also helps keep the house clean, especially in rainy weather, as residents scavenge the mud from their feet on this platform before entering the house. Stairs needed to get access to the living room from the ground. In many cases, this ladder consists only of wooden beams with a notch. When the inhabitants were not home, the wood was often lifted from the door, and leaned against the wall of the house. Sometimes there is a smaller note, sometimes two, flanking the notched log, to be used as a handle. The roof of Subanen's house is a dense straw with a nipah leaf. Pitch or slope of the roof is quite steep.
The main beams that support the entire structure vary, depending on the length of stay in one area. Most homes are built with no hope of using them for years, due to the changing nature of agricultural work. The house is built as close as possible to the new field. Sometimes, a site is found to be very profitable so the house is built to survive, using heavy and solid wood support. The strongest houses will have supporting blocks made of hardwoods as thick as 15 to 20 centimeters, but this is rather rare. Typically, the wood is 1 cm thick, the entire structure is so light that one can easily wiggle it on one of its supports. The top of the support beam is connected to a rough beam that serves as a buffer, where the bamboo split, or palma brava, or other flooring material is crushed with rattan pieces. No nails are used to unite the house, and even the use of wooden spikes is rare. Rattan pieces are the most preferred binder.
The inside of the house contains a sleeping area and a fireplace. The latter is found near the door, usually consisting of a shallow wooden shack structure whose bottom is covered with a thick layer of soil or ash. Large stones are placed on the ash to hold pottery pots. In the wall of the house, bamboo water container along the 1-2 meters buffered.
The small barns, built near the Subanen House, raised a few meters above ground, and sometimes so high a log of logs is required to enter the structure.
Inside the barn, rice is stored either in a basket or in a bag. In addition to their barns and dwellings, there is a special structure added to the shaman's spirit house - a miniature house called maligai, built hanging under the roof. Maligai is where holy dishes are stored. On the roof of the house stood carved wooden picture of the sign of the limestone birds.
Visual Arts and Crafts
Unlike the glossy imported jars in some households, the original pottery from Subanen is simpler in execution and design. Every household has at least one woman who is knowledgeable in the art of pottery, and who turns out the jars as required by domestic needs. The process of making pots begins with the beating of clay on wooden boards with wooden pestle. The clay is then formed into a ball, on it a hole becomes bored. The potter inserts his hand, which holds the smooth rock, into this hole, and proceeds to enlarge the hole by rotating the cobblestone and rotating the inner surface of the clay. The other hand holds a small flat stick, with which it forms and refines the outer surface. After emptying the clay pieces and finishing the shape, he then places an incision or a decoration on the outside, using his fingers, a pointed stick, or a simple carved wooden stamp. The pan is made to dry under the sun, after which it is fired, usually over hot coals. The baked pot is ready to hold water or boil the rice.
Some types of baskets can be found in typical Subanen homes. The women form round baskets of different colored materials, such as nito vine, split rattan, bamboo, and sometimes wood or bark. The bark of the stem is slashed, folded, and shaped to form a cylinder, the bottom and the sides all one piece. The top can be covered either with the same piece of bark, or with pieces of some other material. There are also bags woven to carry all sorts of goods. These are usually made of pine screw leaf, buri, or nipa.
The fabric is basically similar to the style of a Muslim neighborhood. The weaving loom is set in the house. Cotton yarn - spun from cotton by women using distaf made by men - and abaca fibers commonly used. Before cotton was introduced by Muslim and Christian merchants, Subanen people used abaca fiber for their clothes and blankets. The first strand or fiber is dyed before it is inserted into the loom. In this process, multiple strands are bonded together at intervals by other fibers, forming bands of varying width. Thus tightly bonded, it is immersed in a dye, then styled to dry. The effect is the bonded part retains the natural color of the fiber, while the rest has a dye color. The process can be repeated to achieve various designs or color combinations. Favorite dye among Subanen is red, with black also widely used. The original dye of natural material, which gives a flat or matte color, and aniline dyes are used in the process.
The more subtle metalcraft owned by Subanen, such as sharp weapons such as kris, skill, and barong, and cutting knives called pes, have been obtained through trade with Moro. But Subanen also produced some of their weapons and equipment. They also use steel, especially in making edges of knives. Forge Subanen has bamboo bellows, while the foundation is made of wood with a piece of iron at the top where the hot metal works into shape.
Literary Art
Subanent oral literature includes folk tales, short, often funny, stories told for their mere entertainment value; and epics, long stories that have a serious character.
One of the stock characters in the long story is the widow's son, who has extraordinary physical courage. Here is one of the many stories told about him.
One day, the widow's son went hunting wild pigs. He sees the one who gave him a hard time before letting himself be speared. The owner of a pig, a god who lives in a large white stone, invites him to his residence, where the widow's son sees the luxury and richness of color. The host in the stone wore trousers and a shirt with seven colors. The widow's son was invited to chew the areca nut and sipping the rice beer from a large bottle, using straw straws. The pig problem was solved and the two became friends. On his way home, he meets seven warriors who challenge him to fight. Each of the seven men wore different colors, and had eyes that matched their clothes. Forced into battle, the widow's son killed seven soldiers, but the barbaric battles have made him so cruel that he is now looking for more enemies to fight. He came to the house of a great giant named Dumalagangan. He challenged the giant to fight. The giant, who is angry and amused by the "fly" challenge, engages him in a duel but is defeated after three days and three nights of battle. Drunk, the widow's son sought more enemies, instead of returning home, where her mother was very worried about her. He meets another diwata, who passes a handkerchief over him, making him unconscious. When the widow's son woke up, his anger disappeared. The diwata sends him home, saying that he is destined to marry an orphaned girl (another share character in Subanen's story), that the seven soldiers and giants he killed will come alive again, and peace will reign on the ground.
Epos features diwata, as well as myths and legendary heroes and chiefs who are partly divine. Consisting of many stories, this epic is told casually, so it takes one night to complete the story. Epic chanters must have a strong memory and a good voice. They are assisted by "assistants" who encourage and support the Bards. They start the party by pronouncing some syllables meaninglessly, giving them the tone and duration of the recital. Whenever they think that the homeless are getting tired, the assistants give them a chance to rest by taking the last sung phrase and repeating it, sometimes twice (Christie 1909). Singers, male or female, are respected and respected by society, because they have valuable knowledge about the mythical event that is so loved, which they tell us in the most entertaining way. These stories move from one settlement to another during the festival, and are famous among Subanon and Kalibugan in both the north and south of the Zamboanga peninsula.
To date, three Subanen epics have been recorded and published: The Guman of Dumalinao, Ag Tobig nog Keboklagan (Keboklagan Kingdom), and Keg Sumba neg Sandayo (The Tale of Sandayo). All done during the week's blog, Guman contains 4,062 verses; Keboklagan 7,590; and Sandayo 6,577.
Gigal of Dumalinao, Zamboanga del Sur has 11 episodes that tell of the good conflict between their parents, and the evil represented by the three bad monarchs, their descendants, and other colonists. A monumental battle takes place between these troops to seize the kingdom of Dliyagan and Pactologon. Ultimately, good power, helped by magic brooms, rings, birds, and swords, conquers evil forces.
The Keboklagan of Sindangan, Zamboanga del Norte is a story about the life and exploitation of a superhero named Taake, from Sirangan kingdom, who had been successful dating to Nyonya Pintawan in the kingdom of Keboklagan, in the navy of the sea, sparking a series of wars between Sirangan and other kingdoms led by tribal chiefs who hates a Subanon wins the love of Keboklagan women. The war widened, dragging other kingdoms into the commotion. Sirangan leaders, led by Taake, defeated other leaders, but at present, there is too much death, and Asog, the Supreme Being in the heavenly world is disturbed by this. Asog goes down to earth, telling the combatants to stop fighting, and holding the booklet, where each soldier will be given a life partner. He is a fan of the kingdom and everyone who dies in the spring battle to live back.
The Sandayo of Pawan, Zamboanga del Sur tells about 47 Sandayo heroic adventure songs. Sandayo is taken to the center of the sun by a monsala or scarf. While in the sun he dreamed of two beautiful women named Bolak Sonday and Benobong. He shows his affection for Bolak Sonday by accepting his mother or turmeric. In Lumanay's bloglog, Sandayo meets two women. Here he also finds that Domondianay, his opponent in a battle that has lasted for two years, is actually his twin. After a reunion with his family in Liyasan, Sandayo was asked by his father to help his cousin, Daugbolawan and Lomelok, in producing the dowries needed to marry Bolak Sonday and Benobong. Using his magic, Sandayo produces a dowry consisting of money, gongs, jars of "as much as a grain of one ganton or millet," a "hair-thin" golden bridge that would reach the distance from the house of the suitor to Sukarno's Bolak room and the " the sun with his room. " The dowry money given, Bolak Sonday and Benobong married Daugbolawan and Lomelok. Upon returning to Liyasan, Sandayo fell ill. Bolak Sonday and Benobong are called to take care of Sandayo but Sandayo dies. The two women then sought the spirit of Sandayo. With the guidance of two birds, they discover that the spirit of Sandayo is a prisoner of the Amazonian Pipiques. After defeating the Amazon forces in battle, Bolak Sonday frees the spirit of Sandayo and the hero returns to life. One day, while preparing the betel chew, Bolak Sonday inadvertently cut himself and bleed to death. Now it's Sandayo's turn to look for the spirit of Bolak. With the help of two birds, he finds that the spirit of Bolak Sonday has been captured by the statue of Katonawan. Sandayo fight and defeat datu and Bolak Sonday revived. In Liyasan, Sandayo received a request from another cousin to assist them in producing dowries for their bride-to-be. Using his power, Sandayo obliges. After her cousin's wedding, a big bouquet is celebrated in Manelangan, where Sandayo and her relatives ascend to heaven.
Performing Arts
Subanen musical instruments including gagong, single brass gong; kolintang, a set of eight small pass brass size gong; and durugan, hollow logs beaten like drums; and drums.
Vocal music includes singing for epics, and several types of songs, including dionli (love songs), buwa (lullaby), and giloy (funeral tribes for dead chieftains). One buwa sung by Subanon from Sindangan Bay went:
Another song, sung among friends, has the title "Mag Lumat Ita" (Let Us Play):
The giloy is usually sung by two singers, one of which is a balian, during gukas, a ritual ceremony is performed as a memorial to the death of a tribal chief. The biloy song is accompanied by ritual offerings from bottled drinks, canned milk, chocolate, margarine, sardines, grilled fish, chicken and pork. The balian and his assistant brought a bottle of pangasi (rice wine) from home and to the field, where the wine was poured to the earth. Then the song begins, inside the house. The translation version of the giloy goes like this:
To make peace with the diwata of the tribe, Subanen performs ritual dances, sings songs, utters prayers, and plays their drums and gongs. The balian, who is more often a woman, is a major player in almost all Subanen dance rituals. His trance dance involves continuous singing, the frenzy of coconut leaves, or alternating the bolo by turning the pieces of red cloth. After reaching a feverish climax, the balian stops, jerks out of the trance, and proceeds to give the instructions determined by the diwata to the people.
The dance between Subanen fulfills many ceremonial and ritual functions. The most important of the ritual dances is the buklog done on the platform at least 6-10 meters above the ground. The most expensive ritual of Subanon, buklog is held to commemorate the dead, so that his acceptance to the spirit world can be facilitated, or to be grateful for the abundant harvest, or to ask for such harvest as well as other favorites from diwata.
The entire structure of the buklog platform swings and looks wobbly, but is supported in the corner by an upright post. In the center of the platform, a paglaw passes through it, with its base resting on the durugan, a 3 meter long log beam and as thick as a coconut tree trunk laid horizontally on the ground, resting on a number of large empty empty urns into the earth. This jar acts as a resonator when the commander attacks the durugan. Jars are stored from crackers with sticks and leaves, protecting them from impact durugan. The sound made by the paglen is booming, and can be heard for miles.
In a typical show of buklog, gongs are beaten, songs are made (both traditional and improvised for the show), and people take turns sipping stale or beer rice from reeds placed in jars. At nightfall, and throughout the night, they proceed to the platform loglog with a staircase or a dubious log, and join hands in a circle. They alternately close and jump backwards around the central mast, and when they hit hard on the platform synchronously, they cause the lower end of the pole to attack the hollow log, which then makes a deep booming sound. Only those who look serious in communication with the spirit world, while others are more concerned with cheerful - drinking, partying, and dancing.
Balian performs dances at other ceremonies, for example, for the recovery of sick children. During the ritual offerings of chicken, eggs, chewing betel, a plate of cooked rice, and a cigarette made from tobacco wrapped in a nipi leaf, the dukun burns incense, hits the porcelain bowl with a stick, defeating the small gong. called agun chinese (Chinese gong), with the aim of inviting diwata mogolot (god class living in the sea) to share in a banquet. Then he holds the salidingan in each hand - these are long pieces of leaf salidingan or anahaw - and dance seven times around the altar.
In the puluntuh - buklog held to commemorate the dead - two altars were built, one under the dancing stage, the other nearby. This is for men and women. Munluh is also a creature of manam, a giant creature of gigantic size living in deep forest. In the ceremony, munluh are summoned and given offerings so they may keep the other manam from the festival. Balian dances three times around the altar and around the hollow log under the buklog platform, holding in the hands of a knife and on the other a piece of wood and leaves. The altar for female displacement was presented by two balian women who took turns hitting the bowl, burning incense, and dancing. Unlike dukun males, they do not carry knives or a piece of wood. Male balian dance is different from women. In the first, the dancer jumps to the ground with a quick pace. In the latter, almost no movement of the foot. It's all hand gestures and gestures
Many other types of dances, some of which mimic, feature the spirit of Subanon's ritual life.
The soten is a male dance that dramatizes the strength and character of the brave men of Subanon. It uses a fancy movement, with the left hand grasping a wooden shield and the right hand shaking the dried coconut leaves. In the way of petition, he calls attention to the sound of leaves, believed to be the most beautiful and pleasing to the ears of the gods. Warrior Subanon, believing that he had attracted the attention of the present-day diwata, continued to dance by shaking his shield, manipulating it as if in a deadly battle with an invisible enemy. The soten dancing to the accompaniment of music played on several bowls of blue and white Ming dynasty, performed in syncopation by female musicians.
The fairy is a dance performed by Subanon woman in Zamboanga del Norte before they leave to work in swidden. In this dance, they begged a fairy for the abundant harvest. Farmers bring a basket full of grain. They threw in and out of two bamboo stalks planted on the ground, struck together in rhythmic rhythms by male dancers. The clapping sequence is similar to tinikling or bamboo dance.
Lapal is a balian dance as a form of communication with diwata, while sot is a dance performed by the man Subanon before going to war. Balae is a dance performed by young women of Subanon who are looking for husbands. They shake dry palm leaves (See logo of this article), whose sound is expected to please the gods in granting their wishes.
Pangalitawao is a courting dance from Subanen Zamboanga del Sur, usually done during the harvest season and at other social events. Traditional costumes are worn, with the women holding grated banana leaves in each hand, while the men hold kalasay in their right hand.
The changes in this step are syncopated. The women shake their banana leaves down, while people hit kalasay with their palms and against the hips. Drums or gongs are used to accompany the dance. Sinalimba is a remarkable dance that utilizes a swing that can hold 3 to 4 people at a time. This term is also used to mean the swing itself, a representation of a mythical vessel used to travel. Some male dancers move to the rhythm of gongs and drum ensembles, which are played alongside the sinalimba swinging. In certain movements, one of them jumps onto the platform, stands alone, and moves with swing momentum. Once he finds his balance, he forces the sinalimba to swing higher. It requires considerable skill, because it must remain upright, moving in tune with the sinalimba as if it were a part of it. Two or three other players follow him to sinalimba one by one, making sure they do not disturb the swinging rhythmic rhythms. Miscue can interfere with movement, and even throw it away from the platform. Even when they end the dance, they must retain their agility in the hijrah of sinalimba without negating or disturbing the direction of the swing.
References
Reference Book
- "Ag Tobig nog Keboklagan." Kinaadman, Vol. III (1981), 343-543.
- Casal, Cabriel S. Kayamanan: Mai: Panoramas from Philippine Primeval. Manila: Philippine Central Bank, Ayala Museum, 1986.
- Christie, Emerson B. Subanens from Sindangan Bay. Bureau of Science. Ethnology Publications Division, Vol. VI, Section 1. Manila: Printing Bureau, 1909.
- ________. "Report on drinking habits from Subanens." In the Philippine Journal of Science, Vol. VIIA, No. 2 (April 1912), 114-117.
- Finley, J.P. and William Churchill. The Subanu: A study of sub-Visayan Mountain Folk of Mindanao. Part I, Ethnographic Sketch and Land and Human Geography. Washington, DC: Carnegie Institution of Washington, 1913.
- Frake, Charles O. "Social Groups Syndrome." Sociological Review Philippines, Vol.V, No. 2 (April 1957), 2-11.
- ________. "Subanun Timur Mindanao." In the Social Structure of Southeast Asia. Edited by George P. Murdock. New York: Wenner-Gren Foundation for Anthropological Research Inc., 1960.
- ________. "Cultural and Ethnographic Ecology." American anthropologist, Vol.LXIV,
- No. 1, Part 1 (February 1962), 53-59. ________. "Structural Description of Subanun Religious Behavior." In Explorations in Cultural Anthropology: Essays in Honor of George Peter Murdock. Edited by Ward Goodenough. New York: McGraw-Hill, 1964.
- Gabriel, Ma. Obdulia. "Educational Implications of the Religious and Habitual Faith of Subanun Labason, Zamboanga del Norte." Master of Arts thesis, Xavier University, 1964.
- "The Guman of Dumalinao." Kinaadman, Vol. II (1980): 253-380.
- "Keg Sumba Neg Sandayo." Kinaadman, Vol. IV (1982): 259-426.Mojares, F.S. "The Subanons of Zamboanga." Filipino Teacher, Vol. XV, No. 8 (January 1961), 538-541.
- Philippine Regional Map - IX (A). Manila. Edmundo R. Abigan Jr., 1988.
- Esteban, Ivie C. (1996). The Subanen guinguman: ideational values ​​and its contemporaneity. MA Thesis. Not published. Xavier University. City of Cagayan de Oro, Philippines.
External links
- The Government and History of Subanon (taken: August 24, 2014)
- Subanen Tribal Website (retrieved: April 4, 2009)
Source of the article : Wikipedia
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