indigenous religion are remarkable. Their wild fruits and vegetables but of a lesser refusal to abandon their indigenous religion scale now due to the activity of logging and Katahawan, have also resulted to their mining. And resulted in poor harvest in the to stay away from from Bisaya villages game. Trapping also supplemented their or settlements. The Kahimonan/Tahawan protein source. Food gathering is still religious activity is widely practice by the by the Mamanwas. They also practice Mamanwas of Sibahay, Hitaob, Manganlo, fresh water fishing and in some extent lake Mainit and Burgos. They have coastal fishing in the case of Lubcon and the Kahimonan ceremony as a way of Burgos Mamanwas and lake fishing in lake preserving their indigenous culture and to Mainit. They also indulge in basketry, mat promote oneness of the tribe. The weaving as earning also for daily use. Baylan/Tambajon is an institution. It is The Mamanwa marriage is widely instituted in the Mamanwa monogamous and is an extended patriarchal namely: Burgos, Hitaob, Manganlo, and family in authority. In terms of residence Sibahay. Bylan has both healing -religious after marriage is patrilocal. The Tud-om and functions and also considered a keeper of the Binaylan language used by the Baylan / traditions. He exerts a great influence to the Tambajon is a sacred language. It is a good Datu/Dakula and to the community and the indicator and tool in understanding individual Mamanwas. Shamanship, among Mamanwas religious psychology. Poor the Mamanwas is clearly marked despite of of the Mamanwas is due to its integration of many Lumads of Mindanao. strong attachment to its indigenous value The Baylan/Tambajon is also considered a system. It will take a long way before they wise man. They also indulge in hunting, will feel that they are Filipino citizen due to harvesting, honey gathering, gathering the poor governmental projects extended to
indigenous religion are remarkable. Their refusal to abandon their indigenous religion Katahawan, have also resulted to their to stay away from from Bisaya villages or settlements. The Kahimonan/Tahawan religious activity is widely practice by the Mamanwas of Sibahay, Hitaob, Manganlo, lake Mainit and Burgos. They have the Kahimonan ceremony as a way of preserving their indigenous culture and to promote oneness of the tribe. The Baylan/Tambajon is an institution. It is widely instituted in the Mamanwa namely: Burgos, Hitaob, Manganlo, and Sibahay. Bylan has both healing -religious functions and also considered a keeper of traditions. He exerts a great influence to the Datu/Dakula and to the community and the individual Mamanwas. Shamanship, among the Mamanwas is clearly marked despite of integration of many Lumads of Mindanao. The Baylan/Tambajon is also considered a wise man. They also indulge in hunting, harvesting, honey gathering, gathering wild fruits and vegetables but of a lesser scale now due to the activity of logging and mining. And resulted in poor harvest in the game. Trapping also supplemented their protein source. Food gathering is still by the Mamanwas. They also practice fresh water fishing and in some extent coastal fishing in the case of Lubcon and Burgos Mamanwas and lake fishing in lake Mainit. They also indulge in basketry, mat weaving as earning also for daily use. The Mamanwa marriage is monogamous and is an extended patriarchal family in authority. In terms of residence after marriage is patrilocal. The Tud-om and the Binaylan language used by the Baylan / Tambajon is a sacred language. It is a good indicator and tool in understanding Mamanwas religious psychology. Poor of the Mamanwas is due to its strong attachment to its indigenous value system. It will take a long way before they will feel that they are Filipino citizen due to the poor governmental projects extended to
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