Anthropos: Anthropos, 80.1985,1/6

Anthropos, 80.1985,1/6

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Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714820

URN:: urn:nbn:de:kobv:11-714820

Persistenter Identifier:: BV043334262

Titel:: Anthropos

Untertitel:: internationale Zeitschrift für Völker- u. Sprachenkunde

Erscheinungsort:: Fribourg

Verlag:: Ed. St. Paul

Erscheinungsjahr:: 1906

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

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Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-711852

URN:: urn:nbn:de:kobv:11-711852

Persistenter Identifier:: 1513075706933

Titel:: Anthropos, 80.1985,1/6

Erscheinungsjahr:: 1985

Signatur:: LA 1118

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenheft

Titel:: Bd. 80, 1985, Heft 4-6

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

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Strukturtyp:: Zeitschriftenartikel

Titel:: The Tingyans of Northern Philippines and Their Spirit World

Sonstige Person:: Gaioni, Dominic T.

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Anthropos 80.1985: 381-401 The Tingyans of Northern Philippines and Their Spirit World Dominic T. Gaioni Introduction 1. The Tingyans and Their Social Milieu 2. The Cosmological View of the Tingyans 3. The Tingyan Pantheon 4. The Tingyans’ Ritual Life Conclusion Introduction In this study I shall explore the present situation concerning the traditional 1 religious beliefs 2 and practices of the Tingyans, a minority group inhabiting the western slopes of the “Cordillera Central” in Northern Philippines. At the same lime I shall attempt to explain why the Tingyan traditional belief system has survived to such a considerable degree. Earlier anthropologists and missionaries, notably Fay-Cooper Cole in 1907 (1922: 295-314), Fred Eggan in 1934 und 1950 (1956: 331-339), predicted the rapid and inevitable Dominic Togni Gaioni, master of arts in cultural Anthropology (1983, University of California at Los Ange rs); instructor in sociology and anthropology at Divine tTord College and Clarke College, Iowa, U.S.A., from 1983-1985. - He is a member of the Anthropology Society °f Philippines and the Philippine Association for Intercul- tnral Development. - He carried out fieldwork in the Philippines (1975-1979); Sabah, East Malaysia (1979); ^ Q st Malaysia (1980); Mexico (1981-1982); Kenya and Uganda (1984). - He published several articles on the et hno-history and culture of Northern Philippine ethnic ***inorities (The Ilocos Review 1975-1976, 1979, 1982, **gan, Philippines). 1 By traditional, I refer to the religious belief system tra nsmitted by Tingyan ancestors through oral tradition a nd customary practices prior to the penetration of Chris- tla nity. 2 By religious beliefs, I mean interpretations of reali- ^ by reference to the ultimate structure of the universe an d to its supernatural centers of power and destiny. demise of Tingyan ancestral religion. Their forecast, however, turned out to be quite pre mature. In 1955 Florencio Millare (405-406) noted that ancestral “paganism” and “pagan wor ship”, particularly rituals related to healing and death still survived among the Tingyans of this region. He also indicated that people would resort to their traditional religious practices only after every other human remedy or Christian cere mony had proven futile. Thirteen years after Millare’s observations, it was my turn to explore the Tingyan way of life. From 1968 to 1974 I served as a missionary in several lowland and upland Tingyan commu nities. While stationed in the municipalities of Tayum, Penarrubia 3 , Likuwan, Lakub 4 , and Tineg, I had the opportunity to make prelimina ry investigations into various aspects of Tingyan culture. Most of the data used in this study, howev er, are the result of extensive fieldwork I conducted in Tingyan territory from 1975 to 1979, while I pursued anthropological studies at the University of the Philippines in Manila. Field investigations revealed the existence of numerous, well-kept sacred grounds and frequent ritual activities not only among the relatively isolated highland villages, but even in larger lowland communities such as Gaddani (Tayum), Penarrubia, San Quintin, Langiden, Danglas, Lagayan, and Manabo. As recently as the fall of 1979, I had the opportunity to play a 3 Penarrubia is referred to as Patok by Tingyan speakers. 4 Lakub and Likuwan are also spelled Lacub and Licuan in Spanish and English records. Throughout the paper I follow the current Filipino orthographic symbols for place names of Malay origin.

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