PIC

Midterm Reviewer

Questions
Lesson 1: Indigenous Filipino
Philosophy • Is it necessary for one to be seriously—and
even perhaps professionally—called a
Greek Philosophy as Model Philosopher to have a degree in Philosophy?
Thales [620-546]
Answer:
• The ancient Greeks did not have a constitution
It is not necessary to have a degree in
that defines who a Greek is, but they were to
philosophy. to be a philosopher but one must be
identify themselves by the time of Thales.
able to show coherence and consistency in his
writings or teachings about his philosophical
• Thales is considered as the first Greek
ideas.
philosopher. He did not have a formal training in
Philosophy or have a degree in philosophy
• What is the meaning of “Philosophy”?
• He simply asked the primordial question out of
Answer:
wonder: "What is the basic substance ofthe
Philosophy generally is a body of principles that
universe?"
contains seeds of wisdom orideas of great
significance.
Philosophy
• The term philosophy was coined by Pythagoras,
• How can we determine whether a particular
an Ionian mathematician-philosopher of Samos.
kind of thinking is Philosophical or not?
• From two Greek words philia (love) and sophia
Answer:
(wisdom). It was said that the wisdom of man is
Answers to these types of questions are what
derivative from the wisdom of God since God is
constitute philosophical thinking.
the only truly wise, or is Wisdom Himself. Man can
only be a lover or friend of wisdom (see Filipino Philosophy
Chroust1964). Toward social and
structural justice Traditional/Philosophical Approach
Philosophical Question • The traditional approach is the genuine
• A philosophical question is one wherein we go philosophical approach. It answers the question,
beyond what is empirically given in experience to “What is your own philosophy?”
seek for the connecting link to all or most ofthese
data of experience. • It follows the Greek philosophical model. It
enumerates Filipino individual philosophers and
• So we ask questions as to the nature, purpose, or discusses their respective philosophical id
Curriculum
moral justification of what is. We ask questions for eas
Intergration
the authenticity of what appears—since it can be
illusory—as in searching for authentic life,
authentic knowledge, authentic beauty, and so on.

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Midterm Reviewer

Nationality/Constitutional Approach Traditional/Philosophical Approach

• The third approach I call the nationality or 5)the practice of logical analysis;
constitutional approach. It answers the question, 6)the practice of phenomenological and
“How do we classify a Filipino work on a hermeneuticalreflection;
Western or Eastern subject from the point of 7) critical philosophy as practiced by some
view of bibliography writing?” Filipino academicians in philosophy;
12) breakthrough/revisionist writings or
• The normal or standard procedure is to classify researches that make original
Filipino works on foreign philosophies in terms of contributions by going beyond the thoughts of
substance or content and the nationality of the certain established foreign philosophers; and
author. 16)the study on Filipino philosophical luminaries
Questions
• How do we know whether a particular kind of Cultural/National Approach
Philosophy is 1)the grassroots or folk philosophies of Filipinos;
Filipino or not? 9)the appropriation of folk philosophies;
13)the interpretation of Filipino identity and
Answer: worldview;
1. The standard central focus of analysis, in this 14)researches on local cultural values and ethics;
case, is the and
substance or subject matter regardless of the 15)identification of presuppositions and
nationality of the implications of Filipino worldviews.
author.
2. The nationality of the writer himself or herself Nationality/Constitutional Approach
regardless of 2)the lectures of some Filipino academicians on
the subject matter. Scholasticism and Thomism;
3)the lectures of some Filipino academicians on
• What or who is a Filipino? otherforeign philosophical systems;
4) critical philosophy as practiced by some
Toward social and
Answer: intellectuals outside the group of Filipino
structural justice
In contemporary times, the author’s nationality academicians in philosophy;
is defined in the country’s constitution. 8)the appropriation of foreign philosophical
theories;
Demeterio's Taxonomy 11)the textualized/written exposition of foreign
Feorillo Demeterio III enumerates sixteen philosophical systems.
supposedly different but related meanings of the
term “Filipino philosophy.” According to him
(2013). Curriculum
Intergration

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Midterm Reviewer

Tribal/National Folk Philosophy Emilio Jacinto

• An important contribution of Emilio Jacinto on
• In his Elements of Filipino philosophy, Mercado
the Revolution was his idea ofLiberty telling the
(1976) extracts the philosophical underpinnings
Filipino youth that the only remedy to the
found in three Filipino major languages: Tagalog,
Philippine situation of oppression and
Bisayan, and Ilokano while in his Pilosopiyang
exploitation is the expulsion of Slavery through
Pilipino, Timbreza (1982) extracts the
violent means. Bonifacio argued that there was
philosophical presuppositions of various Filipino
relative freedom and economic development
folk sayings, folk mythologies, folk songs, riddles,
prior to the coming of Spaniards but currently
and the like. I have also edited a collection of
there was only relative economic exploitation
philosophical perspectives on Filipino cultural
and oppression.
traits (2005). As a whole, I classify these as
sources of Filipino ethnophilosophy. More
American and Japanese Colonization:
sources, I think, can be found if one examines the
Manuel Luis M. Quezon
multivolume work of Blair and Robertson (1973),
• Quezon was a political pragmatist who followed
The Philippine Islands, 1493-1898.
a practical political strategy which says that one
should aim for his ideals, but if obstacles to these
- Rolando M. Gripaldo, Ph.D
are insurmountable, he must have an alternative
Filipino Enlightenment Period that is better than nothing. It must be obtainable
and acceptable to him or to the people he
Undoubtedly, Filipino languages, folk literatures,
represents and must be in the right direction
values, and cultural traits antedate the period of
toward the ideal.
Filipino Enlightenment which occurred during the
Propaganda Period and the Philippine Revolution
Jose P. Laurel
of 1896.
• Laurel, on the other hand, was compassionate
Some Famous Contributors in Filipino Japanese collaborator. He was a double-agent—
Philosophy During Different Period an agent for the Japanese administration and an
Spanish Colonization: agent for the Filipino people. He believed that
José Rizal each one has a task to perform. Some will have to
• Rizal’s extensive knowledge of Voltaire, who was go to the mountains, which he originally wanted
an Enlightenment thinker, made Rizal a follower to do, but since Quezon assigned him to deal with
of Enlightenment ideas, such as the supremacy the Japanese because of his pre-war Japanese
of reason, the deistic religion, the value of connections—as a lawyer he represented
education, the inevitability of progress, and the Japanese economic interests in Mindanao—he
like. came to the conclusion that his task was to
cushion the oppressive impact of Japanese
Curriculum exploitation ofthe Filipino people.
Intergration

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Midterm Reviewer

Immediate Post-Independence Period BC CAMPUS

Renato Constantino Indigenous worldviews see the whole person
• Among the philosophical thinkers of the early (physical, emotional, spiritual, and intellectual)
post-independence period is Renato Constantino as interconnected to land and in relationship to
who is both a political philosopher and a others (family, communities, nations). This is
philosopher of culture. He is a nationalist who called a holistic or wholistic view, which is an
argues that the only genuine or authentic important aspect of supporting Indigenous
Filipinos are the nationalists, and in this regard students.
the Filipinos are a minority in the Philippines.
Moreover, the majority of the inhabitants of the MCKENZIE & MORRISSETTE 2003
archipelago are miseducated in that they prefer INDIGENOUS WORLDVIEW EMERGE
whatis foreign for whatis local in almost anything. AS A RESULT OF PEOPLE CLOSE RELATIONSHIPS
TO THE ENVIRONMENT .THEY OUTLINE SIX
Later Post-Independence Philosophical METAPHYSICAL BELIEFS OF
Scenario: INDIGENOUS PEOPLES THAT HAVE SHAPED
• R. Esquivel Embuscado THEIR RELATIONSHIP
• Cirilo Bautista
• Claro R. Ceniza LEANNE SIMPSON 2000
• Ronaldo M. Gripaldo SEVEN PRINCIPLES THAT CHARACTERIZE
Indigenous Worldviews Knowledge, and INDIGENOUS WORLDVIEWS:
1. Holistic, cyclical knowledge
Research: The Development of
Relationships and connection to the living and
Indigenous Research Paradigm non living entities
What is World View 2. Multiple truths
Sire, 2004 Truths depend on different experience
A worldview is a collection of attitudes, values, 3. Everything is Alive
stories and expectations aboutthe world They label everthing as alive
around us, which inform our every thought and 4. All things are equal
action. Worldview is expressedToward social and
in ethics,
structural justice
Equality in society
religion, philosophy, scientific beliefs and so on. 5. The land is sacred
They worship and give significant their land
Olsen, Lodwick, & Dunlap 1992 6. Relationship with the spiritual world
LENSES THAT SHAPE HOW PEOPLE PERCEIVE Connection and influence of
AND NAVIGATE THE WORLD. spiritual being
7. Human are the least important
What is Indigenous Worldview The importance of Gods and
INDIGENOUS CORPORATE
Curriculum TRAINING dieties
Intergration
Societyoperates in a state of relatedness.
Everything and everyone is related. GRAHAM, 2002
There is a real beliefthat people,objects and the Indigenous worldviews highlight a strong focus
environment are All connected. Law, kinship and on people and entities coming togetherto help
spirituality reinforce this connectedness. and support one anotherin their relationship.
Identity comes from connections. This has been called a relational worldview

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Midterm Reviewer

GROSS, 2003 Marginalization of Indigenous Way of Healing

• Respectful individualism is a way of being where MCKENZIE & MORRISSETTE, 2003
an individual enjoys greatfreedom • ALTHOUGH INDIGENOUS APPROACHES ARE
in self-expression because it is recognized by the BEGINNING TO APPEAR IN SOCIAL WORK THEY
society that individuals take into consideration ARE FREQUENTLY VIEWED AS SECONDARY OR
and act on the needs ofthe community as “ALTERNATIVE” COMPARED TO MAINSTREAM
opposed to acting on self- WESTERN (EUROCENTRIC) STRATEGIES
interest alone
SINCLAIR , 2004
What is Indigenous Knowledge • PROVIDES AN EXAMPLE WHERE INDIGENOUS
MAURIAL 1999 STUDENTS LEARN ABOUT “CROSS-CULTURAL
• INDIGENOUS KNOWLEDGE AS A “COGNITIVE PRACTICE” AS IF INDIGENOUS COMMUNITIES
AND WISE LEGACY” ARISING FROM A PEOPLE’S ARE ALWAYS THE “OTHER.”
INTERACTION WITH NATURE WITHIN A SHARED
Research Paradigm
TERRITORY.
Linda Tuhiwai Smith (1999)
DELA TORE, 2004 • Identifies the need for a modern Indigenous
• INDIGENOUS KNOWLEDGE AS THE people's research project that resists the
ESTABLISHED KNOWLEDGE, WORLDVIEWS, AND oppression found within the research
CUSTOMS THAT GUIDE INDIGENOUS NATIONS.
Eva Marie Garroutte (2003)
CASTELLANO, 2000 • Argued for an approach to research that stems
• DESCRIBES INDIGENOUS KNOWLEDGE AS from Indigenous peoples'roots and principles.
PERSONAL, ORAL, EXPERIENTIAL, HOLISTIC,
AND CONVEYED THROUGH NARRATIVE OR Shawn Wilson (2001)
METAPHORICAL LANGUAGE. • He stated that a paradigm is "a set of beliefs
aboutthe world and about gaining knowledge
MARIE BATTISTE AND SAKEJ HENDERSON’S that goes togetherto guide people's actions as
Toward social and to how they are going to go about doing the
2000
structural justice
• DEFINING INDIGENOUS KNOWLEDGE WOULD research".
BE INAPPROPRIATE, INSTEAD OF DEFINING THE
PROCESS OF UNDERSTANDING IS MORE Shawn Wilson focused on four aspects that
IMPORTANT combine to make up a research paradigm:

Blinding Indigenous Worldviews • Ontology or a belief in the nature ofreality. Your

• THE DOMINANT OF WESTERN WORLDVIEW way of being, what you believe is real in the
• EUROCENTRIC VIEW world...
• COLONIAL IMPACT
• Second is Epistemology, which is how you think
aboutreality. Next, when we talk about research
methodology, we are talking about how you are
going to use your way of thinking (your
epistemology)to gain more knowledge about
your reality. Finally a paradigm includes axiology,
Credits: Jeiro Heins which is a set of morals or a set of ethics.
PIC
Midterm Reviewer

An Indigenous Research Paradigm Epistemology

Maggie Kovach (2005)
Eva Marie Garroutte (2003)
• Presented the thoughts of several indigenous
• Presented an approach to American Indian
authors who noted some characteristics of
scholarship that she named "radical indigenism".
indigenous epistemology. These thoughts are
She explained, "It argues for the reassertion and
that an Indigenous epistemology is a fluid way of
rebuilding oftraditional knowledge fromits roots,
knowing derived from teachings transmitted
its fundamental principles.
from generation to generation through
storytelling, where each story is alive with the
Ontology
nuances ofthe storyteller. It emerges from
• How people see the world will influence their
traditional languages emphasizing verbs, is
understanding of what exists, and viceversa.
garnered theough dreams and visions, and is
intuitive and introspective.
• Recognizing that there are many worldviews
and, in turn, understandings of what exists and
Ermine (1995)
recognizing that there are directly related,
• Perception is considered more inclusively
indirectly similar, and completely diverging
within Indigenous epistemology to include the
perspectives, it appears that there would be
metaphysics Of inner self. In other words,
overlaps and divergences in ontologies.
perception is understood to include a form of
experential insight.
Cajete, 2000; Meyer, (2008; Rice, 2005)
• One dominant aspect that has been noted
Methodology
amongst some, if not many. Indigenous people is
Weber-Pillwax (2001)
the recognition of a spiritual realm and that this
• Indigenous methodologies are those that permit
realm is understood as being interconnected
and enable indigenous researchers to be who
with the physicalrealm.
they are while they are actively engaged as
participants in the research processes.
Gregory Cajete (2000)
• Has explained that indigenous science
Shawn Wilson (2001)
integrates a spiritual orientation,that human
• Suggested that an Indigenous methodology
beings have an important role in perpetuation of
implies talking about relational accountability,
nature processes in the world, and that acting in
meaning thatthe researcheris fulfilling his or her
the world must be sanctioned through ceremony
relationship with the world around him or her. It
and ritual.
requires researchers to be accountable to "all my
relations".
Rice, 2005
• Another dominant aspectis reciprocity, or the
Curriculum
belief that as weIntergration
receive from others, we must
also offert of others.

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Midterm Reviewer

Axiology • The belief that the spirit of the dead had to pass
• Building on Shawn Wilson's (2003) putline of a river before reaching the afterlife is pervasive
Artkinson's identification of certain principles for among many contemporary indigenous groups all
Indigenous research,these are some values and over the country. For even today, the Sulods of
actions that are identified and to be held and central Panay and the Tagbanuas of Palawan
that would reflect these values: observe elaborate rituals involving food offering
on rafts (and boats) which are allowed to drift
Weber-Pillwax (2001) down the river or stream.
• Reflected some ofthese values when she • Thus, the Manunggul burial jar may be viewed
addressed a particular one that must be as evidence of the ancient Filipinos elaborate
considered forIndigenous research, a value that attempt to relate themselves with the
is directly related to the methodological supernatural world, as record of the persistence
importance ofrelationships. of religious beliefs, and as example of the link
between the archaeological past and the
ethnographic present.
Lesson 2: Indigenous Filipino • Of course the religious orientation of early
Spirituality Filipinos was never static: it was dynamic and
changing. Their contacts with other Asiatic
What is Filipino Spirituality? countries during the Emergent Period, for
example, brought about tremendous changes in
Filipino spirituality is deeply rooted in nature, the belief system.
where reverence for ancestors meets
environmental responsibility. This connection is The Dominant Concept
evident in the belief in Anito, Diwata or spirits, • The dominant concept in the religion of ancient
that inhabit every aspect of the natural world Filipinos was the anito and the diwata. The anito
and guide human interactions with it. concept was pervasive in Luzon, while the
Relations to Supernatural Power diwata, in Bisayas and Mindanao.
• In the structure of pre-colonial cosmology,
• Religion was already a feature of Filipino
Toward social and
structural justice
some deities were perceived to be very close to
society and culture when the Spaniards came in
men and participated actively in their affairs.
1565.
• Most of the deities did not have any definite
• Consisting of sacred precepts, religion also
rank or power at all.
served as a vast reservoir of knowledge from
which Divinities of the Tagalogs
emanated the rationale for their behavior. • Bathala (Abba) as the supreme deity.
• The spirits had to be invoked in the conduct and • He was considered the creator of all things, the
pursuits of everyday affairs.
Curriculum ultimate protector, and the dispenser of both
• Belief in the active participation of supernatural
Intergration
compassion and punishment.
beings in the • He resides in the realm of kaluwalhatian.
lives of men was not a new development, it being • He represented by a turtle-dove called tigma
an elaboration of the previous belief system. manuquin

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Midterm Reviewer

Indianale - Diety of labor and good deeds. Manisilat

Dimangan - Diety of good harvest. Known as the deity of broken homes, she would
Amanikabli - Diety of the sea. disrupt happy homes through deceit and magic.
Mayaari - Diety of the moon.
Hana - Diety of the morning Mankukulam
Tala - Diety of the stars Emitted balls of fire at night, especially during
Ikapati - Deity of land and agriculture. bad weather, and often disguised himself as a
Mapulon - Deity of seasonal changes. healer.
Apolaki - Deity of the sun and patron of fighters.
Dian Masalanta - Deity of lovers. Hukluban
Possessed the power to change form and could
• Ancestral Spirits kill or heal at will.
These spirits have specific roles, like protecting
Divinities of the Zambales
against illness or punishing those who neglect
their duties. Malayari
the highest-ranking deity, considered
• Life After Death the creator and master of life and death. He was
Tagalogs believed in life after death and the compassionate and loving towards his followers,
transmigration of the soul. This belief fueled the but also exacting in his punishments.
practice of offering sacrifices and performing
rituals during burials. Akari - Deity of health and sickness.
Manglubar - The god of good life.
• Earthly Belongings Mangalabar - Deity of good grace.
The deceased's belongings were buried with Aniton Tau (Aniton) - Deity of wind and rain.
them, as it was believed their spirits would need Kalakas - Responsible for the early ripening of
them in the afterlife. rice.
Kalasokus - Took charge of turning the grains
• Final Judgment yellow and dry.
Toward social and
There was a belief in a final judgment, with good Dumulug - Kept the flowers of the rice plants
structural justice
souls going to Maca (village of rest), where they from being blown away by strong winds.
enjoyed eternal peace and happiness. Evil souls Dumagen - Deity of agriculture.
were sent to Kasanaan (village of grief and
Divinities of the Central Cordillera
affliction), where they were tortured forever.
For the Bontok and Kankanai groups of the
Sitan - Deity who presided over Kasanaan. Central Cordillera arca, Lumawig was the creator
of all things and the preserver of life.
Mangangaway Curriculum
Intergration
Responsible for diseases on earth. She could Kabigat – The god who served as a mediator
change her form and inflict illness or even death between humans and
by magic. other gods.
Bugan – The god of harvest and agriculture.
Balitok – The god of gold and wealth.
Wigan – The god of war.

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PIC
Midterm Reviewer

Among the Ifugaos, the popular deity was The Kamariitan or Middleworld was ruled by
Kabunian. Sidapa, goddess of death. and her husband
Makaptan, god of sickness. Makaptan was
The other gods in close association with considered by the natives as an evil god because
Kabunian were: Bul'ul, gods of households and he went out frequently to send disease to the
Garai, divinities of practical jokes. villages during lean seasons. He did such
diabolical acts because, according to old folk he
Bul'ul and Gatui were said to feed on did not partake of any food or drink or pangasi.
the souls of the villagers, especially those of the And so, in revenge, he made the people suffer.
unborn. To a great extent, miscarriages among
women were attributed to these deities. The dwelling place of Sidapa abounded with
many other divinities under the supervision of a
OTHER IMPORTANT DEITIES OF THE IFUGAO powerful one, Dumapolay. Makaptan had two
Libligayu – Spirits of illness and disease. brothers, Magyan and Sumpoy, who became
Makinbaya – Spirits guarding the village gates. the lords of the Underworld or Kasakitan.
Binudbud – Spirits of feasts and celebrations.
Hipage – Spirits of war. Magyan was responsible for transporting the
souls of the dead to the infernal regions using his
boat called balanday. Upon arrival, Sumpoy
would take these souls to Kanitu-nituhan. There,
Divinities of the Bisayans
Sisiburanon took charge of the souls, treating
The two popular gods were Kaptan and them equally regardless of their deeds in life. He
Dialaon. Kaptan, the principal deity lived in was aided by Simuran and Siguinarugan, two
Kahilwayan or the Skyworld. Whenever he giant human-like creatures who served as the
wanted to come down to earth, he passed guards of Kanitu-nituhan.
through the Madyan mountain in Panay.
Divinities of Mindanao
The minor deities under Kaptan were: The Bagobos of Mindanao believed in
Maklium-sat-wan - lord of the Toward
plainssocial
andand valleys Pamulak Manobo. Sometimes known as
structural justice
Maklium-sa-bagidan - lord of fire the plant person, Pamulak Manobo was
Maklium-sa-tubig - keeper of the sea said to have created all things on earth.
Saray-sarayan-sa-silgan - lord of the streams
Magdan-durunuun - overseer of hidden lakes In his capacity as administrator of human life,
Sarangan-sabagtiw - lord of storms Pamulak Manobo was assisted by
Suklang Malayon - guardian of happy homes many divinities, among whom were:
and her sisters Abyang and Alunsina who • Malaki touh Kwaig - hero of the "head of the
became goddesses of the sky after the great
Curriculum waters" who destroyed sickness; Toglai and his
deluge. Intergration
wife,
• Tog libon - defied spirits of the Bagobo
ancestors who gave the people their language
and custom and took charge of births and
marriages;

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Midterm Reviewer

• Tolar-ka balat - considered the spiritintercessor • Diwata, spirits whom the priests propitiated
with the higher divinities for the Bagobos, it was during ceremonies for impending dangers;
to this deity that a yearly sacrifice was made; •Panaiyung, a class of fierce deities who made
• Buso - evil spirits described as huge beings with men mad;
curly hair, big feet, small arms, long nails, two big, • Busan, dangerous spirits who caused the
pointed front teeth, and who ate the flesh of destruction of men;
dead persons. • Tagbanua, spirits who inhabited the gloomy and
• Mandaragan and his wife, Darago, patrons of solitary places.
the men-of-war who lived in the depths of Mt. • Kakaidan, the goddess of rice; Tagamaling. the
Apo. It was said that the smoke and fire which goddess of other crops;
came out of the summit of the mountain came • Taphagan, goddess of harvest and the granary.
from the stove of this couple. Divinities of celestial phenomena
• The spirits who protected families from other • Inaiyau, manipulator of the winds and storms
evil divinities were the Tigyama. Although kind who also wielded thunderbolt and lightning
and understanding, these spirits harmed those • Tagbanua (different from the one mentioned
who did not obey the rules of family life and previously) god of rain and supervisor of forest
those who were disrespectful to old people as divinities; and Umouiui, the god of clouds.
well as to other spirits.
• The most mischievous spirits working for Among the Bukidnons, Magbabaya was
Pamulak Manobo were the Sir'ing. These beings considered the highest-ranking deity. He lived in
lived in caves, cliffs and other dangerous places. a house like those of the Bukidnons and had
They often disguised as human beings and other divinities working with him. Some of them
abducted women and children whom they fed were: Domalongdong, deity of the northwind;
with snakes and worms in their mountain abode. Ognaling, deity of the southwind; Tagaloambung,
• The god of agriculture was a huge, hairy being deity of eastwind; Magbaya, deity of the
named Tarabumo who lived in the slopes of Mt. westwind.
Apo. Guardian of the crops, it was for him that a
shrine known as parobanian was erected in the There were two other divinities who served as
Toward social and
center of the rice fields. special agents to Magbabaya. These were
structural justice
• The patron of the blacksmith and brass workers Tagumba nua, guardian of the fields and
were brothers, Tolur ka towangan and Tolus ka Ibabarag, patroness of women who were
gomanan. These two deities had a sister named suffering, particularly the pregnant ones.
Baitpandi, a kind goddess who taught the Bagobo
women how to weave. Among the numerous divinities closely
associated with Magbabaya were:
Among the Manobo of Mindanao, Tagburan was • Ipamahandi, goddess of accident;
believed to be the most powerful. He ruled over • Tao-ra-su-lup, god of material goods:
the destiny of both gods and men. He was • Tigbar, who was the most respected among
assisted by many divinities, namely: these divinities;
• Umli, a class of higher beings who on special • Buro, god of calamity, who was the most feared.
occasions, through the It was this last god to whom the Bukidnons
intercessions of the diwata. offered sacrifices regularly.

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Midterm Reviewer

Ceremonies Symbolic Representation

• Rituals and ceremonies, either to appease or to Anito Worship
propitiate the different divinities, were These anito were believed to possess divine
celebrated regularly by the people. These attributes and power They held jurisdiction over
celebrations ranged from simple to complex natural elements like mountains, springs, and the
performance of rites appropriate to the sea, as well as aspects of life like agriculture and
occasion. Simple rituals involved only food home. Anito were represented by numerous
offerings while the complex ones included statuaries found in communities and
animals, as well as human, sacrifices. dwellings.These idols were made of materials like
wood and stone.
Specifically, religious ceremonies were done for
the following reasons: Tattooing
(1) to prevent and cure diseases; • Aside sculptures, the relationship with the
(2) to insure safety in voyages; supernatural was expressed through elaborate
(3) to achieve a good harvest; body paintings (tattoos).
(4) to attain success in raids and wars; • The Spaniards desribed the people of the
(5) to have a happy and prosperous married life; Visayas "pintados" (painted ones) due to this
(6) to insure the safety of the mother and the practice.
child during childbirth; and • Tattooing served various purposes:
(7) to acquire protective powers against -Thanksgiving offerings to the gods.
witchcraft and other sources of evil. -Acquiring protective powers against enemies
and evil spirits.
These various ceremonies were performed by -Belief that tattoos, especially those connected
specialists, mostly females although some to spirit protectors, could ward off harm.
chroniclers reported that these were also done • The tattoo's were made with iron and ink, that
by males. The specialists, whom the Spaniards became permenant.
mistook for priests and priestesses, were called
mediums, diviners and healers. The Tagalogs
called them catalonan and the Bisayans, the
Lesson 3: Indigenous Language
babaylan or baylan. They were highly respected and Literature
and "feared" in the community.
Why do we Need to Study Indigenous
PANIWATA Language and Literature?
• Most popular religious ceremonies which David Crystal (2000), Provides the different
attracted the attention of the Spanish reasons why we need to care for the IP languages
chroniclers and prevent their dying or extinction. The reasons
Curriculum
Intergration are:
• Frequently celebrated for thanksgiving and for • Linguistics diversity enriches our human ecology;
curing illness • Languages are expressions of identity;
• Languanges are repositories of history;
• Lead by mediums • Languanges contribute to the sum of human
knowledge;
• Languages are interesting subjects in their own
Credits: Jeiro Heins right.
PIC
Midterm Reviewer

Role of Indigenous Language There are 13 languages in the Philippines that

are considered to be in trouble:
• An Indigenous Peoples Language can be defined
-Agta-Dupaninan -Manobo-Kinamiging
simply as the language spoken uniquely by a
-Atta-Faire -Subanen-Eastern
group of people who affiliates with a particular
-Ayta-Magbukun -Agta-Mt. Iraya
indigenous group and/or with origins in the
-Bolinao -Alta-Northern
particular group (Spolsky, 2002).
-Isinai -Batak
-Itneg-Inlaod -Butuanon
• According to the United Nations General
-Giangan
Assembly, IP language must not be regarded as
second-rate or indifferent. It is a significant part There are 11 dying IP languages in the
of indigenous people's ways of life, culture and Philippines:
identity. -Agta-Alabat Island
-Agta-Isarog
A. Linguistic Diversity in the Philippines -Arta
-Ata
• The Philippines considered to be one of the
-Ayta-Sorsogon
richest sources of linguistics diversity in the
-Ratagnon
world.
-Tagbanwa-Central
• Curtis Mcfarland (2004), contends that
Extinct
linguistics diversity in the Philippines is a result
-Agta-Dicamay
of natural processes.
-Agta-Villa Viciosa
B. Status of IP Languages -Ayta-Tayabas
-Katabaga
Department of Education order number 74 series
of 2009, also known as "Institutionalizing mother C. Surviving Ancient Syllabic Script
tongue-based Multilingual Education (MLE) Among IP Languages
27 indigenous languages in the Philippines are • Among the different IP languages in the
currently employed as mother languages. These Philippines, the Buhid-Mangyan, Hanunuo-
are: Mangyan and the Tagbanwa of Palawan have
- Balangao -Kalinga-Lubuagan maintained the ancient pre-Hispanic syllabic
-Chavacano -Kallahan-Keley-l script.
-Ibanag. lbatan -Maguindanacan
-Ifugao-Mayoyao -Manobo-Obo, • The script (Tagbanwa Syllabic Alphabet) is
-Ifugao-Tuwali -Maranao traditionally written on bamboo cylinders from
-Inabaknon -Paranan
Curriculum bottom to top, and left to right. It is also read in
-Inakeanon Intergration
-Sambal the same manner.
-Kinaray-a -Sama-Central,
-IsnagIvatan -Surigaonon,
-Kagayanen -Tagabawa,
-Kalinga-Butbut -Tagakaulo,
-Kalinga-Limos -Tausug, Tboli and Yakan

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Midterm Reviewer

The Alphabet: The Visayans The Malay Connection

• The only specimens of Visayan penmanship • Malay was the trade language from Malacca to
known today are the signatures of Bernardino the Moluccas in the sixteenth century. Indeed, it
Dimabasa and Maria Mutia of Bantay Island was in Malacca that Europeans first met Filipinos,
which appear in their divorce proceedings of ten years before Magellan died in Maktan. They
1647. called them Luzones which the Portuguese
spelled Luções-and who were no doubt Tagalogs
• Borneans has a contributions to the Tagalog since they were Muslims and were at first
and Visayan character or letter. They call them mistaken for Borneans.
Moro characters or letters because the Moros
taught them; and although the accursed sect did Malay Loan Words
not reach the Visayas, or they did not accept it, • High on the list were trade terms such as talaro
they learned their letters, which many use today, scales and kaban and tsupa measures, and many
and the women much more than the men, which others which must have supplemented concepts
they write and read more readily than the latter. already existing-for example, lako (peddle), utang
(debt), mamamayar (slave dealer) from bayar
• Their letters, then, are these: (payment)-along with others which actually
a.e.b.c.d.g.h.l.m.n.p.r.s.l.nga. All these characters replaced native words. Karabaw (buffalo) for
or letters without any dot are pronounced with a- anowang, nila (indigo) for tayom. Other words
-e.g., ba, da, go, etc. and with a dot over them, desig-nated new pleasures of urban dining like
with i or e, and if it is put below, they are alak (spirits), atsara pickles, and puto cakes; or
pronounced with o or u--e.g., ba be, bu ca, ci. co new conveniences like kalan and tungko stoves,
so that they do not have letters for vowels in kawa caul-drons, balanga jars, and sandok ladles.
their writing except when two vowels come
The Language of Indegeinity in Filipino
together or a word begins with a vowel, nor
letters for consonants when intermediate or Philosophy
final, either, so when there are two consonants • The Language of Indigeneity in Filipino
except for the letter nga the one that is missing is Philosophies (Second of Two Parts) is authored
supplied, and the same with all finals. by Victor John M. Loquias and published in June
2023.
The Alphabet: The Luzon and Mindanao
• Juan Pobre de Zamora preserved the • The term 'Indigeneity' is explored as a
translation of a Bikol letter written by a chief in qualitative modifier in Filipino philosophy,
Gumaca en letras tagalas, and Father Ribadeneira emphasizing its historical context and evolution.
(1601, 61) said that many Christian converts
made little booklets "in their characters or • Indigeneity is linked to the nationalist context
letters" of lessons they learned in church. Fray of Filipinization, marking the inception of
Juan said the same thing, but added, "Never in Indigenous philosophizing in the Philippines.
their paganism did they ever use books" (Zamora
1595, 400). They called letters or any writing
guhit; and the alphabet; basahan. They made the
vowel signs-Tagalog kudlit as little V-shaped
marks called kaholowan.
Credits: Jeiro Heins
PIC
Midterm Reviewer

Indigenous Philosophies in the The Homogenization of Filipino

Peripheries Philosophy
• The works of Danilo Alterado are discussed, • The inclination to homogenize Filipino
focusing on the Ilokano philosophy and its philosophy, contending that its "illusion of unity"
linguistic roots. is dangerous to the acknowledgment of multiple
indigenous visions.
• Alterado's assertion that Ilokano language is
integral to Ilokano philosophy is explored, • It highlights the imperative to transcend
emphasizing the connection between language monolithic depictions of Filipino culture and
and cultural identity. history, recognizing the complex nature and
heterogeneities inherent to indigenous societies.
• The rise of Indigenous philosophizing in the A. Why do we Need to Study IP
Bikol region is exemplified through the works of
Literature
Wilmer Joseph Tria, who emphasizes the use of
native language in philosophical discourse. • The epics, stories, folk tales and legends give us
a glimpse of the worldview of the IP group (Cole,
• The role of language in shaping philosophical 1915; Tiu, 2001). Cole (1915) argues that these
thought is emphasized, with examples of how literatures provide the IP's explanation of the
local languages articulate unique philosophical origin of a significant source of food and
concepts. livelihood like hills, mountains, lakes and rivers.
Similarly, the characteristics and origins of
• Tria's distinction between connotative and certain plants and animals are also elaborated
denotative terms is discussed, highlighting the on in these narratives.
importance of cultural context in philosophical
articulation. • Some stories capture significant events in their
community, their form of governance, the
Language of Indigeneity and Agentive adventures of their heroes and the legacy of
Ownership their group. Thus, through IP literature we gain
• It discusses the importance of language in the knowledge of their past, their mental life and
constructing philosophical discussion. It their customs, beliefs and traditions (Cole, 1915).
contends that indigenous languages have the B. Role of Indigenous Literature
capability to "agentively own" the practice of
• IP literature provides different functions in an
philosophy by situating it in their specific
IP community. It may simply be intended as a
experiences, cultures,and linguistic heritage.
form of entertainment during ordinary days and
special occasions (Tiu, 2015; Asain, 2006).
• The hegemony Curriculum
of Western philosophical models
However, it also serves as a non-material artifact
and the demandIntergration
for the acknowledgement of
that contains the group's history (Asain, 2006).
various indigenous voices and points of view.

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PIC
Midterm Reviewer

• Moreover, according to Asain, the stories and • Visayan literature was oral literature, and they
legends can be a form of instructional tool and did not use the Spanish alphabet for literary
define the cultural and ethnic identity of the IP compositions or record keeping.
group to future generations. IP literature is also
meant to justify rituals and institutions, and • Their dictionary terms have both a literal and
guides the members of the group to follow its figurative meaning, and a wide selection of
prescribed norms (Tiu, 2001; Cole, 1915). In pejorative terms apply to common objects when
contemporary times, they are narrations of the angry.
struggle of the IP groups to assert their rights for
self-preservation and self-determination (Bañez, • Although there was no recorded prose
2002). literature in old Visayan culture, their way of
speaking was very expressive.
C. Indigenous Literature in the
Philippines • They used metaphors, colorful imagery, and
According to Asain (2009), IP literatures in the comparisons in their language.
Philippines can be categorized in conventional Different Forms of Visayan Poetry
literary forms.
• Epic 1. Ambahan - simple form of verse that used
• Riddles ordinary vocabulary but often had figurative
• Bugtong meanings. Composed of an unrhymed
• Folktales seven syllable couplet.
• mythology
2. Balak - poetic debate between man and a
Literature: The Visayans
woman usually about love.
• Literacy came late to the Visayans. Loarca said
that "Pintados" had no writing system at all in 3. Bikal - poetic contest between two men or two
1582, and when Miguel De Legazpi's royal notary women. Focused on making fun of each others
took the sworn testimony of a number of physical appearance or shortcomings.
Visayans and Borneans in Bohol in 1565,
Epics
including the famous Si Katuna, none of them
were able to sign their names. The Visayan epics called sidày and kandù were
long poems that told stories about brave
In 1597, Jesuits had found their catechumens in warriors and their battles. These stories were
Ormuc (Leyte) literate enough to copy down their similar to famous epics like the Iliad and
lesson on bamboo slips to take home to study. Mahabharata, which talked about warriors
fighting for the honor and power. ic as literary
• Letters and characters
Curriculumare written on bamboo,
form is originated in the stories of Indo-European
bark, and palm leaves with a pointed tool.
Intergration Tribal bards who sat around a campfire and
• Their customs and rites are preserved by telling tales of warriors and their heroic actions.
traditions handed down from father to son
without any other
record. (San Agustin, 1698)

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PIC
Midterm Reviewer

Atung Sumanga and Bungbung Humasanu

The story is about a Visayan chief, Datung
Sumanga, who undergoes a series of extreme and
violent challenges to win the favor of a princess.
The princess continuously sets impossible
conditions before agreeing to marry him.

Folklore
• A collection of fictional stories about animals
and people, collection of cultural
myths, joke songs, tales and even quotes.

• Also known oral traditions or folk literature

• It is a description of culture, which has

been passed down verbally from generation to
generation,
Visayan folklore is scattered through Alcina's
Historia:
• The first man and woman
• Why the bat is called stupid
• The Tortoise and the monkey
• Pusong of Magtaon
• Parapat
• Bingi of Lawan

The Alphabet: Indigenous Script

Called Baybayin
Baybayin Script: Its survival, use in
correspondence, and adaptation despite
Spanish colonization.

Tagalog Alphabets: Illustrations comparing

variations over time.

Spanish Influence: Modifications for Spanish

Curriculum
sounds, leading to standardization.
Intergration

Movable Type & Printing: Early Tagalog printing

advancements.

End of Page.

Credits: Jeiro Heins