The Ancient Tribes of the Mountains in Bukidnon Philippines

- While our group was
in Bukidnon,

we were invited
by a Higaonon tribe

to experience their traditions.

In the process
of documenting their culture,

we learned new things about life.

This is the story
behind our storytelling.

- Good day!

I’d like to introduce Amay Matangkilan
of the Higaonon Tribe.

He is the leader
of the Higaonon in Mintapod.

He prepared the things
that will be used for the ritual

we are going to do.

- During our visit to Sitio Mintapod,
various experiences

awakened our awareness—
like the preparation

of the Mamaon by the elders
for their ancestors.

In the provinces
of the Philippines,

it is customary to use mama,
mamaon, or mama.

According to the locals,
this is the uniting of hearts

among people,
whether visitors or fellow locals.

Through this, a visitor
becomes part of a community.

- Let’s place a peso.

- The ritual is something
we’re really obligated to do—

everyone who enters
this community must do this.

This is our formal permission
to enter, and it’s also a form

of cleansing for us
since we are outsiders.

With me are Datu Junie Pantaon,
Amay, and Brendo Pantaon.

They are the leaders
of this community,

the Higaonon of Mintapod.

- The Mamaon symbolizes
the tribe’s plea to their ancestors

to protect the community
and the visitors.

It also includes the prayer
that the true intention

of visitors like us may come out
freely in their land.

- At the start of the ritual,
each offered a personal prayer

to Magbabáya, the Creator.

Through the sacrifice of chickens,
they believe the animals

become messengers
that will carry their prayers

to the ancestors in the afterlife.

- Each of us who wants
to enter here,

let’s place our hands in the blood.

That mark means
we’ve been cleansed.

It’s like washing off
whatever we brought from outside.

The feather is placed
on the "bangkaso,"

or the altar
of the indigenous people.

There are different levels of altars
because there are

different levels of rituals.

This is the first part
of the ritual.

That will be cooked,
and then there’s a second part

of the ritual where everyone
will share the meal.

That’s the part where
we’ll all pray together and offer it.

- I’m cooking the rice now.

This is Sir Alden,
a staff member at the school.

Ronel Tumana.

I am Lea Pantaon.

This is Ate Theresa Pantaon,
wife of Sgt. Pantaon.

This is Nanay Luisa Bandahan,
our teacher in the tribe.

She is our teacher.

And also Amay,
our teacher in the tribe here

in our SLT class.

- Wow.

We called this Kinam-o.
Kinam-o.

We’ll eat this once
the sweet potato suman is cooked.

- We’ve already tried
many different foods

from various places
in the Philippines,

but nothing compares to the feeling
when you’re served

traditional dishes prepared
especially for you.

There’s also a special kind
of joy in seeing

the whole community
working together just

to give us a warm welcome.

It was also an honor for us
to be given

the "Galang Ha Bukala",
a brass bangle of their Datu.

It is believed that the Bukala
possesses power

to ward off evil spirits.

Only the Datu is allowed
to give this to those visiting

their community.

- You, sir, all of you—

you can try this,
it’s sweet potato.

- Frog.

- Yes.

- Watergrass.

- Yes.

- We shared the chickens,
the ones offered in the ritual,

the ones the community cooked
for us while they continued

to offer blessings.

It was a unique feeling,
because it felt like

a commitment was given to us—
to share their stories

with more people
in the best possible way.

And so, we embraced
this responsibility

with our whole hearts.

(laughs)

- First of all, I’d like
to introduce

Datu Mambalsahan Altohan.

Mario is his Christian name.

We Higaonon,
we have many names.

So as for me, I am Idot—
that’s my nickname—

and Brendo is my Christian name.

Then when I got married,
I was called Mambibuan.

Amay is Datu Amay Mantangkilan.

He has a nickname too,
but it’s not often mentioned

because it’s sacred.

He is the one who fully understands
the traditions.

He also knows
the ways of the forest.

Then there’s Datu Manggaygayan—

Junie Pantaon
is his Christian name.

He was just recently ordained
as a Datu, because he served

in the Philippine Army.

- Where were you assigned, sir?

- I’ve been all around Bukidnon.

- I’m Dindo Pantaon,
and this is my older brother, Brendo.

- Amay, maybe you could tell us
what the CADT is,

what the importance
of ancestral domain is,

and how it was granted
or awarded to the community?

- Amay said that at first,
Fathers Bling and Mark told him:

"Amay, your land is vast.
It might be best if you claim it,

declare it as ancestral domain—
CADT—so that your land

can’t be easily taken by others."

So this CADT
is the 54th one awarded,

if I’m not mistaken,
in the entire Philippines.

- Amay, how did you fight
for the CADT?

Because that isn’t something
easily granted.

- Amay said that he was worried
the area he would point out

might overlap
with a neighboring CADT,

so the first thing he did was
to verify the boundary

over by Agusan Del Sur.

- Was it Amay himself
who traveled that entire route?

- Yes. Because even before,
Amay already knew

the area very well,
since he was a hunter.

- Why did Amay fight so hard
for the CADT?

That’s real dedication.

14,000 hectares—
Amay went through all of that.

What can you say about that?
That’s not easy.

- Amay didn’t want to get married
because he just wanted

to stay in the mountains
to protect the natural resources

and the boundaries—
which he continues

to promote even today.

He didn’t like conflict.

So he traveled to visit
the neighboring Datu

who governed other boundaries
or CADTs to consult with them.

That was his sacrifice.

So when the declaration
to claim came,

it wasn’t difficult anymore.

- This is the full 3D map
of the CADT of AGMIHICU,

or Agtulawon Mintapod
Higaonon Cumadon.

So over here is Agusan Del Sur.

Over there is Misamis Oriental.

And here are
the neighboring municipalities.

This is the entire map.

You can see the mountain ranges
over there.

That’s what Amay
mentioned earlier—

the most sacred mountain
of the Higaonon,

and its highest peak is there.

That’s Mount Kimangkil,
the highest peak in this area.

So if we locate Mintapod,
it’s right there—where we are now.

- We’re right here.

- 14,313 hectares.

- Amay went around all
of these boundaries?

- All of them.

- Even beyond, sir.

Because it depends—
he was hunting.

- How did the Armed Forces
of the Philippines help

the indigenous communities?

- In 1982, the NPA grew in numbers,
and the Datu

were being pressured
to increase their forces too.

So we, in the Army,
were deployed

throughout the communities.

That’s what the Army did
to prevent the NPA from penetrating.

So that the way of life
of the Lumad communities

could continue.

Even until now, that peaceful way
of life continues.

- Amay, could you introduce
Sitio Mintapod to us?

- Amay said that even
during the time of our ancestors,

Mintapod was already peaceful.

Also, he said that Mintapod
is a sacred place—

what we call "tulungdanun"
or sacred ground.

At first, it wasn’t supposed
to become a sitio or a place

to build homes
because this place—

Sitio Mintapod—is sacred.

But over time,
with the help of the ancestors

and Amay,
they were forced to say,

“Let’s build homes
so we can live here.”

- I’ll just add, sir—
Sitio was established

when Amay lived
in Patuga back in 1976.

Then religious groups came in
without permission.

There were many of them,
more than 100.

They lived here.

So their plan was
to build a barangay here.

"If you no longer want
the religious sector

to live here,
then you live here instead.

We’ll take care
of asking them to leave.”

So Amay and the others decided
to live here and spoke

with the religious leader,
and they were asked to leave.

So from then on,
it became Mintapod.

- Why are you now open
to sharing your culture,

your way of life,
and your people with us?

Because not everyone is open—
and this place truly is sacred.

- You wouldn’t even see
Amay here before—

just in the mountains
or the forest.

But once we were Christianized,
and it became a sitio,

we started mingling with people.

Because according to Amay,
the Higaonon are humble,

flexible, and don’t like trouble.

Let’s go back
to what Amay said earlier—

that he always talked
with neighboring villages

to keep good relations.

And to your question now
about why we're open—

It started when the Iglesia entered.

That’s when we realized
we really had to take care

of Mintapod.

Compared to other places
or other tribes, there is no—

how do you say—
no aggression here. None.

Because we have a culture
that we’ve always followed—

a relationship like holding
an egg that we don’t want to break.

So we need to protect that.

That’s why many come here,
and we welcome

those who show good intentions
or who can help

in Sitio Mintapod, AGMIHICU.

- As the elder among everyone,
what is your dream

for Mintapod?

- What Amay wants now is
for all his brothers

and fellow tribespeople
to settle here.

- One of the primary livelihoods
of the women

in Sitio Mintapod is weaving.

It has a deep connection
to their tradition and culture.

Each color has meaning,
each symbol carries a story.

The age of the weaver
also relates to the responsibilities

placed upon her.

- Their story to us was
that Bae Anak

was the very first weaver
of hinabol.

She used what they call polkas,
a type of loom

that’s strapped to the back.

Bae Anak supposedly
brought home the loom

and called it "hablanan,"
along with dye or ilalama,

abaca planting material,
and a sugarcane press

called "ligid-ligid."

- In the tradition
of the community,

hinabol is only worn
during special occasions

like weddings, tribal peace pacts,
and gatherings held

to give thanks to important visitors.

It is also used as an offering
or dowry in marriage,

or as payment
to resolve misunderstandings.

- The tradition of weaving
is deeply embedded

in the consciousness
of each person.

Hinabol is important to those
in Sitio because only

a few women, called Bae,
are allowed to weave

in the community.

They believe that the Bae
has a generous heart.

- This is Vilma Tomana.
She’s the master weaver,

second-liner as a master weaver.

So now, they are the master weavers.

This is Luisa Bandahan,
also a master weaver.

They are now our teachers.

Ate Lea, she is also with Norma,

she is the one
who watches over us here.

So these are the new weavers.
They’re in the same batch.

This is Inday Pinaabot.

So they’re also masters now
at weaving.

This one—this is our
traditional sling bag,

and this design
is what I mentioned earlier

as the traditional design.

We call this "ginuntian."

This was made using
what we call "kinanaway,"

the method of designing.

This ginuntian, only the Bae
are allowed to weave it.

We’re not allowed to weave it
unless we’ve been

given authorization.

And this one is also
a traditional design—

you can see the difference.

We call it "binudbud."

Like this one too, it’s different.

This one’s also kinanaway.

This is what I’m talking about,
it’s a simple design

but still traditional.

So now, this is
the truly natural color.

These ones—if we want
to weave by meter, this is it.

Because we produce so much,
and we want more people

to know what can be made
out of abaca fiber,

we also added earrings
and such.

Because it would be a waste
if our rejects from weaving

just end up as trash.

So really for us women here—
we’re just thankful

that we were allowed to sell,
because this is now

our livelihood.

If we didn’t have this...

They say, “If I didn’t become a weaver,

I wouldn’t have been able
to support my child’s education.”

For me, it’s really a gift
from the Lord

that we were able to learn this.

- The experiences we’ve had
with the community

are priceless—and next,
they taught us

how to make "Langkuga,"
their version of rice wine.

- Impressive.

- I didn’t go with them,
I’d be left behind.

- That was washed to be used
as a strainer

for the pressed sugarcane.

You’re not allowed
to use soap on that

or it’ll ruin the sinubog.

Bae said once the pressed sugarcane
is put in the sinubog,

it can be drunk
in about two days.

But we can already taste
what it’s like once

the pressed sugarcane is mixed.

- Go ahead, Datu.

- I’ll go first, okay?

- What does it taste like?

- It won’t even last two days—
it can already get you drunk.

- There we go.

(laughs)

- It’s already fermented,
there’s a slight sweetness

because of the sugarcane.

Delicious.

(giggles)

It really can get you drunk.

- You’ll get drunk
if you drink a lot.

- Oh, Mon.

- It’s good.

(laughs)

- This is insane.

- Is this already the one
that gets you drunk?

This is stronger.
How many days has it been?

- Around three days?

- Ah, three days.

- That has a bit of sourness.

- It’s good.

- I prefer the taste
of the fermented one.

- Two days?

- Three days? It’s better.
I prefer this one.

- The rice is delicious.

- Yeah, right? Solid. Want to try?

- If it reaches six days,
it starts tasting like vinegar.

- So it should be drunk before that?

- Yes.

- The flavor is more concentrated now.

- It’s already bound.

- We like it more at three days.

- Sacred tradition.

- Food.

- Experience.

- New friends.

- Happiness like no other.

- The journey continues—
through sharing, through adapting.