SEMIOTICS OF THE BLAAN SADYANDI: RESOLVING A BLOODY CONFLICT IN BRGY. SAPU MASLA, MALAPATAN, SARANGANI PROVINCE

This paper presents the semiotics in Sadyandi, a customary practice of settling disputes in Blaan. Gunther Kress's multimodality and van Leeuwen's social semiotics theory fill the gap of semiotics by adding another contribution to the theory of meaning and in the field of application for making meaning. Sadyandi is one of the conventional methods of settling disputes in Blaan. It is more than simply a political organization; it is also a sacred ritual and a blind cosmic power that can hit anyone. In Sadyandi, rattan strip (luas), pestle (lo), torch (salo loy), bolo (baló/fais), coins (filak), and white chicken (anok bukay) are the semiotics resources present. Each resource is composed of different modes. First, the rattan strip (luas) that signifies the people's length of life and anger. Second, the pestle (lo) signifies strong on its second level of meaning as it grinds the hatred and hostility between the two parties in the Sadyandi. Third, the torch (salo loy) that signifies anyone who violates the pact and acts violently towards the opposite party will be dead, like how the fire in the torch is extinguished. Fourth, the bolo (baló/fais) signifies the cutting or ending of the concerned people's lives in the Sadyandi ritual. Fifth, the coin (filak) signifies strength. Lastly, the white chicken (anok bukay) signifies the purity of the heart of the two parties, the complainant and the respondent. The Sadyandi as a customary practice shows the Blaan culture by continually honoring and applying it to their way of life. The Blaan culture believes that nature reflects human reality. Also, the Blaan culture honors the word or agreement because obeying or breaking it would affect the value of life. Lastly, Blaan culture accentuates that settling disputes is the ultimate key to peace.