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LUMADNONG PAGKINABUHI NGADTO SA KALINAWResearchers with Datu Palasambag and his wife Inda. He was the oldest datuof the Talugan in Impasug-ong, Bukidnon who called for the Dumalongdonglast August 16-20, 2005 at Sitio Kiudto in Impasug-ong. (Standing [L-R]: Bab,Carmen, Pipay, Donna of BMFI, Xx. Sitting [L-R]: Inda, Datu Palasambag, andFelix.)multiplicity of the voices in the three Higaunon communities,through the number and variety of informants we chose.In the beginning, we had two researchers: Bab for Hagpaand Pipay for Sangalan. We gave them training in conductingindividual interviews, focus group interviews, and incollecting life histories.Their work and output were closely monitored. However,towards the tail end of the data gathering, Pipay had to leavefor personal reasons, so Mai and Aili teamed up with Bab tofinish the work in Sangalan and Minalwang. The researchersbrought with them their own skills, experiences and personaldispositions. Bab, who is a Higaunon, proved invaluable.Although he was separated from his culture when he studied14
Part 1 - Introductionsand finished his course in Education, his natural sensibilitiesvis-a-vis their culture resurfaced while he was conductinghis interviews. Though the informants responded well tothe genuine curiosity of Mai and Aili, it was observed thatthe informants entrusted relatively more details and moreinsights about their experiences to Bab.In this final report, we relate our “story about theirstories.” In a sense, we are “interpreting the people as theyare interpreting themselves,” but we chose to actuallypresent the narratives of the respondents “to privilege actors’interpretations of their own conduct, thereby providing a routeto indigenous meanings.” Their voices need to be heard, andour interpretations will hopefully amplify and not obstructthose. Normally, only dominant narratives from the powerfulare allowed space in the mainstream consciousness, whilealternative stories from the margins “must seek expression inunderground media and dissident groups.” The Higaunonsshould be allowed to tell their own stories because enablingthem to do so “has a political component.”Through our story of the experiences of these groups ofHigaunons, we wish to present a particular way of beinghuman. A story that will hopefully critique the way theHigaunons have been portrayed in previous attempts totell their stories, to correct our misconceptions of this tribeas people in exotic costumes trapped in a time warp. Theirstories on their struggle amidst the layers of conflicts andindigenous systems in their midst will hopefully challenge thecurrent mainstream peace perspectives and current approachat peace initiatives.Dr. Leah H. VidalAnthropologist - Consultant15
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English - Balay Mindanaw

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