INDIGENOUS FILIPINO
SPIRITUALITY
What is Spirituality?
 Spirituality is related to
the search for the sacred in
a person, object, or ritual
that is above the self (Hill
et al.,2000).
 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."
WHAT IS ANITO?
Filipino Spirituality
 The Filipino culture is rich
in religious traditions,
which include various
rituals, devotions, and
beliefs. Long before the
Spaniards came, Filipinos
already believed in God,
and they already had
 different religious rituals
that demonstrated their
spirituality (Enriquez,
1994).
 When it comes to Filipino
spirituality, early Filipinos
had many animistic
practices across different
places in the Philippines.
 For Salazar (1993 as cited
in Aquino, 2000),
Filipinos’ belief in an
“anito” is an important
factor in their faith. He
considers the “anito” as a
pure soul, pure spirit, or
God.
 He asserts that this “anito”
religion still thrives today
and can be seen in
different Catholic folk
practices.
 Anito, also spelled anitu,
refers to ancestor spirits,
nature spirits, and deities
(diwata) in the indigenous
animistic religions of pre-
colonial Philippines.
 It can also refer to carved
humanoid figures, the
taotao, made of wood,
stone, or ivory, that
represent these spirits.
THE RELATIONSHIP
OF ANITO AND FILIPINOS 
Pakikipagkapwa
 Viewed form to the
relationship of Filipinos
with Anito can be
considered something
deep.  This deep
relationship of Filipinos
with “anitos” can still be
seen in their religious
traditions.  FILIPINO DEVOTIONS
Example:
Sto. Entierro
Mt. Banahaw
- On this mountain: caves,
rocks, trees, and bodies of
water are considered sacred by
the devotees. It is believed
that Aetas are animists who
believed in spirits bound to
Nature and Animals.
Puwesto/Puestos
 Sacred spaces in Banahaw
which Filipinos for
generations have
acknowledged as holy
places.
 Generally, there are four
kinds of
puwestos: rock or bato;
springs or bukal; caves
or kuweba; and peaks or
tuktok.
Pamumuwesto 
 Symbolic of a prayerful
journey through this life
into a future life.
 Pilgrimage at Mt.
Banahaw
 Is the “practice of visiting
these puwestos, according
to a desired or specified
sequence.
 In the contemporary
setting, some devotions
like that to the Sto.
Entierro in Calabanga in
Bicol can be traced to the
rich tradition of Filipinos
in venerating the dead
(Cannell, 1999).
 This dead Christ is bathed
and perfume is applied to
it as it is treated as a very
sacred object. In this
devotion, Catholics try
their best to reach out to
the dead Christ to feel
better or ask for
supplication.

Apo Mamacalulu
 This devotion can also be
Aetas of Pampanga, Bataan and
found among
Zambales
Kapampangans with their
devotion to the Sto.
Entierro, whom they call
Apung Mamacalulu.
 Yabut (2013b) found that
most devotees feel the
presence of God when
they touch the image, and
it is their way of
connecting with the
sacred.
Mangyans
 Among indigenous
groups, this Catholic folk
more “anitos” and some of these
practice of venerating the
“anitos” are:
dead Christ is related to
their practice of treating
their departed loved ones
as Gods.
 Postma (2005) states that
Mangyans consider their
departed loved ones as
their Gods. These
practices in Catholicism,
commonly called “popular
piety,” can be traced to the
long tradition of Filipinos
in a religion that has
animistic qualities
 The Aeta groups in the
Zambales range and the
pity, love, unity, and peace of
mountains of Pampanga
heart.
have preserved some of
their traditional or
indigenous spiritual ideas
despite the introduction of
Christianism (Seitz, 1998).
 The belief in the “anito”
RELATIONSHIP
(good spirits) and the
WITH ANITOS
kamana (bad spirits) is
central to these beliefs
(Gaillard, 2006).
The Aetas believed in one or
 Apo Malyari
-(the god who makes
things happen) the
supreme being who lives
in Mt. Pinatubo in
Zambales.  believed to be the final
 Tigbalog
-(The Great
Creator)  considered to
be the source of life.
 Lueve Apo Namalyari can
- God of cause a natural disaster
production and like the eruption of Mt.
growth of goods. Pinatubo. So that’s
why the spirits must be
 AMAS appeased and a
spiritual medium is
- Who moves people to
called to perform ritual
and sacrifice.
 BINAGEWAN  Maganito- The link
- Responsible for between the Aetas and
change, sickness, and the spirits.
death. 
Anitos resides in
some springs, trees, rocks,
or forested areas which
 As historians people avoid because they
mentioned that might disturb or offend
Filipinos were them, like;
predominantly
animists, it is believed Mt. Pinatubo is
that Aetas are considered to be the
also animists who center of their universe
believe that spirits since it is the home of
their supreme being or
abound in the
creator, "Apo Namalyari"
environment in rivers,
or Apo Mallari. 
seas, plants, trees, and
And also, Mt. Pinatubo is
animals. 
 If Aetas disturb or resting place of the souls
offend an anito, of Aeta's ancestors,
the anito can cause where their souls will find
illness or death, like peace upon their
 deaths. So the Aetas
would pray or perform
rituals and sacrifices when
they faced Mt. Pinatubo.
STRONG FAITH AND RELIG
IOUS RITUALS OF AETAS
 Carunungan (2005) also
highlights the faith and
some religious practices of
Aetas that exist to this day.
AETAS RELIGOUS RITUALS
Most Aetas have a strong
faith in God. It is not
unusual for them to
explain or attribute their
experiences in life to God.
 They usually use the
phrase “kaloob ng Dios”
or “tadhana ng Maykapal,”
meaning “will of God.”
Even at the time that they
suffer problems, they
remain faithful to God and
say "Kung ano man ang
ipagkaloob ng Diyos"
("Whatever God
provides”).
 Researcher E. Arsenio
Manuel claims that the
Agta have an all-powerful
deity they worship called
Gutugutumakkan. The
gods of hunting, forests,
and the sea, Pawi and
Sedsed, were all
mentioned by Manuel as
lesser Agta deities.
 Lastly, Carunungan (2005)
identifies various Aeta
religious practices that
include certain rituals in
the form of prayers and
dancing.
 Aeta women perform
dances and collect
shellfish before pig
hunting to show gratitude
and apology for the killing
at the same time.
 Aeta men were also
observed to offer a bee
dance before collecting
honey
 Kagon- A ritual where
Aetas try to exorcise the
demon from the sick
person using sticks that are
strung together.  community. This
Indigenous Languages
and Literature
I. ROLES OF means of
INDIGENOUS communication at
LANGUAGE home or in the family,
or as the main,
preferred, habitual,
What do we mean by
general, or considered
Indigenous Languages?
normal language.
-An Indigenous
What do we mean by
Peoples Language can
Philippine Literature?
be defined simply as
the language spoken Philippine
uniquely by a group literature reflects a
people who affiliates diverse group of works
with a particular which are mostly
indigenous group grounded on
and/or with origins in traditional folktales,
the group (Spolsky, socio-political
2002) histories, and real-life
experiences. Such
-The Martinez Cobo
books have since
Study in 1986
promoted Filipino
provided an expanded
cultural values, told
definition of IP
daily struggles of
language, saying it
locals, and have
refers to a language
instilled a remarkable
identified with and
lesson or two.
unique to a particular
indigenous Threats to the Preservation and
Conservation of Indigenous
language can either be People Languages:
used as the only
1. National language
language, as mother
-is defined as the
tongue, as the habitual
official language/s
 adopted by a
particular state or
nation (Bamgbose,
1991). This is
typically learned
when the child of
an IP community
engages in school.
2. Dominant regional
language
-refers to the
language spoken
by dominant ethno-
linguistic groups in
a particular
geographical
location. It is
usually adopted by
the IP community
to be able to
communicate and
establish trade with
non-IP.
II. WHY DO WE NEED
TO STUDY
INDIGENOUS
III.
LANGUAGES AND
LITERATURE
David Crystal (2000)
Linguistic Diversity in the
provides the different
Philippines
reasons why we need to
care for the IP languages
and prevent their dying or The Philippines is one of indigenous and 8 are non-
extinction. These reasons the richest sources of indigenous. Furthermore, 41 are
are: linguistic diversity in the institutional (green), 73 are
world. According to developing (blue), 45 are vigorous
a. Linguistic diversity
Nelson Castro (2002), the (purple), 13 are in trouble
enriches our
archipelagic character of (yellow), and 11 are dying (red),
human ecology.
the country is one of the and 4 are extinct (black). Among
b. Languages are
factors that can be the IP languages in the
expressions of
attributed to the diversity Philippines, only two are widely
identity; c.
of languages in the used for communication: The
Languages are
Philippines. Curtis Maguindanao and the Tausug.
repositories of
McFarland (2004)
history.  There are 13 IP languages
contends that the linguistic
c. Languages in the Philippines that are
diversity in the Philippines
contribute to the considered to be in
is a result of natural
sum of human trouble. These include
processes. These include
knowledge and Agta-Dupaninan, Atta-
the language change,
each language Faire, Ayta-Magbukun,
divergence between
provides a matrix Bolinao, Isinai, Itneg,
linguistic communities
of wisdom of a Inlaod, Manobo-
caused by lack of
particular group of Kinamiging, Subanen-
communication, and the
people. Eastern, Agta-Mt. Iraya,
converse convergence
d. Languages are Alta-Northern, Batak,
affected by a high rate of
interesting subjects Butuanon and Giangan.
communication between
in their own right.
communities.
 There are 11 dying IP
PHILIPPINE Status of Philippine Indigenous languages in the
INDIGENOUS People Languages Philippines. Dying or
LANGUAGES endangered languages are
The number of individual
evident when the children
languages listed for the
in the community are not
Philippines is 187. Of these, 183
speaking the language of
are living and 4 are extinct. Of the
their parents and there are
living languages, 175 are
 only a few people left in Surviving Ancient Syllabic  All consonant letters in the languages can be found and are
the IP community (Cahil, Script among IP languages alphabet contain the spoken in Palawan in the
1999). These include default vowel /a/, and to Philippines. Despite the common
Among the different IP languages
Agta-Alabat Island, Agta- represent another vowel groupings, all three languages are
in the Philippines, the Buhid-
Isarog, Arta, Ata, Ayta- other than /a/, the “kulit” not mutually intelligible.
Mangyan, Hanunuo-Mangyan and
Sorsogon, Ratagnon and mark is used. A horizontal However, all three groups use the
the Tagbanwa of Palawan have
Tagbanwa-Central. The line or “kulit” above the same ancient syllabic writing
maintained the ancient pre-
Eskayan language is letter denotes the vowel /i/ system known as Tagbanua script.
Hispanic syllabic script.
dormant and is dying, or /e/; on the other hand, if
 The Tagbanua syllabic
while Agta-Dicamay, The Buhid and Hanunuo it is positioned below the
script is obviously closely
Agta-Villa Viciosa, Ayta- Mangyans have been able letter, it denotes the
related to baybayin,
Tayabas and Katabaga are to preserve their vowel /o/ or /u/. One may
another ancient syllabic
already classified as indigenous way of writing notice the absence of
script known to be utilized
extinct. due to natural borders separation between the
by the Tagalogs before the
provided by the mountains vowels /i/ and /e/ and in
INSTITUTIONALIZING Spanish colonization. The
against the influence of the same manner the
MOTHER TONGUE- same is true for the
modern living. The vowels /o/ and /u/.
BASEDMULTILINGUAL Mangyan script: Its origins
traditional poem  The script is written from
EDUCATION (MLE) can be traced back to the
“ambahan” is engraved on left to right and is read
Brahmi script in India
Department of Education bamboo plants, boards and from bottom to top. To be
through the Kawi script
Order number 74 series of containers with the use of able to read the text, you
from Indonesia.
2009, also known as a knife. According to need to rotate the bamboo
 The features of Tagbanua
“Institutionalizing Mother Emerenciana Lorenza canister 90 degrees
script are the same as the
Tongue-Based Catapang (2014), the counterclockwise.
Mangyan script: All
Multilingual Education scripts may have
HANUNUO- consonants carry the
(MLE),” acknowledges originated from the
MANGYANSCRIPT vowel /a/. An accent mark
the advantage of the use of Brahmi script of India and
on top of the letter denotes
the learner’s mother could also be related to the There are three IP groups
the vowel /i/ or /e/, and at
tongue in improving Kawi script of Indonesia. associated with the Tagbanwa:
the bottom the vowels /o/
learning outcomes and the The Aborlan Tagbanwa, Calamian
BUHID-MANGYAN or /u/. Notice again the
promotion of education for Tagbanwa and the Central
SCRIPT lack of separation between
all. Tagbanwa. All these Indigenous
People communities and
 the vowels /i/ and /e/ and customs, beliefs, and of Indigenous oration.
the vowels /o/ and /u/. traditions. These are a Peoples of custom However,
fundamental aspect of belief and elaborate
IV. WHY DO WE NEED their identity and must practices. prayers and
TO STUDY be ensured to be  The primary role ritual chants
INDIGENOUS inherited by their of these literatures can also be
PEOPLE future generations to is the preservation considered as
LITERATURE? preserve and conserve and conservation forms of
their uniqueness as of the identity of Indigenous
 Cole (1915) argues groups of people. the Indigenous People
that these literatures Peoples as a literature.
provide the Indigenous V. ROLE OF distinct and unique Example:
People’s explanation INDIGENOUS group.
of the origin of a LITERATURE  In some groups,
significant source of selected
Indigenous People
food and livelihood VI. INDIGINOUS individuals are
literature provides
like hills, mountains, LITERATURE IN tasked to be
different functions in an
lakes, and rivers. THE PHILIPPINES storytellers and
Indigenous People
 Indigenous People they pass on this
community. It may simply
Literature convey their  Indigenous vital responsibility
be intended as a form of
beliefs in supernatural Philippines through inheritance
entertainment during
beings and their literature in the within the family,
ordinary days and special
spirituality. Some Philippines can as in the privileged
occasions. Or also serves
stories capture be categorized “binukot” of the
as a non-material artifact
significant events in in conventional Tumanduk group
that contains the group’s
their community, their literary forms. of Panay Island.
history (Asain, 2006).
form of governance, These include Keeping a
the adventures of their  Indigenous People epics, stories, “binukot,” a
heroes and the legacy literatures serve as “bugtong” or cloistered young
of their group. Thus, a vehicle of riddles, folk girl in the family
we gain the knowledge cultural tales, who learns to chant
of their past, their transmission to the mythology, the epic of the
mental life and their future generations legends and community gives
 the family prestige, Sculpture and Carving Sculpture scrolled and painted motif of wheels. Categorized into ceramic-
exempts her from ➢ Sculpture is three-dimensional leaves, spirals, and feather-like making, clay-pot making and folk
labor, and artwork created by shaping or forms. ➢ It usually stands on a been a part of various cultures in
commands a high combining hard materials, fish and another one hangs from the Philippines, with evidence
bride price. typically stone such as marble, its beak. The wooden figure, dating around 3500 years ago.
 In certain metal, glass, or wood, or plastic usually perched atop a bamboo Either created for functional use
Indigenous People materials such as clay, textiles, pole, stands among decorative or forms that express the artistic
groups there is the polymers and softer metals. flags during weddings and other sensibility, Philippine pottery has
retelling of the Carving ➢ is one of the festive occasions. HAGABI ➢ evolved from ritual and
myths and legends are traditionally large ceremonial community wares to highly
techniques used in sculpture. ➢ is
—among the benches carved for wealthy ifugao sophisticated and elegant artistic
the act of using tools to shape
Igorots, the 44 families as a symbol of wealth, pieces with a variety of shape,
something from a material by
elders and the designs, and uses of glazes. First
scraping away portions of that power and prestige. ➢ the bench
priests or Pottery in The Philippines
material. ➢ The technique can be serves as a symbol of a
“mumbaki” are MANUNGGUL JAR (890-710
applied to any material that is prestigious “hagabi feast” in
known to be the BCE) Manunggul Jar is a
solid enough to hold a form even which the carving of the bench
storytellers. prehistoric artifact discovered in
when pieces have been removed marks the beginning of the
the Philippines. It is a burial jar
from it, and yet soft enough for celebration. TOROGAN ➢ the
 Among the believed to date back to the
portions to be scraped away with ancestral home of the Maranao
Hanunuo-Mangyan Neolithic Period. The jar was
available tools. Ifugao man doing Sultan or Datu. ➢ One of the
in Mindoro, the unearthed in Manunggul Cave,
a wood carving using chisel and richest survivors of Philippine
“ambahan” is not Palawan. The two human images
wearing traditional clothes BUL- preSpanish art is Maranao
limited to a single were said to symbolize two souls
individual or UL ➢ are carved Anito figures of decorative art, described by critics on a voyage toward the afterlife.
family (Postma, the Ifugaos: these represent their as graceful and rhythmical. ➢ This was based on the
1981). It can be ancestral spirit and granary gods. The floorbeams of the houses Austronesian belief wherein the
learned and sung ➢ the annual ifugao harvest ritual project beyond the walls, and the soul of a human separates from
by all members of "bululs" placed in rice granaries ends or panolong, such as the the body after death and returns to
the community. are considered guardians of the decorative figure, are carved and the Earth in another form for the
The pitch and the harvest. SARIMANOK ➢ figure multicolored. POTTERY What is purpose of looking after his or her
words can differ represents a fowl with wings, Pottery? Molded from the clay of descendants. The souls were
from one person to feathered tail, and a head the earth, baked under the sun, believed to travel through boats
another. decorated with ornaments of fired in kilns, or turned in potters’ just like the one depicted on the
jar’s cover. The Manunggul jar is
considered a living evidence of
the Filipinos’ shared cultural
legacy with their Austronesian
ancestors since marks of their
tradition and culture were seen in
various areas of the Philippines
and in numerous ethnic tribes.
MAITUM
ANTHROPOMORPHIC
BURIAL JARS (2000-500 BCE)
The Maitum anthropomorphic
burial jars are earthenware
secondary burial vessels
discovered in 1991 by the
National Museum of the
Philippines' archaeological team
in Ayub Cave, Barangay Pinol,
Maitum, Sarangani Province,
Mindanao, Philippines.
Meticulously crafted, showcasing
detailed human features such as
facial expressions, hairstyles and
clothing. Depending on the sex of
the deceased person, the form of
the jar also follows with female
remains placed in receptacles with
breast like forms while males
have penis like projections at the
base of the jar. SOME OF
INDIGENOUS POTTERY
MAKING IN THE PHILIPPINES
1. Cordilleran Pottery
(Particularly in Kalinga) Ceramic
vessels of Kalinga are divided
into three types: rice cooking
(ittoyom), vegetable/meat cooking
(oppaya), and water storage
(immosso) pots. According to
Skibo, the rice cooking pots are
usually larger, thinner and have a
smaller opening than
vegetable/meat pots. 2. Ati
Pottery (Western Visayas) The
Ati People, an indigenous group
in Western Visayas, have their
pottery traditions in the province
of Aklan. The people of Aklan are
skilled in creating beautiful clay
pots, which are used for cooking
and storage. The pottery is
decorated with intricate patterns
and designs, often reflecting the
natural beauty of the Aklan
landscape. Ittoyom (Dangtalan-
style) (Tanudan-style) Immosso
Oppaya 3. T’boli Pottery (South
Cotabato) T’boli people of South
Cotabato, Mindanao are known
for their distinct pottery style.
They use a combination of coiling
and slab rechniques to create their
pottery, which often features
intricate designs. T’boli pottery is
typically used for cooking,
serving and storage. MARITIME
TRANSPORTATION Butuan
Boats or Balangay The oldest
archaeological evidence of
watercraft in the Philippines. It is
estimated that it was made
between the years 1215 to 1250;
centuries older than the Spanish
galleons that first arrived in the
archipelago in the 16th century.
Since 1976, at least 11 boat
remains have been reported, all
within 1 km. radius in Libertad,
Butuan City, though only 7 have
been investigated by
archaeologists. Of these, three
were recovered and are housed at
the National Museum of the
Philippines. Boat 1 and Boat 5 are
in Butuan and Boat 2 is in Manila.
Sama Badjao of Southern
Philippines They traditionally
spent the majority of their lives at
sea as a nomadic group of people
who would only come to land to
bury their dead. The Sama Badjao
are known to be some of the most
skilled craftsmen who built boats
from precolonial times up to the
present. Also known in different
parts of the islands as bangka,
paraw, baroto, vinta, and kakap,
boats are also an integral aspect of
indigenous Philippine spirituality.
Its purpose extends beyond the
practical to that of ritual: as a
vessel to the realm of the spirit.
Scale model of the Balangay or
Balanghai Parts of the Balangay
As a symbol and metaphor of a
vessel taken on a journey between
the corporeal and the spiritual
realm, it is a vehicle for
communing with the spirit world
and for traversing the transitory
state between life and death, and
life, again. WEAVING • To make
cloth and other objects. Threads
or strands of material are passed
under and over each other. Origin
of Weaving in the Philippines -
The weaving culture in the
Philippines dates back to the 13th
century. The tradition makes use
of raw materials like local cotton,
abaca, fibres, and pineapples.
Many Filipinos are very spiritual
people; in fact, our traditions are
rooted in beliefs that were passed
on by our ancestors. - The first
historical traces of weaving in the
Philippines was found in a cave in
Cagayan Province and Palawan
Island dated 1255 – 605 BCE.
Archaeologists found a stone tool
(Bark- Cloth Beater) used for the
preparation of bark cloth that was
used to pound the bark to loosen
the pulp from the fibre to use for
weaving textiles. Types of
Weaving in the Philippines • Abel
(Vigan traditional crafts) – origin;
Ilocus Sus, community; Ilocano •
Pinilian – origin; Ilocus,
community; Ilocano • Bontoc –
origin; Mountain Province,
community; Bontoc • Kalinga –
origin; Kalinga Province,
community; Mabilog Lubuagan
weavers • Piña – origin; Aklan,
community; Aklanon • Hablon –
origin; Panay island, community;
Kiniray-a and Hiligaynon •
Saputagan Tapestry – origin;
Basilan, community; Yakan •
Mabal Tabih – origin; South
Cotabato, community; Blaan •
Bagobo Inabal – origin; Davao
del Sur, community; Bagobo
Manobo • Ramit – origin;
Mindoro, community; Mangyan •
Dagmay – origin; Eastern
Mindanao, community; Mandaya
• Maranao Textile – origin;
Marawi, Lanao del Sur,
community; Maranao • T’nalak –
origin; South Cotabato,
community; Tboli • Pis Syabit
textile – origin; Sulu, community;
Tausug Weaving Patterns •
Binakul - is a weaving pattern
common to Abra and the Ilocos
region in northern Luzon. •
Matmata - consists of diamonds,
often with double lines, and is
sometimes referred to as “eyes of
the ancestors.” • Bunga Sama - a
complex pattern used by the
Yakan tribe in the Sulu
Archipelago. • Palipattang - is
another colorful design from the
Yakan tribe. • Binituwon -
symbolizes fertility and
abundance, so in many cases
women wear belts incorporating
the symbol to help them have a
child. • Baniya/Bayawak - This
pattern is a literal representation
of a lizard that symbolizes the god
who came to earth in the form of a
lizard to teach the Ifugaos how to
irrigate their crops. • Tinaggu - is
also one that takes the form of a
more literal interpretation – it is in
the shape of a human figure.
Common Forms of Weaving • Hat
– ex; vakul (Batanes), buntal
(Quezon Province), and salakot
(Central Luzon). • Mats – ex;
banig (Basey Samar). • Bags – ex;
bayong (Visayas/Luzon)
Importance of Weaving in the
Philippines - Weaving in the
Philippines is one of the
distinctive ways of expression of
arts, culture and tradition of the
indigenous people. Every region
of the Philippines has their own
handloom tradition that has
become their trademark. FOLK
ARCHITECTURE • Differ
significantly per ethnic group,
where the structures can be made
of bamboo, wood, rock, coral,
rattan, grass, and other materials.
• Dwellings, places of worship,
barns, and other structures that are
designed and built without the
assistance of formally schooled
and professionally trained
architects. BAHAY KUBO/ NIPA
HUT • It is also known as
“Kamalig” • It serves as an icon to
Filipino lowland and rural culture.
• It is made up of bamboo mats or
sawali and a thatched roof made
up of anahaw or nipa. RICE
GRANARIES/ BALE (Ifugao) •
Also called “Native House” is
said to be the “first pre-fabricated
house in the world,” according to
renowned anthropologist Otley
Beyer. • This type of dwelling
does not make use of nails thus it
is also called “No Nail House.”
DARUL JAMBANGAN (Palace
of Flowers) • It was the palace of
the Sultanate of Sulu based in
Maimbung, Sulu, Philippines. • It
was believed to be the largest
royal palace in the Philippines. • It
was the royal residence of the
ruler of the Tausug. • It was
destroyed by a typhoon in 1932.
KAWAYAN TOROGAN • A
torogan, which literally translates
as “a place for sleeping,” is the
stately house of elite members of
the Maranao tribe in the province
of Lanao del Sur in the island of
Mindanao, Philippines. As the
house of datu or sultan, it is a
symbol of status and leadership.
BAHAY NA BATO (Cebu) • Is a
type of building originating
during the Philippines’ Spanish
Colonial period. It is an updated
version of the traditional “bahay
kubo.” • Like Bahay Kubo, much
of this ground level was reserved
for storage; in business districts,
some spaces were rented to shops.
CASA RESIDENCIA (Dapitan) •
The main house also the biggest.
It served as Rizal’s residence
where his mother and sisters also
stayed during their visit. It has
one bedroom and a surrounding
veranda with views of the Dapitan
Bay. IVATAN HOUSE / to three areas specifically the use
DAKAY HOUSE (Batanes) • of traditional costumes (textile),
Most of the houses are built with jewelries and tattoos. The designs
limestone walls, and cogon roofs. vary depending on the location,
• It has narrow doors and users and function of the
windows with wooden shutters ornaments. Filipino Bawisak
and often secured by wooden Earrings Traditional Ifugao tribe
bars. • The oldest house in (Northern Luzon, RAITphines
Batanes ans is Unesco heritage bead and shell bawisak The
listed. • It has been constructed in bottom shell designs have been
1887 and very strongly of lime described as either representing
and stone for protection that will earrings berlies atcertain item of
last from storm and strong winds male generative anatomy. Ifugao:
in the island which is located Warrior’s Silver "Linglingo"
along a typhoon belt. BADJAO’S Earring Pair and Pendants The
STILT HOUSES AND Lingling-o is used as either an
HOUSEBOATS • Most of their earring or a necklace pendant by
traditional dwelling are comprised Filipino tribes on the island Luzon
of a single-room thatch house on in northern Philippines. It is also
stilts built above the sea. • The found in other areas within the
Badjao originally lived on their Philippines! The Ifugao, Bontoc,
boats called lepa-lepa. • Its Kalinga, and Gaddang tribes wear
foundation are carefully placed in them as pendants on necklaces or
between coastal rocks and corals. as earrings. Filipino lingling-o
Physical Ornaments Bontoc, have been dated circa 500 BC.
Ifugao, and Kalinga Tribal The lingling-o worn by the
Textiles with Variety of Silver Ifugao, Bontoc and Kalinga in the
and Brass “Linglingo” Fertility mountains of Cordillera are
Charms Bontoc Warriors Ritual frequently made of silver.
“Boaya” Head Hunting Necklace: Traditional Filipino Tattoo Batok,
Shell Boar Tusk, Rattan, batek, patik, or batik, among other
Fiberbrand Bone Physical names, are general terms for
ornamentation can be categorized indigenous tattoos of the
Philippines. Tattooing on both
sexes was practiced by almost all
ethnic groups of the Philippine
Islands during the pre-colonial
era. Tattoos were seen as a sign of
bravery, a symbol of social
standing, and a rite of passage.
The Philippine Tribal Costumes
B’laan - The B'laan are one of the
indigenous peoples of Southern
Mindanao in The Philippines.
They are famous for their
brassworks, beadwork and t'nalak
weave. The people of these tribes
wear colorful embroidered native
costumes and beadwork
accessories. Kalinga The Kalinga
are called the "peacocks of the
north" because of the attention to
appearance and dressing. Kalinga
15 landlocked province of
northern Cordillera, Philippines.
"Kalinga" means enemy, a name
that the bordering inhabitant
called this tribe Because of their
headhunting attacks The name
stuck and became accepted by the
natives themselves. T’Boli T’boli
distinguish themselves from other
Tribal Groups by their colorful
clothes, bracelets and earrings,
this the famous for their
complicated beadwo wonderful
worn fabrics and beautiful.
Bagobo The Bagobo are proud
people with proto Malayan
features. They have ornate
traditions in weaponry and other
metal arts. They are noted for
their skill in producing brass
articles through the ancient lost-
wax process. These people also
weave abacca cloths of earth
tones and make baskets that are
trimmed with beads , fibers and
horse's hair.
Philippine Indigenous Customary
Laws, Livelihood, and
Technology
REPUBLIC ACT NO. 8371
The Indigenous Peoples’ Rights
Act of 1997
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 therefore, and
for other purposes
Several rights are bestowed unto
members of indigenous cultural
communities:
 1. Rights to Ancestral - includes those governing a as mumbaki directs the determines what tree he
Domains people’s or a community’s rituals. wants to give.
2. Right to Self-Governance rules on marriage, divorce,  In the olden times,  If a person is caught
and Empowerment inheritance, child custody, selection cutting was stealing from muyong, he
3. Right to Social Justice and etc. being practiced since there or she is brought to the
Human Rights  NATURAL is a specific tree species tribal elders and will be
4. Cultural Integrity RESOURCE-RELATED that can be used for severely reprimanded.
5. Customary Laws LAWS crafting rice and
INDIGENOUS CUSTOMS
- includes laws concerning constructing native
Customary Laws AND TRADITIONS
different types and levels houses, namely narra
- In the domestic context, of tenurial rights over  When a child is baptized,
“customary law” is a law forests, lands, water the parents plant four
that is based on deeply bodies, and other natural seedlings in their muyong, Customs — specific practices of
rooted concepts and resources which indicates the giving long standing
customs that have taken on of their blessings to their Traditions — inherited pattern of
CUSTOMARY FOREST
the force of law over time. child. thoughts or actions
LAWS OF IFUGAO
- Customary legal regimes  Maid biyang umedi, which
sui generis system for the  Ficus trees are not being means no trespassing FARMING
protection of traditional harvested for timber and in muyong areas, is being PRACTICES
knowledge. This fuel wood since they help observed to avert illegal IFUGAO
indigenous legal system maintain sufficient hunting of wild animals.
was; groundwater supply  One may gather dead  Tamal/Holok — a pond
 Unwritten for muyongs and payoh. branches as fuel wood field medicine rite
 Passed on orally from  Local people refrain from from other muyongs even performed to fight off
generation to cutting century-old without permission from insect manifestation or
generation endemic trees such as the owner. Such privilege crop disease
 Strongly tied to dipterocarps because they is reciprocated by cleaning  Pun-nok — where teams
culture, tradition and believe that these trees and tending the muyong as of community members
the tribe harbour the spirits of their a form of payment for the compete by pulling a rope
ancestors; fuel wood collected. made of a sappling from
 Before cutting old trees,  If a tree is harvested, the attoba tree at the Hapao
TWO CATEGORIES OF they conduct rituals to person who gathered River and victory means
CUSTOMARY LAWS seek the permission of should replace it with two their next harvest would
their ancestors. A shaman seedlings. The owner be most bountiful
 PERSONAL LAWS
locally known Pun-ok
CORDILLERA
 Tengao — rest period for
the community after
harvest and planting
season
HIGAONON
 Panlaoy — done to
monitor and assess the
condition of the forest
 Pagbala — performed to
seek their guardian spirits’
consent for the annual
conduct of panlaoy
TRADITIONAL
MEDICINE AND
HEALTHCARE
IFUGAO
 Baki — performed inside the
home of the patient by a local
priest or mombaki
ATI
 Panagang — a charm used
against aswang
 Tektite — charm against
kalanasin (forest spirits)
 Diamante-negra — a
mineral stone soaked in
water along tektite and is
used against himit (evil
spirits)
 Mirku and Abara —
pieces of deer's anters
believed to absorb venom
 Ipro or Turtle Bile — for
people with asthmatic
symptoms
BADJAO
 Pag-jin — performed at
night before the full moon
to cure diseases
BONTOC/IGOROT
 Manengtey — ritual, done
for protection, that
involves divining omens
from the internal organs of
a sacrificial chicken
KANKANAEY
 Sedey — a ritual invoking
the supreme being
Lumawig, to cleanse and
protect their town from
diseases
WEDDING TRADITIONS
a.) Bontoc or Igorot Wedding
b.) Manobo Wedding
c.) Palawanon Courtship
Pasabuli is how this stage of
Palawanon courtship is termed.
Riddles are propounded by the
prospective bride’s parents. It
devolves upon the prospective
bridegroom’s parents to solve and
answer them. Only when the
prospective bridegroom’s parents
can satisfactorily answer them
does the courtship transfer to the
Pabalic, or session for the
bargaining of the onsod (or
dowry).
BURIAL PRACTICES
 ISNEG —When an Isneg
person dies, they are
wrapped in a mat and
carried away by close
male family members
along with items for use in
the afterlife, such as a jar
of water and weapons. The
Isnegs either bury their
dead under the kitchen or
in a family graveyard.
 BENGUET — The
indigenous people of
Benguet leave the body of
someone who has died
outside the main door of
their home tied to a chair,
blindfolded for eight days.
The elders perform a ritual
called bangil, a recitation
of the deceased’s life, the
evening before the funeral.
 IFUGAO — The Ifugao
people have a practice
called Bogwa for their
dead. After the deceased
has been buried, the bones
are dug up, cleaned, and
rewrapped before being
returned to the grave.
 KANKANAEY — The
Kankanaey people carve
their limestone coffins
while still living. When
they die, the bodies are
placed inside the coffin in
the fetal position. They
also practice the hanging
coffin, where the coffins
are placed on the side of
cliffs, either on a natural
rock overhang or on
shelves built into the side
of the cliff.
PHILIPPINE INDIGENOUS
LIVELIHOOD
Livelihood – A means of securing
the necessities of life.
Indigenous peoples groups in
the Philippines are dependent on
the land, rivers and the Sea as
primary sources of their  WOOD CARVING Fish such as yoyo (Japanese fish), - Handicrafts
livelihood (Molintas, 2015; tilapia, tampipi (million fish), and - Livestock farming
Ishmail & Ahmad, 2015; Garvan, Wood carving is both a a variety of snails are raised." - Traditional health care and
1929). The extraction of resources livelihood and an art among the
medicine
and livelihood from the land and Ifugaos. Like the rice terraces, it  WEAVING
water are Primarily influenced by has an ancient origin. Many THE BADJAOS OF TAWI-
Another home-based
their customary beliefs and Ifugaos in Banaue and TAWI
livelihood among the Ifugao is
practices. surrounding municipalities, are
weaving. The Ifugao weave a MAJOR LIVELIHOOD
involved in wood carving in
THE IFUGAOS OF THE variety of products ranging from
combination with farming. This The major livelihood of the
CORDILLERA primary products such as tapis, G-
craft is carried out during dry Badjaos is seaweed farming and
strings, and ikat, to bags, purses,
season. For many residents, it is fishing. Fishing reflects Badjaos’
MAJOR LIVELIHOOD wallets, placemats, bed sheets,
more profitable to remain at home cultural inclination to harvest
chalecos, and pencil cases.
The major livelihoods of carving than to work for wages in from Nature’s bounty, and
the Ifugaos are farming, any industry in a faraway place. THE ATIS OF PANAY seaweed farming reveals their
handicrafts and wood carving. diligence to work and improve on
 LIVESTOCK MAJOR LIVELIHOOD
From these livelihoods, they are Nature’s productivity. These
FARMING
able to support their children's The livelihoods of the Atis livelihoods enhance the
education and acquire the basic The Ifugaos raise livestock highly depend on their immediate preservation of their customs and
necessities of life. Their farming including pigs, chickens, and environment and the resources at traditions and distinguish the
practices have greatly altered the carabao. Their main reason for their disposal. In Nagpana, Badjaos from other neighboring
environment, but have raising animals, especially Barotac Viejo, and Iloilo, the tribes.
nevertheless been recognized as chickens, and pigs, is to enable Atis’ main livelihood is farming.
among the world's most them to perform their traditional In Igcabagti and Igcaputol Dao, - Fishing
productive, stable and sustainable rites, cañao, during harvest. It also Antique, the Atis make a living - Seaweed farming.
systems. serves as a source of additional from nipa shingles. In all the sites - Mat weaving
income. visited, their annual income from
these occupations is insufficient
 FISHING INDIGENOUS
 FARMING SYSTEM so they have to earn additional
Fish are raised in the Ifugao income by working as laborers in TECHNOLOGY
Seen from a wider
Payoh system on a limited scale. rice and sugarcane farms in
perspective, the farming system of
A separate terrace with higher faraway places like Passi and
the Ifugaos consists of the payoh
dikes is used for this purpose. The Negros Province. What is Indigenous technology?
(rice terraces), muyung (woodlot)
fish are raised and rice and taro
and the uma (swidden). - Farming Technologies employed by
are cultivated at the same time.
- Fishing the native inhabitants of a country
and which constitute an important
part of its cultural heritage and
should therefore be protected
against exploitation by
industrialized countries.
TOOLS FROM IFUGAO
 RICE HARVESTING
KNIFE OR FINGER
KNIFE (GAMULANG)
A rice harvesting knife is used
to gather or harvest rice. It is
made up of a wooden handle that
is held in the palm and a crescent-
shaped blade that is in the center
at a right-angle to the handle. It
passes between and parallel to the
middle and ring fingers. Stocks of
rice are then grasped in the hand
and cut in a singular motion.
 SMALL FISH TRAP
(GŪBOL)
Cylindrical fish trap made of
woven rattan and bamboo spikes
(gūbol).
 RODENT TRAP
(ATTIB)
Used especially for mice or
rats; jaws are hinged at both ends
with a spring in which the animal
is caught.
 WOODEN PUMP
DRILL WITH
FLYWHEEL
A tool such as this could be
used to create other tools useful
for the farming and cooking of
rice. It looks as though the main
purpose of this item would have
been to drill small holes in times
 STONE HAMMER
(TULTUL/PAMALU)
Used as a tool for flattening items.
Dimensions are 18.25 inches in
total length. Stone itself is 6
inches in width. Stone is gray
colored with freckled spots all
around. Possibly made in the
20th to 21st Centuries. The
wooden handle is held together by
black tape strips. Ifugao.
 UCHIP
Aside from chisels
knives(uchip) are also used by
wood carvers to smoothen the
edges of wood carving
 LUKONG
The lukong is a chisel with a
crescent like blade. It comes in six
different sizes and is used to
produce rounded edges in wood
carvings.
 SIMPA
The simpla is a flat-bladed
chisel used by the ifugao in
woodcarving.
TOOL FROM ATIS OF
PANAY
 GUNA
Guna, also called bolo-guna,
is a Filipino weeding knife with a
very short and wide dull blade
with a perpendicular blunt end. It
is an agricultural tool used mainly
for digging roots and weeding
gardens, approximating the
functions of a garden hoe. It is the
smallest type of bolo.
 TIGSUHOT
Is employed for trapping. Bolante
describe tigsuhotas being made up
of a binitlag(slot) encircling a
dead frog. Two spring traps are
attached on two place near the
encirclement.
 TAGAD AND PITALA
The staple food of the Atis
consists mainly of rice and root
crops. Roots crops are gathered
from forest or from the hills using
rough tools, such as a wooden
dibble stick(tagad) or an iton-
tipped dibble stick.
Indigenous Filipino Psychology:
Kapwa at Pakikipagkapwa
What is Filipino Indigenous
Psychology?
- it refers to the psychology born
out of the experience, thought and
orientation of the Filipinos, based
on the full use ofFilipino culture
and language
- In the Filipino context, relations
are very important.
- This is the very basic premise of
the theory of Virgilio Enriquez’s
Kapwa Psychology, which he
introduced as a vital concept in
the field of Filipino Psychology.
- In English, the term that is
closest to “kapwa” is “others,” but
this term recognizes the self as
something that is separate and
distinct.
Virgelio G. Enriquez
-Kapwa refers to a shared identity
of self and others.
- He considers kapwa as a core
value of Filipino Psychology
where other important Filipino
values are connected.
-Pakikipagkapwa refers to the
social manifestations of kapwa.
Pe-Pua & Marcelino (2000)
-provide a comprehensive
discussion of Filipino values as
studied by various Filipino
psychologists in their article about
the contributions of Virgilio
Enriquez to the field.
Filipino values were classified by
Enriquez:
Interpersonal values and Socio-
personal values
 Interpersonal Values
-are manifested in the personal
relations of Filipinos with others
- are further classified according
to colonial or accommodative
surface values, confrontative
surface values, and pivotal
interpersonal value,
 Socio-personal / Societal
Values
- are manifested on a more macro
level in society.
- are classified according to
linking socio-personal value and
associated societal values.
Accommodative Surface Values
1. Hiya
2. Utang na Loob
3. pakikisama
Hiya
-which is usually translated as
“shame” by foreign scholars
-Filipino psychologists emphasize
the importance of understanding
hiyain terms of affixations in the
word. The meaning of the word
can change depending on
affixations like nakakahiya means
embarrassing.
-Meanwhile Salazar focused on
the internal and external
dimensions of the term hiya,
which he translated as a “sense of
propriety”
Utang na loob
- usually translated as “debt of
gratitude” or “principle of
reciprocity”.
-But Filipino Psychologist
Enriquez defined utang na loob as
“gratitude/solidarity”.
-It is something that is not
obligatory, since there will always
be an opportunity in the future to
show utang na loob.
Pakikisama
-was earlier related to maintaining
“smooth interpersonal relations”
by conforming to a group.
-But later, Enriquez defined it as
“being along with,” and
“companionship”.
Pe-pua & Marcelino (2000)
- further discuss that the
confrontative surface values
include bahala na, lakas ng loob
and pakikibaka.
Bahala na
- usually translated as “fatalism”
by foreign scholars, but later,
Filipino psychologists like
Lagmay defined it as
“determination and risk-taking”.
-According to Lagmay (1977 as
cited in Pepua & Marcelino
2000), when a Filipino say bahala
na, he is prepared to face difficult
situations and do his best to
overcome these situations.
Pakikiramdam
- considered as an a priori or pivot
value.
-This is critical since it is a shared
inner perception and heightened
awareness that the person should
possess prior to experiencing
good interpersonal relations
(Enriquez, 1994).
-These Filipino values introduced
by Enriquez can be seen in the
relationships of Filipinos across
different contexts, most especially
with their families. Because of the
collectivist nature of Filipino
society, the family is the
prototype of all social
relationships (Triandis, 1994 as
cited in Macapagal, Ofreneo,
Montiel, & Nolasco, 2013).
-The usual set-up for Filipino
families is the “extended family,”
which makes the family bigger
compared to a nuclear family
(Covar, 1999). The concept of
“filial piety” is very much valued
in the Filipino family.
Understanding the Values of the
Mangyans in Mindoro
Andres (2006)
- he enumerates various Filipino
values the Mangyans possess.
Mangyans Value
1. Mano
-it is to show of respect for their
elders through kissing of the hand.
2. Pakikiramay
- where they express sympathy for
an offended or bereaved family.
3. Bayanihan
- doing any group work or task.
- This is evident during planting
season, when people help each
other without any compensation
except for a free meal.
4. Kasipagan
- This is manifested in their
planting practices.
5. Barkadahan
- Mangyans value their peers with
their “barkadahan”, because the
people of Mindoro come from
different regions and as a result,
they form strong ties.
6. Takot sa Diyos
-Mangyans also manifest “takot sa
Diyos”, pagmamagandang loob
and pakikipagkapwatao.
Postma (2005)
- according to them, Mangyans
avoid saying bad words to their
kapwa. They avoid cursing them
even if they have been wronged.
- Another manifestation of close
affinity among Mangyans is found
through the ritual of “sandugo”.
This is done by Mangyan males.
Queny part
Ramschie (2008)
-Aside from the values
highlighted by Andres, the
Mangyans from Mindoro are
known to be very superstitious
-This is immensely integrated into
their value system
Hebling & Schult (2004)
- Thus, the everyday activities are
guided by their superstitions and
ideas
- Filial piety is one observable
feature of family values among
the Mangyans
- The parents are well respected
and they have full authority to
decide even on the future spouse/s
of their children
- Contrary to common beliefs, a
Mangyan family is not egalitarian.
-The father is still considered the
dominant figure in the family.
- This holds true in the to strangers. Reciprocity is highly
community: During public considered at all levels of social
discussions, the opinions of men relations (Ramschie, 2008).
are given more weight than those
-The ideals of reciprocity and
of women
non-violence are the guiding
-As is true of other IP groups in principle among the Mangyans in
the Philippines, Mangyan elders relation to neighboring groups
have great influence and (Lauser, 1999).
authority. They are given higher
- Thus, they show a friendly,
recognition and deference with
good-natured and cordial attitude
respect to issues concerning the
with the other groups they interact
welfare of the community than
with in their community.
government officials do. The
community considers them as -In case of disagreement between
persons of vast experience, a member of their tribe and
wisdom and knowledge another group, the elders and
(Ramschie, 2008). leader seek ways to resolve the
matter through peaceful means.
-They trust that their elders will
provide the most prudent and
unbiased decision in the
arbitration of disputes and
conflicts (Bawagan, 2009).
-Another notable custom among
the Mangyan is their peaceable
attitude and gentle behavior
(Hebling & Schult, 2004).
-There is a strong disagreement
regarding more aggressive and
boastful behavior, which might
provoke misunderstanding. They
promote mutual respect among
the other members of the village
and show amiable affection even