The Arakan Menuvu

by Myna Pomarin

The ancestral domain of Arakan, North Cotabato is home to the Obu-Manuvu or Manuvu. According to Manuel, who wrote an entire book on Manuvu Social Organization (1975:1), they are found in the central Mindanao highlands inhabiting a contiguous area along southern Bukidnon, northeastern Cotabato, and northwestern Davao, between Upper Pulangi and Davao rivers. Manuel emphasized that Manuvu was the self-ascription of the people and they distinguishing themselves from their neighboring Matidsaug in the east and north of their territory, from the Tahavawa to the south and the Attaw and Jangan from the southeast. (1975:14)

Manuvu ethnography seem to be of less interest of any previous study, except for, of course, Manuel and the gathering of historical proofs by Kaliwat Theater Collective as required by CADC delineation process. At present, through the organized IPO in Arakan called Manobo Lumadnong Panaghiusa or MALUPA, they are imploring the help of very few good old informants’ to gather their narratives in order for them to build a baseline of their peoples history.

On Manuel’s account of the Manuvu people (1975:3), the folk genealogy traces the paternal ancestors of Tuwaang, the hero in their epic, to fifty generations back, an indication of the people’s ethnohistory. The claimants of the ancestral domain around Mt. Sinaka also have their share of recollection of their ancestors. They would evoke the names of Apo Suhat and Apo Inda as the legendary Datu of the Culamanon Manobo. Apo Inda ruled over Mt. Sinaka. One of Apo Suhat’s son, Apo Duyan led to become the most influential Datu of Central Mindanao. Apo Baos, Apo Lowas, Apo Tambag, Apo Sicutan, and Apo Magao who were the famous leaders of the Tinananon Manobo. Apo Uyanon, Apo Dañug and Apo Dalimba are also the ancestors of the Manobo in Marilog, Davao City.

These elders were united in protecting Mt. Sinaka, as their sacred place and to be preserved for the next generations. This is the area where they could hunt, get their medicines and be one with nature and spirits.

The Bahani

The political formation among the Manobo is based on patriarchy where different kindred are integrated. A chief is normally selected based on his personal qualification and his position in the kinship hierarchy. “The original chiefly title was timu’ay for which the Moros substituted datu” (Casino 2000; 263). The person aspiring to be a timu’ay or datu must belong to class of bahanis or warrior. He must have the ability and the wisdom to handle disputes, must be an eloquent speaker both for the community and outsider, be able to lead the productive endeavor, and organize a pangayaw or revenge raiding when needed. The datu and warrior or bahani have the privilege to be able to wear a red headgear, normally large handkerchief with embroidery called tangkulo or tuvew.

Subsistence System (Pëguyëhan)

Manobos subsistence is derived from farming (pengengawid), fishing (penginseda) and hunting (penubok). Farming is primarily sedentary with the use of beast of burden i.e. carabao to pull the traction. The cutigens that they plant are corn (sanlay), rice (parey), banana (sahing), coffee (kepi), fruit bearing trees and rootcrops.

Fishing is done from the streams and rivers. Fish traps (alat) are set up in the shallow portion of the river to catch the fish. Manobos are also excellent hunters. They could still hunt pigs, pythons, and birds.

Social Organization

The Manobo has a bilateral kinship system. A Manobo would recognize his/her lineage to both their mother or father’s family. The following are the terms used by Manobos in referring to their relatives:

Mother – iney

Father – amey

Sister – etevayen

Brother – meamaan

Aunt – aya

Uncle – anggam

Grandparents – apô

Cousin – suled

Mother-in-law/father-in-law – enuhang

Youngest child – ineriyan

Eldest child – kinekekayan