CHAPTER III:

INDEGENOUS PRACTICES
OBJECTIVES:
1.POLITICAL
1.1 JUSTICE SYSTEM AND CONFLICT RESOLUTION
1.2 MAINTENACE AND PEACE AND ORDER
1.3 POLITICAL STRUCTURE

2.CULTURAL GROUP
2.1 CHILDBIRTH AND REARING
2.2 COURTSHIP AND MARRIAGE
2.3 DEATH RITUALS AND BELIEFS
2.4 MORES AND VALUE SYSTEM
2.5 SONGS, CHANTS AND DANCES
2.6 ARTS AND CRAFT
2.7 TRADITIONAL MEDICINE
 JUSTICE SYSTEm AND CONFLICT
RESOLUTION
This Indigenous political institution is primarily composed of elderly
Aetas revered for their years of accumulated knowledge, wisdom, and
ability. The council of elders serves as spiritual and cultural advisers and,
along with a tribal council, handles intratribal conflict resolution . If an
amicable settlement cannot be made, or when there are conflicts between
non-Magbukún and Magbukún, the tribal council will refer the issue to
the Municipal Council.
 Maintenace of peace and order

The Aeta's political system is mostly built on respect for elders who are in charge of
judicial matters and are responsible for maintaining the band's peace and order.
Aeta characteristics like honesty, openness and a lack of interest in gaining authority and
influence for one's own benefit have resulted in an informal system.

Tradition serves as the foundation for the generally recognized rules and regulations. It is
up to the pisen (elders) of Palanan, Isabela, to decide on critical communal issues.
Panunpanun is the Ati term for this group in southern Negros. The panunpanun's leader is
the group's eldest member. He or she must also be a good advisor, a good arbiter, and a
mananambal (eloquent speaker).
An Aeta chieftain with top hat and his community in Bataan
An Aeta chieftain, center with top hat, and his community in Bataan, early 20th century (Mario Feir Filipiniana Library)
 Political structure

• The dominant political structure among the Aeta Magbukún of Mariveles, at present, is a democratised
“Tribal Council,” composed of elected Aeta officials.

• The Tribal Council is made up of the Chieftain, two

tribal kagawad (councillors), a secretary, a treasurer, and
an auditor.

• The Tribal Council’s primary concern is the representation of Aeta affairs to the Municipal Council,
including decision-making, conflict resolution, and the formulation and implementation of specific tribal
decrees . As family groups provide the basic structure of the Aeta Magbukún’s social organisation and
sociopolitical structure, the current Tribal Council officers, including the Chieftain, are all from the Maingat
clan. The Magbukún Tribal Council, headed by the chief, govern the community and are generally selected
on the strength of their political influence . Nevertheless, the Council are viewed as the representatives of the
State within the village . The Tribal Council aims to progress the Aeta Magbukún’s right to self-governance,
while also representing and ensuring the tribe’s participation in local, regional, and national affairs (i.e.,
barangay, municipal, provincial, regional, and national levels).
THE AETA’S
CULTURE
CHILDBIRTH AND REARING

• When it comes to childbirth, Aeta women of northern and eastern Luzon prefer to
sit or kneel, unless there are significant complications and lying down is preferable.

• A pregnant woman's safety is guaranteed in their community. The safety of

an unborn child necessitates restrictions on pregnant women. She should
avoid tying knots or treading on cordage during childbirth, according to the
Pinatubo Aeta. She must not be there when the stored tubers are dug out in
order to avoid an early birth. Twin bananas and other oddly shaped fruits
should not be eaten by her since they could cause a freak to develop in her.
• The birth of a child is open to all who wish to be present. A bamboo blade with a
fine point is used to sever the umbilical chord. A loincloth is used to wipe the
newborn after it has been wrapped in a little piece of cloth, laid by the mother's
side, and smeared with ashes. That's because fire and ashes, which the Aeta
believe protect them against evil, illness, and the cold.

• Postnatal practices handle the umbilical cord and placenta symbolically. In

the event that the infant becomes ill, the umbilical cord can be rendered inert and
administered as medicine. The placenta can be disposed of in a variety of ways,
including burying it under the house or returning it to the location of birth. The
placenta is thought to cause illness or death if it is not properly disposed of.
 COURTSHIP AND
MARRIAGE
• The Aeta mostly practice monogamy, although some communities allow polygamy. Among the
Agta, it is customary to marry someone from a different ethnic group, a practice that may be
widespread. The act of incest is frowned upon. First cousin marriages are common among the
Pinatubo Aeta, but only after a rite known as "separating the blood."

• The Dumagat have a tradition of courtship. Dropping ilador tibig leaves along the path where she
gathers water is a way for a boy to show his feelings for her. The places where the bamboo leaves
were dropped indicate whether or not she likes him. If she doesn't, she'll cover the ilador tibig
with other leaves. Afterward, the boy would sing for her at her house. A gift in cash or in kind,
such as a bolo or dress, must be given to the girl's parents if she is the youngest of her sisters.

• Although is the rule in the Aeta's culture, a man is allowed to have more than one wife if
he can accumulate enough" bandi" or bride price. This bride price may include arrows,
bows, bolos or large knives, cloth, and money. The wedding day can only be fixed
when the bride's family is paid the pride price
Aeta wedding ceremony, 1904 (Mario Feir Filipiniana Library)
 DEATH RITUALS AND BELIEFS / MORES AND VALUE
• Even though the Aeta groups differ in theirSYSTEM
funeral customs, the following characteristics are found in all
of them: Mourners leave materials artifacts beside the cemetery to ensure the deceased's continued
goodwill, and the burial site is abandoned after the grieving period.

• Among the Aeta, the "great creator" manifests itself in four different forms: For Tigbalog and Lueve are
responsible for the creation of life and action; for Amas is responsible for bringing people together in
sympathy and love; for Binangewan is responsible for the deterioration of health and death. The balete
tree is home to these ghouls.

• Also, the Aeta are animists, as well. Environmental spirits, such as anito and kamana are revered by the
Pinatubo-Aeta. These people believe that the environment is inhabited by both good and evil spirits, such
as the spirits of rivers, seas, mountains, hills and valleys, as well as others. Environmental spirits are
known as taglugar or tagapuyo by the Ati of Negros Island (from or inhabiting a place). They also have
a strong belief in the spirits of health and well-being.
 SONGS,
CHANTS AND
DANCES
ARTS AND CRAFTS
• Etchings on everyday Aeta instruments and implements are the most popular
type of visual art. Many household items, such as pots and pans, cutlery, and
ornaments, have their outer surfaces treated in this manner. Incised angular
motifs adorn bamboo combs. The shafts of arrows are decorated with geometric
patterns.

• Weaving and plaiting are also two of their specialties.

Their nego (winnowing baskets) and duyan (rattan
hammocks) are among the best in Aeta production.

Mamanwa man carrying tampiki or rattan basket in Kitcharao, Agusan del Norte (Photo by
Jimmy A. Domingo in De la Torre 2005)
TRADITIONAL
MEDICINE
One of the healing rituals is the 'Anituan' where the 'mang-aanito' talks
to the spirit that has something to do with the sick person. This is a type
of healing mortal to the spirits. "Pang-aanito' is really part of the Aytas
healing rituals, when they stressed that the ritual establishes close
communication between the mortal and the supernatural world, so that
misunderstandings between mortals and spirits may be resolved.
 THE
IGOROT
PEOPLE
JUSTICE SYSTEm AND CONFLICT
RESOLUTION
One the most unique culture of the Igorot is a justice system called the
“Sapata”. Such practice varies from one ethnic group to the other.

The "Sapata" Is a ceremonial oath which is done if a certain suspect

denies any allegations thrown on him. Most often, “Sapata” is being done
in cases of stealing, murder and the like.

This unseen tradition might be a bit scary and astounding at the same time
but it only means one thing, lying is not a good thing.
Maintenace of peace and order

The bodong system is traditionally a bilateral peace

arrangement between tribes.

(Bodong/Peche): This term literally means 'peace pact'.

Among the warring groups in the Cordillera like the
Kalinga and some groups in Bontoc and Ifugao, the
Bodong is the basic institution by which life, territory and
integrity are protected.
Political structure

Apparently, the people of the Cordillera still consider

their indigenous political organizations as basic to their
village life. The Igorots’ traditional political system still
remains as the primary means by which social control is
maintained in the village. It has effectively served as a
venue for genuine democratic participation in decision-
making.
 THE
IGOROT

CULTURE
CHILDBIRTH AND REARING
• An elder called man-ilot, who has knowledge in delivering a child, is responsible for
taking care of both the mother and the child. The umbilical cord of the baby is cut,
placed in a container covered with soil, and put on top of a bush. The bush
symbolically grows with the child and the soil placed on the top of the umbilical cord
serves to remind the child to keep his/her feet on the ground; this means the child has
to observe humility at all times, which elders always inculcate in the minds of
children.

• When the baby is born, the husband has to push sharpened bamboo sticks with ginger
into the four corners of the roof that are belief to prevent the attack of evil anito. Also,
he sets some ginger inside the room where the mother and new baby stay. It is
believed that the ginger has special powers to drive away the evil spirits. There is no
custom to prepare a special room or a house for women who are going to give birth.
The mother should observe ritual seclusion ngilin for three days after the birth.
 COURTSHIP AND
MARRIAGE
COURTSHIP
The Igorot tribes of the Mountain Province have a wedding practice called the
“trial marriage.”
Like other traditional marriages, the Igorot tribe’s wedding practices begin with courtship as early as a
child’s teenage years. At an early age, boys and girls go through a trial marriage where boys are
encouraged to live in a dap-ay (boy’s ward) while girls live in an ebgan (girl’s dormitory).

Typically, the dap-ay is used as a center for religious rites, tribal gatherings, and meetings. However, it’s
also considered a place where young boys are taught discipline, traditions, and taboo practices.
On the other hand, the ebgan is a place where unmarried girls gather to be visited by their suitors. This is
where their love affairs can begin. The main purpose of this dormitory is to teach young girls and boys
proper courtship practices in preparation for marriage.
Traditional Igorot Attire

During the wedding ceremony, the bride and groom don traditional Igorot attire
using their signature red garments with yellow accents. The bride typically wears a
tapis (woven skirt) and a kimat (handwoven top), while the groom wears a
traditional loincloth called “wanes.” Traditional wedding garbs can also include
feathered headpieces but this may be optional wear.

Like modern wedding practices, traditional Igorot wedding ceremonies prepare

dances to honor the union of two people
And while modern celebrations often have dances by the bride and groom,
traditional Igorot customs have guests prepare the dance
The wedding ceremony can last days, and is an exchange of food between the bride and groom’s families.

• Day 1
During the first day of the wedding custom, the bride delivers the faratong (black beans) to the groom, signifying her intention to marry.

• Day 2
The following day, the bride’s family sends out a khakhu (salted pork) to the groom’s family. As a response, the groom’s family also sends out
sapa (glutinous rice) to the bride. These food are to be eaten and enjoyed by the couple’s respective family members including their relatives.

• Day 3
On the third day, both families celebrate the insukatan nan makan––which refers to the exchange of food. This custom begins with the bride’s
family inviting the groom’s parents to their house to have breakfast together. Later, the groom’s parents also invite the bride’s family for a
similar meal.

• Day 4
The next step in the wedding ceremony is called the “farey.” This is when the bride and her kaulog (close friend) visit the house of the groom.
This act symbolizes the beginning of the couple entering each other’s homes.

• Day 5
The morning after the farey, the bride and groom’s families have breakfast again and start the act of tongor––meaning “to align”.
• Day 6
On the sixth day, the bride’s parents bring rice and salted meat to the groom’s house symbolizing the
kamat (to sew tight). Then, a kaulog of the bride and groom are invited to witness the marriage rites.In
the evening, the main marriage ritual called the “karang” begins.

This is when the bride and groom are officially considered husband and wife, and is declared as a
newlywed couple within the tribe’s community.

• Day 7
The morning after the karang is called the putut which means “to half.” During this event, only the
immediate relatives are invited for breakfast to signify the end of the ritual.

• The Final Step

To conclude the entire Igorot wedding ritual, the couple celebrates the manmanok. This event is where
the bride and groom’s parents share a meal to declare that the newlyweds can officially sleep together.
DEATH RITUALS AND
BELIEFS
If a person dies from an accident, a murder, violence, or by suicide, a dog will be
sacrificed to revenge those who did wrong to them. If a newborn baby dies, the burial
follows immediately at day or at the next day when dead at night. If someone dies of old
age, rituals will be performed.

The wake starts with the cadaver strapped on a chair, called a sangadil, to dry and ready
the body for burial. Dirges, called bayao, will be sung while the vigil (adog) is done. Pigs
(danglis) will be butchered as a sacrifice for the dead person’s spirit, and also serves as
nutrition and strength to those who will participate in the vigil. It is expected that all
relatives of the dead person will attend the funeral and contribute to the bereaved family.
On the day before the burial, rites and a prayer (legleg) will be done to protect the family
from further accidents.
In Sagada and neighboring areas, the coffin is placed in a high place, preferably in a
burial cave. This is so it will be easier for the spirits of the dead to reach the sky. Also,
People before did not want to be buried in the soil, because they believed that the water
in the soil can seep through the coffin and speed up the decomposition of their body. In
Ifugao, they bury the body underground, near the house of the bereaved family.

Hanging coffins are coffins placed on Mountain cliffs as part of the Igorot indigenous
culture and burial tradition of the Sagada People. The Igorot ancestors in Sagada
believed that the higher your body is laid the close they are to ‘heaven.’ Another reason
was to protect the bodies from natural disasters like earthquakes and floods and keep the
corpses away from wild animals.
MORES AND VALUE SYSTEM

Cultural elements common to the Igorot peoples as a whole

include metalworking in iron and brass, weaving, and animal
sacrifice. They believe in spirits, including those of ancestors,
and have complex rituals to propitiate them. There are no clans
or tribes, and political organization is generally limited to the
village level. Kinship is traced on both the paternal and the
maternal sides, extending as far as third cousins.
 SONGS,
CHANTS AND
DANCES
ARTS AND CRAFTS
The Arts and Crafts of the Igorot People showcase the rich cultural heritage of the
Philippines. As one of the indigenous groups in the country, they are known for their
exceptional handiwork such as weaving, woodcarving, and beadwork.

The distinctive patterns and designs of the traditional textiles such as the Tapic, Loincloths and
G-string are a testament to the Igorot resourcefulness. The intricately wood carvings of animals
and mythical creatures are a reminder of their reverence for nature.

These handicrafts not only serve as a source of livelihood for the Igorot community. It also
reflect their deep spirituality and connection to nature.

Indeed, the Arts and Crafts of the Igorot People are not just objects of beauty but symbols of
their culture and traditional that have stood the test of time.
 TRADITIONAL
• MEDICINE
Boni is an Igorot tribal healing ritual, still in use in the Mountain Province, performed by village elder or
“mambonong” for the treatment of a wide range of illnesses – including cancer, debility, or to counter
witchcraft and spells. After prayers invoking the gods and spirits, while partaking in the drinking of “tapoy”
or rice wine, the elder or mambonong orders the slaughter of a native “black” pig.

• The slaughter is performed by the "tudok" method stabbing the pig in the upper lateral chest (below the
foreleg) to cause internal bleeding.

• The pig is then placed a top embers of burning wood for about an hour. The pig animal is opened and the
liver is removed and presented to mambonong.

• The healer checks the quality of the liver and if "healthy" looking applies it to the ailing part. If the liver
looks "unhealthy". It is discarded and another pig- sometimes as many as four or five is slaughtered until an
appropriate healthy liver is obtained.After the healing ritual, the healer, family and villagers divide the pig
remains. When the patient's family is unable to do an outright purchase for the pigs, payment is usually made
as barter of goods and labor.
Thankyou!!