Talaandig Cultural Site

REAFFIRMING TRADITIONAL PEACE PACTS AMONG INDIGENOUS INHABITANTS IN MINDANAO

2011-09-04T22:15:00.000-07:00

What is this traditional peace pact all about?

• The traditional peace pact was an agreement that settled the boundaries of the traditional territories of the indigenous inhabitants of Mindanao particularly between the non-Islamized groups and the Islamized groups who are the Bangsamoro.
• The traditional peace pact was an unwritten TREATY BETWEEN AND AMONG INDIGENOUS NATIONS that existed before the government of the Philippines was created.
• The traditional peace pact clearly defined indigenous governance over the territories covered by the Native Titles of the Indigenous Peoples.

Why do we need the reaffirmation ceremony?

• First, there is the on-going negotiations between the Government of the Philippines and the Moro Islamic Liberation Front involving lands and territories, governance and management of resources that affected the traditional boundaries covered by the traditional peace pacts between the non-Islamized groups and the Bangsamoro.
• Second, the non-Islamized groups had consistently demanded the recognition and respect of the traditional peace pacts relative to the GPH-MILF peace negotiations. Last June 12, 2011, during the dialogue on the MILF Draft Comprehensive Compact , the MILF Peace Panel and the indigenous leaders coming from Misamis Oriental, Bukidnon and Iligan City agreed to conduct a ceremony to reaffirm the traditional peace pacts considering the changes that occurred over time since the last execution of the traditional peace pacts. The idea is to hold one reaffirmation ceremony between all Indigenous Peoples in Mindanao and the Bangsamoro.

Who will be involved in the reaffirmation ceremony?

• The reaffirmation ceremony on the traditional peace pacts will involve the 18 major groups and subgroups of non-Islamized Indigenous Inhabitants of Mindanao and the 13 ethno-linguistic groups of the Bangsamoro.
• The descendants of the peace pact holders who serve as living witnesses of the traditional boundaries will be specifically involved during the preparation of the affirmation ceremony.

What is the implication of the reaffirmation ceremony on the traditional peace pacts to the GPH-MILF peace negotiations?

• First, the animosity between the non-Islamized groups and the Bangsamoro on land, territory and governance will not hamper the peace negotiation like what happened to the MOA-AD.
• Second, the non-Islamized groups will have an assurance that whatever happened with the GPH-MILF peace negotiations, the traditional boundaries covered by the traditional peace pacts are recognized and respected.

What are the necessary activities in preparation with the reaffirmation of the traditional peace pacts?

• Identification of Indigenous Governance Structure (COUNCIL) that promoted indigenous nationhood as carried out by the descendants of Peace Pact Holders
• Review of Ideology, Principles, Doctrines, Philosophies and Processes of Traditional Peace Pacts, i.e. Tampuda hu Balagen, Diyandi, Pakang ug mga Sapa .
• Provide concrete maps ( Mapping) of traditional territories and its Boundaries
• Documentation of the proofs and evidences of the traditional peace pact
• Census of indigenous population and Descendants of the peace pact holders
• Dissemination of Information, Consultation, Campaign and Preparation for the reaffirmation ceremony.
• Creation of the IP PANEL who will sit down with the BANGSAMORO PANEL to discuss and agree on the details of the ceremony including the obligations and responsibilities for the ceremony
• Final Agreement on the venue and schedule of the Ceremony.

Basahan2

2011-08-27T03:28:00.000-07:00

Pangagda

(Giving Hope)

Idihal, idehel sa mahal butang

(Give away all the treasures)

Ta agbangun pa si Balubunga

(For Bulabung plant will rise again)

Ku di madayun madampas

(If if does not fall to the end forever)

- Apu Oto Sinto (Talaandig Tribe)

Talaandig Flood Story

2011-08-26T12:37:00.000-07:00

BRIEF HISTORY OF THE TALAANDIG PEOPLE

By Datu Migketay Victorino L. Saway
Talaandig Elder

The Talaandig is one of the seven ethnic groups in the province of Bukidnon namely: the Manobo, Higaonon, Umayamnon, Matigsalug, Bukidnon and Tigwahanon, and specifically located around Mt. Kitanglad in the northern and eastern side of Mt. Kalatungan.

The population of the Talaandig people is roughly estimated to 100,000 individuals. The Talaandig population, however, is probably more than the estimated number because several of its members opted to be called Bukidnon, a name designated by lowland dwellers to its members at the time of Spanish colonization. According to two elders namely Apu Luciano Sihagan and Apu Angel Colero (all deceased), the term Bukidnon was designated to the members of the Talaandig who were“civilized” accordingly by the Spaniards. Some members of the Talaandig people also called themselves Higaonon, a term derived from the term “gaun” meaning offshore. The province of Bukidnon which was formerly part of the province of Misamis Oriental was earlier referred to as “Aragi ha Gaun”, meaning, “wide area off the shore”. In the past, the term “talaandig” was critically referred to as “wild people”, “ignorant”,“savage” and “uncivilized” because it resisted colonization by running away to the mountain.

The term “Higaonon”, dwellers off the shore and “Bukidnon”, dwellers of the mountain which is derived from the Bisayan term “bukid”, meaning mountain were not resisted by the Talaandig people the fact that being dwellers off the shore and dwellers of the mountain are existing realities of the life of the community.

The origin of the early inhabitants in the island of Mindanao is spelled out in the story of the great flood which is the focus of this presentation.

THE FLOOD STORY

According to the Talaandig oral history known as “Gugud”, the early people on earth were Kumuluy, the wanderer, and Lumibulibu, one who keeps moving around. The two were probably couples and they live according to the will of Magbabaya, the Ultimate Decision Maker. When their generations multiplied, they isolated themselves from the guidance of Magbabaya, so they were eradicated on earth by means of a long drought.

During the drought, four people were saved namely Balauy and Tibulun and Hinanglayan and Binanglayan. The former were males and the latter were females. The four people found each other while searching for water and became couples. According to the story, they were able to find water below the falls of Lusukan, a waterfall located at Pulangi River, the Rio Grande of Mindanao, found in the Municipality of Maramag Bukidnon. The couples were known to be the chosen people of Magbabaya to become the seed of the next generations.

When the generations of Balauy, Tibulun, Hinanglayan and Binanglayan multiplied, however, they also transgressed the laws of their Creator. This time, Magbabaya decided to clean the earth by means of a flood. Before the flood occured, Nabis ha Panggulu and his three children namely Nabis ha Andadaman, Nabis Lumbu Bulawan and Nabis ha Upak were instructed by Magbabaya to go up to heaven. His youngest son, Nabis ha Agbibilin, who was chosen to become the seed of the next generation, was instructed to climb to the top of Lumuluyaw mountain, also known as Dulangdulang, the highest peak of Kitanglad mountain ranges, in order to be saved from the calamity. Nabis ha Agbibilin followed the instruction and went up to Lumuluyaw while his father and his brothers went up to heaven.

The flood finally came and submerged the lowlands around Dulangdulang mountain. While the great flood was taking place, Nabis Lumbu Bulawan looked down through Kulaguwan, the door of the sky, and described to Nabis ha Agbibilin the merciful situation of the people on earth who were washed away by the strong waves. Thus, Nabis ha Agbibilin knew everything that happened during the great flood. The description given by Nabis Lumbu Bulawan to Nabis ha Agbibilin was delivered through a chant known as “sala”, a poetic construction of phrases to describe the event. Talaandig song or chant known as “sala” originated from Nabis Lumbu Bulawan being the first person to deliver it.

After days or month, when the flood finally subsided, Apu Agbibilin, as we address Nabis ha Agbibilin today being our great ancestor, went down from Mt. Dulangdulang and found a woman name Ginamayung who was saved on a “kalatung”, a wooden Talaandig drum, at the opposite mountain which was later known as the mountain of Kalatungan. Through the instruction of Magbabaya, the two got married and were blessed with eight children: four males and four females.

When the children of Apu Agbibilin and Apu Ginamayung were old enough to get married, Magbabaya instructed them to let their children marry each other in order to multiply on earth. The marriage that was arranged by Apu Agbibilin and Apu Ginamayung became the origin of the incest law that is necessarily settled when a marriage is negotiated in the Talaandig community. During the marriage arrangement, Magbabaya specifically instructed Apu Agbibibilin to arrange the marriage alternately among his children and not to allow a brother and a sister who were born one after another to become partner in marriage.

Before Apu Agbibilin departed on earth, he gathered all his children and taught them all the knowledge and wisdom they need to survive on earth. His final instruction was delivered through the small jar of oil called “puti” which he gave to his eldest son and he said: “Someday when all your generations will multiply, like the hairs you will get entangled. You must put oil on your hairs and comb them.” The name of his eldest son, Saulana, was derived from the term “lana” (oil) to whom he left the responsibility to uphold the laws of kinship as foundation of the Talaandig peace keeping traditions.

After his instructions, Apu Agbibilin departed on earth and his children together with their families, except for the family of Apu Saulana who settled in the areas between Mt. Kitanglad and Kalatungan, went in different direction to find a place to stay. His children who went towards Lake Lanao in the west became the ancestors of the Malanaw tribe while his children who went towards the provinces of Cotabato in the south became the ancestors of the Magindanaw tribe. The youngest son and his wife together with their children went to the southeastern side and became the ancestors of the Manobo tribe.

True indeed, when the generations of the children of Apu Agbibilin multiplied, war broke among them. It was the time of Apu Malengmeng when the war took place. Because he was the one keeping the jar of oil, he remembered the instruction so he called on Apu Nanguletay, the “pigtailan” or the most trusted servant and instructed him to visit the leaders of the warring troops and invite them to a peace talk. The invitation was done through a knot called “kedaw” made out of a rattan that was taken from Kiabansag Mountain at the foot of Kitanglad mountain ranges.

The leaders of the warring troops who received the “kedaw” understood the message so they gathered at Bulanbulan, the “center” of the land and the sacred place of the jar of oil, to settle the conflict. During the peace conference, the blood relationships of the warring troops were affirmed and all of them agreed to settle their conflict by determining the cause of the war. Finally, they discovered that the war resulted from disputes over the use of resources inside a common territory. Thus, they agreed among themselves to settle the conflict by defining the territory which each tribe will occupy. The traditional agreement that settled the traditional territories of the Talaandig, Malanaw, Magindanaw and the Manobo tribes was done over a peace pact ceremony known as “Tampuda hu Balagen” where a piece of a rattan held at both ends by the parties involved is cut as a symbol to end the conflict. Along with the cutting of the rattan, a torch is blown off, an egg is crashed to pieces and a porcelain plate is broken to strengthen the impact and message of the ritual. These enactments symbolically terminate the conflict forever. It is also believed that any of the party involved who shall violate the agreement will end up with curse and misfortunes like a crushed egg, a blown off torch, a cut rattan and a broken plate that will hardly be able to come into shape again.

During the tribal wars, the warriors who enter Bulanbulan ta Bugta (“center of the earth”), the sacred home place of the jar of oil, stop the fight otherwise they will be dishonored and be taken as slaves by the custodians of the indigenous customs and traditions for desecrating a holy place.

According to the Talaandig oral history, the entry point to the sacred land in the east is Sitio Babahagen of Poblacion Lantapan, Bukidnon. Babahagen derived from the term “bahag”, meaning a trouser. During the war, the warriors who reach the area will put on their trouser suits and enter the place peacefully without fear against the enemy whom they will meet inside the area.

In the western side, the entry point to Bulanbulan is Sitio Kimanga of Barangay Kibangay in the Municipality of Lantapan, Bukidnon. The term derived from the word “pinanga”, meaning, a hair fastened like a branch of a tree. The warriors who reach the area are expected to dress up and comb their hair and enter peacefully into the sacred land.

In the south western side, the Bulanbulan is bounded by Manupali River towards Kalatungan mountain ranges. Towards the north, the sacred land ends at the top of Dulangdulang Mountain, the landmark of the Talaandig history and ancestral territory.

"Basahan" (Talaandig Proverb)

2011-05-18T17:46:00.000-07:00

Basahan

"Bul-ug bahi hadi din ilingan ilingan sa bakbak ha agdang ta daw hadi maadang!"

Translation: A woman should not imitate the frog that sits down afront in order to avoid the spear.

IKSP AS A PRACTICAL HUMAN SCIENCE

2009-02-14T17:55:00.000-08:00

IKSP AS A PRACTICAL HUMAN SCIENCE

Datu Migketay Victorino L. Saway
Talaandig School of Living Traditions
Tulugan, Sungko, Lantapan, Bukidnon
Email Address: migketay@yahoo.com

Concept

● Indigenous knowledge is a system of knowledge that comes from within the life and cultures of peoples
● It is an identity that is naturally and culturally inherent among indigenous communities.
● It is a basic as well as instinct knowledge that one learns even without going to school, i.e., listening is instinct with the ears, talking is instinct with the mouth, feelings is instinct with the heart, thinking is instinct with the mind, etc.
● It is not because of light that the eye is able to see; it is not because of sounds that the ear is able to hear; not the odor of the food that enable the nose to smell.
● Indigenous knowledge system comes with tools and instruments such as the human senses, i.e., the brain, the eyes, the ears, the nose, the tongue, the skin and the heart
● Indigenous knowledge has no limits. It depends upon how much the brain can comprehend; how much the tongue can spell, the ears can hear, the hands can touch, the nose can smell, the heart can feel, etc.
● Indigenous knowledge is common sense knowledge. It is a common science to all. It is the conscience of human kind.
● IKSP is not acquired from books. It is acquired from cultures and traditions. IKSP is not what people learn from memorizing or from the teachings, instructions and influences of the outside world.
● It is knowledge that evolved from ground; not something that is planted or transplanted in the ground. It is a product of deep reflection and contemplation.

Characteristics

● It is locally and culturally based, rooted within a particular territory, environment and community and is situated within the broader cultural traditions of that people or community
● It is not easily codifiable because of its dynamic character. Codifying TK may lead to the loss of its context in time and space.
● It is transmitted orally, or through imitation and demonstration.
● It is experiential rather than theoretical.
● It is learned through repetition, a defining characteristic of tradition even when new knowledge is added.
● It is fluid, constantly flowing and changing. Indigenous knowledge evolve, adapt and transform dynamically with time.
● It is broad, comprehensive, integrated and holistic
● Its framework is based on the human senses or common sense.

How do we acquire indigenous knowledge?

● IKSP is acquired through the human senses from the natural environment and the world as the book of nature.
● It is understood from the language of nature, i.e, whisper of the rain; whistles of the wind, communication of plants, sounds of animals and insects, chirpings of the birds, formation of the clouds, heat of the sun, color of the sky, movement of the moon and stars, etc.
● It is handed down from the Elders and the cultural masters, i.e. spiritual leaders, shamans, chanters, storytellers, indigenous musician, hunters, healers, mediators, arbitrators, indigenous midwife, farmers, weavers, warriors, etc.

Indigenous Knowledge or Common Sense as a Science

● Indigenous Knowledge or Common Sense understanding involves a system and a process. It involves a systematic coordination and correlation of the human senses.
● For example, a sound that gets into the EARS build up into the MIND as a concept or idea that acquire meanings according to the context of time, event and space.
● It settles down into a principle when its positive and negative implication has been argued upon through the verification of the EYES, the NOSE, the skin of the HANDS and the HEART.
● Indigenous Knowledge is finally achieved as a Common Science when the coordination and interrelationships of the human senses has been constituted, verified and legitimized by peoples’ traditions and experiences.
● IKSP is processed orally, psychologically and physically.

What do we mean by Common Sense?

● A person who has common sense knows how to think; knows how to listen; knows how to speak; knows how to feel; knows how to touch; knows what taste is all about.
● A person who has common sense can comprehend situations and events in particular time and space.

Significance of IKSP to Formal Education

● The first keepers of knowledge, i.e. the thinkers, philosophers, teachers, engineers, builders, healers, leaders, etc. have not gone to formal schooling
● They acquired their knowledge through the human senses
● The establishment of formal education system began when the first keepers of knowledge thought of sharing their knowledge with other people
● The purpose of establishing formal education is to provide a training ground to sharpen the human senses.
● It is not intended to build machines nor to develop the dependency of human beings towards the machines
● A machine, no matter how sophisticated, is still guided by the human senses.
● Invented machines do not have IQs, not independent or liberal minded like human beings with common sense.

Relevance of Indigenous Knowledge to Globalization

● Indigenous knowledge is the basic knowledge or the basic ingredients of knowledge that constitute global knowledge and understanding.
● Indigenous knowledge is like the rivers that makes up the ocean or like the grain of sands that makes up the shore.
● It is like an individual person that makes up a family, a community, a nation, a country and a world.
● With globalization, the individual’s identity is assimilated, integrated and lost.
● The contribution of local knowledge to global understanding must be recognized and acknowledged with benefits of the global construct.
● If the small rivers and streams are lost the great ocean will not exist.
● Therefore, the development of global knowledge and understanding largely depend on our efforts to know our indigenous cultures and identity which we need to build upon with our family, community, tribe or nation and country.
● Indigenous knowledge is the key to understand the world and be part of it.

Link of IKSP to Modern Science

● Indigenous knowledge is the greatest knowledge and the mother of all sciences.
● Even without the presence of modern and sophisticated machines, human beings will still survive in the modern world for as long as they have the common senses.
● On the other hand, modern science or machines will not be able to survive without the guidance of indigenous knowledge or common sense.

The Talaandig Framework and Structure of Indigenous Knowledge

● Structure of the Human Body- Indigenous knowledge begins by understanding the structure and parts human body, i.e. the head, the brain, the mouth, stomach, the legs and arms, bones and veins, blood, etc.

● The House – the structure of the indigenous house is perfectly related to the structure of the body of a person, i.e. the windows (eyes), the pillars (legs and feet), the doors (mouth), etc.

● The Family – the structure of the family is equivalent to the personality and structure of the human body and the house, i.e., parents (head), elders (brain and spirits), mother (the flesh), the youth and children (the blood), men (the pillars), etc.

● The community – The structure of the community is similar to the structure of the human body, the house and the family, i.e., the leaders (head), the shamans (soul and spirits), the farmers (stomach), the young men (feet and force), the women (food and farm), etc.

● The Culture – the structure and personality of indigenous cultures is equivalent to the structure and personality of the human self, i.e. language and history (the mouth), customary laws and leadership (the head and eyes), defense system (the arms and legs), economy (the stomach), religious beliefs (the brain and spirits), health systems and medicines (the body), etc.

● The Earth (World) – the structure of the earth is similar to the structure of the human body, i.e. the sun (eyes), the waters (blood), the trees and viens (the bones and veins), the earth (the flesh), the grasses (the hairs), sounds (the language), the spirits (the brain and the heart).

The Talaandig IKSP Principle

● A particular knowledge has relatives, i.e. brothers, sisters, cousins, in-laws
● It has trademark or identity, i.e., age, sex, time, place, events, forms and shapes, height, color, sound, balance and contrast, spirits
● It has origin or source, i.e. father, mother, grandparents, ancestors, the Creator
● It has life, i.e., living, moving, growing and changing physically and psychologically
● The Talaandig formula for the expansion of knowledge is simply identifying the brothers and sisters of that knowledge, its parents, relatives, in-laws according to their age, sex, time, place, forms, shapes, colors, language, etc.

Summary and Conclusion

● Common Sense is a measure of Human Intelligence. Intelligence quotient or IQ of human beings does not simply means that the person has gone to school. It means that the person has developed the ability to understand through the use of the human senses.
● Indigenous knowledge is the source of wisdom, authority and power.
● It is the principle of self governance and self determination.
● It is an identity, a trademark, a strength, an energy and a web for human survival.

Postscript:
“A science without a common sense or IKSP is like a machine without a conscience” – Datu Migketay

Common Sense

2009-02-10T12:26:00.000-08:00

UTILIZING THE COMMON SCIENCE IN RESOLVING THE COMPLEXITIES OF THE WORLD

By

DATU MIGKETAY VICTORINO L. SAWAY

Knowledge provides a system that enables humanity to comprehend events and situations about life. It is not a commerce or trade. It is a solution about the complexities of human existence. It is an integrated light that enables human beings to see the world. It is holistic. Thus, become an instrument to fill gaps concerning the survival of humanity.

Knowledge in the world today is becoming complex. With commerce or trade, it has become expensive and exclusive. The utilization of knowledge as an instrument of authority and power has lead to specialization of knowledge that eventually created gaps not only among experts but among people and society.

Science is aimed to make knowledge simple and comprehensible. The ultimate science that could resolve the complexities of knowledge in the world today is common sense. As a science, common sense is not expensive, non exclusive but integrated, comprehensive and inclusive. It is liberal and free but more than sufficient to generate survival of humanity in the world.

Common sense as a common science promotes and develops a system that is logical, practical and universal to human understanding and survival. As a system, the common sense begins with concepts and ideas to philosophies and principles that are verified by hearing, seeing, touching, and smelling, feeling and tasting. An individual who develops the common sense knows how to think, hear, see, touch, smell, taste and feel.

The expansion of knowledge based on the common sense is developed according to frameworks that explain the integrity of the human body and its relationship with nature. Through the integrity of life ways that defines the cultural personality and identity of every society, understanding of human and cultural diversity in the whole world is achieved.

Common sense provides a system of analyzing and evaluating situations or events that enable an individual or society to provide appropriate responses or resolutions to conflicts or situations. It provides analytical and logical thinking that lead the simple mind to scientific discoveries and inventions.

Common sense is not a crude knowledge. It is not an obsolete or backward system. It is the father of wisdom that leads to the discoveries of knowledge that is indirectly comprehensible by the ordinary mind.

The knowledge based on the common sense is holistic, integrated, comprehensive and well organized. Its integrity provides explanation about the relationships of the elements of nature and its laws that regulates the physical and beyond physical existence of living and non-living things.

Finally, common sense constitutes the analytical and logical processes that are necessary to reconcile the diversity of human knowledge and understanding. The significance of common sense cannot be undermined by modern science because any science that is not based on common sense is equivalent to a machine without a conscience.

-o0o-
____________
Datu Migketay Victorino L. Saway is the custodian of the indigenous knowledge and practices of the Talaandig People of Bukidnon Province, Mindanao Island, in the Philippines. He finished anthropology at Silliman University in Dumaguete City and has developed his field of expertise as a master and practitioner of indigenous and local cultures. He has been promoting the common sense as a science that enabled human civilization to survive for generations without the constraints of modern machines and technologies.

Equality of God's Creation

2008-10-09T23:12:00.000-07:00

Equality of God’s Creation

When God created the world, He divided everything equally among tribes and nations. God said to every human race, “This is your land, your water, your forest, your mountain, your food, your wealth and your power. I have given everybody their fair share of all my creation so that everyone will live in peace, prosperity and happiness. You will recognize your share because I gave them titles based on the language that I gave to each of you.” And so every tribe and nation got a place to stay, a territory and a homeland as a fair share from the creation of the Lord.

Then God gave every human race their share of faith, language, knowledge system, laws, economy, and weapons of security. God said, “This is your religion, your language, your knowledge system, your laws, your economy and weapons of security. The laws of nature that command and regulate all of my creation will guide your existence. All of you will secure peace, equality and justice. You shall recognize and respect the share I gave to you and to others as your way of respecting the will of my Creation.” So, the tribes and nations got their cultural identity and integrity in the heart of the creation of God. (From the Talaandig People of Bukidnon, Island of Mindanao, Philippines)

Talaandig Days Celebration

2008-10-09T23:00:00.000-07:00

Oct 11- ritual sa suba alang sa paghinlo sa mga kasaypanan ug pagpadangat sa mga hangyo alang sa kalamboan didto sa mga espiito sa pusod sa dagat.

Oct 12- pangampu sa katilingban alang sa tibook tuig nga grasya ug pagpamayad sa kalapasan nga nahimo tibook tuig.

Oct 13 - sayuda o bayloanay sa mga impormasyon tali sa tribo ug mga partners sa goberno ug NGO

Oct 14 - pagsaulog sa mga kalamposan nga nakab-ot ug pagbukas sa food security booths.

UBAN KANAMO NIINING PANAHON SA PAGPASALAMAT KANG MAGBABAYA UG SA ESPIRITU SA KAHIUSA!!

MAAYAD HA PAG-UMA!!

2008-05-17T01:49:00.000-07:00

WELCOME TO THE TALAANDIG WEBSITE!
On this site we hope to share our culture, community events and programs.

Mothers for Peace

2008-05-17T01:37:00.000-07:00

MOTHERS FOR PEACE

The Mothers for Peace has been created by Datu Migketay Victorino Saway after reflecting that mothers have a natural gift for settling conflicts in the family. He has gathered model mothers among the Talaandig women and had them dialogue with healers from the major tribes in Bukidnon on indigenous ways of conflict resolution. This group of Talaandig mothers have been facilitating conflict resolutions within the community and within tribal communities for three years now. It is lead by Bai Liza Saway and the model mothers in the community.

Anak ng Tribu

2008-05-17T01:27:00.001-07:00

ANAK NG TRIBU

An organization of young artists and musicians started by Waway Saway. This is a group of performing artists who share original music and visual works with each other as they play on the orirignally created conical drums and flutes. The group also plays the original Talaandig musical instruments in a variety of styles. Young artists in the Philippines and Asia have learned from the Talaandig Anak ng Tribu in many ways.

The School For Living Tradition

2008-05-17T01:12:00.000-07:00

In the midst of growing threat on our indigenous cultures brought about by the fast changes of a globalized world, Datu Migketay Victorino Saway started a School for Living Tradition. It is a space within the cultural center of the Talaandig community in Songko, Lantapan Bukidnon where children can play their own musical instruments specifically the big Talaandig tambol, sing their own songs, listen to the Talaandig stories and learn the Talaandig games and dances from Inay a Talaandig cultural master. In this haven for children, anyone is free to explore and experiment with sound and space. It is here where children build their foundation on the Talaandig story and self identity.

Everyone is invited to visit the School For Living Tradition of the Talaandig Cultural Center in Songko Lantapan Bukidnon where youth adult, youth and children learn from each other.