As a result of their slave raids, and the adoption of captive women and
their offspring into the family, we find great variation in the members
of the tribe (Plates LXI-LXII).
Measurements on twenty-seven men gave the following results:
Height:--Maximum 169.0 cm.; minimum 146.0 cm.; average 158.3 cm.
Cephalic Index:--Maximum 86.4; minimum 71.7; average 78.1.
Length-Height. Index:--Maximum 76.5; minimum 61.9; average 68.4.
If these figures are compared with those of the Bagobo it will be seen
that there is little difference in the averages; however, this
similarity is less real than the figures indicate, for with the Kulaman
there are more individuals at both extremes. For example: the cephalic
indices of eight out of the twenty-seven were 80 or above, while six
were less than 75; again, in the length-height indices six were above 70
and an equal number less than 65. In other respects there is such
variation that it is hard to generalize. It is noticeable that there is
a greater tendency toward prognathism than we have heretofore met with;
the forehead, while high, is moderately retreating and the supra-orbital
ridges prominent in most individuals; the hair is brown-black and is
inclined to curl in locks. The wide variation of type within the tribe
is to be expected when we know that its members have been constantly
recruited from the neighboring tribes. It is even possible that a
considerable number of slave women from distant islands may have been
added to the group by purchase from the Moro.[77]
[77] According to early writers, the Moro of the Gulf carried on a
lucrative slave trade with this and other tribes. As the Moro raids were
made by water and often reached as far as the Northeastern coast of this
island and south to the Celebes it is quite possible that these remote
districts have helped in the upbuilding of the tribe under discussion.
The religious beliefs have many points in common with those of the
neighboring tribes, but there are some which require special notice.
Two powerful beings, TimanEm and his wife Diwata[78] are above all other
spirits.
[78] The Padada people say the term _diwata_ is a name which may be
applied to the _timanEm_, of whom there are two, a male and a female.
Mandalangan, also called Siling or Manobo Siring, is much like the
Bagobo divinity of similar name. He is fond of war and bloodshed and
when there has been a great slaughter he feasts on the flesh and drinks
of the blood of the slain. Only warriors can address him and make the
offerings of red food which he demands. Once a year, usually after the
rice harvest and when the moon is full, a raid must be made and victims
slain so that this spirit can feast.[79] If the Warriors fail to render
him this service Mandalangan will cause their bodies to swell up and
many will die, while sickness will visit all other members of the
tribe.[80]
[79] Data Bongkalasan says it was formerly the custom to make a foray at
each full moon.
[80] This was the reason given for the raid on the coast plantations in
1911.
The many spirits who inhabit rocks and large trees are generally
favorable to man and are collectively known as _magintalonan_.
Tama owns the deer and wild pigs, and no one hunts or traps in the
forest until he has made an offering of betel nut to this spirit. When
game is secured its tail and ears are strung on rattan and are hung in a
tree, in exchange for the live animal.
The _maniokan_, generally evil spirits, resemble snakes, and like them
live in the ground. People are frequently made lame by simply stepping
over their homes.
Each man and woman has a spirit, _kalaloa_,[81] dwelling in his body
during lifetime. At death this spirit goes into the sky, unless it
deserves punishment, in which case it is hurried to Kilot, a region
below. In either place these spirits keep close watch over the living
and bring success or disaster according to their will. They have come to
be looked upon as the guardians of the fields, and suitable offerings
are made to them at planting and harvest time.
[81] The Kulaman of Santa Cruz insist that each person has two
_kalaloa_, one on the right side and one on the left. At death the one
on the right side goes to a good place in the sky, where there is no
work and "thoughts come easy." The _kalaloa_ of the left side goes into
the ground to a poor place called Kilot. It is probable that the
neighboring Bagobo have influenced the beliefs of this group.
A few old men, _makating_, are thought to be able to address the spirits
with greater probability of success than the others; but they do not
stand in the same relation to the spirit world as do the _mabalian_ of
the Bagobo. The nearest approach to that class is a group of women known
as _lokEs_[82], who act as midwives and make use of roots and herbs in
curing sickness.
[82] In Santa Cruz known as _bagbabolan_ or _mananagámen_.
The people are warned of disaster or impending danger by various signs.
A snake crossing the trail is an imperative order for the traveler to
turn back; the call of the _limokon_[83] is likewise a warning, while
should one of the principals to any agreement sneeze during the
negotiations the project would be delayed or abandoned.
[83] See p. 63 note.
There is only slight development of beliefs and ceremonies in connection
with the cultivation of field crops, due probably to the recent adoption
of agriculture by the members of this tribe. A field is seldom planted
to rice for more than one season, after which the land is used for corn,
camotes, and the like, until the invasion of _cogon_ grass makes further
cultivation impossible.
As a result new land must be broken for each planting. When the
constellation _layag_ "a sail" and _balangay_ "a boat" appear in the
month of December, the people go to the desired plot, cut down the
trees, and when these are dry, fire them.
Before the planting can be begun the seed rice must be carried to the
center of the field where a bamboo pole, _talabinian_, and a stalk of
sugar-cane have previously been placed, as an offering to the _kalaloa_
who guard the land. Again at harvest time an offering of food is taken
to this spot and the spirits of the dead are besought as follows: "Do
not take our rice, but let it last for a long time, for now we give a
part to you." A meal and dance follow the offering and then all who
desire may aid in cutting the new rice.
No offerings are associated with the planting or harvesting of other
field crops, but the gathering of sago flour is attended by gifts to the
spirits of the dead and prayers for the health of the workers. The
method of obtaining and preparing the flour is the same as that already
described. Offerings are made before and after a hunt, and a man never
goes to fish without first placing a leg ring and some betel nut on the
sand close to the water, meanwhile saying, "You TimanEm must give us
some food; and you shall have your part." Upon his return he places a
small fish beside the first offering and is then free to take his catch
to the village.
In addition to the pursuits already outlined, we find that some of the
men are expert workers in iron (Fig. 45), copper, and brass, while the
women are weavers. Their weaving does not differ from that previously
described, but a peculiar type of decoration has been developed by this
tribe, and from them has spread somewhat to their neighbors. Waxed
threads are used to work designs into cloth so that when the fabric is
placed in dye the liquid will not reach the portions thus covered.
Later, when the threads are removed, white patterns appear on the red
background (See Plate LXIII).