Mangindusa

The indigenous religious beliefs of the Tagbanwa people includes the religious beliefs, mythology and superstitions that has shaped the Tagbanwa way of life. It shares certain similarities with that of other ethnic groups in the Philippines, such as in the belief in heaven, hell and the human soul.

Overview

The Tagbanwa's relationship with the spirit world is the basis for their rituals, celebration, and dances. The many ceremonial feasts punctuating Tagbanwa life are based on a firm belief in a natural interaction between the world of the living the world of the dead. These ceremonies and rituals takes place on all levels, ranging from rituals perform within the family, to those led by the community's leader on behalf of the people. Such celebrations call for special structures to be built, such as ceremonial platforms and rafts. Rituals offering include rice, chicken and betel nut.

The Tagabanwa tribe has four major deities. The first, the lord of the heavens, was called ''Mangindusa'' or ''Nagabacaban'', who sits up in the sky and lets his feet dangle below, above the earth. The god of the sea was named ''Polo'' and was deemed a benevolent spirit. His help was invoked in times of illness. The third was the god of the earth named ''Sedumunadoc'', whose favor was sought in order to have a good harvest. The fourth was called ''Tabiacoud'', who lived in the deep bowels of the earth.

For these gods, the Tagbanwa celebrated a big feast each year, right after harvest, when there is much singing, dancing, courting, and conclusion of blood compacts. The babaylan (shaman) called for the people to converge at the seashore, carrying food offering of all kinds. The babaylan took the chickens and roosters brought for the ceremony, and hung them by their legs on tree branches, killing them by beating with a stick. They were allowed only one blow for each animal, and those who survive went free, never to be harmed again, because ''Polo'', the sea god, took them under his protection. The fowl that died were seasoned, cooked and eaten. After eating, they danced and drank rice wine. At midnight, as Buntala, a heavenly body, passed the meridian, the babaylan entered the sea waist dipped, all the while dancing and pushing a raft made of bamboo, which had offering on it. If the offering was returned to the shore by waves and winds, it meant the sea god refused the people's offering. But if the raft disappeared, there was rejoicing. Their offering was accepted and their year would be a happy one.Tagabanua by Mark Joel Velasquez
. Accessed August 28, 2008.

Other spirits inhabit the forests and environment, and belief in their existence necessitates rituals to placate them or gain their favors. The ''babaylan'' performs rituals of life, from birth to death. It is believed that there is a deity who accompanies the soul of the dead to its final destination. Hunters invoke the assistance of the spirits of the dead relatives in asking the owners of the wild pigs to allow their hunting dogs to locate the prey. A ''mutya'' (charm) is commonly used to help its possessor succeed in the hunt.

However, the Tagbanwas of the North inhabiting Coron Island are now predominantly Christians due to evangelization efforts of foreign missionaries during the late sixties and seventies.

The Tagbanwa deities

Major gods

* Mangindusa or Nagabacaban - the highest-ranking deity who lives in ''Awan-awan'', the region beyond the ''Langit''; the god of the heavens; Mangindusa dwells in a sacred area called Awan-awan, a place lying beyond the ''langit'', in a region between the sky world and the earth. He lives with his wife Bugawasin, his messengers, and other celestial beings. While Mangindusa is considered the highest-ranking deity, there is no traditional ascription to him as the sole "creator" of the world, although Christian mythology has had some influence in imbuing Mangindusa with more powers than he used to possess. In fact, the creation of the world and of human beings is said to have been the handiwork of the ''diwata''. Mangindusa has always been traditionally considered the punisher of ''dusa'' (crime). In Tagbanua society, the only recognized public dusa is ''sumbang'' (incest). In this case, Mangindusa holds the society responsible for the ''sumbang''. Mangindusa's punishment of the society may take the form of withholding the rains. In the past, society punished the offenders by drowning them in the sea. In present society, a huge fine is imposed and in top of this a special ''lumbay'' ritual must given in honor of Mangindusa.Tagabanua by Mark Joel Velasquez
. Accessed August 28, 2008.
* Polo - the benevolent god of the sea; whose help is invoked during the time of illness
* Sedumunadoc - the god of the earth, whose favor is sought in order to have a good harvest
* Tabiacoud the god of the underworld in the deep bowels of the earth

The Diwatas

The diwatas control the rain, and they are believed to be the creator of the world and of the human beings. They live where the tree trunks that hold up the ''Langit'' ("an infinitely high canopy"), which is the visible celestial region.
* Diwata Kat Sidpan - a deity who lives in ''Sidpan'' (West)
* Diwata Kat Libatan - a deity who lives in ''Babatan'' (East)

Celestial beings

* Bugawasin - the wife of Mangindusa
* Tungkuyanin - sits on the edge of ''Langit'', with his feet dangling in the vastness of the cosmos and his eyes always cast down toward the earth
* Tumangkuyun - washes the trunks of the trees that hold up the ''Langit'' with blood of Tagbanwa who died in epidemics
* Bulalakaw or Diwata Kat Dibuwat - flying deities who roam the region of the clouds, ready to come to the aid of any Tagbanwa needing their help

Other deities

* Taliyakad - the watcher who guards the vine bridge called ''Balugu''
* Anggugru - the "keeper of the fire," who welcomes the soul to the underworld and gives it fire

The Tagbanwa spirit world

* Awan-Awan - the zenith, or the area beyond ''Langit''; the place where Mangindusa reigns from
* Langit - the visible celestial region where ''Tungkuyanin'' sits from
* Sidpan - the West; the placewhere ''Diwata Kat Sidpan'' lives at
* Babatan - the East; the place where ''Diwata Kat Libatan'' lives at
* Dibuwat - the skyworld of the ''Bulalakaw'' or ''Diwata Kat Dibuwat'' (flying deities); the "high" region; the place where souls who died of poisoning and violence roam around
* Kiyabusan - the place where souls who died of epidemics or sickness go to
* Basad - the underworld; the place where souls who died of natural death travels to
* Material world - refers to the environment; where souls who died of evil spirits or environmental causes inhabit

The Tagbanwa soul

A Tagbanwa is believed to have six souls in all. A "true soul" called ''kiyarulwa'', and five secondary souls called the ''payu''. The ''kiyarulwa'' is a gift of Mangindusa to a child emerging from the mother's womb, while the other souls appear only during the ''lambay'' ritual for the child upon reaching one month or two. ''Lambay'' is any ceremony, which is directly addressed to Mangindusa. These other souls are found at the extremities of the hands and feet, and on top of the head. When a person dies the ''kiyarulwa'' wanders to four possible destinations. If the cause of death is epidemic or sickness, then the soul will go to the ''Kiyabusan'', they become known as the ''salakap''. If a person from poisoning or violence the souls goes to inhabit the ''Dibuwat''. Those who died because their souls were caught by the environmental or evil spirits - their soul will transform into ''biyaladbad'' and will inhabit the environment. If a person dies of natural death, the souls travels to ''Basad'', the underworld, and becomes the ''tiladmanin''.

When a Tagbanwa dies, his or her soul remains on earth for seven days, until the ''kapupusan'' or rites for the dead are finished. For seven days, the soul lingers on in the grave at daytime, but returns to its former house at night to observe the behavior of those left behind.

Basad

In its journey to the underworld, the soul encounters several places. These include:
* Kalabagang - the sacred river where souls meets ''Taliyakad''
* Balugu - the vine bridge
In ''Basad'', the spirits of the dead live a life that mirrors exactly that of the living. But everything is the reverse of what happens in the world of living. As the sun rises on earth, it goes down in ''Basad'' or planting time on earth is harvest time in ''Basad''.

The Tagbanwa rituals

Lambay

The ''lambay'' is held two times a year. It is observed first in January, and involves ritual appears to the deities for days of sunshine and winds that sufficiently dry the forests and prepare them for clearing and planting. A second one is held in May, when the people ask for moderate rains that will make their upland rice grow.

There are two rituals, which seeks protection for all Tagbanwa wherever they may be, from the feared ''salakap'', the spirits of epidemic, sickness and death. These two rituals are the ''pagbuyis'' and the ''runsay''.

Pagbuyis

The ''pagbuyis'' is performed three times a year. The first is in November, and second in December. The third is when the moon can be seen during the daytime, called ''magkaaldawan''.

Runsay

The ''runsay'' is described as the most dramatic of all Tagbanwa rituals. It is observed only once a year, at nighttime, on the fourth day after the full moon of December. It takes place on the beach near the mouth of the Aborlan River. The ''runsay'', like the ''pagbuyis'', is held to ask for protection against epidemic. The ritual begins at dusk and ends at dawn.

Phases of Runsay

There are five distinct phases in the ''runsay''. These include:
* 1st phase - the building of the ''bangkaran'' or banglay, a 3.6m ceremonial raft
* 2nd phase - the ''panawag'', invocation to the spirits of the dead and the nine deities who rode the kawa on the sea; the burning of incense on the ''kadiyang'' atop the ''bangkaran''; prayers by the rituals leader; lighting of the candle and offering of ritual foods to the deities
* 3rd phase - the second call to the deities to partake of the food, which the signal for the children to dive into the mound of food on the raft, and eat as much as they can; and the cleaning up and repair of the raft.
* 4th phase - the third invocation to the nine deities, followed by the individual family offerings represented by a woman; the tying of the chicken to the platform and the lighting of candles beside it; the hoisting of the raft towards the sea; the re-lighting of candles blown out by the wind; the throwing of a pinch of rice to the sea; and the voyage seaward of the bankaran.
*5th phase - includes group singing and dancing after the raft has disappeared

Pagdiwata

At the center of the ''diwata'' rituals is the babaylan, who has the responsibility of selecting the areas for a new clearing, placating the spirits of the surroundings, providing magical charms for hunters and fishers, and curing all kinds of ailments. While any adult can invoke the spirits of the dead in other Tagbanwa rituals, only the babaylan can summon them in the ''pagdiwata''.

Bilang

The ''bilang'' ceremony is the all-important ritual for the dead. It takes place after the rice harvest, a time when ''tabad'' becomes plentiful. Every family is expected to host one or more ''bilang'' rituals. The ''bilang'' rituals begin with the rite of divination, to determine which among the spirit relatives has caused a person's illness. This makes use of the babaylan, who performs the brief rite of ''panawag'' near the grave of the dead relative by making offerings of the betel quids and ceremonial cigarettes, and promises ''tabad'' should the ill become well. The celebrants together with the offerings prepare a jar of ''tabad'' with sipping reeds. The ''bilang'' ceremony involves the ''paurut'' (invocation) of as many spirit relatives as possible through incantation, and the burning of the ''parina'' (incense) whose pleasant smells attract the deities and spirits of the dead. The gongs are played as the ''paurut'' is being performed, and their music is an added incentive for the spirit to descend on the gathering. After the ritual offering of the articles have been laid out on the mat, the food is distributed to the children first, and then to the guests; then the ''bilang'' mat is removed. The communal drinking of ''tabad'' through the reed straws follows, a very festive social event that lasts through the night.Tagabanua by Mark Joel Velasquez
. Accessed August 28, 2008.

References

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Tagba
Tagbanwa