Mythologies of the Higaonon Tribes

“Without the environment there is no land — without land there is no culture, no beliefs —
without beliefs there are no people.”

The indigenous tribes of the Higaonon share a common root language, history and culture, they can be found in the northern and central regions of the island of Mindanao in the Philippines. They are a nomadic tribe, traveling from one mountain to another, looking for fertile soil for a fruitful harvest. The name Higaonon is derived from the words higa meaning living, the word goan, which means mountains and the word onon meaning people. All togethe these words form the description of the tribe as "people of the living mountains." This tribe, also named "people of the wilderness", is one of the least known ethnic groups that inhabit the hinterlands of North-Central Mindanao. They are scattered over five provinces, Bukidnon. Agusan del Sur, Agusan del Norte, Lanao del Norte and Misamis Oriental. Ever since "the Times of Creation " the Higaonon have lived and continues to live in their ancesteral forest homes, undisturbed, managing the forest in a natural way. Their way of life is focused on managing the forests they live in and to create a co-existince with its other inhabitants in a harmonious way. The Higanaon tribe consists of eight clans that are centered around the eight main rivers of their "Ancestral Domain". The tribe is divided into peaceful and warrior clans, nowadays all groups exist in peace with eachother. They are true peace loving people and also known as weavers of peace. The strive for peace is expressed in their traditional fabric, the Hinabol. The term Hinabol is a Binukid term for handwoven textile from the south of the Philippines and comes from the verb habol, which means to weave. This kind of fabric is used to refer to the woven hemp that is made by the women of the Higaonon and characterized by the typical colorful stripes in varying thickness, unique patterns and many creative colors. The weavers will choose the traditional colors according to how and what they are feeling that particular day. The Kinatup and the Ginuntiyan are uncommon patterns as they are only woven by the wives of the Datu, generally an elder of the community which is trained in spirituality and education. These patterns are considered sacred and the ones that are used for offerings. The best hinabol fabrics are woven into kamuyot, some sort of backpack or slingbag that is used to carry their bolos and practized as offering to their God or as a peace offering during conflicts with other local tribes.

The Higaonon, an indigenous tribe in Northern Mindanao in the southern Philippines, have preserved an ancient system of conflict resolution which has enabled them to be a truly peaceful community. However, there is a need to ensure that this knowledge is not lost in the future. The Higaonon described as “people of living mountains” and “people of the wilderness” are one of the lumads (indigenous peoples) in the mountainous areas of Northern Mindanao in southern Philippines, who have resisted assimilation or acculturation, with their traditional systems, practices, beliefs remaining relatively intact. They have continuously lived as an organized community on communally bounded and defined territory, and have, under claims of ownership since time immemorial, possessed customs, traditions and other distinctive cultural traits. They are one of the indigenous people (IPs) recognized as the true natives of the islands, who at one time occupied and controlled a substantial portion of Mindanao and Sulu archipelago. One of the indigenous practices that the Higaonons have retained up to this day is their system of conflict resolution, locally called paghusay (meaning “to settle”). With its tribal council composed of a Supreme Datu (chieftain), 11 delegates, 3 baes (women delegates), and 25 alimaong (tribal police), they resolve all kinds of conflicts as long as they take place within their jurisdiction. Cases that reach the tribal authorities for possible resolution include thievery, fighting, murder, misunderstandings, adultery, land conflicts, contempt against rituals and conflicts involving rebels.

The northern and central regions of Mindanao, particularly in the provinces of Misamis Oriental, Bukidnon, Agusan del Sur, Agusan del Norte, and Lanao del Norte, are the habitations of the Higaonon. Among all the ethnic groups of the area, Higaonons are the least known. They are described as the “people of the living mountains” and “people of the wilderness.” In fact, their name is derived from higa (to live or reside), goan (mountain), and onon (people). The culture of the Higaonon tribe can be best described as one of peace, for solving the internal conflicts of other ethnic groups. They practice an ancient ritual called tampudas hu Balagun (“treaty of the green vine branch”); literally, it means cutting the vine and symbolically, cutting disputes between ethnic groups. The Bunkatol Ha Bulawan Daw Nang Ka Tasa ha Lana (“Treasured Unity of Love and Peace”) is a code of conduct they faithfully follow, a sacred bond that unites their community.

The Higaonon filed an “ancestral domain claim” in 2002 for land they have traditionally inhabited, which is their right under the Indigenous People’s Rights Act (IPRA) of 1997. But the government allowed agribusiness company A Brown Corporation, Inc., to establish oil palm plantations through its subsidiary ABERDI on the land that same year. Members of local human rights organizations allege legally required free, prior and informed consent was never obtained by the company before setting up its plantations, and that some residents were tricked into waiving the rights to their land. Residents claim intimidation and harassment by ABERDI and other subsidiary company Nakeen, and say they were left with nothing after plantation operations ceased – despite initial promises of benefits. A government representative said there is an ongoing investigation into whether ABERDI is operating with the proper permits.

Covering more than half of Northern Mindanao and bordered by mountain ranges with picturesque spots, Bukidnon is an ideal place for locals and tourists alike. The fourth largest province of the Philippines is also home to Mt. Kitanglad, a 2,899-meter inactive volcano and the fourth highest peak in the country. Amidst its charms, Bukidnon has also been the home of the Higaonon, the least-known among the seven ethnic groups that dwell in the region. The Higaonon are thought to be the first inhabitants of Cagayan de Oro even before the arrival of the Spaniards. Their name stands for “people of the living mountain,”and they are a peace-loving group who have settled and survived in the forest. The influx of Visayans in the region pushed them toward the Bukidnon highlands. Today, several communities can be found in Agusan del Sur, Agusan del Norte, Lanao del Norte, and Misamis Oriental. The culture of the Higaonon tribe can be best described as one of peace, since they function as intermediaries to solve internal conflicts of other ethnic groups. Most of the members are Christianized, though traditional and common practices are still venerated. Over the years, they have continued to live in the forest and have mastered the protection as well as conservation of their environment. Some have volunteered to be forest guards who patrol and oversee their ancestral domains against illegal loggers.

The Higaonon Language is an ancient indigenous language spoken by the Higaonon people in the southern Philippines, specifically in the region of Mindanao. As an important part of the rich cultural heritage of the Higaonon community, the language plays a vital role in preserving their identity and traditions. The Higaonon Language, also known as Binukid, belongs to the Manobo language family and is primarily spoken in the province of Bukidnon. The Higaonon people, one of the 18 Lumad ethnolinguistic groups in the Philippines, have nurtured and cherished their language for generations. Despite the challenges faced in preserving an indigenous language in a rapidly changing world, efforts are being made to revitalize the Higaonon Language and ensure its survival for future generations. Join us on a journey to explore the unique features, cultural significance, and challenges of preserving the Higaonon Language.

An old cultural tapestry weaves a compelling story of preservation in Misamis Oriental, where a Higaonon indigenous community, the custodian of one ancestral land, finds itself locked in a race against time to protect its cherished heritage. As the sun sets over the horizon, casting a golden hue upon their ancestral land, lowlanders have begun to exploit the territory’s burgeoning growth and public infrastructure development. The Higaonons stand at a critical juncture, and their only hope lies with a government that has yet to get its act together, is sluggish in addressing Lumad causes, and, at times, even acts as one of their oppressors. For over a decade, the Mat-i, Man-ibay, Civoleg, and Langguyod Higaonon Tribal Community Incorporated (Mamacila) has been pleading with the National Commission on Indigenous Peoples (NCIP) to help them facilitate the registration of their ancestral domain territory in Misamis Oriental province. Now, the opening of a new scenic and shorter route to the province’s easternmost parts has led to a surge in economic growth and a frenzied acquisition of land parcels within the Higaonon ancestral domain at the expense of Lumad families. Investors raced to secure land rights, outpacing the Higaonons’ painstaking efforts to raise funds for their group travels to Cagayan de Oro to prod the NCIP to help them.

Higaonons are indigenous people in Rogongon, a hinterland community in Iligan City. They co-exist with Christians and Muslims where electrification and the public elementary and secondary school services have recently reached their community. This study investigated the contribution of Higaonon Culture and Beliefs towards the Higaonon academic performance using a qualitative research design. The respondents were the parents of all the Grade 5 and Grade 6 Higaonon pupils in Kalamalamahan Elementary School. A researcher-made questionnaire and interview schedule were used and the data were analyzed using percentage and ranking. The results of the study showed that the Higaonon culture and belief do not specifically advocate for the formal education of their children in schools. Rather, they prefer them to gain the basics of Reading, Writing, and Arithmetic; afterwards, the children become their workmates in the farm. They give a higher preference to food sufficiency than education. The intrusion of the Christians and Muslims and the mass media has taught them to speak other dialects like Cebuano and Tagalog. Only a few can speak meager English. This study has found out that the Higaonon culture and belief do not provide a significant contribution to the academic performance of the pupils.Keywords: Ethnography, Higaonon culture and belief, academic performance, descriptive design, Iligan City, Philippines.

The Higaonons are among the least known indigenous ethnolinguistic tribes situated in north-central Mindanao, the second-largest island of the Philippines. Etymologically, Higaonon is derived from the words higa (living), goan (mountains), and onon (people), forming a description as the “people of the living mountain”. During the Spanish colonial rule, and long before the development of national identity, the colonial authority categorized the native inhabitants of the country into three groups: indios or the Christianized natives; their nemesis, the moros or the Islamized natives; and finally, the infieles, literally “infidels”, or the natives who were neither converted to Christianity nor Islam and were pushed into the inlands in pursuit of self-determination. Situating the indigenous people’s historical relevance is important in understanding their long history of struggle and resistance against all forms of colonization.

Ethnic oral literature preservation contributes to the development of a national culture. This study aimed to document the indigenous oral literary genres of an ethno linguistic group in Agusandel Sur, the Higaonons; and analyze these in terms of richness in human values, symbols, imagery, point of view, and characterization. The study sought to determine further the indigenous knowledge in the transmission and preservation of these oral literary pieces as cultural heritage. The researcher used purposeful sampling and in-depth interviews, categorizing oral literature in terms of prose and analyzing them using the formalistic approach. Results revealed that the Higaonons have rich oral literature categorized by prose as short stories, essays, and legends narrated by the key informants in the omniscient point of view. The common human values reflected in their literature include patience, courage, godliness, and industry. The wearing of beads and Higaonon costume symbolizes pride and identity of the tribe. The literature includes vivid images that appeal to the senses of the readers. They are transmitted and preserved through storytelling only by the datus of high rank of whom knowledge of all tribal lore is a requisite may reveal the story; and in their yearly Kaamulan Festival. Keywords: literature, Higaonon oral literature, indigenous knowledge, formalistic approach, Agusan del Sur, Philippines.

Mount Malindawag Lubilan is one such site, and the Higaonon tribe are one of the remaining tribes still holding on to the land they have co-existed with peacefully. I should rephrase, the Higaonon aren’t still holding on but are rather desperately fighting to cling on to their land. Other tribal chiefs have gotten with the times and sold and sold and sold the land and livelihood of their people to those, like Madasa Mining and Resources, who can offer the quickest way to the abstract promise stated earlier. The Higaonon tribe, led by Chief Datu, have dedicated their lives to their own promise of delivering the richness and vitality of their culture back to what it was when their ancestors could live off the nature and express their unique culture freely and without threat to their existence. As a member of the Higaonon eloquently put it “Without the environment there is no land — without land there is no culture, no beliefs — without beliefs there are no people.”