Introduction

This is a descriptive ethnographic study of culture change and adaptation of the Manobo and Bagobo of Mt. Apo National Park. The Manobo and Bagobo exist in a local milieu which is dominated by the lowland settlers. The relocatees do not command political and economic powers because of their simple agricultural technology, kin based social organization and position as indigenous tribes.

The natives of Mount Apo subsisted in the past on swidden agriculture, hunting and gathering of wild plants and animals. Today, they are engaged in cash crop production, though they still subsist in swidden agriculture.

Due to the NPA attack against a military patrol base on the project site on June 2, 1992, the native families transferred to the Relocation Site in advance. Temporary shelters were provided by the PNOC. They were followed by six resident families. At the time of the attack, the relocation package deal had not yet been approved by the affected Manobo and Bagobo families.

The Census of 1990 shows that there are an estimated 6,278 Manobo and 1,226 Bagobo covering the three towns of Kidapawan, Magpet and Makilala of North Cotabato.

The research study was undertaken in a settlement of 21 families at the Relocation Site, Agco, in the barrio of Ilomavis, Kidapawan, North Cotabato. They are refugees from their homeland, due to their being displaced because of the Mindanao Geothermal Project.

This ethnographic study of the Manobo and Bagobo of Mt. Apo National Park undertook a baseline characterization of the cultural, economic, social, political and resource management system of the indigenous communities within and around Mt. Apo National Park; made assessments of the level of the socio-economic and cultural development of the cultural communities or indigenous tribes vis-à-vis the mainstream ethnolinguistic groups; and identified and recommended social intervention for the development of these peoples.

The installation of the Geothermal Project in the national park in Mt. Apo is a classic example of culture change and adaptation for indigenous tribes, such as the Manobo and Bagobo tribal groups. It is also an experience of displacement from their ancestral home and, at the same time, of how they have become adapted to new technologies. But there is an apparent danger to their traditional culture. It may result to assimilation of the Manobo and Bagobo cultures into the dominant lowland culture. It could be immensely valuable to researchers of the culture change and adaptation among tribal groups in the Philippines, this being a baseline study.

The ethnographer, with a research assistant, lived at the Relocation Site for a period of six months to facilitate the observation of their way of life and the gathering of the necessary data and information for the said duty. Likewise, the researcher made courtesy calls on the barrio captain and other local officials of Ilomavis and the Project Director of the PNOC Base Camp. Observations were made on important aspects of their life to find out how they have become adapted to the changes surrounding them. The major method was participant observation to gain a wholistic view of the Manobo and Bagobo community of Mt. Apo. Informal conversation was also made with the children, young people and old folks to obtain vital information to support the ethnographic study.

Key informants were utilized to provide relevant information on certain specific issues significant to the research study. They were native informants who truly spoke for themselves and were wholly acquainted with Mt. Apo and its environment.

Interviews of the PNOC staff and other important personalities were likewise employed in order to provide points of reconciliation on some important issues and discrepancies. Interviews were conducted among the Manobo and Bagobo women to ascertain the changing role of the women in their society.

In addition, photographic records of important events were obtained thru camera and video to ensure proper documentation of the said events. Maps of important sites were used to have tangible evidence of existing vital features of the study.

The Findings of the Study

The Manobo and Bagobo have been shifting cultivators for centuries. Mt. Apo is their ancestral home where they have lived in freedom, hunting and gathering wild plants and animals. Exchange of foods, crops, rice and other things is a tradition lived by’ the natives of Mt. Apo. They are also engaged in barter and trade with neighboring tribes.

Today, they are living in a non-traditionally clustered settlement. Plow agriculture. however, has not replaced their swidden cultivation of the kaingin. But they are engaged in cash crop production through gardening vegetables, especially cabbage, which they sell in the market. Unfortunately, the gardening system of the natives gave rise to dependency on the financier/comprador who shoulders the expenses for fertilizers. chemical, insecticides and pesticides. Though they share equally in the profit, the price set by the financier/comprador is lower than the market price. The native farmers can borrow money or credit goods from the financier.

The leadership of the tribal chieftain or datu must now give way to relations with lowlanders. They are now within the control of the local government. At the Relocation Site, two forms of control exist, namely, the traditional rule of the tribal chieftain and the local government. The natives of Mount Apo have gradually set aside their customary laws to give way to laws and other demands from the local government. Likewise, there is evident change in the role of Manobo and Bagobo women. They have assumed responsibilities which are new to them. The traditional social structures have been significantly and profoundly changed. However, the increasing poverty of the natives is miserably felt at the Relocation Site. Living with lowlanders has failed to economically uplift the condition of the Manobo and the Bagobo community. Consequently, thanksgiving rituals are no longer faithfully observed by them because they are quite costly. They have developed a pessimistic outlook due to their increasing poverty in re2tion to the lowlanders surrounding them.

The Manobo and the Bagobo communities face the possibility of a changing identity due to their being relocated in a lowland atmosphere. Conflict among them or with the dominant lowland population may evolve. There is also a growing emphasis on gambling and drinking which is a predominant influence on the natives.

New relationships exist between the natives and the westernized lowland settlers, as well as with development agents and the government. They are dominated by them. Furthermore, the relocatees are politically incorporated into the national body politi.que. Their pre-capitalist substinence economy is now transformed into cash crop production for market sale purposes.

On the religious aspect, the Church of Christ and Alliance groups have injected social changes, a few of which may not be culturally meaningful for the natives. Existing social organizations for the common good of the tribal communities and an NGO are not strongly felt by the relocatees. In addition, these religious changes felt by the natives may bring about assimilation to the dominant lowland culture. This is seen, for example in the obligation of natives to undergo a civil marriage in order to get the certificate needed by the children for school  purposes. Thus, the Manobo wedding will gradually disappear.

The relocated natives were promised a priority of work according to the Memorandum of Agreement. But the relocatees are questioning why they have not become regular  workers. Their contention is that it is due to their being natives. They made some remarks that it is easier for an Ilokano or a Visayan to be regularized than a native. They further added that they have been contractual workers. Even if the explanations are given it would be difficult for them to be regularized yet their contention prevails.

Maybe the PNOC could sponsor a training program for the indigenous tribes of Mt. Apo to improve their ability of work rather than for the natives to do it in secret.

There are four contractual workers at the Relocation Site and the rest are work -order workers. If an accident happens, they have no privilege like Medicare so they have to personally shoulder the hospital expenses. If, somehow, they can enjoy the privilege of Medicare, a lecture ought to be given to them to explain how the system works. The ethnographer is often consulted about SSS and how to process the Medicare.

However, when a program is planned for the natives, it ought to be adapted on their own setting because they differ from the westernized thinking of the lowland population.

The natives could be developed technically. They ought not to remain backward.

The main task of the government or any social organization is to promote for the common good of the members.

Within the period of six months living at the Relocation site, the writer discovered very significant changes in the life of the, Manobo and Bagobo of Mt. Apo. The indigenous tribes of M t. Apo were dislocated and are now resettled in a region where they have more interaction with the westernized lowland population. Because of their relocation the natives have given up their kaingin. However, as agreed upon by the affected families will be relocated. As of the completion of the ethnographic study, however, the relocatees have not yet received the land.

The absence of land has greatly affected the natives of Mt . Apo. If they have no work, farming the land can provide them with food in terms of rootcrops, corn and vegetables. There are as lut-ya or carlang. Cabbage is even cooked to sustain their hunger.

According to Philip Boeck, hunger, which indicates absence of support, solidarity and aid, is linked to egoism and withdrawal. The majority of the relocatees are in favor of the Geothermal Project. This proven by a survey conducted at the Relocation Site and those living at Anggue, Sudsuhayan and Sayaban. They voluntarily gave up their claim. Therefore, the indigenous tribes are also entitled for support and aid. Social services such as health, sanitation, education, youth program, home for the aged and others are some of the services to be intensified.

The indigenous tribes need social services since they are the forgotten people of the land. The rural areas are often at the tail end of any development program. Projects are more widespread in urban areas than in the rural areas. It is the prime responsibility of the so-called Christians to look after the common good of the cultural communities.

The aged are unattended and children have no chance for education because of poverty. One of the vital services needed by the natives is education. Anton Postma, in his work with the Mangyan of Mindoro, was guided by the principle that education is the first step towards development and integration. However, it must contain a different curriculum based on their culture, history and felt needs as indigenous tribes to enable them to acquire basic knowledge and skills for communication that would allow them to stand on equal footing with the lowland society: At the Relocation Site, the children have difficulty in going to school because of distance.

During rainy days they are absent since a good number of drivers do not allow them to ride in the service. Perhaps a school bus could be provided by PNOC so that children could avail themselves of the opportunity to be educated.

‘There is no a big problem for health because it is taken care by the Medical Officer at Base Camp. Many of the relocatees suffer from sickness, malnutrition and lack of medicine. The TB Control Program provides the relocatees with examination and X-Ray. But a good number of relocatees are not faithful in taking the medicine. They hide the tablets and capsules and continue to smoke and drink. However, with regard to eye and dental problems, a special medical program, could be arranged for the relocated, consisting of free consultation, medical, dental and eye examination.

The common ailments at the Relocation Site are fever. cold, cough, and diarrhea. An on-going orientation program might be given to the parents regarding health, nutrition and sanitation in coordination with the Bureau of Health. The natives ought to understand the value of cleanliness, beautification and sanitation, especially since Mt. Apo is a tourist spot.

The Geothermal Projects of PNOC are not always found in regions where there are cultural communities. The Mindanao Geothermal Project of PNOC is a special case. It is the home of the Manobo and Bagobo tribes. It requires a special kind of development, where top priority is given the indigenous communities. The development program ought to respond to the needs, hopes and aspirations of the cultural tribes. The natives must be involved in the formulation of program objectives so that it can truly be a development program of their own. A minority culture might be able to adapt creatively to a situation of dependency under the guidance of non-government organizations. Unfortunately, the NGO’s of Mt. Apo are not visibly felt by the ordinary natives. PNOC and the NC Os should strive to develop their self-reliance and independence. Ultimately, they should be able to stand on their own.

The indigenous tribes of Mt. Apo have become dependent on PNOC . They are not skilled workers. The supervisors ought to be on the look out for natives who show ink rest in their work. They can then initiate a training program to help those natives learn more about their work. Consequently, this will encourage and uplift the Manobo and Bagobo to become skillful in the job assigned to them.

The survey showed that a good number of the relocatees have no knowledge of the program of OSCC. Within a period of six months, the Provincial Director of OSCC has only visited the Relocation Site once.

The NGOs created at Mt. Apo ought to monitor the cultural, educational and livelihood programs for the natives. Consultations is a vital factor. Often times the natives are left out in the discussion and planning of projects. The officials think for the natives; the natives do not think for themselves. As a consequence, the natives do not actively participate during meetings.

The seven native women involved in the loom weaving project sponsored by the Mt. Apo Foundation(MAFI), and NGO are discouraged because of conflicts and difficulties. There is an utmost need for the head of the office to make visitations of the Site to know their problems.

The scholarship program is not widespread. There is only one college student at the Relocation Site who is a scholar. Five High School students graduated this year. They have difficulty in continuing their studies because of poverty. They are interested in the MAFI scholarship program but they do not know the process involved. Perhaps an orientation could be given to the young people at the Relocation Site.