BLAAN Deities, Myths, and the Almo-os (Shaman)

The Blaan or B`laan (are an indigenous group that is concentrated in Davao del Sur and South Cotabato. They are neighbors of the Tboli, and live in Lake Sebu and Tboli municipalities of South Cotabato, Sarangani, General Santos City, the southeastern part of Davao and around Lake Buluan in North Cotabato. They are famous for their brassworks, beadwork, and tabih weave. The Blaan wear colorful embroidered native costumes and beadwork accessories. The women of these tribes, particularly, wear heavy brass belts with brass “tassels” ending in tiny brass bells that herald their approach even when they are a long way off.

BLAAN DEITIES & SPIRITS

Melu: the creator deity whose teeth are pure gold and whose skin is pure white; created humans with the god Tau Tana.
Tau Tana: created humans with the god Melu amidst a great argument; put people’s noses upside down, a mistake corrected by Melu;also called Tau Dalom Tana.
Tasu Weh: creator of humans in another myth, where humans had male sexual organs on one knee, and female sexual organs on the other.
Fiu Weh: the god who created modern humans by separating the sexual organs; also called Fiuwe.
Sawe: goddess who joined Melu to live in the world.
Diwata: goddess who joined Fiuwe to live in the sky.
Baswit: a primordial bird who lived on the first island as small as a hat called Salnaon; by the order of the gods, it brought earth, a fruit of rattan, and fruits of trees to Melu, who used the materials to create the world.
Fon Kayoo: spirit of the trees.
Fon Eel: spirit of water.
Fon Batoo: spirit of rocks and stones.
Tau Dalom Tala: spirit who lives in the underworld.
Loos Klagan: the most feared deity, uttering his name is considered a curse.

SOURCES FOR THE ABOVE LIST:
Cole,M. C. (1916). Philippine Folk Tales. Chicago: A. C. McClurg and Company.
Esteban, R. C., Casanova, A. R., Esteban, I. C. (2011). Folktales of Southern Philippines. Anvil Publishing.
Lutero, C. D. (1986). Blaan Folk Literature. U.P.

The following content of this article has been taken from the 1913 study The Wild Tribes of Davao District, Mindanao by Fay-Cooper Cole,  and may not accurately reflect the beliefs of the modern people representing the Blaan peoples. Beliefs among the Blaan people can vary significantly from region to region. The bulk of the research in this study was conducted at the beginning of the 20th century and appears to have been gathered  primarily in the mountains on the west side of Davao Gulf beginning at an east and west line drawn through Bulatakay and extending south to Sarangani Point.

When you read “I” or any other similar subjective or nominative pronoun in the following text, it is referring to Fay-Cooper Cole. Since these are living beliefs, they have continued to evolve over the last one hundred years.

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BLAAN RELIGIOUS BELIEFS

As is the case with all their neighbors, the Bla-an faith in unseen beings influences their daily life to a very great extent. The two following tales deal with the Bila-an genesis.

“In the beginning was MElú—a being of such great size as to be beyond comparison with any known thing; who was white, having gold teeth, and who sat upon the clouds, and occupied all space above.”He was very cleanly and was constantly rubbing himself with his hands in order that he might keep his skin quite white. The scurf or dead skin which he thus removed, he placed to one side where it accumulated at last to such a heap that it annoyed him. To be rid of this annoyance he made the earth, and being pleased with his work, he decided to make two beings like himself only much smaller in size. This he did from remnants of the material from which he made the earth.”Now, while MElú was making the first two men, and when he had the first one finished, all excepting the nose; and the second one finished all excepting the nose and one other part, Tau Tana (Funtana) or Tau Dalom Tana appeared and demanded of MElú that he be allowed to make the nose. Then began a great argument in which Tau Dalom Tana gained his point and did make the noses and placed them on the faces of the first two people upside down. So great had been the argument over this making and placing of noses that MElú forgot to finish that part of the second person and went away to his place above the clouds, and Tau Dalom Tana went away to his place below the earth. Then came a great rain and the two people on the earth were about to perish on account of the water which ran off their heads into their noses. MElú seeing what was happening came to them and changed their noses, and then told them that they should save all the hair which came from their heads, and all the scurf which came from their bodies to the end that when he came again he might make more people. As time passed there came to be a great many people, and they lived in a village having plenty to eat and no labor but the gathering of such fruits as they desired.”One day when the rest of the people were about the village and the near country, a man and woman who had been left behind fell to gazing, one upon the person of the other, and after a little while they went away apart from the rest and were gone many days, and when they returned the woman carried a child in her arms, and the people wondered and were afraid. When MElú came again soon, knowing what had taken place, he was very angry and he went away abandoning them, and a great drought came, when for two seasons no rain fell and everything withered up and died. At last the people went away, two by two, one man and one woman together, and MElú never again came to visit his people on earth.” (Recorded by Mr. H. S. Wilson)

The writer did not hear the foregoing tale, but the following, with more or less variation, was told to him by several Bila-an:

“In the beginning four beings, MElú and Fiuweigh-males, and Dwata and Sawegh (or sEwE or sEweigh)-females, lived on a small earth or island as large as a hat and called salnaoñ. There were no trees or grass on this island, but they had one bird called Baswit. They sent this bird across the waters to secure some earth, the fruit of the rattan and of trees. When it returned MElú took the earth and beat it the same as a woman beats pots until he had made the land, then he planted the seeds in it and they grew. When he had watched it for a time he said: ‘Of what use is land without people’; so the others said, ‘Let us make wax into people.’ They did so, but when they put the wax near to the fire it melted, so they saw they could not make man that way. Next it was decided that they should use dirt, and MElú and Fiuweigh began to make man. All. went well until they were ready to make the nose. Fiuweigh who was making this part put the nose on upside down and when MElú told him that the people would drown if he left it that way he became very angry and refused to change it. When he turned his back, MElú seized the nose quickly and turned it as it now is, and you can see where, in his haste, he pressed his fingers (at the root).”The people they made were Adnato and Andawi, male and female. These two had children, Tapi (or Mastafi) and Lakarol. (Informants disagreed here, part insisting that MEsa, Lakbang, and Mangarang were part of the first people made.) Their descendants were Sinudal (female), Moáy (male), Limbay (female), Madinda (female), Sinnamoway (male), Kamansa (male), Gilay (female), Gomayau (male), Salau (male), Slayen (female), BaEn (female), Kanfal (female), Latara (male).”[Transcriber’s note: These identifications of male and female (in parentheses above and below) are all signaled in the text using non-ASCII symbols; the symbols for male or female were footnoted.]The last was the father of Alimama, the chief informant of this tale. Inok, dato of Labau, is also of this line, tracing his descent from Lakbang.It is said that MElú and Sawegh now live below, Dwata and Fiuweigh in the sky.

A variation of this story credits MElú and Dwata with being the creators of Fiuweigh and SEweigh. They were the ancestors of men, for they took earth and made it into the form of people and then whipped it until it moved. The first people they made were Otis (male) and Lakbang (female). Two of their children were Mastafi (male) and Lakarol (or Landol) (female). From these two came all the Bila-an. “These two lived in a small distant place and their one animal was Baswit—a bird. They sent him on a long journey and when he returned he brought a piece of earth and the fruit of a pandag tree. Lakarol planted the fruit in the piece of earth and when it grew the leaves fell down and finally made the earth.”

From these tales and later questioning we learn the MElú, or MElE, is the most powerful of all the natural spirits and that his help is sought in times of calamity and at very important occasions.

Duwata (Duatá, Dwata, Adwata, Diwata) is generally considered to be the wife of MElú and of equal strength with him. She is sometimes identified with a female spirit called Kalalokan.

Fiuweigh and SEweigh are now powerful spirits; but there is some dispute as to whether they have always been so, or once were human.

Lamot ta Mangayó, also called Mandalangan, is the patron spirit of the warriors and is in all respects almost identical with Mandarangan of the Bagobo.

The busau are a class of spirits, often ill-disposed toward men, who live in various parts of the mountains. Bakay, one of the busau, is said to be the owner of the deer and pig and is held in considerable esteem by the people of the Padada region, but he is not recognized by the Tagkogon branch of the tribe. Another spirit, Bawi, who owns the rice, is in great favor with the Padada people, but is unknown to the latter group. Flau is the spirit of an unborn child whose mother died in pregnancy. Its cry is often heard at night, and at times it attacks and injures people.

These natural spirits are very powerful, and since they sometimes interest themselves in the doings of mortals it behooves all to keep their good will. Below them is another class of spirits, less powerful, but far more concerned in the affairs of men, and for this reason more to be feared should they become displeased. This class is made up of the spirits of the dead. A man’s spirit, almogol, does not live in his body, but always accompanies him during life. If at any time it wanders the man becomes ill, and if it fails to return its owner dies. After separating from the body the almogol goes to Kilot, a good place below the earth where there is no work or punishment. There it spends most of its time, but upon occasion returns to its former haunts where it aids or injures the living.

THE ALMO-OS (Shaman)

A class known as almo-os is composed mostly of middle-aged women who are in close communication with the spirits and who, like the mabalian of the Bagobo, conduct ceremonies to aid in the cure of the sick, to secure good crops, or to thank the higher beings for their help and watchfulness. Unlike the mabalian, these women are seldom midwives, such duties being performed by a group called fandita.

The almo-os, have considerable influence with all the spirits, but they are particularly close to the almogol. When a person is ill he is placed in a little house known as lawig, beside which a fire is kindled. Nearby are two decorated bamboo sticks, behind which the spirit of the sick man stands while he watches the proceeding. The almo-os takes a chicken in his hands and, while five or six assistants dance, he chants, appealing to the spirit to see the good things that are being prepared, and to be pleased to return to the sick man. Occasionally, the music stops and one of the dancers cries “almogol, here is food for you; you must not go away.” After a time the fowl is killed, is cooked over the fire, and is fed to the invalid, while the “doctor” continues his song of entreaty. If the call pleases the spirit it will pass between the bamboo sticks and go to the sick person in the lawig, but if it is not convinced that it should remain it departs, and the patient dies. The sick person is kept in the spirit house for a day and is then returned to his home.

Little structures known as boloñ are erected for other spirits who may be trying to injure the almogol or attempting to persuade it to leave its owner.

Certain ceremonies and offerings occur after a death, at the birth of a child, at planting and harvest times, and when the warriors are about to start on a raid; all of which will be spoken of in a later paragraph. When approaching a place known to be owned by certain spirits, it is thought wise to make a small offering. On the trail to Ma-al is a large rock which marks the divide between the mountains and the open cogon lands. As the writer’s party approached this stone one of the men removed some of his leg bands and placed them beside the rock, at the same time praying the busau to “take the present and do not let any of our party fall sick or be injured on the journey.” It is also customary for a man who wishes to buy anything or to make a trade, first to make an offering of betel-nut to the spirit of some rich man, and to ask his help in the venture

Some new clearings are cut in the jungle each year, after the constellation Balatik (Orion) has risen out of the sea. The spirits place this sign in the heavens to notify all that the land should be cleared, but it does not call for a sacrifice as in the case of the people we have previously described. At that time the men cut the trees and underbrush, and after allowing them to dry, fire them. They also make the holes into which the women drop seed rice.

When the land is ready for planting, a little house called botabwE is built in the center of the field, and beside it is placed a platform or table,sina-al, on which is an offering of food. Early in the morning, while the others sleep, the owner and his wife carry the seed rice to the field and place it on the botabwE. After a time they eat some of the food which has previously been offered and then begin to plant, beginning close to the spirit house. Soon they are joined by other workers who aid them in the planting. These assistants do not receive payment for their services other than food while working and like help when in need. At this time a bamboo pole, with one end split and spread open like a cup, is placed in front of the elevated platform of the family dwelling and the guardian spirit of the fields is promised that after the harvest he will receive the new seed rice. While the rice is growing the men attend to the fences and the women keep down weeds or frighten birds and other intruders away. When the crops have matured all the people of a neighborhood will meet at the home of the chief, and there celebrate a ceremony known as Pandoman. Two bundles of rice are laid on a mat in the center of the room, and beside them a spear is thrust into the floor. These are offerings to the great spirits MElú and Dwata who are besought to give health to the workers while they are gathering crops. As soon as this offering is made, the men begin to build the rice granaries; meanwhile the women silently guard the mat and gifts, for until the new storehouses are completed there must be no dancing or merry-making. When all is ready for the harvest, the wife of the owner goes alone to the field, and having cut a few heads of grain, she carries them back to the house. One portion is placed in the sabak another on a little platform, gramso, near to the house, as an offering to MElú and Dwata; and the balance is cooked and eaten by the family. The following morning all the women go to the fields to gather the harvest. When the last bundle has been carried to the house a celebration begins, agongs and EdEl furnish the music for the dancers, and for a day and a night all feast and make merry; then the workers return to their homes carrying small gifts of cooked food or new rice.

Human sacrifice was performed, usually after someone of great importance had died.  The victim was often a slave, but occasionally one who had committed a serious offense. They called upon the spirits Dwata, MElú and Lamot ta Mangayó to look and see that they were killing the man because of his great fault; if this were not true they surely would not kill him.

 

SOURCE: The Wild Tribes of Davao District, Mindanao, Fay-Cooper Cole, FIELD MUSEUM OF NATURAL HISTORY PUBLICATION 170, ANTHROPOLOGICAL SERIES VOL. XII, No. 2.(1913)