Mythologies of the Higaonon Tribes

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.” The Higaonon tribe registered the non-government organization Tribes and Natures Defenders Inc in September 2013 and since then they have built up a credible reputation in addressing issues facing the Indigenous People in the Philippines. Their track record crosses from works in health, education, poverty reduction, agriculture all the way through to peace building, partnering with International Donors such as Australian Aid, First Peoples World Wide and Onaway Trust. The current challenge of maintaining their land boils down to being able to afford it. The Philippines laws and regulations allow for Higaonon Tribe to purchase/ reclaim their 50 acre land which is going for $200 per hectare. It goes without saying the laws and regulations can hardly address the vast wealth inequality between those who are backed by global capitalist machinery and those whose community have yet to accrue a market value.

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 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, 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 (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998). 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 (Tri-people Consortium for Peace, Progress and Development in Mindanao, 1998). Mercado (1998) has argued that unlike the early IPs who embraced Christianity, the lumads have retained their original primal religion because they refused to accept either Islam or Christianity at the early times of colonization. Though a Christian sect penetrated the communities in Bukidnon in 2007 and baptized at least 50 members from a tribe in Kagahuman area, these members still practice their original religion while at the same time joining weekly worship with their Christian group. 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 ability of the Higaonon to effectively solve internal conflicts has led to them being described as a genuinely peace loving community and the “weavers of peace“.

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.

Panika, the headdress of the Higaonon women, symbolises a sacred responsibility to champion their cultural heritage. Not any Higaonon woman can wear the panika. She has to make the commitment, and be recognized as a conduit of continuing the Higaonon traditions. Pusaka pertains to precious resources, both tangible and intangible, that remains in the Higaonon’s ancestral territories. Thus, Panika ha Pusaka can be translated as women bearers of culture and values of the Higaonon. They chose this name to reflect the value of indigenous women, and use a term that is commonly known in the various Higaonon communities in Cagayan de Oro. The Higaonon women face threats similar to other Indigenous communities, such as land grabbing and “red-tagging”, among many issues. One of the women shared that in their community, a hydropower project is again being reintroduced after 15 years. She worries about the negative feedbacks on the project; that is why personally, she is not supportive. Despite the Indigenous Peoples Rights Act in the Philippines, their right to give their free, prior and informed consent (FPIC) to projects is not fully respected. They said there is still high discrimination against indigenous women, and they have no political representation, such as in the local legislative body. Members of Panika ha Pusaka have done small projects and participated in trainings and other initiatives individually. They wish that there will be tangible strengthening of more Higaonon women through their own organization. They envision that they will be able to bring back their cultural customs and practices. Thus, their purpose for doing their strategic planning. One of their first priorities will be organizational strengthening. The women are confident that even without budget or funding, they will be able to commit to their regular meetings. They reflected that in the past they were already able to do this, which is also one of the reasons why the Higaonon women’s movement has sustained. One other matter close to their heart is livelihood development. They plan to pursue floristry because of the availability of flowers in their areas, and develop their food preservation skills. Thus, they will do skills-sharing among them to increase livelihood opportunities.

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. When we arrived at Kiabo, Malitbog, we were informed by the tribal elders that we could not proceed with the data gathering without first being subjected to a ritual to introduce us to the spirits in nature. To a Christian, this may be taken as sinful idolatry and heresy; to the modern person, an outdated superstition; but to the members of this culture, this is reverence – trees, rocks, waterfalls, are not just mere inanimate objects at our disposal and enjoyment, they are sacred. Datu Pignanawan, a Higaonon leader once related, “the forest is our life for it is our Church, hospital, market, and shelter. It is where the spirits of our ancestors settled after death. This is sacred and very much respected for the Higaonon community.” It is in this line that we can understand indigenous people’s custodian relationship with nature: firstly, an intricate and holistic relationship with nature founded on the interconnectedness of things; and secondly, a distinct worldview that sees nature as sacred, rather than the current orthodoxy that puts profit over life.

The Higaonon are a national minority in the Philippines who reside in the northern part of Mindanao, the Philippines’ second largest island. The Higaonon who live in the province of Misamis Oriental regard Mount Balatukan, the highest point in the area, as sacred. The mountain is located at the center of a mountain range, and is really a volcano, considered inactive, but displays fumarolic activity. Emitting smoke and heat, Mount Balatukan was regarded by the Higaonon as a place where the souls of the dead are judged before going to heaven or before being punished.According to their ancestors, it served as the national minority’s refuge when they were driven away by different settlers. Their ancestors were said to have lived near the coastlines of Northern Mindanao many centuries ago. The Higaonon have kept their traditional system of governance. The indigenous group is led by a datu, a position earned by displaying leadership qualities. While upholding this tradition, the Higaonon recognize the barangay system where a barangay captain and barangay councilors, in paper at least, lead the community. For the Higaonon, buntod is their home. “Buntod” means mountain in Higaonon, also the name of their own dialect. Because they regard the future of new generations of Higaonon to be intimately tied to the mountain’s future, they would fight for it with their lives.

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.

While we fight for the last grain to survive, the Higaonon tribe – a group of indigenous peoples in the remote mountain villages of Bukidnon, Philippines – have lived for centuries utilising the plant resources in their ancestral land. These resources play an essential role in the resilience of the Higaonon tribal community. Exploring the social and biological dimensions of human-plant relationships may provide a better understanding of the potential uses of poorly known plant resources within the context of addressing the challenges of United Nations Sustainable Development Goals (UN SDGs). This is the focus of Dave Buenavista’s PhD thesis at Bangor University, Wales, United Kingdom – a PhD project funded by the Commission on Higher Education (CHED) – Newton Agham PhD Scholarship awarded by the British Council, UK and the CHED, Philippines. The Higaonon tribe use the wild yam as their staple food during lean months of June to August. They have developed a way to remove the toxins for it to become edible. They remove the toxins by slicing the wild yam tuber into very fine chips and soak it in a brine solution for at least three days. It is again washed in flowing water in rivers for an additional three days. After this, it is boiled and can already be eaten. This useful information can develop wild yam into edible food to supplement the globally decreasing food supply. Indigenous peoples have been using plants for food, shelter, medicine, material culture, and their livelihood. It has been part of their lives and cultural identity. They have developed a knowledge system to identify plant species on the field and utilise them for their consumption. Their displacement from their ancestral land will erode their identity and eventually, the knowledge rooted in them. Working with indigenous peoples showcase their unique way of life and document this important information before they are gone.

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.” The dance, art and other expressions of life this unique people have are under a very real threat and essentially an endangered species of human community needs our support. The Higaonon tribe registered the non-government organization Tribes and Natures Defenders Inc in September 2013 and since then they have built up a credible reputation in addressing issues facing the Indigenous People in the Philippines. Their track record crosses from works in health, education, poverty reduction, agriculture all the way through to peace building, partnering with International Donors such as Australian Aid, First Peoples World Wide and Onaway Trust. The current challenge of maintaining their land boils down to being able to afford it. The Philippines laws and regulations allow for Higaonon Tribe to purchase/ reclaim their 50 acre land which is going for $200 per hectare. It goes without saying the laws and regulations can hardly address the vast wealth inequality between those who are backed by global capitalist machinery and those whose community have yet to accrue a market value.