in Mindanao and Jocano (1996) classified body- politic and their ancestral domains them as band level group. Eleazar (1985) and Indigenous knowledge System (IKS) called them as the original protected. The study will investigate the Castro and Tiukinhoy indigenous religion and institutions of the (1997) considered them as indigenous in Mamanwas. It will specifically discuss the the province of Surigao De Norte. Stoneking parts of the rituals; however there is the (2008) in his genetic analysis revealed the assumption that social changes encloses Mamanwas is the oldest ethic group in the these practices as changes impinge Philippines. On the other hand, Tomaquin on in some extent the traditional Mamanws and Tomaquin (2000) in their extensive society. It will also examine the impact of study of the ethnic group found out the the said factors to the traditional Mamanwa name calling of the tribe by the social milieu. Despite of these changes of dominant population of the region as: some parts of their material culture they “Kongking, Tagaijas ,Tagamanganlo, were able to preserve these institutions, Mamaw etc.,” It does not only denote a rituals and religion. Their strong name callings of the of their physical environment are was but a form of verbal abuse as well. by these practices. Tahawan, the Today, moreover the Mamanwas stood the indigenous religion is derived from the word test of times, and commencing the “Tahaw” which literary means supreme of the tribe colorful culture and or god. Thus, it can be deduced that for posterity, and anchored of the right this is a very sacred religious ceremony of self determination of the tribe. With the nevertheless it is to be instituted not only of passage of IPRA Law of 1997 they have harvest/thanksgiving time, in times of tribal been gradually integrated to the Philippine conflict, merry making and community
in Mindanao and Jocano (1996) classified them as band level group. Eleazar (1985) called them as the original Castro and Tiukinhoy (1997) considered them as indigenous in the province of Surigao De Norte. Stoneking (2008) in his genetic analysis revealed the Mamanwas is the oldest ethic group in the Philippines. On the other hand, Tomaquin and Tomaquin (2000) in their extensive study of the ethnic group found out the name calling of the tribe by the dominant population of the region as: “Kongking, Tagaijas ,Tagamanganlo, Mamaw etc.,” It does not only denote a name callings of the but a form of verbal abuse as well. Today, moreover the Mamanwas stood the test of times, and commencing the of the tribe colorful culture and for posterity, and anchored of the right of self determination of the tribe. With the passage of IPRA Law of 1997 they have been gradually integrated to the Philippine body- politic and their ancestral domains and Indigenous knowledge System (IKS) protected. The study will investigate the indigenous religion and institutions of the Mamanwas. It will specifically discuss the parts of the rituals; however there is the assumption that social changes encloses these practices as changes impinge on in some extent the traditional Mamanws society. It will also examine the impact of the said factors to the traditional Mamanwa social milieu. Despite of these changes of some parts of their material culture they were able to preserve these institutions, rituals and religion. Their strong of their physical environment are by these practices. Tahawan, the indigenous religion is derived from the word “Tahaw” which literary means supreme or god. Thus, it can be deduced that this is a very sacred religious ceremony nevertheless it is to be instituted not only of harvest/thanksgiving time, in times of tribal conflict, merry making and community was
996619127931424014_paper_mamanwas_culture.docx