Manobo and Māori

The Manobo appears to be a remnant of the invasion in Taiwan of Austronesian

who predates the people of Ifugao in Luzon. The Manobo is a supergroup
wherein it includes several groups where can be describe elsewhere (Bagobo,
Hiligaynon, and Bukidnon), there are still some groups that is not considered
apart from the main group.

As they were forced out of the valleys by invading Visayans and Spaniards,
their general inclination is now largely highland. The Manobo, on the other
hand, have adapted to almost every ecological niche, from steep mountain to
coast, and can be found from Sarangani Island to Agusan del Sur, the Davao
provinces, Bukidnon, and North and South Cotabato.

The Manobo is a group of indigenous people living in different parts of

Mindanao. The term have originated from the word "Mansuba" the term "man"
means people and "suba"means river, shortly means "river people. There are
four major subtribes of Manobo in Mindanao the Ovu Manobo in Cotabato,
Tinananon Manobo in Arakan, Bagubo Manobo Tagbawa in Makilala and
Ermano de Manobo. These people are usually living near in the rivers, in the
hilldifes, valleys and plateus. Their community is small consisting of only 12-
14 houses. Their houses is usually made from rattan and different light
materials taken from vicinity. The floor is made from bamboo and the palm
leaves are used to make their roofs. There is no decorations or furniture just a
simple house for their shelter. Under their house is their pig pen. Their
sanitary condition is far from being perfectly clean. Sweet potatoes, cassava
and other root crops are essential part of their meal since it is their main food,
whereas the fish, meat and other food are merely complements to aid in their
consumption.
They usually made their living through farming, fishing and hunting. They use
kaingin as their farming system. In this method fields are allowed to remain
fallow for certain period of time so that areas of cultivation may be shifted from
place to place. However, since sometimes rice is not a enough to sustain their
household needs. the Manobo relies on sweet potatoes for their maintenance.
Sometimes they shoot fish in the rivers with their special bow and arrow, or
sometimes they use trap. For work the Manobo use bolo, a small knife, hunting
spear, arrow, fish spear and fishhooks serves all their primitive life.

In terms of laws, the Manobo are too independent and a great lover of revenge
brook coercion. They're aware of a any deviation from these established
principles is despised by them, as well as their families. Almost all rights
infractions are classified as civil, rather than criminal, wrongs that can be
forgiven if they are compensated properly. One of the Manobo's most essential
rituals is that paying one's debts, it is regarded as a holy responsibility that is
typically fulfilled through sacrifice. The right of vengeance is another essential
custom. Revenge is also a holy responsibility passed down from generation to
generation, and it is usually the source of Manobo land’s long and horrific
feuds. The priests support the Manobo's strong conservation, which is
reinforced by a system of customary law. Injunctions and prohibitions issued
by religious authorities. Anyone who breaks these taboos or prohibitions is
responsible for any and all negative consequences. Property rights are well
understood and strictly enforced, to the point where a gift appears to be
unthinkable. Large swaths of land are considered clan property, although
anyone on good terms with the clan can dwell on the land and have all of the
rights of a clansman except fishing. The law of contracts is strict, but unless a
specific statement to the contrary has been made beforehand, a certain level of
consideration is shown in the event of a failure to complete a contract on time.
All contracts are made in the sight of witnesses, and the person who creates
the contract frequently delivers a knotted rattan slip that represents the
number of products or the number of days to elapse before payment.

Nuclear households are kin-grouped into widely separated communities, which

are typically located on ridges high above mountain drainages, and kinship is
calculated bilaterally. Long houses can be found in some neighborhoods. A
competent and socially influential datu establishes relationships in a variety of
ways, including marriage, to acquire leadership. A higher datu would organize
several region datus, which would afterwards be merged under the Sultanate
with a Rajah Muda. This organization is progressively giving way to a more
westernized provincial government and local councilmen structure that
emphasizes the young and educated.

The Manobo land is made up of district. The warrior-chiefs and more powerful
men nominally lead each area. Their clan is led by a nominal chief and a slew
of his kin, ranging in number from twenty to two hundred. As long as elders
are able to participate in public gatherings in both a physical and mental
capacity their authority is respected. The bagani rose through the ranks if he
killed a particular number of people and was otherwise influential enough to
attract others a group of followers. The bagani also serves as a healer, as he is
said to possess both good and evil magical abilities. The Manobo is classified
into four people in their tribe: the "bagani", "baylan", workers and slaves. The
bagani are the warriors who fight in wars and defend the community; the
baylan are the women or men priests and physicians; the workers were the
peasants and the slaves were their captured or captured enemies, even natives
could become slaves if they were punished for their sin. The house is
collectively owned the constructors It is the property of the male inmates who
have gained it unless the deceased's eldest son is of sufficient age to manage
the family, the elder brother takes control of his deceased brother's
possessions. The oldest child inherits his father's debts and is responsible for
paying them. In the average Manobo home, there is so little property that there
are no disagreements regarding the inheritance. The house is abandoned after
a death and the bereaved family scamper off with their baskets, mats, and
primitive utensils to create a new home in a remote section of the forest. In
marriage, a guy is influenced to a large part by his families' wishes, although
the woman is left with no choice. The deals are normally for a number of years.
The woman's relatives demand a large sum of money in the form of slaves,
pigs, bolos, and spears, which is nearly difficult to pay. On the other side, the
man's relatives seek to cooperate but use any means necessary to acquire the
man's friendship from the opposing side. resulting in a more reasonable
demand. The exchange of rice between the bride and the bridegroom is part of
the wedding ritual. Pre-natal marriage contracts are uncommon, but child
marriage without cohabitation is common, particularly among the tribe's most
powerful members Polygamy is a legal institution, but it is uncommon unless
among the wealthy who can afford a second, third, or fourth wife. Concubinage
is unknown, and polyandry is regarded swinish. Tribal customs forbid divorce.
The same can be said about prostitution. There is no evidence of endogamy,
which is a practice that is illegal, oceanic people have a lot of them. The
Manobo, on the other hand, tends to marry inside his tribe. The male or father
has full power over his wife and children in their homes, as is customary,
although his domestic jurisdiction is of the most lenient kind. Fidelity to
marriage ties is one of the most noticeable characteristics. Manobo land’s
features Adultery is a somewhat uncommon occurrence. The spouse lives with
his father-in-law and displays towards his in-laws, at least during the first few
years of their marriage. His wife is always on the move beneath the watchful
eyes of her own parents, so that he can't do anything any marital squabbles

The Manobo have a diverse range of beliefs. The Manobo's religious beliefs are
an important element of their culture life. When they travel or go somewhere,
they frequently bring religious things with them. The location of their residence
is decided after consulting omens and oracles. There are religious regulations
that apply to culinary methods. They also believe that pregnant women should
stay indoors if the colour of the sky is red after sunset. This is due to the belief
that bloodthirsty ghosts are around and waiting for the victim. They also
cannot run when their foot injured because their pregnancy will fall. While the
woman is giving birth, the midwife places amulets on the child's waist. This is
to defend the pregnant woman from the evil anito around. They also have
burial customs. They bury the dead man facing east so that the sunrise will
signal that it is time to go to work. The woman who died was buried facing west
so that the sunset would signal that it was time for her to cook. By the time the
ground covers the grave, everyone there turns away to prevent them from being
persuaded to go with the deceased. The mainspring of the Manobo's religious
observances and beliefs is fear of the deities, evil spirits, the dead, and all that
is unintelligible, unusual, and somber. They believe in two classes of beneficent
divinities aside from its putative existence, little is known about one of these
classes. The diuata, or humanoid deities, make up the other category that have
a strong attachment to this world and its wonderful aspects. They choose
mortals as favorites and maintain control over them through them. They may
have to harass their mortal votaries in order to gain such earthly pleasures.
There's another type of spirit that's a little different. A character with a strong
craving for blood. These are the war-divinities that choose individuals to be
their champions and encourage them to do heroic deeds in the hopes of
obtaining blood. To counterbalance the intrigues of evil spirits, Manobo priests
invoke the benign deities, who are then feted with song, dance, and sacrifice.
The tagbanua are a race of indigenous spirits who rule over vast swaths of land
and mountains. They aren't mean if they are treated with respect. The rice-
stealer Dagau, Anit the thunderbolt-spirit, and a slew of epidemic-demons are
among the other antagonistic spirits. Thus, Hakiadan and Tap-hagan look after
rice during the sowing and harvesting seasons, respectively, Tagamaling looks
after other crops; Libtakan is the deity of sunshine and pleasant weather, and
Sugujun is the god of the pursuit. Other gods include Manduyangit, the
ferryman, and Yumud, the water wraith.

In this part of the Philippines the Manobo’s can be found.

Manobo’s cultural clothes.

Datu Isidro Indao of the Matigsalug, a sub-tribe of the Manobo in Bukidnon.

A wedding tradition of Manobo.

 Māori, member of a Polynesian people of New Zealand. Their traditional
history portrays their origins as waves of migration that culminated in the
arrival of a "great fleet" from Hawaiki, a mythological location that is commonly
identified as Tahiti, in the 14th century. This historical story serves as the
foundation for traditional Māori social organization, and it is backed up by
archaeological discoveries that place Māori arrival in New Zealand around 1300
CE. Members of each tribe (iwi) shared a similar genealogy (which could be
traced back to either or both parents) and a shared allegiance to a chief or
chiefs (ariki). The hap (subtribe), which was the principal landholding group
and the one within which marriage was desired, and the whanau, or extended
family, were traditionally the most important social groups on a daily basis.

The Māori people has their own kind of economy or system of trading
before the European came to New Zealand. This system has become the
customary trade of Māori people, the barter system was the base of Māori
economy. Exchanging goods on the on the regular basis is done by Hapū
(subtribes) and iwi (tribes). Hapū and iwi were in charge of land, fisheries, and
natural resources. Food and other commodities were distributed throughout
the country through the exchange of goods. Upon the arrival of the Europeans
the economic system of Māori did transform, the sealing, whaling, and the flax
trade has a big role in it. As the whaling stations established along the
coastlines which can be accessed easily by the hapū and iwi, the new
technologies and goods like; timber, flax, fish and foods were traded for metal
tools, woolen cloth and blankets. Māori were utilizing pigs and potatoes as a
normal form of money by the 1840s. Mori entrepreneurship saw iwi operate
their own commercial vessels, transporting products between settlements and
exporting food and goods to and from Sydney.

By 2005/6 the estimated commercial assets of Māori would worth around

worth $16.5 billion:
  52% were invested in primary industries – forestry, fisheries and
agriculture
 8% in secondary industries – processing primary products
 40% in tertiary industries – the service industries, particularly
tourism

In the early 2000s Māori business made up only a small part of the New
Zealand economy (1.4%), mostly concentrated in export industries.

Approximately 75% of the Māori asset base was in the North Island, with a
high percentage – 47% – in the Auckland, Waikato and Bay of Plenty regions.

The Maori were divided into three social divisions based on the lineage of
their ancestors. Members of the two highest classes were both free persons,
whereas the aristocracy was made up of those descended from each
generation's eldest men ( rangatira ). Commoners were those from lower-
ranking families or those whose ancestors had lost their position ( tutua or
ware). The question of where a given line fit into these two classifications was
sometimes a matter of debate. The degree of holiness (tapu) and mana of each
individual and group were intimately tied to differences in status. Finally, there
were the slaves (taure-kareka), who were mostly war prisoners and were not
part of the descent system. There was a chief for each hapu (from the
rangatira). The paramount chief (ariki) of that tribe was the rangatira of the
most senior hapu. As a result, the tribe was Maori society's most politically
integrated entity. Both chieftainships were passed down through the
generations patrilineally to the first son. A elder daughter was also accorded
special respect in some cultures. Chiefs were high-ranking and generally well-
off. They had a lot of authority, but none of it was coercive. The chiefs were in
charge of organizing and directing economic enterprises, leading marae
ceremonies, administering their group's property, and interacting with other
tribes. Chiefs were frequently fully trained priests with ceremonial obligations
and powers, including the authority to enforce tapu.
 The Māori’s do have their own kind of law which they follow, this
customary law is a complex system and this is based on the following mana
(status, either inherited or acquired), tapu (sacred prohibition), rahui (a form of
tapu restricting access to certain food sources), utu (repayment for another’s
actions, whether hostile or friendly)and, muru (a form of utu, usually a ritual
seizure of personal property as compensation for an offence). The Māori peoples
had also their own kind of leadership, their leadership have five key values this
were humility, altruism, others, long-term thinking, guardianship, and cultural
authenticity. The five key values mentioned were identified by Dr. Maree
Morche(2019) of the Wakaito University as they interviewed the leaders. The
leadership in Māori could be inherited. The role of being a tribal chief inherits
the mana(authority) on land and people. The usual heir was the eldest son of
the senior wife. The take ōhākī is the naming of successor by the chief when he
is in his deathbed.

Lord Normanby of the British Colonial Office directed Captain William Hobson
in 1839 to seek permission from Mori leaders to transfer control over their
area. In exchange, the chiefs were offered perks such as "British protection and
laws administered by British judges." The colonial officials who initially sought
to establish British law into Mori recognized the need of taking into account
existing Māori rules. Lord Normanby's instructions were drafted by James
Stephen, a Colonial Office advisor who believed that British authority in New
Zealand should be exercised through 'native laws and customs,' and in 1842
Britain's secretary of state for the colonies, Lord Stanley, advocated a justice
system that included Māori customs such as tapu.

There were some laws which tries to incorporate Māori this are the following:

 The Native Exemption Ordinance 1844 and the Resident Magistrates' Act
1867 allowed Māori convicted of theft to pay the victim a sum of money
in compensation – a form of muru.
  The Resident Magistrates Courts Ordinance 1846 required legal disputes
involving only Māori to be heard by a resident magistrate assisted by two
Māori chiefs. The chiefs would generally decide the verdict.
 Section 71 of the New Zealand Constitution Act 1852 set apart districts
where Māori laws and customs would be observed. However, this section
of the act was never implemented.

. Traditionally, a rangatira was the chief and emblem of an iwi/hap. Theirs was
a position of mana and prestige, but it was essentially one of duty for the iwi's
people's well-being and protection. The chief used his or her leadership skills to
ensure the prosperity of his or her people. Chiefs made choices, and the people
of that iwi collaborated to meet iwi/hpu objectives (kotahitanga). In Mori
culture, whanau, iwi, and hpu were key groups. The chief was in control of his
iwi, but it was only as powerful as the sum of its members' individual
strengths. The Rangatira must also based his leadership with mana (status,
either inherited or acquired), tapu (sacred prohibition), rahui (a form of tapu
restricting access to certain food sources), utu (repayment for another’s
actions, whether hostile or friendly)and, muru (a form of utu, usually a ritual
seizure of personal property as compensation for an offence).
 Tawhiao, second Māori King

In Mori, the so-called tribe (iwi) was the largest kin group; every member of
the tribe is said to share a common lineage that can be traced back to both
parents. In Mori society, kinship relationships are still very significant, and
they are at the heart of many long-standing practices and traditions.
Whanaungatanga (kinship bonds) can affect a decision even in less formal
contexts. Kinship relationships include grandparents, unofficially adopted
children, and even deceased relatives whose actions and example may be
remembered for decades after their death. The mātāmua (firstborn) has more
mana (status) than the tuakana (elder siblings) in a Mori family, and the
tuakana (elder siblings) have more mana than the tina (younger siblings)
(younger ones). Traditional family ties, on the other hand, are weakening;
talent, educational credentials, and other achievements may now determine
mana and duties within a family. In Māori communal life, kaumtua and kuia
(elderly men and women) are often accorded an honorable and active status,
with unique roles in marae ceremonies and collective discourse. In Mori
cultures, old age is a proud and joyous time because elders are respected.
 Photo Of Maori people of New Zealand ..photo dates to circa mid 1920s and
came from a British sailors photo album

The Maori people do have their own tradition regarding the marriage. The
marriage in their society is plays a big role in the family and the tribal links. At
the young age marriage arrangement happens and this arrangement came from
hapu or iwi. Some of them finds their own partners and ask permissions to the
elders. There are marriages happens in intertribal for the purpose of loss or
dilution on land and food gathering rights, Rangatira were an outlier in the
group's marital preference. To develop or maintain links with other iwi or hapū,
young men and women of high rank were carefully selected as marriage
partners. The Waikato Maniapoto iwi was an excellent example of this, since
they formed close bonds with another significant North Island iwi.

There was no such thing as a wedding rite, but agreement from the hapū or
whānau was required. Extended family would get together and have a spirited
debate on the advantages of being in a relationship. In some cases, the family
of one of those marrying the other would give the other's family taonga
(treasure). When rangatira married into another hap or iwi, large feasts were
usually held.
Celebration of wedding in marae of Maori couple.

The Maoris worship gods who embody the sky, earth, forests, and
natural forces. The Maori people also believe that their ancestors' spirits may
be summoned to assist them in times of need or battle. Gods, or atua, inhabit
the natural world, according to their beliefs, and determine the fates of its
inhabitants. They are the offspring of Ranginui, the Sky Father, and
Papatnuku, the Earth Mother, and were responsible for the creation of the
planet by separating the two. There are several atua, each of which governs a
different part of life and environment. Songs, art, dancing, and deep spiritual
beliefs abound throughout Maori culture.

The gods that the Maoris are believing Ranginui, Papatuanaku, Tumatuenga,
Tawhirimatea, Tanemahuta, Ruaumoko, Tanarao.
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