Schedule
Nov. 28, 2024 | 4:15–5:45 PM
Room
Rm 3, South Ballroom
Moderator
Matthew Santamaria
University of the Philippines Diliman
G3.1
Re-reading Pigafetta: Water in Philippine Culture
Anna Melinda L. Testa-De Ocampo
University of the Philippines Diliman
In reading Pigafetta’s “Report on the First Voyage Around the World” (Relazione del primo viaggio intorno al mondo), a common question asked is why did the early Filipino natives convert so quickly with the Spaniards in 1521? Why did they give up their own religion just like that? This study examines the role of water in Philippine folklore and culture. I argue that the Filipino natives did not see the rite of baptism and its use of water as conversion to a new faith, but rather as an instrument of cleansing and healing. The Spanish view of the immediate conversion of the Filipino natives at the time misread native notions of the function of water in Philippine culture. This paper re-examines how the Filipino natives understood baptism and its use of water. With a decolonial approach, we need to examine the native perception of Spanish actions and its implications in the writing of history.
G3.2
Ang mga Babaylan sa Ika-21 Dantaon: Ang Pagpapatuloy ng Katutubong Espirituwalidad sa Pilipinas
Joy Mincy de Jesus and Yelena Isabel Trinidad
Far Eastern University
Sinasabing ganap na ang espirituwalidad ng mga katutubo bago pa man dumating ang mga dayuhang kolonisador. Matapos ang kanilang pananakop at doktrinisasyon, unti-unting nagbago ang katutubong espirituwalidad gaya ng mga babaylan. Kaugnay nito, mahalagang saliksikin kung paano nagpatuloy ng katutubong espirituwalidad sa konteporanyong panahon na pangunahing layunin ng pag-aaral. Gamit ang teorya ni Zeus Salazar sa kaniyang dalumat ng ugnayang kaluluwa-ginhawa sa siko-medikal na pang-unawa ng mga babaylan, binagtas ng pag-aaral na ito ang pagpapatuloy ng katutubong espirituwalidad sa paniniwala at praktis ng mga babaylan sa kasalukuyan. Samantala, ginamit ng mga mananaliksik ang penomenolohikal na disenyo ng pag-aaral at pamamaraang pakikipagkwentuhan at pagtatanong-tanong sa anim na kalahok na babaylan sa pamamagitan ng purposive at snowball sampling technique. Ang mga praktis at paniniwala ng mga kalahok, batay sa kanilang ibinahaging karanasan ay dinalumat gamit ang tematikong pag-analisa na tumutugon sa suliraning inilahad ng pag-aaral. Sa huli, makabuluhan ang naging resulta ng pag-aaral sa pagtalunton ng katutubong espirituwalidad at pagtukoy ng katauhan ng mga babaylan sa ika-21 dantaon. At pagpapatuloy sa preserbasyon ng salinlahing tradisyon at pagkakakilanlang katutubo sa kasaysayang Pilipino.
G3.3
Indigenous Knowledge as Practiced by Traditional Panday in the Care of Pregnant Meranaw Mothers During Intrapartum
Mohamman Ryan Diamla
Mindanao State University-Marawi
This study explores the indigenous knowledge as practiced by the traditional panday in the care of pregnant Meranaw mothers during intrapartum care and how the midwives and the mothers perceive it. In analyzing their perspectives, a qualitative method of research known as descriptive exploratory research design was utilized. The study gathered insights from 17 RHU health workers, 17 Meranaw mothers, and 17 Traditional panday across Lanao del Sur. Data collection methods included interviews and observations through thematic content analysis; four themes emerged: traditional panday, practices in intrapartum care, midwives’ perceptions of traditional panday, reasons for home births among mothers, and suggested policies and programs for traditional panday and mothers. The study aims to address the following questions: 1) What are the socio-demographic and Economic profiles of the key informants? 2) What indigenous knowledge of traditional birth attendants is applied in intrapartum care? 3) How does indigenous knowledge impact the Integrated Provincial Health Office of Lanao del Sur? 4) What reasons do pregnant Meranaw mothers explain why they prefer to give birth at home despite government initiatives on safe deliveries? 5) What policies and programs are suggested for pregnant Meranaw mothers and traditional panday, in Lanao del Sur by the key informants?
G3.4
The Ilocano Ritual of Atang in Alcala, Cagayan: The Cultural Symbols of Diniket, Itlog, Arak/Basi and Tabako as Recognition of Presence
Latrell Andrei M. Felix and Benjamin Ambros King G. Sumabat
University of the Philippines Diliman
The ritual of Atang claims to communicate the living and the dead. The Ilocano ritual of Atang has persisted since the precolonial times which can be observed through the differences of purpose such as the inclusion of the favorite food of the departed family member if it is used to appease or to recognize the presence of a spirit of a family member. Yet there are only limited studies conducted to further understand the rituals of Atang beyond the facade of the connection between the living and the dead. In using the symbolic approach, this paper unpacks the cultural symbols of four ingredients used in Atang rituals in Alcala, Cagayan, which has a distinct interpretation compared to the Atang rituals practiced in the Ilocos Region, including those of Latin American countries and Asian countries. The Ilocano people in Alcala, Cagayan use the main ingredients of the Atang which are Diniket, Arak/Basi, Itlog, and Tabako which are present in all versions of the Atang ritual; (1) Diniket or glutinous rice to ask the spirits and goddesses to keep the family intact, (2) Itlog or hard boiled chicken eggs to remove any bad omen and curse that may have been in the family or cursed upon by mangkakadet or witch, or if they have been punished by the goddesses, (3) Arak/Basi or sugarcane alcohol to recognize the cultural influence of sugarcane plantation in the Ilokano heritage, and (4) the Tabako to also trace the historical and cultural implications of Tobacco plantation in Cagayan in the arrival of the Spanish Galleon. These four main ingredients of Atang can be categorized and interpreted into two categories, the Diniket and Itlog as symbols of appeasement and request for the spirits and the Arak/Basi and Tabako as cultural and historical symbols of the Ilocano heritage.