is caused by the angry diwata. In this as keeper of traditions. He is also a indigenous ritual of Kahimonan or or healer. It is believed that he has Tahawan should be performed. The charm and posses a healing -religious deity of the Mamanwas is Tahaw. There is no stratification among the This belief is clearly marked. When there is Mamanwas; their economic condition is a calamity they perceived it is the anger of more or less the same. The right of private Tahaw. Christianity, as a religion greatly and personal property is recognized. As a influences the Lubcon Mamanwa. It is their people, the Mamanwas are respectful to assumption that becoming a Christian is an government authorities. Their high illiteracy acceptance and that they are acculturated contributed much of to its poor economic to the mainstream culture. However, there condition. Because of this, they could not are significant convert of Christian religion run for public office. The Mamanwas are among the Burgos, Sibahay and Hetaob, truly indigenous to their land, their forest Manganlo and Lake Mainit Mamanwas many and their rivers. Truly undeterred by the part of their indigenous culture do not idea and concept of consumerism and change. They have observed still their values, their reverence of nature is religion. The indigenous ceremony manifested through deep reverence to of Kahimonan/Tahawan is widely practice whose concept is shown with its among the communities of Burgos, Sibahay of nature. and Hetaob , Manganlo and Lake Mainit. The Mamanwas are still engaged in food The Lubcon Mamanwas truly lost this gathering such as game hunting and due to Born Again conversion. There are still wild animals, which are The Mamanwa shaman or rich in protein source. The Mamanwas of is the person indirectly in charge Sibahay, Hetaob, Manganlo, and Burgos
is caused by the angry diwata. In this indigenous ritual of Kahimonan or Tahawan should be performed. The deity of the Mamanwas is Tahaw. This belief is clearly marked. When there is a calamity they perceived it is the anger of Tahaw. Christianity, as a religion greatly influences the Lubcon Mamanwa. It is their assumption that becoming a Christian is an acceptance and that they are acculturated to the mainstream culture. However, there are significant convert of Christian religion among the Burgos, Sibahay and Hetaob, Manganlo and Lake Mainit Mamanwas many part of their indigenous culture do not change. They have observed still their religion. The indigenous ceremony of Kahimonan/Tahawan is widely practice among the communities of Burgos, Sibahay and Hetaob , Manganlo and Lake Mainit. The Lubcon Mamanwas truly lost this due to Born Again conversion. The Mamanwa shaman or is the person indirectly in charge as keeper of traditions. He is also a or healer. It is believed that he has charm and posses a healing -religious There is no stratification among the Mamanwas; their economic condition is more or less the same. The right of private and personal property is recognized. As a people, the Mamanwas are respectful to government authorities. Their high illiteracy contributed much of to its poor economic condition. Because of this, they could not run for public office. The Mamanwas are truly indigenous to their land, their forest and their rivers. Truly undeterred by the idea and concept of consumerism and values, their reverence of nature is manifested through deep reverence to whose concept is shown with its of nature. The Mamanwas are still engaged in food gathering such as game hunting and There are still wild animals, which are rich in protein source. The Mamanwas of Sibahay, Hetaob, Manganlo, and Burgos
996619127931424014_paper_mamanwas_culture.docx