Dateline Ibalon

Bicol: Home to a Tapestry of Indigenous Cultural Communities

National Indigenous Peoples Day is observed on August 9th. It is a nationwide celebration recognizing and promoting the rights of Indigenous Peoples across the Philippines. The day is observed to highlight the important role of indigenous communities in the country’s natural resources and culture, to underscore the need to protect their rights, traditions and cultural heritage, and to advocate for their well-being within the framework of national unity and development.

The National Museum of the Philippines – Bicol commemorates National Indigenous Peoples Day with “Pagngilala” on August 9 at the museum in Daraga, Albay. The program which is open to the public will showcase the stories, performances, traditions, and cultural expressions of the Albay indigenous communities, featuring members of the Agta-Tabangnon from Tiwi and the IP communities in Joroan, Tabgon, Misibis, and Mayong. The event is more than a celebration; it is a call to recognize the rights, visibility, and voices of indigenous peoples. Learn more about Pagngilala.

The Ateneo de Naga University Office of Student Affairs (ADNU OSA) through the school’s Formation and Student Support Outreach (FSSO) has engaged with two Indigenous Peoples (IP) communities in Camarines Sur since 2019: the Pong-Ol Tribe in Barangay La Anunciacion, Iriga City, and the Agta people in sitio Banaw, Caranday, Baao. Students and teachers will conduct a community outreach on August 9, which includes the distribution of food packs and other activities at La Anunciacion. Donate to ADNU OSA.

Events and activities sponsored by LGU’s and civic organizations will be held on August 9 around Bicol to raise awareness about indigenous cultures, traditions, and the challenges faced by indigenous communities. 

The Indigenous Communities in Bicol

Agta is the generic term used in Bikol to refer to its 48,000 natives with dark-colored skins, short stature, and kinky hair.

The Kabihug of Camarines Norte (photo: NCIP)

In Camarines Norte, the Agta people are known as Kabihug and their language is called Manide. They are referred to as Abian, meaning “friend,” by the non-Agtas. They are considered one of the oldest tribal communities in the Bicol region and are known for their nomadic lifestyle and close connection to nature. They reside in the highlands of Santa Elena, Labo and Jose Panganiban. They rely on hunting, gathering, and fishing for sustenance. Some have adapted to seasonal work like copra and charcoal making, wild honey gathering, and gold panning.

The Agta Isarog and Agta Asog peoples of Goa, Sagñay, Tigaon, Ocampo, Buhi, Iriga and Baao in Camarines Sur inhabit the slopes of Mount Isarog and Mount Asog (Iriga). They are known for their intimate relationship with the forest and its biodiversity. Their oral traditions and ecological knowledge are vital to conservation efforts.

There are 12 barangays in the municipality of Goa that maintain Agta settlements with a population of 27,041 and an ancestral domain land area of 13,388 hectares. There are 18 IP communities in Ocampo. The Oyango tribe used to reside in Sta. Teresita, Baao, an upland area on the slopes of Mt. Asog before transferring to a resettlement site in 2001. Mt. Asog Agtas reside west of Lake Buhi.

Agta Tabangnon in Mt. Isarog (photo: NCIP)

The Mt. Asog Agtas reside in these Iriga City barangays: Ilian Tribe in San Nicolas; Rombang Tribe in San Nicolas; Katabog Tribe in San Nicolas; Natabunan tribe in San Nicolas, Living Rock Village in Perpetual Help; Black Village in Santiago; San Pedro; Antipolo; and La Anunciacion. In Antipolo, I847 Agtas are beneficiaries of 123.16 hectares of CADT land. A mix of Cimmaron and Tabangnon Agtas who identify themselves as Pong-Ol tribe have been resettled in barangay La Anunciacion. They number 70 households.

Primarily found in the mountainous regions of Albay and considered descendants of “Remontado,” individuals who resisted Spanish colonization are the Agta Cimmaron. Albay is home to four indigenous people’s groups: the Agta, Tabo in the Rapu-Rapu Island, Ati people in Sto. Domingo. and Agta Tabangnon in Tiwi, Polangui, Tabaco, Guinobatan, and Bacacay. Tiwi is the ancestral domain of indigenous peoples in Albay.

In Polangui, the Agtas reside in Lidong, Anopol, Amoguis, Maynaga, Itaran, Buyo, and Magurang. In Tabaco, they inhabit Misibis, Mayong, Joroan, and Sitio Tabgon. In Guinobatan, they are in San Pablo. Moreover in Sorsogon province, a World Bank social assessment dated in 2004 identified around 12,127 Agta Cimarron and Tabagnon people living in Donsol, Prieto Diaz, Irosin, Pilar, Bulusan, and Matnog.

In 1993, Ati peoples from Janiuay, Iloilo and the Visayas islands came to Bicol by sea and by land and settled in the “danger zone” around Mayon Volcano in barangay San Isidro in Santo Domingo, Albay. Because of the volcanic eruptions, they have since then been relocated from the Mayon Volcano National Park to a resettlement site in San Andres, Sto. Domingo. 

Lifestyle, culture and tradition

In 2020, linguistics expert and educator from Sorsogon, Ricardo Ma. Nolasco, PhD wrote about the Bikol Agtas for the National Commission of Culture and the Arts (NCCA).

Following are highlights from that article:

Shelter

Bikol agtas with their traditional shelter and clothing (photo: NCIP

“While many of the Bikol Agtas now live in permanent “settlements,” there are still some who are semi-nomadic and who build temporary elevated shelters called butukan made from tree branches and leaves. The other parts of the Agta shelter are an upper compartment called tinabaw where hunting weapons and fishing materials are stored; a tug-onan or hearth for cooking purposes; and a wooden seat called pasingolan located outside the shelter for receiving visitors. An area is believed to be ideal for building a butukan if six tagbac tubers planted there will grow or where decayed organic matter is present or where the shelter can be reached by reflected light from a river. The light purportedly prevents evil spirits from having access to the shelter and bringing death to its occupants. A tree with vines is not advisable as housing material, because the vines allegedly signify snakes that might frequently visit the shelter.”

Clothing

“The traditional attire of the Agtas is the tapis (skirt) or bahag (breech cloth) made from the bark of the gumihan tree, although nowadays they have shed these off for the wear of their lowland brothers. They still adorn their heads, however, with a multi-purpose container called takupis made from the kalagimay plant where they keep their lime from burnt seashells, nganga (betel nut), and pepper leaves called ikmo or lukmoy. In lieu of ornaments, the natives scar their bodies (asde) with designs bequeathed to them by their ancestors. Asde is supposed to rid the body of “dirty” blood and protect it from different illnesses. To carry her baby, a breastfeeding native wears the uban, a piece of cloth slung from the shoulders.”

Subsistence and Livelihood

“The Agtas grow root crops, rice, and vegetables on their farms. Rice is often hard to come by and is readily substituted with a boiled root crop called dugma. They also have a favorite drink concocted from the lakad bulan or sambong plant. The Agtas still observe certain practices and beliefs for ensuring a good yield. For example, the presence of cumulus clouds at the moment of planting is believed to enhance the size of the camote, while planting during high tide or the full moon is said to result in a bountiful harvest. The camote should be planted in big earth mounds by a man and not by a woman or else, the camote will form cracks. The ideal time of the day for planting is during the late afternoon. During really hard times, some families dig for nami, a root crop with a milky poisonous sap that becomes edible after being soaked in running water for two days.

Agta women and children in Lake Buhi (photo: Savage Mind)

“Hunting is another means of subsistence for the Agtas. They catch running game by spearing them with pointed sticks called galud or by means of pit traps. Birds are caught by using slingshots locally known as labtik and bird traps made from a glue-like sap called dikit. A successful hunt for animals or honey is assured by performing a ritual at the grave of a skillful hunter. This consists of scattering banana stalks signifying dried meat around the grave as an offering, and also by erecting arched bamboos symbolizing traps for big game.

“Fishing and catching crabs are also other means of livelihood for the Agtas. Their gadgets include the: baslay, a bow and arrow used for fishing; banwit consisting of a boro, a slender bamboo with a few meters of nylon at one end that has a sima or hook where the paon or bait is placed; soo, a small torch used to attract the fishes and crabs during the panghahapoy or night-time fishing; agahid, a net used for catching fishes and crabs; kawit, a hooked wire used to dislodge crabs from their hiding places; sagad, a rattan basket where the catch is placed; bobo, a trap made from split bamboo fastened together with rattan or nito; and alawa , a fishnet for shallow waters during low tide. Mollusks are also caught to augment the Agtas’ diet. Some of these are the bivalves or toway, finger-like mollusks called sihi, and the slender-bodied mollusks called bagisara.”

Agta Society

“The Agta family has very close ties. The relatives on both the father’s and mother’s sides are called kaka. The following kinship terms are used by the Kabihugs for members of both the consanguineal and affinal families. Grandfather, dadong; grandmother, lala; father, tata; mother, nana; uncle, ama; aunt, mina; eldest brother, kaka or bihion; subsequent older brother or sister, kawedian na inyog; son, anak a bihion; daughter, anak a babaye; child, batet; grandchild, apo; nephew or niece, kumangkon; older cousin, pinsan a kaka; younger cousin, pinsan a wedi; and father or mother-in-law, lis-ikan.

“The father and the elder sons usually hunt, while the mothers and daughters are left behind for the household chores. It is usually the mothers who take care of the babies. Infancy is termed as tayombon, weaning as pagbubutas, childhood as pagdako, adolescence as pagsisiel and pagbakis as marriage.”

Religion

“The Agtas believe in a Supreme Being called Gugurang, a heaven called kamurawayan, and a hell called gogombon. The evil spirits are led by the Aswong. They also believe that death is a journey to the afterlife and that the spirit of the dead may either go to the kamurawayan or gogombon, depending on how he or she lived his life. The relatives of a dying person must all be present when he gives his last wishes so that he will guide and look after them. Otherwise, he will haunt them. The Agtas in Camarines Norte perform long rituals to help their dead get to their destination. A dead child will not find the journey difficult, for he has committed a few wrongdoings. But a strenuous trip awaits those who have reached adulthood and have lived their lives unworthily.”

Conclusion and challenges

Many indigenous communities in Bicol face land insecurity, limited access to education and healthcare, and cultural erosion. They face challenges related to land rights, economic opportunities, and the preservation of their cultural heritage.

Bicol Mail featured an article on March 6, 2020 about the Agta-Tabangon tribe in Coyao-yao in Tigaon, a community of indigenous people who had abandoned their nomadic way of life and opted to settle in a permanent location. Consisting of about 21 households, they have settled within a 3.5 hectare land, previously owned by a tribal chieftain but was donated to the Hansel and Gretel Foundation founded by Carmen Dapilos of Canaman. They have embraced new farming techniques and availed of livelihood opportunities provided by the Dept. of Agriculture. The foundation built a school within the area.

The Tabo in Rapu-Rapu Island have learned to produce woven bags from karagumoy, a local plant resembling pineapple leaves, which grows in the forests of Rapu-Rapu. Despite their resourcefulness, the Tabo, like many indigenous communities in the Philippines, face challenges. Environmental degradation due to activities like logging and mining, as seen in Rapu-Rapu’s history, can threaten their traditional livelihoods and health. They also face issues like racial discrimination and limited access to education and healthcare. 

Ati Tribe folk people from the San Andres resettlement in Sto. Domingo, Albay, speaking out about education, livelihood, health and discrimination issues in their community (photo: Tagkaro News, June 2023)

The Ati people were relocated from the foot of Mayon Volcano National Park to a resettlement site in San Andres, Sto. Domingo, Albay, to move them from the danger zone near the volcano. They are facing challenges related to their traditional health practices being disregarded and their cultural identity being affected by the resettlement. 

Luz Arroyo Martires wrote about the plight of the Agta-Tabangnon who occupy a settlement area designated by the government in Barangay Piniit, Ocampo, Camarines Sur, in her 2006 DLSU faculty research dissertation. Her summation best describes the challenges faced by the Bikol Agtas in general, “They represent the largest group of Agtas who were driven away from their ancestral domain to settle in Ocampo and other parts of Camarines Sur. Uprooted from their traditional subsistence economy, the Agtas-Tabangnon were forced to adopt to lowland cultural life. In time, they became mostly farm laborers competing with the non-indigenous rural poor for farm work, the least remunerative employment in the area. The consequences of this were especially disastrous for the Agtas-Tabangnon who had to be exposed to more severe forms of deprivation. The discrimination and marginalization to which they were subjected persist up to this time, despite real efforts on the part of the government to help them.”

The header features the Agta Tabangnon folks from Tiwi, Albay (photo: Arman San Andres). This article was written by Jojo De Jesus for Dateline Ibalon based on the Bicol indigenous people and Agta Bikol topics from these references listed below.

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