SS4 Midterm

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ST. THERESE- MTC COLLEGES EC 4
Iloilo, Philippines (Social Sciences and Philosophy)
STUDENT LEARNING MODULE
Revision No. 1 Effectivity date: Reviewed by: Approved by:
10 August 2020 QMR President
LESSON 5
LEARNING MODULE: THE BACKGROUND OF RELIGION (3 HOURS)
Topics
5.1. The Elements and types of Religion
5.2. The Perspective on Religion
5.3. The World Major Religions and their basic beliefs
Course Outcomes and Learning Outcomes
Course Outcome/s:
Recognize and expound various aspects, impacts and concepts of religion experiences and
spiritualities in the community, world and society.
Learning Outcomes: The students are expected to:

1. Understand the elements and types of religion;
2. Be aware with the categories and perception of religion;
3. Distinguish the World Major Religions and their basic beliefs
©All Rights Reserved

Issue No. 1 Page 2 of 67
Overview
Religion is a system of beliefs and practices based on some sacred or supernatural

realm that guides human behavior, gives meaning to life, and unites believers into a single
moral community. The content if this lesson shows the elements of religion such as;
Religious beliefs, Rituals, Religious Experience and Community believers. It also describes
the types of religion which are; Simple supernaturalism, Animism, Theism, Transcendental
and Idealism. Lastly, the perspectives of religion are conversed in this lesson as well as the
World’s Major Religion Judaism, Christianity, Islam, Hinduism, Buddhism and Confucianism.


Discussion
5.1.1. THE ELEMENTS OF RELIGION

Religion is a system of beliefs and practices (rituals), based on some sacred or
supernatural realm that guides human behavior, gives meaning to life, and unites believers
into a single moral community It is composed of four basic elements;
 Religious beliefs are statements to which members of a particular religion adhere.

They organize an individual’s perception of the world and serve as guide for
behavior. For example, animist religions hold that the world is populated by spirits
with motives and emotions like our own. This animist belief in spirits explains the
occurrence of illness or accidents and prescribes a course of action.
Religious beliefs also seek to bridge the gap between the known and the
unknown, the seen and the unseen, and the sacred and the secular.
 People often act out their religious beliefs in the form of Rituals – regularly
repeated and carefully prescribed forms of behaviors that symbolize a cherished
value or belief. Rituals range from songs and prayers to processions and chants to
offerings and sacrifices.
Religious rituals differ from everyday actions in that believers attach a
symbolic meaning to them. For example, lighting candles on a menorah to
commemorate Hanukkah, the Festival of Lights, means something quite different to
Jews from decorating the table with candles on an ordinary night.
 In sociological study of religion, the term Religious Experience refers to the

feeling or perception of being in direct contact with the ultimate reality, such as a
divine being, or of being overcome with religious emotion.
The subjective experiences of religion grow out of beliefs and rituals. Religious
experiences may range from the quiet sense of peace that comes from the belief
that one’s life is in the hands of a divine power to the intense mystical experiences
that inspire terror and awe. People may feel transported from everyday reality or
experience being outside their own bodies or in the presence of supernatural beings.
 Belonging to a Community of Believers is a central part of religious experience.

Shared beliefs, rituals, and subjective experiences heighten group identification.
Emile Durkheim was a pioneer in the sociology of religion. In 1912, he
published an influential book, The Elementary Forms of the Religious Life, in which
he attempted to identify the elements common to all religions. He discovered no
specific belief or practice that they all shared. He, however, found that all religions,
regardless of their name or teaching, separate the sacred from the profane. On the
other hand, the profane is anything that is regarded as part of the ordinary rather
than the supernatural world. The profane may be symbolized by a rock, the moon, a
king, or a symbol.
5.1.2. BASIC TYPES OF RELIGION

Different religious can be classified into a series of basic types. One useful
classification is that of Reece McGee, who divides religion into four main categories
according to their central belief;
 Simple supernaturalism is a type of religion that does not recognize gods or
spirits, but assumes that supernatural forces influence human events for better or
worse. This type of religion is fairly common in very simple preindustrial societies.
 Animism is a type of religion that recognizes active, animate spirits operating in the
world. These spirits may be found in people as well as in natural phenomena such
as rivers, mountains, and the weather. The spirits may be benevolent or evil, or they
may even be indifferent to human beings, but they are not gods; they are not
worshipped.
It is also associated with early hunting and gathering societies and with many
native American societies, in which everyday life is not separated from the elements
of the natural world (Albanese, 1992 in Kendal, 2001).
 Theism is a type of religion that centers on a belief in gods. Theistic religious
postulate the existence of one or more gods not of human origin that are believed to
play a role in the creation and maintenance of the universe and take an interest in
human affairs.

The most common form of theism is polytheism, a belief in a number of
gods. For example, the Dahomeans of western Africa believed in many gods, each
being held responsible for the creation of a certain part of nature. Dahomean gods
went to war, participated in sexual activities, conducted business, and were prone to
creating a degree of mischief.
A second form of theism is monotheism, the belief in a single supreme
being. This supreme god is ultimately responsible for the universe.
 Transcendental Idealism is a type of religion that centers on sacred principles of

thought and conducts. Religions of transcendent idealism are characterized by
reverence for such principles as life, truth, and tolerance of other beliefs. This type of
religion is found mostly in Asia; the best known example is Buddhism. Buddhism is
concerned with the attempt to become “at one with the universe” through many
years of meditation (Robertson, 198).
5.2. PERSPECTIVE ON RELIGION
5.2.1. Functionalist Perspective. Emile Durkheim was one of the first sociologists
to say that religion is important in the maintenance of society. He suggested that religion
was a cultural universal found in all societies because it met basic human needs and served
important societal functions.
These functions are as follows;
 Questions about ultimate meaning. Religion provide answers to puzzling
questions about ultimate meaning – such as the purpose of life, why people suffer,
and an existence of an afterlife. Those answers give people a sense of purpose.
Rather than seeing themselves pounded by random events in an aimless existence,
religious believers see their lives as fitting into a divine plan.
 Emotional comfort. The answers that religion provides about ultimate meaning
also comfort people by assuring them that there is a purpose to life, even to
suffering. Likewise, religious rituals that cover critical events such as illness and
death provide emotional comfort at times of crisis. The individual knows that others
care and can find consolation in following familiar rituals.

 Social solidarity. Religious teachings and practices unite believers into a

community that shares values and perspectives (“we Jews,” “we Christians”). The
religious rituals that surround marriage, for example, link the bride and groom with a
broader community that wishes them well. So do other religious rituals, such as
those that celebrate birth and mourn death.
 Guidelines for everyday life. The teachings of religion also apply to people’s
everyday lives. For instance, four of the Ten Commandments delivered by Moses to
the Israelites concern God, but the other six contain instructions on how to live
everyday life, from how to get along with parents, employers, and neighbors to
warnings about lying, stealing, and adultery.
 Social control. Religion also controls people’s behaviors. Most norms of a religious
group apply only to its members, but some set limits on non-members also. In the
United States, for example, law that prohibits the sale of alcohol before noon on
Sunday’s, was applied to all; even to those whose religion does not require them to
go to church on Sundays.
 Adaptation. Religion can help people adapt to new environments. For instance, it is
difficult for immigrants to adjust to the confusing customs of a new land. By keeping
their native language alive and preserving familiar rituals and teachings, religion
provides continuity with the immigrants’ cultural past.
 Support for the government. Most religions provide support for the government.
In the United States, the U.S. flag is prominently displayed in many churches. For its
part, governments reciprocate by supporting God - as witnessed by the inaugural
speeches of the U.S. presidents, who invariably ask God to bless the nation.
 Social Change. There are occasions when religion spearheads change. In the
1960s, for instance, the civil rights movement in the United States, which fought to
desegregate public facilities and abolish racial discrimination at southern polls was


led by the religious leaders. Churches also served as places where demonstrators
were trained and rallies were organized.
5.2.2. Conflict Perspective.

In religion it is a part of the work of Karl Marx who argued that religion could serve
as a mechanism for perpetuating patterns of dominance and subordination. To understand
how religion can play this role, it is best to use the concept of alienation, which refers to
feelings of separation, isolation, and powerlessness.
Once this alienation happens, it serves to protect the status quo because people feel
helpless in the face of powerful spiritual forces that presumably shaped society.
Furthermore, Marx said, it would seem arrogant for human beings to change what they
believe some deity has ordained. In this way, groups benefiting from existing social
arrangement find their positions protected by the force of religion. In India, for instance, the
Hindu religion justifies an elaborate caste system in which some people are born into high
positions whereas others are relegated at birth to a highly stigmatized outcaste position. The
Hindu belief in reincarnation encourages people to accept their fate rather than attempt to
change society.
5.2.3. Symbolic Interactionist Perspective. All religious use symbols to provide

identity and social solidarity for their members. For Muslims, the primary symbol is the
crescent moon and star; for Jews, the star of David; for Christians, the cross. For members,
these are not ordinary symbols, but sacred emblems that evoke feelings of awe and
reverence.
Rituals, ceremonies or repetitive practices, are also symbols that help unite people
into a moral community. Some rituals, such as the bar mitzvah of Jewish boys and Holy
Communion of Christians, are designed to create in the devout a feeling of closeness with
God and unity with one another.
5.3. THE WORLD’S MAJOR RELIGIONS

While there are thousands of different religions in the world, the five oldest religions
are generally described as the main world religions. These religions are Buddhism,
Christianity, Hinduism, Islam, and Judaism. Discover some basic facts about these religions
and get an overview of their core beliefs:
Population Percentages by Religion
Religion Population Percentage

Christianity 31.5%
Islam 23.2%
Hindu 15%
Buddhism 7.1%
Judaism 0.2%
No religious affiliation 16.3
Other religions 6.7%
Christianity Overview
Christianity is the largest religion in the world, with more than 2 billion believers
worldwide. The United States is home to the largest Christian population, but Christianity is
widespread in many other places, including Canada, Mexico, the Philippines, several African
nations, many European countries, and numerous Caribbean islands. There are many
versions of Christianity, including Catholicism and various protestant denominations, each
differing in many ways yet remaining similar in central teachings.
 Christianity is a monotheistic religion, which means that followers believe there is
only one true God.
 Worship of God is an important aspect of Christianity.
 Christians believe in the Holy Trinity, represented by the divinity of the Father (God),
son (Jesus) and the Holy Spirit.
 Christian teachings are grounded in the Old Testament and the New Testament that
together form the Holy Bible. There are several editions of the Christian bible; not all
denominations use the same version.
 Christians believe that Jesus Christ is the son of God, sent to earth as a man and a
messiah to save people from their sins.
 A central focus of this religion is the belief that Jesus died as a result of being
crucified on a cross, leading to the forgiveness of mankind’s sins.
 After being entombed for three days, Jesus rose from the dead and then ascended
from earth to heaven to be reunited with God.
 Christians have faith that there will be a second coming in which Jesus will return to
Earth and take Christian believers back to heaven with him.


 The Ten Commandments play an important role in Christian teachings.
Islam Overview
Islam is the second largest religion in the world, with an estimated 1.8 billion followers.
Muslim is the term for people who follow the Islamic religion. This religion is believed to
have begun in the 7th century B.C. in what is now Saudi Arabia. While Muslims live in many
countries worldwide, they make up the majority of the population in several countries. There
are seven countries where more than 90% of the population is Muslim (Algeria, Bangladesh,
Egypt, Iran, Iraq, Turkey, and Pakistan). Some places follow Islamic (Sharia) law. Key facts
about Islam includes:
 The Islamic faith is monotheistic, believing in Allah as the one true God.
 Islamic places of worship are referred to as mosques.
 Those who follow Islam commit to living life in submission to the will of Allah.
 The Islamic faith teaches that the prophet Muhammad is Allah’s final messenger,
who continued to receive messages from Allah to share with the people.
 After Muhammad’s death, other leaders rose in his place under a system called the
caliphate, with the individual leaders being referred to as caliphs.
 There are two major sects within Islam: Sunnis and Shiites. The majority (90%) of
Muslims are Sunnis.
 Muslims pray at five specific times throughout each day, following a specific prayer
ritual.
 Followers of Islam are required to fast during the month of Ramadan.
 Muslims are expected to complete a pilgrimage to the holy city of Mecca at least
once in their lives.
 Many Muslim women wear a hijab that covers their hair, while others wear a niquab
or burka, which conceals more of their appearance.
 The Quaran is the holy book of Islam.
Hinduism Overview
Hinduism began in India around 2300 B.C. and remains prevalent on that subcontinent.
As of 2018, about 94% of those who follow the Hindu faith live in India. It is third largest
religion in the world, with fewer followers than only Christianity and Islam. As with all

religions, there are multiple sects of Hinduism, each with some variations in their practices.
Core beliefs of Hinduism include:
 Hinduism teaches that God’s presence exists in all of creation.
 In the Hindu faith, god goes by many names and manifests in infinite ways.
 Brahman is the recognized supreme deity (God) responsible for creating everything
in the universe. Brahaman has no gender and is all-knowing and all-present.
 Shiva and Vishnu are the other primary Hindu deities (gods).
 There are many other deities (called devis), demi-gods (called devas) and
goddesses, with significant variations among specific sects.
 The divine essence (called atman) dwells within each person.
 Hindus believe in reincarnation, with a constant cycle of being born, living and dying
on the path to enlightenment.
 A person’s karma, which refers to the net of their good and bad deeds in the last life,
determines the level into which they’ll be reborn.
 Rather than a single religious book, Hinduism has a number of sacred texts,
including the Vedas, the Samhitas, the Upanishads, the Ramayana, and the
Bhagavad Gita.
 Yoga practice is an integral component of Hinduism.
 Cows are viewed as sacred in the Hindu faith; eating beef is prohibited.
Buddhism Overview
Buddhism was founded in the fifth century B.C. by Siddhartha Gautama, who later
became known as the Buddha. After giving up an extravagant life of excess, the man who
came to be known as the Buddha discovered enlightenment through giving up his wealth
and position to live a simple life as a monk. His efforts to teach others how to do the same
became the foundation of Buddhism.
The vast majority of Buddhists live in the eastern and southeastern regions of Asia.
There are numerous traditions within Buddhism, each with varying practices. Theism is not
fundamental to Buddhism, though it is part of some Buddhist traditions. Fundamental beliefs
of Buddhism include:
 The primary focus of Buddhism is to seek enlightenment.

 The Buddha is not worshiped as a god. He was a man and is recognized by
Buddhists as such.
 The foundation of Buddhism is based on a set of three universal truths and four
noble principles.
 Consistent with philosophy’s principles and truths, Buddhists follow a path of moral
living, thinking and behavior, as well as seeking wisdom.
 Buddhism has five precepts to which followers are expected to adhere. These
precepts dictate that Buddhists refrain from killing, stealing, lying, misusing sex, and
using drugs or alcohol.
 Karma is an important factor in Buddhism, focusing on each individual’s responsibility
and accountability for their own actions.
 Buddhists believe in reincarnation and rebirth. In the Buddhist tradition, being
reincarnated means coming back as yourself multiple times, while rebirth involves
returning as an entirely different entity.
 The Buddhist religion includes a number of sacred writings, in the form of scriptures
and texts, that share the Buddha’s philosophy and teachings.
Judaism Overview
Judaism is the smallest of the top five religions. The worldwide population of Jewish
people is estimated to be approximately 14 million. About 41% of the Jewish population
lives in Israel and 41% lives in the United States, with the majority of the remainder
concentrated in Europe and elsewhere in North America. There are multiple denominations
of Judaism, including orthodox, conservative and reform. Core teachings and practices of
the faith include:
 Judaism is a monotheistic religion, with followers recognizing and worshiping only
one true God.It is actually the oldest monotheistic religion.
 The Ten Commandments play an important role in the teachings of Judaism.
 Even beyond God’s law outlined in the Ten Commandments, righteousness and
justice are central to the teachings of Judaism.

 Israel is an important place in the hearts and minds of the Jewish people, both for its
historical significance in relation to their faith and its designation as the promised
land in the Bible.
 The Hebrew Bible, which is also referred to as the Tanakh, is the primary holy text of
the Jewish faith. It includes the same books as the Old Testament of the Christian
bible, though they are in a different order. The first five books of the Hebrew bible
form the Torah.
 The Talmud is another holy text in Judaism. It includes an extensive collection of
Jewish laws and various teachings specific to the faith.
 Synagogue is the name for Jewish houses of worship.
 Young people in the Jewish faith go through Bar Mitzvah (boys) and Bat Mitzvah
(girls) ceremonies to symbolize that they have reached adulthood in terms of their
responsibilities to the faith.
References:
https://www.britannica.com/topic/religious-experience/Religious-experience-and-other-
experience
https://www.facinghistory.org/holocaust-and-human-behavior/chapter-1/religion-and-
identity
https://core.ac.uk/download/pdf/96773618.pdf
https://examples.yourdictionary.com/5-main-world-religions-and-their-basic-beliefs.html

Checkpoint
ACTIVITY 5.1. IDENTIFICATION

Direction: Identify what is being asked. Write your answers on the space
provided.
____________1. Believe that Jesus Christ is the son of God, sent to earth as a man and a
messiah to save people from their sins.
____________2. It is a part of the work of Karl Marx who argued that religion could serve
as a mechanism for perpetuating patterns of dominance and subordination.
____________3. It centers on sacred principles of thought and conducts.
____________4. They organize an individual’s perception of the world and serve as guide
for behavior.


____________5. It recognizes active, animate spirits operating in the world. These spirits
may be found in people as well as in natural phenomena such as rivers, mountains and the
weather.
____________6. They believe that there are many gods.
____________7. Does not recognize gods or spirits, but assumes that supernatural forces
influence human events for better or worse.
____________8. Differ from everyday actions in that believers attach a symbolic meaning
to them.
____________9. Is believed to have begun in the 7th century B.C.
____________10. He suggested that religion was a cultural universal found in all societies
because it met basic human needs and served important societal functions.
Do This
ACTIVITY 5.2. PROVIDE WHAT IS BEING ASKED.
Direction: Explain the following and have your personal opinions and views in not
less than 100 words.
Rubrics:
Descriptions 5 points
Conventional Knowledge 5 points
Total 10 Points
1. What is the significance of elements in religion? Explain. (Equivalent to 10 points)

2. How does religion influence your daily life? Explain. (Equivalent to 10 points)
LESSON 6
LEARNING MODULE 6: THE RELIGION EXPERIENCES (4.5 HOURS)
Topics
6.1. Views on Religion Experiences
6.2. Founders of Religion
6.3. Religion Experiences and Identity
Course Outcome/s:


1. Identify what religious experiences is.
2. Recognize the creators of religion.
3. Know the different religious experiences in the world.
Overview
Religion can be a central part of one’s identity. The word religion comes from a Latin
word that means “to tie or bind together.” Modern dictionaries define religion as “an
organized system of beliefs and rituals centering on a supernatural being or beings.” To
belong to a religion often means more than sharing its beliefs and participating in its rituals;
it also means being part of a community and, sometimes, a culture.

Discussion
6.1. VIEWS ON RELIGIOUS EXPERIENCE

 Religious experience has been variously identified in the following ways:
- The awareness of the holy, which evokes awe and reverence;
- The feeling of absolute dependence that reveals a human being’s status as a
creature;
- The sense of being at one with the divine; the perception of an unseen order or of
a quality of permanent rightness in the cosmic scheme;
- The direct perception of God; the encounter with a reality “wholly other”;
the sense of a transforming power as a presence.
Sometimes, as in the striking case of the prophets of the Hebrew Bible, the
experience of God has been seen as a critical judgment on humanity and as the
disclosure of its separation from the holy. Those who identify religion as a dimension
or aspect of experience point to human attitudes toward a main ideal, to a total
reaction to life, to an ultimate concern for the meaning of one’s being, or to a quest
for a power that integrates human personality. All interpreters are agreed that
religious experience involves what is final in value for human beings and concerns
belief in what is ultimate in reality.


 Religious experience may also be distinguished from the aesthetic aspect of
experience in that the former involves commitment and devotion to the divine while
the latter is focused on the appreciation and enjoyment of qualities, forms, and
patterns in themselves, whether as natural objects or works of art.
 Religious experience can be described in terms of three basic elements: first, the
personal concerns, attitudes, feelings, and ideas of the individual who has the
experience; second, the religious object disclosed in the experience or the reality to
which it is said to refer; third, the social forms that arise from the fact that the
experience in question can be shared. Although the first two elements can be
distinguished for purposes of analysis, they are not separated within the integral
experience itself. Religious experience is always found in connection with a
personal concern and quest for the real self, oriented toward the power that makes
life holy or a ground and a goal of all existence.
6.2. FOUNDERS OF RELIGIONS

Many of the great religious traditions were founded on the inspiration of people who had
experiences of revelation so profound that they appeared to their contemporaries to have
particular spiritual insight and authority. They taught what had been revealed to them and
during their lifetime attracted followers. After their deaths, movements sprang up, of people
emulating them and following their examples and teachings. Many religious traditions came
into being in this way and have continued over the centuries. Here are a few experiences,
which led to the founding of four major religious movements.
 Siddhartha Gautama who is thought to have lived in the sixth or fifth century
BCE, was a North Indian prince with a wife and child. In what became known as the
Great Renunciation, he left palace and family to seek to understand the meaning of
life, suffering and death. After much fruitless searching and years of extreme ascetic
practice he sat down under a tree, which later became known as the Bodhi Tree,
vowing to remain until he gained Enlightenment. Once he felt that he had indeed
understood the true nature of reality, he began to teach the Four Noble Truths and
the Noble Eightfold Path and became known as the Buddha, the Awakened One. He
taught for about forty years and Buddhists follow his teachings, whether in the
Mahayana, Theravada or Vajrayana schools.

 Moses - who is thought to have lived in the twelfth century BCE, was reputed to
have had an experience of seeing God face to face and of communicating directly
with God on Mount Sinai. He was transformed into someone whom his peers could
hardly look at, so brightly did he reflect the majesty of God. After this experience, by
working miraculous signs he was able to persuade Pharaoh to allow the Israelites to
leave Egypt, where they had spent years enslaved. He subsequently led them out of
captivity towards the Promised Land. In Deuteronomy it is recorded how on Mount
Sinai he received the Law from God, which is summed up in the Ten
Commandments. He is regarded as the founder of Judaism while also being revered
by Christians and in Islam as Musa, who conversed with God.
 Jesus - was born in Palestine around 6 BCE and lived in close communication with
God, whom he called ‘Abba’ which is a familiar term for father. After his baptism by
John the Baptist Jesus preached the coming of the Kingdom of God, told parables
and performed healing and other miracles. He travelled around Palestine with his
twelve disciples, preaching and healing, his ministry lasting for about three years
before he arrived in Jerusalem. There he was arrested and crucified. Scripture tells
us that after his death there were appearances to his followers, who became
convinced that he had been raised from the dead. They began to worship Jesus as
the risen Messiah, Christ, the Son of God. As they spread the word and the
movement grew away from Judaism, the Christian Church was established.
 Muhammad - was about forty years old in 610 CE when he began having visions
which were so powerful that he feared for his sanity. He was instructed by the Angel
Gabriel to recite (Qur’an means ‘recite’). It is said that he then received and taught
the Qur’an, which was only later written down. He taught for twelve years in Mecca,
before moving to Medina, where he founded the religion of Islam, which means
‘submission’ (to the will of Allah). Some years later, he returned to Mecca,
conquering the city and establishing it as the main site of pilgrimage.
 Followers - Many followers of these traditions (and others) also had profound
experiences, as is recorded in the scriptures of the traditions as well as in later texts.


To take just two examples, the experience of Saul on the Road to Damascus, when
he had a vision of Jesus and heard his voice, transformed him from one bent on
persecuting Christians to a follower of Christ. As Paul he established churches and
his letters, which later became part of the New Testament, are regularly read in
church services. The Buddha’s cousin and companion Ananda, who accompanied him
on his travels, later recited the Buddha’s sermons so that they could be recorded,
and was influential in setting up the Sangha or community of monks.
6.3. RELIGION AND IDENTITY
Ramadan picnic in Istanbul, Turkey, in front of the Hagia Sophia (Ayasofya), a building that
has been both a Greek Orthodox Christian church and a mosque.
A woman lights a candle with her daughter during the start of the Passover seder.

Filipinos carry their own images of Santo Niño in a procession during the feast in Cebu. Most
Catholics, certainly almost all devotees, have at least one image of the
Santo Niño in their home.
The annual Translation, or transfer, of the Black Nazarene is an event attended by millions
each January in Manila, Philippines.
Religion can be a central part of one’s identity. The word religion comes from a Latin
word that means “to tie or bind together.” Modern dictionaries define religion as “an
organized system of beliefs and rituals centering on a supernatural being or beings.” To
belong to a religion often means more than sharing its beliefs and participating in its rituals;
it also means being part of a community and, sometimes, a culture. The world’s religions are
similar in many ways; scholar Stephen Prothero refers to these similarities as “family
resemblances.” All religions include rituals, scriptures, and sacred days and gathering places.
Each religion gives its followers instructions for how human beings should act toward one
another.
There is incredible diversity within each religion in terms of how members define
their connections to it. For some, a religion’s theological beliefs and rituals of worship are
central to their lives. Others are more drawn to a religion’s community and culture than to
its beliefs and rituals. Many even feel part of a religion’s culture but choose not to
participate in its rituals at all. Some people feel free to choose a religion for themselves, or


to reject religion entirely as a part of their identity. Others feel that they have been born and
raised in a particular religion and are unwilling or unable to change it. Some governments
grant privileges to one religion and not to others, while other governments protect citizens’
freedom to follow any religion without privilege or penalty.
Different people have different experiences with their religion. In the following
reflections, teenagers share parts of their religious experiences. While each
belongs to a particular religion, each one’s experience does not fully represent
that religion as a whole.
 Rebecca, then age 17, explains the influence that her religion, Judaism,
has on her life:
In the Bible, in the Torah, there are 613 commandments. They involve everything
from how you treat other people, to Jewish holidays and how we observe them, and the
Sabbath, which is every week, and how we observe that. It’s like a guide how to live. There
are also a lot of dietary laws. The dietary laws say we can only eat certain kinds of meat
that are killed and prepared in a certain way. We can’t eat meat at nonkosher restaurants.
My parents like to remind me of this funny story. One time when I was two, we were driving
past a Burger King. I saw the sign, and I yelled out, “That sign says Burger King. No burgers
for Jewish people.” I picked up on those observances. It was always something that was
part of me. I recognized that it was important.
We set the Sabbath aside as a day of rest because God rested on the seventh day
after creating the world. Because of this, there are lots of rules for things you can and can’t
do . . . It’s supposed to be a day of rest—you’re not supposed to do any type of work, or
watch television, use the computer, use electricity, any of that stuff . . . For me it’s very
spiritual. It really separates the day out from the rest of the week. I spend a lot of time with
my family—from Friday night at sundown until Saturday night. I go to prayers at my
synagogue in the morning and sometimes in the afternoon. It’s just a really spiritual
experience. It makes it more of an important day . . .
I haven’t gone to see a movie on a Saturday or Friday night ever. It’s weird being in
a public high school because you’re faced with being in a school where there’s lots of
activities on Friday nights and things to miss out on. Like all the school plays are on Friday


nights. I have to give up trying out for school plays. And sports—I used to play softball. But
there are games every Saturday, so I couldn’t play those.
A lot of people look at it like, “How can you give up all of this stuff because of your
religion?” It’s just a matter of how you look at it. You can look at it as being a burden—that
you have these religious obligations, so you’re not able to do your school activities. But I
look at it as a more positive experience. It’s something that I choose to do.
 Often, the way individuals relate to and practice a religion changes over
the course of their lives. Maham, age 19, explains how her Muslim faith
and practice has changed as she has grown older:
When I was fifteen, I was really super-religious actually. Then I fell into this not-so-
religious stage—that was between the end of junior year of high school and freshman year
of college. I started praying less and hanging out with my friends more. I believe that
spirituality is a roller coaster and that you’re going to have your ups and downs, because
when you’re up, there’s nowhere to go but down. That’s how life is. I went down, and now I
think I’m heading right back up. I still am not back praying five times a day because of my
schedule (I try to pray as much as I can), but I believe that true spirituality transcends ritual
worship, so I try to live my life with the philosophy that Islam teaches—of compassion,
peace, submission, tolerance, and things like that. I try every day to fight the jihad of
personal struggle to become a better person.
That’s what Islam is to me now, more than just praying five times a day. When
you’re fourteen, that’s enough. But as you mature, life becomes complicated and harder to
categorize as just good and bad. The rules are not laid out in black and white anymore—you
find a lot of gray area since you gain more independence as you get older. After all, you
start to make your own decisions—some good, some bad—but life has to teach you its
lessons somehow. I do believe in rituals. Like Ramadan is coming up next week. Do I plan
on fasting all thirty days? Yes, I do. Those things help me become a better Muslim. There
are a lot of things that are taught in Islam, like wearing the headscarf and praying. Just as
people eat food four or five times a day to nourish their bodies, prayers nourish the soul
four or five times a day. It’s a way for me to meditate. It’s a way for me to tune myself out
from the things around me that are bad influences. It’s a way to remind myself of who I am
so I have less chances of doing something I’ll regret.
 Sara, age 18, feels differently about the rituals and worship practices of her
religion than Rebecca and Maham do:
I feel really connected with my Jewish community, but a little less connected to the
observance factor of my religion. I don’t keep kosher. I don’t really feel that that’s necessary.
When I was little, my whole family would sit down every Friday night and light the Shabbat
candles and say the blessings. We don’t do that anymore. Now it’s like, “It’s Friday night. I’m
going to go out with my friends.”
I don’t like organized prayer. Every once in a while, I go to services, but I appreciate it
a lot more when I do my own thing and say my own prayers . . .
When I was younger, I never really thought I was different ’cause I was Jewish. It
didn’t occur to me until high school when I started getting really involved with stuff. It’s kind
of weird when I really think about it. It’s like I’m just like everyone else, except there’s that
little part of me that’s going to be Jewish forever, and that makes me different.
 Hesed, age 14, a member of the United Methodist Church, explains how he
knows the Christian religion in which he was raised is right for him:
After confirmation [as an adolescent] I was getting stronger in the faith, but I still
thought about it and said, “Well, what about other religions? Are they fake? And if they are,
why are there millions of Muslims around the world who pray to Allah five times a day? And
why are there Buddhists who make Buddhism their faith? Why do I think this one faith is
real?”
And basically, to me, I just get a feeling. It’s really hard to explain. Christianity just
feels right to me. I go to church, and I see the cross, and we’re at prayer—it feels right. And I
can honestly say that I feel the presence of God in that place. And for me, Christianity is the
religion where I feel that. To me that’s basically what faith is—to just believe in what you
think is right. And this is right for me.
Now I’m really secure in what I believe. And I don’t know if it’s wrong to say it—since
I’m a Christian and we’re supposed to go out and save the world and convert people to
Christianity—but I truly do believe that there are a lot of people who feel that their religion,
whether it be Islam, or Buddhism, or Hinduism, is right for them. And I don’t see anything

wrong with that. I’m not saying those are the right faiths, but you just get a feeling when
something is right for you.
References
https://www.britannica.com/topic/religious-experience/Religious-experience-and-other-
experience
https://www.facinghistory.org/holocaust-and-human-behavior/chapter-1/religion-and-
identity
https://core.ac.uk/download/pdf/96773618.pdf

Do This
ACTIVITY 6. ESSAY
Direction: Answer the following queries in relation with the different experiences of their
religion. Please have at least 200 words on each item. (20 points each)
 How do the young people in this reading experience religious belief and
belonging? What can we learn from the similarities and differences in their
stories?
 Based on your experiences and observations, what are some other kinds of
experiences with religion that are not represented in these four short
reflections?

.
 How would you describe the role, if any, that religion plays in your identity?

LESSON 7:
LEARNING MODULE 7: SPIRITUALITIES (TAKING CARE OF YOUR WELL-
BEING) (4.5 HOURS)
Topics
7.1. The meaning of Spirituality
7.2. The relationship between religion and spirituality
7.3. Spirituality versus emotional health
7.4. Importance of Spirituality
7.5. List of Spiritual Activities for Self-Care
Course Outcome/s:

1. Appreciate the meaning of spirituality
2. Identify the relationship between religion and spirituality
3. Recognize the importance of spirituality on emotional health being.
4. Distinguish the spiritual activities leading to self-care.

Overview
Spirituality involves the recognition of a feeling or sense or belief that there is

something greater than myself, something more to being human than sensory
experience, and that the greater whole of which we are part is cosmic or divine in nature.
Spirituality involves exploring certain universal themes – love, compassion, altruism,

life after death, wisdom and truth, with the knowledge that some people such as saints or
enlightened individuals have achieved and manifested higher levels of development than the
ordinary person. Aspiring to manifest the attributes of such inspirational examples often
becomes an important part of the journey through life for spiritually inclined people.

The spiritual journey involves first healing and affirming the ego so that positive
states are experienced; with secure self-esteem, belief in self-worth and a capacity for love
and generosity, a person becomes less constrained by ego defenses. An opening of the
heart is an essential aspect of true spirituality. In this regard one may question the spiritual
nature of masochistic religious practices such as self-flagellation, which is based on a belief
in the wickedness inherent in the body rather than on any real connection with, and
therefore compassion for, the body.
Discussion
7.1. MEANING OF SPIRIUTALITY

Spirituality is a broad concept with room for many
perspectives. In general, it includes a sense of
connection to something bigger than ourselves, and it
typically involves a search for meaning in life. As such, it is a
universal human experience—something that touches us all.
People may describe a spiritual experience as sacred or
transcendent or simply a deep sense of aliveness and
interconnectedness.
Some may find that their spiritual life is intricately
linked to their association with a church, temple, mosque, or synagogue. Others may pray or
find comfort in a personal relationship with God or a higher power. Still others seek meaning
through their connections to nature or art. Like your sense of purpose, your personal
definition of spirituality may change throughout your life, adapting to your own experiences
and relationships.
7.1.1. Spiritual questions

For many, spirituality is connected to large questions about life and identity, such as:
 Am I a good person?
 What is the meaning of my suffering?
 What is my connection to the world around me?
 Do things happen for a reason?

 How can I live my life in the best way possible?
7.1.2. Experts’ definitions of spirituality

 Christina Puchalski, MD, Director of the George Washington Institute for Spirituality
and Health, contends that "spirituality is the aspect of humanity that refers to the way
individuals seek and express meaning and purpose and the way they experience their
connectedness to the moment, to self, to others, to nature, and to the significant or
sacred."
 According to Mario Beauregard and Denyse O’Leary, researchers and authors of The
Spiritual Brain, “spirituality means any experience that is thought to bring the
experiencer into contact with the divine (in other words, not just any experience that
feels meaningful).”
 Nurses Ruth Beckmann Murray and Judith Proctor Zenter write that “the spiritual
dimension tries to be in harmony with the universe, and strives for answers about the
infinite, and comes into focus when the person faces emotional stress, physical illness,
or death.”
7.2. RELATIONSHIP BETWEEN RELIGION AND SPIRITUALITY

While spirituality may incorporate elements of religion, it is generally a broader
concept. Religion and spirituality are not the same thing, nor are they entirely distinct from
one another. The best way to understand this is to think of two overlapping circles like this:


 In spirituality, the questions are: where do I personally find meaning, connection, and
value?
 In religion, the questions are: what is true and right?
Where the circles overlap is the individual experience, which affects the way you
think, feel, and behave.
7.3. SPIRITUALITY VERSUS EMOTIONAL HEALTH

You will notice as you read on that many practices recommended for cultivating
spirituality are similar to those recommended for improving emotional wellbeing. This
is because there is a connection between the two—emotional and spiritual wellbeing
influence one another and overlap, as do all aspects of wellbeing.
 Spirituality is about seeking a meaningful connection with something bigger than

yourself, which can result in positive emotions, such as peace, awe, contentment,
gratitude, and acceptance.
 Emotional health is about cultivating a positive state of mind, which can broaden your
outlook to recognize and incorporate a connection to something larger than yourself.
7.4. IMPORTANCE OF SPIRITUALITY

There is a growing body of evidence indicating that spiritual practices are associated
with better health and wellbeing for many reasons, including:
 Contemplative practice is good for you.

Contemplative practices are activities that guide you to direct your attention to a
specific focus—often an inward-looking reflection or concentration on a specific sensation or
concept. Many spiritual traditions have a long history of using contemplative practices to
increase compassion, empathy, and attention, as well as quiet the mind.
 A spiritual community can improve your life.

Many spiritual traditions encourage participation in a community. Spiritual fellowship,
such as attending church or a meditation group, can be sources of social support which may

provide a sense of belonging, security, and community. Strong relationships have been
proven to increase wellbeing and bolster life expectancy, which is perhaps why one study
found a strong association between church attendance and improved health, mood, and
wellbeing.
 Spiritual strength can help you overcome hardships.

Dr. Steven Southwick’s book, Resilience: The Science
of Mastering Life’s Greatest Challenges, describes how some
people overcome trauma—such as abduction, war, and
imprisonment—by seeking comfort in spirituality or religion.
He gives examples where spiritual people find ways to “meet
the challenge and continue with purposeful lives…they bounce
back and carry on.”
Having a strong spiritual outlook may help you find
meaning in life’s difficult circumstances. Southwick describes
the story of a woman who overcame the post-traumatic stress
following an abduction and rape by believing that her trauma “served as a platform for her
personal development, forcing her to evaluate her life and gradually change it for the better.
She credits her ability to move forward with her life…to her dedication to spirituality.”
The spiritual practice of recognizing the interconnectedness of all life can also help
buffer the pain that comes with difficult experiences. Researcher Kristin Neff says that “if we
can compassionately remind ourselves in moments of falling down that failure is part of the
shared human experience, then that moment becomes one of togetherness rather than
isolation. When our troubled, painful experiences are framed by the recognition that countless
others have undergone similar hardships, the blow is softened.”
 Spiritual people make healthier choices.

Adhering to a particular spiritual tradition may bring an indirect health benefit because
many traditions have rules about treating the body with kindness and avoiding unhealthy
behaviors. Research shows that perhaps because of these tenets, people who practice a
religion or faith tradition are less likely to smoke or drink, commit a crime, or become


involved in violent activity, and they are more likely to engage in preventative habits like
wearing seatbelts and taking vitamins.
 Spirituality may help you live longer.

An exhaustive review that compared spirituality and religiousness to other health
interventions found that people with a strong spiritual life had an 18% reduction in mortality.
Giancarlo Lucchetti, lead author of the study, calculates that the life-lengthening benefits of
spirituality can be compared to eating a high number of fruits and vegetables or taking blood
pressure medication. Although some researchers have suggested that the extent of
spirituality’s benefit on health is exaggerated, most researchers agree there is a positive
relationship between religious and spiritual practices and better health outcomes.
 Forgiveness is good medicine.

Letting go of blame and negative feelings after a hurtful incident is a practice that is
reflected by a number of spiritual traditions, including Christianity, Islam, Buddhism, and
Judaism. Modern science shows the health benefits of forgiveness are numerous: better
immune function, longer lifespan, lowered blood pressure, improved cardiovascular health,
and fewer feelings of anger or hurt.
7.5. LIST OF SPIRITUAL ACTIVITIES FOR SELF-CARE

 Contemplation
“Contemplation involves
thinking continuously about
something, studying and musing over
it, usually something worthwhile and
important, pertaining to life and
meaning. When this kind of reflective
activity goes very deep, when a
person becomes still and highly
focused as they ponder, the ego

dissolves temporarily and contemplation becomes increasingly like meditation. Solutions to
life’s problems sometimes appear spontaneously at such times.” via Advancing on the
Spiritual Path 3: Secular Spiritual Practices
As Sam Veda says, “A man who realizes the potential of his mind by means of
introspection and contemplation does not lack self-confidence. He has control over his mind
and he is able to realize its full potential.”
 Spending time in nature

Spending time with nature is one of the best spiritual activities for self-care that we
can do to help us achieve optimal well-being. A study shows that spending time in nature
dramatically reduces stress and is also anti-inflammatory.
“For many people, once they awaken or have any kind of significant spiritual shift,
there is often a drive towards being in nature more. A part of us yearns for a connection
that is free of ego and other karmic junk while we open and clear out our issues.
Some people are talking about wanting a garden, moving to a cottage in a forest, or
something like that during some initial phases of awakening. Well, indulge that impulse. Go
for hikes. Spend time on a beach by the ocean or a lake. It can be a wonderful way to
rejuvenate yourself.”
 Non-judgement
If you have ever been in constant
judgment, you should agree that judgment
can be a toxic way to live and would not
help us achieve emotional and mental
health.
“Judgment robs us of the ability to
hear our inner guide. It is a way of
conforming to what is commonly accepted,
making it more likely that we ourselves will
fit in and be accepted, or in essence, loved. The fear of not being loved and accepted can
lead us to shun and reject others in an attempt to ensure that we are not shunned and
rejected. By living life in this way, we are submitting to the ebb and flow of the consensus

rather than living with a conscious intention for what we want our lives to be.” via Releasing
Judgment
“When you free yourself from judging, you create a spirituality that is freeing. It’s
open to give and receive love on so many different levels. You feel calm and peace because
you’re not assigning labels or creating positives and negatives. Everything is seen for its own
inherent beauty.”
 Regular acts of compassion

Have you ever experienced
random acts of kindness given by a
stranger? Do you remember how good
it feels? They say that kindness or
compassion has that ripple effect. And
that is true.
“When we are kind, no matter
how small our acts of kindness are, we
experience kindness coming back to us
from the whole existence. When we are kind, we feel our soul opening, expanding and
embracing the world. In this state of being, we feel transformed, as well as that we can help
transform the world. By performing acts of kindness, we influence others to be kind too, and
this produces an endless chain of effects, a circle of kindness.”
 Reading an uplifting book


Reading an inspirational book is
one spiritual activity that will help us
get more connected with our soul.
Karen Swallow Prior has said,
“What good literature can do and does
do—far greater than any importation of
morality—is touch the human soul.”
“Deep reading is a distinctive
cognitive activity that contributes to our
ability to empathize with others. It,
therefore, can, in fact, make us smarter and nicer, among other things.”
 Silence
“It is easy to fill our minds and
days from when we wake up until we
go to bed. Usually, most of our doings
are pre-planned. The problem with this
is that we need space and silence to
create an opening for inspiration, for
guidance and for something new to
happen. The silence gives space for the
universe to provide in extraordinary
ways that we could not have imagined.”
“Practicing silence doesn’t mean keeping your mouth shut and being quiet. It’s a
state of mind where we can listen and appreciate the sounds of silence, seek the solace that
silence streams and rejoice with silence.” Silence allows us to see our strengths and
weaknesses, thus allowing us to connect with our inner selves.
 Letting go


Most people find it hard to let go
especially if they have become too attached
to someone or something – whether it’s a
relationship, material things, or probably a
goal or ambition. However, we should
realize that everything in this world keeps
on changing, and it is very important to let
go if we think that something is not working
anymore.
“The call to let go lies at the core of
humanity’s many spiritual traditions. Non-attachment to outcomes, surrendering desires,
accepting the present, opening to the guidance of a higher power, relinquishing the ego,
forgiveness—they all entail a letting go.
Why is letting go so important? Holding on limits perception, makes us tense, and
obscures our true nature. Moreover, it lies at the root of most our suffering. Letting go, on
the other hand, brings relief, ease, joy, and love.”
 Prayer
“Prayer is one of the main ways we practice our
spirituality. It is an effort to communicate with the
Creator, a Higher Power, and God, or to an object of
worship.
“Prayers are very powerful. Our prayers are one
of our natural healing resources each one of us can use
today, any time of the day. The medicine of prayer is a
good way to maintain good health.
“Prayers usually offer praise, thanks, make a
request, or simply express one’s thoughts and emotions to help us be in harmony, balance,
and peace. It can be done in many ways. “Prayers can be said out loud, quietly, through
song, dance, art, tears, and smudge, for example. You can also pray in any position: lying
down, sitting, and kneeling, with hands folded, raised, opened, and closed, and so on.


“When a person is truly in their spiritual self, in prayer, they do not focus on their
body, mind, and emotions. In a total spiritual state, people do not feel pain, heat, cold,
hunger, thirst.”
 Yoga, T’ai Chi, and similar disciplined practices

“There are five types of yoga, each
representing a major path of spiritual
development. In western society, hatha yoga
especially (physical exercises and postures),
also t’ai chi and martial arts like judo, karate
and taekwondo are increasingly popular.
These martial skills combine exercise and the
sport of combat techniques with a philosophy
emphasizing meditation and self-defense. These practices are therefore both disciplined and
devotional.”
 Chanting
“Chanting helps quiet the mind. While
chant may or may not be appreciated by
those listening for musical sophistication or
high-performance quality, countless people
are today chanting and listening to chant for
its profound effect on our consciousness.
The repetitive sounds of chant vibrate
in our brain, again and again, washing our
minds, our own inner wavelengths gradually
coming into resonance with the tone and feeling of the musical prayer.
Not only is chanting a form of meditation in itself, but chant is also an extremely
useful adjunct to other spiritual practices. Because of its powerful ability to calm the mind,
chanting can serve as a helpful bridge between our busy lives of work, kids, errands,
telephones, etc. and deeper states of meditation.”
 Conclusion:

You may have all the things that you need in this world – food, shelter, money, and
all of those material things – however, you should not forget that practicing spirituality and
performing these spiritual activities for self-care is also essential to your well-being. These
will help you on your journey to nourish your soul and improve your emotional and mental
health.
Kindly watch this video after the lesson

https://www.youtube.com/watch?v=xum35-XplNY
References
https://www.goldencarers.com/30-spiritual-activity-ideas/6332/
https://www.takingcharge.csh.umn.edu/what-spirituality
https://www.rcpsych.ac.uk/docs/default-source/members/sigTs/spirituality-spsig/what-is-
spirituality-maya-spencer-x.pdf?sfvrsn=f28df052_2#:~:text=Spirituality%20involves%20the
%20recognition%20of,cosmic%20or%20divine%20in%20nature.&text=An%20opening
%20of%20the%20heart%20is%20an%20essential%20aspect%20of%20true
%20spirituality.
https://www.youtube.com/watch?v=xum35-XplNY


Do This
ACTIVITY 7. ESSAY
Directions: Provide your personal reflection on the following spiritual questions. Have at
least 50 words on each question. Rubrics for scoring shall be given by your instructor.
(Equivalent to 10 points each)
 Am I a good person?
________________________
____________________________________________________________
________________________________________________________.
 What is the meaning of my suffering?
__________________________________________________________________
__________________________________________________________________
 What is my connection to the world around me?

____________________________________________________________.
 Do things happen for a reason?
 How can I live my life in the best way possible?
____________________________________________________________.
LESSON 8
LEARNING MODULE 8: THE PHILIPPINE INDIGENEOUS COMMUNITIES
(6 HOURS)

Topics
8.1. Defining Indigenous People
8.2. Understanding Indigenous Peoples in the Philippine
8.3. Human Rights Violations
8.4. A Guide to the Indigenous Tribe of the Philippines
Course Outcome/s:

1. Describe the meaning indigenous people.
2. Understand and appreciate the development of the indigenous people in the
Philippines.
3. Know the Human Rights Violations.
4. Recognize the different tribes in the Philippines.
Overview

The word “indigenous” comes from the Latin word “indigen” which means native or
original inhabitant—an idea that became popular in the 17th century. Thus, the most
common understanding of the concept suggests that they are people who are the original
inhabitants of the land.
The Philippines has a total land area of 30 Million Hectares. Half of the country
is hilly and mostly categorized as a Forest Zone and part of the Public Domain. As of the year
2005, the country has a population of 85 Million. There are 112 ethnolinguistic groups in the
country who comprise nearly 15% of the total population of the country.
The Indigenous People represent nearly 14% of the country’s population. They are
among the poorest and the most disadvantaged social group in the country. Illiteracy,
unemployment and incidence of poverty are much higher among them than the rest of the
population.
Indigenous peoples in the Philippines belong to different ethnic groups and reside in
different parts of the country. There are more than one hundred indigenous communities
(NCIP, 2010), about 61% of whom are in Mindanao, 33% in Luzon, and 6% in the Visayas.
Discussion

Defining Indigenous
People
The word “indigenous” comes
from the Latin word “indigen”
which means native or
original inhabitant—an idea
that became popular in the 17
th
century. Thus, the most
common understanding of
the concept suggests that
they are people who are the
original inhabitants of the
land.
According to the United

Nations Permanent Forum on
Indigenous Issues, the term
“indigenous” has been used
continuously, whether as a
form of collective names for
categorization or as
representation to the legal
issues in the corresponding
state
that governs them. They are
most often mentioned as tribal
people or ethnic groups

or communities. Still, there are

different names associated
with indigenous people
in different countries such as
Canada, where they are
referred to as first/people or
nations; in Australia where
they are aboriginals; in India
where they are adivasi; in
Nepal as janajati; and in
Indonesia and Malaysia where
they are referred to as orang
asli which means tribal people,
or bumiputera which means
son of soil.
8.1. DEFINING INDIGENOUS PEOPLE
The word “indigenous” comes from the Latin word “indigen” which means native or
original inhabitant—an idea that became popular in the 17th century. Thus, the most
common understanding of the concept suggests that they are people who are the original
inhabitants of the land.
According to the United Nations Permanent Forum on Indigenous Issues, the term
“indigenous” has been used continuously, whether as a form of collective names for
categorization or as representation to the legal issues in the corresponding state that governs
them. They are most often mentioned as tribal people or ethnic groups or communities. Still,
there are different names associated with indigenous people in different countries such as
Canada, where they are referred to as first/people or nations; in Australia where they are
aboriginals; in India where they are adivasi; in Nepal as janajati; and in Indonesia and
Malaysia where they are referred to as orang asli which means tribal people, or bumiputera
which means son of soil.
8.2. UNDERSTANDING INDIGENOUS

PEOPLES IN THE PHILIPPINES
The Philippines has a total land area of 30
Million Hectares. Half of the country
is hilly and mostly categorized as a Forest Zone
and part of the Public Domain. As of the year
2005, the country has a population of 85 Million.
There are 112 ethnolinguistic groups in the
country who comprise nearly 15% of the total
population of the country.
The Philippines is slowly losing its forest
cover and has to cope with an influx of mining
activities in the Uplands. Furthermore, demand
for land and natural resources continue to
rise with the unabated migration of lowland
families into the mountains. Thus, there exists a


very volatile mix of stakeholders who are in a very strict competition for the limited resources
of the uplands.
A vast majority of the 12 Million population of Indigenous Peoples in the

Philippines reside in the uplands which they claim as part of their traditional territories. Most
of the remaining natural resources in the country are found within the traditional lands of the
Indigenous Peoples.
Who Are IPS in the Philippines?

In the Philippines, Indigenous People are commonly referred to as katutubo. In
Mindanao they are collectively called Lumad to separate them from the Islamized ethnic
groups in the region (Arquiza, 2016). The legal definition is provided by Republic Act No.
8371 otherwise known as “An Act to Recognize, Protect and Promote the Rights of
Indigenous Cultural Communities/Indigenous Peoples, Creating a National
Commission on Indigenous Peoples, Establishing Implementing Mechanisms,
Appropriating Funds Therefor, and for other Purpose.” Chapter 2 Section 3 (h) of R.A.
8371 refers to IPs as synonymous with Indigenous Cultural Communities or ICC, and defines
them as having the following qualifications:
 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;
 Those 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;
 Those who have, through resistance to political, social and cultural inroads of
colonization, non-indigenous religions and cultures, become historically differentiated
from the majority of Filipinos;
 Peoples who are regarded as indigenous on account of their descent from the
populations that inhabited the country at the time of conquest or colonization, or of
inroads of non-indigenous religions and cultures, or the establishment of present state
boundaries;
 People who retain some or all of their own social, economic, cultural and political
institutions; and

 People who may have been displaced from their traditional domains or who may have
resettled outside their ancestral domains.
The definition of ICCs or IPs in the Philippines in R.A. 8371 constitutes the common
elements of the existing definition of IPs in the literature. The definition highlights the need
for self-identification, the qualifications of ancestral roots and descent, the historical
continuity of life, the sustained ancestral language and ancestral land claim, the persistence
of a distinct way of life and status as non-dominant group and their 20 aspirations to self-
preservation and self-determination.
On the other hand, utilizing Tedd Gurr’s classification (2000), we can consider the
Islamized ethno-linguistics in Mindanao, which is generally called Moro and the Igorots in the
Cordillera region as ethnonationalist groups and not IP groups. However, the National
Commission on Indigenous People in the Philippines (NCIP), the national government and
other government agencies, and most academic literatures consider the Igorot and the
Islamized ethnic groups in the Philippines to belong to the IP category.
The Indigenous Communities:

The Indigenous People represent
nearly 14% of the country’s population.
They are among the poorest and the most
disadvantaged social group in the country.
Illiteracy, unemployment and incidence of
poverty are much higher among them than
the rest of the population.
IP settlements are remote, without
access to basic services, and are
characterized by a high incidence of
morbidity, mortality and malnutrition. Most of the Indigenous Peoples depend on traditional
swidden agriculture utilizing available upland areas. However, most of these traditional
cultivation sites and fallow areas have now been degraded and are further threatened by the
influx of migrant farmers who have introduced unsustainable lowland commercial farming
practices.
Furthermore, most Indigenous Communities do not have legal recognition over their
traditional lands, thus limiting their ability to freely conduct their livelihood activities and are
denied access to other natural resources in their communities.
8.3. HUMAN RIGHTS VIOLATIONS

The indigenous peoples, to a large extent “forgotten” by the government, are in the
midst of problems. Physical isolation does not shield them from being caught in the crossfire
in the on- going armed conflicts in the country, many suffered as internally displaced persons
(IDPs) and some killed or detained and tortured as suspected members of the armed
opposition groups. Lack of access to basic social services, education, sustainable livelihood,
farm-to-market roads, and health services contribute to their continuing poverty.
In many cases, the onslaught of commercialism and modern culture came at the
expense of maintaining their own culture and tradition (and thus their identity). The
Copenhagen-based International Work Group for Indigenous Affairs noted that the Philippine
government approved the Certificates of Ancestral Domain Title (CADT), which “now help
indigenous communities to assert control over their territories and they create the incentives
to sustainably manage and protect their forest and other natural resources.” Indeed, in some
indigenous communities, such as the Subanen, indigenous leaders were able to participate “in
local government” as well as “titling of ancestral domains” as “part of the overall goal of
strengthening self-governance of ancestral domains.”
However, there are other issues that have remained unresolved. Reports by various
human rights organizations show human rights violations relating to mining operations in
ancestral lands, while other human rights of indigenous peoples continue to be violated in
general.
8.4. A GUIDE TO THE INDIGENOUS TRIBE OF THE PHILIPPINES

Indigenous peoples in the Philippines belong to different ethnic groups and reside in
different parts of the country. There are more than one hundred indigenous
communities (NCIP, 2010), about 61% of whom are in Mindanao, 33% in Luzon,
and 6% in the Visayas.


With over 7,600 islands in the Philippines and three major island groups, it’s no
wonder that different cultural practices, traditions, and groups are present in the country.
Among the archipelago’s existing communities, there are indigenous tribes who have
managed to keep their cultural identity, despite the non-recognition and marginalization
they’re facing.
Although there are quite a number of indigenous tribes or ethnic groups in the
country, they remain some of the mostpoor, least privileged, and impeded members of
society. They mostly reside in the mountains, and hence were not affected by Spanish or
American colonization, which is the primary reason they were able to retain their customs and
traditions.
There are two main ethnic groups comprising several upland and lowland indigenous
tribes living within the Philippines – from the northern and southern parts of the Philippines.
The indigenous people living in the northern part of the country are called the Igorots,
whereas those non-Muslim indigenous tribes living in the south are referred to as Lumad.
 Igorot Tribes from the Northern Philippines
Filipino woman of Ifugao mountain tribes in Banaue village, North Luzon, Philippines
The Igorots, which comprises numerous tribes in the northern part of the country, are
mostly residing in the mountain ranges of the Cordillera Region. They are popularly known for
being rice cultivators. An assortment of the group called the Ifugao’s built the Banaue Rice
Terraces – frequently called the ‘eighth wonder of the world’. The ancestors of this
indigenous tribe carved a system of irrigated rice terraces in the mountains of Ifugao more
than 2,000 years ago.

The Banaue village cluster-part of the Rice Terraces of the Philippine

The Igorot tribe also includes the Bontoc, Ibaloi, Isneg, Kalinga, Kankanaey and
Tinguian groups. Other tribes living in the north are Isnag from Apayao, Gaddang (found
between Kalinga and Isabela provinces), and the Ilongots living within the east mountains of
Luzon called the Sierra Madre and the Caraballo Mountains. The Ilongots are known for their
intense aggressiveness and cultural conservatism.
 Lumad Tribes from the Southern Philippines
Lumad tribe member in Davao City
Meanwhile, in the southern part of the country, indigenous tribes are mostly found in
Mindanao and Western Visayas. In Mindanao, these existing non-Muslim indigenous groups
are collectively known as the Lumad – a Cebuano term which means ‘native’ or ‘indigenous’.
There Lumad tribes comprise about 13 ethnic groups which are the Blaan, Bukidnon,


Higaonon, Mamanwa, Mandaya, Manobo, Mansaka, Sangir, Subanen, Tagabawa, Tagakaulo,
Tasaday, and T’boli. Their tribe is generally known for tribal music produced by musical
instruments they’ve created.
Among those mentioned above, the Manobo tribe includes further big ethnic groups
such as the Ata-Manobo, Agusan-Manobo, and Dulangan-Manobo to name a few. The total
population of the Manobo group is unknown as they occupy core areas in main provinces of
the Mindanao Region.
 Other major tribes in the Philippines

Apart from the two main indigenous groups mentioned above, the following tribes
have also kept their customs and traditions.
- Badjaos
Cagayan de Oro city pier
Originally from the islands of Sulu in Mindanao, they’re known as the sea tribes living
on houseboats. They try to make ends meet by depending on the sea as divers, fishermen,
and navigators. Because of conflicts in the region, the majority of them has migrated to
neighboring countries such as Malaysia and Indonesia, whereas those who stayed in the
Philippines moved to some areas in Luzon.
- Ati and Tumandok


One of the few clans in Visayas, the Ati and Tumandok tribes of Panay Island are the
first to call the island their home. Genetically related to other indigenous groups in the
country, they mostly resemble the Aetas or Negritos who are characterised by their dark skin.
While some adopted Western religions, they still carry some animistic beliefs and rituals
passed down by their ancestors.
- Palawan Tribes
Palawan is also home to various tribes such as the Batak, Palaweño, Palawano, and
the Tagbanwa. Mostly living in mountains or lowland dwellings, some of these groups have
also been included in the large Manobo tribe of the South. They have not totally embraced
urban living, with the majority living in more rural settings.
- Mangyan
Mangyan Tribe children

The Mangyans of Mindoro are well-known clans in the Philippines because they have the
biggest populace. Comprising eight different Mangyan groups, they have a peaceful
reputation, unlike the headhunting tribes of the North and warrior tribes from the South.
While some has already converted into Christianity, there’s still a large percentage of those
who practice animistic religious beliefs.

- Aetas or Negritos
Aeta tribe people in Santa Juliana, Capas, Central Luzon, Philippines
The Aetas (or Agta or Ayta) are one of the earliest known inhabitnats of the
Philippines who are now living in scattered mountainous areas of the country. They were
called by the Spanish colonizers as the ‘Negritos’ because of their dark to dark-brown skin.
They are nomadic but are very skilled in weaving and plaiting, and Aeta women are
considered experts in herbal medicine.
Today, the indigenous groups in the country remain in their original ancestral lands as
they preserve their cultural practices and traditions. And while the Philippine government
passed the Indigenous Peoples’ Rights Act of 1997, there are still issues left unsolved,
including their right for inclusion.
 Conclusion
It should be clear from these observations that the restoration of a more democratic
political system in the Philippines has not in itself significantly improved the human rights


circumstances of indigenous Filipinos. Such improvement as has occurred instead reflects
the organizational efforts and plain hard work of indigenous Filipinos and those who work on
their behalf. On the other hand, the Philippine case is made unique both by the presence of
good laws already on the books that in fact empower people (including indigenous people),
and by the level of sophistication in government and public discussion about the significance
of ancestral domain rights of development and environmental issues.
If there is good news as about the Philippines, it is that the current political climate does
appear more receptive to, or at least more tolerant of, those seeking to act on these
relatively congenial circumstances to improve the human rights conditions of indigenous
Filipinos.
WATCH RIGHT AWAY! A SHORT FILM VIEWING:

a. Investigative Documentaries: Indigenous Communities, available at
https://www.youtube.com/watch?v=M1B1bFWHWbE
b. Philippines’ Indigenous People Struggle Between Modernization and Heritage

available in https://www.youtube.com/watch?v=F1d2ygQzqPA
c. A Glimpse into Three Indigenous Cultures of the Philippines, available in

https://www.youtube.com/watch?v=drF-Hg_UBo4

References
https://www.studocu.com/ph/document/western-mindanao-state-university/bs-physics/
philippine-indigenous-communities-module/12542468
https://www.childhoodexplorer.org/relevant-learning-for-indigenous-filipinos
http://www.iapad.org/wp-content/uploads/2015/07/devera_ip_phl.pdf
https://theculturetrip.com/asia/philippines/articles/a-guide-to-the-indigenous-tribes-of-the-
philippines
https://www.youtube.com/watch?v=M1B1bFWHWbE
https://www.youtube.com/watch?v=F1d2ygQzqPA
https://www.youtube.com/watch?v=drF-Hg_UBo4

Do This
ACTIVITY 8. ESSAY/ENUMERATION
Directions: Answer the following questions on your previous understanding of IP groups in
the Philippines. Supply at least 50 words on each item following the rubrics for scoring given
by your instructor. 10 points each
1. What comes to your mind when you hear the word katutubo? Explain?
2. Enumerate the name/s of the group of people in the Philippines that you
consider as belonging to the classification as katutubo? Please provide an
explanation each.
Name of the Group Explanation

1.
2.

3.
3. What do the groups you recognized have in mutual?
My Prior Understanding
of IP groups in the
Philippines
1. What are the things that
come to mind when you hear
the word katutubo?
2. Can you enumerate the
name/s of the group of
people i n t h e P h i l i p p i n e s
that

you consider as belonging to

the classification as
katutubo? Please provide a
description of each.
# Name of the Group
Description
1
2
3
3. What do the groups you
identified have in common?
My Prior Understanding
of IP groups in the
Philippines
1. What are the things that

come to mind when you hear
the word katutubo?
2. Can you enumerate the
name/s of the group of
people i n t h e P h i l i p p i n e s
that
you consider as belonging to
the classification as
katutubo? Please provide a
description of each.
# Name of the Group
Description
1
2
3
3. What do the groups you
identified have in common?

ORAL ASSESSMENT (MIDTERM)
Direction:
 This is an online oral performance.
 Interview at least 3 someone in your locality about his/her religion/religion
experiences.
 Use the questions as a guide for the interview:
-what made you choose your religion?
-what are the traditions that you do or follow?
-how does your religion help you in your daily life?
 Present your experience during the interview and their answer as well in a VIDEO of
3 to 5 minutes. Supply proof of pictures or video clips for legitimacy of the task.
 Send the video thru an email on the given schedule.
Rubrics:
Subject - 20 points
(is interesting, educational, pertinent to audience, offers insight into topic, conversed carefully
and is entertaining)
Content and Technicality - 30 points

(Presents motivating information, appropriate use and effectivity of language, behave
professionally on camera, establish considerate approach to subject, sound is clearly
understandable and video is edited well)
TOTAL - 50 POINTS

REQUIRED RESEARCH WORK (MIDTERM)
Direction: Research one Bible Verse, elaborate and explain according to your own
understanding in not less than 150 words. Rubrics is provided for scoring.
Rubrics:
Content 20 points
Significance 20 points
Precision and Conclusion 10 points
TOTAL 50 points

REQUIRED OUTPUT (MIDTERM)
Direction:
 Identify one Indigenous People or Group in the Philippines you think matches the
definition, most appropriate and acceptable of IPS.
 Find and paste a picture of this group in the box below. Or you may draw, cut out
from magazine, newspaper and old books or you can download picture from the
internet (Cut, paste and organize it).
 You may also have another option to do it digitally. Research from the internet and
accomplish it in the MS Word (Be creative and imaginative).
 Provide an explanation why this group can be categorized under Indigenous Cultural
Communities or Indigenous People. Kindly have at least 1 paragraph.
Picture of Chosen Indigenous People or Group
Explanation:


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Issue No.

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Course Outcomes and Learning Outcomes

Learning Outcomes: The students are expected to:

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Religion is a system of beliefs and practices based on some sacred or supernatural

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5.1.1. THE ELEMENTS OF RELIGION

 Religious beliefs are statements to which members of a particular religion adhere.

 In sociological study of religion, the term Religious Experience refers to the

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 Belonging to a Community of Believers is a central part of religious experience.

5.1.2. BASIC TYPES OF RELIGION

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 Transcendental Idealism is a type of religion that centers on sacred principles of

5.2. PERSPECTIVE ON RELIGION

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 Social solidarity. Religious teachings and practices unite believers into a

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5.2.2. Conflict Perspective.

5.2.3. Symbolic Interactionist Perspective. All religious use symbols to provide

5.3. THE WORLD’S MAJOR RELIGIONS

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Population Percentages by Religion

Religion Population Percentage

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ACTIVITY 5.1. IDENTIFICATION

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ACTIVITY 5.2. PROVIDE WHAT IS BEING ASKED.

1. What is the significance of elements in religion? Explain. (Equivalent to 10 points)

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Course Outcomes and Learning Outcomes

Learning Outcomes: The students are expected to:

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organized system of beliefs and rituals centering on a supernatural being or beings.” To

it also means being part of a community and, sometimes, a culture.

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6.1. VIEWS ON RELIGIOUS EXPERIENCE

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6.2. FOUNDERS OF RELIGIONS

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6.3. RELIGION AND IDENTITY

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