PROUD OF B'LAAN PEOPLE

I GREW UP IN THE MUNICIPALITY OF TAMPAKAN, SOUTH COTABATO, MINDANAO, AND I HAVE MANY MEMORIES OF THE B'LAAN COMMUNITY. I'VE LEARNED SOME B'LAAN LANGUAGE AS WELL, AND THEIR CULTURE AND TRADITION. SINCE CHILDHOOD, I APPRECIATE B'LAAN PEOPLE OF FULA BATO, BECAUSE I CONSIDERED THEM AS GOOD PEOPLE. I DON'T DISCRIMINATE THEM OF WHO THEY ARE, BECAUSE

THEY ARE ALSO CHILDREN OF GOD, ONLY OF DIFFERENT IN TRIBES. I WAS INTERESTED TO KNOW MORE ABOUT THEIR CULTURE AND TRADITION.............I REMEMBER THOSE DAYS HOW EXCITING IT WAS. WE BEEN THEIR IN THE COMMUNITY WITH MY FRIENDS, ASKING ABOUT THEIR SITUATION. MY B'LAAN FRIEND TOLD US THEY WERE FINE, AS LONG AS THEY HAVE FOOD TO EAT DURING THEIR MEALS. THEY WERE HAPPY TOGETHER WITH THE FAMILY ALTHOUGH THEY LIVE IN A TRADITIONAL WAY OF LIFE....THEY WANT TO SHARE WHATEVER THEY HAVE AND WE APPRECIATE THEM. WHILE MY B'LAAN FRIEND WAS BUSY TELLING HER STORIES, I'M AMAZED OF B'LAAN WOMAN CARRYING BOON BASKET WITH CHICKEN AT HER BACK, ONE B'LAAN WOMAN CARRYING BOON BASKET FULL OF YOUNG CORN ON HER HEAD AND OTHER WOMAN CARRYING BOON BASKET OF FRUITS IN HER ARMS.....THEY COOKED FOOD TO US INCLUDING CHICKEN TINULA MIXED WITH BANANA UBOD. OUR PLATES USED WAS THE PSEUDO STEM OF A BANANA, AND WE'RE USING HANDS DURING EATING. FOOD WAS DELICIOUS AND WE ENJOYED VERY MUCH WITH THEM. THANKS TO THE B'LAAN PEOPLE FOR BEING NICE TO US.........WE ALSO BROUGHT SOME GIFTS, DISTRIBUTED TO EACH ONE OF THEM AND I FELT THEY WERE ALL HAPPY AND EXCITED. THE GIFTS WE SHARED, MAKES THEM HAPPY AND SMILE. THOSE LITTLE THINGS, FOR THEM IT MATTERS THE MOST. THAT'S WHY I NEVER TIRED OF DOING LITTLE THINGS FOR THEM.........I'M SO LUCKY TO HAVE A B'LAAN FRIENDS LIKE THEM, BECAUSE THEY ARE HOSPITABLE AND GENEROUS. WHILE DISTRIBUTING THE GIFTS, SOME B'LAAN MEN AND WOMEN, PERFORMED THE MARAL DANCE, PLAYED IN A VARIETY OF UNIQUE INSTRUMENT LIKE TWO STRING GUITAR ACCOMPANIED BY GONGS AND WITH THEIR TRADITIONAL SONGS, AND WITH BEAUTIFUL HAND WOVEN FABRIC WHICH TAKES SEVERAL MONTHS TO FINISHED AND ACCESSORIES. I'M VERY GRATEFUL TO SEE THEM DANCING IN FRONT OF US....................I'M PROUD OF B'LAAN PEOPLE OF FULA BATO, THAT WOULD CONTRIBUTE TO MY HAVING A GREAT INTEREST AND PASSION, MADE ME INSPIRED ON MY PAINTINGS ON CANVASS ABOUT THEIR CULTURE AND TRADITION....I HAVE COLLECTED SOME B'LAAN COSTUMES, BEADED BELT, BEADED COMB, EARRINGS, BEADED BRACELETS, BANGLES AND SOME BRASS MATERIALS.........MY PAINTINGS AND MY WRITINGS ABOUT B'LAANS ARE MY EXPRESSION OF MY DREAMS AND MY IMAGINATIONS.... THANKS TO MY B'LAAN FRIENDS FOR THE TIME, WITHOUT THEIR SUPPORT AND COOPERATION, I COULD NOT CLEARLY RECOGNIZED AND APPRECIATE IT'S IMPORTANCE ABOUT B'LAAN CULTURE AND TRADITION WITHIN THE COMMUNITY. THEIR CULTURE AND TRADITION MAKES THEM UNIQUE AND DISTINCT. SOME B'LAANS ARE ILLITERATE OF THEIR RIGHTS......WE SHOULD SUPPORT THEM AND PROTECT THE RIGHT OF THE B'LAAN PEOPLE.....MY BLOG IS NOT COMPLETE RECORDS OF B'LAAN PEOPLE, BUT I JUST WANTED TO SHARE WHAT I'VE LEARNED ABOUT B'LAAN CULTURE AND TRADITIONS.......THANKS FOR READING MY BLOG..........PHOTOS POSTED ARE SOME OF MY OIL PAINTINGS ON CANVAS......THE B'LAAN TRIBE........

GOLD PANNING SORTING OF GOLD

B'LAAN ARE INDIGENOUS PEOPLE OF FULA BATO, TAMPAKAN. SOUTH COTABATO, MINDANAO.........B'LAAN MAN MANUALLY PROCESSED GOLD IN THE FULA BATO RIVER BY THE USED OF PAN MADE OF HARDWOOD. ONE OF THE SIMPLEST WAY TO EXTRACT GOLD, AND POPULAR TO THE B'LAAN PEOPLE, BECAUSE IT REQUIRES VERY MINIMAL EQUIPMENT TO GET STARTED. AS LONG AS YOU HAVE A PAN, A STREAM OR RIVER AND DETERMINED TO FIND GOLD. THEY PROCESS GOLD WITH MERCURY, A TOXIC METAL, RISKING A HEALTH DAMAGE FROM MERCURY POISONING. ONCE SUITABLE DEPOSIT IS LOCATED, SOME GRAVEL IS SCOOPED INTO PAN WHERE IT IS THEN GENTLY SHAKEN IN THE WATER, THE GOLD SINKS TO THE BOTTOM OF THE PAN, WHILE WASHING AWAY LIGHTER STUFF THAT RISES TO THE TOP. ALL THAT IS LEFT IN THE PAN IS THE HEAVIEST MINERAL INCLUDING GOLD. THIS TYPE OF MANUAL PROCESSING ONLY YIELD ABOUT 30 OR MORE PERCENT OF THE GOLD THAT IS PRESENT IN THE ROCK.....

THE USE OF OLD PANS, IS CENTURIES OLD, BUT STILL COMMON AMONG B'LAAN PEOPLE WITH LITTLE FINANCIAL BACKING. THIS TYPE OF WORK, CAN PRODUCE ENOUGH FOR THE FAMILY INCOME. ITS NOT EASY TO FIND GOLD IN THE RIVER, CONSUMED A LOT OF TIME AND A LOT OF WORK.....................PHOTOS POSTED ARE MY COLLECTIONS................

THE B'LAAN SONG........DAD B'LAAN FLALUK IN B'LAAN LANGUAGE

IN B'LAAN SONG..NIMO GU KRUON...............NUN LINGU GU BILA MAYU GURU...GIT TASU NIMU GUBI MIN AMDU...NIMO GU KRUON LUM ABLI DIDTO...KAL NAW AMGU A FEW LUGU GULA...SIKUF GUREGU BUG AM AGU BANILI...SATU DU NIMO GU KRUON LUM...ABLI DIDU KALNAWAAMGU A FEW............IN TAGALOG SONG..GAGAWIN KO ANG LAHAT..............MAY NA RINIG AKO MULA SA YO, MAHAL KO...AYAW MO RAW SA ISANG KATULAD KO...GAGAWIN KO ANG LAHAT MAG BALIK KA LAMANG...ANONG GINAWA KONG MALI SA YO?...BIGYAN MO PA AKO NG ISANG PAG KAKATAON... GAGAWIN KO ANG LAHAT MAG BALIK KA LAMANG...DITO SA PUSO KO.............IN ENGLISH SONG...I'LL DO EVERYTHING.........I HEARD FROM YOU MY LOVE..YOU DONT WANT SOMEONE LIKE ME..I'LL DO EVERYTHING YOU'LL BE IN MY HEART...WHAT DID I DO WRONG FOR YOU?..GIVE ME ONE MORE TIME..

.I'LL DO EVERYTHING YOU'LL BE MINE IN MY HEART....................SIMPLE SONG BY PAMI MALAYON....FROM FULA BATO, TAMPAKAN, SOUTH COTABATO, MINDANAO...........

B'LAAN LAMP......SA LO E IN B'LAAN LANGUAGE

IN THE PAST, HIGHLAND B'LAAN USED KEROSENE LAMP.....CANNED LAMP OR BOTTLED LAMP ARE TRADITIONAL LAMP OF B'LAAN PEOPLE. KEROSENE LAMPS ARE WIDELY USED FOR LIGHTING AND BECOME A POPULAR LIGHTING FUEL AMONG B'LAAN COMMUNITY. MAJORITY OF HIGHLAND B'LAAN ARE USING KEROSENE LAMPS BECAUSE THEY CAN ONLY NEED TO PAY MANAGEABLE EXPENSES FOR FUEL. THEY USED ONE OR THREE SMALL KEROSENE LAMPS FROM HOME MADE LAMP, CONSUME ONE LITER OR MORE FOR A WEEK....SUNDAY, WERE MARKET DAY IN THE TOWN, B'LAAN PEOPLE USUALLY GO DOWN TO BUY HOUSEHOLD NEEDS ESPECIALLY KEROSENE, WITHOUT LIGHT, THEIR HOUSE WOULD BE DARK. KEROSENE LAMP IS AN IMPORTANT HOUSEHOLD FUEL AND USEFUL FOR LIGHTING WITHOUT ELECTRICITY IN THE REGION WITHOUT LIGHT................

B'LAAN SPECIAL DRINK.......ABTEL MINOM IN B'LAAN LANGUAGE

B'LAAN SPECIAL DRINK IS NATIVE COFFEE................NATIVE COFFEE IS A DARK BROWN POWDER WITH A STRONG FLAVOR AND SMELL MADE BY GRINDING COFFEE BEANS, COOKED IN A BOIL WATER MADE FROM POWDER, WHICH ARE THE SEEDS OF BEAMS, COOKED IN A BOIL WATER MADE FROM POWDER, WHICH ARE THE SEEDS FROM COFFEE PLANT COMMONLY GROWN IN THE MOUNTAIN. ONCE RIPE, COFFEE BEANS ARE PICKED, PROCESS AND DRIED...................IN THE PAST, HIGHLAND B'LAAN TRADITIONALLY SELECTIVELY PICKED BY HAND, INVOLVES THE SELECTION OF ONLY THE COFFEE BEANS AT THE PEAK OF RIPENESS. PICKING OF THE RIPEN COFFEE, PROCESSED BY DRYING UNDER THE SUN, PUT IN A MATS AND TAKES A FEW DAYS OF DRYING.IT IS MIXED BY HANDS THAT COFFEE BEANS WILL DRY PROPERLY.........TRADITIONAL METHODS OF B'LAAN...........AFTER DRYING THE COFFEE BEANS. GRINDING IN A MORTAR FOLLOWED SO THAT THE CHAFF REMOVED FROM THE SEEDS, AND USED SIFTER

IN SEPARATING THE HUSKS OF DRY COFFEE. THEN READY TO ROASTED THE COFFEE BEANS IN A FRYING PAN OR POT FOR ABOUT 30 MINUTES AT LOW HEAT UNTIL BROWN TO DARKER ROAST, BY THE USED OF FIREWOOD...AFTER ROASTING, THIS PREPARED BY GRINDING THE ROASTED COFFEE SEEDS IN A MORTAR TO A FINE POWDER, THEN BOIL THE WATER AND ADD GRIND COFFEE POWDER. BEFORE DRINKING BOILED COFFEE, B'LAAN STRAINED THE BOILED COFFEE POWDER IN A PIECE OF CLOTH REMOVING WHICH ARE NOT MEANT FOR DRINKING SETTING AT THE BOTTOM OF THE POT. THIS PRODUCE A STRONG BLACK COFFEE, AND MAY SERVED IN A SARTIN CUP SWEETENED WITH SUGAR. COFFEE CONTINUES TO BE IMPORTANT COMMODITY OF B'LAAN PEOPLE, BY GATHERING OF FRIENDS, WITH THEIR RELATIVES, AND MEETINGS IN THE COMMUNITY. B'LAAN PEOPLE OFTEN CONSUMED HOT COFFEE AT THEIR HOME. IT IS OFTEN SERVED IN THE MORNING AND OFTEN SERVED IN HOT COFFEE AND PRESERVED A TRADITIONAL WAY OF LIFE AND CULTURE.........

B'LAAN SPECIAL FOOD.......ABTEL KNAAN IN B'LAAN LANGUAGE

B'LAAN SPECIAL FOOD WAS SARDINES IN TOMATO SAUCE..........................SARDINES ARE A NUTRIENT RICH FISH COMMONLY CONSUMED BY HUMANS, AND ARE COMMONLY SERVED IN CANS. THE CANNED SARDINES ARE POPULAR AND FAVORITE FOOD FOR B'LAAN PEOPLE OF FULA BATO. THEY CONSUME IN VARIOUS FORMS, SOME B'LAAN USEBY ADDING VEGETABLES IN COOKING CANNED SARDINE. USE WITH ODONG OR NOODLES OR THEY JUST EAT DIRECTLY FROM THE CAN. THE B'LAAN PEOPLE CALLED THEM AS SARDINAS.....SARDINES ARE CHEAPER THAN OTHER CAN GOODS....EATING, PREPARING, AND SHARING FOOD HAVE BECOME PART OF THEIR LIFE. THEY ARE HAPPY TOGETHER EATING SARDINE FOR THE MEALS. EATING WITH THEIR HANDS HAS SIGNIFICANCE BECAUSE HIGHLAND B'LAANS CANNOT AFFORD TO BUY UTENSILS. EVEN UP TO NOW, B'LAANS USE HANDS IN EATING FOODS. HIGHLAND B'LAAN SELL THEIR CHICKEN FROM THE MOUNTAIN TO BUY SARDINES. THEY LIVE IN THE MOUNTAIN AND THEY SELDOM EAT SARDINES THAN CHICKEN. TO THEM, SARDINES IS ONE OF THE SPECIAL AND FOOD FAVORITES OF B'LAAN IN THE MOUNTAIN.........HIGHLAND B'LAANS FAVORITE SARDINES WAS YOUNG'S TOWN, BECAUSE TO THEM IT'S DELICIOUS THAN ANY OTHER......

B'LAAN COOKING IN FIREWOOD......ALMAGA DI LIFU IN B'LAAN LANGUAGE

TRADITIONAL STOVE OF HIGHLAND B'LAAN

.....................HIGHLAND B'LAAN, FIREWOOD IS THE MAIN SOURCE OF ENERGY FOR COOKING AND HEATING FOR ALMOST ALL HOUSEHOLDS IN FULO BATO. FIREWOOD IS OFTEN SOURCED FROM THE INDIGENOUS FOREST AS DRIED OR DEADWOOD. INDIGENOUS FOREST WHERE TREE BY PRODUCT SUCH AS PRUNED BRANCHES FROM FOREST OR FALLEN PIECES OF WOOD ARE COLLECTED. THIS INVOLVES SPENDING AT LEAST ONE DAY EACH WEEK TRAVELING LONG DISTANCE TO THE FOREST AND CARRYING HEAVY LOADS OF FIREWOOD ON THEIR BACK OR HEADS. YOUNG CHILDREN INVOLVES IN FIREWOOD COLLECTION OFTEN MISS EDUCATION. WOMEN AND CHILDREN WHO SPEND MOST OF THEIR TIME IN THE KITCHEN, DEPEND ON FIREWOOD IN COOKING FOOD FOR THE MEALS. B'LAAN WOMEN COOK ON A TRADITIONAL STOVE, A THREE LARGE STONES WITH HIGH FUEL CONSUMPTION AND UNCONTROLLED FIRE. CUT AND DRIED FIREWOOD, CONTINUES TO DO SO TODAY..........FIREWOOD HAS BEEN ESSENTIAL SURVIVAL TOOL FOR HUMANS TO LIVE IN THE MOUNTAIN.................

B'LAAN WOMEN PREGNANCY AND CHILDBIRTH....LEBON MALTEON DE NGAA IN B'LAAN LANGUAGE

TRADITION OF B'LAAN WOMAN DURING PREGNANCY, CHILDBIRTH AND BREAST FEEDING............................................... WHEN A WOMAN IS PREGNANT, SHE SKIPPED HER MENSTRUAL PERIOD OR EXPERIENCE NAUSEA AND VOMITING, CHANGES TAKING PLACE AT THE SAME TIME. THE SIGNS OF PREGNANCY ARE BROADENING OF THE HIPS, PAST PULSE BEAT, THE CHANGES OF BREAST SENSATION AND SIZE AND THE INCREASE OF URINARY FREQUENCY. THE CHANGES OF BEHAVIOR AND APPETITE, CRAVING OF SOUR FRUITS, AGGRESSIVE BEHAVIOR, AND LAZINESS. B'LAAN PREGNANT HAS SPECIAL CARE BY HIS HUSBAND BY GIVING FOOD SHE NEEDS AND PROTECTION AGAINST BAD SPIRITS. WHEN A WOMAN HAS A TERRIBLE PAIN, BLOOD FLOWS FROM FROM VAGINA, IT INDICATES THAT SHE WILL GOING TO DELIVER A BABY.........PREPARATION FOR CHILDBIRTH...........DURING HER DELIVERY, PREGNANT WOMAN DEPART ALONE TO A SECLUDED PLACE ON THE STREAM OF WATER OR IN RIVER BANK. SHE DELIVER WITHOUT THE COMPANY OR AID OF ANY PERSON. THE UMBILICAL CORD IS CUT USING A SHARPENED BAMBOO BY THE MOTHER. THE MOTHER TAKES A BATH AFTER GIVING BIRTH, AND TAKES HERBAL MEDICINE ROOTS OF DIFFERENT HERBAL PLANTS TO AVOID STRAIN AND FOR EASY DELIVERY AND ALSO CLEAN THE BABY AFTER BIRTH. PAINLESS BIRTHS EXISTS AMONG B'LAAN WOMAN DURING DELIVERY. B'LAAN OF FULA BATO, HAD IT'S OWN UNIQUE BELIEFS AND RITUALS ABOUT CHILDBIRTH. MOTHER BROUGHT HER BABY TO THE HOUSE WRAPPED IN A KUMOT OR MALONG. THE CHILD CAN ONLY BE NAMED BY THEIR PARENTS AFTER CUTTING THE UMBILICAL CORD........BREASTFEEDING IS THE NATURAL WAY TO NURTURE A NEW BABY, BUT SOMETIMES THE MILK OF A MOTHER NEEDS TO HELP FLOW FREELY. THE HUSBAND HAVE USED SEVERAL GROWN HERBAL PLANTS FROM THE FOREST, OBOD BASAK OR UBOD (IS A VERY CORE INSIDE THE PLANT TRUNK), HE COOKED THE UBOD WITH COCONUT MILK, LET THE BREASTFEEDING MOTHER EAT, TO HELP INCREASE MILK SUPPLY TO MOTHER TO HEALTHY BABY. UBOD IS A HERBAL PLANT FROM THE FOREST WAS USED TO MANY YEARS BY THE B'LAAN MOTHER BREASTFEEDING TO HELP INCREASE MILK SUPPLY..........

B'LAAN BURIAL......GIL-LI GO LAMBIN GU IN B'LAAN LANGUAGE

HIGHLAND B'LAAN TRADITIONAL PRACTICES, BELIEFS WITH DEATH AND RITUALS................................................

If B'laan dies, where they are living, then move to other place. That's why B'laans have lot of places to live, in their area. When a B'laan dies his body is kept in the house from one to three weeks. Those that were prominent in the community, during their lifetime are placed in coffins, which are made of soft wood. To prepare the coffin. B'laan cut down tree with a trunk big enough to accommodate the body. The log use then split into two equal parts and hollowed out in the center. The body is placed between the two halves and left in the house. The family of the deceased then begins discussing the place of burial and the division of property. After eating spree is over, the coffin taken to the selected tree and is tied in the branches. If the deceased is married woman the body can not burned until the husband gives her parents a horse or a carabew. The B'laan place their dead in the trees because it is for the soul to go to heaven. Sometimes, they do not take the pains of placing the body in the branches, but just prop it up against the trunk of a tree, so that when the soul leaves the body it can just walk away. WHEN THE POOR DIE, they are simply wrapped in mats or in split bamboo of the dead and feet covered with some rags............................DISPOSAL OF THE DEAD................Traditionally, the B'laan have several ways of disposing of their dead. Burial in the ground, hanging the corpse up on tree branches, inserting the cadaver into the trunk of a tree. abandoning the body where the person died. In case there is the element of respect and?or love for the departed. There is also a fear that evil spirits may have brought about the death of their relative.................................................RITUAL AND WISH OR MALO....................When death comes upon spouse in a married couple, a ritual called malo is often performed. This ritual involves the living spouse expressing he?she wish prior to the burial. He or she would put a foot on the coffin or give the coffin a light kick. If it is he?she wish not marry again, for example, he or she would express this wish. The bereaved spouse might state....."YOU ARE DEAD NOW, YOU ARE NO LONGER HERE. I STEP ON YOUR COFFIN BECAUSE YOU HAVE LITTLE LOVE FOR ME, BECAUSE YOU HAVE LEFT ME"......The ritual is an affirmation that death signals the end of a relationship.............

B'LAAN WRESTLING......SAGPO IN B'LAAN LANGUAGE

WRESTLING WAS THEIR FAVORITE LEISURE TIME AMONG YOUNGER B'LAANS. IT WAS A TRADITIONAL GAME DEVELOPED BY B'LAAN PEOPLE WITH A GREATER UNDERSTANDING AND APPRECIATION OF INDIGENOUS CULTURE. THE WAY IT WAS MANY THOUSANDS OF YEARS AGO AND STILL EXISTING AND REMAINED POPULAR THAT ENJOYED YOUNGER B'LAANS. THROUGH THIS SPORTS, B'LAAN MEN ENJOYED AND PLAYED AT THE COMMUNITY AS THEIR FAVORITE LEISURE TIME SPORT. WRESTLING IS A SPORT INVOLVING GRAPPLING TYPE TECHNIQUES SUCH AS CLINCH FIGHTING THROWS AND TAKE DOWNS, JOINT LOCKS, PINS AND OTHER GRAPPLING HOLDS. IT IS A UNIQUE SPORT AMONG B'LAAN CULTURE......AGREEMENT OF TWO PARTIES.....WHO EVER WINS THE WRESTING, THE LOSER HAVE TO PAYS THE WINNER THE SUM OF MO

NEY DEPENDING ON THE AGREED VALUED........

B'LAAN WOMEN UNDRESS THE UPPER HALF OF THE BODY....LEBON AFTORES IN B'LAAN LANGUAGE

THE B'LAAN OF FULO BATO, ARE ONE OF THE INDIGENOUS PEOPLE OF TAMPAKAN, SOUTH, COTABATO, MINDANAO...............B'LAAN TRADITIONAL PRACTICES............IN THE PAST, B'LAAN ELDER WOMEN UNDRESS THE UPPER HALF OF THE BODY. THEY CONTINUED TO UNDRESS UPPER PART OF THE BODY UNTIL TODAY. THEY ARE NOT SHY TO FACE B'LAAN PEOPLE OF THE COMMUNITY BEACAUSE IT'S THEIR CULTURE, AND B'LAANS ARE USED TO SEE THEM EVERYDAY. THEY CONTINUED TO LIVE LIKE IN THE PAST. THE B'LAAN COMMUNITY RESPECT THE ELDERS OF THEIR TRADITIONAL PRACTICES. B'LAAN WOMEN COMMONLY USED THE MALONG TO PROTECT LOWER PART OF THE BODY. IT'S A TRADITIONALLY USED AS GARMENT OF THE TRIBE, AND STILL REMAINED TRADITIONAL CULTURE UP TO THIS DAY...WHEN THE B'LAAN ELDER WOMEN ARE GOING TO GO SOMEWHERE IN TOWN, THEY ARE USED TO WEAR THEIR UPPER GARMENT WITH MALONG............CHANGES OF B'LAAN WO

MEN (NEW GENERATION)....WOMEN WEARS GARMENT COVERING THEIR UPPER HALF OF THE BODY, NOT LIKE BEFORE THEY ARE SHOWING UPPER HALF OF THE BODY. THEY LEARN TO ADORN THEMSELVES FROM EARLY CHILDHOOD, THEY APPLY COSMETICS AND ARRANGE THEIR HAIR, AND ADORING WITH ACCESSORIES...............

B'LAAN BIG COMMUNITY......BONG BANWU IN B'LAAN LANGUAGE

BONG BANWU IS A BIG COMMUNITY....It is not only a community of people, but also includes their alnigo or kaingin, gumlok or hunting grounds, bulol or mountains, e-el or river or creek, ritual sites and burial grounds. The banwu used in it's most common form refers to the parcel of land with which a family group is associated. Banwu is often considered to be a sub territory of a bong banwu. Banwu means the area over which a man can hunt without asking permission. To move away from ones own banwu and occupy land in another area, even if this area was considered to be with B'LAAN territory, would incite hostilities from the resident group. Each banwu and the land or village which comprise the the banwu, are usually under the authority and control of a traditional leader, known as a Fulong. Occasionally, banwu leadership might be held jointly, by two closely related FULONGS. A number of neighboring banwu, in a specified discrete region of domain, are referred as a bong banwu. The traditional leader of the bong banwu is Termed the Bong Fulong..........In the past, the term bong banwu was used by the Highland B'laan to refer to a very large village or a collection of villages and it's accompanying and surrounding land. One village was conceptualized by the B'LAAN as the resident of one ,man's family. The name of the family's most senior was often used to refer to the village and it's surrounding area. The locality in which the resident of the Bong Fulong is located usually indicate by

a higher population density. Each banwu and land or villages which comprises of banwu are usually under the authority and control of a traditional leader known as Fulong........PHOTOS POSTED ARE MY COLLECTIONS..........

FEMALE LEADERSHIP........LEBON FULONG IN B'LAAN LANGUAGE

In the past, it was highly unsual and most improvable for a female to become a Fulong. A woman's role as leader and custodian of the father's territory acknowledged by other B'laan. Upon the death of the female leader, traditional authority, control and responsibility would follow the woman's partiline. The eldest son of the female leader provide

that he possessed the necessary personal attributes, would inherit his grand father's (mother's father) title. Duties and responsibilities of the Fulong. In this manner, inheritance can pass briefly through the female (matrilineal) line until it is once again assumed by the male (patrilineal) line in the successive generation. In case it can be assumed by the male (partrilineal) line in the successive generation. In case, it can be assumed that the daughter of the Fulong is given the honorary and conceptual status, almost equal to that of a male, but without the accompanying title of Fulong. Some men, however, often seem eager to remind the female leader that she is of lesser status and importance than a male Fulong. Induction of Female Fulong followed..........The maral marks the induction to the position of Female Fulong has been held in trust until designated heir to the position of the proper age, maturity and marital status to assume responsibility..........PHOTOS POSTED ARE MY COLLECTIONS..............

DATU......BONG FULONG IN B'LAAN LANGUAGE

BONG FULONG is considered to be the traditional B'laan leader and authority figure. He is a very wealthy individual within Highland B'laan society. Datus usually posses numerous wives and control enough wealth in order to effectively settle dispute.A Fulong is the oldest and wisest man in the village with a considerable amount of wealth in form of gold and other cultural materials. The rulership is non formal, recognizing the Fulong in course of time by will of the people without a formal selection process or appointment. The authority, position, responsibility and status of the Fulong is inherited from the father to eldest son. A Fulong, to the B'laan custom and tradition, must display exceptional leadership qualities. He must be fair, decisive and firm particularly in situations involving dispute resolution. B'laan man cannot hold the position of Fulong until he is married. One key role of the Bong Fulong is settlement of conflicts. It is vital part of his obligation as Bong Fulong to provide the necessary material goods or money required and wealth, by extending his network of obligations and debts. By resolving dispute between individual and families, the Bong Fulong is able to extend his network of people who are personally indebted to him. The repayment of such debts are or cash money. A Bong Fulong does not requires his people to pay tribute to him. However, the virtue of love and respect, the people give him gifts or offerings. The Fulong is looked upon as the leader, protector, mediator, and solution giver. The Fulong is then ale to exchange these material goods for valuable items of material culture such as horses, heir born necklaces, gongs,etc.................................... Induction of Bong Fulong, the maral or dance and the ceremony formally marks the introduction of a man to the position of Fulong. The maral ceremony is often performed when authority of the Fulong has been held in trust until the designated heir to the position is of proper age, maturity and marital status to assume the responsibility of the Fulong. The maral is conducted when a Fulong decides to pass the status of Fulong on his son. These ceremonies, which formally recognizes the power, authority, status and prestige of the new Fulong, are both occasions of great celebration, attended by Fulong and Datus from all the surrounding of the community. During the ceremonies, a valuable gift would be presented to the new Fulong, a fa-is or long knife would only be presented to the new Fulong and other cultural tradition..............PHOTOS POSTED ARE MY COLLECTIONS........

B'LAAN AGREEMENTS........KASFALA IN B'LAAN LANGUAGE

KASFALA refers to a traditional meeting of B'laan elders, a gift exchange ceremony and finally dispute settlement or resolution. It also implies a type of friendship or brotherhood pact, formed through the process of and as a result of dispute settlement or resolution. Dispute arising between two individuals usually males, are brought before the traditional leader, either Fulong or Datu. After the hearing, the details of the dispute, the traditional leader will usually decide upon some form of compensation, which is to be paid or given in the form of gifts to the aggrieved parts. An exchanged of gifts, which is not only serve as compensation but symbolizes the renewed good will between the parties involved in the dispute, usually takes of material culture, such as knives and weapons, as well as woman and cash money. The Datu is often required to utilized his own personal wealth in order to satisfy the aggrieved part and settle the dispute. By utilizing his own wealth in order to settle another man's debt relationships and eventually increasing his own personal wealth. The other party to the dispute will eventually be required to repay the kindness and generosity of the Datu by repaying in the form of service or material goods or cash money, the amount of the original dispute settlement, plus some additional gifts. The traditional leader's temporary material deficit will eventually result in an increase, when the debt is repaid, in his own personal wealth and social status........KASFALA in B'laan tradition is an exchange of material culture, such as knives weapon, woman and cash money.........

B'LAAN RITUAL FOR THE SICK.......DAMSO DI DAD SUNAWA IN B'LAAN LANGUAGE

The Highland B'laan are indigenous people groups of Pula Bato, Tampakan, South, Cotabato. DEWATA for Highland B'laan was the traditional ritual healing for the sick. Dancing barefoot over the wood burning fire or on hot coal. The indigenous people, believe in DEWATA as a creator, a friend, and healer to protect them from evil spirit. Ritual were often performed by the healer with the people of the community. The B'laan healer communicate the spirit to lift the illness from the patient, through dancing on the fire. They believe in supernatural being, the spirit.........The two days ritual healing consist of food offerings, which is prepared prior to the sick man. A small hut in order to house the sick man and food offering consists of grilled chicken, rice cake wrapped in banana leaves and cooked in coconut milk or suman and cooked kagang or crabs taken from the creek or river. Food offerings are placed in nego or shifter, followed by the blessing of the healer, sick man was the first to eat the blessed food. And invited everyone to eat the food offering prepared. Outside door of the small hut, B'laan people was dancing with barefoot over wood burning fire or hot coal. It has been practiced by the Highland B'laan culture and tradition.They called DEWATA as a ritual healing for the sick and the belief of a healer was ability to focus on mind over matter and supernatural force with strong faith. DEWATA was a traditional ritual healing among B'laan people for the sick, they are dancing until the fire was gone

.....In performing the ritual by the healer, the B'laan people was setting around the wood burning fire watching and eating food they prepared. After the ritual by the healer, plenty of clothes and habol or malong was given to the healer as payment. For the B'laan people, they believed that the healer communicate the spirit to lift the illness from the patient...........

B'LAAN BARE FOOT.......GIL TAMANA ANDU SAFING DE BLE IN B'LAAN LANGUAGE

BAREFOOT....is the most common among Highland B'laan men and women for not wearing any foot wear, and it has been practiced by the B'laan culture in the region. Children who habitually go barefoot were found to have stronger feet, with flexibility and mobility........In the past, Highland B'laan traveling through is entirely on bare foot and is principally along the water courses, so that in going place to place

a person is continually crossing the stream. The trails, lead from the river's bank almost perpendicularly up the mountain side or to the summits of high hills, where will be found one or two houses........Walking trails, which are a very ancient and prevalent feature throughout the Highland B'laan terrain, are often used to indicate the exact position of a traditional boundary between two big communities. People from various locations often used the ancient walking trails when traveling between region. If travelers deviated from the established walking trails and items, such as agricultural produce, was found to be missing, then the travelers would likely be blamed......If travelers become very hungry on their journey, they are permitted to eat food, such as a few of corn, from the fields near walking trail. However, the traveler must not waste any of this food. If the owner of the crops is presented in the field, it is considered polite to first ask the permission of the owner before talking any of the food or crop. If the owner of the crop is not present, the travelers are expected to leave a sign or indicator, such as a stick or branch placed in the ground, which indicates the direction of the travelers home community. The owner of the crop will then be able to determined the community affiliation, origin and possibly even the specific identity of the travelers who consumed food from the field. Individuals can often be identified by their foot prints. The broken stick or branch, which points to the travelers community, acts as a form of absentee permission from the owner of the crop. Travelers who attempt to deceive the owner of the crop by pointing the marker stick in wrong direction are not only risking a death penalty, but a bad reputation after death. The custodian of the community is permitted to kill any travelers whom he may find hunting or stealing food from his field............