Republic of the Philippines

Technical Education and Skills Development Authority

Regional Office VIII
BALICUATRO COLLEGE OF ARTS AND TRADES
Allen, Northern Samar

PHILIPPINE INDIGENOUS COMMUNITY

MODULE 3 WEEK 3

Module 4
Filipino Indigenous Philosophy and Worldviews

Learning Outcome

The students are expected to contribute to the intellectualization of Filipino

indigenous thought.

Learning Objectives

At the end of the module, students should be able to:

1. Identify the approaches to Filipino Philosophy;

2. Examine various native riddles, rituals, legends, epics, etc. and determine particular
perceptions, experiences and worldviews that they exhibit;
3. Appreciate Philippine indigenous philosophy and worldviews; and
4. Develop a scholarly article or paper on Filipino indigenous philosophy

Learning Content

Filipino Philosophy can be divided into three approaches with 16 different

meanings. According to Gripaldo (2014), the following approaches can be observed: the
traditional/ philosophical approach, the cultural approach and the
nationality/constitutional approach. The traditional approach is based on the Greek
model, wherein individual Filipino philosophers’ ideas are discussed. The
nationality/constitutional approach deals with writings of Filipinos in general, whether it
be on a Western or Eastern topic. The cultural approach, on the other hand, addresses
the people’s philosophical perspectives and views on socio-linguistic, cultural and folk
concepts. Philippine indigenous philosophy and worldviews are classified under the
cultural approach; accordingly, they can be divided into the following categories:

• Filipino grassroots or folk philosophies

• Folk philosophy appropriation
• Interpretation of Filipino identity and worldview
• Local cultural values and ethics research and
• Implications and presuppositions of Filipino worldviews (Gripaldo, 2014)

Timbreza (2014), in his book Pilosopiyang Pilipino, discusses the issue of

whether
Filipino philosophy exists or not. Since philosophy starts and ends with people’s
experience, it follows that there is Filipino philosophy, considering that the Filipino
experience exists. Timbreza uses the cultural approach as classified by Gripaldo, as he
analyzes unique life experiences to harness these worldviews. Furthermore, if these
worldviews are based on literature, art, ethics, practices and attitudes, Filipinos can be
said to have their own Weltanschauung. Consequently, Timbreza uses indigenous and
native legends, poems, epics, songs, riddles (bugtong), proverbs (salawikain), rituals
and
dances as basis for the collective Filipino philosophy of life. (He attributes the general
Filipino worldview to the experiences of these honorable groups –Ivatan, Ilokano,
Tagalog, Pampanggo, Pangasinensi, Ibanag, Igorot, Bicolano, Cebuano, Boholano,
Bisaya, Tiruray, Tausug, Maranao, Maguindanao, Aklano, Bukidnon, Sugnuanon,
Zambaleno, Romblomanon, Kiniray-anom, Kalinga-Banao, Waray, and Ilonggo.)

Worldviews are “mental lenses that are entrenched ways of perceiving the world”
(Hart, 2010). Significantly, all over the world, indigenous worldviews have a
commonality,
which is the relationship with nature or surroundings. Hart (2010) identifies seven
principles of these worldviews:

1. Knowledge is holistic, cyclic, and dependent upon relationships and connections to

living and non-living beings and entities;
2. There are many truths, and these truths are dependent upon individual experiences;
3. Everything is alive;
4. All things are equal;
5. The land is sacred;
6. The relationship between people and the spiritual world is important; and
7. Human beings are least important in the world.

For Timbreza, the Filipino philosophy of life can be divided into five fragments:
“the law of reversion, balance of nature, cyclic concept of nature, centripetal morality,
value of
non-violence, and concept of life and death” (Garcia, 2013). Considering these ideas,
Filipino thought is not a philosophy of being (as the Greek thinkers espoused) but rather
the intellectualization of “indigenous perceptions of reality” (Garcia, 2013).

Learning Resources/Reading Materials/ References:

Garcia, L. dlR. (2013). Exploring the philosophical terrain. Manila: C&E Publishing, Inc.

Gripaldo, R. M. (2014). Filipino Philosophy: Past and Present. Kaisipan,1(1), pp.1-14.

http://www.academia.edu/6363265/Filipino_Philosophy_Past_and_Present_2013_
Hart, M. A.(2010). Indigenous Worldviews, Knowledge, and Research: The
Development of an Indigenous Research Paradigm. Journal of Indigenous Voices in
Social Work, 1(1),
pp. 1-16. http://ahrnets.ca/files/data/3/2011/08/Indigenous%20Worldviews,%20
Knowledge,%20and%20Research.PDF

Pavo, R. (2010). Filipino Philosophy and Post-Modernity. International Journal of Arts

and Sciences, 3(15).
http://www.openaccesslibrary.org/images/HAR166_Raymundo_R._ Pavo.pdf

The Department of Philosophy (1990). Readings in Filipino philosophy. Manila: De La

Salle University Press. Timbreza, F. T. (1982). Pilosopiyang Pilipino. Manila: Rex
Bookstore.

Module 5
Indigenous Filipino Spirituality

Learning Outcomes
1. Students should be able to gain understanding about Indigenous Filipino spirituality
by identifying and discussing different religious and spiritual beliefs and practices
among indigenous groups in the Philippines;
2. Students should be able to compose a story about how indigenous people
experience or manifest their religious and spiritual experiences.

Objectives of the Module

At the end of this module, students are expected to:
1. Discuss Filipino spirituality as well as the different religious practices of Filipinos;
2. Identify an indigenous group in the Philippines like the Aetas and discuss their
spiritual beliefs and practices.

Learning Content

Filipino 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). Filipinos are known to be religious and spiritual people.
The Filipino culture is rich in religious traditions, which include various rituals, devotions
and beliefs. Long before the Spaniards came, Filipinos already believed in a 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. Aetas consider Apu Namalyari as their supreme
God and they have other gods that abound in the environment. Mangyans consider
Mahal-Umako as their god because he is the one who created all things that can be
seen and unseen. The relationship of Filipinos with “anitos” can be considered as
something deep and can be viewed as a form of pakikipagkapwa (Hernandez, 2014).

The deep relationship of Filipinos and “anitos” can still be seen in their religious
traditions. For us to understand the spirituality of Filipinos, it is important to look at the
different religious practices, especially those in Folk Catholicism (Yabut, 2013b).

Demetrio (1991) has documented various rituals and prayers Filipinos have across the
Philippines. These different practices can be seen not only in different devotions among
Filipinos but also in indigenous practices such as the ones in Mt. Banahaw. On this
sacred mountain, devotees consider rocks, caves, trees and bodies of water as sacred.

Filipino devotees from different places in the Philippines go to Mt. Banahaw to worship
and express their spirituality. According to Covar (1998) the puwestos in Banahaw are
sacred spaces, which Filipinos for generations have acknowledged as holy places. In
addition to this, he claims that pamumuwesto is symbolic of a prayerful journey through
this life into a future life (Covar, 1998).

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 in
order to feel better or ask for supplication. This devotion can also be found among
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. Among
indigenous groups, this Catholic folk practice of venerating the 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.

Aetas of Pampanga, Bataan and Zambales

The Aeta groups in the Zambales range and the mountains of Pampanga have
preserved
some of their traditional or indigenous spiritual ideas despite the introduction of
Christianism (Seitz, 1998). The belief in the “anito” (good spirits) and the kamana (bad
spirits) is central to these beliefs (Gaillard, 2006). Carunungan (2005) discusses
explicitly the religious practice of the Aetas, mentioning that Aetas believe in the god
Gutugutumakkan. Aetas call their supreme being, which lives in Mt. Pinatubo, located in
Zambales, “Apo Namalyari.” This is a Kapampangan term that means “the God who
makes things happen.” Aetas believe this supreme deity has power over other lesser
deities. Carunungan (2005) identified the other gods of Aetas. These include Tigbalog,
who is considered as the “great creator” and is considered as the source of life and
action; Lueve, who is the god of production and the growth of goods; Amas, who moves
people to pity, love, unity and peace of heart; and Binangewan, who is responsible for
change, sickness and death.

Relationship with Anitos

The relationship of aetas with “anitos” is very profound in spirituality. Consistent with
what historians have been saying—that Filipinos were predominantly animists—it is
believed that Aetas are also animists who believe that spirits abound in the environment
—in rivers, seas, plants, trees and animals. Apo Namalyari is the Aetas’ god of creation,
their counterpart of our God who created the world and all that is in it, including man
himself. However, they believe that their creator god can only take care of trees that are
useful to the Aeta, making this god limited in power, according to our standards.
Because of these beliefs, they cut down trees that are not useful for them or trees
planted by those from the lowlands. The belief in the “anito” (good spirits) and the
kamana (bad spirits) is central to these beliefs (Gaillard, 2006). If offended or disturbed,
the anito can cause illnesses or death, while Apo Namalyari can cause natural disasters
like the recent eruption of Mt. Pinatubo. The spirits must be appeased and a spiritual
medium is called to perform ritual and sacrifice (Shimizu, 1992). The link between the
Aetas and the spirits are referred to as the “manganito.”

The “anito” are believed to inhabit certain places in the environment that could affect
people’s health and livelihood if disturbed or offended (Shimizu, 1994). Thus, there are
some springs, trees, rocks or forested areas where a certain “anito” is believed to reside
that people avoid. The most essential among these places is Mt. Pinatubo, which is
considered to be the center of their Universe, for it is the home of their Supreme Being
or Creator, “Apo Namalyari” or Apo Mallari (Garvan, 1964 cited in Seitz, 1998). Mt.
Pinatubo is also believed to be the final resting place of the souls of their ancestors, and
where their souls will find peace as well upon their death (Fondevilla, 1991). Thus, when
Aetas pray or perform rituals and sacrifices, they face Mt. Pinatubo (Fondevilla, 1991;
Fox, 1952).
Sickness in an Aeta society is a social experience. A sick person is not alone and the
community shares in an individual’s suffering, collectively seeking for a cure. The curing
ritual involves the “manganito,” the sick person, family friends, relatives, as well as the
unseen spirit (Shimizu, 1989). Aetas who particularly live in Morong have rituals like
Kagon, which involves song and dance that can remove these evil spirits from a
person’s
body. In Kagon, Aetas try to exorcise the demon from the sick person using sticks that
are strung together.

Strong Faith and Religious Rituals of Aetas

Carunungan (2005) also highlights the faith and some religious practices of Aetas that
exist to this day. 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”).

Lastly, Carunungan (2005) identifies various Aeta religious practices that include certain
rituals like as in the form of prayers and dancing. For example, she mentions that there
are various ceremonies done in pig hunting. Aeta women perform some dances and
collect shellfish the night before the hunting. The dance is meant to show gratitude and
is also a form of apology for the killing. Aeta men also perform bee dances before and
after collecting honey.

Learning Resources
• Aeta, Kalinga and Ifugao: A Glimpse into Three Indigenous Cultures of the Philippines
(In Tagalog):
http://suprememastertv.com/bbs/board.php?bo_table=featured&wr_id=767
• Watch film “Mumbaki” – This is an Igorot film about their religious practices.
• Activity Sheets
Prior Knowledge (Guide Questions)
• Watch the video “A Glimpse of Three Indigenous Cultures of the Philippines”
• Write a list of at least 10 common religious rituals or practices that you know are
practiced by Filipinos.

Learning Activities
• Group processes and sharing
• Discussions/lectures
• Film viewing
Processing
Watch movie “Mumbaki.” After watching the film, identify religious activities of Igorots
and the importance or relevance of these activities or rituals. Discuss the spirituality of
Igorots.

Teacher Reader

Hernandez, J.B. (2014). Manipulasyon o pakikipagkapwa: Ang ugnayang tao-anito sa

sinaunang pananampalatayang Pilipino. Malay, 27(1), 84-95.

References

Aquino, C.C. (1999). Mula sa kinaroroonan: Kapwa, kapatiran, at bayan sa agham

panlipunan. Nasa A.M. Navarro at F. Lagbao-Bolante (mga pat.), Mga babasahin sa
agham panlipunang Pilipino: Sikolohiyang Pilipino, Pilipinohiya, at pantayong pananaw.
Quezon City: C&E Publishing, Inc., 2007: 201-240.

Cannell, Fenella. (1999). Power and Intimacy in the Christian Philippines. Quezon City:
Ateneo de Manila University Press.

Covar, Propero (1998). The puwestos of Mt. Banahaw. In T. Obusan (Ed.), Roots of
Filipino Spirituality: 221-228, Philippines: Mamamathala.

Demetrio, F. (1991). Prayers. In Encyclopedia of Philippine Folk Beliefs and Customs

Volume 2, 503-522. Manila: Xavier University.

Enriquez, V.G. (1994). Pagbabagong-dangal: Indigenous psychology and cultural

movement. Quezon City: Akademya ng Kultura at Sikolohiyang Pilipino.

Fox, R. (1952). The Pinatubo Negritos: Their Useful Plants and Material Culture. The
Philippine Journal of Science 81, 173-414.

Gaillard, J.C. (2006). Traditional Societies in the Face of Natural Hazards: The 1991 Mt.
Pinatubo Eruption and the Aetas of the Philippines. International Journal of Mass
Emergencies and Disasters 24(1), 5-43.

Hernandez, J.B. (2014). Manipulasyon o pakikipagkapwa: Ang ugnayang tao-anito sa

sinaunang pananampalatayang Pilipino. Malay, 27(1), 84-95.

Hill, P.C., K.I. Pargament, R.W. Hood, M.E. McCullough, J.P. Swyers, D.B. Larson, at
B.J. Zinnbauer (2000). Conceptualizing religion and spirituality: Points of commonality,
points of departure. Journal for the Theory of Social Behavior, 30 (1), 51-77.

P. Carunugan (2005, March 5). The Aeta of Bataan. Retrieved from

http://theocultura.blogspot.com/2005/03/aeta-of-bataan.html
Seitz, S. (19980. Coping Strategies in an Ethnic Minority Group: The Aeta of Mt.
Pinatubo. Disasters 22(1), 76-90.
Shimizu, H.(1989). Pinatubo Aytas: Continuity and Change. Ateneo de Manila
University
Press: Quezon City, Philippines.

Shimizu , H. (1992) Past, Present and Future of the Pinatubo Aetas. In Shimizu, H. (ed.)
After the Eruption, Pinatubo Aetas at the Crisis of their Survival. Tokyo.

Postma, A. (2005). Kultura Mangyan. Manila: Mangyan Heritage Center.

Yabut, H. J. (2013a). Isang paglilinaw sa mga paniniwala at pagpapakahulugan sa
ispiritwalidad at relihiyon ng mga Pilipino. Diwa E-Journal, 1(1), 162-179.

Yabut, H. J. (2013b). Apung mamacalulu: Ang Sto.entierro ng Pampanga. Dalumat

eJournal, 4(1-2), 1-13.
 Technical Education and Skills Development Authority
BALICUATRO COLLEGE OF ARTS AND TRADES
Allen, Northern Samar

Philippine Indigenous Communities

ACTIVITY 3

Name: _______________________________________ Course & Section:

__________

1. What is Filipino indigenous philosophy?

2. What are the characteristics of Filipino indigenous philosophy and worldviews or
perspectives?

Activity Sheets/Learning Activities

Make a research and write at least one of the following:

Indigenous legends, poems, epics, songs, riddles (bugtong), and proverbs (salawikain).

List at least 10 Religious Rituals among Filipinos

1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
Prepared by: Approved by:

RAYMUNDO F. BANDAL VERONICA S. BERGANTING

Instructor I Head, Diploma Program