thesis 5

Republic of the PhilippinesSURIGAO DEL SUR STATE UNIVERSITY

Main Campus, Tandag City

COLLEGE OF TEACHER EDUCATION

THE NARRATOLOGY OF ORAL LITERATURES OF THE MANUVOS

___________________________________________

An Undergraduate Thesis

Presented to

The Faculty of College of Teacher Education

Surigao del Sur State University

Tandag City

___________________________________________

In Partial Fulfillment

Of the Requirements for the Degree of

Bachelor of Elementary Education

___________________________________________

Clinton D. Sequihod

Mary Cris P. Quiñonez

April Joy C. Secarro

Angelito Y. Pera

April 2016




Chapter 1

THE PROBLEM AND ITS SETTING

Introduction

At present,SurigaodelSur hasmany tribal dialects in oral form which are on

the verge of becoming extinct. These dialects are spoken by ancient tribes which

have a distinct multi-faceted, ancient culture. A large portion of these cultures is

reflected in and expressed through their oral literatures. While the tribal

communities of SurigaodelSur, particularly in San Miguel, are fast shifting

towards urban centers, the primary loss is the gradual erasure of their oral

literature. Their rich and varied literatures are transferred and sustained orally

from one generation to another. In post-colonial agenda, these literatures have to

be included to expand the literary canon. The Manuvosare one of the prominent

tribal communities ofSurigaodel Sur. They have several literatures of their own

which are related to their life, personal experiences and reminiscences, human

imagination and perception and cultural and are part of their folklore in unscripted

oral form.

Manuvos converse in a language which has a palpable similarity a

combination of Visayans, San Miguelnons and Tandaganons. But many unique

and subtle words need to be clarified from the Manuvothemselves while the

imperial epistemological interests designated unscribed literature as inferior to

literatures that were written and had a documented history, the postcolonial




perspective critiques the former stand and includes these numerous and

heterogeneous oratures as worthy of serious attention. However it has to be

stated that Asian, African, Western European/ Colonial interest via

anthropological studies first brought oratures into the fold of academic concern

either because in dialect form they have shifted greatly from narrative forms or

are unique at the dialect and does not relate to any of the neighboring languages.

Furthermore, the Philippine Constitution of 1987, Chapter 1, section 2,

mentioned that the state shall recognize, respect and protect the rights of the

indigenous people and to preserve and develop their cultures, traditions and

institution. As supported by Dean (2003), while the human rightsof the

indigenous people are continued to be neglected, these include cultural and

linguistic preservation, autonomy, environmental degradation, incursion and

discrimination. Furthermore, the interaction of indigenous and non-

indigenoussocieties throughout the history has been complex, ranging from

outright conflict and subjugation of mutual benefit and cultural transfer.

In Republic Act (RA) 8371, known as Indigenous Peoples Rights Act,

defined indigenous people as a group of homogenous society, who have

continuously lived as an organized community on communally bounded and

possessed land used as their abode, sharing common bonds of language,

customs, culture, traditions and indigenous religions, become historically

differentiated from the rest of the Filipinos. Annaya (2004) added they are the




living descendants of pre-invasion inhabitants of lands now dominated by others;

they are culturally distinct groups that find themselves engulfed by other settler

who encroached their lands. Report from United Nation Educational, Social and

Cultural Organization (UNESCO, 2001), also mentioned that many rights

of our indigenous people have been disregarded and there is a difference

between indigenous group and the general population exist. Thus, the difference

creates a major factor contributing to social marginalization, poverty and

dispossession of indigenous people. It is in this sense that the study on the

narratology of oral literatures of Manuvos in San Miguel will present different

genres of oratures, their connections to Manuvo culture and its significant

recognition and existence of a certain indigenous community.

Purpose of the Study

This study aimed to identify the prevalent oratures of the Manuvos in San

Miguel, Surigaodel Sur with respect to themes and issues, symbolisms that are

found in their oral literatures. Subsequently, this study helped us identify how

these oratures affected their way of living, reflected their language and culture

and values in the Manuvo lives as one of the indigenous communities in Surigao

del Sur.

On the other hand, we were apprehensive in translating the Manuvo

oratures in English language in order to understand their meanings and

interrelationships to language and culture of the indigent community and




analyzed the texts through formalism and mimetic world view to understand

deeply the structure and message of the story by virtue of narratology.

This study also promoted cultural heritage preservation to support

indigenous oratures and culture which encouraged them to value and embrace

their culture and oratures that made them unique individuals of the civilized

community.

Research Questions

The narratology of oral literature is a very important medium in identifying,

determining and discovering the rich and diverse customs, beliefs, traditions and

rituals of a certain indigenous community.

The following research questions guided this study:

1. What are the prevalent genres of oratures of the Manuvos in San Miguel?

2. What are the English translations in each of the oral literatures reflected in

Manuvos language, oratures and culture?

3. Are there ways of the Manuvos of preserving their oratures and culture?




Conceptual Framework

Table 1. Schematic Diagram of the Present Study

The diagram shows the variables of the study. The genres of prevalent

oratures, plot structure, narrative perspective, symbolic imagery and other literary

techniques. English translations of Manuvo oratures and their preservation of oral

literatures and culture will present their oral literatures are interrelated and

reflected in their indigenous community. Meanwhile, the Interrelationship of

Oratures and Culture of Manuvo Tribe in San Miguel: An Anthropological

Linguistic Study will be output of this study that concerned on how oratures and

Ooo

The Narratology of Oral Literatures

of the Manuvos

Genres of Prevalent Oratures,

Plot Structure, Narrative

Perspective, Symbolic Imagery, and Other Literary

Techniques.

English Translations of Manuvo Oratures,

Preservation of Oratures and Culture

of Manuvo Tribe




culture are interrelated and interrelated with respect to the life, language,

traditions, customs and beliefs of Manuvos in San Miguel.

Theoretical Lens

This study is anchored on the theory of Rene Girard Mimetic Theory which

states that human beings tend to subconsciously imitate others and the

extension of this mimesis to the realm of desire. This theory is useful for it seeks

to identify how the oratures come up. Is it imitated by the tribe? Or was it a

product of their desire?

According to Gerald P., et..al. (2008).mimesis is primarily associated with

Plato (Ion, The Republic) and Aristotle (Poetics) who contrasted this method of

direct representation with its counterpart, diegesis (see definition). Aristotle, in

particular, claimed that people are inherently "mimetic" beings, containing within

a drive and an impulse to imitate and capture reality through art. Another way to

think about mimesis in texts, specifically, is through dialogue. Mimesis is most

readily understood when contrasted with its counterpart, diegesis; the Wikipedia

"mimesis" entry provides an especially apt claim on the subject: "mimesis

represents,diegesis reports; one embodies, the other narrates; one transforms,

the other indicates; one knows only a continuous present, the other looks back

on a past.




Nature creates similarities. One need only think of mimicry. The highest

capacity for producing similarities, however, is man’s. His gift of seeing

resemblances is nothing other than a rudiment of the powerful compulsion in

former times to become and behave like something else. Perhaps there is none

of his higher functions in which his mimetic faculty does not play a decisive role.

--- Walter Benjamin, "On the Mimetic Faculty" 1933.

The term mimesis is derived from the Greek mimesis, meaning to imitate.

The OED defines mimesis as "a figure of speech, whereby the words or actions

of another are imitated" and "the deliberate imitation of the behavior of one group

of people by another as a factor in social change". Mimicry is defined as "the

action, practice, or art of mimicking or closely imitating ... the manner, gesture,

speech, or mode of actions and persons, or the superficial characteristics of a

thing" Both terms are generally used to denote the imitation or representation of

nature, especially in aesthetics (primarily literary and artistic media).

Within Western traditions of aesthetic thought, the concepts of imitation

and mimesis have been central to attempts to theorize the essence of artistic

expression, the characteristics that distinguish works of art from other

phenomena, and the myriad of ways in which we experience and respond to

works of art. In most cases, mimesis is defined as having two primary meanings

- that of imitation (more specifically, the imitation of nature as object, phenomena,

or process) and that of artistic representation. Mimesis is an extremely broad and




theoretically elusive term that encompasses a range of possibilities for how the

self-sufficient and symbolically generated world created by people can relate to

any given "real", fundamental, exemplary, or significant world. (2), and

reciprocity). Mimesis is integral to the relationship between art and nature, and

to the relation governing works of art themselves. Michael Taussig describes the

mimetic faculty as "the nature that culture uses to create second nature, the

faculty to copy, imitate, make models, explore difference, yield into and become

Other. The wonder of mimesis lies in the copy drawing on the character and

power of the original, to the point whereby the representation may even assume

that character and that power."

Pre-Platonic thought tends to emphasize the representational aspects of mimesis

and its denotation of imitation, representation, portrayal, and/or the person who

imitates or represents. Mimetic behavior was viewed as the representation of

"something animate and concrete with characteristics that are similar to the

characteristics to other phenomena"

Plato believed that mimesis was manifested in 'particulars' which resemble

or imitate the forms from which they are derived; thus, the mimetic world (the

world of representation and the phenomenological world) is inherently inferior in

that it consists of imitations which will always be subordinate or subsidiary to their

original. In addition to imitation, representation, and expression, mimetic activity




produces appearances and illusions that affect the perception and behavior of

people. In Republic, Plato views art as a mimetic imitation of an imitation (art

mimes the phenomenological world which mimes an original, "real" world);

artistic representation is highly suspect and corrupt in that it is thrice removed

from its essence. Mimesis is positioned within the sphere of aesthetics, and the

illusion produced by mimetic representation in art, literature, and music is viewed

as alienating, inauthentic, deceptive, and inferior.

Aristotle views mimesis and mediation as fundamental expressions of our

human experience within the world - as means of learning about nature that,

through the perceptual experience, allow us to get closer to the "real". [see

reality/hyperreality, (2)] Works of art are encoded in such a way that humans are

not duped into believing that they are "reality", but rather recognize features from

their own experience of the world within the work of art that cause the

representation to seem valid and acceptable. Mimesis not only functions to re-

create existing objects or elements of nature, but also beautifies, improves upon,

and universalizes them. Mimesis creates a fictional world of representation in

which there is no capacity for a non-mediated relationship to reality [10]. Aristotle

views mimesis as something that nature and humans have in common - that is

not only embedded in the creative process, but also in the constitution of the

human species.




In 17th and early 18th century conceptions of aesthetics, mimesis is

bound to the imitation of (empirical and idealized) nature. Aesthetic theory

emphasized the relationship of mimesis to artistic expression and began to

embrace interior, emotive, and subjective images and representations. In the

writings of Lessing and Rousseau, there is a turn away from the Aristotelian

conception of mimesis as bound to the imitation of nature, and a move towards

an assertion of individual creativity in which the productive relationship of one

mimetic world to another is renounced [11].

In 20th century approaches to mimesis, authors such as Walter Benjamin,

Adorno, Girard, and Derrida have defined mimetic activity as it relates to social

practice and interpersonal relations rather than as just a rational process of

making and producing models that emphasize the body, emotions, the senses,

and temporality. The return to a conception of mimesis as a fundamental human

property is most evident in the writings of Walter Benjamin, who postulates that

the mimetic faculty of humans is defined by representation and expression. The

repression of the mimetic relation to the world, to the individual, and to others

leads to a loss of "sensuous similarity” "In this way language may be seen as the

highest level of mimetic behavior and the most complete archive of non-

sensuous similarity: a medium into which the earlier powers of mimetic

production and comprehension have passed without residue, to the point where

they have liquidated those of magic."




Michael Taussig's discussion of mimesis in Mimesis and Alterity is

centered around Walter Benjamin and Theodor Adorno's biologically determined

model in which mimesis is posited as an adaptive behavior (prior to language)

that allows humans to make themselves similar to their surrounding

environments through assimilation and play. Through physical and bodily acts of

mimesis (i.e. the chameleon blending in with its environment, a child imitating a

windmill, etc.), the distinction between the self and other becomes porous and

flexible. Rather than dominating nature, mimesis as mimicry opens up a tactile

experience of the world in which the Cartesian categories of subject and object

are not firm, but rather malleable; paradoxically, difference is created by making

oneself similar to something else by mimetic "imitation". Observing subjects thus

assimilate themselves to the objective world rather than anthropomorphizing it in

their own image.

Adorno's discussion of mimesis originates within a biological context in

which mimicry (which mediates between the two states of life and death) is a

zoological predecessor to mimesis. Animals are seen as genealogically

perfecting mimicry (adaptation to their surroundings with the intent to deceive or

delude their pursuer) as a means of survival. Survival, the attempt to guarantee

life, is thus dependant upon the identification with something external and other,

with "dead, lifeless material". Magic constitutes a "prehistorical" or

anthropological mimetic model - in which the identification with an aggressor (i.e.




the witch doctor's identification with the wild animal) results in an immunization -

an elimination of danger and the possibility of annihilation.

Such a model of mimetic behavior is ambiguous in that "imitation might

designate the production of a thinglike copy, but on the other hand, it might also

refer to the activity of a subject which models itself according to a given

prototype" . The manner in which mimesis is viewed as a correlative behavior in

which a subject actively engages in "making oneself similar to an Other"

dissociates mimesis from its definition as merely imitation.

In Adorno and Horkheimer's Dialectic of Enlightenment, mimesis (once a

dominant practice) becomes a repressed presence in Western history in which

one yields to nature (as opposed to the impulse of Enlightenment science which

seeks to dominate nature) to the extent that the subject loses itself and sinks into

the surrounding world. They argue that, in Western history, mimesis has been

transformed by Enlightenment science from a dominant presence into a

distorted, repressed, and hidden force. Artworks can "provide modernity with a

possibility to revise or neutralize the domination of nature".

Socialization and rationality suppress the "natural" behavior of man, and

art provides a "refuge for mimetic behavior". Aesthetic mimesis assimilates

social reality without the subordination of nature such that the subject disappears

in the work of art and the artwork allows for a reconciliation with nature.




Derrida uses the concept of mimesis in relation to texts - which are non-

disposable doubles that always stand in relation to what has preceded them.

Texts are deemed "nondisposable" and "double" in that they always refer to

something that has preceded them and are thus "never the origin, never inner,

never outer, but always doubled" [25]. The mimetic text (which always begins as

a double) lacks an original model and its inherent intertextuality demands

deconstruction." Differénce is the principle of mimesis, a productive freedom, not

the elimination of ambiguity; mimesis contributes to the profusion of images,

words, thoughts, theories, and action, without itself becoming tangible" [26].

Mimesis thus resists theory and constructs a world of illusion, appearances,

aesthetics, and images in which existing worlds are appropriated, changed, and

re-interpreted. Images are a part of our material existence, but also mimetically

bind our experience of reality to subjectivity and connote a "sensuous experience

that is beyond reference to reality"

Significant to this study is another theory called Formalism. A text-

based critical method which was developed by Victor Shklovsky, Vladimir Propp,

and other Russian critics early in the 20th century. It involved detailed inquiry into

plot structure, narrative perspective, symbolic imagery, and other literary

techniques.




Significance of the Study

The findings of this study will be beneficial to the following entities or

group of individuals in the community:

To the Students: This study will give them enough information with

respect to the culture and traditions of Manuvo tribe in San Miguel. Furthermore,

the various genres of the prevalent oratures, themes, issues and archetypes,

English translations of Manuvooratures, preservation of oratures and culture of

manuvo tribe will encourage knowing these people open-mindedly and on how

their cultures and rituals affect the lives of the community.

To the English Instructors: This study will provide them a

comprehensive information in terms of the interrelationship of oratures and

culture of Manuvo tribe and on how to appreciate their way of living as reflected

in their language, literature and culture. Furthermore, this study is likewise

significant in teaching English language and literature in order to build up

appreciation and recognition of the indigenous community.

The Community: This study will help them informed to the importance of

the interrelationship of oratures and culture of a certain indigenous community in

order to strengthen the ideology of respect and preservation of the natural

identity of a indigenous community or tribe.




National Government: This study will help them understand the

knowledge on the interrelationship of oratures and cultures of a certain

indigenous community in order that they can make proposals and programs

intended for preserving culture, orature, language, customs and traditions.

Limitation and Delimitation of the Study

This study is concerned with the narratology of oratures of the Manuvos in

San Miguel, Surigao del Sur with respect to themes and issues, symbolisms that

are found in their oral literatures, on how these oratures affect their way of living,

on how these oratures reflect their language and culture and values of these

oratures in the Manuvo lives as one of the indigenous communities. It also

scopes in the translations of the Manuvooratures in English language in order to

understand their meanings and interrelationships to language and culture of the

indigenous community and apply the mimesis approach to understand deeply the

structure and message of the story by virtue of narratology and promote cultural

heritage preservation to support indigenous oratures and culture which

encourage them to value and embrace their culture and oratures that made them

unique individuals of the civilized community. Meanwhile, the participants of this

research are only Manuvos in San Miguel, Surigaodel Sur.




Definition of Terms

The following terminologies herein are defined operationally and

conceptually for the benefit and understanding among readers.

Narratology. refers to both the theory and the study of narrative and narrative

structure and the ways that these affect our perception.

Mimesis. representation or imitation of the real world in art and literature.

Oral literature. road term which may include ritual texts, curative chants, epic

poems, musical genres, folk tales, creation tales, songs, myths, spells, legends,

proverbs, riddles, tongue-twisters, word games, recitations, life histories or

historical narratives

Manuvo. simply means “people” or “person”; alternate names Minuvu. The term

may have originated from “Mansuba,” a combination of man (people) and suba

(river). Manobos are concentrated in Agusan, Bukidnon, Cotabato, Davao,

Misamis Oriental, and Surigao Del Sur.

Organization of the Study

This study highlights the narratology of the oral literature of Manuvos in

San Miguel in which the Chapter 1 presents and introduces the purpose of the




study as well as the related literature with respect Manuvo oral literature.

Meanwhile, Chapter 2 presents the research methodology of the study which

includes the research design, participants, data sources, collection and analysis

of data, trustworthiness and credibility, role of the researchers and ethical

considerations. Furthermore, chapter 3 which is the results of the study which are

the narratology of oral literature of the Manuvos, Chapter 4 is the discussion of

the results of the study and Chapter 5 is the pedagogical implications of the

study.




Chapter 2REVIEW OF RELATED LITERATURE

The Manuvo Tribe

Most Manobo inhabit the river valleys, hillsides, plateaus, and interiors of

Agusan, Bukidnon, Cotabato, Davao, Misamis Oriental, and Surigao Del Sur.

The whole Manobo population numbers 250,000 (NCCP-PACT 1988). The

subgroup Manuvu inhabits a contiguous area along southern Bukidnon,

northeastern Cotabato, and northwestern Davao. The Ilianon, Livunganen-

Arumanen, and Kirintekan are in northern Cotabato. The Tigwa/Tigwahanonare

concentrated in Lindagay and scattered all over the town of San Fernando,

Bukidnon, close to the border of Davao Del Norte. Tigwa may have derived from

guwa (scattered) or the Tigwa River, whose banks they inhabit. The Umayamnon

are scattered around the town of Cabalangsan, Bukidnon, and the interiors of

Agusan Del Sur. The western Bukidnon Manobo inhabit the southwestern quarter

of Bukidnon province.

The different Manobo languages belong to the Philippine subfamily of the

superfamily of the superfamily of languages called Austronesian (Malayo-

Polynesian in the old literature). Some linguists of the Summer Institute of

Linguistics have discovered that the Mindanao languages belong to a subgroup




of Philippine languages which they call the proto-Manobo. The protolanguage,

however, has not yet been reconstructed or dated.

1.1 History

Oral tradition and records about the introduction of Islam into Mindanao

give us a clue to the history of pre-Spanish Manobo. Their ancestors inhabited

the lowervalley of the Pulangi River in central Mindanao. In the 14th century,

Sharif Kabungsuan, a muslim missionary, arrived from Johore, to convert the

people. According to oral tradition, the Manobo's leaders were two

borthers:Tabunaway and Mumalu. They lived by a creek, Banobo , which flowed

into the Mindanao River near the present site of Cotabato City. Tabunaway

rejected Islam but advised his younger brother to submit to conversion.

Tabunaway and his followers fled up the Pulangi River to the interior and, at a

certain stop, they decided to part ways. Tabunaway and his group who went to

Livungan became the Livunganen. Others became the Kirinteken, Mulitaan,

Kulamanen, and Tenenenen. The Kulamanen split into the Pulangian and

Metidsalug/Matigsalug. Branches of the Tenenenen were the Keretanen,

Lundugbatneg, and Rangiranen. A group stayed along the river in Lanuan and

built an ilian (fort) and so became the Ilianon. Those who went to divava

(downriver), Became the Dibabawon, some of whom branched into the

Kidapawanen. But because ali these groups retained their indigenous beliefs and




practices, they retained the name of their original site, Banobo, which eventually

became Manobo. On the other hand, Mamalu'sdescendant's became the

Maguindanao.

Magellan landed in Butuan in 1521 and planted a cross at the mouth of the

Agusan River to commemorate the first mass celebrated there. By 1591 Butuan

had become an encomienda and tributes were collected. However, Spanish

garrison towns and forts had to be erected because of Moro and Manobo

resistance to colonization. In 1648, a rebellion that caused the death of many

Spaniards was led by a Manobo chieftain named Dabao, a historical figure who

became a hero of legends recounting his fantastic feats by a giant. Records of

Christian conversion probably refer to the Visayan lowlanders, since all attempts

made by the Spaniards to make Manobo conform to the pueblo or town system

was futile. Christianized Manobo towns were established bye 1877, but these

would shortly after be abandoned and razed to the ground bye the converted

Manobo themselves, who would then flee to the mountains and revert to their old

ways. By 1896, at the outbreak of the Philippine Revolution in other parts of the

archipelago, the missionaries and troops had already withdrawn from the

hinterlands because the Manobo constantly engaged them in warfare.

It was during the American colonial period that significant changes

occurred in the Manobo way of life. Patrols of Philippine Constabulary with




American officers in command aimed to put a stop to the intertribal raids and

feuding among the Manobo. AT the same time, the civil government tried to

persuade the people, through their datu, to live in villages instead of dispersed

settlements, and to send their children to school. Consequently, more or less

permanent Manobo barrios began to be established in the lower areas.

WWII hastened acculturation because lowlanders evacuated to the mountains to

escape the Japanese. After the war, government homestead program

encouraged families from the northern islands to settle in Mindanao. Each

homesteader was offered "a farm plot of 16 acres for the first year, farming

materials, a carabao, and farm implements" (Elken 1966:163). Although the

Manobo themselves were offered the same privileges, their elders initially

ignored the offer and, thorugh their council of datu forbade their people from

cooperating. However, the younger ones, especially those who had been

educated, joined the program in defiance of their elders. Furthermore, logging

companies caused roads to be built in the mountains, and this facilitated

interaction with the lowlanders, especially since the trucks of these companies

usually offered them free rides.

A typical Manobo settlement that underwent rapid change is Barrio

Salangsang of the municipality of Lebak, Cotabato. For generations, the Manobo




way of life was intact here until 1950s, when it was opened to Tiruraysetlers. A

Protestant church was built in 1959 and an elementary public school in 1951. By

1966, out of a total of 510 households, 143 were Tiruray, all living in the village

center. Out of the barrio's 11 sari-sari stores or corner shops, nine belonged to

the Tiruray.

1.2 Literary Arts

The Manuvu have atukon, riddles; panonggelengan, proverbs;

panumanon, folktales, fables, and humorous tales; ituan, myths and legends; and

Owaging, epics. Narrative poems and lyric poems are generally also ritual songs

addressed to gods. The Ilianon Manobo have the following narrative prose forms:

tudtul, a news item; guhud, a historical account; and teterema, folktale.

The following riddles of the western Bukidnon Manobo show the use of

metaphorical language in describing their natural environment, material culture,

and human anatomy. Each riddle is preceded by a phrase "entuke nu kediey."

Following are examples of riddle:

Emunedtibasannunevasag

needlambas ne linew. (Sikan is luvi)

If you cut into it, it's a bow;

If you pierce it, it's a pool. (Coconut)

Kesile man guntaanheyan ne ziya nu edluwiti




tezizale. (Sikan is tikulantemanuk)

Camote, the inside of which you peel

. (Chicken gizzard)

Linew man guntaanheyan ne

nelingutteligewana. (Sikan is mata)

A pool surrounded by fishing poles.

(The eyes)

Buntud man guntaanheyan ne emun

ed-ahaan nu ne egkiramkiram da,

neemunegkewaan nu nuegkekawe nu.

(Sikan is izung)

A mountain which can only be dimly seen,

yet you can reach it with your hand. (nose)

Uripen nu man guntaan

heyan ne pinelangge nu su

ebpenugitan da keegkaan,

nesikan is tai zin ne egkeenen nu.

(Sikan is gelingen he vatu)

Your slave which you carefully feed

by putting food in its mouth,




its tail is what you eat.

(Hand-operated stone corn mill)

The following are Ilianon Manobo proverbs:

Keetewnekenaedlilingeyte

impuun din ne kena

ebpekeumadiyateedtamanan din

He who does not look back to his origins

will not reach his destination.

Kemevandes ne ed-ipanenew ne

melaarankeegkeruhi.

If a man walks fast and steps on a thorn,

it will go in deep,

but if he walks slowly,

it will go in only a little.

Numerous Ilianonteterema (folktales) have been collected and classified

by Wrigglesworth (1981) in tales about animals, culture heroes and heroines,

kindness rewarded and evil punished, cleverness and stupidity, and fate.

Favorite numskull characters are the couple Welu and Binsey, whose

errors of judgement cause one mind adventure after another. One day Welu

decides to go fishing and walks as far as he can so he can catch more fish. By




the time he stops, it is dark; yet there seems to be no fish at all. Finally he sees a

frog and decides to take that to substitute for the absent of fish. He knock it down

with his bolo and then, looking at it more closely in the dark, mistakes the frog for

his only child. He goes home and both Welu and Binsey prepare the child's

wake. As Binsey wails her sorrow over her child's death, the grieving Welu

attempts to kill himself. He tries to cut his neck with his bolo but finding too

painful. He tries to choke himself by putting his finger down his throat but he

complains that "it doesn't even hurt." Finally, Biteey, a relative, attracted by all the

noise that the couple is making, discovered that they have been mourning a

frog's death. He scolds them and instructs them to eat what Welu brought. The

next day Welu returns to the stream to go fishing again and he sees a frog

smiling and winking at him.

Welu persuades the frog to come out in the open so he can whack it, but

to his suprise the frog hits him back. A prolonged wrestling match between

Weluand the frog ensues. Welu then extricates himself from the frog's grip and

runs home to Binsey, whom he persuades to run father away with him, because

the frog is in pursuit. They go to Biteey, who scolds them again. Welu then

decides to return home because he is worried about the crops that he has

abandoned. When the couple arrived home, their two children are there. The

family eat their fill and take a rest. The daughter breaks wind and Welu thinks




that she has died because of her foul smell. They carry her to the burial place

and lay her on the ground. When they arrive home, the son also breaks wind,

and so the couple took him to the burial place too. Then Binsey breaks wind and

Welu repeats the process. Finally, Welu himself breaks wind but he is in a

quandary, for there is no one to carry him to the burial place. He decides to walk.

The whole family is now sitting around the burial place. Three days later Biteey

decides to visit Welu, and upon learning of Welu's foolishness, scolds him,

saying: "Welu, get busy harvesting your corn! And stay at home; don't keep

acting as if you had no one!"

The fable of the lion and the deer is found among both the Ilianon and the

Manuvo. The lion and deer used to be such inseparable friends that they would

sleep side by side. One day the lion has a dream that he refuses to tell the deer

about. The deer tells him that the dream will be fulfilled if he shares it with his

friend. The lion then tells the deer that he dreamed that he was eating a deer's

delicious liver. The lion demands that his dream be fulfilled, as the deer

promised. Now at odds, the two decide to ask the chief to settle their case. On

the way, they meet the lizard, and then the turtle, who both decide to join them.

When they arrive at the chief's house, the lizard climbs to one of the

rafters. The chief decides in favor of the lion, thinking that his family would also

partake of some of the deer meat. Suddenly the lizard falls to the floor, saying

that he fell asleep and had a dream. The chief asks the lizard to narrate his




dream and the lizard recounts that in his dream he married the chief's daughter.

The lizard then argues that the chief's decision over his dream must be

consistent with his earlier decision over the lion's dream. The turtle then makes a

sudden noise and reveals that he too had a dream. Persuaded to reveal it, he

says that he dreamed that he married the chief's wife. The chief, refuses to give

his daughter and wife to the lizard and turtle. The animals defy him and help the

deer to escape.

A western Bukidnon myth explains the sacredness of the betel chew. It is

the means by which people attain immortality, in recompense for their difficult

and painful life on earth. Nengazen (Supreme Being) made Mungan, Agyu's

sister-in-law and the first baylan, by sending her maya bird which carried betel

chew. The areca nut was very small and striped with gold, which signified that

Mungan had completed her shamanship and had no need for ordinary food. The

spirits and gods eat only betel chew, their favorite food.

A myth about feuding gods in the skyworld explains why the east is red.

Ballak and Sallaguitungan were two of the deities who inhavited the skyworld.

Ballak helped some of his friends of the earthworld to enter his world. A friend,

Tapokak, having overeaten, needed to relieve himself. While doing so, he fell

and his blood covered the plants around. Sallaguitungan stopped Ballak from

helping Tapokak. Ballak angrily challenged Sallaguitaungan, who could make

himself as big as the universe. Sallaguitungan then bit off the thumb of Ballak's




wife and threw it eastward. The east turned red with blood of Ballk's wife. Ballak

never challenged Sallaguitungan again.

The Manobo believe in the existence of the pusod to dagat, the navel of

the sea, into which the water falls when it evaporates or during low tide.

Maylan/Makaranos once covered this pusod with his shield. The eagle Manaol,

guardian of the pusod, begged him to remove the shield to prevent the earth from

flooding. Maylan complied and the eagle led him to where he wanted to go.

Manobo epics that have been documented and translated are the Ulahingan of

the Livunganen-Arumanen, Tulalang and Agyu of the Ilianon, and Tuwaang of

the Manuvu.

Agyu is an epic hero who is known to most of the indigenous tribes of

Mindanao, such as the Bukidnon and most Manobo subgroups. His adventures

which are recounted here are those belonging to the Ilianon epic cycle.

The sons of Pamulaw—Agyu, Banlak, and Kuyasu – live in the country of

Ayuman. They have four sisters, two of whom are named in the epic as

Yambungan and Ikwangan. Banlak's wife, Mungan, is afflicted with leprosy. One

day Banlak and Kuyasu deliver nine lumps of beeswax to the Moro datu with

whom Agyu trades. The Moro datu is angered by the measly amount given, so a

fight ensues between him and Banlak. Anticipating a Moro attack on their

country, Agyu leads his people in a exodus to the mountain of Ilian, where they

build a fort and lay traps for the pursuig Moros. After a victorious battle against




the Moros, Agyu and his people move to Pinamatun Mountain, where they build

a settlement. Agyu goes hunting in the nearby mountain and catches a wild pig.

Lono finds beehives in the palm trees. The honey and pork are distributed to the

people. Agyu remembers his sister-in-Law Mungan, who has been left behind in

Aruman because of her affliction. Lono volunteers to take some honey and meat

back to Mungan, whose husband has abandoned her. Mungan, however, has

become whole again and, in gratitude for Lono's and Agyu's thoughtfulness, she

sends back rice and betel nut to distribute to Agyu's people in Pinamatu. Banlak,

hearing of Mungan's recovery, wants to reunite with her, but Agyu and his people

return to Aruman but Mungan is gone, having already ascended to the skyworld.

They cotinue to the country of Tigyandang, where its people put up a fight with

Agyu's people on the shore of Linayangon Bay.Agyu's young son, Tanagyaw,

although a mere boy, defeats the enemies on the fourth day.

The enemies' leader offers his daughter in marriage to Tanagyaw, who

refuses. In the country of Baklayon, the datu's daughter Paniguan offers

Tanagyaw betel chew and herself in marriage. The people's enemies attack, but

Tanagyaw slays them. The datu's son Bagsili challenges him and is defeated I

hand-to-hand combat. The datu then leaves the country. Tanagyaw returns home

with Paniguan and they are married. An invasion in Agyu's country compels

Tanagyaw to put on his ten-layered armor, shield, and spear, and to slay the

enemies. Mountains of corpses pile up on the seashore. With the help of his




golden cane called Tanigid, he wins a duel with the enemy datu's son. Agyu then

assigns Tanagyaw the country of Sunglawon where he and his wife settle.

The Tulenlangan is the Ilianon epic cycle, an episode of which describing

Tulalang's battles with many invaders, both human and non-human, was

translated into English and entitled "Tulalang'sSlays the Dragon" (Wrigglesworth

1977). The song opens with Tulalang in his turugan (palatial house), busily

making leglets. He stops only to take betel chew from his betel box. The women

laugh and make fun of him because it is women who customarily prepare the

betel chew for the men. Tulalang then proceeds to dress himself by putting on

five shirts and five trousers. He winds his tengkulu (headdress) five times and the

little bells attached to it tinkle as he walks. Tulalang's only sister had sewn this

headdress in pitch darkness, lighted only "by the radiance of her beauty." He

puts on his Linambus(warrior's vest) and limbutung (armor). He makes his

balaraw dagger and hinepuan dagger, his shield, and spear which tinkles with

kulungkulung shells. The sound disturbs the spirit guardian of animals,

Mahumanay, who curses him. The limukon( omen bird) hoots, but Tulalang

ignores it.

Tulalang and the banug (hawk) have a battle, and Tulalang emerges the

victor. He receives the banug, which vows to serve him for life. Days later, the

banug alerts Tulalang on the approach of enemies into the country. They initially

defeat Tulalang. His younger brother Menelisim continues the fight, piles up the




corpses, and drives away the rest of the enemies. Blood flows ankle deep.

Tulalang rallies and notices Menelisim being defeated, so he hides Menelisim

inside his necklace. Tulalang retreats, leaving his black shield to cover his

retreat. A diwata appears to him in his dream and informs him that the enemies'

life breath is hidden away somewhere. The diwata then turns into a bird and flies

far and wide in search of the enemies' life breath, which it finds in a serpent

dragon.Tulalang stabs the dragon's heart, which contains a small bottle holding

the enemy's life. He returns to the battlefield with the bottle and, heedless of the

enemies' pleas for mercy, he smashes the bottle and the enemies die. Tulalang

then sings the victor's song and "it was like a cicada beginning to sig on the top

of a hill; rolling his tune, trilling his voice."

Two of the Manuvu epic songs about Tuwaang are The Maiden of the

Buhong Sky ad Tuwaang Attends a Wedding. In the first song, Tuwaang, I

warrior costume rides on the lightning to the land of Pinangayunan. Fully armed

and admired by maidens, Tuwaang has come to meet the Maiden of the Buhong

Sky, who has fled from the unwanted courtship of the giant Man of Pangumanon,

whose headdress reaches up the clouds. Refused by the maiden, the giant has

wrought destruction upon her country, and in every place where she has sought

refuge. And so she has come to the earthworld. In the monumental angle

between Tuwaang and the giant of Pangumanon of all sorts of mortal and

magical weapons are used until Tuwaang subdues and kills his adversary. With




his battle, Tuwaang then brings back to life all the people killed by the giant.

Tuwaang and the maiden then ride on the lightning, and return to his place in

Kuaman. In Kuaman, he fights and defeats another invader who has killed his

followers, but who are now revived by the hero. Tuwaang gathers his people and

takes them to the country of Katusan, one of the heavenly layers of the skyworld.

They ride on the sinalimba, an air angel, towards Katusan where there is no

death.




Chapter 3RESEARCH METHODOLOGY

This chapter presents and discusses the Research Design, Research

Participants, Data Sources, Data Collection Procedure, Data Analysis, Role of

the Researchers, Trustworthiness and Credibility, and Ethical Considerations.

Research Design

This study used a qualitative design. According to Hancock et al ( 2009),

qualitative research is concerned with developing explanations of social

phenomena. That is to say, it aims to help us to understand the social world in

which we live and why things are the way they are. Carla Willig (2001) cited in

Christine Griffin’s “The Advantages and Limitations of Qualitative Research in

Psychology and Education” said that qualitative research is usually concerned

with meaning, and in particular how people make sense of the world and how

participants experience events from their perspective. Hence, a particular

strength of qualitative is it can also allow researchers a degree of flexibility in the

conduct of a particular study and to make connections between aspects of

people’s lives, thus, decided us to use a qualitative design.

Its approach to inquiry is narratology or narrative analysis. Literatures,

particularly stories, songs, etc. are narratives with plots and characters,




generating emotion in narrator and audience, through a poetic elaboration of

symbolic material. This material may be a product of fantasy or experience,

including an experience of earlier narratives. Story plots entail conflicts,

predicaments, trials, coincidences and crises that call for choices, decisions,

actions and interactions, whose actual outcomes are often at odds with the

characters intentions and purposes (Kwiat, 2008).

As cited by Riessman (1993:1) Tzvetan Todorov coined the term

narratology in 1996 in an effort to elevate the form to the status of an object of

knowledge for a new science. Personal narratives, family stories, literary

nonfiction and life histories reveal cultural and social patterns through the lens of

individual experiences.To lead us in the inquiry of cultural phenomenon of

interest, narratology serves as a disciplinary reflection that takes the form of

literary critique, Czarniawska (1998:13-14)

Research Participants

The participants of this research are the Manuvos in Brgy. Siagao, San

Miguel, Surigaodel Sur who are considered one of the well-known indigenous

groups, specifically their Datu, Baylan and elders in the tribe who were

considered credible and have the ability to clearly narrate the oral literatures.




Some of the participants are laymen who have acquired the oral literature to their

grand fathers and mothers.

As cited by Rojo et al., (2013) the criteria in the selection of the

participants was based on Bodunde’s (2013) statement that the degree of

competence of informants certainly relates to their experiences and knowledge

which made hold vivid awareness of the Manuvo’s literarture which

encompasses their culture.

Employed in the selection of our research participants, we usedpurposive

sampling technique which is an informant selection tool widely used in qualitative

researches. The purposive sampling technique, also called judgment sampling, is

the deliberate choice of an informant due to the qualities the informant

possesses. It is a nonrandom technique that does not need underlying theories

or a set number of informants. Simply put, the researcher decides what needs to

be known and sets out to find people who can and are willing to provide the

information by virtue of knowledge or experience Bernard (2002),and Lewis &

Sheppard (2006).

Data Sources

The data sources of our study were gathered from interviews conducted to

the Datu, Baylan,elders and laymen of the tribe and other related institutions

such as the NCIP as one of the authority on indigenous people.




In addition, expansive readings were done through online websites and

researches, books, journals and magazines. This was to provide all necessary

data needed for the verification offindings.

Data Collection Procedure

The data collection in this study was considered as

springboard/benchmark in gathering and sequencing data which actually involves

the following:

A research should know the importance of respecting the rights of

research participants. As far as possible, be based on participants' freely

volunteered informed consent (Corte et.al, 2000). In this study, we used an

informed consent for us to legally conduct our study.The letter submitted to the

Office of the Dean of the College of Teacher Education to inform them about the

study. Permission letter was sent to the Vice President for Academic Affairs

attached in it were our parents’ consent as required by the VPAA since our study

is out of the University’s premises.

After that, we sought authorization from the National Commission on

Indigenous People (NCIP) to let them know about our research study and allow

us to conduct in the research locale. With NCIP’s approval, we went to the

barangay for a courtesy call with the barangay officials. After the approval

secured in both offices, we started the conduct of the study. The fact that most of

the participants or the Manuvos are not capable of writing and reading, we also




utilized oral consent. In this form of consent, verbally, we explained fully and

meaningfully what the research is about and how it will be disseminated. With

this matter, they can decide in a conscious, deliberate way whether they want to

participate or not. We also made them aware of their right to refuse or to

participate; understand the extent to which confidentiality will be maintained; be

aware of the potential uses to which the data might be put; and in some cases be

reminded of their right to re-negotiate consent. We orally discussed everything to

them and let them attached their thumb marks as a proof that we conducted this

research.

The consideration of the non-participant observation necessitates in

gathering and collecting authentic data with respect to those who are not

Manuvos. Non-participant observation is also an important tool in further knowing

their oral literatures reflect their daily behavior without actively participating. This

option is used to understand a phenomenon by entering the community or social

system involved, while staying separate from the activities being observed

(Macfarlan, 2014).We noted how theseManuvos behaved within the community

and on how they work and interact with one another without interacting with

them.Prior to the non-participant observation, we also used field notes. The

collection of detailed field notes is key to a successful non-participant




observation. Jotting down their activities as they transpired which gave us deeper

understanding of what they are as a community.

The interview was done upon the desired location, day and time of the

participants. We employed an In-depth interview to elicit a vivid picture of the

participants’ perspective on the research topic. We used open-ended questions

to collect narrative responses and gain insight on all the opinions on a topic you

are not familiar with rather than using close-ended questions for it will lead to

insufficient options for respondents to select from, questions that do not properly

reflect the research’s purpose, and limited or erroneous information. We did not

also rely on other researchers’ interview guide for it might not catch the gist of the

study.

In the beginning of the interview, we let them know or explain the purpose

of the study, andour main responsibility at that time was to listen and observe as

we guided the participants through a conversation until all of the important issues

on the interview guide were explored. We used audio recording to ensure the

study’s credibility.We interviewed from one Manuvo to a group of Manuvos in

San Miguel in order to know and discover their oral literatures so that we can

analyze and understand it using the mimetic approach.Some of the data

gathered are substantially part of this research in order to strengthen the study

and presents relevant literatures and studies to support the present study.




We also utilized conversational approach to put the interviewee at ease

and willing to give information. This approach allowed a degree of freedom and

adaptability in getting information from the interviewee. We let the participants

contribute as much detailed information as they desire and permitted us to ask

probing questions as means of follow-up.

The texts were checked by writing out each question and response using

the audio recording. Our side noteswere also included in the transcription, and

properly labeled in a separate column or category.

Data Analysis

In this study, we used audio recordings and field notes in gathering their

oratures. To ensure the clarity of the recordings, transcription was done after the

audio recording. While the participant was narrating the oratures, transcription of

details followed. We continued this process throughout the remaining interviews,

which allowed us to analyze data throughout the study.

After the gathering of the oratures,we transcribed and let an expert of the

Manuvo language at the same time can speak the Tandaganon language to

translate the transcribed oratures. Subsequent to the translation, the oratures

were translated in Filipino and English languages as well. We then identified the

style, technique, symbolism, metaphorical language, themes, issues and values.




The results then were presented back to the participants for them to cross-

check the data or make alterations or feedbacks to help us refine the results we

presented in this study. In this case, we were now verifying the study’s outcomes.

Trustworthiness and Credibility

According to Dye et al, (2000). trustworthiness is consisted of these

components: (a) credibility; (b) transferability; (c) dependability; and (d)

conformability.

Credibility is one method used by qualitative researchers to establish

trustworthiness by examining the data, data analysis, and conclusions to see

whether or not the study is correct and accurate. For qualitative researchers,

credibility is a method that includes researchers taking on activities that increase

probability so that there will be trustworthy findings.

In this study, we used triangulation to strengthen our study. Triangulation

provides researchers with several important opportunities. First it allows

researchers to be more confident of their results. This can play many other

constructive roles as well. It can stimulate the creation of inventive methods, new

ways of capturing a problem to balance with conventional data collection

methods. This may help to uncover the deviant dimension of a phenomenon

( Yeasman and Rahman, 2012).We were able to accomplish triangulation by




asking the same questions of different study participants. Aside from the Datu,

we also had the opportunity to interview the Baylan, elders and some of the

laymen who have acquired the oral literatures to their grand fathers and mothers.

In this manner, we were able to check out information across the participants and

had a rich and wide variety of their oratures embedded in their culture.

We also employed member checks by means of asking the participants to

review both the data collected and the interpreted data. This allowed the

participants to make requests to the researcher for alterations, review the data,

analytic categories, interpretations, and filled in the gaps. This allows qualitative

researchers to examine the overall accuracy of the study, and verifying data

results enhancing the trustworthiness of the study. Lincoln (1985) as cited by

Anney (2014) posited that member check is a crucial process that any qualitative

research should undergo because it is the heart of credibility.

Onwuegbuzie and Leech(2007) mentioned that researchers are required

to include the voices of the respondents in the analysis and interpretation of data.

The purpose of doing this step is to eliminate the researcher’s bias when

analyzing and interpreting the result. Schwandt et al (2007) remarked that in

member checking, the analyzed and interpreted results should be sent back to

the participants for them to evaluate the interpretation and to suggest changes if

they feel misreported.




To further ensure the credibility of our study, we undergone interviews,

observations and audio recordings to get the specific data to be gathered. We

also had our side notes that were reviewed and corrected by the participants

after the interview.

Transferability is another method used by qualitative researchers to

establish trustworthiness. In qualitative studies, transferability means applying

research results to other contexts and settings in order to get at generalizability.

Qualitative researchers use this method to provide a detailed description of the

study’s site, participants, and procedures used to collect data in order for other

researchers to assess whether or not applying the results of one study is a good

match, and makes sense to generalize.

To do this effectively, we let our participants know as much as possible

about the original research situation so that they can determine whether it is

similar to their own. We also supply a highly detailed description of their research

situation and methods. From a qualitative perspective, transferability is primarily

the responsibility of the one doing the generalizing. We enhanced transferability

by doing a thorough work of describing the research context and the

assumptions that are central to the research.




Dependability is a method qualitative researchers used to show

consistency of findings. Qualitative researchers describe in detail the exact

methods of data collection, analysis, and interpretation. This is so the study

could be auditable to describe the situation, and for another researcher to follow

the study. But it is not necessary to separately demonstrate dependability. Using

triangulation and member check process to ensure credibility of this study, we

also attained dependability. We also coded the same data twice for us to see if

the information given to us by the various informants were in agreement and

assessed if the patterns remained the same and unaltered.

Conformability is a method used by qualitative researchers to establish

trustworthiness. We used side notes, documents, and audio records. With this

method we were able to verify the study when the presented data were of the

same. Conformability is achieved when findings of a study reflect from the

participants of the study and make sure the data speaks for itself, and is not

based on biases and assumptions of the researchers. We also incorporated the

findings of other researchers to corroborate with our own findings to see if the

interpretations we put are not just our sole analyses; but rather, they are also

supported with the findings of other studies.




Ethical Considerations

We followed certain protocols to the conduct of this study. We assured

that there will be no disruptions on certain normal activities and that our

participants will not feel that our presence compromise their right or privacy. A

dialogue was done to the participants informing them the purpose and process of

the study. Furthermore, we adhered to the three core principles which form the

universally accepted basis for research ethics. They are discussed below:

Respect for persons incorporates at least two ethical convictions: first, that

individuals should be treated as autonomous agents, and second, that persons

with diminished autonomy are entitled to protection. The principle of respect for

persons thus divides into two separate moral requirements: the requirement to

acknowledge autonomy and the requirement to protect those with diminished

autonomy.

On the conduct of this study, we assured that the participants understand

what it means to participate in our study so that they can decide in a conscious

and deliberate way whether they want to participate or not. Once they will refuse

our request, we will not force them to give their consent. We were very careful

not to let our statements harm them psychologically and emotionally. We assured

them that our sole intention is to gather relevant details and not to exploit their

situations. All things from the interview to audio recording gained approvals from




the participants as to the purpose of protecting them from exploitation of their

vulnerability.

Persons are treated in an ethical manner not only by respecting their

decisions and protecting them from harm, but also by making efforts to secure

their well-being. Such treatment falls under the principle of beneficence. The term

"beneficence" is often understood to cover acts of kindness or charity that go

beyond strict obligation. In this document, beneficence is understood in a

stronger sense, as an obligation. Two general rules have been formulated as

complementary expressions of beneficent actions in this sense: (1) do not harm

and (2) maximize possible benefits and minimize possible harms.

In maintaining beneficence and welfare of the participants, we explained

the impact and benefits of our research as to with our significance of the study to

minimize harming them psychologically and socially. We made sure that our

actions will have a positive impact to the participants and made them feel

comfortable upon the conduct of the interview. We made sure also that nothing

was altered in the information they shared to us.

An injustice occurs when some benefit to which a person is entitled is

denied without good reason or when some burden is imposed unduly. Another

way of conceiving the principle of justice is that equals ought to be treated

equally. However, this statement requires explication. Who is equal and who is




unequal? What considerations justify departure from equal distribution? Almost

all commentators allow that distinctions based on experience, age, deprivation,

competence, merit and position do sometimes constitute criteria justifying

differential treatment for certain purposes. It is necessary, then, to explain in what

respects people should be treated equally.

We employed justice by applying strategies that can be used to manage

the threats in cases of research activity and bias. To manage this research

reactivity, we made our data gathering efforts less conspicuous and intrusive

without having a deception. Audio recorders were used upon the knowledge of

the participants. All things were equally given and done to all the participants.

Chapter 4

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATAThis chapter presents the findings or results of the study with respect to

narratology of oral literatures of the Manuvos in San Miguel with the following

research questions of this study:

Problem no. 1: The prevalent genres of oratures of the Manuvos in Siagao,

San Miguel, Surigao del Sur.




Table 4.1

Elements of the Manuvo’s Folktales

Folktales Themes Symbols

Metaphorical

Language

Values Issues

Istorya ni Mansa(Story ofMansa)

Parental/paternal love

Servitude as a manifestation of true love

Arranged marriage


Allegory Marriage of the sameblood line

Compliant

Storya Sikan Mgasawahay(The story of the Groom- to-be)

Arranged marriage


Shame and guilt

Allegory Persistence

Family norms and standards




Minanobo:

Istorya Ni Mansa

Sinugdan ni Mansa, seini nahitabo naminyo si Mansa ke Suja, su

naliyagan ni mansa kay maayong laki nuw buhi. Su nokoy man nugkaamo bugas

tu kan humuy su suka nuw paksi tu kan su saku humuy. Nahitabo na naminyo si

Mansa to buhi su migsuba sikandan bayuto. Mabuyong si Mansa sog ka anod se

apa tu kuwa humuy iyan sikan nuw asawa ni Mansa si Suja nuw bata ni Sawi.

Aw sikan kaminyo si Mansa kan Suja. Pig iling sikan si Sawi tu Suja “ kuna kow

ka minju sikan otow nuw wada dad labot tu yangusa ad” Pig atngan ni Sawi si

Mansa sog himatajan ni sawi si Mansa. Na kuntuon waya nagkaamuhan ni Sawi

paghimatuy si Mansa mig iling si Sawi “ maasawa mo si Suja kow mamuya kun

otow nuw nangilihan. Namatoy matud tu otow duon pad kaasawa si Suja.

Pangaliwat si Suja ug Mansa si Limbanganon, pangaliwat si Limbanganon si

Maca ug pangaliwat si Maca si Tagliyong.

English Translation:

Story of Mansa

Once, there was a man named Mansa. He wants to marry Suja a refined

young lady. That time Mansa is really in love with Suja. Suja is known to be

called by the old as “maayong bayi” or a great young lady. The time that Mansa




courted Suja, he often times notice unusual things that happen. One day, Mansa

and Suja went to the river for a ride through a Bangka. They brought nothing

except for unpolished rice grains. It was lunch time already, both of them have

nothing to eat since they only have unpolished rice grains. Meanwhile, Mansa

greatly marveled as he looked into the water. There were rice hulls floating on it.

It was Suja who did it. She pealed all the grains by using only her bare hands.

Seeing what Suja did, Mansa was stunned and gets even more in love with the

woman. He even came to his senses and said “this is the right woman for me.

She is the one that I will marry”.

On the other way, Sawi the father of Suja was aware that there is a man

courting her and he does not like the idea that her daughter is being courted by

someone especially when the man courting is not relative to the family of Suja.”It

is necessary to marry a man in our blood line Suja” Sawi exclaimed. When Sawi

knew it was Mansa who is courting Suja, he plotted to kill Mansa. But he failed

with his plan, because Sawi did know how mighty and strong Mansa is. Because

of that, Sawi gave Mansa a job to do, so Mansa can marry Suja. “Mansa, I want

you to kill all the men guardians in the forest that I’m going to tell you. Mansa

undoubtedly obeyed Sawi’s command. Without any delay, Mansa had slain all

the men guardian of the forest. So, Mansa returned triumphantly. He’s confident

that Sawi will now hand over Suja to him. Suja was married to Mansa. The




couple had their own offspring named Limbanganon. Later Limbanganon had his

son Maca and when Maca had his family, he had his son Tagliyong.

Analysis:

Prevalent themes and symbols

Parental/paternal love. Sawi the father of Suja illustrated how the Manuvos

value their children in a way that fathers foster love in the manner of advising

their children the best way to live life.

White (2001:85) stated in his book Love’s Philosophy that paternal love

to his children seems to be the most automatic and intuitive kind of love, is

actually the most thoughtful kind of love and requires a continual reflection on

the parent-child relationship itself.

In the bible, as cited by Farell (2014) in 1Thessalonians 2 illustrates the

importance of the role of the father who loves his children where he plays the

role as parakaleo in greek which means along the side for help or consolation.

To Suja’s case, her father showed paternal love by reminding her of what

is the thing to do. Her father’s warning towards her implies taking her away to

any uncertainty may arise if Suja will not listen to him.




Servitude as a manifestation of true love. Manuvos are fighter in

nature. To manifest the love a man feels to a woman, he needs to prove his

worth. It may be in physical strength, mental ability, observance of values and

undeniable wealth or all good characteristic a man should have.

Illustrated in the story, Mansa showed his physical strength and fighting

ability by completing the challenge employed by Sawi. In the fulfillment of the

challenge Mansa gets his reward-marrying Suja.

Metaphorical Language, values and issues

Allegory. su naliyagan ni Mansa si Suja kay maayong laki nuw buhi.

Evident in this line is how Suja was presented as a symbolical woman and is

literally referred to as a “maayong laki” which means Suja is literally a great

woman because she does things that is impossible for an ordinary woman to be

done.

Marriage of the same blood line. As to the story, Sawi told her daughter

to marry a man relative to them. In our interview, we asked the datu how does

marriage of the same blood line has become a social issue, he answered that

Manuvos want to marry their own relatives because they found it thave no gaps

between their family relationships. In case that there will be conflict in the clan,

each can easily forgive and give room for negotiation. While if someone marries




a man or a woman outside the family clans it is hard for the both of the parties to

spare a life.

Compliant. The conformation of Mansa to Sawi’s challenge is

manifestation of the Manuvos’ promptness in doing something for the one they

truly love. The challenge was indeed tough yet the yielding attitude of Mansa to

accomplish the requirement was never ending.

Minanobo:

Storya Sikan Mgasawahay

Diya to yokus min andiya tu ginikanan tu buh, sug pangasawa kun

sikandin. Tapus, nanakin tapus pagkuon dad un, nanihapun skandan maitok dad

sikan pigkuondin sug kasikow sikandin.

Paghibat dan un nalipudongun tu ginikanan, min andiyad sikan yokus tu

abo. Namangha sikandin tu kowunon dut kowdun. Nakakita siakandin tu dukot it

suot tu uyo din. Igkudkud tu sa ngipun din.Pagka human, puduton din kat uyo

din nuw kanad man ka pudot sug ighiot. Paghibat din un, igkekebong tu

sabanas.Pagkabukas it eduw, pukawun ug kuna man ug bangon. Pig aha tu kan

buhi ukis din tu sabanas pag aha din pa gin anow man kuna’g bangon sug




kasikow sikandin. Pigbuak kan kowdun pagkahuman igpanow tu da yokus su

nasikow wadad sikan id pauli. Haw wadad sikan dan ma asawa tu buhi.

English Translation:

The story of the Groom- to-be

There was a man who was invited by the parents of the maiden to come

to their house to carry out his service to the family. It is a practice of the Manuvos

that before the marriage is set, the husband to be has to pass the servitude stage

with all his guts.

The groom to be, had his first dinner with the maiden’s parents and

relatives, he was there right the time everyone was gathered. During the meal,

the groom pretended to have the etiquette, poise and attitude while he eats. He

was even intimidated to get some of the food in the table. Because of that, he did

not eat to his heart’s content making him not full that time.

During midnight, while the parents and the maiden were fast asleep, the

groom - to - be sneaked out to the kitchen and began to look for food.

Unfortunately he found nothing. He then tried to take a look in the rice pot. Alas!




There is burnt rice sticking to the rice pot. He tried to pick it out but it was hard.

The groom was starving that time; he decided to put over the rice pot in his head

so he can have a bite of the burnt rice as he make contact of the burnt rice and

his teeth. It was so hard for him getting the burnt rice that he even not had a taste

of it in his palate.

The groom- to – be wants to avoid being caught by someone because it

will cause him shame. He then hurried to his room and removed the rice pot in

his head. But, He just couldn’t get it from his head. He immediately went to his

room and wrapped himself in a blanket.

Early in the morning, everyone was awake except for one: the groom. For

curiosity sake, the parents let their daughter went to the room of the groom- to -

be to wake him up. The groom does not want to get up. Because he knows if he

gets up everyone will laugh at him and he gets nothing but shame. The maiden

insisted to wake him up and remove the blanket that he tightly wrapped his body.

To that action, the groom revealed himself. The rice pot was still in his head. No

one can remove it. The maiden’s parent suggested to their anger “we need to

break the rice pot. It’s the only way to get it from his head”, the couple suggested.

So they broke the pot. The parents of the maiden immediately sent home the




man who was suppose to be the husband of their daughter. The man voluntarily

went home in great shame and failure!

Analysis:

Prevalent themes and symbols

Arranged marriage. “Buya” is the Manuvo term for arranged marriage. In

this practice, the parents in both parties have the authority to arrange the union.

Their son or daughter has nothing to do with the decision the parents have made.

In the story, the wedding agreement has been done already. That is why the

parents of the maiden called the man so they will be able to know him more. The

parents look for how the man behaves during the days he was with the maiden’s

family.

Servitude as a manifestation of true love. In this manner the man is

required to render service to the maiden and her family. Anything will be done by

the man whatever demands will the maiden and her parent want. To this extent,

the maiden’s party will be able to test the man’s courage, perseverance and

attitude. Moreover, if the man surpass this requirement he got to have what he

has been working for; the maiden.

Shame and guilt. “Pigbuak kan kowdun pagkahuman igpanow tu da

yokus su nasikow wadad sikan id pauli” in this line, the feeling of shame follows




the groom-to-be because it was the maiden’s parents who were able to help him

to get him out of the situation he is in. The parents were able to decide breaking

the rice pot to get it from the head of the man. Guilty is the groom- to – be leaving

the maiden’s house without accomplishing something.

Metaphorical Language, values and issues

Allegory. The story as a whole, made an attribution to the groom-to-be

as a man of persistency. He has done everything to make himself stay in the

maiden’s house. To Soft School (2015) allegory is a text with hidden meaning

the character often symbolize a moral concept or idea of values formation from

real life.

Persistence. For Blye (2009), persistence is the ability to continue

moving forward regardless of your feelings. You push on when you feel like

quitting. Persistence is will power and desire combined. Prevailing in the story

is how the groom-to-be did his best. He tried to pretend someone he is not just

to complete the servitude stage.

Family Norms and Standards. The man had a hard time staying in the

maiden’s house because there were family norms and standards that the the

family hold to. This is considered as a social issue because it hinders the

natural way of the groom’s interaction to the family.




Table 4.2

Elements of the Manuvo’s Folktales

Songs Theme Symbols Metaphorical Language Values Issues

The Visitation

Sense of Curiosity

and Inquisition

ConsonanceAsking the

visitors purposefully

and courteously

The Song of Woman Friendship

Separation and

FriendshipEpanados

Cherish friendship

memories in eternity

Minanubo

Nokoy tutuod now?

Nigpunhik kow kani sa bayuy.

Nokoy tu katuyuan now?

Sabaman mig angkani kow?

Listory now,so parag katagakay du tutuod now kakani.

English

what are your intents

in visiting our house

why are you coming here




what are your intents

what are your intents in visiting our house

Tell us so that we will know.

Analysis

Prevalent Themes and Symbols

Sense of Curiosity and Inquisition. Asking the visitors on what are their

intents/purpose in the visitation. In this manner, they want to know the main

purpose of the visitors in visiting their houses so that they will tell everyone in the

village that the visitors have main purpose/intent because the villagers are

wandered why there are visitors visited the houses in the village.

Metaphorical Language

Consonance “ Nokoy tutuod now? Nokoy tu katuyuan now? In this line,

the repeating consonant sound is evident. The repeated asking the

intent/purpose of the visitors in the place is emphasized because they want to

know and clarify things.

Researchers’ Response:

We came for our thesis we need information from the place, people and

community. We love to visit places to experience cultures, traditions and customs

that will appreciate and treasure diversity in order to preserve your culture for

posterity.

Folk song

Minanubo




Adihi numan anduy

Kantuon ug kasusuwoy kid.

Sakitan tu ginhawa ko

Wada kad-un dini kanay

English Translation

I will be missing you my dearest friend

Cause, we will separate

It hurts me so much because

It’s not easy

You will not be here anymore

You’ll be there for your husband

Minanubo

Kasem ug susuway kid-on

Su ganasun ad kasem

Diyar ig padatung

Na tangkayang no yawit

Na bajow now bubungan

Kag dujow tu tempo

Kadumduman ko sikuna

Dujuw tu kahapunun

Naimuot ikata dow ko

Kaujong bu duon to bintana.

English Translation




Tomorrow, we will separate

They will take you tomorrow

They will take you to the highest mountains

If time comes, I will remember you

In the afternoon, I will remember our friendship

I’ll be in the window, watching and remembering you.

Analysis

Prevalent Themes.

Separation and Friendship. “adihi numan anduy , kantuon ug kasusuwoy

kid” in this line, a woman is expressing her feelings towards her close friend

before she will get married. “Naimuot ikata dow ko, Kaujong bu duon to bintana”

In this line, a woman cherished her close friend’s sweetest memories while she is

sitting and watching in the window during the days when they are together.

Metaphorical Language

Epanados “ Kasem ug susuway kid-on, Su ganasun ad kasem” in this

line, The friend said to her close friend that tomorrow they will separate and

tomorrow they take her away for marriage.

Researchers’ Response:

Friendship is forever and endless if we valued each moment. We have to

appreciate and cherish each experience and adventure despite of events that will

happen in our lives. We have to embrace things and move forward to continue

life ahead.