SOCIAL ORIGIN,

CUSTOMS,
RELIGIONS
AND
PRACTICES
Group 5
Alfie Benedict Espedido
Erla Marjorie Bartolay
Gilberto Tan
Nicole Loraine Grace Cometa
Nico Oaferina

Social Organization
Social Organization: Creates social structure by organizing its members into
small units to meet basic needs.

Family Patterns- family is the most important unit of social

organization. Through the family children learn how they are expected
to act and what to believe.

Nuclear family- wife, husband, children.

Extended family- Several generations living in one household, working

and living together:

grandparents, aunts and uncles, cousins. Respect for elders is

strong.

Social classes- rank people in order of status, depending on what is

important to the culture

Social Custom
Regional Custom- rest entirely on traditional conduct.
o

It never escapes the horizon of performative possibility.

Ex: Naming children according to their attributes or the conditions
marking their birth.
Traditional Courtship- usually prearranged.
-It involves "phases" or "stages" inherent to Philippine society
and culture

Stages in Traditional Courtship

o

Lagpitao / Palakaw-lakaw- the initial acquaintance through an

intermediary.

Pasonco- the examination of the prospective match by both

parties.

Pag-agad (Panilbihan)-the rendering of service by the groom to

the brides family.

Dote (Dowry)- prewedding negotiations

Pagdodo- gift to the brides mother.

Sinakat- gift to the bride from a relative attending the wedding.

Ili-nakad- extra fine if the bride was not the eldest in the family.

Sayad-drawing of the marriage covenant

Tronco- genealogical tracing to prevent incestuous alliances

Pagcaya- wedding feast

Purukan/ Hurulungan- bestowing of gifts

o
Bicol Death Rites

Pacasa- indigenous funeral rites

o

Basbas- cleansing of the corpse.

Dool- the dutiful reverence of the deceased

Yokod-recounting of the deceaseds life.

Da-y na ma-oland, padayosan mo an simong licao
(Tarry no longer; proceed to your journey)

Religion Beliefs & Practices

Their intense relationship with the spiritual and supernatural beings
stretches a wide spectrum in the history of the region - from the precolonial societies to the colonial period under Spain and the United States
of America, to the contemporary time.
The impact of Catholicism in the region is worth noting for the Bikolanos
still continue to adhere to the practices and tradition of Catholic faith
o
o
o
o
o
o
o
o

Lumay- special powers that are supposedly yielded by ancient witchcraft.

Hinaw-love potion
Kibal- thief detector; which allegedly makes one invulnerable to sharp
objects .
Para-bulong / Arbulario- faith healer
Hilo/ poison- an affliction rendering a tubercular appearance that is
believed to be cured only by witchcraft
Kikik/ Tiktik- convey ill omens
Tabi po, makiagi po
(Excuse me please, I would like to pass by)
Sagurang- retained by Bicol farmers by way of offering food to the spirits
of their ancestors.
Tinagba- in Iriga City celebrated after the harvest during the feast of
Corpus Christi.
Pagdalt, Pagarang, Simabag- both political undertones & religious
overtones
Pintakasi- towns honor their patron saint
Tumatarok- May 11; a prayer offering & oratory with song and dance,
sanctifies a devotion to San Felipe & San Santiago in Minalabac,
Camarines Sur
Devotion to Nuestra Senora de Penafrancia translacion/procession of the
Virgin from its shrine to the Metropolitan Cathedral in Naga

o
o

Catholic Christmas and Lenten seasons are observed through prayer and
rites.
Devotion to the Lady of Sorrows or Dolor:
in San Andres, Catanduanes
started during the early 1920s

When a young boy from Barangay Batong Paloway in San Andres found
a small piece of stone that contained a clear image of the face of Virgin
Mary embedded onto its surface.

It was reported to have emitted a light within the surface of the stone.

Others have witnessed the shedding of oil from the stone, changing of
the facial expression of the Virgin and its slow increase of size
(Sarmiento 2008).

Deep devotions to the image strengthened and gained popularity for it

is believed to possess a potent force to cure illnesses and can grant
personal petitions.

Healing Practices and Ritual

Mystical contagions among the Bikolanos are believed to be caused by the
aggrieved tawo (people we cannot see)
Illnesses which cannot be treated by conventional allopathic medicine are
brought to a seance (parabulong) for healing through santiguar
the healers will be transformed into divination or possession in order to talk
to the spirit or to calm down the aggrieved tawo. -The healers try to persuade
these tawo to pity the suffering person.

Death: funeral practices

Life-size miraculous wooden figure of Christ-taken-down-from-the-cross
(Cannell 1995), the name signifies a literal translation in Bicol of the father
who laid out in death for the people in Barangay Calabanga, Camarines Sur.t
The Ama (Father) is figure of Jesus after he has been taken down from the
cross.
A realistic depiction of Jesus suffering from persecution and crucifixion was
rendered employing a mestizo or hybrid (native with Caucasian features).
Brought from Mexico during the late 19th century.
The Amang Hinulid is considered by the people in Calabanga as part of their
community.

 Although an inanimate they believe he is real and can grant their personal
requests and heal their illnesses.
He is regarded as a part of their family - highly personalized and humanized
religious icon.

People shift their views and treatment to the Ama according to the situation
or condition of the family or person asking for a favour the Ama can be a
parent, sibling, cousin

In Kalbaryo (way of the cross/journey to the Calvary), the Pasion rendered in

the local language, is recited/sung and re-enacted throughout the night.
And as they approach the part where Christ is about to die, their singing has
turned into a lamentation.
This religious tradition interweaves into their lives in a profound way as this is
repeated in the funeral for their loved ones.
The concept of suffering/dying, death and a promise of being with the
spiritual beings after life are paralleled to the passion, death and resurrection
of Christ.

Sources:
https://books.google.com.ph/books?
id=0UCh7r2TjQIC&pg=PA215&lpg=PA215&dq=regional+custom+means&source=bl&ots=9jlCz1UAth&sig=GRmS9Or
mswBTV_AMKML1FKn3SHo&hl=en&sa=X&ved=0ahUKEwiqmPiupaXJAhVKlJQKHVA0CVsQ6AEIMDAE#v=onepag
e&q=regional%20custom%20means&f=false
http://www.ocs.cnyric.org/webpages/dorourke/files/the%20seven%20elements%20of%20culture.pdf
http://www.ipedr.com/vol20/36-ICHSC2011-M10017.pdf