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Pregnancy and Birth Traditions in the Philippines

Pregnant women in the Mountain Province were expected to continue their daily work while avoiding heavy lifting. They could eat most foods except twin bananas which was believed could cause twins. Others were expected to help pregnant women with heavy loads. During labor, the husband and mother or mother-in-law would assist and a midwife may be called for difficult births. Women typically gave birth standing up while holding onto objects for support.

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HELLE AUBS
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157 views1 page

Pregnancy and Birth Traditions in the Philippines

Pregnant women in the Mountain Province were expected to continue their daily work while avoiding heavy lifting. They could eat most foods except twin bananas which was believed could cause twins. Others were expected to help pregnant women with heavy loads. During labor, the husband and mother or mother-in-law would assist and a midwife may be called for difficult births. Women typically gave birth standing up while holding onto objects for support.

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HELLE AUBS
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© All Rights Reserved
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PREGNANCY TRADITIONS (MOUNTAIN PROVINCE)

Pregnant women are expected to continue their daily work except carrying heavy load and doing heavy work, while
being careful not to lose her baby. This physically active life is observed to make labor easy.
Pregnant woman is allowed to eat anything except twin bananas because she might have twins. There are some other
taboo foods depending on what is available in the locality.
When somebody sees a pregnant woman carrying a heavy load, he or she is supposed to carry it for her.
If the pregnant woman is touched by the sun’s rays at sunrise while she takes a bath, her child may become an
albino.
Adults, especially the elders of the community, instruct the pregnant woman not to go to places that are “nangilin”
(like far away water bodies or forests as something bad might happen to the baby) for the luta (environmental spirits)
or anito may become envious of the infant and cause either a miscarriage or deformity. Hot or cold springs are taboo,
for these are dwellings of spirits.
She should not go to wakes (these are unhappy occasions and people then knew that the emotional state of the
mother affects the unborn).
pregnant woman must never sleep near open windows or openings of the house to avoid a kind of bird that is
believed to prey on the hearts of the unborn and newborn babies.
People are also not supposed to make a pregnant woman cry or angry.
During celebrations like weddings, she is given a double portion.

LABOR TRADITIONS (MOUNTAIN PROVINCE)

The husband is expected to be around so wherever he is working, he is supposed to be home when the expected date
is near and wait for the birth of the child. This ensures that the woman has somebody to help her 24/7, anytime she
delivers or has a problem. The mother of the pregnant woman or her mom-in-law is expected also to be there
especially during the expected birth of the first child. These ensure hands-on tutorial lessons thus there is passage of
necessary knowledge, attitudes and skills regarding birthing and life, in general, throughout generations.

The women of previous generations normally delivered their baby themselves, with minimal assistance from their
husbands, who merely heated the water to bathe the newborn and a sharpened bamboo is also prepared for the
cutting of umbilical cord of the baby. But to those who has someone with them, the mang- ilot or an old woman that
have some experiences for childbirths hastens the birth by a gently downward drawing of the hands about the
woman’s abdomen. The pregnant woman who is about to give birth is in standing position (omalagey), while
grasping some things like chair or some sturdy things for her to hold on or she may take a more animal-like position
or kneeling position (idokmog), placing both hands and feet on the ground.
If the labor was abnormally long, the insup-ok (female/male shaman or manbunong) was called in to invoke the
anito’s aid. Evil spirits in the house who might be causing the difficulty were driven away by the smoke of burning
rags and rice husk. In cases of difficult childbirth, the inchawat (midwife) was called in.

References:

The Bontok People of the Philippines: History, Culture, Customs and Tradition [Philippine Indigenous People |
Ethnic Group] Bontoc, Mountain Province, (2022). Yodisphere. Retrieved on September 30, 2022
from [Link]

Guidangen, J. S. (2020). Child Birth Rites of Kankanaey in Northern Luzon. International Journal of English
Literature and Social Sciences. September 30, 2020 from [Link]
files/[Link]

Common questions

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In the Mountain Province, the husband and the mother or mother-in-law of the pregnant woman are expected to be present during childbirth, ensuring support and knowledge transfer. Childbirth involves minimal assistance, with traditional positions like standing or kneeling. If labor prolongs, shamans (insup-ok) or midwives (inchawat) are called to aid the process through invoking spirits or using traditional practices like burning rags for smoky environments.

The tradition of labor positions in the Mountain Province such as standing and kneeling reflects a cultural belief in naturalistic and minimally invasive childbirth methods. The use of sturdy objects for support and traditional positions like 'idokmog' indicate a reliance on gravity and natural body posture to facilitate labor. These practices suggest a deep cultural trust in the human body's innate ability to give birth, supported by community and familial presence.

Shamans (insup-ok) and midwives (inchawat) are essential in the Mountain Province for addressing difficult childbirth due to their roles in invoking spiritual assistance and applying traditional remedies. Shamans perform rituals to appease spirits that might cause complications, while midwives offer specialized knowledge and experience in handling births safely. Their involvement reflects a cultural synthesis of spiritual and practical approaches to healthcare.

In the Mountain Province, men, typically the husband, play supportive roles during childbirth, primarily offering physical presence and practical help like preparing water. This contrasts with many contemporary settings where men may have more active participation, such as in Lamaze classes or birthing plans. The Mountain Province model emphasizes familial duty and presence rather than direct involvement in the labor process, reflecting cultural norms around gender roles that prioritize support over proactive engagement.

Feeding pregnant women double portions during celebrations in the Mountain Province symbolizes the importance placed on maternal nutrition and health. It reflects a belief that ensuring adequate nutrition is vital for both the mother and fetus, promoting a healthy pregnancy outcome and acknowledging the physiological demands placed on a pregnant body. This practice indicates a cultural understanding of the significance of nourishment in prenatal care.

Requiring the husband and mother-in-law to be present during childbirth underscores the communal aspect of family life in Mountain Province society. It facilitates the transmission of cultural wisdom and practices across generations while ensuring the mother has adequate support. This requirement also emphasizes gender roles and familial obligations within the community, reflecting deep societal values tied to kinship and care.

Banning pregnant women from hot or cold springs in the Mountain Province ties into the belief that these areas are dwellings of spirits. The prohibition serves to protect the woman and fetus from spiritual disturbances potentially caused by contact with such guardians of the natural world. It reflects a cultural reverence for nature and its spiritual dimensions, emphasizing harmony and respect for traditional beliefs about spiritual realms.

Pregnant women in the Mountain Province are expected to continue their daily activities but avoid carrying heavy loads. They should not eat twin bananas to prevent having twins, and must avoid hot or cold springs, and 'nangilin' places like far-off water bodies or forests, to protect against spirits. Pregnant women are advised not to sleep near open windows to prevent certain birds believed to harm the unborn. Emotional state is also crucial, as unhappiness of the mother is thought to affect the unborn child. During celebrations, pregnant women receive double portions to ensure good health.

Avoiding wakes during pregnancy is significant because they are associated with sadness, which is believed to negatively affect the unborn child's emotional and physical wellbeing. This tradition underscores the cultural understanding of the strong connection between the mother's emotional state and the health of the fetus, highlighting an early recognition of prenatal influences on development.

Pregnancy-related taboos in the Mountain Province, like avoiding 'nangilin' places and the belief that spirits may envy the unborn, reflect a deep cultural belief in the potent influence of unseen spiritual forces on human life. These taboos indicate a conception of the world where spirits are actively involved in daily life, including during vulnerable times like pregnancy. This suggests that traditional practices are as much about respecting phenomena beyond human understanding as they are about protecting individuals.

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