IP RITUALS IN REGION V (BICOL)
1. “PAGDUSAY”
Pagdusay is a thanksgiving ritual on the agricultural harvest of the Agta in
Tiwi, Albay. It is celebrated every year of June 25 at Sitio Tabgon, Barangay
Joroan within the Ancestral Domain of Tiwi, Albay. During the ritual, the Agta
offered food like root crops, vegetables, fruits and animals particularly chicken or
pig to their god of nature, named “Umalaw”. (Source: EAP grantees & graduates of
Albay)
2. “DUMAGO”
“Dumago”, a rite during the month of August. Agta elders in Ibayugan, Buhi,
Camarines Sur believed that August is a lucky number because it falls in the eight (8 th)
month of the year, likewise, they believed that it is also the month that calamities,
disasters or accidents occur.
“Dumago” means to attack on, the day before the schedule rite. The Agta-
legacy leader will make an “otob” (secret praying in the sacred place). This is done
during full moon. An Agta leader will put one glass of water on top of the table. This
glass of water contains, “sinukuan”, a piece of wood with a cross marking on both ends.
It is believed that if the water turns red, it means not to proceed on, because something
bad will happen, if it maintains clear, you can proceed. They practice “otob” before the
“Dumago” to pay respects to the ancestors. When the leader taps the balalong it
means, they need to form a circle and start the “Dumago”. Forming the circle means
they are united and then the ritual starts with palms facing downward signifying the land
and palm facing upward signifying the sky. ( Source: Joana Marie D. Tabornal-EAP graduate
from Buhi, Camarines Sur)
“sinukuan” Dumago Ritual
3. “HAPAG”
A thanksgiving ritual. This is an offering of native foods such as suman,
ibos, pinipig, balisongsong with betel nut chew and “tuba” or coconut wine for
abundant harvest of crops. The tribal farmers gather together then the oldest
member of the tribe, the “gururang”, will lead the thanksgiving prayer inviting the
anito of the fields to join them. . (Source: EAP grantees of Albay)
"Hapag" is a thanksgiving ritual. It is done after a good harvest of fruit
crops or after a sick family recovers from an illness. The leader of the group in
their community or a respected healer starts the ritual and perform chant invoking
the Anitos or spirits to give thanks, using the "kuron" or pot with burned incense.
They perform a dance called Dumago by both balyana and some Agta men they
perform the movements that depict respect and thanksgiving for the blessing. To
have good harvest, they believe that planting corn during starry night makes the
kernels of corn numerous like the stars and avoid empty space between the
kernels. They prefer an Agta with complete and big teeth to plant the corn so the
kernels of the corn would have the teeth appearance of the Agta farmer. (Source:
EAP grantees & graduates of Camarines Sur)
4. “SANTIGUAR”
It is a healing ritual administered by the parasantigwar. This is usually
performed by burning a candle on a plate until a figure [Link] is done with
a corresponding “pamibi” or prayer. A child for instance with sudden and
unexplained illness was believed to have been caused by an “engkanto” or an
earth spirit who took fancy to him or her. He/She can only be cured through
“santigwar”. (Source: EAP grantees & graduates of Albay)
The Agta believe in "Anitos" and the spirits of their ancestors. They
perform rituals like dances to offer to them. "Santiguar" is their healing ritual that
is performed by an herb doctor or hilot whom they called Albolaryo". The
"Albolaryo" will check the hand of the sick and touch her/his pulse, and was able
to determine the sickness and perform the ritual. Gathering herb plants and
crushing into a small pestle to produce the juice and made the sick drink the juice
extracted from the herbs. After a day or two, it is expected to heal the sickness.
If the sick person is believed to be possessed by bad spirits, the "Albolaryo" then
will perform a “santiguar” using plate and lighted torch. They will perform it by
passing the plate around the body of the sick and then directly place it at the core
of the light. They believe that the "Ariw" on the face of the plate will form an
image and the “Albolaryo” will interpret the cause of the persons illness. Once
the sick person leaves the house of the “Albolaryo", his sickness will be cured.
They believe that good spirits “Anito" helps to heal the sick. ( Source: EAP grantees &
graduates of Camarines Sur)
Ang Santigwar ay isa rin sa mga pinupuntahan ng tao kapag may sakit at
sinasapian at kung saan kanilang pinaniniwalaan na enkanto at mga lamang
lupa daw ang my gawa nito kayat sa pamamagitan ng pagsasantigwar ay maalis
daw nito ang sakit o ang taong sinasapian na ginamitan ng ritual na santigwar.
Ang kanilang mga kamitan na ginagamit sa pag santigwar ay puting pingan,
kandila, mantika at pagdarasal habang isinasagawa ang santigwar na kanilang
ginagamit upang malaman kung saang lugar ka naingkanto at anong klasing
engkanto ang naka paminsala sayo na kanila pang na mana sa mga ninono nila
dito.( Source: EAP grantees of Prieto Diaz, Sorsogon)
The santigwar is conducted when someone is ill. It is the Bicolano version
of Central Luzon's pagtatawas, a tradition that is exist in every generation.(Source:
EAP grantees of Donsol, Sorsogon)
5. “SUOB”
Suob is an IP ritual for healing. If a person got sick, they will roast a rock
with herbals, a sick person will be covered with blanket or a large piece of cloth,
the water that is sunned will be poured to the flamed rock with herbals, he will
inhale the smoke until he becomes sweaty. Another kind of suob is the smoking
of kamangyan placed in “bagul” all over the house and declares a prayer to cast
out the bad luck and evil spirit.
Suob is conducted at times when members in the family are sick or
experiencing bad luck, cannot sleep and experiencing chaos. (Source: EAP grantees
of Bulusan, Sorsogon)
6. “AYA”
If the person has a belief that the sick person was caused by the evil spirit,
they call an albularyo to do the pag-aaya. This is administered using a stainless
plate, dropped with blessed candle, it will show who caused the disease or fever.
The albularyo will tell the patient what the evil spirit wants in order for the person
to feel and get better. Other use one day old native egg, if the sick manages to
stand on his own volition, he is possessed. He will then offer food and undergo
the panata to the spirit for him to be heal. “Aya” is conducted at times when
sickness cannot be healed by doctors. (Source: EAP grantees of Bulusan, Sorsogon)
7. “TANDOK”
Tandok is the process of healing for those bitten by poisonous animals like
snakes, dog, centipedes, insects, etc. (Source: EAP grantees of Donsol, Sorsogon)
8. “PASUB-ANG or PAG-AALAY”
The Pasub-ang or Pag-aalay is the practice of remedial cure or healing.
The Pasub-ang/ Pag-aalay is conducted by giving thanks to God for the
blessings that they received. (Source: EAP grantees of Donsol, Sorsogon)
9. “HILOT or DAMPI ”
The hilot or dampi is the process of healing by means of massaging. The
hilot/dampi was conducted when someone is ill in the IP communities of
Camarines Sur, Albay, Sorsogon and Camarines Norte.
Ang hilot ay paghihilot kung saan parti ng katawan ang may
naramdamang masakit. Ito ay nakagisnan na ng mga katutubo at mahihirap na
tao na walang pangpagamot. Imbis na sa doctor, ang may sakit ay dinadala sa
hilot, na maykakayahang alisin ang mga sakit sa katawan. Ito ay amin ng
nakagisnan kahit nasa bahay at karamihan ng tao ay gumagamit nito na
mabisang pang-alis ng sakit at kirot ng katawan. . (Source: EAP grantee of Prieto Diaz,
Sorsogon)
10. “PAGBABANAY ”
Ito ay isang paraan ng pagagamot upang mapaalis ang masamang
espiritu sa may sakit. Balyanan ang nangunguna sa pagsasagawa ng
seremonya ng pang gagamot. Habang ang balyanan ay nagdadasal, may
sumasayaw paikot sa kanya na may hawak na panyo na puti, kasabay ng
pagtugtog ng gitara, at pag kungkong ng bao ng niyog. Kapag may nasasaniban
sa grupo ng sumasayaw, ito ay pinapainom ng tubig-dagat upang mawala ang
sanib nito. Ang pagbabanay ay ang ritwal sa panggagamot ng mga Dumagat sa
Barangay Pinagtigasan, Isla ng Calaguas, Munisipyo ng Vinzons, Camarines
Norte. (Source: Ariel Garote-EAP grantee & a Dumagat from Camarines Norte )
11. FAITH HEALING
It is an act of curing simply by prayer or by touch without the aid of
implements or drugs. Due to high medical costs, tribal patients turn to faith
healers who normally does not charge, lest he/she will lose his/her power. Faith
healing comes in different forms. The most simple is healing by prayer whereby
the healer ejects the spirit of disease through the force of prayers. Some healers
lay hands upon the body of the sick person or make use of herbal medicines, oils
and incantations where most patients are being cured while in a trance. (Source:
Staff of Polangui SC, Albay)
12. “PAMAMALAYE”
Marriage practices by the Agta in Camarines Sur start with a
"Pamamalaye," it is when the man's family will pay the woman's family a visit
when a couple decided to get married. They are asked to give Bolo, foods,
animals like cow and carabao as dowry and the woman's parents will make the
decisions and agreements. If the man cannot afford anything for dowry, the man
is made to serve the woman's family by fetching water, getting and chopping
firewood and other household chores. During the wedding the bride is hidden in a
small room and the groom will have to search for the wife after which food will be
served. When the couple started a family they believe that marriage is meant to
produce offspring, as well as having more children also means abundance.
(Source: EAP grantees & graduates from Camarines Sur)
13. BURIAL RITUAL OF AGTA
When the Agta lost a family member, they place the dead body in a
coffin and buried instantly. It is simply placed inside the agol trunk divided into
two and shape like a coffin. Salong, a fluid or juice called "pulot" that is extracted
from pili tree are used as paste and seal for the coffin. For two long months, the
dead is buried in a common ground for the dead which is not far from the
community accompanied by music using indigenous musical instruments. They
plant different ornamental and flowering plants around the perimeter of the burial
ground and considered the place with the presence of a holy cross made of
indigenous materials. The 45- day observance of the departed member of the
tribe is culminated with the "Katapusan" the last day of observance wherein there
is whole day and whole night merrymaking completed with drinking and dancing.
Other believed that offering food three times a day for 45 day is a must because
it is still needed by the dead person. . ( Source: EAP grantees & graduates from
Camarines Sur)
14. DEATH RITUAL OF THE KABIHUG
When a kabihug/Manide person has died, the bereaved family will immediately
schedule and prepare the needed materials to be used in the traditional burial. The
Manide have their own burial grounds at their own communities. There are two
circumstances; (a) if he/she died in the afternoon or evening, he/she would be buried
the next morning and (b) if he/she died in the morning, he/she would be buried in the
afternoon. The time shall be decided by the
bereaved family.
A Manide graveyard at Osmeña ICC burial ground
The materials needed are takupis
(rope), kawayan (bamboo), leaves, and
long and thick twigs. The kawayan serves
as coffin for the Manide used to cover the
dead body. After the dead is wrapped up by
the kawayan, the bereaved family will carry
and bury the coffin to the burial ground.
After interment, the grieving family will
heave the leaves to the grave and they will
imbed the long and thick twigs to the
ground surrounding the grave. The tying of
the takupis in the long and thick twigs is
strictly knotted three times which
symbolizes the love and empathy of the
bereaved family.
A Manide pointing one of the oldest graveyards which they believe that it is already there since
time immemorial at Osmeña ICC
Burial ground
in Osmena,
Jose
Panganiban
(picture
courtesy of
Ma. Fatima E.
Generoso)
When the customary funeral is over, the whole community will have a feast of
eating, drinking and dancing. The day after that, a traditional practice will be exercised.
A seven-day of bringing cooked rice sided with any dish to the grave. This practice
commemorates the dead person that he/she is always remembered. After 40 days of
the burial, lidong shall be practiced.
The actual celebration of ‘lidong’
The dead body of child(ren) is being
buried in the doorstep of their house.
Meanwhile, the adult Manide who
died is being buried in their
respective burial ground.
15. “LIDONG”
Lidong is a ritual celebration done by the Manide after forty days of burial
of the dead person in the community. It is attended not just by the members of
the community itself but also other Manide communities of Daet. This ritual
celebration is performed only by those who have knowledge and understanding
because each turn of events has a purpose and meaning. The performers should
be composed of family members of the dead and other Manide. The materials
needed in performing the ritual are wood and liquor such as gin.
It begins with lighting
of bonfire. In lidong, there
are two formations: first, it
is a semicircle formation
composed entirely by men
and the other is intact
formation consists of
women. The bonfire rests at
the very center of the two
formations. Now, men hold
each other’s hand in a
crisscross position at their
backs while women either
sit or squat.
The A laya preparing a
movements of the bonfire for a lidong at
ritual have Tanauan ICC
two
disciplines, it is
static and dynamic. The
men will move around at the
bonfire side-stepping to the right and the women shall remain stationary. During the
ceremony, the performers will weep and wail a distinct chant to recall the memory of the
dead soul and its possible life. As they continue weeping, wailing and performing the
required movements, one Manide shall facilitate the giving of shot of liquor to the
performers. It is believed that drinking liquor in the ritual might take away their anguish
and torments for the loss of the dead soul. It ends when the purchased liquors are
consumed.
Manide woman and laya crying at
the celebration of lidong in Tanauan
ICC
(Source: “Documentation of the Indigenous Traditional Methods of Resolving Conflicts/Amicable
Settlement of the ICCs/IPs of the Municipalities of Capalonga, Jose Panganiban and Labo, Province of
Camarines Norte” (2019) by Researchers Mr. Al Prince S. Rellon and Mr. Wyrlo B. Dela Cruz)
