WLP 5

Republic of the Philippines
UNIVERSITY OF RIZAL SYSTEM

Pililla, Rizal
COLLEGE OF SOCIAL SCIENCE
WEEKLY LEARNING PACK No. 5
SUBJECT: PHILIPPINE INDIGENOUS COMMUNITIES

TOPIC: Filipino Indigenous Spirituality
PERIOD: Midterm
TIME & SCHEDULE: MW 7:30 AM – 9:00 AM
INTENDED LEARNING OUTCOME

At the end of the module, you should be able to:
 Understand Indigenous Filipino spirituality by identifying and discussing different
religious and spiritual beliefs and practices among indigenous groups in the
Philippines;
 Discuss Filipino spirituality as well as the different religious practices of Filipinos;
 Identify an indigenous group in the Philippines like the Aetas and discuss their
spiritual beliefs and practices; and
 Compose a story about how indigenous people experience or manifest their
religious and spiritual experiences.
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 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 and 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 bathe 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 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.
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.
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
PROCESS QUESTIONS
1. How indigenous people experience or manifest their religious and spiritual practices?
2. How these animistic beliefs transform our Christian faith?
3. What are your takeaways in our topic?
Prepared by:
AARON SIBAOT MUNAR

Part-time Instructor
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

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Republic of the Philippines

UNIVERSITY OF RIZAL SYSTEM

COLLEGE OF SOCIAL SCIENCE

WEEKLY LEARNING PACK No. 5

SUBJECT: PHILIPPINE INDIGENOUS COMMUNITIES

INTENDED LEARNING OUTCOME

Aetas of Pampanga, Bataan and Zambales

Carunungan (2005) identified the other gods of Aetas.

Relationship with Anitos

Strong Faith and Religious Rituals of Aetas

AARON SIBAOT MUNAR

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

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