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| Neil B. Pagalan, S.J. and Madz T. Tumbali, S.J. |
The
necessary companion to our philosophical training is experience. The
long hours spent reading and struggling with the philosopher's texts
would fall absurd if they are not pounded and aimed at experience.
We were in Bendum, Malaybalay during the summer. A month-full of
action with the Pulangiyen tribe was spent teaching and empowering
the promising generation of their youth not just with skills in
Mathematics, Computer and English but also in leadership and
spirituality. While being there, we were able to take down some
observations and knowledge imparted to us. A brief analysis of their
society is now a result of our fantastic summer apostolate.
There
are four social classifications in Bendum:
- Age - young
and old
- Culture - Pulangiyen
and Dumagat mainly from Bohol in the Visayas
- Belief
systems - Traditionalist, Baptist, Catholic
- Formal-political - Tribal
and Sitio councils, women group, youth (K.L.P)
These
four may be combined creating even more heterogeneous identities
within Bendum but the common denominator of all is traditional
Pulangiyen practice.
Some
prominent values, symbols, traditions in Bendum:
- The
datu is either chosen from among the sons or sons-in-law of
the deceased datu, or among members of the tribal council or any
male member of the tribe distinguished for his wisdom. Assisted by
the tribal council composed of representatives of pioneer families,
migrants, sitio council and the youth, the datu is reputedly the
seat of power in Bendum. He is expected to mediate in internal and
external conflicts. He mediates for the people in relation to
Magbabaya and the spirits being the head ritualist.
- The
sitio leader and his council, on the other hand, the
community's official link to the political government through
Barangay Busdi of Malaybalay City, functions as the sole government
agency in Bendum carrying out basic needs that the local government
can offer, for example, PhilHealth. Presently, the legislative,
judiciary and presiding powers rest with the datu and his tribal
council, where the sitio leader is only a member.
- Kaamulan
is an inter-tribe gathering held in Bendum generally in December.
Attended by tribes outside, this event aims at renewing unity and
acquaintance among neighboring tribes and communities. A featured
ritual is the passing on of the collection of prayer dances, called
dugsu by the elders to the younger generation. The young learn
ritual dances like binanug, binakbak, kinalaw-kalaw and binayi
during the gathering.
- This
reflects the appreciation of the community for APC (Apu
Palamguan Cultural Education Center) as the latter endeavors the
reclaiming and strengthening of indigenous culture. Such cultural
strength is also the backbone of the datu's political will being the
primary protector and presider of rituals. He is the symbol of the
tribe's identity.
- In
contrast to the obvious advantages of Pulangiyen hospitality, a
possible imminent disadvantage is the subtle and gradual dissolution
of the rich Pulangiyen culture. Choice for spouses is not
exclusively indigenous. Young women are not hesitant to leave the
community and live with their non-Bendum-dwelling husbands. The
community is open to any migrant, and gives him a piece of land,
provided that he leaves everything he has if he later decides to
leave Bendum.
- In
addition, the dumagat (‘from the sea' migrants)
introduced the buy-sell economy, which replaced the daily
plant-harvest basis of production of the Pulangiyen. The latter did
not resist this introduced economic system. Today, both natives and
migrants plant corn, coffee, rubber, rice, cassava and abaca. The
latter two are the primarily indigenous products, with some
traditional rice and corn, the rest are advantages of the advent of
the migrants. They sell their products to the local livelihood
center or in Barangay St. Peter which income they use to buy for
their needs. Yet, there still seems to be a divide in economic
attitude: the indigenous plant and harvest only according to their
needs (if there is excess, they sell them and immediately buy
something basic, like salt) and the dumagat plant and harvest to
sell, which profit they save for future needs.
- Tulungdanen
are the tradition-defined places of worship in the forest and at
intersections like where the Pinamangkulan meets the Pulangi River.
These are the presidia of the datu's rituals. Anti-theses of these
sacred places are any threats against the forests, rivers and other
natural resources as they give meaning to the intrinsic union
between forest-culture-people: Pulangiyen. A vital bloodstream of
the Pulangiyen's uncompromising protection of the forest for their
culture and identity is the Jesuit Pedro Walpole. The length of time
he spent in Bendum with his desires and competencies for the
cultural sustainable relation with the forest earned him the
environmental seat of recognition in the community. Incidentally,
his religious state provides him a kind of protection and covering
communities associated to him, like Bendum.
- Panalawahig
is a mid-year ritual held at the Pinamangkulan Pulangi intersection
when people seek blessings and want to ward off disasters. The
highlight is the sending off of the miniature raft carrying symbols
and offerings to the spirits. This remains a strong part of the
culture in Bendum and represents the traditionalism with the land:
Magbabaya (God above) spirits in the environment and ancestors that
still engages those of mainstream beliefs.
Value
Premise
Sustaining
identity. In Bendum, saving the forest is not just to realize all
the possible environmental benefits forest preservation can offer.
The core of it all is sustaining the life of the culture. The
tulungdanen rest along riverbanks and in the middle of the forest and
at those altars, the Pulangiyen communicate to their Creator and to
other spirits. Whether thanking or pleading they give meaning to
their every human act, finding sense in their fears and joys,
connecting their humanity to the Divine. They easily recognize and
affirm who they are by these actions connecting to what earlier
generations have done. This is what tradition means and this is what
makes and sustains the Pulangiyen as people in their indigenous
essence amidst the degrading threat of global markets that can reduce
the margins to misery and to being mere dole-out-beneficiaries. In
summary, it is the Pulangiyen, simultaneously as individuals and as a
tribe, which forest protection in Bendum sustains.
Friendship.
In the multi-layered differences, separated by historical, cultural
and economic biases, the team of young researchers of Environmental
Science for Social Change (ESSC) enters into dialogue through the
language of natural and practical science respecting cultural givens.
The Pulangiyen's strong identity, which goes hand in hand with the
existence of the forest, is directly related to the research and
efforts poured by the team in its passion to maintain the forests. In
studying cultural forest management the importance of culture and
learning are vital. In the process ESSC responded by supporting APC
as the focal point for cultural learning and of reaching Philippine
educational requirements in ways that allow for a greater recognition
of the other and their identity with equity.
GC
35 and Frontiers. ESSC and APC in Bendum unleash the Jesuit call
to the frontiers here in the Philippine Province. Its service to
everyone, whether Catholic or not, and helping sustain life to a
tribe with culture intact are very remarkable. Beyond the coverage of
regular diocesan operations, there in Bendum so visible and alive are
Jesuit institutions serving the "countryside" of the Church.
Conclusion
/ Synthesis
Dedicated
to and, at the same time, fueled and fulfilled by the sustenance of
the Pulangiyen culture, the efficient to collaboration and friendship
of the Jesuits and lay in ESS in Bendum announces a coherence of
science and religion in the service of another culture and shines
inspiration to many other groups with same noble hearts.
Appendix
Revised
questionnaire used during interviews:
Political
- Who
and what are the seats of power? Who makes decisions?
- Can
the people participate in the decision-making?
- What
is the manner of decision-making?
- Which
groups of the society (formal or informal) have political influence?
- What
are the different political affiliations? Who is fighting for which
ideology?
- Is
there a strong political will?
- How
does religion affect the community in politics?
Socio-cultural
- What are the different groups existing? Which tribe is dominant?
- What are the prominent values, symbols, and traditions practiced?
- Are the values in progress or in decline?
- What ideologies, values, traditions determine politics and the
economy?
- What is the most important social relation in the society? In which
social structure and institution is the relation realized?
Economic
- What
do the community produce?
- How
do they manage production? What kind of economic system is
practiced? Who benefits from this system?
- What
is the economic profile of the people?
- What
is the relation between capital and labor? How is money circulated
in the area?
- Where
do local produce go? What are the products they import? What
sustains the buying capacity?
- Who
controls the natural resources?
Environment
- What
are the resources of the community?
- Are
these being used by the community?
- What
is the state of or condition of the environment?
- Where
do people get their basic food and drink?
- Are
the means of production environmentally sound?
- What
are the major environmental issues? What are the measures taken?
- What
are the existing policies that are related to environment management
and protection?
- What
is the attitude of the people with regard to the environment?
Who
actually were the people interviewed as this is very ideal in the
minds of the community as against the situation that is so limited at
present. The dream come through.
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