Santos, A. J.

ANTH 161 Introduction to Folklore

Balyan in the Context of 21st Century Philippines The character balyan holds a vital part on indigenous lives since time immemorial. Balyan served as healers, religious leaders, spirit-human mediators, astronomers and teachers in IP communities. They were expected to master epics, legends, myths, songs and rituals that are rooted to the culture of their community making them a good historian. In the past, they effectively guided indigenous agricultural cycles because of their ability to observe constellations and celestial objects associated to farming rotations. They also led major indigenous rituals like farming-harvesting rituals and even pangayaw (head/slave hunting) rituals. As influential as they may be, their roles deteriorated through time due to acculturation and surge of modernity. During the height of colonial period, Spaniards introduced Christianity in the Philippines. To inculcate Christian doctrines among Filipino faster, they started to attack and portray indigenous beliefs and practices as demonic and barbaric. When Ferdinand Magellan reached our country during 16th century, his chronicler Antonio Pigafetta branded balyan as brujas can be translated as evil-looking old woman. Miguel de Loarca, one of the first Spanish conquistadores, documented that balyans are fanatical ritual dancers that summon demons and evil spirits. The attachment of negative implications to these native healers greatly harmed indigenous religious practices. These events resulted to the downfall of balyan. Interestingly, their existence was not absolutely obliterated. Different indigenous groups around the Philippines still uphold the importance of this cultural institution. They were called differently by various indigenous groups in the country like Katalonan (Tagalog), Mombaki (Ifugao), Mabalian (Bagobo), Daetan (Samarenos), Mabunong (Benguet), Mensip-ok (Sagada), Baglan (Pangasinan, Ilocos), Mamallyan (Pampanga) and Kapandaian (Lanao) (Mangahas, 2006). Different names but of very similar social function. Their numbers may have deteriorated but their importance is still evident within their respected community. Today is a high-time for cultural revitalization. State is starting to recognize the importance of indigenous leaders within IP communities. The passage of Indigenous Peoples Right Act (IPRA) Law of 1997, even though imperfect, is a apparent start for the recognition of these people. There are organizations today that bolster indigenous peoples rights by making their voices be heard to the larger public. Several indigenous groups are now aiming for self-determination. When I heard Parong, a balyan from Mandaya tribe that I met while working with Mr. Emmanuel Nabayra, chanting a Mandaya epic song, I realized that these people are valuable institutions that can strengthen the cultural integrity of indigenous groups. Many people think that the character balyan died on the advent of Western religion, but Parongs existence contested that thinking. Parong and all other balyans are latent social capitals that will help indigenous peoples shape their life in the context of 21st century Philippines.
Reference/s: Mangahas, Fe. The Babaylan: Historico-Cultural Context Centennial Crossings: Readings on Babaylan Feminism in the Philippines. Quezon City: C&E Publishing, Inc., (2006).