The Manóbos of Mindanáo | Page 4

the gulf of Davao.
THE TERM "TRIBE"
The word "tribe" is used in the sense in which Dean C. Worcester defines and uses it in his article on The non-Christian Tribes of Northern Luzon:[1]
A division of a race composed of an aggregate of individuals of a kind and of a common origin, agreeing among themselves in, and distinguished from their congeners by physical characteristics, dress, and ornaments; the nature of the communities which they form; peculiarities of house architecture; methods of hunting, fishing, and carrying on agriculture; character and importance of manufacture; practices relative to war and the taking of heads of enemies; arms used in warfare; music and dancing, and marriage and burial customs; but not constituting a political unit subject to the control of any single individual nor necessarily speaking the same dialect.
[1] Philip. Journ. Sci., 1: 803, 1906.
PRESENT USE OF THE WORD "MANóBO"
The word "Manóbo" seems to be a generic name for people of greatly divergent culture, physical type, and language. Thus it is applied to the people that dwell in the mountains of the lower half of Point San Agustin as well as to those people whose habitat is on the southern part of the Sarangani Peninsula. Those, again, that occupy the hinterland of Tuna Bay[2] come under the same designation. So it might seem that the word was originally used to designate the pagan as distinguished from the Mohammedanized people of Mindanáo, much as the name Harafóras or Alfúros was applied by the early writers to the pagans to distinguish them from the Moros.
[2] Tuna Bay is on the southern coast of Mindanáo, about halfway between Sarangani Bay and Parang Bay.
In the Agúsan Valley the term manóbo is used very frequently by Christian and by Christianized peoples, and sometimes by pagans themselves, to denote that the individual in question is still unbaptized, whether he be tribally a Mandáya, a Ma?gguá?gan, or of some other group. I have been told by Mandáyas on several occasions that they were still manóbo, that is, still unbaptized.
Then, again, the word is frequently used by those who are really Manóbos as a term of contempt for their fellow tribesmen who live in remoter regions and who are not as well off in a worldly or a culture[sic] way as they are. Thus I have heard Manóbos of the upper Agúsan refer to their fellow-tribesmen of Libagánon as Manóbos, with evident contempt in the voice. I asked them what they themselves were, and in answer was informed that they were Agusánon--that is, upper Agúsan people--not Manóbos.
THE DERIVATION AND ORIGINAL APPLICATION OF THE WORD "MANóBO"
One of the earliest references that I find to the Manóbos of the Agúsan Valley is in the General History of the Discalced Augustinian Fathers (1661-1699) by Father Pedro de San Francisco de Assis.[3] The author says that "the mountains of that territory[4] are inhabited by a nation of Indians, heathens for the greater part, called Manóbos, a word signifying in that language, as if we should say here, robust or very numerous people." I have so far found no word in the Manóbo dialect that verifies the correctness of the above statement. It may be said, however, in favor of this derivation that manúsia is the word for "man" or "mankind" in the Malay, Moro (Magindanáo), and Tirurái languages. In Bagóbo, a dialect that shows very close resemblance to Manóbo, the word Manóbo means "man," and in Magindanáo Moro it means "mountain people,"[5] and is applied by the Moros to all the mountain people of Mindanáo. It might be maintained, therefore, with some semblance of reason that the word Manóbo means simply "people." Some of the early historians use the words Manóbo, Mansúba, Manúbo. These three forms indicate the derivation to be from a prefix man, signifying "people" or "dweller," and súba, a river. From the form Manúbo, however, we might conclude that the word is made up of man ("people"), and húbo ("naked"), therefore meaning the "naked people." The former derivation, however, appears to be more consonant with the principles upon which Mindanáo tribal names, both general and local, are formed. Thus Mansáka, Mandáya, Ma?gguá?gan are derived, the first part of each, from man ("people" or "dwellers"), and the remainder of the words, respectively, from sáka ("interior"), dáya ("up the river"), guá?gan ("forest"). These names then mean "people of the interior," "people that dwell on the upper reaches of the river," and "people that dwell in the forest." Other tribal designations of Mindanáo races and tribes are almost without exception derived from words that denote the relative geographic position of the tribe in question. The Banuáon and Mamánua are derived from banuá, the "country," as distinguished from settlements near the main or settled part of the river. The Bukídnon are the mountain people (bukid, mountain); Súbanun, the river