BANWA

Type of Social Organization

Presented by:
Llaneta, Leonelle
Nonato, Dale Anthony
De Guzman, Paula
Pusing, Alyssa Joy
Shoko, Nicale
BANWA
The MANUVU TERM Banwa means = ‘DOMAIN”.
• The upper limit of complexity in the indigenous
social organization.
• Larger territory which includes villages, loosely
organized into a district or domain led by
“DATU”.
• The most complex among the five types of
ethnic social organizations.
CHARACTERISTICS
• The presence of an economic base – productive land use and
extensive trade;
• Social stratification is marked; division of labor is clearcut
• The family is not the center to all activities; it functions as a
society;
• Group norms are based on an elaborate legal system called
batasan consists the sets of custom laws called addat. That
provides the different units with rules of conduct with respect to
economic, political, and religious activities;
• Authority and governance supported by the magico-
legal set of rules that functions as the framework for
leadership;
• The presence of elaborate community-wide rituals and
ceremonies are participated in by a majority of the
people;
• Occupational specialists are present;
• Warfare is highly institutionalized.
GEOGRAPHIC
LOCATION
• Indigenous ethnic communities with banwa types of
social organization are few and found only in Mindanao.
• These are (Manuvu, Coastal Bagobo, Cotabato Manobo,
Bilaan and Higaonon).
WHAT DOES BAGOBO MEAN?
• The Bagobo were the first ethnic group in Mindanao
encountered by the Spaniards at the end of the nineteenth
century. Its name was derived from the words “bago”
meaning “new' and “obo/obbo/uvu” meaning “growth”,or
“grow” which refer to a recent formation of people along
the Davao Gulf coast.
COTABATO

• Cotabato derives its name from the Maguindanao word kuta

wato (from Malay - "Kota Batu"), meaning "stone fort", referring
to the stone fort which served as the seat of Sultan Muhammad
Kudarat in what is now Cotabato City (which the province derives
its name from).
• Islam was introduced in this part of the country in the later
part of the 15th century by Sharif Mohammed Kabungsuwan, an
Arabo-Malay Muslim warrior-missionary
COTABATO MANOBO
• Numbering 10,000 to 15,000 in 1981, the Cotabato Manobo inhabit the central
portion of the southwest highlands of Cotabato on Mindanao Island in the
Philippines. Through contact with the neighboring Magindanao and Christian
Filipinos who have settled in the region, much of the traditional culture has
disappeared.
• Cotabato Manobo is classified in the Hesperonesian Group of the Austronesian
Language Family. Settlements are generally composed of five to eight
households. Houses are usually of bamboo and thatch, rectangular in shape,
and raised 3 to 6 feet on piles.
• Major crops include rice, maize, bananas, sweet potatoes, taro,
and vegetables. Agriculture is supplemented by trade, fishing,
and hunting. Leadership is achieved, not ascribed at birth.

• The Cotabato Manobo believe in a high god and hold rituals

honoring the rice spirit; many of the people have converted to
Christianity
WHAT IS THE MEANING OF BILAAN?

• The Blaan people, alternatively spelled as "B'laan," are one of the indigenous
peoples of Southern Mindanao in the Philippines. Their name could have derived
from "bla" meaning "opponent" and the suffix "an" meaning "people." Other terms
used to refer to this group are Blaan, Bira-an, Baraan, Vilanes, and Bilanes.

• The Blaan are neighbors of the Tboli, and live in Lake Sebu and Tboli
municipalities of South Cotabato, Sarangani, General Santos City, the southeastern
part of Davao and around Lake Buluan in North Cotabato. They are famous for their
brassworks, beadwork, and tabih weave. The people of these tribes wear colorful
embroidered native costumes and beadwork accessories. The women of these
tribes, particularly, wear heavy brass belts with brass "tassels" ending in tiny brass
bells that herald their approach even when they are a long way off.
WHAT IS THE MEANING OF HIGAONON?

• They are a nomadic tribe, traveling from one mountain to another, looking for fertile soil for
a fruitful harvest. The name Higaonon is derived from the words higa meaning living, the
word goan, which means mountains and the word onon meaning people.
• One of the indigenous practices that the Higaonons have retained up to this day is their
system of conflict resolution, locally called paghusay (meaning “to settle”). With its tribal
council composed of a Supreme Datu (chieftain), 11 delegates, 3 baes (women delegates),
and 25 alimaong (tribal police), they onon
resolve all kinds of conflicts as long as they take place within their jurisdiction. Cases that
reach the tribal authorities for possible resolution include thievery, fighting, murder,
misunderstandings, adultery, land conflicts, contempt against rituals and conflicts involving
rebels.
CASES OF HIGAONON TRIBAL CONFLICTS: ADULTERY

• Concerning adultery, the tribal chieftain has said that the practice is considered
a serious crime in the tribe because the Higaonons believe that it actually brings
bad luck. During a wedding, the datu (the one performing religious duty as the
Babaylan of the tribe), inculcates in the couple’s minds the sanctity of marriage,
which would become impure when a wife or a husband practices adultery.
• Though pagduway (or having two wives) is allowed in the tribe, the consent of
the original wife is required; otherwise, the husband could not engage in duway
(have two wives). A man intending to have two wives must see to it that he can
afford to provide the basic needs of his wives and their children.
However, the respondents revealed that there was no such case when a wife
allowed her husband to have two wives; there were reported cases of adultery
instead. These cases of adultery led to lido or war between families. This was
due to the fact that the Higaonons are by nature protective of their
family
SETTLEMENT PATTERN
SETTLEMENT PATTERN
SETTLEMENT PATTERN
SETTLEMENT PATTERN
The Banwa type of social organization is composed of
several settlements. Each settlement is composed of
hamlets/small settlements with an average of 5 – 8
households.

Higher grounds are selected as home sites for protection

purposes. Distance between houses are within
shouting range.

The place where the datu resides is relatively permanent

because it serves as the focal point of activities in the
district.
The house of the datu is generally the biggest structure in
the village. It can accommodate several hundreds of people.

Functions of the house:

1. Ceremonial center
2. Defense center
3. Sleeping platforms reserved for warriors and respected
guests
4. Rooms for the datu and his wives, and for ordinary
members of
the household
 ECONOMIC PATTERN

The Banwa type of social organization revolves around a

combination of shifting and permanent dry rice
agriculture, abaca plantation, and extensive trade.
Abaca plants are cultivated for domestic use [weaving
fabrics for attire or ropes for tying bundles] and for sale
to neighboring groups.

Livestock raising is universal, particularly fowls and swine;

animals are domesticated for food, religious sacrifices,
and trade. Horses, cows and carabaos are used for
transportation.
 ECONOMIC PATTERN

• VILLAGE specialists are “PRESENT and • AGRICULTURAL PRODUCTS

PATRONIZED”. • salt, sugar, shell discs, and plastics/ tin
plated
• ARTISANS • rice corn, or bundles of abaca fibers
• metalsmithing, basket, fabric weaving, and etc.
• personal adornment (earrings, trinksets, • WEALTH
bracelets, and tiny bronze bells manufactured by a WAX- • highest aspirations of people
MOLD PROCESS). • basis of power and influence

• BRONZE derived from OLD GONGS and DAGGERS

are melted
and poured into mold, cleaned, ground and polished for
trade.

• TRADE is “EXTENSIVE”.
ECONOMIC PATTERN

DATU (Manuvu)

• must have wealth

• must also be a
SKILLED
NEGOTIATOR
• must have a BIG HOUSE (700 people)
 ECONOMIC PATTERN
The DATU is expected to extend assistance to people:
a. During the critical period of the year (low supplies or totally
nonexisting)
b. In celebrating trial feast of the thanksgiving (SHAKAAN)
c. In feeding visitors (OFFICIAL BUSINESS or SOCIAL CALLS)
d. In providing for the support, food, lodging of parties who have
cases for settlement, but are put under observation for possible
reconciliation.
e. In arranging marriage (raising of animals and articles to meet the
bride wealth)
f. In meeting partly and wholly the exigency of the wergild or
damage the wrong-doers and their kinsmen must shoulder.
 ECONOMIC PATTERN

• OFFERINGS TO DEITIES
• accumulated surplus of food stuff and collection of prized items
(porcelain jars, gongs, spears, swords, girdles and leg bands)
• during ANNUAL CEROMONIES like GINUM.
• BASS GONGS - "standard items"
• estimating prices when TRADING VALUABLE OBJECTS, PAYING
DEBTS and WERGILDS, GIVING BRIDE GIFTS (marriage) , etc.
• WEALTH and its corresponding social and political statuses are validated
by public display of valuable and ritual objects during religious festivals
(PAGKITAN)
 ECONOMIC PATTERN
CONCEPT OF PROPERTY (3 DISTINCT TYPES)
•PERSONAL
•owned by an individual (clothing, weapons, jewelry, bolos, knives, and
headgears)
•those which can be disposed of easily.
•FAMILIAL
•includes home, furnishings, ritual paraphernalia, rights over fruit trees,
work animals, fowls, and livestock (FAMILY DECISION)
•COMMUNAL
•land, right of access, cultivation and harvest
•extend: hunting, foraging, gathering and fishing areas.
•cannot be done with the territory of another village
 ECONOMIC PATTERN
• TRESPASS
• Punishable and can generate violent feuding

• In order to insure that no mistakes are committed, village

boundaries are MARKED (so are other kinds of land and crop
ownership).

• Betel nut trees, bamboo groves, dye-yielding plants, and other

relatively permanent and non-removable landmarks are used to
establish and mark ownership.
 SOCIAL STRUCTURE
• The different villages continuing the Banwa, remain discrete, independent and
self-sufficient units, although these villages are territorially independent of each
other, they practice the essence if harmonious relationship to other villages to
have good trade of goods and strengthen economic ties and for protection.
• Banwa membership is frequently evaluated in terms of residence and
religious political allegiance with the central leadership
• The one who leads the banwa structure is called Datu. The Datu have the
authority, political influence, power and kinship to bringing different villages
together.
• The Datu has considerable juridical, political and ecclesiastical influence
within his territorial domain. Other than this the influence of a datu is observed
and extends beyond his own village over other neighboring villages.
 SOCIAL STRUCTURE
• The datu may be called to settle disputes which could not be easily
solved and to have alliances to other villages.
• The datu's duties include coordinating various social and religious
activities leading in important ceremonies and protecting the banwa.
The datu also follows on the custom laws .

Among the Manuvu the Datu has the following functions:

A. Social – receiving guests; arranging marriage matches
B. Economic – decides where the village was to move for swidden
activities in accumulating wealth and surpluses
C. Religious – settlement cases
D. Political – keep peace, making vengeance expeditions and little wars
and concluding alliances and pacts.
 SOCIAL STRUCTURE

• Customary practices are legitimized by a body of legal norms

called "Addat" which means , respect that is due to the customs
and the village authorities.
• In the Banwa structure every member of the community is
expected to follow legal norms as expressed in customs and
practices to avoid having in conflict with the laws and to suffer
punishments
• Violation of incest: The punishments include exile or death this
punishments also depends on the crime that has been done.
 SOCIAL STRUCTURE

• Infidelity is punishable by killing the culprit. If then

husband finds the wife to be unfaithful, he should kill
both her and her admirer, but the spear with which
he avenges his wrong should be left in the body of
one of the victims, as a sign that the killing was
provoked by the fault.
 SOCIAL STRUCTURE
• The authority of the Datu is also tempered by collective
sentiments and wise counsel of the village elders, as well as by
the custom laws and religious morality.
• The council of elders also called (buyyags) among the Manuvu.
The elders is also called the Taukum and Tausay who assist the
Datu in his performance of duties, they also help to resolve and
settle cases and to pass judgments.
• Other specialist assisting the Datu or serving the villages for
fees are the Melaws or go betweens. They are skilled
negotiators and often hired for marriage disputes before this can
cause serious damage, but the more serious criminal case are
assigned to the Tausay or the Datu.
 SOCIAL STRUCTURE

Bagani

• The most important group assisting the datu. Among the Bilaan the
Bagani or lebe is renowned fighters and these groups are composed
of families headed by men of valor who are entrusted in protecting
and avenging the honour of the community. They Are also known for
their well versed warfare strategies and tactics and they are also the
one who are incharge of the military ties of the district. They are
assisted by the commoners and the slaves in doing agriculture and
in return for their services the Bagani ample protection.
 SOCIAL STRUCTURE

• In becoming a Bagani you must first do something honourable to

be a candidate such as killing during culturally prescribed or
permitted occasions like avenging a family honour, raiding an
enemy territory and the more a person kills the higher his
prestige in becoming a Bagani.
• The bagani as classed among the Bilaan are said to be under
the protection of the spirits these powerful spirits is called the
Mandarangan and Darago and because of this the Bagani is
allowed next to the Datu to do sacred rituals.
 SOCIAL STRUCTURE
• The Banwa social organization has a defined social class
individuals and families are grouped and ranked on the bases of
wealth, descent, valour and supernatural endowment and the
one who is in the apex of the social pyramid is the Datu.

• The commoners are the biggest group in the Banwa social

organization. They are the ones who work in the field of the
Datu and Bagani. The less privileged members of the Banwa
social organization are the Uripon or slaves. These slaves are
not considered citizens and they do not enjoy any right or
privilege at all, until they are allowed to be in the group and
become integrated in the group.
 SOCIAL STRUCTURE

THERE ARE TWO CLASSIFICATION

OF PERSONS IN THE MANUVU

A. Mahingod
They are the ones who are native and born within the Banwa.
B. Lapu
They are the one who are not born in the community and they are
also called foreigners.
 SOCIAL STRUCTURE

THERE ARE 7 PRINCIPLES ON BECOMING A CITIZEN.

 SOCIAL STRUCTURE

• The nuclear family is the basic unit of the Banwa type

of organization. It consist of the father and the mother
and their unmarried child or children.
• The Banwa Social Organization also practices the
ways of marriage as it what the groom will give and do to
the bride such as giving valuable materials and the like
and they also practice Polygyny to the upper class
particularly the Datu in lined of this they practice
Exogamy and Endogamy
 RELIGION AND ART
• RELIGION
• Deeply interwoven with the community affairs.
• Conceptually separated from secular activities.
• Institutionalized in a number of community-wide
ceremonies.
• CEREMONIES (annually/occasions demand)
• Like divining guilt, restoring peace through rituals, and
negotiating disputes.
• Officiated by religious specialist (BAYLAN/ DATU).
 RELIGION AND ART

• BAYLAN (Walian)
• Most important religious functionary.
WHEN TO PERFORM CEREMONIES AND RITUALS?
• Before planting.
• Before harvesting.
• Before making a journey.
• Offering a prayer for the recovery for the
sickness.
 RELIGION AND ART
• TUMANURON
• Ceremonies involve important aspect of
community life.
• Called to perform the rite.
• AMO-OS (Bilaan)
• Do not perform task.
• To aid in the cures of the sick.
• To secure good crops.
• To thank the higher beings for their help and
watchfulness.
 RELIGION AND ART

HOW TO BECOME A RELIGIOUS FUNTIONARY?

• divine calling and intensive training

PROTECTIVE POWERS OF RELIGIOUS BELIEFS

• often expressed in ART FORMS
 RELIGION AND ART

• ORDINARY OBJECTS (attires, tools, weapons)

are decorated with conventionalized human and
animal forms for protection from environmental
spirits
• Incised in WOODEN HANDLES of metal
implements, embroidered as designs in attires
and carrying receptacles and inlaid in betel-nut
boxes.
THANK YOU FOR
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