Filipino Indigenous Philosophy and Worldviews-1-8.pdf

GE 15 COURSE OUTLINE Module 3: Filipino Indigenous Philosophy and Worldview Learning Outcome The students are expected to contribute to the intellectualization of Filipino indigenous thought. Learning Objectives At the end of...

GE 15 COURSE OUTLINE Module 3: Filipino Indigenous Philosophy and Worldview Learning Outcome The students are expected to contribute to the intellectualization of Filipino indigenous thought. Learning Objectives At the end of the module, students should be able to: 1. Identify the approaches to Filipino Philosophy; 2. Examine various native riddles, rituals, legends, epics, etc. and determine particular perceptions, experiences and worldviews that they exhibit; 3. Appreciate Philippine indigenous philosophy and worldviews; and 4. Develop a scholarly article or paper on Filipino indigenous philosophy Learning Content Filipino Philosophy can be divided into three approaches with 16 different meanings. According to Gripaldo (2014), the following approaches can be observed: the traditional/ philosophical approach, the cultural approach and the nationality/constitutional approach. The traditional approach is based on the Greek model, wherein individual Filipino philosophers’ ideas are discussed. The nationality/constitutional approach deals with writings of Filipinos in general, whether it be on a Western or Eastern topic. The cultural approach, on the other hand, addresses the people’s philosophical perspectives and views on socio-linguistic, cultural and folk concepts. Philippine indigenous philosophy and worldviews are classified under the cultural approach; accordingly, they can be divided into the following categories: Filipino grassroots or folk philosophies Folk philosophy appropriation Interpretation of Filipino identity and worldview  Local cultural values and ethics research and Implications and presuppositions of Filipino worldviews Timbreza (2014), in his book Pilosopiyang Pilipino, discusses the issue of whether Filipino philosophy exists or not. Since philosophy starts and ends with people’s experience, it follows that there is Filipino philosophy, considering that the Filipino experience exists. Timbreza uses the cultural approach as classified by Gripaldo, as he analyzes unique life experiences to harness these worldviews. Furthermore, if these worldviews are based on literature, art, ethics, practices and attitudes, Filipinos can be said to have their own Weltanschauung. Consequently, Timbreza uses indigenous and native legends, poems, epics, songs, riddles (bugtong), proverbs (salawikain), rituals and dances as basis for the collective Filipino philosophy of life. (He attributes the general Filipino worldview to the experiences of these honorable groups –Ivatan, Ilokano, Tagalog, Pampanggo, Pangasinensi, Ibanag, Igorot, Bicolano, Cebuano, Boholano, Bisaya, Tiruray, Tausug, Maranao, Maguindanao, Aklano, Bukidnon, Sugnuanon, Zambaleno, Romblomanon, Kiniray-anom, Kalinga-Banao, Waray, and Ilonggo.) Worldviews are “mental lenses that are entrenched ways of perceiving the world” (Hart, 2010). Significantly, all over the world, indigenous worldviews have a commonality, which is the relationship with nature or surroundings. Hart (2010) identifies seven principles of these worldviews: 1. Knowledge is holistic, cyclic, and dependent upon relationships and connections to living and non-living beings and entities; 2. There are many truths, and these truths are dependent upon individual experiences; 3. Everything is alive; 4. All things are equal; 5. The land is sacred; 6. The relationship between people and the spiritual world is important; and 7. Human beings are least important in the world. For Timbreza, the Filipino philosophy of life can be divided into five fragments: “the law of reversion, balance of nature, cyclic concept of nature, centripetal morality, value of non-violence, and concept of life and death” (Garcia, 2013). Considering these ideas, Filipino thought is not a philosophy of being (as the Greek thinkers espoused) but rather the intellectualization of “indigenous perceptions of reality” (Garcia, 2013) Learning Resources/Reading Materials/ References: Garcia, L. dlR. (2013). Exploring the philosophical terrain. Manila: C&E Publishing, Inc. Gripaldo, R. M. (2014). Filipino Philosophy: Past and Present. Kaisipan,1(1), pp.1-14. http://www.academia.edu/6363265/Filipino_Philosophy_Past_and_Present_2013_ Hart, M. A. (2010). Indigenous Worldviews, Knowledge, and Research: The Development of an Indigenous Research Paradigm. Journal of Indigenous Voices in Social Work, 1(1), pp. 1-16. http://ahrnets.ca/files/data/3/2011/08/Indigenous%20Worldviews,%20 Knowledge, %20and%20Research.PDF Pavo, R. (2010). Filipino Philosophy and Post-Modernity. International Journal of Arts and Sciences, 3(15). http://www.openaccesslibrary.org/images/HAR166_Raymundo_R._ Pavo.pdf The Department of Philosophy (1990). Readings in Filipino philosophy. Manila: De La Salle University Press. Timbreza, F. T. (1982). Pilosopiyang Pilipino. Manila: Rex Bookstore.  Indigenous 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 a 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 stillthrives 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. 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 Calabangain Bicol can be traced to the rich tradition of Filipinos in venerating the dead (Cannell,1999). This dead Christ is bathed and perfume is applied to it as it is treated as a verysacred object. In this devotion, Catholics try their best to reach out to the dead Christ inorder 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 whenthey 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 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 30 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. Apo Namalyari is the Aetas’ god of creation, their counterpart of our God who created the world and all that is in it, including man himself. However, they believe that their creator god can only take care of trees that are useful to the Aeta, making this god limited in power, according to our standards. Because of these beliefs, they cut down trees that are not useful for them or trees planted by those from the lowlands. 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. The most essential among these places is Mt. Pinatubo, which is considered to be the center of their Universe, for it is the home of their Supreme Being or Creator, “Apo Namalyari” or Apo Mallari (Garvan, 1964 cited in Seitz, 1998). 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 31 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. Learning Resources Aeta, Kalinga and Ifugao: A Glimpse into Three Indigenous Cultures of the Philippines (In Tagalog): http://suprememastertv.com/bbs/board.php?bo_table=featured&wr_id=767 Watch film “Mumbaki” – This is an Igorot film about their religious practices.  IPRA LAW Indigenous Cultural Communities/Indigenous Peoples - refer to a group of people or homogenous societies identified by self-ascription and ascription by others, who have continuously lived as organized community on communally bounded and defined territory, and who have, under claims of ownership since time immemorial, occupied, possessed and utilized such territories, sharing common bonds of language, customs, traditions and other distinctive cultural traits, or who have, through resistance to political, social and cultural inroads of colonization, non-indigenous religions and cultures, became historically differentiated from the majority of Filipinos. National Commission on Indigenous Peoples (NCIP) - refers to the office created under his Act, which shall be under the Office of the President, and which shall be the primary government agency responsible for the formulation and implementation of policies, plans and programs to recognize, protect and promote the rights of ICCs/IPs; Ancestral Domains - refer to all areas generally belonging to ICCs/IPs comprising lands, inland waters, coastal areas, and natural resources therein, held under a claim of ownership, occupied or possessed by ICCs/IPs, by themselves or through their ancestors, communally or individually since time immemorial, continuously to the present except when interrupted by war, force majeure or displacement by force, deceit, stealth or as a consequence of government projects or any other voluntary dealings entered into by government and private individuals/corporations, and which are necessary to ensure their economic, social and cultural welfare. Ancestral Lands - refers to land occupied, possessed and utilized by individuals, families and clans who are members of the ICCs/IPs since time immemorial, by themselves or through their predecessors-in-interest, under claims of individual or traditional group ownership, continuously, to the present except when interrupted by war, force majeure or displacement by force, deceit, stealth, or as a consequence of government projects and other voluntary dealings entered into by government and private individuals/corporations including, but not limited to, residential lots, rice terraces or paddies, private forests, swidden farms and tree lots; Certificate of Ancestral Domain Title - refers to a title formally recognizing the rights of possession and ownership of ICCs/IPs over their ancestral domains identified and delineated in accordance with this law; Certificate of Ancestral Lands Title - refers to a title formally recognizing the rights of ICCs/IPs over their ancestral lands; Communal Claims - refer to claims on land, resources and rights thereon; belonging to the whole community within a defined territory; Customary Laws - refer to a body of written and/or unwritten rules, usages, customs and practices traditionally and continually recognized, accepted and observed by respective ICCs/IPs; Free and Prior Informed Consent - as used in this Act shall mean the consensus of all members of the ICCs/IPs to be determined in accordance with their respective customary laws and practices, free from any external manipulation, interference coercion, and obtained after fully disclosing the intent and scope of the activity, in a language and process understandable to the community; Time Immemorial - refers to a period of time when as far back as memory can go, certain ICCs/IPs are known to have occupied, possessed in the concept of owner, and utilized a defined territory devolved to them, by operation of customary law or inherited from their ancestors, in accordance with their customs and traditions. Native Title - refers to pre-conquest rights to lands and domains which, as far back as memory reaches, have been held under a claim of private ownership by ICCs/IPs, have never been public lands and are thus indisputably presumed to have been held that way since before the Spanish Conquest;