ABSTRACT
The Umajamnèn tribe is one of the tribal communities in far-flung areas in Cabanglasan, Bukidnon, which is less explored due to its geographical location and its similarity to the Umayamnon tribe. This study aims to discover the unique features of the Umajamnèn tribe through their cultural domains, particularly in the concept of rituals, semiotic artifacts, offerings, and movements to answer the long-held identity of the Umajamnèn. Using the qualitative ethnographic method, data was drawn through interviews of the datu, bae, and Binhi tè Paglaum scholars. Observation and documentation during the welcoming rituals were also employed to get the facts needed. Findings reveal that Umajamnèn rituals employed a variety of semiotic artifacts to bridge the spiritual and physical worlds. These artifacts are regarded as lugbak (offerings) such as sapi (money), agkud (traditional wine), timusog (bronze bracelet), and anything that they could offer (food or things that are valuable to them) together with inapugan, mānok, or pig. All of these are placed in uwagdëk, commonly known as an altar for the Dumagat people. Another finding, the Datu or Baylan, is considered accountable in leading to prayer to ask Mababaja, their God, to protect and guide them together with the attendees of the ritual. Through the blood of pigs or chickens, it cleanses and casts away the bad spirits to protect the people in the community. This research contributes to the broader discourse on Indigenous identity and cultural preservation to safeguard the heritage of the Umajamnon tribe. Recognizing their distinct identity can support initiatives for cultural sustainability and rightful acknowledgment by national institutions.
Keywords: Umajamnon, Cultural Domain, Cabanglasan-Bukidnon, Rituals, Timusog
INTRODUCTION
The study of culture has become increasingly significant due to the necessity of preserving societal heritage. Culture is a broad concept encompassing social structures, language, literature, arts, governance, religion, and economic systems, as well as customs such as attire, music preferences, and interpersonal interactions (Campea, 2024). In the Philippines, over 17 million indigenous people from 110 ethnolinguistic groups have maintained their cultural traditions, primarily in remote areas. Mindanao hosts the largest number of indigenous communities, collectively known as the Lumad, a Visayan term for "indigenous." While the Philippine government officially recognizes 18 Lumad ethnolinguistic groups, studies suggest there may be over 25, including the Subanen, Manobo, B’laan, T’boli, Mandaya, Mansaka, and others. Due to their geographical isolation, census data on these groups remains inconsistent.
Bukidnon province has seven recognized tribes. Before that, the lowlanders began to refer to the Indigenous peoples who settled in the mountains as “Bukidnon”. Among themselves, however, they distinguished each band and tribe by using names related to their immediate residence or location. The provincial government of Bukidnon acknowledges seven separate tribes: Bukidnon, Higaonon, Manobo, Matigsalug, Talaandig, Tigwahanon, and Umajamnon. Nonetheless, this study focuses on the cultural linguistics of the Umajamnen tribe.
The Umajamnen people consider themselves the rightful inhabitants of Umajam, their place of origin. According to Ms. Jey-Ann Tilucan, daughter of Datu Mangarin Tilucan, the ethnic group does not identify as the Umayamnon Indigenous Cultural Community (ICC) due to distinct cultural characteristics. Historically, the Umajamnen inhabited a vast traditional domain along the Umajam River, now part of Agusan province. Their recognition as a distinct tribe gained prominence when Manuel Elizalde visited the community during the establishment of PANAMIN (Philippine Assistance on National Minorities). Before this, the tribe was dispersed, despite previous efforts to unify them in one settlement. Elizalde, a known associate of former President Ferdinand Marcos Sr., facilitated their introduction to the president, with some tribe members even visiting Malacañang Palace, identifying themselves as Umajamnon rather than Umayamnon. This inconsistency in nomenclature has led to confusion within the community regarding their true identity. Addressing this issue, the present study aims to clarify the distinction between "Umajamnen" and "Umayamnen" by examining their rituals, territorial domains, and linguistic characteristics.
The researchers firmly believe that a comprehensive examination of cultural history, shared experiences, and core values is the most effective approach to distinguishing the identities of the Umayamnen and Umayamnen tribes. This study does not seek to establish superiority between the two groups but rather to provide an accurate and just representation of the Umayamnen, who assert a distinct identity separate from the Umayamnen. Ultimately, the findings of this research will be invaluable to the Bukidnon tribal community and the National Commission on Indigenous Peoples (NCIP) in assessing the legitimacy of the Umajamnen’s cultural and ethnic distinction. Furthermore, this study may prompt the NCIP to formally recognize the Umajamnen as a distinct indigenous group, thereby preserving their heritage and affirming their rightful place within the broader indigenous landscape.
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