Sacred places, referred to by the B'laan
as "Laga-fralonggamdono", are places watched over by a spiritual entity or guardian spirit.
The names of sacred places, mountains, hunting
grounds, river,creeks, and waterfalls and the stories
that go with them, reveal an intimacy between the B'laan inhabitants and their physical environment. These places have also required a depth of significance in their mythico -religious traditions, something that does not normally happen as a result of brief occupancy. It is important to stress the association of La Sagum with the stories. La Sagum is a major character in creation stories of the B'laan people.
..*.MOUNTAINS- (Bolol)...
There are numerous known mountains in Fulo Bato (red stone).
The B'laan people says: If the mountains are destroyed, what will we plant, where will we go? It would hurt us so much. It would very painful for us. We could have millions of pesos but our mountains would disappear. Every time trees are cut down in the mountain, we need first to offer clothes and pray, but if we don't do this, spirit will get angry and we will be punished. I feel the pain of our mountains because our identity and culture will be destroyed.Creation is a gift which is to be held in trust. There are right and responsibilities expressed in clearly understood sanctions exercised by spirits and God against humankind if these rights and responsibilities are violated. Sanctions can be imposed in the form of earthquakes, floods or other similar incidents.
*HUNTING GROUNDS-(Gumlok or Gume-uten)...
The known hunting grounds of the B'laan of
Fulo Bato, which also include those areas shared
with the B'laans. The rivers where the B'laan of
this region catch fish and other aquatic fauna.
HUNTING is a predominantly male activity, which has social, economic and recreational component. Hunting expedition, the men usually plan and prepare for the number of days they intend to reside in the forest ensuring an adequate supply of ammunition, foods and hunting dogs for the expedition.
In the past, the bow (bahol) and arrow (fana) was predominantly used to hunt Deer (slarong) and wild pig (lablab). In the contemporary context, however, home made shot guns are commonly used for hunting. Birds (anok takayo) and wild chicken (anuk) are hunted with the use of a sailed split cane (co-es), which has been brushed with a sticky resin. Bow guns were also used to hunt birds and monkeys but have been replaced by guns. Children still use bow guns to hunt birds.SUKOT SLARONG...Horn of Deer.....
*RIVER, CREEK, SPRING, and WATERFALLS- (E-el)...
The river and creek in Folu Bato (red stone),
required its name because La Sagum allegedly washed her red shirt (Langanay Folu) at the
krosing or the junction of Folu Bato. At the
same time, she also washed her garment made
from white abaca cloth. The result was that the
water at the Folu Bato side of the river turned red,
leaving the reddish color in the stones. The stories
at the Altayan side became white. Since then, no
local fish (f-nait) variety, or any other fish, swim
into Folu Bato river.
The Fulo Bato creek is the most significant of all the creeks in Fulo Bato Bong Banwu. The creek is named after the red colors of the stones in the water cause and the Bon Banwu derives its name from the major creek system.
*SACRED TREES- (Kaya)...
In the B'laan language, the term kaya is refer
to a tree. Tree is considered to be sacred among the
highland B'laan. Among the highland B'laan, it is
believed that the spiritual spirits or guardian spirits
inhabit these trees. If however, it becomes absolutely
necessary to cut down a sacred tree, a prayer may be
said to appease the guardian spirit of the tree. The person
who is about to cut down the sacred tree addresses the
guardian spirit by saying, Please, I am going to cut this tree down. Would you please leave this tree and live
in another bad tree? It is hoped that upon hearing the prayer, the guardian spirit will vacate the sacred tree without seeking revenge on the tree cutter. An offering to the guardian spirit of the tree, some coins or beads from heirloom necklace (kamagi) are placed
at the base of the tree. After leaving the prayer and receiving the offerings, the guardian spirit is likely to vacate the sacred tree. It is believed that some sacred trees are always left unoccupied, so that guardian spirits can transfer between trees if other tree is destroyed or chopped down.
BAD TREE ALONG BOUNDARY POINT.......
A bad tree starts its life as a very small vine. The vine grows over other trees until the host withers and dies. The bad tree then becomes a tree. Bad tree are considered by the B'laan as very significant. When the bad tree grows into a large tree, it is believed to have a fon bad. The literal translation of fon is owner, therefore from bad means owner of the bad tree. Every fully grown bad has a fon, residing in the tree. Fon bad or bad owner are generally benevolent and are interpreted as meaning a shade/ spirit or essence of the bad tree. Bad tree are also used by B'laan hunters as shade trees when hunting. There are some bad trees where B'laan people have heard unusual sounds, such as B'laan musical instruments. This is interpreted by the B'laan that the fon of the bad tree is benevolent and that the fon bad may be a B'laan because it plays traditional B'laan musical instrument.
B'LAAN BURIAL GROUND.......
Funerary Rites, Practices and Beliefs......
The traditional rites and practices associated with death...
The evening following a death, the friends gather and throughout the night sing of virtues of the diseased and of their own sorrow. The body is placed on a mat in the center of the house and for three days is watched over by the relatives, who, during this time, obtain from music, dancing, shouting, or loud talking. The women cease from weaving and the men refrain from all labor. A breaking of this taboo would result in the certain death of the offender, for the spirit of the dead man is still near at hand and his sure to wreak his vengeance on those who show him disrespect. Finally, the body is wrapped in mats and is buried at some little distance from the house. All the people return to the dwelling, where the headman makes a cup out of leaves, having placed in it a narrow belt or strings, while all the men almost. This removes the ban, so that all the people can resume their regular occupations.
DISPOSING OF THE DEAD.....
Traditionally, the B'laan have several ways of disposing of their dead. Burial in the ground, hanging the corpse up in tree branches, inserting the cadaver into the trunk of a tree, abandoning the body in the house where the person died (the house is also abandoned), or just abandoning the body where the person died. In each case, there is the element of respect and/or love for the departed. There is also a fear that evil first may have brought about the death of their relative.
WAYS OF DISPOSING OF THE DEAD....
Burial of the B'laan often simply involves wrapping the dead in a rolled that, binding this with lu-es or rattan and burying it. In instances where the bereaved have no one to assist them, the dead is merely lift in the house where they died and the house and body are abandoned. It was explained that leaving the body alone in the house is an expression of love. Death is usually associated with tasu or bad luck/ bad spirits. This is often why the relatives of the declared abandon the house.
Some corpse, however, are merely tied several feet up a tree. This usually occurs when someone has been killed in a running battle in the forest. As a result, there was little time to look after the dead. In some instances, when time is very short (perhaps during an armed conflict) the body is just lift where it fell. In case where a coffin is prepared, the trunk of a sizable klato tree, which is preferred because of its softness, it cut and the inside is carved out. The body is then inserted into the carved out section of the tree trunk. Burial then followed......
B'LAAN SACRED/ GAMES/ ACTIVITIES....
Basketball, Horse Fighting, and Coin Toss Game,
*BASKETBALL...
In recent years, basket ball is becoming a popular
sport among the young highland B'laan men. Young
men seems to enjoy the competition and challenges
offered by the sport. Basketball is becoming increasing
popular throughout the highland region. Indeed, most
contemporary highland B'laan villages now possess a
basketball area /court.
*HORSE FIGHTING...
is valued, among its other uses, as a game or
sport animals. Horse fighting usually accompanies
festive occasion among the B'laan, such as s=wedding,
(samsong) and feast (safkaon), occasionally, horse
fighting are recognized as a special event, without the
accompaniment of other ceremonies. Horse are
assessed on the basis of ability, strength, wildness,
and age. Horse which excel in these categories are
usually a source of great pride and prestige for their owners. A good horse also commands a higher market value and may be exchanged for cash and/ or other desired goods.
*COIN TOSS GAME- (Hantak/ Stalong)...
The B'laan play coin toss game that might be
described as three highland B'laan play a coin
toss game that night be described as toss up.
Hantak or stalong, which is played by groups of
men, women and children, involves the tossing of
the three coins. The three coins fall in combination
of heads or tails. The person who either tosses or
wagers on the different coin face, either heads or tails
is deemed to be winner. The winner then collects the
wagers that have been placed on the results of each round of the coins toss game. The wagers, however,
usually consists of small denominations of cash money.
One peso Philippine coins are usually used in the coin
toss games. The coin toss game was introduced to the
highland B'laan region by Visayans. In spite of its
relatively recent introduction the popularity of the
game among the highland B'laan seems to be increasing.
This is a huge help for my thesis! Thank you so much!
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