SHS 11

Module
HUMSS

INTRO. TO WORLD
RELIGIONS AND BELIEF
SYSTEM
2nd SEMESTER SCHOOL YEAR 2020-2021
(QUARTER 2: WEEK 3)
NAME: _______________________________________________________________________

ADDRESS: ____________________________________________________________________

CONTACT: ____________________________________________________________________

SITTIE HANIRAH H. ROMATO, LPT

Teacher’s signature Student’s Signature

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Intro. To World Religion
and Belief System

Contents

Page

1) Objective learning competencies ---------------------------------- 80

2) Discussion ---------------------------------- 82

3) Indigenous Religion ---------------------------------- 82

4) Trivia box of Lang Dulay --------------------------------- 84

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Intro. To World Religion
and Belief System

INDIGENOUS RELIGION

Objectives/ Learning Competencies

After this lesson, the students should be able to:

 define the concept of indigenous people;

 enumerate the different groups of indigenous people in the Philippines;

 Explain the basic elements of the Ifugao worldview.

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Intro. To World Religion
and Belief System

Discussion

Read this text to find out more about qualitative research.

QUALITATIVE RESEARCH
Indigenous People
Definition of Qualitative Research
Six percent of the world's population practice indigenous religions, which include
As a"African traditional
curious student, youreligions, Chinese
want to know folk religions,
so many Native
things about yourAmerican religions, and Australian
surroundings
aboriginal religions" (Pew Research Center 2012, 9; see also Sec. V below). To this list can also
as well as the such
be added people, places,
other and things
indigenous you find
practices suchinteresting; intriguing,
as witchcraft, healingmysteriOUS'
rituals, shamanism, ancestor
worship, and spirit possession (Harvey 2000a). Due to their minority status associated among
indigenous communities, folk religions are perceived to be "simple," "primitive," or "less
complex" compared to the established World Religions" that typically dominate textbooks in
religious studies (Harvey 2000b, 3). It is therefore important to consider indigenous religions to
contest these stereotypes.

Indigenous beliefs or folk religions are often associated with specific groups of people
typically based on ethnicity (Pew Research Center 2012). These are typically the indigenous
people whose identities have been kept preserved against foreigners.

There are many definitions of indigenous people but a common denominator is that they
are persons and their descendants "who lived on their lands before settlers came from elsewhere.
The new arrivals later became dominant through means that may have included conquest,
occupation, and settlement" (Bahr 2005, 3). In the Philippines, the Indigenous Peoples Rights
Act (IPRA) of 19973 is one of the first laws in Asia enacted to protect and promote the rights of
indigenous communities. Its definition is decidedly more elaborate but nevertheless also
recognizes their long history and marginality. For IPRA, indigenous people refer to a group of
people or homogenous societies identified by self-ascription and ascription by others, who have
continuously lived as an organized community on communally bounded and defined territory,
and who have, under claims of ownership since time immemorial, occupied, possessed, and
utilized such territories, sharing Common bonds of language, customs, traditions, and other
distinctive cultural traits, or who have, through resistance to political, social, and cultural inroads
of colonization, nonindigenous religions and cultures, became historically differentiated from the
majority of Filipinos

ICCs/IPs shall likewise include people who are regarded as indigenous on their descent
from the population that inhabited the country, at the time conquest or colonization, or at the
time of inroads of non-indigenous religions and cultures, or the establishment of present state
boundaries, who retain some or all of their own social, economic, cultural, and political
institutions, but who may have been displayed from their traditional domains or who may have
resettled outside their ancestral domains.

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Intro. To World Religion
and Belief System

 Igorot. Based in the Cordillera, the Igorot refers to various ethnic groups such as the
Kankanaey, Bontoc, Ifugao, Kalinga, Ibaloi, lsneg, and Tingguian. Igorot means "people
from mountains" (Cariño 2012, 4).

 Lumad. Paredes (2015, 168) notes that Lumad is a "residual category" that reflects the
indigenous communities "secondary status" in Mindanao as those who "did not convert to
Islam and become Moros.'" in her earlier work, Paredes (2013, 24) argues that Lumad,
which in Visayan means "born from the earth," is an appropriate term to recognize,
among others, the similarities and shared histories of the different ethnic groups in
Mindanao before contact with the Spaniards. There are 18 major Lumad groups, which
include the Subanen, B'laan, Tboli, Manobo, Talaandig, Mamanwa, and Manguangan
(Cariño 2012).

 Mangyan. These are the indigenous people in Mindoro, Sibuyan, and some islands of
Palawan. Some ethnic groups include the Tadyawan, Hanunuo, Tabanua, and Palaw-
an.

 Negrito. They are found in different parts of the Philippines but are distinguishable
because of their physical features such as dark skin and curly hair Some Negrito groups
include the Agta in Cagayan, the Dumagat in the Sierra Madre, the Aeta in Zambales, and
the Ati in the Visayas.

For a detailed list of indigenous peoples in the Philippines, refer to Cariño (2012).

Apart from their respective ethnicities, dialects, and geographies, each of these self-
identifying indigenous communities have its own history, ancestry, migration patterns, and
engagements with the environment. In this light, we must be careful in nuancing differences
across them when referring to indigenous people with a collective category such as Lumad for
those in Mindanao or Igorot in Cordillera may be limiting). You might have noticed too that the
Moro, a collective term to refer to Mindanao-based Muslims, is not typically included in the list
of recognized indigenous people in the Philippines. The indigenous character is often taken to
refer to the fact that some groups did not convert to either Christianity or Islam when these
foreign religions arrived in the archipelago. Nevertheless, Moro ethnic groups such as the
Maranaw, Maguindanao, Tausug, Yakan, and Samal are indigenOus communities. Their status
and historical suffering as Moro people have been recognized by the Philippine Constitution,
which explains the creation of the Bangsamoro (see chapter on Islam).

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Intro. To World Religion
and Belief System

TRIVIA
BOX!

Lang Dulay
T'boli Dream Weaver
On April 30, 2015, the world lost Lang Dulay, the recipient of the 1998 Gawad
Manlilikha ng Bayan for her textile weaving using a traditional blackstrap loom. She was 91.
Lang Dulay was one of the few remaining T'boli who kept her indigenous community's art of
weaving t'nalak using abaca fiber, which, given its hairlike quality, necessitates delicate
handling. She was 12 years old when she began to weave and for a long time had dreamt of
establishing one day a school where she would train women in the art of t'nalak weaving (Locsin
and Macas 2015). So it was to her a moving day when she found out that she would be conferred
the Gawad Manlilikha, an award, which came with a grant. She used this grant to build the
Manlilikha ng Bayan Center in Lake Sebu, South Cotabato, a place that must be visited in order
to understand the powerful legacy she has left behind for the T'boli (del Mundo 2013).

In keeping with the spiritual aspect of her craft, Lang Dulay relied on divine inspiration
for her woven designs, which she could access only through dreams. Thus, the tradition of
t'nalak making is, in fact, both a craft and spiritual exercise of dream weaving. The production,
in fact, begins with ritual offering to Fu Dalu, the recognized god of abaca who grants the
dreams to the weaver. In this manner, the t'nalak effectively becomes a divine artifact.

Lang Dulay's inspired designs reflect the richness of her environment from the clouds to
the butterfly and the crocodile. The choice of traditional colors is also very meaningful. Red
symbolizes the bravery of Tboli warriors while black depicts the soil as source of life. Light
brown is the natural color of abaca, which stands for “purity and a strong belief in the spirit of
abaca" (del Mundo 2013).

Lang Dulay's dedication to the craft of Tnalak weaving is a fascinating reminder of how
in the indigenous worldview, labor, the environment, and divine beings are metaphorically
woven together.

(NOTE: Study for follow-up evaluation.)

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