There seems to be no trace of clan or totemic grouping among the Bagobo.
Blood relationship is traced as far as the second cousin and is a bar to
marriage. The suggestion that a man might marry his mother-in-law was
received with horror, but whether this was due to local mother-in-law
stories or to an idea of relationship could not be ascertained. However,
a man may marry the sister of his wife.
Each district has its head man, or petty _datu_ who is supposed to be
subject to the _datu_ of Cibolan. This seems actually to have been the
case until a few years ago, when some of the local rulers withdrew their
allegiance. The office is hereditary and usually passes from the father
to his eldest son. Should the _datu_ be without an heir, or the son be
considered inefficient, the under chiefs and wise old men may choose a
leader from among their number.
In his own district the power of the _datu_ is very great, but even he
is obliged to respect the laws and customs handed down by the ancestors.
He is supreme judge in all matters, though he may, if he desires, call
in the old men to help him decide difficult cases. The usual method of
punishment is by means of a fine. Should the culprit be unwilling or
unable to pay he is placed in servitude until such a time as the debt is
considered canceled, but should he refuse to serve he is killed without
further ado. The _datu_ appoints a man for this purpose, and he usually
gets his victim by stealth, either by waylaying him in the road or by
driving a spear through him as he lies asleep on the floor of his house.
When a fine is levied the _datu_ retains a portion as pay for his
services; if the more drastic punishment follows it serves to emphasize
his power and is more valuable to him than the payment. When his house
needs repairing, his hemp requires stripping, or his fields need
attention, his followers give him assistance. In return for these
services he helps support a number of fighting men who can always be
called upon for the defence of the people. His house is considered the
property of all to the extent that anyone goes there at any time and
stays as long as he pleases, partaking meanwhile of the _datu's_ food.
In times of danger, or during festivals, all the people assemble there
and assist, in the defense or the merry-making.
Datu Tongkaling is the most industrious man in the tribe. He does not
hesitate to work in the rice fields, to aid in the house-building or to
take his turn at the forge, neither will he tolerate any loafing on the
part of his followers. While in most instances he mingles freely with
his people he never eats with them. His wives, children, and guests eat
from a long row of dishes set on the floor, but the _datu_ takes his
food alone at a considerable distance from the others.
The balance of the people can be roughly divided between freeman and
slaves, but slavery here is of such a mild type, and the members of that
class become so quickly merged into the tribe that the lines cannot be
closely drawn. Women and children secured in raids become the slaves of
their captors, and may be bought and sold, or pass by inheritance, like
other property. It is considered proper for a man to live with his slave
without marrying her, but should she become pregnant she is usually
given her freedom at once; if not then, she is certain to be upon the
death of her master, while her offspring are free and legitimate heirs.
Children born to a slave couple remain in their class, as do those born
to a slave mother and a man not her master. These slaves are treated
with kindness and consideration and seldom try to make their escape. In
fact it is often difficult to pick out the members of this class from
the other members of the family.
The chief aim in life of the man is to have the right to wear the
blood-red clothing and to be known as _magani_. As stated earlier in the
paper, this term is applied to a man who has killed two or more persons.
He is then entitled to wear the peculiar chocolate-colored head covering
(Plate XXV). When his score has reached four he can don blood-red
trousers, and when he has six lives to his credit he is permitted to
wear the complete blood-red suit and to carry a bag of the same
color.[30] From that time on his clothing does not change with the
number of his victims, but his influence increases with each life put to
his credit. It is said that formerly, at Digos and Bansalan, a man who
had killed twenty or more was known as _gemawan_, and was distinguished
by a black hemp suit. This claim to the black clothing is no longer
respected, and such garments are worn by any who desire them. The man
who has never killed a person is called _matalo_, a rather slighting
term signifying one who has no desire to fight but remains at home with
the women. A man who kills an unfaithful wife and her admirer may count
the two on his score. He may also count those of his townspeople whom he
has killed in fair fight, but unprovoked murder will be punished by the
death of the offender. The candidate for _magani_ honors may go to an
unfriendly town, or to a neighboring tribe, and kill without fear of
censure from his own people.
[30] This is the rule at Cibolan. At Malilla and Digos, the kerchief may
be worn when one life has been taken, the trousers for two, the coat for
three, and finally the sack for four.
[Transcriber's note: _matalo_ in the paragraph above means "coward."]
The _magani_ is one of the leaders in a war party; he is chosen to
inflict the death penalty when it is decreed, and it is men of this
class that assist in the human sacrifices. He is under the special
protection of Mandarangan and Darago, and all petitions to these
powerful spirits must be made through him. His clothing is considered
the property of these spirits, and when such specimens were secured for
the collection, the wearer would invariably place the garment beside
some prized article, such as a knife or spear, then taking a green betel
nut would rub the garment and object, meanwhile beseeching the spirits
to leave the one and enter the other. Later the nut was placed in the
_tambara_ belonging to those spirits. A father may not bequeath to his
son the right to the red clothing; and such articles, together with his
weapons, should be buried with him. Should one not entitled to these
garments dare to make use of them, the spirits would straightway cause
his body to swell or turn yellow, and he would die.
In a previous paragraph we mentioned the unorganized priesthood, the
members of which are known as _mabalian_. Men are not barred from this
profession, but the greater number of its members are old, or
middle-aged, women.[31] A woman may live the greater part of her life
without an idea of becoming a member of this order, and then suddenly be
warned in dreams, by visions, or by other _mabalian_ that she has been
chosen by the spirits. The one thus elected becomes a pupil of a
qualified _mabalian_ and for several months will be drilled in the
duties of that office. She will be taught the medicines to be used at
certain times,[32] the duties of a midwife, the correct method of
building shrines and conducting ceremonies, and finally, she will learn
the prayers with which the spirits should be addressed. It seems to be
the belief that, at times during the ceremonies, the _mabalian_ may be
possessed by a spirit and that she then speaks not as a mortal but as
the spirit itself. She also knows how to weave and dye the turban worn
by the _magani_, and because of this accomplishment is considered to be
under the protection of Baitpandi,[33] and is permitted to wear garments
made of red cloth, the same as the _magani_.
[31] There are five _mabalian_ in Cibolan, all of whom are women past
middle life.
[32] A medicine is used with the idea that it assists in driving away
evil influences.
[33] The patron spirit of the weavers.
The workers in the various crafts are under the guidance and protection
of special spirits, but there is no bar against other members of the
tribe entering those professions.
Apparently then, Bagobo society is divided into several classes or
divisions, but with the exception of a few individuals in the slave
class, there is a possibility or an opportunity for each member of the
tribe to enter any class open to his or her sex. Even a slave woman may
become the wife of a _datu_, and her son may assume the leadership of
the tribe.