"Discover the essence of

Mindanao Lumad

communities—a tapestry of rich traditions, vibrant culture, and profound wisdom, woven amidst diverse landscapes."

MUSIC

RITUALS AND CEREMONIES

WEDDING CEREMONY

LITERATURE

CLOTHING

SOCIO-CULTURAL

ECONOMICS

POLITICAL

DEMOGRAPHY

GEOGRAPHICAL
CONTEXT

HISTORY

INTRODUCTION

WHAT DO YOU THINK IS "LUMAD" MEANS?
"Lumad" means "native" or "indigenous," rooted in the concept of being "born from the earth."
It collectively represents indigenous, non-Muslim groups in Mindanao, abbreviated from Katawhang Lumad by Lumad Mindanao Peoples Federation (LMPF) in 1986.

INTRODUCTION

RA 6734, enacted during the Cory Administration, differentiated these ethnic communities from the Bangsamoros people.
The term emerged to reject derogatory labels like "paganos" or "nitibo" imposed on Mindanao's indigenous minorities.

HISTORY

PHILIPPINE REVOLUTION
PRE-COLONIAL ERA
AMERICAN COLONIAL RULE
MODERN
ERA
SPANISH ERA & JESUIT MISSIONS

DEMOGRAPHY

According to International Labor Organization (ILO) and National Commission on Indigenous Peoples (NCIP), there are 15-20 million IPs nationwide, with 61% (9-12 million) in Mindanao, while a third (33%) are in Luzon, and the remaining (6%) population are in Visayas.          
Based on the 1993 Census, there are 2.1 million Lumad out of the total 6.5 million IP in the Philippines.

In the 2010 National Census, the Lumadnon comprised about
3.38% of the total Philippine population, or about 14.38% of the population in Mindanao and the Sulu Archipelago.

LUMAD ANCESTORS TRIBE OF MINDANAO
The Lumadnon remain intimately tied to the land with their indigenous beliefs and traditions essentially reminiscent in the healing practices, customary laws and value systems. 

They predominantly identify themselves by geographical or ethno-linguistic affiliations rather than religious backgrounds, although many embraced Christianity often through exposure to various Protestant denominations. 

  • the return of all lands taken from them 
  • to cancel operating logging, mining within lumad territories. 
  • the migration of settlers into ancestral domain lands;
  • their culture to be learned, respected, 
  • the government to stop militarization in lumad territories, 
  • the government to stop recognizing “fake Lumad organizations and fake datu”
Lumad communities are primarily found in ancestral domains within Mindanao's:

  • Mountain ranges
  • Interior forests
  • Coastal areas (particularly in the eastern and southern regions)
Lumad communities face various challenges, including:

GEOGRAPHICAL
CONTEXT

The Subanen also refer to a several ethnolinguisiticgroups found in the hills and coastal lowlands of Zamboanga. They are slash-and-burn farmers who fish, hunt, gather, and practice little trade.

GEOGRAPHICAL CHALLENGES

Lumads are considered as “vulnerable groups”, Lumad people live in hinterlands, forests, lowlands, and coastal areas.
The Minoritization of the Indigenous Communities of Mindanao and the Sulu Archipelago outlines:

“What the Lumads desire?” 

Which can also be said to reflect the struggles of the lumad throughout history up to the present. According to the book, the lumad want:

On the mountains and plateaus of Bukidnon live a number of ICC collectively known as Bukidnon (from a Bisayan word for “mountain people”) but who call themselves Higaonon, or “mountain dwellers.”
In recent years, however, the Higaonon are slowly being assimilated into the prevailing lowland culture.

The lumad tribes who live within the southern highland ranges are swidden farmers, and practice little trad

WHAT THE LUMADS WANT?

  • Displacement due to logging, mining, and militarization
  • Loss of ancestral lands
  • Marginalization within the larger Philippine society

BAGOBO

POLITICAL

FAMILY

Traditional families consist of a father, mother, and children. If the father holds a position like a Datu, he can have multiple wives with the first wife's approval.
MAGANI - Warriors
MATANUM - Chieftains
MABALIAN - Female Shamans
AL-LANG - Slaves

POLITICAL

Datu Apo Jaime Epi
MATANUM - Chieftains
The Bagobo represent one of the largest indigenous groups in southern Mindanao. They are comprised of three sub-groups: the Tagabawa, the Clata, and the Ubo.
Datu Bulon
September, 1916
August 23, 1940 - February 1, 2023
MAGANI - Warriors
Bagobo Warriors
MABALIAN - Female Shamans

BUKIDNON

POLITICAL

FAMILY

The Higaonon is one of the least known ethnolinguistic groups that inhabit North-Central Mindanao. 
FULONG - Blaan Leader

BLAAN

Family Structure - Blaan life centers around the family, often comprising multiple spouses or extended relatives living together in a compound setting.
DATU - Leader

POLITICAL

FAMILY

There are two apparent subgroupings of the Negros Bukidnon: the (1) Magahat who live along the tributaries of upper Tayaban, in the municipalities of Tanjay, Santa Catalina, Bayawan (Tolong), and Siaton; and the (2) Karol-ano in the municipality of Kabankalan.

HIGAONON

Family Structure - In Bukidnon society, the husband is typically regarded as the head of the family.
Polygyny - Polygyny, the practice of having multiple wives simultaneously, is permitted, particularly among wealthy men. However, monogamous marriages are more common among the Bukidnon, with polygyny being mainly associated with powerful datus or headmen.

MINOR DATU - Minor units head
PRINCIPAL DATU - Chieftain
BAGANI - Datu’s Right Hand Man

POLITICAL

PRINCIPAL DATU - Chieftain
Higaonon Tribe, Bukidnon
Datu Mabanhaw

FAMILY

Political Structure and Sultanate Institution:- The political structure is closely tied to the institution of the sultanate, which typically incorporates religious elements.
With the practice of polygamy in Higaonon society, the kinship has a patrilateral bias. The husband maintains systematic supervision over his wives who, nowadays, average three to a household, live with him under a single roof.

POLITICAL

DATU - Leader
Kalagan Datu, late 1800's
Datu Mama Bato

KALAGAN

FAMILY

Kalagan marriages typically adhere to monogamy, with individuals having only one spouse. Polygyny, although permitted, is generally practiced only by those of high social rank and significant wealth.

SANGIL

The political system of the Mamanwa is characterized as informally democratic and age-structured

The group functions similarly to a democratic government, where the primary responsibility of the leader, typically the eldest member, is to ensure peace and unity within the group.

Tambayon - Chief

POLITICAL

The Mansaka are the most dominant ethnic group in Compostella Valley Province. They are said to have lived in the area since the time when Magbabaya (Creator) created them.

FAMILY

The husband typically serves as the head of the family, exercising leadership and authority over household affairs.

Patriarchal (male-dominated). The head of the family is the husband. Polygyny (having more than one wife at a time) is common and is allowed according to a man's wealth.

MAMANWA

The term Mamanwa means “First Forest Dwellers”, derived from “man” (first) and “banwa” (forest).
ROYAL CLASSES
SULTAN - Head of the Group
NON-ROYAL CLASSES

POLITICAL

FAMILY

Typically Monogamous. The family structure among the Mamanwa is extended and patriarchal, with authority predominantly vested in male family members.

MANOBO

The Bagobo represent one of the largest indigenous groups in southern Mindanao. They are comprised of three sub-groups: the Tagabawa, the Clata, and the Ubo.
BAGANI - Tribal Warriors
MATIKADONG - Tribal Elders

POLITICAL

FAMILY

In Mansaka culture, courtship is typically arranged by the parents of the prospective bride and groom. They take the lead in initiating and facilitating the courtship process.

Families may be nuclear or polygynous

MANSAKA

RAJA MUDA - Noble Man
COLANO - Chief/Datu
LANG - Slaves

POLITICAL

TALAANDIG

POLITICAL

SUBANON

DATU - Chief
BATASAN - Customary Laws
SABANDAL - Protectors

POLITICAL

Absence of Political Hierarchy - Unlike some other indigenous Filipino groups, such as those governed by the datu system, Subanon villages do not have a formal political hierarchy. This implies that decision-making and governance are likely decentralized and based on familial and communal consensus rather than hierarchical authority.

FAMILY

“Believing in the principle that all people are equal and deserve equal rights and opportunities.”

TASADAY

EGALITARIAN

POLITICAL

Patriarchal: The father figure holds the most authority within the family unit. 

Extended Family: Multiple generations, including parents, children, grandparents, uncles, aunts, and cousins, might live together in a single household or closely located dwellings.

FAMILY

Patriarchal: The father figure holds the most authority within the family unit. 

Extended Family: Multiple generations, including parents, children, grandparents, uncles, aunts, and cousins, might live together in a single household or closely located dwellings.

T'BOLI

POLITICAL

Political Structure -The Tigwahanon community possesses a political structure led by a chieftain who heads the Tribal Council along with its council members. This structure likely governs various aspects of community life and decision-making.

FAMILY

Family Structure - In T'Boli families, the father holds the position of authority as the head of the family. He makes decisions and his orders are followed. While the husband has the ability to have multiple wives depending on his economic resources, the wife can offer suggestions or opinions. Polygamy is prestigious among T'Boli men, but wives do not enjoy the same privilege.

POLITICAL

Role of Datu - In T'Boli society, the datu assumes multiple roles encompassing social, economic, religious, and political functions. They are leaders who hold significant influence and authority within the community.
Role of Datu - In T'Boli society, the datu assumes multiple roles encompassing social, economic, religious, and political functions. They are leaders who hold significant influence and authority within the community.

FAMILY

Family Structure - In T'Boli families, the father holds the position of authority as the head of the family. He makes decisions and his orders are followed. While the husband has the ability to have multiple wives depending on his economic resources, the wife can offer suggestions or opinions. Polygamy is prestigious among T'Boli men, but wives do not enjoy the same privilege.

TIGWAHONON

ECONOMIC

ECONOMIC ACTIVITIES AND  LIVELIHOOD PRACTICES

FARMING

BANWAON

HEADHUNTING

FISHING

HUNTING

FARMING

BAGOBO

BUKIDNON

MAMANWA

RICE CULTIVATION

SLASH-AND-BURN AGRICULTURE

FISHING

WEAVING

BRASS AND COPPER

BEADWORK

B'LAAN

SWIDDEN FARMING

UPLAND RICE AND CORN

LOGGING

HUNTING

HIGAONON

MANDAYA

HUNTING

HUNTING AND FARMING

DIBABAWON

MANGGUANGAN

FARMING

SWIDDEN FARMING (PAWA), HUNTING AND FISHING

METAL AND BEADWORK

MINING

SLASH-AND-BURN AGRICULTURE

TEXTILE PRODUCTION

UBO

MANSAKA

  • Hunting and Gathering - The forest provides the T'boli with wild pigs, deer, monkeys, snakes, frogs, birds, and bats. The forests yield rattan, bamboo, wax, honey, and a variety of wild fruits and plants to the T'boli in addition to game animals. 
  • Fishing and Cultivation - Fish, shrimp, and snails are harvested using fishing rods, spears, nets, and traps from the rivers, lakes, and streams in the T'boli region. 

TALAANDIG

  • Farming - The main crops grown by the Talaandig are root crops, bananas, corn, rice, and abaca.
  • Raising Livestock - The Talaandig cultivate crops as well as raise pigs, chickens, and other livestock.
  • Blacksmithing - The Talaandig are skilled in this art, which enables them to create the tools, equipment, and other metalwork required for their daily lives and agriculture.
  • Weaving and Embroidery - These arts are essential to Talaandig culture and are used to create clothes and textiles that are both decorative as well as functional.
  • Hunting and Gathering - By supplying extra sources of protein and forest resources, hunting and gathering support the Talaandig people's subsistence economy. 

TIRURAY

  • Dry Cultivation - The Tiruray grow staple crops like corn and glutinous rice using dry cultivation techniques. Sugar cane, taro, cassava, sweet potatoes, and tobacco are among the other crops that are grown.
  • Hunting and Gathering - These activities provide resources from the forest and extra food sources to support agricultural operations.
  • Fishing - The Tiruray rely on fishing as a second source of income, using the nearby bodies of water to obtain food that is high in protein and possible trade goods.
  • Production of Handicrafts - The Tiruray are known for their exquisitely beautiful traditional baskets with black trimmings.

ECONOMIC CHALLENGES AND ADAPTATION

  • Swidden Farming: They engage in slash-and-burn agriculture, planting and harvesting vegetables, rice, and root crops.

T'BOLI

  • Land Grabbing - The ancestral lands are abundant in natural resources, timber businesses, mining companies, and agribusinesses target them. These entities frequently invade ancestral lands, forcing the Lumad people to flee and lose their means of livelihood.
  • Lack of Market Access - Because of their remote location or inadequate infrastructure, Lumad communities frequently have trouble getting to markets to sell their goods or purchase necessities.
  • Limited Access to Modern Farming Techniques - A lot of Lumad communities lack the resources, expertise, and knowledge necessary to manage pests and adjust to a changing environment.
The indigenous Lumad communities of Mindanao, Philippines, are threatened by a number of economic issues that jeopardize their sustainability and traditional ways of life. Following are a few of the main economic challenges Lumad communities face:

SOCIO-CULTURAL

RELIGION AND BELIEF SYSTEMS

Lumads live traditional lives in the mountainsides, offering live animals during tribal ceremonies for good harvests, health, and protection. Additionally, they believe that death, illness, or bad faith are ways the gods show anger. 
Lumad are non-Muslim or non-Christian.
They follow animism, believing in spirits and gods for various aspects like land, water, and harvest.
SPIRITS COMPANION 
OF MAN

BLAAN RELIGION

BENEVOLENT DEITIES
BENEVOLENT DEITIES
MALIGNANT AND DANGEROUS SPIRITS
AGRICULTURAL DEITIES
GIANT SPIRITS
GODS OF LUST AND INCEST
SPIRITS OF CELESTIAL PHENOMENA
GODS OF GORE AND KINDRED SPIRITS

MANOBO RELIGION

BLAAN DEITIES

MAMANWA RELIGION

HIGAONON DEITIES

HIGAONON RELIGION

They hold deep respect for elements and locations beyond their understanding. The sun, moon, stars, large rocks, mountains, rivers, seas, and lakes hold significant positions in their beliefs. 

MANDAYA RELIGION

The Mandaya's wooden idols, known as the Manauag, are crafted from bayog tree wood, with eyes made from magobahay fruit.

The Mandaya are influenced by the bailana

CLOTHING

BAGOBO

TRADITIONAL CLOTHING

 The Bagobo are considered the most colorful people of the Philippines, heavily embroidering their abaca clothing with beads and stitchwork. They also produce fine metal craft, working in brass, bronze, and iron, and are known for their betel boxes. The constant jingling of innumerable tiny brass bells attached to the clothing is a Bagobo trademark.

BANWAON

The traditional layered necklaces of various ethnic groups in Mindanao, also worn by the Banwaon tribe.
Banwaon ethnic attires are patterned with geometric figures and lines that are the central design to their attire. the lines may also frame the neckline and vests. the colors red, yellow, blue, and black are prominent. men from the Banwaon tribe also wear vests, beaded headdresses, and scarves. women wear earrings and beaded necklaces as their accessories.

BLAAN

Other accessories with their Blaan terms are the following::

BAE

  • Pakabo - Women’s blouse floral or plain will do, with linabian, ginontingan and kinabuka design, etc.
  • Batadyong - Women’s skirt floral or plain with red, blue or white as the dominant color. Designed as balon with extended measure at the tip portion of the vest.
  • Panika - Headdress to be worn during festivities made of native material and yarn thread. Common materials used are bamboo sticks, and chicken feather.
  • Benoong - A ribbon designed fine cloth. Use as head ornament of the Bae during gatherings and other special occasions. This symbolizes respect for the woman chieftain.
  • Balaring - A necklace made out of thread and beads (logbak). It is attached to both ears.
  • Kapulan
  • Small box made of gold, silver or bronze where kamama panaro(etc) of the bae are placed
  • Lebod - Small bag made up of rattan (Balagon) decorated with beads, buttons (Tipay), hair of wild animals as edging. It is a regular carrying bag of a datu where kamama (mama^), panaru (perfume) etc. are placed.
  • Songol - Women’s belt with red color
  • Tacus - Women’s anklet made of beads
  • Senibod - Women’s anklet made of wood
  • Single - Galvanized iron for IP women’s legs
  • Sonong - Women’s bag
  • Bukala - Bangles

BUKIDNON

DATU

  • Long Sleeve - Worn with collar and long pants. Dominant color red, black or blue. Decorated with any of the color combination using red, black, blue, yellow, green and white. Designed through Linabingan, ginontingan and kinabuka.
  • Linabian - Straight cut design clothe into pieces, composing different kinds of colors, commonly decorated at the front of the polo, blouse, skirt and pants and at the sleeve endings.
  • Ginontingan- Zigzag design usually decorated at the edging
  • Kinabuka - Cut into small square pieces of clothe. Like Linabian and ginontingan. It is also sewed to the attire thru patching, originally hand sewed.
  • Solang-Solang - Designed like ginontingan (zigzag) crown of the supreme datu or the high priest. It is made out of special cloth or material decorated with beads (logbak), hair of a wild animal or of goats or horses.
  • Tangkulo - Special kind of cloth cut or designed in triangular form, decorated with beads, hairs of goats as edgings. It is used as a head cove of the datu during rituals or settling of disputes.
  • Kalapi - Small bag made up of rattan (Balagon) decorated with beads, buttons (Tipay), hair of wild animals as edging. It is a regular carrying bag of a datu where kamama (mama^), panaru (perfume) etc. are placed.
  • Salibulan - Small box made out of gold, silver or bronze. Kamama, panaro are placed inside the box and it is placed inside the vest of the datu.
  • Sangi - Sharp curve designed knife with a special artistic sakuban (guma) attached to the vest of the datu.
  • Bari - Bolo
  • Kalasag - Taming
  • Bangkaw - Kalawit
  • Panutod - Tattoo on the body of any design using black ink
  • Baliug - Kwentas (necklace) made of combination of red, white, black, blue, yellow beads

MANDAYA

Blaans in Malapatan and Glan has different kind of designs in both female & male blouses

Blaan female blouses are differentiated by their respective decorations and embroidery like Mother of pearl/shell discs (Albong Takmon) which is also the most expensive, Beaded blouse (Albong Sanlah), blouse with Applique’ (Albong Knibang) and Cross-Stitched (Albong Ansif).

The traditional female tube skirt is called Tabih made from handwoven abaca (ikat weaving). Blaan women also uses the Maguindanao plaid Malong as an alternative to Tabih and it is called Gintlo.

Blaan male pants/trousers are generally called Salwal. Name can change to Salwal T’najung or Salwal Nihok based on the ikat material and embroidery design/motif applied.

HIGAONON 

One unique feature of the higaonon tribe’s clothing is the Panika, the headdress of the Higaonon women, symbolises a sacred responsibility to champion their cultural heritage. Not any Higaonon woman can wear the panika. She has to make the commitment, and be recognized as a conduit of continuing the Higaonon traditions. Pusaka pertains to precious resources, both tangible and intangible, that remains in the Higaonon’s ancestral territories. Thus, Panika ha Pusaka can be translated as women bearers of culture and values of the Higaonon. They chose this name to reflect the value of indigenous women, and use a term that is commonly known in the various Higaonon communities in Cagayan de Oro.
In terms of art, DAGMAY, a unique, traditional woven cloth of Mandaya. Dagmay is one of Mandaya revelation of artistry. It is brown and reddish in color, with human figure, and a crocodile form, designed during pol'lopok during threading time, with stripes and other enchanting patterns. Dagmay is worn as skirt, the linagkaw, with the ul'lun or waistband of a woman.

MANOBO

Men typically wear a bahag, a loincloth wrapped around the waist called “Wanes”, while women wear a blouse called a “tinangkulo” and a wrap-around skirt called a “malong” or “habul” Some Manobo traditional clothing may feature embroidery or beadwork, especially on ceremonial garments.

MANSAKA

Traditional wear is a long sleeved jacket with knee length pants and head gears embellished with horse's hair and beads for men. Women wear mid-length blouses with a skirt and strands of beads attached to wooden disks on their ears. Their clothes are colorfully embroidered with geometric patterns

MATIGSALUG

T'BOLI

T'nalak is a traditional hand-woven cloth indigenous to the T'boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community.
The Mansaka have a very distinct fashion sense. The elaborate stitching on the shoulders of their blouse called panahiyan, composed of straight lines, diamonds, circles, and squares are common symbolic motifs of their attires.

Mansaka women have a penchant for straight lines as displayed in their prominently straight hair bangs.

TINURAY/TEDURAY

In the west of Mindanao is a small tribe called the Tiruray, who dwell between the Moros and the Bilaans. They do not understand the arts of spinning and weaving and so depend upon their Moro neighbors for their clothes. The women wear sarong or loose skirt with a very tight jacket. Around the waist are girdles of spinal brass pieces embellished with beads, and their ankles are loaded with brass rings. They blacken and file the teeth and frequently color their lips a vivid red.

LITERATURE

EPIC CHANTS (ULAHINGAN/TUDTUD)

Long narrative poems recounting heroic deeds and ancestral history.
ULAHINGAN NI AGYU
ULAHINGAN NG MANOBO

TONOD
(SONGS OF LUMAD)

  • Sung for various occasions, including rituals, celebrations, and daily life.
  • Express emotions, stories, and prayers through lyrics and melodies.
  • Often accompanied by traditional instruments like the kulintang (a set of gongs).
  • Example: The T'boli alingay (harvest song) celebrates a bountiful harvest and expresses gratitude.

LUMAD PROVERBS (SALOMAYN)

  • Tboli: "Huwa nuy walain tadto." (Don't let go of the past.) This proverb emphasizes the importance of remembering history and traditions for the T'boli people.
  • Manobo: "Ang tawo nga matinuohon, sama sa bulawan nga malimyon." (A person with a good heart is like precious gold.) This Salomayn highlights the value of kindness and a good character in Manobo society.
  • Higaonon: "Ang walay paglaum sama sa walay bulig." (Those without hope are like those without help.) This proverb underscores the importance of hope and community support in facing challenges.
  • Blaan: "I-inum mo ang tubig, apan tandaan mo ang sapa." (You drink the water, but remember the source.) This Salomayn reminds the Blaan people to be grateful for the resources they receive and respect the source of those blessings.
  • T'boli: "Ang usa ka tawo nga wala magpatabog sa mga pagsulay, siya ang matinuohon." (The person who does not break in the face of trials is the one with true strength.) This proverb emphasizes resilience and perseverance as valuable traits for the T'boli.

WEDDING CEREMONY

The entire community is involved in the marriage process, from the engagement to the wedding ceremony and even in the responsibilities of the newlyweds. The community provides support and guidance to the couple, ensuring that they have a solid foundation for their marriage.
Tribal leaders slaughter chickens and a pig as sacrificial offerings to the spirits. On or after the wedding there are many thing that the lumad do and they are tubad, mangatatawa, entrega, gala-gala, dallut, etc.
One of the most important steps in the Lumad marriage is the "pang-os" or engagement, where the groom’s family formally asks for the bride’s hand in marriage. This process is not only a show of respect to the bride’s family but also a way to seek their blessing and approval for the union. Once the bride’s family consents, the groom’s family presents the "pananap," which is a form of dowry that symbolizes the groom's commitment and his capability to provide for the bride.
After the engagement, the couple then undergoes the "kasal" or the wedding ceremony, which is usually officiated by a "balyan" or a traditional healer. The ceremony involves various rituals such as the exchange of betel nuts, the drinking of "bayli," a traditional wine, and the tying of a ceremonial knot that signifies the couple’s unity and commitment to each other. These rituals are not simply for show, but they hold deep symbolic meanings that are meant to strengthen the bond between the couple and their families.

RITUALS AND CEREMONIES

DIFFERENT TYPES OF LUMAD RITUALS AND CEREMONIES

Panabuyan
There are many different types of Lumad rituals and ceremonies, each with its own unique significance and purpose. Here are some of the most common types of Lumad rituals and ceremonies:
Pagdiwata
Pagdiwata is a ritual that is performed to honor the goddess of harvest and fertility. This ritual is usually performed during the planting season and is meant to ensure a bountiful harvest. The ritual involves offering food and drink to the goddess and asking for her blessings.
The Panabuyan ritual is a traditional ceremony practiced by the indigenous Lumad people in the Philippines, aimed at seeking blessings and guidance from spirits or deities. Led by a spiritual leader, offerings, prayers, and dances are performed to communicate with the spiritual realm and ensure the success of various endeavors.
Pag-Ipit
The Pag-ipit ritual is a traditional practice observed by the T'boli people, an indigenous group in the Philippines. It involves tying a piece of cloth or string around the waist of a sick person to ward off evil spirits and promote healing, often accompanied by prayers and chants led by a spiritual healer.
Pulang Angui
Pulang Angui is a traditional ritual of the T'boli people, an indigenous group in the Philippines. It involves the sacrifice of a pig to appease the spirits and ensure blessings and protection for the community. The ritual is typically led by a spiritual leader and is accompanied by prayers, chants, and offerings to communicate with the spiritual realm.

MUSIC

LANTOY

MUSICAL INSTRUMENTS

  • Type of drum that comes in various sizes
  • Played with the hands or sticks.
KUDYAPI
  • Two-stringed lute, often used in solo performances. 
  • Made from wood and has a boat-shaped body.
  • Used to accompany chants, songs, and dances.
KULINTANG
  • Set of horizontally laid gongs that vary in pitch, similar to a xylophone. 
  • Played melodically, usually by striking the gongs with padded sticks.
AGUNG
  • Large, deep-rimmed gongs 
  • Provide rhythmic patterns in musical performances.
  • Usually played in pairs and forms the backbone of the Lumad gong ensemble.
GANDINGAN
  • Set of four suspended gongs, also known as talking gongs.
  • Used for both musical and communicative purposes.
BABANDIL
  • Small, high-pitched gong 
  • Serves as a timekeeper in the ensemble, playing a steady beat.
GIMBAE
TAMBOL
  • Bamboo flute with six finger holes.
  • Used for solo performances and to accompany dances and songs.
  • Drums made from hollowed-out wood and animal skin.
  • Used to provide rhythm in various musical contexts.

 culture with us! Explore, learn, and preserve the vibrant heritage of the indigenous communities. Together, let's celebrate tradition and wisdom."

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Mindanao Lumad's

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ABOUT US

GROUP 3 PRESENTERS

ABOUT US

JOVERES, MICHAEL ANGELO
BASAMOT, MARCHUS LOIS
NAVARRO, AERON 
TAMANA, REIGNE LYNNE
GUICO,
LORENE
HOYER, ANGELO
DELA CRUZ, ANDREA MAE
CHAVEZ,
KIM
BITARA, MARY BELLE