|Regions with significant populations|
Caraga, Davao, Northern Mindanao, SOCCSKSARGEN, Zamboanga Peninsula
|Manobo languages, Chabacano (in Zamboanga Region), Cebuano, Hiligaynon, Filipino language, English|
|Christianity (Roman Catholic, Protestant) and Animist|
|Related ethnic groups|
|Bajau, Moro, Visayan, other Filipino peoples, other Austronesian peoples|
The Lumad is a group of indigenous people of the southern Philippines. It is a Cebuano term meaning "native" or "indigenous". The term is short for Katawhang Lumad (literally "indigenous peoples"), the autonym officially adopted by the delegates of the Lumad Mindanao Peoples Federation (LMPF) founding assembly on 26 June 1986 at the Guadalupe Formation Center, Balindog, Kidapawan, Cotabato, Philippines. It is the self-ascription and collective identity of the indigenous peoples of Mindanao.
The name Lumad grew out of the political awakening among tribes during the martial law regime of President Ferdinand Marcos. It was advocated and propagated by the members and affiliates of Lumad-Mindanao, a coalition of all-Lumad local and regional organizations which formalized themselves as such in June 1986 but started in 1983 as a multi-sectoral organization. Lumad-Mindanao’s main objective was to achieve self-determination for their member-tribes or, put more concretely, self-governance within their ancestral domain in accordance with their culture and customary laws. No other Lumad organization had had the express goal in the past.
Representative from 15 tribes agreed in June 1986 to adopt the name; there were no delegates from the three major groups of the T'boli, the Teduray. The choice of a Cebuano word was a bit ironic but they deemed it to be most appropriate considering that the Lumad tribes do not have any other common language except Cebuano. This is the first time that these tribes have agreed to a common name for themselves, distinct from that of the Moros and different from the migrant majority and their descendants.
According to the Lumad Development Center Inc., there are about 18 Lumad groups in 19 provinces across the country. Considered as "vulnerable groups", they live in hinterlands, forests, lowlands and coastal areas.
Katawhang Lumad are the un-Islamized and un-Christianized Austronesian peoples of Mindanao, namely Erumanen ne Menuvu`, Matidsalug Manobo, Agusanon Manobo, Dulangan Manobo, Dabaw Manobo,Ata Manobo, B'laan, Kaulo, Banwaon, Teduray, Lambangian, Higaunon, Dibabawon, Mangguwangan, Mansaka, Mandaya, K'lagan, T'boli, Mamanuwa, Talaandig, Tagabawa, and Ubu`, Tinenanen, Kuwemanen, K'lata and Diyangan. There are about 20 general hilltribes of Mindanao, all of which are Austronesian.
The term Lumad excludes the Butuanons and Surigaonons, even though these ethnic groups are also native to Mindanao, because the latter two groups are ethnically Visayans and are not closely related to the Lumad. This can be confusing, since the word lumad literally means "native" in the Visayan languages.
The Lumad are one of the few surviving human populations that have a genetic relationship with the Denisovans.
The Bukidnon are one of the seven tribes in the Bukidnon plateau of Mindanao. Bukidnon means 'that of the mountains' (i.e., 'people of the mountains'), despite the fact that most Bukidnon tribes settle in the lowlands. The name Bukidnon is itself used to describe the entire province in a different context (it means 'mountainous lands' in this case).
The Bukidnon people believe in one god, Magbabaya (Ruler of All), though there are several minor gods and goddesses that they worship as well. Religious rites are presided by a baylan whose ordination is voluntary and may come from both sexes. The Bukidnons have rich musical and oral traditions which are celebrated annually in Malaybalay city's Kaamulan Festival, with other tribes in Bukidnon (the Manobo tribes, the Higaonon, Matigsalug, Talaandig, Umayamnom, and the Tigwahanon).
Tagakaulo is one of the tribes in Mindanao. Their traditional territories is in Davao Del Sur and the Sarangani Province particularly in the localities of Malalag, Lais, Talaguton Rivers, Sta. Maria, and Malita of Davao del Sur, and Malungon of the Sarangani Province.Tagakaulo means living in mountain. The Tagakaulo tribe originally came from the western shores of the gulf of Davao and south of Mt. Apo. a long time ago.
Manobo is the hispanized spelling of Manuvu (there is no difference between the pronunciation of orthographic ‹b› and ‹v› in Castilian Spanish; the /v/ sound was lost when translated). Its etymology is unclear; in its current form it means 'person' or 'people'.
The Manobo are an Australasian, indigenous agriculturalist population who neighbor the Mamanwa group in Surigao del Norte and Surigao del Sur (Garvan, 1931). They live in barangays like the Mamanwa; however, population size is dramatically larger in the Manobo settlements (personal observation) in comparison to those of the Mamanwa. The two groups interact frequently although the amount of interaction varies between settlements and intermarriage is common between them (Reid, 2009).
The Manobo are probably the most numerous of the ethnic groups of the Philippines in the relationships and names of the groups that belong to this family of languages. Mention has been made of the numerous subgroups that comprise the Manobo group.[by whom?] The total Manobo population is not known, although they occupy core areas from Sarangani island into the Mindanao mainland in the provinces of Agusan del Sur, Davao provinces, Bukidnon, and North and South Cotabato. The groups occupy such a wide area of distribution that localized groups have assumed the character of distinctiveness as a separate ethnic grouping such as the Bagobo or the Higaonon, and the Atta. Depending on specific linguistic points of view, the membership of a dialect with a supergroup shifts.
The Subanons are the first settlers of the Zamboanga peninsula. The family is patriarchal while the village is led by a chief called Timuay. He acts as the village judge and is concerned with all communal matters.
History has better words to speak for Misamis Occidental. Its principal city was originally populated by the Subanon, a cultural group that once roamed the seas in great number; the province was an easy prey to the marauding sea pirates of Lanao whose habit was to stage lightning forays along the coastal areas in search of slaves. As the Subanon retreated deeper and deeper into the interior, the coastal areas became home to inhabitants from Bukidnon who were steadily followed by settlers from nearby Cebu and Bohol.
The Higaonon is located on the provinces of Bukidnon, Agusan del Sur, Misamis Oriental, Rogongon, Iligan City, and Lanao del Norte. Their name means "people of the wilderness". Most Higaonons have a rather traditional way of living. Farming is the most important economic activity.
The Mamanwa is a Negrito tribe often grouped together with the Lumad. They come from Leyte, Agusan del Norte, and Surigao provinces in Mindanao; primarily in Kitcharao and Santiago, Agusan del Norte, though they are lesser in number and more scattered and nomadic than the Manobos and Mandaya tribes who also inhabit the region. Like all Negritos, the Mamanwas are genetically distinct from the lowlanders and the upland living Manobos, exhibiting curly hair and much darker skin tones.
These peoples are traditionally hunter-gatherers and consume a wide variety of wild plants, herbs, insects, and animals from tropical rainforest. The Mamanwa are categorized as having the "negrito" phenotype with by dark skin, kinky hair, and short stature. The origins of this phenotype (found in the Agta, Ati, and Aeta tribes in the Philippines) are a continued topic of debate, with recent evidence suggesting that the phenotype convergently evolved in several areas of southeast Asia.
However, recent genomic evidence suggests that the Mamanwa were one of the first populations to leave Africa along with peoples in New Guinea and Australia, and that they diverged from a common origin about 36,000 years ago. 
Currently, Mamanwa populations live in sedentary settlements ("barangays") that are close to agricultural peoples and market centers. As a result, a substantial proportion of their diet includes starch-dense domesticated foods. The extent to which agricultural products are bought or exchanged varies in each Mamanwa settlement with some individuals continuing to farm and produce their own domesticated foods while others rely on purchasing food from market centers. The Mamanwa have been exposed to many of the modernities mainstream agricultural populations possess and use such as cell phones, televisions, radio, processed foods, etc.
The political system of the Mamanwa is informally democratic and age-structured. Elders are respected and are expected to maintain peace and order within the tribe. The chieftain, called a Tambayon, usually takes over the duties of counseling tribal members, speaking at gatherings, and arbitrating disagreements. The chieftain may be a man or a woman, which is characteristic of other gender-egalitarian hunter-gatherer societies. They believe in a collection of spirits, which are governed by the supreme deity Magbabaya, although it appears that their contact with monotheist communities/populations has made a considerable impact on the Mamanwa's religious practices. They are often taught (by Christian and Catholic rural Pilipinos) that their animistic beliefs are savage. The tribe produce excellent winnowing baskets, rattan hammocks, and other household containers.
Mamanwa (also spelled Mamanoa) means 'first forest dwellers', from the words man (first) and banwa (forest). They speak the Mamanwa language (or Minamanwa). They are genetically related to the Denisovans.
"Mandaya" derives from "man" meaning "first," and "daya" meaning "upstream" or "upper portion of a river," and therefore means "the first people upstream". It refers to a number of groups found along the mountain ranges of Davao Oriental, as well as to their customs, language, and beliefs. The Mandaya are also found in Compostela and New Bataan in Compostela (formerly a part of Davao del Norte Province).
The term "Mansaka" derives from "mang" with literal meaning "to" and "saka" meaning "climb," and means "to climb or to ascend mountains/upstream." The term most likely describes the origin of these people who are found today in Davao del Norte and Davao del Sur. Specifically in the Batoto River, the Manat Valley, Caragan, Maragusan, the Hijo River Valley, and the seacoasts of Kingking, Maco, Kwambog, Hijo, Tagum, Libuganon, Tuganay, Ising, and Panabo.
The Sangir or Sangil is located in the islands of Balut, Sarangani, and the coastal areas of South Cotabato and Davao del Sur. Their name comes from Sangihe, an archipelago located between Sulawesi and Mindanao. This was their original home, but they migrated northwards.
The Tasaday is a group of about two dozen people living within the deep and mountainous rainforests of Mindanao, who attracted wide media attention in 1971 when they were first "discovered" by western scientists who reported that they were living at a "stone age" level of technology and had been completely isolated from the rest of Philippine society. They later attracted attention in the 1980s when it was reported that their discovery had in fact been an elaborate hoax, and doubt was raised both about their status as isolated from other societies and even about the reality of their existence as a separate ethnic group. The question of whether Tasaday studies published in the seventies are accurate is still being discussed.
The Tbolis are one of the indigenous peoples of South Mindanao. From the body of ethnographic and linguistic literature on Mindanao, they are variously known as Toboli, T'boli, Tböli, Tiboli, Tibole, Tagabili, Tagabeli, and Tagabulu. They term themselves Tboli or T'boli. Their whereabouts and identity are to some extent confused in the literature; some publications present the Toboli and the Tagabili as distinct peoples; some locate the Tbolis to the vicinity of the Buluan Lake in the Cotabato Basin or in Agusan del Norte. The Tbolis, then, reside on the mountain slopes on either side of the upper Alah Valley and the coastal area of Maitum, Maasim and Kiamba. In former times, the Tbolis also inhabited the upper Alah Valley floor.
Most of the Mindanao Lumad groups have a musical heritage consisting of various types of Agung ensembles – ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument.
At the beginning of the 20th century, the Lumads controlled an area which now covers 17 of Mindanao’s 24 provinces, but by the 1980 census, they constituted less than 6% of the population of Mindanao and Sulu. Significant migration to Mindanao of Visayans, spurred by government-sponsored resettlement programmes, turned the Lumads into minorities. The Bukidnon province population grew from 63,470 in 1948 to 194,368 in 1960 and 414,762 in 1970, with the proportion of indigenous Bukidnons falling from 64% to 33% to 14%.
Lumads have a traditional concept of land ownership based on what their communities consider their ancestral territories. The historian B. R. Rodil notes that ‘a territory occupied by a community is a communal private property, and community members have the right of usufruct to any piece of unoccupied land within the communal territory.’ Ancestral lands include cultivated land as well as hunting grounds, rivers, forests, uncultivated land and the mineral resources below the land.
Unlike the Moros, the Lumad groups never formed a revolutionary group to unite them in armed struggle against the Philippine government. When the migrants came, many Lumad groups retreated into the mountains and forests. However, the Moro armed groups and the Communist-led New People’s Army (NPA) have recruited Lumads to their ranks, and the armed forces have also recruited them into paramilitary organisations to fight the Moros or the NPA.
For the Lumad, securing their rights to ancestral domain is as urgent as the Moros’ quest for self-determination. However, much of their land has already been registered in the name of multinational corporations, logging companies and other wealthy Filipinos, many of whom are, relatively speaking, recent settlers to Mindanao. Mai Tuan, a T'boli leader explains, "Now that there is a peace agreement for the MNLF, we are happy because we are given food assistance like rice … we also feel sad because we no longer have the pots to cook it with. We no longer have control over our ancestral lands."
- Ethnic groups in the Philippines
- Indigenous peoples of the Philippines
- Manobo languages
- Filipino people
- Moro people
- Sama-Bajau peoples
- 31 October 2006, Kidapawan City, Philippines. Contributed by Pependayan, LMPF Secretary General from 1988–1999
- B’laan women record dreams in woven mats – INQUIRER.net, Philippine News for Filipinos
- Bukidnon by Filipino Santos
- Bukidnon heritage kept alive, Dr. Antonio Montalvan II", inq7.net (accessed through seasite.niu.edu on 3 February 2010)
- Kaamulan Festival", Bukidnon.gov (accessed 3 February 2010)
- Reich, D.; Patterson, N.; Kircher, M.; Delfin, F.; Nandineni, M.R.; Pugach, I. et al. (2011). "Denisova Admixture and the First Modern Human Dispersals into Southeast Asia and Oceania". The American Journal of Human Genetics 89 (4): 516–528. doi:10.1016/j.ajhg.2011.09.005. PMC 3188841. PMID 21944045.
- Anthropology Museum: Mamanwa
- Omoto K. 1989. Genetic studies of human populations in Asian-Pacific area with special reference to the origins of the Negritos. In: Hhba H, Hayami I, Michizuki K, orgs. Current Aspects of Biogeography in West Pacific and East Asian Regions. The University Museum, The University of Tokyo, Nature and Culture: 1.
- Barrows DP. 1910. The negrito and allied types in the Philippines. Am Anthropol 12:358-376.
- The HUGO Pan-Asian Consortium. 2009. Mapping Genetic Diversity in Asia. Science. 326:1541–1545. http://www.sciencemag.org/content/326/5959/1541.short
- Pugach, Irina; Delfin, Frederick; Gunnarsdóttir, Ellen; Kayser, Manfred; Stoneking, Mark (2013). "Genome-wide data substantiates Holocene gene ?ow from India to Australia". PNAS 110 (5): 1803–8. doi:10.1073/pnas.1211927110. PMC 3562786. PMID 23319617.
- Personal observation http://ucsc.academia.edu/EmeraldSnow/Papers/187939/Life-history_reproductive_maturity_and_the_evolution_of_small_body_size_The_Mamanwa_negritos_of_northern_Mindanao
- Cashdan, E. A. (1980), Egalitarianism Among Hunters and Gatherers. American Anthropologist, 82: 116–120. doi:10.1525/aa.1980.82.1.02a00100 http://onlinelibrary.wiley.com/doi/10.1525/aa.1980.82.1.02a00100/abstract
- Ethnologue Report: Mamanwa Language
- Fuentes, Vilma May A.; De La Cruz, Edito T. (1980). A Treasure of Mandaya and Mansaka Folk Literature. Quezon City, Philippines: New Day Publishers. p. 2.
- http://www.joshuaproject.net/people-profile.php?rop3=109689&rog3=RP Joshua Project – Bagobo, Tagabawa of Philippines Ethnic Profile
- Shaping and Reshaping the Tasaday: A Question of Cultural Identity—A Review Article, AA Yengoyan – The Journal of Asian Studies, 1991
- Invented Eden: The Elusive, Disputed History of the Tasaday, Robin Hemley. U of Nebraska Press, 2007
- Mercurio, Philip Dominguez (2006). "Traditional Music of the Southern Philippines". PnoyAndTheCity: A center for Kulintang – A home for Pasikings. Retrieved 25 February 2006.
- Mindanao, Land of Promise
- Minorities during Martial Law: Lumad
- Portraits of Lumad People
- Preserving Culture: the Tboli of Mindanao
- The indigenous people of Mindanao
- The indigenous people of Central and Eastern Mindanao