Title: Animism An Itawes Culture: I.History of Itawes

TITLE: ANIMISM
An Itawes Culture
Abogado, Faith-Caress C.
Bulauitan, Wendy
I.HISTORY OF ITAWES
1
Itawes inhabit the territory drained by the Chico and
Matalos rivers as well as all of Southern Cagayan from
Nasiping to the Village of Cavug, now the town of Enrile.
Except for certain nuances in their language and the flair
among-their womenfolk for ornamentation and colorful attire,
nothing basically differentiates them from the Ibanags of
whom they really are an ethnic subgroup. They got their name
from the combination of the word "tawid" meaning across the
river and prefix "i" meaning "people of".
The Ibanag language is the mother tongue of the Itawes

The Itawes are culturally and linguistically close to the
Ibanag. In many of these towns, the Itawes live with the
Ibanags and speak Ibanag. They go through the process of
linguistic adaptation which made the Ibanag and Itawes
language indistinguishable. The Itawes are known with
various alternate names such as "Itawet", “Itawit”,
“Itawiq”, “Tawish”, “Itawi”, “Itaves”, “Itabes”, "Tawit",
"Itawis", Malaueg" and "Rizal". Linguists classified
"Malaueg" and "Rizal" as dialects of Itawes language.
However, the early natives of Cagayan referred to one
another by the group description of Ibanags, or the Y-Rita
which means "those from the south". Occasionally, Y-Raya,
meaning "the upstream people" was also used.
ANIMISM
INTRODUCTION
2
The term animism is derived from the Latin word anima
meaning breath or soul. The belief of animism is probably
one of man's oldest beliefs, with its origin most likely
dating to the Paleolithic age. From its earliest beginnings
it was a belief that a soul or spirit existed in every
object, even if it was inanimate. In a future state this
soul or spirit would exist as part of an immaterial soul.
The spirit, therefore, was thought to be universal.
There has been sharp divisions of thought as to the

original concept of animism held by primitive peoples. An
British anthropologist Sir Edward Burnett Tylor in his
"Primitive Culture" (1871) defined animism "as a general
belief in spiritual beings and considered it 'a minimum
definition of religion.'" He stated all religions from the
simplest to the most complexed shared some sort of animistic
belief. According to him primitive peoples, defined as those
without a written tradition, believed the spirits or souls
caused life in human beings. They pictured these souls as
vapors or shadows going from one body to another. The souls
not only passed between human beings but into, plants,
animals and inanimate objects as well.
Tylor reasoned primitive man arrived at his animistic

belief to help him explain the causes of sleep, dreams, and
death. There naturally aroused a need to distinguish between
an individual who was awake and one who was asleep, or an
individual who lived and one who did not. Also there was a
need to give a reason for the pictures some saw when they
slept. The spirits were the early man's explanations.
Tylor was criticized by another British anthropologist

Robert Ranulph Marett (1866-1943) who was convinced that
primitive man had not developed the intellectual to form
even such simplistic explanations as Tylor proposed. Marett
suggested early religion was more emotional and intuitional
in origin. He theorized that early man recognized some
inanimate objects because they had some particular
characteristic or behaved in some unusual way which
3
mysteriously made them seem alive. He believed early man
treated all animate objects as having a life and will of
their own, but they never distinguished the soul as separate
from the body, and could enter or leave the body. Marett
conceded early man possessed the belief of animism, but it
developed from the idea that some objects seemed to be alive
like man.
It is insignificant how men and women gained the belief

that a spirit or soul resides in all objects it is
historically evident that they did. Trees and plants were
worshiped as totems or because of their usefulness and
beauty. In many cultures certain trees and plants have been
feared. In some ancient cultures "trees were generally
regarded as maternal deities or forest spirits, to be
respected even when their lives were sacrificed for human
use (pagan woodcutters never felled a tree without first
begging its forgiveness). Female tree spirits live on in
myth and folklore as dryads, the Greek version of the tree-
worshiping druid priestesses."
Plants and trees have been considered sacred by

themselves because, as some have thought, they are home to
certain spirits. Both the soma plant of India and the coca
shrub of Peru are worshiped for the intoxicating properties
of the products made from them. Field crops, thought to
harbor spirits of infertility, has been honored by ancient
tribesmen and peasants throughout Europe. Traces of these
cults can still be found.
The above describes nature worshipers among which many

occultists are numbered. They view life as being in
everything, and everything, even man, supporting life. Life
is sacred -- all life. "One of the foremost characteristics
of Neo-Paganism (or occultism) is the return to the ancient
idea that there is no distinction between the spiritual and
material, sacred and secular." Everything is still one as it
was to primitive man.
4
Animism may also be the unconscious fabrication of a
spirit manifestation by the medium. It is not a fraud as the
medium actually believes that he is channeling a spirit. It
usually happens when the medium is put under pressure to
attend a request or works in a spiritualistic circle where
spirit phenomena are expected to occur. The spirit of the
medium then fabricates a manifestation and it is interesting
to notice that the medium´s body undergoes all the usual
changes that happen in an actual spirit communication, such
as altered breathing, contortions, and such procedures.
THE CULTURE
The old religion of Ytawes is animism. Spanish

colonizers and missionaries came to the Itawes area in 1572
onwards. During the colonial rule, they attempted to convert
the Itawes. Though the Itawes met the colonizers with
resistance, the colonizers prevailed. In the Itawes life
cycle such as pregnancy, childbirth, marriage and death,
certain taboos or sacred prohibitions reflecting traditional
animistic beliefs are observed. Wedding ceremonies are
either civil ceremony performed by a "hues" or justice of
the peace, or a church ceremony performed by a priest. A
simple wedding feast usually follows. After the wedding the
couple resides in the girl's household for at least one year
before they establish their own household.
5
6
7
Other cultures
The Itawes culture seems to be quite distinct from that

of the lbanags. The Itawes mode of dressing appears to be
likewise more colorful, red being a dominant color. The
woman used to wear beads on their heads, a practice still
found among those in the remote areas.
Farming is the leading source of livelihood. Rice is

the main staple and produced in commercial quantities. They
also raise other agricultural products such as coffee, corn,
peanuts and tobacco. In addition, they raise domesticated
animals such as poultry, carabaos, hogs and cattle. Some are
engaged in hunting, forestry, fishing and related
occupation. A few work in cigar/cigarette factories and food
processing firms.
The average Itawes family favors seems to be education-

conscious. This being shown by the good number of their
children sent to school. Many aspects of the Itawes culture
and architectural structures (old Catholic churches, ruins
of a fortress, cathedrals) reflect Spanish influence.
Based on the dialect the people appear to be the most

versatile group in the province. They speak Ibanag and
llocano, but because many Itawes live with the Ibanag,
Ibanag has become a standard language. The Itawes dialect
has other peculiar characteristics such as the frequent use
of double consonants like cc, kk, w.
Contemporary Itawes are a charming, friendly, and

sociable group whose daily mode of life is not markedly
8
different from the rest of their countrymen, whether in the
style of their houses, their occupation and religious
affiliation, all of which are signs of the Itawes culture.
Traditional customs are still practiced today. Death among
the Itawes galvanizes not only the family but also the whole
neighborhood or community into action such that the usual
church rites for the wakes and burial are observed.
The political system is the usual government structure

of local government, the barangay system, which is
administered by a set of elected officials headed by a
barangay chairman.
II.CHANGES IN THE ITAWES CULTURE:
IN ANIMISM
These days, the Itawes are overwhelmingly Roman

Catholic. They observe child baptism, confirmation, and
confession as required by the church. The Itawes believe in
saints, "santo" who supposedly serve as their guardians and
intercessors. The "santo" occupy a revered altar in every
home. Many religious practices and sacred prohibitions are
associated with the "santo". These are in relation to
sickness or epidemic, a long journey, graduation from school
or poor and bountiful harvests. "Santo" are made of wood,
ceramics, and plaster of Paris in different sizes and faces.
These days, "santo" making is a thriving craft and
considered a profitable industry. The Iglesia in Cristo and
the Jehovah's Witnesses are also in the area and were able
to convince/convert a few Itawes.
Prayer Points
9
 Itawes Catholics to come to a personal faith in Christ.
Pray for their hearts to have a personal encounter with
the Lord Jesus. Pray for "santo" worship to be replaced
with true worship of the true God.
 Itawes believers/churches to be strong and be a

witnessing church.
 Itawes communities where the gospel has never been

proclaimed. Pray for gospel workers to come to these
communities.
 Gospel workers on site for God's empowerment and

enablement. Pray for protection as well.
 Ibanag believers who live nearest to the Itawes. They

could reach out to these communities without requiring
many adjustments.
III. LEARNINGS ABOUT THE YTAWES CULTURE
( CONCLUSION )
As farming has become less important as a way of life

in many places, it has become more important as a business
enterprise. Today’s successful farmers are expert not just
in agriculture but also proficient in accounting, marketing,
and finance. Farms that are not run in a businesslike
fashion have e great difficulty in surviving.
Farming was once the chief way of life in nearly every

country. People cannot live without food, and nearly all
their foods come from crops and animals raised on farms. Not
10
many people farm for living anymore, but farming remains the
most important occupation in the world.
Farming development improved by machineries that made

it increasingly productive, fertilizers helped double and
even triple the yields of some major crops.
Itawes are striving to obtain an education. In

developing countries, the number and seriousness of the
problems faced are naturally greater. People in more remote
or agrarian areas are sometimes unaware of the importance of
education. However, many have an active ministry of
education, and in any subjects education is one of the eight
millennium development goals and great improvement have been
achieved in the past decade, yet e great deal.
In Cagayan, many families send their kids to school.

They know that education in the largest sense is any act or
experience that has a formative effect on the mind,
character, or physical ability of an individual. The culture
which each generation purposely gives to those who are to be
its successors, in order to qualify them for at least
keeping up, and if possible for raising the level of
improvement which has been attained.
People in the valley dressed very simple. Old women use

the saya and kamino while men use camisa de chino or the
barong tagalong. Itawes dresses formal, shoes, hats during
holidays which can attract the attention of anyone. Itawes
thought of being “nakasta”, dressed in creative way.
Good governance, although their very strict but it

seems to be liked that way, it makes its people responsible
11
to their actions. Cagayan would like be Davao City wherein
peace and good governance exist.
Law maker would not be a good person for an executive

officer. While an incumbent would be a better person to
continue pro-poor projects in Cagayan, who have an
experience and in a better position to execute his office.
12

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TITLE: ANIMISM

The Ibanag language is the mother tongue of the Itawes

There has been sharp divisions of thought as to the

Tylor reasoned primitive man arrived at his animistic

Tylor was criticized by another British anthropologist

It is insignificant how men and women gained the belief

Plants and trees have been considered sacred by

The above describes nature worshipers among which many

The old religion of Ytawes is animism. Spanish

The Itawes culture seems to be quite distinct from that

Farming is the leading source of livelihood. Rice is

The average Itawes family favors seems to be education-

Based on the dialect the people appear to be the most

Contemporary Itawes are a charming, friendly, and

The political system is the usual government structure

II.CHANGES IN THE ITAWES CULTURE:

These days, the Itawes are overwhelmingly Roman

 Itawes believers/churches to be strong and be a

 Itawes communities where the gospel has never been

 Gospel workers on site for God's empowerment and

 Ibanag believers who live nearest to the Itawes. They

III. LEARNINGS ABOUT THE YTAWES CULTURE

As farming has become less important as a way of life

Farming was once the chief way of life in nearly every

Farming development improved by machineries that made

Itawes are striving to obtain an education. In

In Cagayan, many families send their kids to school.

People in the valley dressed very simple. Old women use

Good governance, although their very strict but it

Law maker would not be a good person for an executive

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