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Social Preparation Accomplishment ReportBy: Douglas K. Ridley

Attested by: Office of the Chieftain

Tolentino T. Leuterio

Barangay Calibangbangan, Muncipality of Linapacan,

Province of Palawan

Fall 2012

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FOR : ATTN. Roldan V. Parangue NCIP Acting Provincial Officer – Puerto Princesa City

: THE PROVINCIAL DELINEATION TEAM

THRU : Douglas K. Ridley

Indigenous Peoples Rights Consultant Office of the Chieftain – Barangay Calibangbangan

SUBJECT : SOCIAL PREPARATION ACCOMPLISHMENT REPORT RELATIVE TO THE CADT APPLICATION OF THE TAGBANUA ICC OF BARANGAY CALIBANGBANGAN, MUNICIPALITY OF LINAPACAN, PROVINCE OF PALAWAN

Date: December 1st 2012

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Table of Contents Introduction---------------------------------------------------------------------- 4

Demographics------------------------------------------------------------------ 4-6

Geography & Trade-------------------------------------------------------------- 6

Mythology---------------------------------------------------------------------- 7-8

Language-------------------------------------------------------------------------- 9

The Case for Ancestral Domain------------------------------------------ 10-12

Indigenous Political Structure--------------------------------------------- 13-14

Ceremony on Calibangbangan Island------------------------------------- 15-16

Authorization for Release------------------------------------------------------- 17

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IntroductionRecognition and Delineation of Ancestral Domain is based on a tribe’s documented history of having resided in a place since time immemorial, but what exactly does “since time immemorial” mean? It does not refer to a tribe’s history from its inception. The history of many Indigenous Communities in the Philippines date back thousands of years. Rather, it is the history found in the living memory of the community as well as existing historical records of the tribe. Even the century long history of the Tagbanua Nation of Calibangbangan Island; a relatively short history compared to many other Indigenous Communities in the region, is home to many forgotten histories and traditions. I will cite a couple examples of historical practices that have been nearly lost or are currently under the threat of being lost below, and explain how they relate to the contemporary Tagbanua struggle for cultural integrity and a Tagbanua homeland.

The Tagbanua Alphabet would have been lost to history had it not been for anthropological surveys of the Island of Palawan in the 1940’s, through the efforts of the American and British governments. Although this alphabet is thouroughly documented online, many Tagbanua do not recall a written system prior to the Latin alphabet, which had been adopted following U.S. involvement in the archipelago, in the years after World War II. The religious identity of the tribe is also a source of conflict for tribal members. The largely animistic roots of the tribe have been relegated to the backburner of the Island’s history. The influence of Christian missionaries has portrayed these traditions as evil, and in doing so, has made local people reluctant to acknowledge their traditional religious practices. Evidence of these traditions can be found in remains on Coron Island, where archealogical digs have uncovered corpses where porcelain plates, bowls, and cups from China have been lodged as a matter of ceremonial burial practices. Carbon Dating has confirmed that this fine porcelain dates back to the 10th Century CE.

Although these practices were no longer practiced at the time of Calibangbangan’s settlement, the history speaks to a broader Tagbanua legacy. The ancestors of the island’s inhabitants practiced these customs for centuries. These small pieces of the Tagbanua experience and many like them are in danger of being lost forever. Despite all of this, there remains one undeniable truth that every Tagbanua living on Calibangbangan Island

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recognizes. Calibangbangan Island and its surrounding waters are and has been the ancestral domain of the Tagbanua for more than a century.

Demographics The Primary source of information related to the demographics of Calibangbangan Island is the Municipal Census. The Census is conducted each year in the month of December. It provides basic information, including the number of Tagbanua and migrant families residing on the Island, as well as the total population of the island. The purpose of these questions is to determine the amount of municipal funds that are required by law to be spent on projects in the Barangay. This information also helps the federal government better allocate legal, educational, and health related services provided specifically for Indigenous Peoples.

Unfortunately, there is no reliable source of information regarding more detailed key demographic information such as: level of education, religious background, occupation, median household income, and language spoken in the home. The most recent census data was collected in December, 2011. The information contained in this survey is as follows:

Ethnic Background TagbanuaMigrant

95%

5%

Tagbanua

Any reasonable estimate will tell you that the majority of people on Calibangbangan Island speak Tagbanua in the home, fish for a living, possess an elementary school education, and earn less than 5,000 pesos per month. These estimations can be extrapolated from other figures. Take for instance the market value of reef fish in the barangay. According to local fishermen, the going rate for their catch is 50 Pesos per Kilo. The average

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catch is one or two kilos per day. A fisherman will make 100 pesos per day on a good day. 100 pesos times 30 days in a month equals 3,000 pesos, or approximately 70 US Dollars per month. When you figure in the cost of crude oil used to run local fishing bangkas, the family’s expendable income is cut dramatically. Crude oil costs roughly 200 pesos or 5 US Dollars per gallon.

Take education as another example. The nearest High School to Calibangbangan is in the municipal capitol of San Miguel. The cost of living is much higher in San Miguel than on Calibangbangan, which impacts school enrollment for indigenous students. According to the Department of Social Welfare and Development’s San Miguel Field Office – which tracks school attendance in the Barangay– Only two Tagbanua students are currently enrolled in the High School. The demographics of Calibangbangan are by in large very homogenous. Unfortunately, the trend is towards meager wages, little to no formal education, and a working class fisher culture that is in danger of disappearing due to the prevalence of illegal fishing.

These trends can in large part be attributed to the simple fact that the Tagbanua are routinely discriminated against at every level of government. The national labor code fails to offer protections for temporary employment, which dispraportianately affects Indigenous Peoples, who often work on the family farm or in subsistence fishing. Education above elementary school remains an unattainable goal for many Tagbanua children, despite the Constitution’s declaration that education is a fundamental right of every Filipino citizen. There are many challenges facing the Tagbanua of Linapacan, but these challenges are not being met alone.

There have been legal efforts in recent years, or more accurately, efforts to apply existing law that have helped the Tagbanua. Recent efforts to familiarize the residents of Calibangbangan Island with the rights they hold under the IPRA have made a difference. One of these rights that has not been respected in recent years is the right to free and prior informed consent of all activities affecting tribal lands. In 2010, the Municipal government in San Miguel illegally signed an agreement with Sumaco establishing long term leases on traditional Tagbanua fishing grounds without giving prior notice to tribal members of the lease, let alone securing their signature for the deal to legally go through.

Geography

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Calibangbangan Island rests in the center of the Calamian Islands group, making it a natural waypoint and trading post between the major markets of Coron, 55 miles to the north by north-east, and El Nido, just 25 miles to the southwest. The Island is home to shallow protected bays to the north and east, long coastal shelves surrounding nearly the entire coastline that boast of some of the most diverse species of coral in the world, and a rugged inland terrain best characterized by its steep drops and gains in elevation. Three peaks grace the island and in between lay fertile valleys which remain undeveloped; the highest of which is a peak known as Malaking Bukid Mountain. This mountain is held sacred by the Tagbanua people of Calibangbangan and remains undeveloped to this day. The population is largely concentrated on the southernmost tip of the Island, and the small nipa clusters outside of the village proper hug the coast tightly. The swampy inland regions to the north are perfect for cultivation of native root crops, however, the stagnant pools of water that make this region ideal for cultivation of these crops also make it a breeding ground for mosquitos, which have kept this area free of permenant settlement for decades. The rocky inland to the south prevents further inland expansion.

MythologyTagbanua Mythology on Calibangbangan is the product of an oral history that has been in the making for more than a century. The founding of the Island is shrouded in mystery and many of the stories which are unique to Calibangbangan Island center around this early period. Perhaps the most well known Tagbanua legend on the island is that of the Matalingahin. The Matalingahin are recognized as the first inhabitants of the island; creatures

Map of the Linapacan Municipality Calibangbangan Island

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that dwelled atop Malaking Bukid Mountain. It is a tale of Solomon’s landing and subsequent encounter with these creatures that has entertained generations of children and has shaped how the Tagbanua view their place on the Island. According to this story, Solomon met with the leader of the Matalingahin shortly after arriving and told the creature of his peoples’ suffering on Calaylayan Island, which forced them into exile. The Matalingahin, being a gentle and peaceful creature, gave the tribe permission to make a home on the Island, so long as they never again climb the mountain, which was to be a sanctuary for the Matalingahin. Solomon agreed and forbid his people from climbing the mountain, laying piles of stones to form the boundary exactly as the people of the mountain had specified.

The Tagbanua had at that time relied on hunting wild boar for their subsistence. One day, not a single boar had been found on the island and the people went hungry. One of the men decided to climb the mountain out of desperation, to harvest the giant clams, which at that time were plentiful atop the mountain. After making it to the top and eating, he began his treck back down the mountain to the village. He died on his way down from an unexplainable sickness. This mysterious illness and the tradgedies that would inevitably befall those who betrayed the Matalingahin’s trust is know by people today as “the curse of the mountain.”

In recent years, there was an attempt by ethnic Visayans who disregarded local custom by attempting to establish slash and burn farming operations on the mountain. By all accounts, the soil was perfect for cultivation and they burned their partition to the ground. Nothing would grow and a landslide came crashing down to cover all of the top soil. It was then that they too believed in the curse of the mountain. Aside from these two incidents, no one has climbed the mountain in more than a hundred years. Visitors to the island refer to these stories as mythology, but it is important to recognize that the Tagbanua know these things not as mythology, but as the living history of their island.

This is not the only story unique to the island. Many stories of Shahmans with an array of powers continue to live on in the oral tradition of Calibangbangan and influence how the people react to the technological and cultural developments emerging in the outside world. Many of these developments are met with caution. Shahmans enjoy a level of trust not afforded to practitioners of modern medecine. Such importance can be seen in the Tagbanua’s inherent distrust of antibiotics and vaccinations. Local

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herbs and roots remain the preferred treatment for the overwhelming majority of health complications. Although many of these stories have been long since forgotten by the Tagbanua of Calibangbangan, their existence undeniably shapes who they are as a people today.

Malaking Bukid Mountain in the Distance; this mountain is considered sacred by the Tagbanua of Calibangbangan. Climbing the mountain is strictly forbidden to visitors and residents alike.

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LanguageTagbanua language is one of a select few indigenous languages in the history of Palawan to feature a written alphabet. Approximately 12,000 people speak Tagbanua today. The language is divided into three major dialects distinct to the three Tagbanua subgroups of Palawan: The Calamian Islands group north of Palawan Island, including the municipalities of Busuanaga and Linapacan; the coastal regions of Central Palawan centered in the municipalities of Aborlan, Quezon, and Puerto Princesa; and across the southern tip of Palawan.

The alphabet is thought to have descended from the Kawi Script of the Islands of Java, Bali, and Sumatra located in the Indonesian Archipelago. Calamian Tagbanua, as practiced on Calibangbangan is a spoken language. The Tagbanua Alphabet has been long forgotten and replaced by the Latin alphabet. Tagbanua is written phonetically using Latin letters to mirror sounds derived from the Tagbanua Alphabet. Tagbanua is classified as an Austronesian language and is found almost exclusively in the province of Palawan. This language is unique in the Philippines. It flourished for centuries prior to the Spanish conquest of the islands, due to its relative geographical isolation. The Mangyan Script, positioned in a similar situation continues to be used to this day.

The Tagbanua Alphabet (Above) – The Mangyan Script (Below)

The Shahman of Calibangbangan holds his young granddaughter. Shahmans are at the center of oral tradition on Calibangbangan Island. Herbal medicines ground by the Shahman are still preffered over western medicine.

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The Case for Ancestral DomainThe history of the Tagbanua people on Calibangbangan Island begins with the arrival of the first patriarch, Solomon Teboc. Facing ethnic persecution in his native home of Calaylayan Island, Solomon explored the Calamian Islands in search of a new home. He ultimately landed on Calibangbangan Island in 1908, intent on establishing a permanent settlement for the Tagbanua people. The years following his initial survey of the island were marked by other Tagbanua families leaving behind their lives on Calaylayan and setting out for Calibangbangan. All twenty of the Tagbanua families Solomon had originally asked to settle the island had arrived within two years of Solomon’s landing. Virtually all of the island’s inhabitants today are descendents of one of these twenty families.

The Island was formally surveyed on June 25-26, 1913 and an executive order was passed on February 19, 1917, signed by Governor General Francis Harrison. The document officially recognized Calibangbangan Island as a Non-Christian Settlement; a designation at that time assigned to indigenous communities. This status was an important first step on the road to self-governance and cultural preservation. These causes were again furthered 80 years later by the passage of Republic Act No. 8371 or the Indigenous Peoples Rights Act of 1997. Key features of the legislation included: the right of indigenous communities to claim ancestral lands and waters; the right to full tribal participation in any and all matters affecting the tribe; and the right to free and prior informed consent of any contract respecting ICC’s/IP’s. As new developments expand further into the rural areas of the Philippine Islands and migrants continue to destroy the natural

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habitat of Calibangbangan through the use of dynamite and cyanide, the application of the rights of Indigenous Peoples to their ancestral homelands enshrined in the IPRA has never been more important. Examples of these developments include:

1.) Large scale pearl farming operations in Culion, Palawan

2.) An emerging pearl farming industry around Calibangbangan Island

3.) Strain on limited resources of the tribal and municipal government Resulting in tribal officials imposing a small fee of 150 pesos for the use of compressors used to disburse cyanide rather than seek prosecution for a practice that is illegal at the municipal, provincial, and federal levels of governments.

4.) Migrants disregard of local beliefs, manifesting itself in the emergence of slash and burn farming on a mountain

considered sacred by the Tagbanua

5.) The emergence of a practice introduced by migrants of offering loans that the creditor knows the borrower cannot pay back and then holding the debtor to indentured servitude to pay off debts.

These are far from the only challenges facing the Tagbanua tribe on Calibangbangan Island. The following industries will almost certainly expand into Linapacan over the next decade. Without effective management, these industries will put further strain on already depleted natural resources:

Natural Gas Exploration Further growth of tourism Commercial Fishing Live fish market

The IPRA emphasizes the right of ICC’s to claim traditional hunting and fishing grounds, including largely nomadic seafaring tribes. For as much as has changed on the Island since Solomon Teboc and the first settlers

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arrived, the basic character of the Tagbanua on Calibangbangan Island remains unchanged. The Tagbanua are a fisher folk culture. They have relied upon the coastal waters for subsistence fishing since time immemorial; the same water which would almost inevitably belong to the oil companies, pearl farms, and resorts coming into the region without the protections afforded to indigenous peoples in the IPRA, through its recognition of the right to claim ancestral domain. A wide variety of reef fish inhabit the coral beds around Calibangbangan. Giant Cowries, Sea Urchins, and Sea Snails continued as a staple of the Tagbanua diet for many years. These species are threatened by the encroachment of these new industries, but these species by no means represent the totality of the tribe’s subsistence living, nor are they the only species affected by growing industry.

The Tagbanua are a seafaring people. They rely on Bangkas for everything from fishing, to maritime trade, to bringing products from regional markets that stock store shelves and feed the island’s commerce. One of the largest sources of maritime commerce is the rice trade. Fish is brought from Calibangbangan and traded in exchange for rice, which is in turn brought back to the island. The subsistence of the tribe depends on rice. Although starchy root crops such as Cassava, Koamote, and Togue grown in the marshy lowlands and hillsides of the island served in the past as the primary supplementary source of nutrition to fish, a growing population meant these roots alone were no longer sufficient to support the population. Due to the rugged and mountainous landscape of Calibangbangan and its surrounding islands; the Tagbanua rely on trading deep water fish in exchange for rice throughout the Barangays of Linapacan. Residents of Calibangbangan Island fish the waters as far north as Mainland Linapacan and as far south as the northern tip of Palawan Island for lapu lapu and other deep water species suitable for export.

The Tagbanua People share a special relationship with the land and the sea because these are the sources of their subsistence. During the rainy season, tropical storms pass through the archipelago. Fish are not available during these storms for two reasons: 1.) The fish are driven to calmer waters and 2.) The bangkas, made of native woods can’t leave the shore in such rough waters. When the tide comes in, clams, small crabs, and sea snails become available. The Tagbanua have fished these waters for ages and maintain a very delicate balance. The key to preservation of the reefs and the Tagbanua way of life is an ecological and cultural sanctuary for the tribe. That sanctuary can only be established through ancestral domain.

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Ancestral Domain would help the Tagbanua of Calibangbangan meet their challenges in several ways. Firstly, the Municipal Government, though well intentioned, does not have the resources to protect the natural resources of the Municipality. The ten Barangays of Linapacan are serviced by a single patrol boat. Illegal fishermen are not held accountable for their actions, as evidenced by the 150 peso compressor fee. Ancestral Domain is necessary for the establishment of a tribal government that can direct its own resources. Only 20% of revenue from municipal taxes goes to projects; the other 80% goes towards salaries of Municipal employees. The 20% that does go towards projects often goes to projects that fail to address some of the more pressing needs of the community. For example, the last government project on Calibangbangan Island in December of 2011 was the installation of solar panels in homes. Although solar power does expand access to electricity, the need of electricity pales in comparison to pressing need to prevent critical food shortages on the island. More prudent use of funds might have been directed towards protection of reefs. Tribal officials on the island are more in tune with the needs of the Tagbanua community, and thus, can more effectively direct resources than the municipal government.

Secondly, ancestral domain would allow the tribe to effectively manage migration into their territory. The flow of migrants into traditional Tagbanua lands has put great strain on resources in recent years. Many of these migrants disregard the local customs and continue to use dynamite and cyanide despite local opposition. Ancestral Domain would establish a cultural sanctuary and ensure that the Tagbanua People retain ownership of their land and sea, and the means to manage it through local institutions.

Thirdly, ancestral domain guarantees that the island is passed to the next generation of Tagbanua. The many beaches and islands of Linapacan represent an attractive real estate buyout for any special interest that might come along; Calibangbangan and its surrounding islands are no exception. Land is cheap. A beach property going for anything between one-million and five-million dollars in most parts of the world can be purchased for as little as several-thousand dollars in the municipality. Without the protections afforded by ancestral domain, it is only a matter of time before monied private individuals and interests take advantage of the economic circumstances of families on the island and buy their land out from under them at bargain prices.

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For all of these reasons, ancestral domain is an essential step in the growth of the Tagbanua People. This report will cite specific evidence of the rich history of the Tagbanua of Calibangbangan Island including: traditional ceremonies, importance of hunting and fishing grounds, an economic overview of the island , demographic information, and the unique political structure of the Tagbanua tribal government in the SPAR Report, of which this essay is a part.

Political Structure of Calibangbangan IslandOnly recently have the Tagbanua of Calibangbangan Island experimented with representative government. The first formal elections were held in 1991. The history of the community, dating back more than a century, has seen four leaders prior to the election of Tolentino Leuterio as Chieftain in 1991; the recognized title of Chief Executive of the tribe was Pundador, a title of Spanish origin. Below the Tribal Chieftain exists a Council of Elders; Six Councilors serve on the board until death. Each Councilor represents his or her respective family clan and is expected to voice their concerns and represent the family’s best interests. This structure delegates power to handful of dominant families.

To understand why this system was chosen, and why it persists to this day, one must first understand how the tribe originated on Calibangbangan. Solomon Teboc originally settled the island with twenty families, many of whom had intermarried during their time on Calaylayan Island. The respect that is given to elders in Tagbanua society naturally put them at the head of their respective families. Virtually everyone living on the island today (95% Tagbanua) are related in some form or another to Solomon and thus are related to one another. The Teboc family remains a strong voice in the governance of the community. Currently, three of the Council’s six seats are held by members of the immediate Teboc family. The Chieftain unites the families (inclusive of extended families) through his councilors. If the majority of councilors disapprove of the Chieftain – representing a failure to unite the families – an election is held to replace the tribal leader. In terms of practicality, a small council of elders is well suited to address the problems facing a community of fewer than one-thousand residents.

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Tribal Government exists not as an independent institution tasked solely with the execution of internal affairs, but a power sharing entity. Local Government must be seen in the framework of the Municipal, Provincial, and Federal governments of the Republic of the Philippines. It is these governments that collect taxes, manage projects, provide educational and health services to, and are responsible for the conservation of natural resources on the island. The Barangay Captain is the official representative of the Municipal Government in the Barangay. The island’s status as an Indigenous Cultural Center (ICC) does not exclude the Barangay Captain’s active role in overseeing resource distribution in the tribe. The relationship between the Municipality and Barangay is arguably the most complex intergovernmental relation in the country because the Municipality exercises so much control over the Barangay. The Tagbanua People still struggle with questions of identity and the Municipality’s heavy hand in managing tribal affairs breed resentment. Conflicts often arise.

One of the most common sources of conflict is a lack of resources among the municipal government, and resulting lack of capacity to deal with even the most basic challenges facing a Barangay, including their ability to: patrol coastal waters for illegal fishing, produce electricity, and provide affordable education and basic health services. The Municipality of Linapacan has only one patrol boat to service its ten Barangays. Health and nutritional education is performed by members of the tribe donating their time and knowledge. Perhaps most stark is the fact that any level of education beyond Elementary School is an unattainable goal for most of the tribe’s children; school fees, uniforms, and housing outside of the Barangay make attending school cost prohibitive. Many families on the island depend on their children as supplemental earners fishing or on the family farm, especially if one or both of the parents are unable to work.

Some may say the Political Structure and Politics of Calibangbangan Island are products of a bygone era by the predominance of dominant family clans in tribal affairs and the lifelong service of Councilors in the Council of Elders. The title of Pudador, a title which dates back to the Spanish Conquest more than two centuries ago would attest to that frame of mind. What some may forget is that the pace of life is slower here and the traditions older. It is a beautiful culture and a culture that is worth preserving. The politics of the island are a product of the tribe’s long history. The history of this tribe is not simply a relic of the past. The history of the Tagbanua of Calibangbangan Island is a living history. The recognition of Ancestral Domain will allow the tribe to continue to practice

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their traditions and build a lasting Tagbanua legacy in the place they have always called home.

Note: The Tagbanua Tribe has been working on a host of political reforms in recent months, most notably the drafting of the first Constitution in the tribe’s history. The text of the English and Tagalog versions of this proposed constitution will be provided beginning on the following page:

Tagbanua CeremonyCeremony plays an important role in Tagbanua Society. In a village where everyone knows everyone else, smooth interpersonal relations are essential to maintaining harmony in the community. Celebrations on Calibangbangan allow members to put on their best face (Amor-Propio) and ease any tensions between individuals that may exist. The kinship system is strong and insults, real or perceived, can turn into feuds between families if left unresolved. Ceremonies are a way of diffusing these situations and most festivals are graced with light humor and fun.

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Although the Animistic roots of the tribe have faded following the emergence of Christian missionaries over the last twenty-years, the Catholic (and Western) holidays celebrated on the island retain a semblance of native flair. The names may be the same, but the songs, dances, games, and stories are all very much Tagbanua. The major holidays and ceremonies practiced by the Tagbanua on Calibangbangan are: Christmas, New Years, Fiesta, All Saints Day, Pulaw, and Weddings.

Pulaw

Pulaw in Tagbanua or the Wake is a ceremony on Calibangbangan taking place immediately after the death of a family member. Unlike in western culture, where funerals are the affair of family members and close friends of the deceased, Pulaw in the Tagbanua community are celebrated by everyone in the village and contrary to western tradition, Pulaw is a not a solemn occasion. Colorful garb is worn and the occasion is marked by jokes and good conversation. The English “Wake” came from the goal of staying awake all through the night. Refreshments are available and music and dance is practiced all night. Ukulele is the instrument of choice to accompany the dance. Those without a Ukulele beat the ground to the rhythm of the dance. Even the elders, ordinarily revered for their refined nature, wrestle playfully as the night continues.

All Saints Day

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All Saints Day is a testament to the induction of Catholic tradition in the Tagbanua Community, but the Tagbanua are more concerned with practicality than doctrine. The Patron Saint of Calibangbangan is Santo Rosario – Protector of Mariners and Fishermen. Saints are a natural addition to indigenous beliefs for a people that are in many ways, subject to an unpredictable environment. The Wet Season in the Philippines can be unforgiving and tropical storms have been responsible for the death of many a seaman.

Fiesta

Fiesta is a celebration of the patron saints Santa Rosario and San Martin taking place on October 3rd and November 2nd respectively. A feast is held in October and Sports are practiced at both fiestas, however, the main events are the parlor games. Among these games are: the paper dance, candle rice, tap dance and Cile eating contests.

Tagbanua Weddings

Weddings in Tagbanua society, celebrate not only the love of two individuals, but the permanent bonding of two extended family clans. Family is the most important social unit in Filipino Culture and weddings mark the beginning of a new family. To prepare for the husband and bride’s life on their own and baby soon to be, Tagbanua pin money to the dress of the bride and the husband’s Barang Tagalog. The family of the groom is expected to pay for the ceremony in its entirety in addition to providing a gift for the bride’s family – most often a gift of animals (Pigs, Goats, and Cattle are all common.) The bride’s family may request a gift if they wish. In Filipino fashion, food takes center stage in any celebration, including weddings. The main dish traditionally served is a whole roast pig. Pansit, lumpia, adobo, and rice to spare are served as side dishes. Food is served in buffet style. Perhaps the most unique feature of Tagbanua weddings is the traditional dance. Relatives of the bride and groom rub Uling or charcoal all over their bodies before dancing to the sound of large drums. The beats of the drums and the rhythm of the dance are very fast and done in perfect synchronization. The dancers wield large bamboo poles and reenact traditional stick fighting scenes.

New Years

New Years is celebrated on Calibangbangan Island. Fireworks are a favorite of the Island’s children and the traditional New Years pledge is made. The

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village gathers in the church at noon and proceeds to the Barangay Hall where a feast is served.

Office of the Chieftain

Tolentino T. Leuterio

Barangay of Calibangbangan, Municipality of Linapacan

November 22nd 2012

To whomever it may concern,

I, Tolentino T. Leuterio, thru the powers invested in me as Tribal Chieftain of the Tagbanua Tribe of Calibangbangan Island do hereby authorize Douglas K. Ridley to release this report in its entirety, including all: documented histories, customs and traditions, overview of economic activities, documentation of political institutions, and proposals contained in this report. I further authorize the the NCIP Provincial Delineation Team of the Province of Palawan to cite the information hereign with the consent of Mr. Ridley in a manner of his choosing for the purpose of submitting a final report in their survey of Calibangbangan and its surrounding islands and waters for delineation of ancestral domain. Finally, I Tolentino T. Leuterio do solemnly swear that the information contained within this report is true to the best of my knowledge.

Sincerely,

Tolentino Teboc Leuterio

Tribal Chieftain

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