In celebration of National Literature Month, the Master of Arts in Literature (MALit) program of the College of Arts and Sciences (CAS), University of Southeastern Philippines (USeP) embarked a cultural culminating activity through an oral lore fieldwork study titled “Traditional Ecological Knowledge of T’boli and Maguindanaon: Cosmological Lore of Anthropomorphic Jar, Bat Sanctuary, and Pawikan Hatchery in Maitum, Sarangani” on April 26, 2025. The initiative of the MALit program was to deeply understand the Indigenous Knowledge Systems and Practices (IKSP) of the tribal communities involved and to facilitate them in their quest for self-determination, autonomy, and indigeneity with the assistance of the Local Government Unit (LGU). Indeed, this activity contributes to the University’s vision of becoming a premier research university that transforms communities in the ASEAN and beyond.
The said undertaking deals with the courses LIT 7121 Advanced Literatures of the Indigenous Peoples Group in Mindanao, LIT 7122 Seminar in Afro-Asian Literature, and LIT 203 Advanced Literary Genres, which require MALit students to create fieldwork journals, research proposals, creative works, and literary commentaries as their learning evidence, this activity also serves as an avenue for them to take part in the societal change through the power of their pen and community service. The journey led by the Language and Literature Department (LLD) faculty members Assoc. Prof. Angelo Lenard E. Yu, Ms. Reah Izza T. Paglinawan, Asst. Prof. Josephine May Grace A. Famoso, Ms. Maria Danica Ching, and Mr. Frank Lloyd A. de la Cruz underscored the significance of traditional ecological knowledge as intertwined with oral tradition in molding Maitum’s identity and culture. The fieldwork provided an educational experience to the MALit students by engaging with sacred ecology, indigenous beliefs, archaeological heritage, and oral lore.
In the words of Mahatma Gandhi, “A nation’s culture resides in the hearts and in the soul of its people,” a reminder that culture is not just tradition or heritage, but a living force reflected in everyday actions, shaping both society and the environment through the values and histories of its people. Reflecting this idea, the MALit students embarked on an immersive learning experience, from the seas to the caves, tracing living stories and cultural roots of Maitum.
The first destination was the Maitum Pawikan Hatchery and Learning Center located in Purok Acacia, Barangay Kiambing, in the aforementioned town. Mr. Sherwin Cuaresma, Administrative Aide VI and a staff member of the Municipal Environment and Natural Resources Office (MENRO) served as a guide and a speaker. He oriented the students regarding safety precautions and guided them throughout the program. With fifteen years of experience in the hatchery, Cuaresma shared oral lore and scientific insights about the pawikan (sea turtles). The hatchery has several caves, particularly the sinking caves. Mr. Cuaresma informed the MALit students that natural and human-made caves exist in the area because people assumed the Yamashita treasure may be hidden there. Furthermore, Cuaresma discussed that pawikan meat and eggs are believed to have medicinal benefits. Historically, it was the norm for the locals to catch pawikan from the sea and collect their eggs for consumption. This practice developed into a business venture wherein pawikan meat could be purchased from the market, and the eggs were sold in schools. The dwindling population of pawikan in the municipality has raised alarm due to their endangered status, with threats ranging from predators and fishing nets to motorboat blades and illegal shell trade. To address this, a government-run hatchery was established to protect and conserve the species. Hence, MALit students felt nostalgic when Cuaresma relayed oral lore on how pawikan saved several fisher folks during storm surges, underscoring its social and cultural value to the Indigenous communities.
The MALit students then explored the Pinol or Ayub cave, located in Barangay Pinol. The cave is an archaeological site in the Philippines, known for its anthropomorphic burial jars, which are believed to have existed 2,000 years ago, or during the Metal Age, to be precise. Along the trail, the students saw the fragments of these jars, embedded in the landscape, just a few meters from the cave. Datu King Moro Inson, a Maguindanaon Bangsamoro leader, shared captivating stories about the cave and the burial jars. Inson recounted that the cave was discovered by an elderly local resident while performing a ritual. Upon this discovery, the residents entered the cave, candles in their hands, and found a statue in the middle. The cave features several compartments wherein it contains possessions, utensils, and dolls, along with the burial jars. According to the discoverer, there was one compartment that people were advised not to enter because there was a divine being safeguarding the cave, who could not be seen by others and would not let anyone in except him. In 1992, the National Museum of the Philippines (NMP) conducted research in the cave and preserved the artefacts they found. At present, among the hundreds of jars, the NMP holds two original pieces, while the Maitum Museum only possesses replicas of these historical objects. NMP pledged to return the original artefacts once Maitum has facilities capable of protecting and preserving them. In addition, books and several studies have been published based on Maitum cave and its jars, including Dizon and Santiago’s Faces from Maitum which is available in the local museum. Inson also shared a myth involving a bayawak (monitor lizard) in the cave that the residents believed could cure illnesses if rubbed on the afflicted person— depicting the intersection of narratives and traditional medicine within the community. The students visited two caves: the first one was where the burial jars were found, and the second one was where the bodies were washed and decomposed before burial. Unfortunately, both caves have suffered significant damage from earthquakes, with the upper portions completely collapsed and only the entrances remaining accessible.
At the Maitum Municipal Hall, which also serves as a museum, Tourism Officer Mr. Raymond Mayled discussed the significance of the burial jar. Varying in size, the jars reflected the age and gender of the deceased, while their colors indicated social status—red for the elite and plain for lower ranks. Mayled pointed out that the facial expressions on the jars depicted the deceased’s expressions at the moment of death. The craftsmanship was so meticulous that the dots on top of the heads represented hairlines, and even teeth were included, demonstrating the ancestors’ artistry. Mr. Mayled also narrated the legend of Maitum. According to the oral lore, there was a couple in which the woman was wealthy and the man was poor. The woman’s family opposed their relationship, prompting the couple to elope. While they were at the river, they were attacked by men sent by the woman’s father. Their bodies were never found, but the stones in the river turned black, leading to the origin of Maitum’s name. Mr. Jay Mart Custodio, a MALit student and the main organizer of the event since he is a resident of the town, took the opportunity to share the story about the Bangsi, or flying fish, which Maitum is also known for. According to legend, the Bangsi are fairies or guardians of the sea. An elderly resident claimed to have seen a giant Bangsi, the queen, who was giving the fish to the fishermen—a story showcasing the town’s fishing traditions. The program concluded with Custodio’s closing remarks, expressing his gratitude towards the speakers, his classmates, and the faculty members.
