The babaylan was an important religious and spiritual leader in pre-colonial Philippine society, serving as a healer, shaman, seer, and leader who cured illnesses and exorcised spirits through rituals. Babaylans acted as intermediaries between the human and spirit worlds. While most were women, some babaylans were male or transgender. Their role diminished during colonial times due to suppression by Spanish colonizers, but babaylans still played a part in the Philippine Revolution by supporting religious freedom and land reform.
The babaylan was an important religious and spiritual leader in pre-colonial Philippine society, serving as a healer, shaman, seer, and leader who cured illnesses and exorcised spirits through rituals. Babaylans acted as intermediaries between the human and spirit worlds. While most were women, some babaylans were male or transgender. Their role diminished during colonial times due to suppression by Spanish colonizers, but babaylans still played a part in the Philippine Revolution by supporting religious freedom and land reform.
The babaylan was an important religious and spiritual leader in pre-colonial Philippine society, serving as a healer, shaman, seer, and leader who cured illnesses and exorcised spirits through rituals. Babaylans acted as intermediaries between the human and spirit worlds. While most were women, some babaylans were male or transgender. Their role diminished during colonial times due to suppression by Spanish colonizers, but babaylans still played a part in the Philippine Revolution by supporting religious freedom and land reform.
The babaylan was an important religious and spiritual leader in pre-colonial Philippine society, serving as a healer, shaman, seer, and leader who cured illnesses and exorcised spirits through rituals. Babaylans acted as intermediaries between the human and spirit worlds. While most were women, some babaylans were male or transgender. Their role diminished during colonial times due to suppression by Spanish colonizers, but babaylans still played a part in the Philippine Revolution by supporting religious freedom and land reform.
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Babaylan is a Visayan term identifying an indigenous Filipino religious leader,
who functions as a healer, a shaman, a seer and a community "miracle-worker" (or
a combination of any of those). The babaylan can be male, female, or male trans vestites (known as asog, bayoc, or bayog), but most of the babaylan were female. The babaylan in Filipino indigenous tradition is a person who is gifted to heal the spirit and the body; a woman who serves the community through her role as a folk therapist, wisdom-keeper and philosopher; a woman who provides stability to the community s social structure; a woman who can access the spirit realm and oth er states of consciousness and traffic easily in and out of these worlds; a woma n who has vast knowledge of healing therapies". ?Leny Strobel A babaylan is "a specialist in the fields of culture, religion, medicine and all kinds of theoretical knowledge about the phenomenon of nature."[1] ?Marianita "Girlie" C. Villariba, sociologist and anthropologist In addition to this, a babaylan is someone who "intercedes for the community and individuals" and is also someone who "serves". Any study of the babaylan must t ake into consideration the suppression of the babaylan's practices since the ons et of European and American colonialism in the Philippines. There are two kinds of babaylan: the living babaylan and heavenly babaylan. The living babaylans are babaylans who are still living in the physical world, who s erve people and help to control day to day negative happenings on earth. The hea venly babaylans are the babaylans who directly receive heaven's messages from Go d. The heavenly babaylans guide the living babaylans, who also receive messages from heaven but serve people directly on earth. Each babaylan has this so-called gabay. The gabay are heavenly babaylans who protect and serve the living babayl ans. Each babaylan has a different designation in the world. People may be desti ned to become presidents, senators, doctors, teachers, or members of the armed f orces, but the babaylans always these things' "center." There are five elements in the power of living babaylans: wind, soil, fire, water and earth (kalikasan). If a living babaylan is ordained and baptized in the place of the babaylans' fi ve elements, he or she will be a powerful babaylan. Prior to, during, and after the Philippine Revolution of 1896 1898, the babaylans of Dios Buhawi and Papa Isio of Negros Occidental participated in the struggle t o throw off the Spanish yoke. Their primary agenda was religious freedom and agr arian reform; most followers of the babaylan tradition were dispossessed land ow ners thrown off their property by the Spanish hacienderos and in some cases by S panish friars bent on acquiring land. Ang babaylan ay isang salitang katawagan para sa mga katutubong Pilipinong mangg agamot (karamihan ay mga kababaihan) at pinuno ng pamayanan. Sa tradisyon ng mga Pilipino, isang taong may kakayahang gumamot ng kaluluwa at katawan ang mga bab aylan; isang babaeng nagsisilbi sa pamayanan sa pamamagitan ng pagiging isang ta gahilom ng mga mamamayanan, tagapagtago ng karunungan at bilang pilosopo; isang babaeng nagbibigay ng katatagan sa estrukturang pang-lipunan ng komunidad; isang babaeng maaaring pumasok sa mundo ng mga espiritu o iba pang katayuan ng diwa a t maglabas-masok ng walang sagabal sa mga mundong ito; isang babaeng may malawak na kaalaman sa pagpapagaling mga sakit.[1] Bilang karagdagan, isang taong namam agitan sa pamayanan at mga indibidwal ang babaylan at isa rin sa mga mismong nag sisilbi. Nararapat na tandaan sa bawat pagaaral hinggil sa mga babaylan ang pagp ipigil ng mga taga-Europa at Amerikanong sa mga gawa at gawi ng mga manggagamot na ito noong kapanahunan ng kolonyalismo sa Pilipinas. Bago, habang at matapos ang himagsikang Pilipino ng 1896-1898, katulong sa pagla ban sa mga Kastila ang mga babaylan ng Dios Buhawi at Papa Isio ng Negros Occide
ntal. Kabilang sa kanilang mga pangunahing adhikain ay ang pagkakaroon ng kalaya
an sa relihiyon at pagbabago sa mga patakaran sa pagmamay-ari ng lupang-sakahan (agrarian reform); biktima ng pagkamkam ng mga Kastila, kabilang ang mga paring dayuhan, sa kanilang mga lupain ang karamihan sa mga tagasunod ng mga tradisyon ng babaylan. The babaylan was a prominent figure in pre-colonial Philippine society, sometime s described as a priestess or shaman. Babaylans acted as healers, prophets and m ediums, curing illnesses and exorcising evil spirits from objects or people. The babayalan would often be called when the community was experiencing difficultie s that could not be resolved by physical means. They would perform a ritual thro ugh chants or prayers to pacify the spirits that caused chaos in the community. The position of babaylan is usually associated with women. Men who were babaylan s were usually considered to have feminine traits. Becoming a babaylan There were two ways to become a babaylan. First was through a mystical source an d second was to inherit from a relative. A prospective babaylan could experience a sacred call ("rukut") by a supernatura l being, usually in the form of dreams, or they might go through a trance state experience called "sinasapian" (spirit possession). Assisted by a "surog" (spiri t guide), she would be submitted to a spiritual journey, an intense religious en counter through which a successful navigation is pivotal to her physical and men tal aptitude. This ritual involves the departure of the soul from the body, wher e it undergoes either a celestial or netherworld journey. At the destination, th e soul communes with deceased ancestral spirits. When this trance-like state is overcome, the person is considered equipped to deal with psychic or supernatural forces. The responsibility may also be passed on to a descendant or relative who might s tart to behave strangely and isolate herself from the family and the community. She may either become thin or may develop muscles and extraordinary strength. A babaylan would go through training under the guidance of a practicing babaylan . She would usually be charged a fee such as money or cavans of rice. The appren tice was trained in the basics of herbal medicine, ritual dancing, chants and ma gical formulas and potions. After mastering the techniques, she would go to a ca ve to get charms and amulets ("pangalap") as her source of power and magic. Rituals Spiritual interventions that pay homage to ancestral spirits were the usual ritu als of babaylans. The rituals could be preventative or curative, and were design ed to counteract the ill intent of the causative spirit. The rites were meant to empower the ill person against their affliction. As a preventative measure, the ritual can be seen as easing anxiety regarding any future attempts. As a curati ve measure, the ritual functions in much the same way: the ill person may feel r elieved that actions are being taken to heal in a prompt and efficient manner. I n these cases, the rites act as mental relief which increases the overall well b eing of the ill. Papel sa lipunan Sa pag-aaral ni Magos, ang babaylan ay may samot-saring papel sa lipunan. Una, s iya ay manggagamot na hindi lamang nagpapagaling ng pisikal na sakit bagkus magi ng ng sukal ng loob at dumi ng isip ng isang tao. Ikalawa, siya ay pari na nagsa sagawa ng mga ritwal upang himukin o amuin ang puwersang sobrenatural. Ikatlo, s iya ay pilosopo na nagbubulay at nagpapaliwanag hinggil sa uniberso; at ideologo , na nagtataglay ng malawak na hanay ng mga diwain hinggil sa daigdig. Ikaapat, siya ang tagapagdala ng kultura at nagtatakda ng panuntunang dapat sundin ng kan iyang mga kababayan. Para naman kay Salazar, ang babaylan ay bahagi ng estrukturang panlipunan at pan
g-ekonomiya, at katungko ang datu at ang panday. Kabilang sa mga tungkulin ng ba
baylan ang sumusunod. Una, ang pamamahala sa ritwal ng agrikultura, mulang pag-a lam sa panahon ng pagkakaingin hanggang pagtatanim tungong pag-aani. Ikalawa, an g pamamahala sa buong mitolohiya ng bayan o barangay. Ikatlo, ang pamamahala at pag-iingat sa buong medisina ng barangay, lalo sa sikolohiya ng tao o bayan. Kapangyarihan May kakayahan umano ang babaylan, ani Magos, na makipag-usap sa mga kaluluwang y umao o kaya'y sa mga espiritu ng kaligiran. May kakayahan din ang babaylan na pa pasukin sa kaniyang pisikal na katawan ang mga espiritung sobrenatural, hangga't nais ng nasabing babaylan. Higit sa lahat, kaya ng babaylan na himukin at pabal ikin ang kaluluwang nabihag ng masasamang espiritu. Sa tala ni Antonio Morga, ang mga kaanak ng maysakit ay karaniwang naghahandog n g mga prutas, ilahs na baboy, at pita-pitarilyang tuba sa Maykapal habang umaawit , nagdarasal, at nagsasayaw ang babaylan. Ang babaylan, ani Francisco Colin, ay mula sa naiibang uri, dahil naipapamana sa anak o naisasalin sa ibang piling tao ang kapangyarihan nitong manggamot o mang hula. Hindi rin basta-basta ang pag-aanito ng babaylan. Ayon kay Robustiano Echa uz, ang mga ritwal ay karaniwang ginaganap sa liblib na pook o sagradong bundok na makatutulong umano sa pagsagap ng kapangyarihan. Pananaw sa babaylan Mababago ang positibong pananaw hinggil sa babaylan nang dumaong sa Pilipinas an g mga mananakop na Espanyol. Para kay Morga, ang katalonan gaya lamang ng babayl an, ay mangkukulam umano na nanloloko ng mga tao at naghahasik ng kasamaan. Mapa ng-aglahi naman ang paglalarawan ni Miguel Loarca, na itinulad ang babaylan sa a nimo'y siraulong mananayaw na nananawagan sa demonyo. At kung sasaguniin si Igna cio Alzina, ang mga baylan ay tinutulungan o kunwang tinutulungan ng mga demonyo . Taliwas ang gayong pananaw sa pananaw ng mga Pilipino. Dahil ang babaylan, para sa kanila, ay bahagi ng lipunang gumaganap ng papel na tagapagsaayos ng ugnayan, kalusugan, at kabuhayan ng mga tao. Malulupit ang mga sinaunang Kastilang naniwala sa mga pinagsasabi ng gaya nina M orga, Loarca, at Alzina. Sa gayong lihis na pananaw, ang mga babaylan, gaya ng k atalonan, ay marahas na pinarusahan at ipinabitay dahil umano sa paghahasik ng ka tutubong paniniwala at pagsamba sa mga idolo. Maisasalin nang matagal sa kamalayan ng Pilipino ang gayong madilim na pagtangga p sa babaylan o kauri nito. Mababago lamang ito nang lumitaw ang mga bagong sali ksik na nagpapahalaga sa dalumat at ambag ng mga babaylan at katutubo.
Full download PLOTINUS Ennead VI 8 On the Voluntary and on the Free Will of the One Translation with an Introduction and Commentary The Enneads of Plotinus 1st Edition Kevin Corrigan pdf docx