Artists’ critical role in changing society - INQUIRER.net, Philippine News for Filipinos

Artists’ critical role in changing society - INQUIRER.net, Philippine News for Filipinos

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Spelling

by Margaret Atwood

My daughter plays on the floor
with plastic letters,
red, blue & hard yellow,
learning how to spell,
spelling,
how to make spells.

*

I wonder how many women
denied themselves daughters,
closed themselves in rooms,
drew the curtains
so they could mainline words.

*

A child is not a poem,
a poem is not a child.
There is no either / or.
However.

*

I return to the story
of the woman caught in the war
& in labour, her thighs tied
together by the enemy
so she could not give birth.

Ancestress: the burning witch,
her mouth covered by leather
to strangle words.

A word after a word
after a word is power.

*

At the point where language falls away
from the hot bones, at the point
where the rock breaks open and darkness
flows out of it like blood, at
the melting point of granite
when the bones know
they are hollow & the word
splits & doubles & speaks
the truth & the body
itself becomes a mouth.

This is a metaphor.

*

How do you learn to spell?
Blood, sky & the sun,
your own name first,
your first naming, your first name,
your first word.

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A Mapulog’s Story: A Case Study of Backlash

Janet Braza

Long before, the Magahat tribe believed in deity – they worshipped everything they thought are awesome to them such as rocks, giant trees, even the coves of huge stones. They gathered fruits and hunted animals to offer to their gods.

They had no permanent shelters for they are like nomads. They stayed from one place to another looking for food . For their main food, they depended more on fruits they harvested and relied on hunting animals. They wore dresses woven from leaves and fur. They dwelt mostly in tree coves and stones. Magahat warriors stayed on high trees as overseer for any possible danger from their enemies.

Once, in the place where they had dwelt, there was a famine. Since the drought was all over of the land, the Magahat Head summoned his men to look for food. The men came back with a bundle of “pulog,” and then cooked it over the fire. While they tasted it, it was yummy. Because of this discovery, they moved to the place where they gathered “pulog.”

A pulog is a fruit of a yam, locally known as “ubi.” Ubi is a vine crop. Its texture and color are different from the rootcroop. “Pulog” is reddish-blue or dull-red (maroon) in color while its rootcrop, the “ubi” is magenta-blue (violet or bluish purple/ubihon) in color.

Because of its indigenous color it can also be used as dye of their clothing. Hence, they named the place Mapulog derived from the fruit crop of ubi, which means “the abundance of pulog.” From then on, they stayed , yet not for long because they are nomadic in nature.

The Higaunon (Iliganun, a highlander tribe) stayed at Mapulog and honored the Magahat for the name they gave to the place.

But the Magahat story was only part of Mindanao’s oral history—a story that serves as birthmark of their identity passed on from generation to generation. So far, there were no records of the Magahat as where they had stayed long and where they are now.

A certain Teodolfo , a cross-breed Higaunon born in 1935 claimed that the early settlers were the Higaunon. According to him, the Magahat were just a tell-tale of their great grandfather’s foreknowledge. The Magahat is ancestor of the Higaunon, they were big people like giants unlike the Aetas inLuzon who were smal in bodybuilt. He said that the Magahats are no longer existing except theo the Higaunons who settled at the northern part of Mapulog, in the high mountains between Misamis Orriental and the two provinces of Lanao.

In 1930’s, Mapulog is a rainforest. All of the land was covered with forests. When a Higaunon married a Bisaya native from the outskirts down the river, they likely have traded their produce of their land from the upland. Trade came in and intermarriages were common. Now, they settled in the valley of Mapulog.

In 1940’s, Mapulog became a timberland. Small skilled loggers came to Mapulog and grabbed the latter’s opportunity to own some acres of land. The settlers (the Mapulogs) became the tillers.

In 1950’s there were ten households. Mapulog was only a sitio of Barangay Naawan (now a town) in the Municipality of Initao, which was still a forested area, with lots of monkeys, wild boars, deer and antelopes. There were spirits also like the nix that lived on “balite” (a deity tree of their ancestors) trees.

June 14, 1957, Mapulog became a barangay of Naawan since the latter was separated from the Municipality of Initao.It was the time also that settlers moved to Mapulog where they introduced indigenous farming such as slash and burn (kaingin) which became their practice.

In 1958, they had a first barangay election. Pergitina Dadole became the “teniente de barangay”. She served the barangay from 1958-1982.

As “kaingin” became a trend in 1960’s, charcoal making became a livelihood. This was also the time that the number of settlers were doubled. Because of this increase in settlers’ population, half of the forests were denuded. There weas no conflict among the settlers, only that this time they were experiencing droughts and famine. Most of the women tilled the land; the men went to gather some timber.

During this time, a timber-financier named Bulusan volunteered to give assistance to the settlers—i.e., he would exchange a sack of RCA (now NFA) rice with a small amount of cash in exchange for charcoal. This charcoal was made from the branches and butts of hardwood trees that remained after the settlers cut down trees (antipolo, narra, acacia, teak, and other hardwood trees) for timber.

In 1970’s, only 25% of the forest was left. Their main source of money-making was sawing. Some of them had left tilling their lands. Most likely, the women are the gardeners and men goes with timbering.

The first mayor of Naawan was Roberto Ong –a Chinese-Filipino conquistador/landgrabber businessman. He owned wide hectares of land from Monulogan-Opol to Naawan. Dadole Salvador became the first governor. The basis of leadership in their place was those who were owners of vast land planted with coconuts. This basis was also true to the barangay leaders. The more land you have, the bigger chance you have to be a leader.

In 1980’s none of the hardwood trees were left. The DENR (Department of Environment and Natural Resources) introduced them tree farming. The DENR gave them seedlings of aruma, mahogany, gemilina, Indian, and fruit-bearing trees.

For almost a year, they also experienced famine from droughts .

In 1982, Felomina Dadole was elected as barangay chairwoman until 1986.

In 1984, they experienced again another drought. The settlers were forced to mortgage their land and borrow money from different lenders and suppliers. They sometimes made their own land appraisal in exchange for some sacks of rice and sum of money to cure their hunger.

During this time also, there were no longer springs that sprouted from the creeks and rivers. Until today, the creek has dried out. The Banatihon Lake had little water. Its cascade is ten feet high. It is situated between Bandera, Tigbabanga and Kalubihon. It is 500 meters away from the barangay Mapulog proper.

The water in the river of Mapulog is no longer potable. Some animals died because of the fertilizers and pestiscides that were washed to the riverbanks. Because of droughts the river were also covered with garbage and wastes from the community. This causes the degradation of soil. Farmlands are infested with armyworms.

When rainfalls summoned nature, the water can no longer run to the river because of these garbage dumps. The rainwater instead goes to the valley of Mapulog .

The big water ever recorded in Mapulog was on January 6, 2009. When flashfloods eroded the whole barangay, there were landslides and a three-year child died. Cobras and other snakes came out from their hiding places.

Mapulog’s adjacent communities are Barangay Tuburan in the west; the Naawan town in the east; Tagbalogan, a mountainous barangay (near Opol, Misamis Oriental) is on the southwest ; the Tanampolan Mountain is in the north, where the Tanampolan Falls is the boundary. It is a 30-feet waterfalls with two fathoms, seven kilometers from Naawan proper. Sinalat is a mountain of Mapulog it is perpendicular to that waterfalls.

In 1987 Barangay Captain Salcedo was elected as the chairan as a candidate of Sangguniang Bayan and filed a resignation from his chairmanship. The OIC was the number one kagawad, Roberto Bagares. He was then elected as the Barangay Captain in 1992 and served until 2007.

In October 2007, Barangay Captain Rodrigo Ragmac was elected as the chair. He served the barangay up to the present.

This is the disheartening story of Mapulog.

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How to say happy birthday in Italian - Learn how to say happy birthday in Italian

How to say happy birthday in Italian - Learn how to say happy birthday in Italian

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http://www.mindanaotimes.net/?p=3979




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Treasures from the Earth

DRAWINGS REQUESTED

Theme: Treasures from the Earth.

The 12th International Environmental Children's Drawing Contest

Sponsored by Japan Quality Assurance Organization (JQA) & The International Certification Network (Q HNet)

SUPPORTED BY THE UNICEF

Let's look out for "Treasures from the Earth"!
Flowers and grass alongside the roads, birds wheeling freely across the great arch of the sky,
animals grazing in the fields, multi colored fish swarming around coral reefs,
abundant crops of wheat and corn
rain cascaing the Earth, and the glow of the setting sun. All of these are treasures of our planet.
Let's make pictures of the "treasures from the earth" that you find in your daily lives, studies or play time.

ELIGIBILITY:Children aged 7-15

Drawing tools: freehand drawing with any type of paint, pastel, etc.

Please be sure that the drawing has been drawn personally and has not been published in other newspapers or magazines.

48 winners around the world will receive a special memorabilia

all entrants will receive a participation prize.





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The Message of God

Warren Litzman

The message of God to the unsaved world is that they believe on the Lord Jesus Christ who is offered to them in limitless grace.

The message to the saved and born-again is that they walk worthy of the calling wherewith they are called.

One of the most difficult things to do, in the Christlife, is to pinpoint exactly how every believer is to live.

It is difficult because it is not God’s intention that every believer live the same or be the same manifestation of the Christ who is in each believer. Actually, the very heart of the message of the Christ-life is that Christ will flow out of each human being differently, and because there is only one Son, God has elected that all who are created in His like ness and image should be different so that the one Son might be manifested unto Him in many various way.

This means that stereotype religion and doctrine, derived to make all believers look and act alike, are not only error but are a tremendous effrontery to the Christ who has been birthed in the believer.

It is God’s grace that has allowed Christ to come into the believer, regardless of the believer’s condition of sin and the kind of person he is. It is God’s intention that Christ shall swamp and overwhelm all that the believer previously was by the Christ-life, but by no means is the distinctiveness of that believer taken away because Christ flows out of Him. It is, as we so often say, Christ in us, as us.

Three Distinctive Position

The salvation that comes by Christ, which God accomplishes for those who believe, includes, among other things, the placing of the saved one into three distinctive positions.

First, the believer is placed into the position of a son of God. John clearly declares, “Beloved, now are we the sons of God?” (1 John 3:2.) the word now signifies thaty this is not something birthed instantaneously the moment we believe on the Lord Jesus Christ.

The second position the believer has been placed into is that of a citizen of Heaven. We cannot get away from the fact that God’s plan does not culminate on Earth, nor was it ever intended to be an earthly plan. It was God’s intention, before the foundation of the world was laid, to have children to live in His house.

We know, through the study of the Word, that the Father’s house is located in heaven. We also know that being citizens of Heaven is not purely psychological or a spiritual state, but it is a literal place of which we have been made members instantaneously at the birthing

The scripture plainly declares that all believers are strangers and sojourners on this Earth and in this world and as a result, belong as as a citizens of Heaven.

Third, we are placed as members of the family and household of God. Paul is very confident in this matter that believers are a distinctive part of the house of God, meaning His abiding place aside from this world…

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Registration & Materials Needed

CHATEAU de BRAZA

Summer Art Workshop 2011

April 15, 2011 p.m classes

R E G I S T R A T I O N

NAME:____________________________________________AGE:________________

SCHOOOL ________________________________________GRADE______________

ADDRESS______________________________________________________________

FATHER’S NAME___________________________OCCUPATION______________

MOTHER’S NAME __________________________ OCCUPATION _____________

CONTACT Nos. _____________________________ LANDLINE ________________

BROTHERS: _____________________________________AGE__________________

______________________________________AGE _________________

SISTERS: ________________________________________AGE ________________

________________________________________AGE ________________

FIELD OF INTEREST/S _________________________________________________

HOBBIES ______________________________________________________________

CONTACT PERSON IN CASE OF EMERGENCY

Name:__________________________________________________________________Relationship: ____________________________________________________________

Cellphone No. _______________________Tel. No. _____________________________

Temporary Receipt:

Whole Summer: Php 1,200/ 3 subject areas, Php 900/art class + 1 subject

Inclusive of instructional materials, latex paints

Down Payment: Php 600

Materials Needed: 1 notebook, pencils, 1 ballpoint

Bring your own Art Materials: Pencils: h, hb, b & ordinary, 1 big sketch pad (oslo drawing papers are provided), brushes (Chinese brushes & artist’s brush), watercolours ( guitar or prang), 4 ¼, 2 ½ , sizes illustration board

Materials use for exhibits (June 16, 2011: Araw ng Iligan)

Canvases with stretcher.

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Karapatan ng Batang Pilipino

CHATEAU de BRAZA

Reviewees (Grade I, Grade 2, Grade 3, & Grade IV)

Subject Areas: English, Makabayan, Mathematics & Science

Accepting

Start of Review > > > > > > > > > > > April 11, 2011

End of Review > > > > > > > > > > > June 3, 2011

Check-up Test > > > > > > > > > > > May 18, 2011

Art Class Starts > > > > > > > > > > > April 15, 2011

Ends > > > > > > > > > > > June 3, 2011

Package (3 Subject Areas) > > > > > > > Php 1,200 only

CHATEAU de BRAZA

0009 Pk 9 tipanoy

Iligan City

222-2172

A CALL TO MY FELLOW ARTISTS

by Monique Wilson

The debate is no longer whether it was child abuse or not. The facts are plain to see. No one with a sense of respect for another human being can dispute that. The discourse now is how we, as Filipinos, as artists involved in the same industry that created Willy and shows like his, could have allowed this to go on for as long as it has. And what is our individual and collective participation in it?

Let’s talk honestly about our TV networks. The culprit now is TV5 – with its’ blatant lack of decency by even hiring someone like Willy Revillame – a callous, insensitive individual who preys on the needs of poor, uneducated Filipinos. They hired him for ratings and money at the expense of the integrity, dignity and self-respect of the most vulnerable in our society. Now wasn’t channel 2 guilty of the very same thing? Let’s observe very closely many other game shows and reality shows across all the networks – can we not deduce very overt similarities? That networks are propelled by greed – ratings, money? Is there really, in all honesty, a local network, that can claim they put human values above all that? I don’t think so. I turn on the television to watch local shows and I feel uncomfortable. We have news reports that are horrifyingly biased and sensationalist, we have noon- time variety shows that exploit women and insult our intelligence, we have talk shows that are intrusive, subjective and tasteless – the list goes on and on. I am not saying, of course, that all shows fall beneath our standards of human decency – there are some TV shows that go against the grain, break the boundaries and give us quality – but they are so few. Even how the networks create the demarcation lines – A and B for middle and upper class, C and D for lower class? What kind of senseless segregating is that? It’s like saying, depending on what “class” you belong to, you cannot “appreciate” certain kinds of shows. This insults me as it should insult everybody. This is one of the roots of the problem. ALL our TV networks dumb down audiences in one way or the other. They keep the lines segregated. TV, like any other cultural form – and let’s face it, TV has become our common culture in the Philippines – should be used to EDUCATE, EMPOWER, INSPIRE, AWAKEN. But when you see shows like “Willing Willie” – and many other similar shows – they do the opposite. They dumb down audiences. They disempower them by creating a mendicant society with game shows that promise “quick money”. They keep them dependent on hand- outs, instead of creating opportunities for them to build skills. There is nothing inspiring about this.

And now, we can all rant and rave, but unless we do something concrete about our rage – we will just be passive bystanders. Sometimes it does seem insurmountable and overwhelming because the problem is huge. But we can play our part. We can do just ONE thing. That is better than doing nothing at all. Whether that be creating an online petition to deliver to TV5, CRH or DSWD, or whether we boycott the sponsors of the show/s, or write letters to all our newspapers, or make your voices heard with your local congress representatives and let them know this is unacceptable to you. I think we all need to take a good, long, hard look at our local shows – and if we feel they exploit our fellow Filipinos, whether they be children or women – then we MUST boycott the sponsors that enable them. Boycotts are effective. They hit where it has a tangible monetary, economic effect. That is how apartheid South Africa crumbled. That is what is supporting the Palestinians right to self-determination with the BDS campaign now. In the process we need to look at what we ourselves value. If we expect people to treat us with respect, decency, integrity and dignity – we must INSIST and DEMAND that everyone else should be treated in the same way. And as artists, our responsibility is GREATER. We are part of this problem. When we remain silent, we allow this to continue. When we turn a blind eye, our apathy also abuses the vulnerable in our society. When we don’t demand artistic excellence in our fields and settle for mediocre entertainment, we are just as bad as the networks who just do things for profit. As artists, we must REFUSE to play. We must DEMAND more from our industry.

So this is a call to my fellow artists from television, film and theatre. Please let your voices be heard. Don’t sit on the fence because you fear you won’t be given work. It is this fear that networks also rely on to keep their machineries in place – machineries that not only lack some very basic human values, but also aesthetics. We keep saying Filipinos artists are world class – well let’s prove it now. There are international standards we must insist on when it comes to our local entertainment industry – film, theatre, tv, etc – why should we settle for anything less? We are part of the creation of our artistic culture – we must protect it and demand more for it. We must not allow it to be used for the continued exploitation of our fellow Filipinos.

Art and culture have value in our society.

They awaken minds

They nurture thought

They inspire courage

They open up compassion

They give us possibilities

They excavate the texture of humanity

They teach us humility and love

They open paths

They give us freedom to explore

They teach us how to listen

They keep us connected

They allow us to take in

They teach us to be involved

to defy

to demand

to be full

to live

to stay awake

to be present…..in the moment.

But most of all

They demand that we SERVE.

So please don’t waste these possibilities with your silence.

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Sapin Sa Kahon Ni Epic

Janet S. braza

Way lain kong gidamgo nga ikaw mobalik,

Kay gihandom ko kahunay ang imong gisaad,

Nga ako ray imong gimanggad.



Halangdong kaibog sa gidayan dayang pulseras,

Sa Bulok Nga Bulawan.

Sa dalagita dinuyogan, ang sapin su'd sa kahon gitagoan.

Ang tinapik kinulit nga tibod;

Kansang tipaka gilalik sa hustong panahon,

Aron pahimuslan.



Sama sa way puas nga pagsud-ong sa inahan

Diha sa natug nga masuso.

Kinaptanan kadto kang Epic sa daklit -


Kada maya, kasakit

Kada bakod, gamayng ganansiya.

Kada dagaya sa himaya, pahigawas sa kalipay

Nagtulod kang Epic pagsalimuang kanunay,



Naghiwasang handurawan, matam-is mong gugma -

Paghulat sa tagsaad ayaw na damha!



Dinhi sa akong dughan, gitipigan, atimanon --

Ang Sapin ni Epic sulod sa kahon.

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We Accept:

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Sacred History of the Kingdom of Tagoloan

“Ang Ginoo nag-ingon: ang akong laraw mao ang kalinaw, dili kagubot; mosangpit kamo kanako ug patalinghugan ko kamo ug luwason ko kamo.” (Jer. 29:11, 12, 14)

Sacred History of the Kingdom of Tagoloan

[RR1] Source: Datu Poona Pinto of Panoroganan, Boto Comunog, Tribal Historian, Descendant of Mampenao and Poona Pinto (Chieftain) of Tagoloan as told to his foster son Datu Sandigan sa Bayog Rogelio M. Cabiladas, published in the Mindanao Journal, October 2002.

As I look up to the heaven to pray to the Almighty Creator, The Blessed One, I pray to the souls of my ancestors and the Diwatas of the Bayug River, all the way from the mouth up to the waterfalls, that I will not be cursed nor condemned, nor punished to death.

As I open this History to the public, I pray that those who will misuse it instead of using it for the good of the Higaunon, will be punished according to the justice system of the Higaunon: that Ananampoc will hit with his poison bite, that Ananaplid will level off, that Amomogpog will blow his head.

- Datu Sandigan sa Bayog

Before the Great Deluge

The first person who lived in Bayog was Apo Sominam-ang or Tominukol who survived by hunting and fishing. In his meditation a diwata or angel made an appearance and instructed him to proceed to Abaga in Bayog which is now the Limunsudan Falls, to save himself from a big flood.

He followed the Bayog riverbed towards its headwaters. When he reached Kaluda where the rivers of Kapai and Bayog converged, he persuaded his brother Apo Imbalagel to join him so that the latter would also save himself. But Apo Imbalagel declined because he felt that his being Imbalagel (one who stops) will not mean anything if he could not stop the catastrophe that would arrive.

Apo Sominam-ang or Tominukol continued on with his trip until he reached near the side of Abaga in Bayog. He saw the swelling waters of the big flood that would cover the earth, which is why he stuck his dagger at that side of Abaga which in turn opened because the Diwata saved him while Magbabaya inundated the whole world. He is believed to be the first ancestor of the Dumaan because he married one of the Diwatas. His brothers Apo Migsuanob, Apo Imbalagel, Apo Makaupaw and Apo Balingbingan are still deeply respected [r2] by the indigenous peoples because their names are invoked during worship, at the rituals for the Kaliga, Kaamulan, Ibabasok and Panalikot.

According to the stories of the Higaunon in Tikalaan, Talakag, Bukidnon, another name of Apo Tominukol is Apo Agbibilin who built a raft during the deluge. To avoid drifting away, he joined rattan vines together, loaded these on the raft, tied one end to the trunk of a dakit (balete) [r3] tree and the other end to the raft, so that he will not be drifted to other areas.

When the flood subsided, he noticed smoke rising from the top of Kalatungan mountain. He went there to check and found a woman who built the fire or “hubo” and it was here that the word Manobo started to be used, referring the first person who built a fire. The name of the woman was Inay Ginamayon. She was saved from the flood because she rode on a big kalatong or bamboo drum. Apo Agbibilin married her. The people of Mindanao originated from them. This is why the various tribes like the Manobo, Higaunon (Tagolowanon), Talaandig, Bukidnon, Maranao and Maguindanao are related and their languages bear similarities. The mountain into which Inay Ginamayon drifted on a kalatong was called Kalatungan.

Tikalaan was also known as “Pusod sa Dagat” (literally: the umbilical cord of the sea) because the first man originated here, so was the first civilization and the first barrio in the province of Bukidnon. This is recognized as a sacred place by the Maranao, the Maguindanao, Manobo and Higaunon because it was there that they had their peace agreement or Tampuda Hu Balagon so that they could avoid big inter-tribal conflicts, or conflicts among relatives.

Pre-Islamic Period

According to the accord or kokoman of the first peoples, the justice system carries the symbols of ganta, egg and rattan (gantang, itlog and uway) and the way to settle conflict is by the taking an oath or the Tampuda using the ganta, egg that would be broken and rattan that would be cut indicating that they should release their grudge and hatred for each other and consider themselves as brothers. A Diwata called Tagulambong hu Gantang watches over the ganta; another Diwata called Ananaplid over the levelling off (?); still another Diwata called Ananampok over the uway (rattan), and the Diwata called Amomogpoc over the egg.,

The first people to do this were Gibariil, the father of Mamalu and Tabunaway of the Maguindanao and Sandab the father of Sultan Kawasa of Maguindanao and Datu Buri father of Patimata of the Maguindanao. They were the first people who designed the system of justice and conflict settlement. The settlement goes this way:

First, the datu would ask the offended and the offender whether or not they wished to have a settlement in order to avoid wiping each other out and getting many other people involved. If they wished for a settlement, the following customary process would be followed:

The acceptance of the offense. The offender sends a lugbak or token to the offended party as his way of admission of the offense. At the time when there was no money yet, lugbak may be buttons wrapped in white cloth; now this can be coins wrapped in white cloth. White cloth symbolizes the sincere, heartfelt admission of the offense.

The giving of the “Agaw ho Balaw” or item of appeasement. This used to be a material item, now it can be money.

The giving of “Bakos ho Balukan” or binding the hands so that he may not raise his pinuti (bolo) towards the offender. This may be material item or money.

The giving of padumol or something to make the offended party look the other way when they see the offender. This may be material item or money. The second, third and fourth procedures are akin to bail in the modern judicial system to enable the offender to look for material items or money that will be used to compensate for his offenses.

The giving of pangangawid or expenses for the offended party, like one carabao and four sacks of rice. The carabao will be killed by having all relatives of the offended party express their anger and revenge by stabbing the animal. The meat will then be cooked and eaten.

The giving of “bangon,” material item or money, in return for life taken.

Then follows the “arubang” or the ritual of making the families of both parties face each other. Both will swear using the ganta and the uway never to repeat the deed and to put an end to the rido and consider each other as brothers.

Second Tampuda Using Ganta, egg and rattan vine again

Apo Nanao, Mampingihing, Man-amotaw, Manbunlog ang Man-panolong established the system of governance of the tribe after the pattern of governing a household.

The protector is Apo Nanao; Apo Mampingihing is the “babag”; Man-amotaw is the door; Man-bunlog is the key, and Manpanolong is the wall.

Islamic Period: Ganta, Egg, Rattan and Qur’an

The third Tampuda of the descendants of Apo Lembobongan who live around Bayog river, intended to pay respects to the leadership of each place.

Pinto sa Panoroganan = Mampenao

Pinto sa Kapai = Maopaat

Pinto sa Pagalungan = Mantinyal

Pinto sa Tikalaan = Man-utob

Pinto sa Dulangan = Mambibyowan

Descendant of Poklawan of the old

talobo *(?)

Pinto sa Digkilaan = Mampanga-an

Pinto sa Iligan = Makalaglag daw

Makalupo, descendant of Pignayoan,

Son of Apo Sumondol and husband

of Apo Pignayoan is Apo

Makagenang…

History of their Descendants

At the time prior to the arrival of Islamic missionaries, the first inhabitants exchanged products with the Chinese through barter trade, using huge sea crafts called galleon. The Lumad inhabited the banks of big rivers like Butuan, Tagoloan, Cagayan and Bayog. Butuan was the center of the aforementioned kingdoms. In fact, it was believed that this was the kingdom of Nalundangan under the leadership of Agyo of the Ulaging epic of the Manobo/Higaunon or the kingdom of Bumbaran in the epic of Darangen of the Maranao.

There were dignitaries from Butuan who were brought to China as their partners from the Philippines which the Chinese in turn called Ma-i in the time of the T’ang Dynasty of China. Some of the dignitaries failed to return to Butuan which made the Lumad or Dumaan angry with foreign traders who came to Butuan for barter.

When the boat of Shariff Alawiya, a Muslim missionary, docked at the Tagoloan river, the Dumaan fought him although they failed to defeat him. However, his boat sustained heavy damage. It is believed that the mound at the mouth of Tagoloan River are the remains of the boat of Shariff Alawiya.

Shariff Alawiya married Bae Adsinalong, daughter of Datu Bansaan and Apo Pinaalong, both Dumaan. They gave birth to Bae Landa whom they gave away in marriage to Balabagan of Maguindanao, son of Shariff Kabungsuan and Potri Tomanena as “noni sa bangsa” or the marriage of the descendants of the Shariffs of Maguindanao and Tagoloan. When Bae Landa was pregnant, Balabagan separated from her because he went home to Maguindanao. She then married Datu Sogod, another Dumaan and son of Bae Kahangenan and Datu Mamasaw. Bae Kahangenan, offspring of Apo Dalinason is the first Baylan who went home to Abaga in Bayog, door to heaven, at the time of her death.

The son of Bae Landa was named Apo Lembobongan who inturn married Bae Papayongan, daughter of Shariff Aleyoden of Sulug, again as “noni sa bangsa” of Tagoloan and Sulu. The children of Bae Papayongan and Apo Lembobongan were:

Apo Kamayongan, Apo Eya-aya , Apo Namalan o Apo Tawagon, Apo Mangawan, Apo Mambatangan, Apo Bantakon, Apo Hampeson, Apo Panagsahon.

Apo Mangawan begot Apo Konumon who eloped with Bae Adsinili, one reason why the Tampuda Ho Balagon was made in Tikalaan, Talakag, Bukidnon, to prevent fighting between the Maranao and the Tagolowanon. The two begot Apo Sumondol who married Maedan and Anarendan, sisters and children of Bandara Alim of Maguindanao, as substitute to the failed marriage or “noni sa bangsa” at the time of Bae Landa and Balabagan of Maguindanao. The children of Apo Sumondol were:

Apo Dialahan – ancestor of the people of Pagalungan – Pinto Mantinyal

Apo Angadog – Pinto Mantinyal

Panoroganan – Pinto Mampenao

Apo Abano - Pinto Mampenao

Dulangan - Pinto Mambibyowan

Apo Ambowan - Pinto Mambibyowan

Digkilaan - Pinto Mampangaan

Apo Manaynon - female, married in

Tagoloan

Apo Pignayoan – female, married in

Iligan

Apo Namanglayan – female, married

at Cagayan

Bandara Alim of Maguindanao died while visiting his children who married Apo Sumondol then living in Panoroganan, Iligan. He died near Ka-agnayan river and was buried near Lidop creek, part of the territory of Panoroganan. As a sign of respect for him, the river near his place of death was renamed Karamatay, and the creek near his burial ground was renamed Kiapo.

Apo Pignayoan who married Apo Makagenang in Iligan begot Makalaglag and Makalupo who in turn begot Kapitan Damiano and Kapitan Poleliano at the time of the Spanish period. To Kapitan Damiano is traced the families of Actub and Ramiro. To Kapitan Poleliano is traced the Zalsos family, known for their skills in manufacturing (blacksmithing) bolos and other tools for household and agricultural uses.

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She is the girl from my womb

ever inspiring to have the Monalisa smile and the looks to her mom upon the window across the horizon.

Adhikain ng Sariling Sining

The world may in Chaos,
But not the work of my Art.

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