Mythologies of the Magahat Tribe

The Magahats are also known as the Ati-Man and Bukidnon. There are concentrations of Magahats found in southwestern Negros, Santa Catalina, Bayawan, and Siaton in Negros Oriental; and in Negros Occidental. Magahats practice swidden agriculture, because their settlements are in mountainous areas. According to the Ethnologue, Magahat is spoken in the Mount Arniyo area near Bayawan, upper Tayaban, Tanjay, Santa Catalina, and Siaton municipalities in southern Negros Oriental Province, located just west of Dumaguete City.

Magahat also known as the Ati-Man and the Bukidnon people. Their language is a mixture of Hiligaynon and Sugbuhanon dialects. Magahat are a subgroup of Bukidnon tribe. Magahat are found in southwestern Negros, Santa Catalina, Bayawan, Siaton in Negros Oriental and Negros Occidental regions Current population is around 2,478. History of Mahagat The Magahat people have a long history in the Negros region, with their origins tracing back to the pre-colonial era. They are believed to be related to the Karolanos tribe, another indigenous group found on Negros Island. Origins and Settlement: The Magahat people are believed to be part of the larger Austronesian migration to the Philippines, arriving several thousand years ago. They primarily settled in the rugged, forested highlands of Negros Island, where they could maintain their traditional way of life. They are part of the Bukidnon group, which refers to the mountain-dwelling indigenous groups found in Visayas Colonial and Modern Times: During the Spanish colonial period, the Magahat and other indigenous groups in Negros had little direct interaction with Spanish authorities due to their remote location. However, some of their land was affected by Christian settlers and later agricultural expansion by sugar barons in Negros. Their territories were gradually encroached upon during both the Spanish and American periods, pushing them further into the highlands. Bukidnon (Magahat): Way of life Magahats practice swidden agriculture, because their settlements are in mountainous areas. Swidden agriculture similar to Kaingin, also known as shifting cultivation, this technique of rotational farming in which land is cleared for cultivation (normally by fire) and then left to regenerate after a few years. They are food gatherers and good hunters. Bukidnon (Magahat): Customs and Traditions Magahat - refers to the practice of killing. It is when a Bukidnon kills another due to the death of any family member. It is of this act that made one a Magahat, a word often derived from the Visayan-Cebuano term that means “to kill” mag-ahat - refers to the killing of an innocentperson. magahat – refers to the perpetrator Music Magahat music plays a significant role in their rituals and daily life, often involving traditional instruments such as gongs and bamboo flutes. The use of chanting is also common, which is performed during significant cultural events, storytelling, or healing rituals. Dance The Magahat tribe is known for traditional dances that reflect their warrior culture. One such dance is the Kinalasag dance, which symbolizes the tribe's practice of hunting and their readiness for battle. Historically, this dance was associated with their headhunting rituals. Dancers use shields ("kalasag") made from wood, which is where the dance gets its name, and movements mimic combat tactics, celebrating bravery and strength. Clothing of Magahat Tribe Magahat traditional clothing is simple yet functional. Men typically wear loincloths (bahag), while women wear wrap-around skirts. For ceremonial dances like the Kinalasag, dancers are adorned with feathers, beads, and tattoos, which symbolize status and bravery. The shields used in the Kinalasag dance are often decorated with intricate designs representing the tribe's heritage and warrior identity. Arts and Crafts of Mahagat Tribe Tattooing is a skill in Magahats. Their art is reflected in the weapons and jewelry they make. Weaving- The Magahat create intricate woven textiles using traditional looms. These often feature vibrant colors and patterns that hold cultural significance. Bamboo Crafting- They skillfully craft furniture, tools, and decorative items from bamboo, showcasing both functionality and artistry. Marraige Practices of Magahat The alliance formed by the two families is more important than the marriage itself. The dagdag (bride price or dowry) is one important demonstration of this fact. Thus, marriage by capture is relatively unimportant because it brings little, if any, of the benefits that are to be obtained from the kinship alliances of normal marriages. Pregnancy and Birth Practices of Magahat The Magahats believe in sexual union for conception, and taboos are observed for certain behaviors. Once pregnancy is confirmed, the mother becomes an advisor, and the pregnant woman is instructed to bathe in a stream and take a root tonic daily. Ceremonies are performed by the babaylan to counteract fears of hard delivery and appease Apila, the goddess of pregnant women. Women are expected to suffer silently during childbirth, and the delivery procedure involves a babaylan's partera. After birth, the infant is breastfed until the next pregnancy sign. Belief, Cultural and Traditional Practices of Magahat The Magahats live in the mountains of Basay, near rivers and streams with houses made from forest materials. Their houses are simple, without partition, and decorated with hanging skulls of the animal horns and weapons. The Magahats believe in spirits, like most Visayans. They use anting-anting to fight evil spirits. Death, however, is not feared by the Magahats. They believe that it is just a journey from earth to the other side of the world. Challenges: Loss of control over natural resources: The displacement of tribal communities from their ancestral lands due to industrialization, mining, and the establishment of protected forests has led to a loss of livelihood and cultural identity. Lack of education: High illiteracy rates among tribal communities are attributed to factors like poverty, cultural barriers, and a lack of suitable education infrastructure and qualified teachers. Health and nutrition issues: Tribal communities face health challenges due to poverty, limited access to healthcare, and malnutrition. They are disproportionately affected by diseases like tuberculosis, malaria, and malnutrition. Solutions: Strengthening tribal governance and rights: Ensuring tribal communities have a say in decisions affecting their lands and resources. Investing in education and infrastructure: Providing quality education, including culturally relevant curriculum, and improving access to schools, healthcare facilities, and other essential infrastructure in tribal areas. Addressing health disparities: Expanding healthcare access, training healthcare providers sensitive to the needs of tribal communities, and promoting preventative healthcare measures.

Magahat, to the indigenous Manobos, is the one who keeps peace and order and follows the command of the datu (tribal chieftain) to discipline those who violate tribal rules. Similarly, the bagani is a hero who defends the tribe from outside threats. Both are part of the traditional security and defense system of the Lumád which are no longer practiced in modern times. The words magahat and bagani, however, recently entered the nation’s consciousness not with their original virtuous meaning, but as butchers, as the ruthless paramilitary group which killed three well-loved leaders in Surigao del Sur on Sept. 1: school director Emerito Samarca, and Manobo leaders Dionel Campos and Datu Juvello Sinzo. The leaders of the paramilitary group Magahat-Bagani are no strangers to the Han-ayan community in Diatagon village, Lianga, with whom they share blood relations, and are even referred to as “uncle” by some youths. They are also known to be affiliated with the military, a link which, in turn, broke their kinship to the Lumad communities, under a well-worn divide-and-rule tactic employed by government to impose its programs. The Armed Forces of the Philippines (AFP) was quick to deny its connection to the paramilitary group, and attributed the spate of killings to a “tribal war,” purportedly, between clashing tribes affiliated with the New People’s Army versus those with the government.

Magahat, also called Southern Binukidnon or Buglas Bukidnon, is a Central Philippine language of the mountains of Negros in the Philippines that has been strongly influenced by Cebuano and Hiligaynon. It is similar to Karolanos; Lobel (2013) suggests that it is a Bisayan language. Oracion (1974) reported a Magahat population of just under 400 people in Basay, Negros Oriental. Dantes (2015) reported a Magahat population of 2,478 individuals. According to the Ethnologue, Magahat is spoken in the Mount Arniyo area near Bayawan, upper Tayaban, Tanjay, Santa Catalina, and Siaton municipalities in southern Negros Oriental Province, located just west of Dumaguete. Lobel (2013: 39, 249, 273) reports that Southern Binukidnon is a Bisayan language that has some uncommon phonological features, including the preservation of Proto-Malayo-Polynesian *-h in coda positions.

"Magahat? Yes, Magahat? What is it? Is it something to be afraid of? To the Bayawanon this is not a strange name or a new vocabulary. Many had heard of this word from their great grandparents or the early "pangayaw" from the Island of Panay who were the pioneers of Bayawan then a melting pot of southern Negros. Many have also heard of its popular meaning and use as a derogatory address to an enemy as a magahat, one with a reproachable behavior. The word has come to be associated with treachery, deceit and killing. Magahat is popularly used, too to mean bogeyman to frighten children who sneak out from the house only to be found amid the talahib and cogon or among banana plants and bushes in the fields hunting for bird's nests. Kids who go to nearby creeks setting up or checking the traps for a good catch of bird or fish, or climbing guava, lomboy or inyam trees as their favorite past time, are always admonished by their folks, "Watch out for the Magahat lurking behind you. They will surely get you!" The origin of Bayawan's name is directly traced to a group supposedly Magahat headed by a certain Cateras who, in the early times, tragically killed the Spanish missionary as he was elevating the Sacred Host during the holy mass (pagbayaw sang Ostiya). The Cateras party speared him from behind during the mass and he succumbed to untimely death. According to historical account, the incident happened in 1865 at a small inland settlement of nucleated Christian migrants known as Omod today, about 11 kilometers from the present Bayawan Poblacion. From this incident came the town name Bayawan from a Visayan-Cebuano dialect "gibayawan" meaning in English "was elevated." For the sake of euphony it became Bayawan. Because of the untimely and horrible death of Padre Mariano, the Christian settlers of Omod were panic-stricken. Afraid that the same thing might happen to them, they fled and settled along the coast which is present-day Bayawan Poblacion established in 1872. Big trees were cut and thickets were cleared for settlement and the settlers banding together for protection against the marauding tribe, the “hostile” Bukidnon. Meanwhile, in the north of Guba River, now Sicopong River, the Spaniards also settled in increasing numbers and established another settlement. Not along after, the municipal government was established in this place. It was known later as Tolong and brought under its jurisdiction the whole of the southern part of Negros. There were two pueblos (towns) created out of Tolong: Old Tolong (to the Spaniards known as Tolong Viejo while to the natives popularly known as Da-an Lungsod “old town”, subsequently Santa Catalina) and Sicopong. As time went on, the plain areas around the present site of Bayawan proper, then a part of Sicopong farther south, developed and prospered rapidly as migrants from Panay, Negros Occidental, and nearby towns came one after the other. The set of government was transferred to this site and the town was known as Tolong Nuevo (New Tolong). Tolong Viejo then became a barrio of Bayawan. At that time the whole of Tolong was administered by a political government based in New Tolong (that is, Bayawan) until World War II. Finally Old Tolong was separated. In 1947, Old Tolong became Santa Catalina municipality, and New Tolong became known thereafter as Bayawan. In the year 1952 by virtue of R.A. 694 approved by the Third Congress of the Philippines the name of New Tolong was changed to Bayawan.

Pregnancy and birth practices of the Magahats, a pagan group located in the forest area of the Southern Negros Island, are related. The Magahats are aware that the sexual union is needed for conception. Once the signs of pregnancy are positive, taboos are observed: these include such diverse behaviors as avoidance of eclipses and certain foods, all of which are related to some aspect of child's development which would be thwarted were the mother to participate in taboo practices. When the pregnancy is certain, the mother of the women becomes her advisor; the pregnant woman is instructed to bath in a particular stream and is given a tonic of roots in boiled water daily during the remainder of the pregnancy. Ceremonies, performed traditionally by the babaylan (medicine man) to counteract fears of hard delivery and to appease Apila, the goddess of pregnant women, are related. During childbirth, the women are expected to suffer in silence, as submitting to the pain would make the woman lose face among her tribe. The actual delivery procedure, which requires the obstetrical assistance of a babaylan, who in this role is called partera, is described in detail. Magahatan women deliver in a sittingposition, with the back firmly pressed against a wall. A rope is hung from the roof directly in front of the woman, and she hangs onto the rope to attain thedelivery position. At birth, the infant is swaddled and rolled on a mat to stimulate blood circulation. The placenta is squeezed to stimulate the child's breathing. The babaylan then cuts the placental cord with a bamboo knife and ties it witha white thread about 4 fingers above the infant's navel. Rituals to hastn difficult deliveries are described. After birth, the infant is continually breast-fed until the next sign of pregnancy.