this political structure, flourish a peace Kabudagan - An organization of Mamanwa community, quiet and distant Mamanwa women. It aims to empower from quarrels with the lowlanders. They them in issues relative to women’s welfare; don’t have the desire to seek for power. A it also provides a forum of their stand in the Tambajon/Baylan works as a religious issue of ancestral domains. It further aims in the rituals mentioned and as the to have oneness of the Mamanwa women herbalist. The Mamanwa society is an on other issues such as education and example of band level social structure (Jocano, 1996). There is no social Kalomonan - refers to the general of the Mamanwas. Thus, all are assembly of Mamanwa community. It equal and equal in actual putting ( the Mamanwa population. Kalomonan and Tomaquin 2000). The traditional also serves as a forum of opinions of the system of leadership has to adopt with the community regarding socio-economic and innovations of the changing time. They political issues. A member of Mamanwa have adopted innovations of the indigenous population is a member of kalomonan. The political system. Thus, the community kalomonan organize income-generating young and able Mamanwa as their such preparing their goods to be sold leader or Dakula. The young blood ushers out during the tabo or market day. and offers changes to the traditional Marigon - the organization, which political system. These young people support their claim of ancestral domain. provide avenue of responsive leadership in These innovations revealed that the their right to campaign for their welfare. Mamanwas want to modify its indigenous They have adopted the following political structure to suit the demands of the changes below: community. It further shows their
this political structure, flourish a peace Mamanwa community, quiet and distant from quarrels with the lowlanders. They don’t have the desire to seek for power. A Tambajon/Baylan works as a religious in the rituals mentioned and as the herbalist. The Mamanwa society is an example of band level social structure (Jocano, 1996). There is no social of the Mamanwas. Thus, all are equal and equal in actual putting ( and Tomaquin 2000). The traditional system of leadership has to adopt with the innovations of the changing time. They have adopted innovations of the indigenous political system. Thus, the community young and able Mamanwa as their leader or Dakula. The young blood ushers and offers changes to the traditional political system. These young people provide avenue of responsive leadership in their right to campaign for their welfare. They have adopted the following changes below: Kabudagan - An organization of Mamanwa women. It aims to empower them in issues relative to women’s welfare; it also provides a forum of their stand in the issue of ancestral domains. It further aims to have oneness of the Mamanwa women on other issues such as education and Kalomonan - refers to the general assembly of Mamanwa community. It the Mamanwa population. Kalomonan also serves as a forum of opinions of the community regarding socio-economic and political issues. A member of Mamanwa population is a member of kalomonan. The kalomonan organize income-generating such preparing their goods to be sold out during the tabo or market day. Marigon - the organization, which support their claim of ancestral domain. These innovations revealed that the Mamanwas want to modify its indigenous political structure to suit the demands of the community. It further shows their
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