 Some of you have been asking if we were able to provide emails if you had any questions or if you wanted to connect with the speakers by GDPR law, British law. We can't publish emails in the booklet so I wasn't able to do that but I will ask permission from all the speakers and then I can email out whoever wants the information. Good afternoon. Good afternoon. I am Kali to Kamala in Malaya. I'm going to discuss about Malubu textile art and design. As we can see here, we have here the map of Agusa del Norte and Agusa del Saur below. For the Agusa del Norte, they're going to focus on the innovation. Well, the Agusa del Saur focus on the tradition especially in weaving. We call this one the Sueyam. As we can see here, I have here my drawing. It looks like a bad accessory. It is a mage of beads. On the other side, we can see here the Agusa del Norte, more on the lowland. Well, the Agusa del Saur, we can see here about the watershed at the same time the mountain. On the other side, we can see here, there are plenty of the Messiah speaking. While on the Agusa del Saur, there are plenty of the Malubu. As you can see on the right side, on the left side, more on the innovation, creation. While on the other side, this is more on the tradition using the abaca. Well, on the lower ground because in Mindana especially in Butuan, there is an iconic boat. We call this one the Balangay. That's why you can see here the Balangay. And then I wrote my master thesis. Suyam to Agusa Manubu. The tradition of innovation in the singing of Pagbuburda. And then as you can see, there is an ornament. This is made of the tip of the crocodile. This is the symbol of our good luck. At the same time, we call this one the amulets. Okay, this is what we call the Suyam. In Agusa Manubu, Suyam means the art of embroidery. Thank you. Okay, this research is the disarmium, the relationship of glottin, craftsmanship, design, material and color. And the social rounds of the Mundaubu tribe from Mindanao. It brings to the forefront the Manubu women, waivers and their unique craftsmanship in bringing to life cultural stories through the art of textile weaving as it involves over time. To me it doesn't story short. The embroidery that we have, it tells about the story. It tells about the narrative, especially here the waivers, especially the art women waivers. Okay, it passed from generation to generation. As you can see here, time anymore young, the Manubu, they are naked. You can see here what we call the tatu. The tatu for us, we call it pati or pangutub. This is the ancient time. Okay, during the ancient Manubu, we're going to use the called Abaka, a technique of Iqat. And then you know what Abaka is, the Philippines, the producer of Abaka because this is very good for the environment. That's why if you can see the textile that we have, we promote here about organic materials. Okay, as you can see here, the Manubu-shaped paint. Before we have no dress, it is naked. Then you can see here the tatu. Then during the time of this, the bae. Bae means the Manubu-shaped paint. As you can see here, the garden. On the upper side called the San Cumpa. And the lower side, this is the Meido-Babaka. We call this one Sawal. As you can see, the more if you have plenty of tatu, the more if you have plenty of accessories or embroidery, you belong to a higher class. Okay, as you can see here, the Bagani. Bagani is the warrior, the successor of the dato. If the dato died, the successor become the next to him is the Bagani. In other words, in our community, it is very patriarchal, very dominated. Okay, we call this one the Sawiam. As you can see here, the Sawiam, if you're going to look, there is a narrative. It has plenty of symbolism about nature, about culture, about their ways of life. Okay, as you can see here, you can see the accessories. From head to toe, there are plenty of beads. Before the beads, this is made of gold. With the Chinese king, a trader came to our land. We use now the ceramic beads, made in China. Okay, as you can see there are the beads, the tatu before, the pattern of the weaving, embroidery, it become a Sawiam. Okay, as you can see, this is my painting. If you have time, you can visit our art exhibit. In the Busan province, there is a social level indication for power. Staff assembled, crystals, beauty and charm. The dress plays an ergonomic function from womb to tomb. Okay, if you have plenty of accessories from head to toe, you have plenty of embroidery. You're considered as the most beautiful, the most powerful. In other words, this is a process. As you can see here, when the child is born, they're going to wrap the Sawiam cloth to the baby, and then when he died, they're going to wear the Sawiam dress. In other words, our Sawiam is this cycle of life, from birth to death, from womb to tomb. Okay, as you can see here, the umpak. Umpak is the upper garment. Usually, it is plenty of tatu. The tatu, and then it becomes a design of the dress. It is an embroidery. In other words, Sawiam means the art of embroidery. The upper garment. On the lower garment, as you can see, my short. There are plenty of designs, especially the embroidery, created by the woman in the board. Upper garment, and then the lower garment. Especially for the lower garment, this kind of dress is usually used by the farmer. They're going to wear the long pants. It is uncomfortable. Okay? For the woman, they're going to use here the umpak, the upper dress. Sometimes, it is shorter, and we have the long sleeve. This is the upper garment. Try to observe the color. The color, it has a symbol at the same time, meaning. Okay? The sada means the lower garment. Sometimes, it looks like a malo, the skirt. Okay? As you can see, there are plenty of designs, especially the designs inspired from nature, from their ways of life. As you can see, this is not meant to appreciate, but it is easy for us to understand, at the same time, read the pattern. Our design is very symbolic, at the same time, cosmic. Okay? As you can see, my growing, you know what? During my masters, I told my masters, I'm not a writer, but I am a painter. That's why it's easy for me to understand if I'm going to grow. As an insider, I'm not an insider because my father was a dato. When my mother is a Visaya Christian. That's why I wrote here the chronological, the upper classes, the how-doon, the dato. They are, we call this one, the population is too small. Next to it is the bae. We call this one the white of the dato, and the other one is bae-lan. The bae-lan means they are the healer. At the same time, the bae-lan can be considered as a man, at the same time, a woman. On the middle, we call this one the bagani. Bagani means, I told you, is a warrior. They're going to wear red color, symbol of fear, at the same time, blood. While on the lower ground, the lower circle, you can see here a huge population of alipin. Alipin means they are peasants, they are farmers, or they are slaves. Okay, thank you. Okay, this is my drawing about the manubo, how-doon. But in history, we're not going to use dato. Because dato, from my understanding, this came from a different tribe. But we're going to use how-doon. How-doon means you have the authority. And then we have also here the mungo manigaon. They are the council of elders. As you can see my drawing, there are lots of embroidery, pattern, motif, especially the accessories from head to toe. As you can see here, in London, especially the queen, they're going to wear the crown. But for us, we're going to wear here the tibang. Tibang symbolized as the higur, the tibang of the power. That you are, you have an authority. As you can see here, I have here a tibang by my father. It looks like a triangle. The purpose of this, it looks like a cobra. Because cobra for us is the second on GDS, animals, next to crocodile. As you can see my tibang here, you can see a bell. Because if I have bells here, it reminds that I kill a human person or I kill endangered animals. That's why I am good. You can see the bells. We have plenty of bells. That means I've killed a lot. But for now, I'm still good. Okay. Next to the how-doon, please. Okay, we have here the body. As you can see here the body, the accessories, the color. Most of them are going to wear white. The symbol of purity. And then they're going to wear also red. The symbols of love. Next to the how-doon or the how-doon is the body. Observe the accessories. Observe the aesthetics. Before, you have the last of accessories and suyem. But now, you can count some of the design, please. Okay, we call this one by Lan Amay. They're going to use here the palas pas. You know what the text here? This is not a Visaya. This is not an English. This is a Manobo. Some of our language in Manobo and Manobo, it is banishing anymore. That's why you can see here the bylan mail. Next, please. The bylan paint mail. They are the healer. At the same time, the fortune healer. As you can see here, the bylan, they're going to wear the beads. We call this one the built beads. Before, this is made of gold. But now, just like our art and culture, it keeps on changing. As you can see. Okay, you can see the clean thing. Next to the bylan, we have here the bagani. Bagani is the warrior, especially a mail protector. You can see here the accessories, the beads and the weapon. Especially for the bagani, they're going to wear red. Red is the symbol of a fighting blood. At the same time, they are very aggressive. Okay. Next to the bagani, we have here the slaves. For the slaves, they're going to wear yellow. Why yellow? Because in culture, yellow is the lower class. Because majority of the slaves, they are into farming. They're exposed to the sun. In other words, yellow is not good. But for us, white and red is the symbol of loyalty and majesty. Next to the slave, a slave woman. Frightened accessories, little by little. Well, the how-do, you can see all the designs are maximally thin. Well, here a little bit minimally thin. Less is more. You can see here the Yukos, a child boy. Sometimes they have no dress. They are naked. And the other one, the bully. As you can see here my drawing, it's easy for me to understand because as I told you, it's easy for me to draw them to write. That's why I wrote 60,000 words. And then I translate this one in 300 words and I give it to you in English translation. In English? Yes, in English. Okay, next. We'll put it in the library for anyone interested. Okay, thank you. As you can see my drawing here, the Excel art, our context, what is symbolic, organic, and cosmic. Woman with birth, a creator of such enduring artworks, especially the Sooyoung. Whos and glories of the manubos are enthroned women with the sense of each fabric, each design, motif, and pattern has its own unique meaning. To make the long story short, the Sooyoung is the expression. Sooyoung is our second dress. Sooyoung is our second skin. While the tattoo can be considered as our human canvas. I have here, I gathered 61 designs of Sooyoung. I put here the drawing, the design. What is the meaning of that design? What is the title of this drawing? And then the description, what kind of materials can you see this one in the dress, in the gold, when they're carving, and then what is the symbolization of this drawing? Okay, we have here the Bina O means a turtle. While the bina ki, we call this one frog or the panaka. Bina kusan, we call this one dasawa because there are plenty of snakes in the community of the manubo. Bina aja means we call this one the crocodile. You shall remember the largest of the biggest crocodiles in the world can be found in Agusan, the story in our province, Si, Lolo. And his wife, we call it Lalang. And then we have here the Dina Dorgon, the dragon to be found in the what you call this one, the gold. And then the guinea bang, we call this one the lizard, the bayawa, next to the drawing piece. Okay, so you can see here, some of there are geometry, biomorphic. You can see here the fish. And then we have here the eagle. As you can see this one, this is the symbolism of the waterfly, mytomorposes. Minaluk manu, this is the birds. We call this one the scorpion. The meaning, the drawing. It's easy to see the visual at the same time, textual. And then some of the tinu-ko, can you find this one on the tattoo? Toko. Service time. Okay, as you can see the binawi, this is the panda or the lower garment. The binuju, it looks like a heart design, a diamond design. And then we have here the triangle. And then the X-X inspired from the embroidery. And then we have here the bawi. We call this one the square design. Okay, we have here the mandala. Next to this is what we call this one the circle. We have the four design. We have here, it looks like a geneflex. Pinaluk, the triangle design, the slap design. And then lastly we have here the bagging. Next, please. Okay, as you can see more on the upper agriculture. We have here the kawaiian, leaves, and then a palm. And then we have here the flower that we can see during the plant. And then we have here the pato. It looks like a fur design because it looks like an okir or okil design. And then the most famous of all design is the tinampuso. Tinampuso means if you're going to combine the three, we call this one fruits of the banana. This is the symbols of community. Please. As you can see we have here the symbols of what we call this one, the trees. And then the famous Balanghai, Nipa, Nibutuwa, and the Deguino oak, this is the paddle. It looks like pointy because if there is a prokoda, it's easy for material to kill. That's why it's pointed. And then the binokiat, the dinokso. Miandala, miandala or mandala this is the circle, sometimes of the square because majority of the textiles are very geometric at the same time with the colonial design. The kinyasa means this is a shell. Then some of the tattoo can be found here and this one. We call this one the patik or the pangutu. Ok, the shell. And then we have also here the star. The accessories, that's like the comb. The symbols of that diwata diti. And then some of the manubo are Christian, some of them are Luma, that's why you can see the cross. And then we call this one the plows. I research this one from the community. It's easy for me to draw then to write, please. Ok, this is now the wave, especially on the wave from the seas, wave from the lake or the river. This is the symbols of, we call this one a mountain. This is the symbol of agriculture. And then it looks like a linglingo. Design. And then we have here the symbol of rainfall. Next, please. Ok, as you can see. Five minutes. Ok, ok, go on. Ok, I didn't touch a cabin annoying. I've seen the real drawing or illustration of the famous golden taro bagusan. This is the symbolism of akimbo. That's why you have the authority. The golden taro bagusan. While here we call this one the silolong. This is the design of lo-long. Prime embroidery. Ok, this is that in also a community. Embroidery. And the other one, the famous abidutoon. The most very common. Next. Ok, we call this one the two of three. Can be found in a gusandelsor. A gusandelority. Last of minerals. This is the binawood waves. You can see the waves. The gusang river and silolipit. This is the scorpion. The design. The kamaxi. Next to, this is the kamaxi, the flower. During plant. You can see plenty of small white flowers. The kamaxi. Ok. The manubuwames. Technical expertise of using indigenous tradition and textile transformation. The art of the creating fabric is a remarkable tradition that has been blurred from generation to generation. The convergence of techniques, style, culture and tradition in Embroidery pattern on dress, emphasize women's creativity and skills in showcasing the risk of manubu tradition. Next please. As you can see, this is the the backstrap loom. And then we have here the pedaled loom. They're going to use abaka. This is my drawing, illustration. The first class of abaka, we call this one abaka. What is that? We call this one is kahida. The first class and the second class, sigunda. The middle class. The dark, not good, mid-curve quality baraba. Ok. Next. As you can see, this is more on the text, organic or synthetic coloring. Ok. As you can see here, it is a flat note that means you are a royal. They're going to use here the tattoo and then the accessories made of bones. And then we have here, you know, in besides, especially in puton, we have lots of gold accessories. And then we have here the metal and then we have here the organic. As you can see, we have here the bill for the accessories. This is the miandala. Sometimes it is a square. Sometimes it's a circle. Ok. As you can see here, on the right side, this is more on traditional. And here, mostly the Visayas are more on innovation. And then they do that, the chanting, especially for making the suyam. As you can see here, majority of the design here is more on computer-generated. This is computer-generated. That's why you can see the design here on this side. Ok. Next please. Ok. This is the umpak. This is made of cell screen photography. It is instant design. This is the lower made of cell screen photography. You know what? This is the the dress of the Bailan. Because of climate change, they wear their sleeveless. You imagine, the Bailan very new. It looks like a seductive. Next please. Ok. This is the lower garment. This is a photographic. This is a cell screen serigrap. Next. Ok. For the slaves, they're going to wear yellow. Yellow is not good for us. In the lower class. Because it symbolizes about sunlight. The lower, the lower is a garden. And then, for the abaca, remember, they have less deterioration. There's the ornamentation. There's the aesthetic inward. A little bit ugly. Next. Well, because of the, because of the souvenirs, because of the tourists, they're going to wear, where they're going to buy t-shirt with the design of Tinampuso. Next please. Ok. You know what? My cousin, she joined the BDBD Filipinas and then, looked at the design of the manubo. It became an innovation. It became fashionable. And you can see here, the design of Tinampuso, that we do all, so on and so forth. Ok. But for now, because of commercialization, commercialization, commercialization, colonization, you can see now, the design, sometimes made of mannequin. Ok. Next. Ok. Ok. This is my drawing. As you can see, the accessories, look at this one. It is a circle. This is for women. But it is pointed and rectangular. This is for men. While this one, when my father died, he gave me this kind of belt. The symbol of this is a drive-away bat sphere. But honestly, we just belt because of the sound that the white animal didn't can stay. Ok. This one, the bells. To make the story short, aside from giving the conclusion, I'm going to sing us to you a chanting. The song is about a ritual of a woman. I'm going to sing a manubo chant, and then a peepino. So let me order for you to understand. Questions. Yes, please. Go ahead. They have also a tinalac in Tiboli. But for us, we have tinalac at the same time, more on a self-screen. We have no similar process from the Tiboli. From my understanding, you know what, in Tiboli, I don't believe in the dream weaver. Because if you're going to dream, and then you're going to wake up early in the morning, you forgot all your dreams. How can you draw? How can you wave? That's my understanding. But for us, this is real. If you're going to make a design, you're going to make a then not from a dream. You're going to get the inspiration from the nature at the same time from the organic resources. This is a contemporary ritual, a combination of the Pilipino ritual and then the Manubo. We call this one the Tudom chanting. Tudom is a chanting. It's a sacred chanting from the Manubo. In order to for you to understand, I sing it in Pilipino, not in English. Okay, one more. That's my drawing with intellectual property rights. Antenting for is it the Agimat or the Lakicharm? For us, it's ating-anting. If you want in English, we call this one the Agimat or the I'm sorry. In English? The amulet. Yeah, we call it amulet. But it's ating-anting in Manubo. Antenting in Manubo in Visayas. More questions, please. Yes? The Gangayo. The leadership for the Dato Yes, especially the Tinampuso. You can see the Tinampuso here. These are symbols of community and the symbol of the Haudon or the Dato. They have also a a minimal Tinampuso design. Especially, you can see from the head after to design. So many. Yes, the Dato. If you cannot see the Dato, the design in temple that means they are slaves. They are farmers or they are we call this one the low class. There is a hierarchy in the Manubo. Yes, the more you have plenty of Tinampuso the more that you have plenty of Suyama and accessories you are the upper class. The more less decoration, less accessories you are the lower class. In the Agusan especially in northeast Mindanao in the Karaga region. My illustration here I am a Manubo I am not an outsider but I am an insider. Sometimes when I read some of the the book and the thesis sometimes a little bit exaggerated but be as a Manubo I wrote my own thesis at the same time our story. Thank you so much. So the the thesis you are giving us will have the drawings instead? If you want.