Gifts
By Antonio Montalvan II
Inquirer

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IN THE HASTE OF MAKING LAST-MINUTE preparations for Christmas, my attention was again caught by the poignant sight of hundreds of lumads, mostly from the Ata-Manobo tribe, wandering about the main streets of Davao City soliciting food, money and used clothes, while playing tribal music and performing tribal dances. The multitude, which comprised mostly of women, with their babies in tow, children and the elderly, started to descend upon Davao City early this month and are housed temporarily in a gym located in the Bankerohan Public Market.

To most Davaoeños, though, the presence of the lumads during this season is no longer new. In fact, the city government under Mayor Rodrigo Duterte has made it an annual tradition to invite the lumads to come to Davao and "share with city residents the spirit of Christmas." Transportation, basic food and medical services are provided by the city government. The gesture is to show the city's appreciation and concern for the lumads, said Duterte, who is also credited with appointing deputy mayors from the city's different Moro and lumad tribes in his administration.

Indeed, the gesture may be reflective of the changing attitude toward the lumads by the majority settler-residents, who in the past were apathetic, if not averse, to their presence.

However, except for the fact that lumads are also seen during the annual tourism-oriented festivals, like Kadayawan sa Davao, most Davaoeños would readily admit that they know little of the history, culture and struggles of the lumads. Maybe, such ignorance can also be attributed to the fact that there is also a dearth of materials dealing with the subject.

It is in this light that I say that the recent publication of three books by Mindanawon authors dealing with the historicity of the lumads are indeed great gifts, like the ones brought by the biblical three kings during the birth of Jesus. The first one, "Davao: Reconstructing History from Text and Memory," is authored by a multi-awarded poet and fictionist, Dr. Macariu D. Tiu of the Ateneo de Davao University (AdDU). Published by AdDU's Research and Publication Office (RPO) for MINCODE, Tiu's recent scholarly book traces the rich history of Davao long before the Spaniards and Americans arrived to colonize it. The book paints "a portrait of one of the largest sub-regions of Mindanao that is the most extensive and encompassing by far," commented fellow author Patricio N. Abinales. "It is a product of careful critical analysis of printed data and of oral recollections by informants who lived in Davao at various points of its history."

Pushing back beyond 1848 when the Basque conquistador Jose Uyanguren first set foot in Davao, Tiu argues that Davao has long been a vital region for commerce, trade and politics. Of more important note, in this recent book, Tiu carefully narrates the history of the different lumad groupings that inhabit Davao, then and now, giving the reader not only a lesson of the past but of understanding the present. He also incorporated a chapter on local heroes, lumads and settlers alike, who waged anti-colonial and nationalist struggles then and now but were all ignored in most history books.

The second "gift," also published by AdDU's RPO for the Mindanawon Initiatives for Cultural Dialogue (MICD) is "Sikami'n Lumad," a collection of poems, essays, legends, short stories, research and studies and rituals written by 25 lumad authors from the different parts and tribes of Mindanao. A product of several workshops initiated by MICD led by Fr. Albert Alejo, S.J., "Sikami'n Lumad" is perhaps the first book of its kind that is written with the end view of learning and understanding the lumad's history, tradition and aspirations direct from the lumads themselves.

While most of the materials were written in the dialect, with corresponding Filipino translation provided by MICD, it did not deviate from its purpose of presenting a message that the struggle of the lumads in Mindanao is not only about regaining their ancestral lands or keeping their almost extinct culture and traditions. "Mahalaga rin dito ang paggiit para kilalanin ng lahat ng tao ang kanilang pag-iral, ang kanilang kaibahan, at ang katotohanan na hindi lang sila nakaraan kundi hinaharap din. Kung tutuusin, ang pagkilala ay hindi pinipilit. Inaani ito pagkatapos ng pagsisikap na magpakilala sa sarili. Kaya nga ang mga lumad mismo ang umaamin na kailangan nilang matutong magsalita-at magsulat!" Alejo said. (The struggle is important to show to the people their distinct culture and traditions. The desire to be recognized is not imposed, but something that is deemed gained after a struggle. The natives themselves admit the need to also learn how to read and write.)

The final "gift" is aptly titled "Mystic Wanderers in the Land of Perpetual Departure" and written by Karl M. Gaspar, a Redemptorist lay brother now based in Kulaman, Sultan Kudarat. While Gaspar's latest book, published by the Institute of Spirituality in Asia, mainly deals with the historicity of the "Church of the Poor" pioneered by church workers in Mindanao, it nonetheless touches on the theme of the lumads of Mindanao.

"Mystic Wanderers" provides a narrative of nine men and women from different Catholic religious congregations who continue to serve the "Church of the Poor" in Mindanao by engaging, in what Gaspar terms as "urgent pastoral ministries" among lumads and Moros, and for Justice, Peace and Integrity of Creation.

Gaspar's recent publication argues that there is a "nascent movement in Mindanao" geared toward a "spirituality that makes sense." This "spirituality" empowered church workers, like the nine persons cited in the book -- "the mystic-wanderers" -- to pursue their commitment to serve the lumads, the Moros and the powerless in Mindanao despite the daily hardships and challenges that they face.

To Dr. Tiu, Brother Karl and the authors of "Sikami'n Lumad," I say thank your for these gifts.

Comments to monta@cu-cdo.edu.ph

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