Table of Contents

Introduction

Chapter 1 Sagada

Sagada Death and Ritual

Death “Daw-es”

SAGADA DEATH RITUALS: On Hanging Coffins

Chapter II Bontoc

Healing and healers

Chapter III Sabangan

Agricultural Rituals of Sabangan

Begnah

Chapter IV

Burial and Death of Tadian

Infant babies

Chapter V

Theological Reflection and Conclusion

BIBLIOGRAPHY

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 INTRODUCTION

Every group of people are identified with their own culture. With their beliefsystem that entails

especially rituals, people greatly identified themselves as individualand as a community.

Definitely, without these rituals, peoples of different cultures couldnot remain human.

Hence, rituals in a very great sense are the manifestations andexpressions of the people’s belief

and spirituality, thoughtways and lifeways.

There aredifferent kinds of rituals and they varied depending on the situation or event. Each

ritualhas a corresponding prayer, specific spirit addressed to persons involved, materialofferings,

sacrificial animal and time of performance.There is a ritual for planting, forharvesting, for

thanksgiving, for healing a sick person, for asking forgiveness, forinitiation, for marriage, for the

dying, the dead and the burial, etc. These rituals express the spirituality of the people as well as

the people’s integral relationship with other human beings, with nature and with the spirits of the

world. These rituals are expressedand performed through dancing, singing or chanting of prayers

and other specificexecutions like for instance the slitting of the head of the chicken to the

gestures of passing the container (of blood, water or wine).

This aspect of culture is very much common among all groups of people particularly to

indigenous people. Even the “highly civilized” cultures have their own rituals. And more so to

the indigenous people who perform such rituals in a dignified andsacred manner. And when

rituals are suppressed or systematically banned, the peoplewould also lose their very identity.

Nevertheless, it is undeniable that there are groups of indigenous people whoembraced the

civilization and development as what lowlanders call it, gradually departedfrom their original

way of life. One of the aspects that were affected was their belief system

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New religion was introduced and many were baptized especially to Christianityas a way of

development. Consequently, there was the abandonment of their beliefs and practices that have

been handed down to them from their ancestors of old. In particular,this is the situation of the

Kankana-ey people of the Northern Philippines who at thedawn of Christianization abandoned

and were forced to abandon their traditional beliefsfor it was against the perspective of the

religion of Christianity. This is particularly truewith the fundamentalist Christians who give sole

emphasis on the scriptures as experienced by the Kankana-ey who live in the downtowns among

thelowlanders. Yet, even after those years of embracing Christianity, there were membersof

these people who wish to reclaim the aspect of rituals in their culture without jeopardizing the

elements of their Christian faith

Chapter I

Sagada Death and Ritual

“Panag-aapoy” Panag-aapoy is a Kankana-ey term meaning “to light a fire.” The term also

refers to a festival of lights long been practiced by the residents of Sagada, Mt. Province.

A melding of Igorot culture and Anglican Christianity beliefs, this unique tradition started during

the early 1900s when the first Anglican Priest, Rev. John Staunton, presided the first Christian

Funeral in Sagada. On the eve of November 1st each year, before sunset, folks visit the graves of

their dearly departed and use a piece of flammable pinewood called saleng instead of candles pay

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tribute to a life that has passed. This unusual ritual has also been adopted in other parts of Mt.

Province like Besao and Bontoc.

According to an offspring from the Applai Tribe of Sagada, Kurt Alalag, the purpose of panag-

aapoy is to light the path of their deceased relatives and to guide them into their peaceful eternal

rest. “Originally kandila sana, pero syempre nung time ng mga ancestors ko, walang kandila

kaya yung saleng na lang kasi yun ang marami sa amin noon," Kurt says, "Sa time din kasi na

‘yon, doon kayo makukumpleto at may reunion (Originally, we used candles. However, during

my ancestors’ time, they didn’t have candles, they only used saleng. This is also the time (panag-

aapoy) that the family is reunited)." . Panag-Apoy typically kicks off with an afternoon mass

and a blessing of the graves by a priest

On your way to the coffins, you will come across the public cemetery. Pre-colonial times called

for burials at the mouth of caves, like Lumiang, or along cliffs. As Christianity merged with

local ideologies, people adopted Christian names and traditions. About 98% of Sagadians are

Christian now.

Death “Daw-es”

During the season of souls and hallows, Igorots also perform the daw-es, a soul-cleansing ritual

for the living and the dead. It is also practiced during unexpected deaths, accidents, or

misfortunes. For this, a dog is butchered and offered to Kabunyan, an indigenous god. Elders

believe that dogs are strong and their relationship with humans is immense. A native priest called

mambunong renders a prayer summoning Kabunyan and other gods, who can help them dispel

evil spirits or anything that may harm the members of the family.

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“Pag may hindi mangyaring maganda, ginagawa ang daw-es, para hindi maulit, kinakatay dito

ang manok pero kapag mas mabigat ang mga nangyari doon talaga kumakatay ng aso," Kurt

relates, "Aso rin ang kinakatay kasi sabi ng mga lolo ko, binabantayan din daw kahit sa kabilang

buhay (When misfortune happens, daw-es is performed so that it won’t happen again. Chickens

were butchered. Dogs are butchered during the worst incidents. My grandfather’s believe that

dogs remain on guard even in the afterlife).

Daw-es started even before the Americans came, with different versions of the ritual depending

on the province. When Marmay Tumil-ang, a resident from Besao, Mt. Province had her worst

years of relationship with her husband and conspicuous things were already happening for

almost a year, her clan decided to do daw-es. “Three years ago sa marriage ko, sobrang gulo so

my family decided to do daw-es para mayroon akong way na magfoward sa mga masasamang

nangyari," Marmay shares, "So far, effective naman sa akin yung daw-es kasi naayos yung

relasyon tapos naging focused ako, nagkabusiness” (Three years ago, my marriage was a

disaster. My family decided to do daw-es so that I could move on from my past bad experiences.

So far, daw-es is effective for me. My relationship (with my husband) was fixed and I became

focused. I even put up a business.)"

Once the daw-es is done for you, you are prohibited to eat the cooked dog meat offered during

the indigenous ceremony. The elders are the only ones allowed to feast. Children as well are not

allowed to partake of the food because this is a bad omen, as they are considered weak and

fragile. The person or family, who asked for it (daw-es), is also not allowed to roam around and

has to rest. This stage is called mantengaw in Kankana-ey or man inana in Ibaloi.

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“Nung nagdaw-es ako, hindi talaga ako kumain. Kailangan mong igalang yun. Ganun siya

kabigat kasi may gagawin doon na parang tatawagin lahat ng ancestors mo. Hihingi ng tulong

ganon," Marmay adds, "Napakaganda nga ng wisdom nito eh dahil iclecleanse ka talaga.” (When

I underwent daw-es. I didn’t really eat. You have to respect the gravity of the ritual. There’s a

part where all your ancestors are summoned to ask for help. This will really cleanse you).

SAGADA DEATH RITUALS: On Hanging Coffins

Sagada’s mysterious Hanging Coffins at Echo Valley attest to the 2,000-year-old Igorot burial

traditions that have fascinated the world. Pinewood coffins suspended with primitive wires and

ropes along limestone cliffs act as vessels to heaven. The departed assume a fetal position, as it is

believed that souls should leave the earth the same way they entered it. Little written records

exist to document this bizarre practice; rather, knowledge is passed down through word of mouth

by Applai elders.

Bodies of the buried here are blood relatives, but a funeral is always a community matter.

Tradition required a sacrifice of at least 21 pigs, dogs, or chickens in the course of the 5-day pre-

burial ceremony. Notice the chairs hanging alongside the coffins? At the pre-burial ceremony,

families would prop the newly deceased on chairs after smoking them to prevent early

decomposition. The Applai only consider you dead when you're in your coffin.

On the body's way to the cliffs, it is passed one by one to each member of the community. After

being wrapped in a ceremonial cloth, it is then placed inside a small coffin in the fetal position.

Over the years, Christian influence has lead to the evolution of a longer coffin.

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Only those who die of natural deaths earn the right to a traditional burial. Children that die at

birth, or individuals who pass away due to illness are buried elsewhere.

Chapter II

Healing and Healers

BONTOC

The Bontoks comprise the inhabitants of the central and eastern Mountain Province. They

believe in a supreme deity, Intutungcho (intutungtso, the one above) also referred to as Kafunian.

Another deity is Lumawig, Kafunian's son, who became earth-bound to the people to teach the

arts and skills for survival. There is also the belief in the the existence of spirits (anitos) of the

dead who have to be constantly pleased lest they induce misfortunes and diseases. Intermediation

is usually done by the insup-ok, a seer or medium who can counter the afflictions caused by evil

spirits. through a ritual of prayers (kapya) and animal sacrifices - a plate of rice topped with a

chicken leg or breast offered to the spirits. (Also see: Circumcision / Tuli.html) The Bontok's

life, from birth to death, is punctuated with rituals (mangmang) with the sacrificial butchering of

animals.

Mangmang, a ritual counterpart of the Benguet cañao, is used to appeal to the anito for a sick

person (mangaswak), accompanied by a feast of chicken and pig meats. A smaller version is

called the man-manok, serving only chicken and salted meats. It is referred to as chao-es when

accompanied by gong playing.

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 Chapter III

Agricultural Rituals of Sabangan

In their agricultural calendar, lepah is a ritual performed after the bundles of palay are piled up

(kapin) in the rice granary or agamang of each household or family.

Each household butchers and cooks chicken and a pot of rice. The family members then eat

together, while at the same share bygone stories.

In the village, a bigger affair is held at the ato. Lemdang, a local term, is part of the rite where

dried beans and rice are collected from each household, then cooked separately at the at-atoan for

a community meal.

The elders butcher a chicken in the ato. Before it is sliced to desired sizes and cooked, an elder

reads the position of the bile. If the bile reader proclaims the sign is good then another chicken is

butchered and offered to Igorot god Kabunyan for prosperous agricultural harvest and healthy

people in the village.

Before and after eating, the men and boys play the gongs while the women and girls dance.

All the people of the village partake with the cooked food in the ato compound. While eating, the

people exchange pleasantries.

Begnah

Begnah is another agricultural ceremony. A day before this is celebrated, an elder or a

community crier shouts in the village proclaiming that begnah will be celebrated the following

day, a tengaw or community rest day.

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During the tengaw, some community elders sleep in the ato. In the early morning, the men will

walk to the designated mountain where they usually see and hear the sound of the labeg, a type

of a bird. If the sound is positive, the men who heard it shout so the other males who went to

another direction be informed of the good sign.

The men come together and proceed to the papatayan, a certain place in the mountain, where the

old men butcher a chicken. The chicken meat is offered to Kabunyan and deities for the good

sign that the labeg imparted.

After a short chanting, they go down to the village. As come near, they beat (pakipak) the

wooden shields while they shout a-lo-lo-lo-lo to signal the people in the community that the

labeg gave a positive indication for the people to continue with the ritual.

As the pork meat and rice are being cooked, the takik is played. The gongs and other musical

instruments are played by men, a man dances the tayaw while the women and girls dance the

salibi. Every after the takik, an elder chants the basabas, where the elder requests Kabunyan for

more blessings, abundant harvests, good health and peace and order.

After the pork meat and rice are cooked, the elders perform chants or prayers to Kabunyan for

prosperity. All the villagers partake with food afterwards which ends the rites.

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 Chapter IV

Burial and Death of Tadian

Infant babies

The death of infant Doesn’t require any ritual , However once the infant dies the relatives are

gathered. According to Lakay Batat Laban, the deqad infant has a specific shroud . In the

performance of the rituals, animals have to be butchered . The folks of the dead butchered

chicken s: a mamasang (young pullet butchered outside the house while the kawitan (young

rooster) butchered inside the house of the bereaved.

Only the folks will partake the meat and after a prayer to the kabunyan said. A prayer signifies

God’s blessing.,

Chapter V

Theological Reflection and Conclusion

The Kankana-ey people have been through many changes over the past centuries particularly

since the beginning of the Spanish colonization and Christianization up to the present. The

different epochs in history had brought tremendous effect and influence into the entire life and

culture of the Kankana-ey people. There are positive effects that penetrated the thought ways and

life ways of the people which helped the Kankana-ey to establish their communities with the

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changing political, social, cultural and religious structures. These influences also helped the

people to avail good chances like education, commercial and job opportunities. However, there

are also worst and devastating influences brought about by these changes coming from foreign

thought-to-be-superior cultures. One of the many destructive effects generated by colonization

was the oppression experienced by the people in many ways. Through Christianization also, the

evangelization seen in the one sided European mentality of superiority made catastrophic effect

in the culture and belief system of the natives, particularly also to the Kankana-ey. This is very

much true also to every indigenous group of people not just in the Philippines but all over the

world. In many cases, these things led to cultural degradation of the people. History would attest

to this kind of destruction and oppression. However, the situation is not entirely hopeless. There

was a tremendous change that happened among the indigenous people’s culture and beliefs

especially with the Kanakana-ey, but there are still obvious remnants of that culture among the

people. Culture itself cannot just be erased from the people. The hope lies here that the

Gospelwill be appropriated into the culture of the people so that culture itself will be enriched

bythe Christian faith and that through the very culture of the people they may grow in faith.

This is the time of appreciating and recognizing the sacred and the God who revealed first to the

Mountain Province people . This is the time as well that the Church herself must be rooted and

grounded again to the basic, to the indigenous faith where it first started.

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BIBLIOGRAPHY

Primary Sources

Astorillo Jr., Henry.The Kankana-ey Different Dances and their Meaning.

Unpublished.August2012.

Das-ao, Charisse Mae.The Health Practices and Beliefs of the Kankana-ey Tribe.

Unpublished.September 2012

Secondary Sources

Noone, Martin J.General History of the Philippines: The Discovery and Conquest of the

Philippines 1521-1581. Part 1. Volume 1. Manila: R.P. Garcia Publishing Co., Inc., 1986.

Tano, Rodrigo D.Theology in the Philippines: A Case Study in the Contextualization of

Theology. Quezon City: New Day Publishers, 1981.

Internet Sources

https://www.choosephilippines.com/do/history-and-culture/6362/unusual-igorot-rituals-for-all-

souls-day

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https://www.yumpu.com/en/document/read/32566395/burial-and-death-practices-tadian-

philippine-culture

First of all, I wouyld like to thank Nad praise to God the Almighty fo His showers of blessings throughout
my research work to complete it successfully

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