AKLANON

The province of Aklan in the northern part of Panay Island (Western Visayas Region) is
home to the Aklanons. They speak Akeanon and Ibayjanon, languages that are mutually
intelligible with Hiligaynon.
The Aklanons comprise the majority in Aklan and share the province with the Ati, Karay-
a, Hiligaynon, and Capiznon. Most of the Aklanons are Roman Catholics, for whom
Christian festivals such as Lent and Christmas are of great importance. They regard the
Santo Niño (Holy Child Jesus), a Catholic icon, as a very important cultural symbol.

Boholanos or Bol-anons are concentrated in Talibon, Tagbilaran, Ubay, and Loon in the
province-island of Bohol in the Central Visayas Region. The Boholano dialect is part of the
broader Visayan ethnolinguistic group — the biggest in the Philippines. Boholanos speak a
variation of Cebuano, with very slight alterations in pronunciation. The “y” sound in Cebuano
becomes “j,” “k” becomes “h” at times, and “l” becomes “w” in the second or succeeding
syllables. It is believed that the natives of Bohol are descendants of the pintados (“tattooed
ones”), the last group of inhabitants to settle in the Philippines.
Capiznon is derived from kapis, the name of the seashells that are primarily used as square
panes for windows; the suffix “-non”, on the other hand, means “people”. They are also known
as Capizeños or Capiceños. Moreover, they're concentrated in Capiz, a province in the
northeastern portion of Panay Island (Western Visayas region). An Austronesian language,
Capiznon is part of the Visayan language family; it has its own intonation and vocabulary, which
periodically includes Akeanon and Waray words. Consequently, it's sometimes mistaken for
Hiligaynon or Ilonggo languages. The younger generations of Capiznon currently use a variation
with a slower pace, and softer, longer vowels, similar to Ilonggo.

CEBUANOS
Called Sugbuanons or Sugbuhanons on the island of Cebu, Cebuanos are found in the provinces of Cebu, Negros
Occidental, Negros Oriental, Bohol, Leyte, and Southern Leyte; across the island of Mindanao; and in small and
good-sized communities countrywide. Now commonly known as Bisaya, Cebuano is the lingua franca of the
Visayas and Mindanao. While other languages and dialects are also spoken, Cebuano is mutually intelligible
and understood by the majority in these areas.

THE CUYUNON TRIBE

The Cuyunon tribe is one of the tribes on the island of Palawan. The Cuyunons see
themselves as the elite of the indigenous people of Palawan. The tribesmen are proud of
their identity and their rich cultural past. The language of the Cuyunons is called Cuyunon.
The language is dominated by words that consist of one syllable. It is primarily a spoken
language. The Cuyunons owe their name to the island of Cuyo, where they come from.
What the word “Cuyo” means remains a mystery. This island is about fifty square
kilometers and is located northeast of Palawan.
 Eskaya, less commonly known as the Visayan-Eskaya, is the collective name for the
members of a cultural minority found in Bohol, Philippines, which is distinguished by its cultural
heritage, particularly its literature, language, dress and religious observances. After the Eskaya
first came to public attention in 1980, these cultural practices were the subject of intense
speculation on the part of local journalists and amateur historians who made diverse claims about
the ethnolinguistic status of the Eskaya people The unique Eskayan language and writing system
in particular has been a source of fascination and controversy. Some journalists argued that the
Eskaya were historically displaced from the Middle East while others suggested that the
community was a cult speaking an invented language According to Eskaya mythology, the
language and script was created through divine inspiration by the ancestor Pinay who based it on
the human body. Suppressed by the Spanish colonists, Pinay's language was said to have
resurfaced under the leadership of Mariano Datahan (ca. 1875–1949), a veteran of Bohol's
republican army. Although the historical existence of Pinay cannot be confirmed, more recent
studies that combined linguistic analysis with oral history and genealogical research provide
evidence that the Eskaya language was most likely created and disseminated within a generation
by a charismatic individual. Today, the Eskaya are officially classified as an Indigenous Cultural
Community under The Indigenous Peoples Rights Act of 1997 (Republic Act No. 8371).A number
of reports have suggested that Eskaya linguistic and cultural education has been in steady decline
since the mid-1980s,although promising revitalisation efforts have also been documented.

Hiligaynon people, also known as Ilonggo people, a people indigenous to the

Philippine islands of Panay and Guimaras, but also widely present in the island of
Negros and some parts of Mindanao.

Karay-a, are part of the wider Visayan ethnolinguistic group, which constitute the largest Filipino
ethnolinguistic group. The name of this group was derived from the word iraya, which means "upstream".
Karay-a people speak the Karay-a language, also known as Kinaray-a. The term Hamtikanon, is
incorrectly substituted to generally refer to all ethnic Karay-a; however, it pertains to the Karay-a people
living in Antique and deals more with location of residence than ethnicity.
 The tribe in Mindanao
Manobo are probably the most numerous of the ethnic groups of the Philippines in terms
of the relationships and names of the various groups that belong to this family of languages.
Mention has been made of the numerous subgroups that comprise the Manobo group. The total
national population including the subgroups is 749,042 (NM 1994); occupying 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 northern and central regions of Mindanao, particularly in the provinces of Misamis Oriental,
Bukidnon, Agusan del Sur, Agusan del Norte, and Lanao del Norte, are the habitations of the
Higaonon. Among all the ethnic groups of the area, Higaonons are the least known. They are
described as the “people of the living mountains” and “people of the wilderness.” In fact, their
name is derived from higa (to live or reside), goan (mountain), and onon (people).
The culture of the Higaonon tribe can be best described as one of peace, for solving the internal
conflicts of other ethnic groups. They practice an ancient ritual called tampudas hu Balagun
(“treaty of the green vine branch”); literally, it means cutting the vine and symbolically, cutting
disputes between ethnic groups. The Bunkatol Ha Bulawan Daw Nang Ka Tasa ha Lana
(“Treasured Unity of Love and Peace”) is a code of conduct they faithfully follow, a sacred bond
that unites their community.

Mamanwa can be found in Agusan del Norte, Surigao del Norte, Surigao del Sur,
Panaoan Island, and in the mountains of Southern Leyte. The Mamanwan dialect is
bordered on the north and east by Suriganon; on the west by a mixed vernacular of
Surigaonon and Cebuano; on the southwest by Butuanon; and on the southeast by
Bislig Kamayo. Mamanwan is typologically an Austronesian language classified as a
member of the Visayan language family tree of the Southern Philippines (by Dyen
1965). According to comparative studies made by Pallesen (1985), the Southern
Visayan language family, historically, has two dominant branches which are Proto-
Surigao and Proto-Mansaka; from Proto-Surigao are ascended the Mamanwa,
Surigaonon, Butuanon, Kamayo, and Tausug.

Mansaka are just one of a number of indigenous groups living in Compostela Valley and
Davao del Norte, but they are the most numerous in the area. I had the kind privileged to spend time
with a number of Mansaka families, witnessing life as it is today, both in their more traditional rural
communities and in the modern city of Tagum. I learned about their many traditions, beliefs and the
changes that are happening within the tribe, but more importantly, I witnessed an incredible sense of
pride, even among the younger generation, and what it means for them to be called Mansaka.

Consisting of both the non-Christian and non-Islamic, the Mandaya are found throughout
Davao Oriental and Davao del Norte, Mindanao. Their name denotes the “first people upstream”
and derived from man “first” and daya “upstream or upper portion of a river”. They are shifting
cultivators who depend largely on swidden farming (slash-and-burn) and supplement it with
fishing, hunting-gathering, and planting of abaca as a cash crop. The Mandaya family structure
is traditionally paternalistic with the father seen as the head of the family and the sole provider
of the family. The mother, in turn, takes care of all household chores, while simultaneously,
looking after her husband's and children's needs; it's also her role to rear the children in
accordance to tribal practices. Major decisions are made jointly. Also, Mandaya parents
undertake the role of preserving and handing down ancestral heritage onto their children.
Bukidnons are one of the traditionalistic ethnic groups in the southern Philippines. They inhabit the
northeastern part of Mindanao, the second largest island of the archipelago. The term "Bukidnon" (mountain
dweller) was derived from the Cebuano language but nowadays, it is accepted by most members of the
ethnic group referred to.
There are seven different tribes in the province namely: Talaandig, Higa-onon, Bukidnon, Umayamnon,
Matigsalug, Manobo and Tigwahanon.

Tagabawa culture and heritage, which won her the crown. (Macky Lim) SunStar Davao
has embarked on a special report series to give a deeper insight into the 11 tribes residing
in Davao City that were highlighted during the Kadayawan sa Dabaw. This is the second of
the series featuring two more tribes, the Tagabawa and Kagan. TAGABAWA means people
of the south as bawa means south. Like many of the Tagabawa-Bagobo, there remains a
few of their elders who practice the ways of their ancestors. But present-day descendants
are no longer as well-versed.

In the island of Mindanao, particularly in the Zamboanga Peninsula, there exists a group of lumad or
non-Muslim indigenous cultural community called the Subanen. They are also known as Subanon
or Subano, derived from the word “suba,” a Visayan word meaning “river,” as most of their
settlements can be found near rivers or mountain streams. Approximately 175,000 inhabitants have
been registered in areas such as Zamboanga del Norte, Zamboanga del Sur, Zamboanga Sibugay,
and extending up to the mountainous area of Misamis Occidental.
Tagakaolo inhabit Mindanao, Sarangani, Davao del Sur, and Mt.
Apo. Tagalaya, from the mountains, indicates they came from the river
sources. Presently, they're also found in the coastal towns of Malita, Lais, and
Talaguton Rivers. There are approximately 71,356 native speakers (2000, SIL
International). Tagakaolo belongs to the Austronesian and Malayo-Polynesian
language families; its dialect related to the Mandaya, Kalagan, and Kamayo. Tagakaolo
translates to “inhabitants of headwater (olo sa tubig) or sources of rivers and streams.”

Tasaday (tɑˈsɑdɑj) are an indigenous people of the Philippine island of Mindanao. They are
considered to belong to the Lumadgroup, along with the other indigenous groups on the island. They
attracted widespread media attention in 1971, when a journalist the Manila Associated Press bureau
chief reported their discovery, amid apparent "stone age" technology and in complete isolation from
the rest of Philippine society. They again attracted attention in the 1980s when some accused the
Tasaday living in the jungle and speaking in their dialect as being part of an elaborate hoax, and
doubt was raised about their isolation and even about being a separate ethnic group. The Tasaday
language is distinct from that of neighbouring tribes, and linguists believe it probably split from the
adjacent Manobo languages 200 years ago.