THE TAGBANUA

Inagawan is an idyllic locale situated a few miles away from Puerto Princesa City in Palawan. The area used to be the seat of the Tagbanua Masikampo until it was moved to Aborlan. This is the place where Saint Ezequiel Moreno first met and baptized Patula (Manuel/Maning), the ninth Masikampu of the Tagbanua. Due to frequent Moro raids during that time, the Tagbanua used to call it “Riyumpakan” which roughly translates to “trampled on”. There are two classes of Tagbanua reside nts of Inagawan. The Matnoranun (from Matnor river) are called Daya’nun which meant people living on the mountains. They are agricultural people and known to be rich by Tagbanua standards. The Inagawnun or Laut’nun live on the valley and are the more civilized of the two. Inagawan has produced prominent personalities like Senator Ramon Villarosa Mitra and Jose Nolledo. For the Tagbanua, we take pride with the history of our ancestry. We honor and give recognition to our very own- Apo Felisa Sar

Masikampu Ruben C. Joya fulfilled all these requirements of a Masikampo. 1. One must have a Bloodline of a Masicampo known as Osol . He is the direct descendant of Masikampu Ignacio Joya (14th Masikampu), son of Apo Rafaela Kursud. Only a direct descendant of the Inagawan Masikampu can be chosen by the Usba et Masikampu to lead the tribe. This is the Osol. Anyone who claims to be a Masikampu with out proof of Osol is considered a fraudulent entity. 2. He must be knowledgeable of the customary laws of the Tagbanuas known as Adat . Masikampu Ruben Joya learned the customary laws through his father and Usba et Masikampu. The Adat should not be taken lightly. There is a blessing and a curse if you do not perform your duties as the supreme leader of the Tagbanua. This is one reason why young children are not allowed to be the head of the Tagbanua despite being an Usba et Masikampu. 3. He must be knowledgeable of the history of the Masicampo known as Tuturan . He was taught and educa

Wali, a hunter from Tigman, was once lost in the forest for seven days and nights. He found the place at the head of the Maasin River where there were countless pigs. As he wandered there, he saw some huge houses with hundreds of rooms. These houses had roofs but no floors. When he saw the huge houses he was afraid. But he said to himself, I will go there even it is the place of the damdam [an evil spirit] for I am too tired to conti nue. As he approached one of the houses he met a very old man. It was a panya’an, the leader of the pigs, named li’iyan kat baga. The old man said to him: “Why have you come to my house?” Wali replied: “I am lost.” The old man then told him to enter one of the houses. After he had entered they chewed betel and Wali was given food. But the rice was soft-cooked with the chaff. When the meal was over the old man told Wali not to leave as his children were coming. Late that afternoon Wali saw thousands of small pigs approaching. They all dove into

Countless suday (a human-like spirit) are said to live in the sea and to swarm along the shores at night. The Tagbanuwa state that it is unsafe to sleep on the beach at night, particularly alone. These spirits are said to gather by the hundreds around the sleeper and to scratch their fingernails up and down his body. Then they stab the sleeper in the belly with their foot-long thumbnails.  (Robert B. Fox [Tagbanuwa Religion and Society] page 170) credit to the Office of Masicampo Ruben C. Joya Sr. [special thanks to Director Jeremy Barnes of the Philippine National Museum] portrayed image attributed to  https://beautilation.tumblr.com/post/31992015613

A long time ago, Biarongbarongan, who was a supernatural chief lived at the other side of Iraan river, [where the old agricultural high school was located]. He had two sons, namely, Baybayaren and Palaesgen. Both were married to Iloilo and Tabod, respectively. They were also enchanted. They owned wells with magical flowing water. From the wells, they could demand instantly anything that they asked for. At one time, Biarongbiarongan went for a tournament in a foreign land. After his defeat, he was beheaded and his head was pierced in the plaza. His fierce son, Palaesgen rode his enormous ship with hundreds of his followers to avenge his father’s death. When he was exhausted in his battle, he alighted in a tree and only his sword and shield continued to fight until he was victorious and went home to Aborlan. One afternoon, an ordinary man and woman happened to meet for a romance under Palaesgen’s house. He was angry at the sinful persons, thus he and his family together with

The Tagbanua wedding is a multi-step process and here is a summarized, but not exhaustive list of the occasion.  1. Surugiden- The couple should undergo this process with their parents/guardians and at least two (2) Bagerals in attendance. This will enable both parties to investigate and agree that the couple are eligible for marriage. 2. Sanggup- This is the process wherein the families agree on terms of marriage. 3. Surong et kapangasawa- Provision of support including, but not limited to monetary endowment (bandi). 4. Ceremony officiated by Masikampo Ruben Joya- The ceremony is led by the Tagbanua/IP Masikampo. He is trained and licensed to officiate Indigenous People's weddings by virtue of his status as head of the Tagbanua. 5. Da-ton- An offering for a successful marriage usually done by the Manlalambay 6. Tabad- Rice wine drinking as part of the ceremony 7. Sakluban et tapis- The bride and groom are covered in a ceremonial blanket. 8. Mang-mang- Or, pr