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A MISUNDERSTOOD PRACTICE: THE WANING OF HUMAN SACRIFICE AMONG

THE BAGOBOS, 1861-1909

Research Proposal · December 2021

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 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

A MISUNDERSTOOD PRACTICE: THE WANING OF HUMAN SACRIFICE AMONG

THE BAGOBOS, 1861-1909

Kathleen Amora
Princess Britney Bano
Terrie Deguit
Micah Marie Jarales
James Uzziel Varquez

1.1 Introduction “… The place always has precise location.”

— Vine Deloria Jr.
Human sacrifices had long been
With Deloria’s the place (1972), it
practiced in some cultures, including the wild
teaches us to have a proper view of knowing
tribe of Davao settling in its mountainous
and understanding the natives and the tribes
region, the Bagobos. Bagobos believed that
of the Philippines that has been a subject of
offering life is connecting to gods and
the lack of attention to researchers and of the
participating in the divine life. According to
1 public. It seems like they are under much
Blair and Robertson (1903), Bagobos
prejudices and judgments to which we give
perform human sacrifice to conciliate Daragó
words that are not appropriate of the because
(Da-dagó, Du-dugó, Mu-dugó; “the shredder
of the lack in our side. The place puts us into
of blood”, or “he who sheds blood”) or
the context of being below that also connects
Mandarangan. Moreover, 2any victim of the
with Ileto’s “History from below” (2003), and
sacrifice would satisfy Mandarangan, the
by this insight we can fully and properly
chief of all spirits (Raats, 1973).
understand their situation. That’s why,
A prisoner of war or a slave (but from Deloria’s the place and Ileto’s History from
a distant) is being offered in the praiseworthy below puts us into the context of
killing which is being enacted on the fourth understanding their view, and with the help
day of the significant festival of Kawayan or of Eliade’s waning aspect of the moon,
Ginem. Raats (1973) also added that the Vico’s realization of the cyclical history, and
selection of the offer is chosen beforehand the summation of Hegel’s view point of the
and is prepared for the celebration. If the move of the Spirit we trace the waning, and
ceremony is being rejected on the exact day the distortion that happened in those years,
of the timetable, Bagobos strongly convinced and even of the stoppage of such a unique
that the community will receive an outrage practice.
from the chief of all spirits, Mandarangan.

1
E.H. Blair & J.A. Robertson, The Philippine Islands, Society, Volume I, no. 2 (June, 1973): 95–119,
1493-1898, Volume XLIII (Cleveland: Arthur H. http://www.jstor.org/stable/29791061
Clark Company, 1903)
2
Pieter Jan Raats, “Mandarangan a Bagobo Spirit of
Sky and Heart,” Philippine Quarterly of Culture and

1
 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

1.2 Objectives anchored to the theory of Mercia Eliade along

with the supporting theory of Vico and Hegel
The purpose of this research study prompts to that broaden the insight of cyclical history.
attain the following objectives:
Eliade (1954) pointed out that “The
1. To identify how and when did the phases of the moon appearance, increase,
Bagobos started practicing Human wane, disappearance, followed by
Sacrifice reappearance after three nights of darkness
2. To be able to understand the reason have played an immense part in the
behind this practice elaboration of cyclical concepts.” (p. 86) and
3. And to apprehend how the Human this goes on when the cyclical conception
Sacrifice of the Bagobos began to starts to reveal itself in the matter of the
wane realization of the world around us. “This
1.3 Research Methodology cyclical conception of the disappearance and
reappearance of humanity is also preserved in
This research is a qualitative study the historical cultures.” (p. 87). This conveys
and a combination of the four modes of a base of perception that the researchers want
historical writing; descriptive, narrative, to argue on the word “Waning” as a historical
argumentative and expository in order to gain weight in expounding the cyclical life and
a better understanding of The Waning of cyclical culture that is with the Bagobos
Human Sacrifice among the Bagobos and the human sacrifice. This simply relates on the
factors that contribute to it. We're conducting waning aspect of the moon, which is her
this research to learn more about its origins phases, that it goes with its appearance,
and to define its occurrence. As we compile increase, wane, disappearance and so on and
the data we will use, secondary data will be forth. But the with the argument that the
gathered in the historical archives. We will waning of the human sacrifice among the
get our data by analyzing it without any Bagobos was certainly the stoppage of such a
interference. practice.3 And with that, Vico (1744) will
The limitation of the pandemic had continue the cyclical history and strengthens
restricted us from going to Davao and the waning aspect of word that “Corsi e
gathering some information of the Waning of ricorsi?” a development of human society
the practice of human sacrifice. But with the that involves the human nature, and with that,
access of internet connection, and of digital the manifestation of both surely changes
primary sources online we have gathered an when man starts to peak his reason [language,
exceeding amount of information such as economy, folklore, myth] and many essential
newspapers, journal articles, article in a things that culture needs to develop with. So,
periodical, photos in the websites, etc. This in this cyclical history, we see the
will give a proper presentation of the waning development of one’s culture.4
aspect, much more of the distortion that
happened throughout the practice itself. The center, focus and the dogmatic
scheme of this paper is being specialized also
1.4 Theoretical Framework by Hegel in which we understand the move
of the Spirit at time, and the key components
This study of The Waning of Human that pivots the turn of events that cause the
Sacrifice among the Bagobos, 1861-1909 is waning, and the start of writing of history in

3 4
Mercia Eliade, The Sacred and the Profane: The Giambattista Vico, The New Science (New Haven:
Nature of Religion (Austin: Hancourt Inc., 1959) Yale University Press, 2020)

2
 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

its when it all began and its stoppage. The Sacrifices was being practice in secret for it
Phenomenology of Spirit5, by Hegel in 1807 was forbidden due to its immorality, but for
surely expands the horizon of the move of the the Bagobo it is not immoral for it is part of
Spirit with the means of cyclical history that their custom. As we face toward modernity,
relates the waning practices of the Bagobo we conform to the society of the majority
and sadly have been waned throughout the which we called the standard and adjust to
years. His essay suggests reason of level its pace. Back to Eliade’s point of “The
disappearance and waning of such a custom phases of the moon appearance, increase,
for an individual eventually comes to a stage wane, disappearance” the disappearance of
of achieving absolute knowledge. Individuals the moon as well as human is not permanent
possess such spirit that governs the collective but only temporary for the moon and human
consciousness, this spirit is a receptacle of will be reborn to a new form. It disappears for
where the [Ethical, Laws, and Customs] takes it already reach its time to change and be born
place. Of course, as time goes forward, as again in the contemporary, since the time is
well as, the people. As individual meet in the present tense. Same goes to the waning
rationality, it becomes more aware of the of the Bagobo’s human sacrifices. It may be
world and considerable. “Hegel, like Kant, waning throughout the years owing to it’s
believes that reason causes awareness to time to evolve to a new form. It will reappear
adapt to universal categories in particular when its time comes that corresponds with
phenomena”. The waning of the Bagobo’s the present.
practices may be due to the conformity to the
majority, the standard that makes a custom 1.5 Results and Discussion
evidently abnormal. The Bagobo’s practices Bagobos respect and recognize the
were threatened owing to the coming of sacrifice parallel to their gods. Human
Spaniard missionaries to their territories that sacrifice plays vital part in the religious life
introduces morality. From the book of Blair among the Bagobos and is described, as is
and Robertson Spaniard missionaries also the distinctiveness of fearless men called
attempted to invade the Bagobo people to as 6magani, who obtain their name and
convert them to Christianity, they may not peculiar garments by killing a certain number
fail to pursue their objective but it didn’t of their enemies. Besides, victims are slaves
completely penetrate the whole. Some were that has been secured by purchase or captured
being converted and lots remained devoted to foes.
the way they used to live. The practice of
Human Sacrifices was condemned because it According to 7Laura Watson Benedict
was an abhorrent practice that worship evil, in her book entitled A Study of Bagobo
and that is immoral, against to Christian Ceremonial, Magic, and Myth (1861), the
religion. Spaniard missionaries’ endeavors of ceremonial killing of a human is ordained by
Bagobo conversion may not be the only Bagobo custom on specific occasions
reason, but also with the intention of including a death of a chieftain or other
abolishing such practice, that is unacceptable notable individuals in the community. In this
to the standard society. The Bagobo’s Human scenario, slaves are killed to present
attendants to the dead. In Datu Ayo’s death,
5
Georg Wilhelm Friedrich Hegel, The Anthropologist, Volume XX, no. 2 (April – June
Phenomenology of the Spirit (Oxford: Oxford 1973): 217–220, http://www.jstor.org/stable/660089
7
University Press, 1997) Laura Watson Benedict, A study of Bagobo
6
Fay-Cooper Cole, “Review of A Study of Bagobo Ceremonial, Magic and Myth, (New York: Annals of
Ceremonial, Magic and Myth”, American the New York Academy and Sciences, 1861)

3
 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

two slaves were slain as narrated by an eye- final documented ceremonies. Those
witness of her colleague. While in crises, like implicated, including a guy named Ansig,
an epidemic that caused the failure of crops, who took part in 50 human sacrifices, were
Bagobos believed that offering a human apprehended. They were given prison
would appease the anger of the gods. sentences but were freed after promising to
However, on special crises, it does not need quit the practice.
to coincide with the date of the festival so that
paghuaga remains as an isolated ceremony.
In 8Antonio V. Figueroa’s review on
Laura Watson Benedict’s A Study of Bagobo
Ceremonial, Magic and Myth (1916), the
ritualistic sacrifice is known as paghuaga and
is an ancient custom among the Bagobos. The
offering is done during the celebration of
Ginum. Benedict indicated that the basic
feature of worshiping certain gods is the
offering which happens from time to time
with a human victim along with pertinent
rites. Mandarangan, who commands the
ritualistic offering gives good health benefits
to the person involved in the ceremony.
Moreover, in 9Hartland’s (1919) review of
Benedict’s book, he emphasizes that the
belief of the Bagobos remains paganism and
the ritualistic ceremony of the tribe is
characterized by forms of chanting blended
with blood from the victim along with
agricultural products.
There had been two failed attempts
prior to their ascent of Mount Apo. Don Jose
Oyanguren (1852) and Seor Real were
responsible for them (1870). According to
tradition, Datu Manig sought a human Figure 1. Human Sacrifice in the Philippines (1909)
sacrifice to appease the spirit, Mandarangan! (Source: Trove, The Argus, Saturday, February 27, 1909)
The Datu consented to forego the human
Such a line of having the natives who
sacrifice after the Spaniards bargained. On
took part of the recent sacrifice were not
October 6, 1880, the Climb began and ended
conscious of wrongdoing because to them it
on October 10, 1880.
has been a normality within their community
But on the newspaper on 1909, a kid that they needed a sacrifice to please the
called Sacum was sacrificed in one of the spirits. This is the only time that the human

8
Antonio V. Figueroa, “FAST BACKWARD: 9
E. Sidney Harland, “A Study of Bagobo
Bagobo’s human sacrifice,” Last Modified June 20, Ceremonial, Magic, and Myth. by Laura Watson
2019, https://edgedavao.net/vantage- Benedict” Man Volume XIX (July 1919): 111-112,
points/2019/06/20/fast-backward-bagobos-human- https://doi.org/10.2307/2839787
sacrifice/

4
 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

sacrifice of the Bagobos has been have some prejudices of the rituals, practices
documented, and reported. And by this we and traditions; the disruption of history will
can really say that such suspension and also be next. In some sense, we should be
imprisonment of the outrage of the aware and be thoughtful of the tribal people
westerners and even those missionaries that that we encounter. Instead of criticizing, and
has been sent in Davao did not have a good giving comments of their own system. The
understand of what culture and tradition is all place, places us into a realm of
about. The perspective of being narrow, of understanding, and respecting such a
knowing that the lives of the tribal men are practice. It was a dominion that’s free from
lower, and they are uncivilized. This should all judgements; a kind of being rooted to the
be changed and be addressed in our minds. depths of the practice itself without even
giving comments on it. But accepting and
The entire spectrum has been changed acknowledging the uniqueness of such a
also due to the presence of religious tradition. The Bagobos were totally
individuals. The Spaniards, and the English misunderstood, but the sacrifice itself was the
Missionaries sought to change the practice context of waning; the moon waned, but the
that has been made by the Bagobos. Such such a practice halted when the moon was not
practice was not according to the moral seen. This is disruption. From waning to
standard of their own view of the society, disruption until it can never be seen anymore.
while the Bagobo press on in their tradition
because of the fact that such sacrifice was 1.7 Acknowledgement
integrated in their lives. This what Deloria’s
the place took the entire narrative into point. The researchers would like to thank
Such a practice can never be judge or the much consideration and help of ma’am
criticized because the place puts us into the Rose Langbid for helping us to formulate our
position of respecting and acknowledging research title, and to fully understand the
such practice. It has been truth in their own tribal traditions and cultures of the Bagobos.
sight. Vico’s Cyclical history points out that To such extent, we have really learned from
we can never give any opinions of a matter or her, and of the impartation of knowledge that
even judge it because that’s their own she has towards us. Knowledge that promotes
uniqueness. Hegel may even say that the local the broadness of reality, and cultural
Spirit is leading them to have that from the acceptance. It has been quite an eye-opener to
beginning of time. But the pivotal point of see that we should be slapped by our own
disruption is when foreign missionaries, and history, and even to grasp the reality of what
religious individuals starts to change the our forefathers that they practiced before the
minds of the people, and making the practice aliens have come. And with that, our greatest
as evil in their own eyes. Indoctrination of the thanks to ma’am Rose Langbid is
Catholic church is prevailing during those unspeakable and full of glory!
years, and even Jesuit Father Gisbert is one of
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1.6 Conclusion
New York: Annals of the New York
The misunderstanding of such a Academy of Sciences.
practice was due to the lack of seeing,
knowing and realizing. When man starts to

5
 HST106—Ethnohistory of the Indigenous Communities of the Philippines, December 2021

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