INDIGENOUS RELIGION AND

INTERFAITH DIALOGUE
 Indigenous people are the descendants of those who inhabited a country or a geographical
region at the time when people of different cultures or ethnic origins arrived.

Indigenous peoples have in common a historical continuity with a given region prior to
colonization and a strong link to their lands. They maintain, at least in part, distinct social,
economic and political systems. They have distinct languages, cultures, beliefs and
knowledge systems.

Not only indigenous religions are found in the third world countries but also in the first
world countries like USA, Australia, China, Africa, Pakistan, Philippines, etc. some of the
indigenous groups practice witchcraft, healing rituals, shamanism, ancestral worship and
spirit possession. There beliefs are characterized as simple, primitive, and less complex.

Indigenous people, in general, are personas and their descendants who loved in their lands
before settlers came from elsewhere.
Unfortunately however, during the era of
Colonization, the colonizers impose their
own cultural values, religions, and laws,
make policies that do not favor the
Indigenous Peoples, and seize land and
control the access to resources and trade.
Traditional Indigenous ways of life were
forever altered with colonization and
white settlement. Indigenous people
suffered a lot of injustices, such as being
evicted from their traditional territories
and being relocated to reserves and
missions.
With the act of protest for the justices of
indigenous people, a law was passed called
the Indigenous People’s Rights Act of 1997
or IPRA of 1997.
In simpler terms in the law, this law describes
indigenous people as a group who:

Recognize themselves as part of a specific

community.
Live together in a defined area.
Have deep historical connections to that land.
Share language, customs, and traditions.
Stand up against colonization.

In essence, they have a strong bond with their

ancestral lands and culture.
According to Cultural Survival advocacy group, there are
370 million indigenous people who constitutes 5% of the
world’s population. They spread 4,000 languages and
constitute 5,000 different groups in 90 countries and 70% of
them are found in Asia. Some of them are the Aborigine
(“from the beginning”) of Australia, the Inuit of Canada, the
Sami in Finland and the Maori in New Zealand.
ABORIGINE
IN
AUSTRALIA
INUIT OF
CANADA
 SAMI IN
FINLAND
 MAORI
IN
NEW
ZEALAND
In the Philippines, there are about 14-
17 million indigenous people who
constitutes 110 ethnolinguistic
groups. Most of them live I faraway
places and along the seashores in
different parts of the Philippine
archipelago.
Around 61% of indigenous people in
Mindanao, 33% in Cordillera and the
rest are in some parts of Luzon and
Visayas.
Here in the Philippines, there are four
majors groups of indigenous people.
These are:

• Igorot
• Lumad
• Mangyan
• Negrito
IGOROT

-It means “People from Mountains”.

They are based in Cordillera.
Groups who belong to their name
are:

• Kankanaey
• Bontoc
• Ifugao
• Kalinga
• Ibaloi IBALOI TRIBE
• Isneg; and
• Tinggian
LUMAD

-It means “born from the earth”.

These people are not converted to
Islam and become Moros. There 18
Lumad groups but the most
dominant are the:

• Subanen
• B’laan
• T’boli
• Manabo
• Talaandig
• Mamanwa: and
• Manguangan
MANGYAN

-These groups settle in

Mindoro, Sibuyan, and some
island in Palawan. Some ethnic
groups include:

• Tadyawan
• Hanunuo
• Tabanua; and
• Palaw’an
NEGRITO

-They are found in different parts of the

Philippines. Their district physical
features are:

• Dark skin
• Curly hair, and
• Short

Negrito groups include:

• Agata in Cagayan
• Dumagat in the Sierra Madre
• Aeta in Zambales and
• Ati in the Visayas.
 INDIGENOUS BELIEFS
Indigenous people all over the world have commonalities in beliefs
‘
and practices. They are:
SHAMANISM WITCHCRAFT
 SHAMANISM
Shamanism is possibly the “world’s oldest form of religion”
‘
involves a central figure in a community whose soul can travel out
his body during trance and visit other dimensions.
 WITCHCRAFT
It is the exercise or
invocation of alleged
supernatural powers to
control people or events,
‘
practices typically involving
sorcery or magic.
James Cox, an anthropologist, has synthesized about the truths of
Indigenous People:

1. For many indigenous religions, nature is a sacred entity which the Creator entrusted to
them. Thus, stewardship is a religious duty.
2. The indigenous worldwide is kinship-based meaning, the spirits of ancestors are
believed to be active in community life.
3. Indigenous religions may also relate to spirits of nature, deities, and life forces.
4. Rituals occupy a prominent role. Their religious life follows a community’s genealogy or
‘
ancestry, to convert other people is not a mission.
5. Many indigenous communities rely in the oral transmission of beliefs and practices.
6. Followers of indigenous religions receive divine revelation through direct
communication in the form of vision, dreams and spirit possession.
7. Indigenous religions are primarily inner worldly in terms of their worldview concerning
salvation.
 IFUGAO WORLDVIEW
The word Ifugao means ‘people from the earth’ as
‘Pugaw’ refers to the ‘earth world’, inhabited by human
beings.

There are other group, this are Kabunyan (‘Skyworld’),

Dalom (‘Underworld’), Daya (‘Western World’), and
Lagud (‘Eastern World’).
‘
The origin of the Ifugao people was trace back from their
ancestry, Bugan and Wigan, divine entities from
Kabunian (Creator of All Things), who moved to Pugaw
because of its fertile soil and wild deer. Bugan and
Wigan were children of Cabbigat who drove them from
Skyworld (‘Kabunyan’) for breaking the taboo on
‘incest’. They settled in the area called “Kiyangan”. For
their food, pigs, and chicken were sent by kabungan
deities.
 IFUGAO DEITIES
1. Anito – The soul
2. Namadjang – Creator of the physical world
3. Mapatal – The sun deity, in charge of the weather
4. Pwulan – The moon deity, concerned with fertility
5. Mihtalapi – The deities that govern celestial bodies;
stars, clouds and comets
6. Bunbuni – Deities of the earth which can affect
‘
catastrophes like landslides and earthquakes
7. Abat and Llimichaw – Deities of war, vengeance,
and hostility
8. Penanching – Demons inflicting pains and illness to
children
9. Pulay – there deities can be malevolent where they
extract the soul of an individual body while he/she is
asleep. They also prevent soul from returning to the
same body. Mental disorders are caused by Pulay.
 OTHER RELATED TERMS:
1. Bai – are synonyms for deities or spirits
2. Baki – Rituals to deities
3. Monbaki – priests who offer prayers and sacrifices
4. Pahang – Home-based rituals to unsure normal
delivery
5. Linnawa – The soul of the woman
6. Buban – Rites before the wedding to decide whether
‘
favor the union
7. Bagwa – Cleansing rites after a year of death of an
Ifugao
8. Kate – Rites when an Ifugao dies
9. Lukya – Rite at the start of agricultural calendar
10. Panal – Rites before planting the seed
11. Ani – Rites on harvest time
 Ifugao are known worldwide because of their spectacular
‘ Banaue Rice Terraces and their richness in culture,
beliefs, and practices.
 INDIGENOUS BELIEFS

Indigenous people all over the world have

‘ commonalities in beliefs and practices. They are:
 INTERFAITH DIALOGUE
(THE REALITY OF RELIGIOUS
CONFLICT)
 Many parts of the world have long been
characterized by religious conflict or by
tensions that are religiously justified.
The 9/11 attack on the US simply
globalized awareness of such reality.
Historically rooted strike among
Christians, Hindus, and Muslims is
‘
evident in societies around Asia and
Africa, for example. And even in
Europe, the arrival of immigrants give
rise everyday forms of religious
xenophobia (fear of being foreign).
 TONY BLAIR
Tony Blair was the Prime Minister of the United Kingdom
from 1997 to 2007.

He was the head of the Labour Party, which, under his

leadership, saw a landslide victory in 1997.
At age 42, he turned out to be the ‘youngest Prime Minister’
since 1812.
Under his premiership, the government introduced a national
minimum wage, promoted gay rights through civil partnership,
‘ and encouraged better relationship with the European Union
(EU).
But he will be most likely remembered for committing the UK
to the US-led global war on terror in 2001, a move that did not
enjoy much public support.

In the years that he stepped down in the UK Parliament, Blair

became increasingly involved in interfaith matters.
Although he grew up as an Anglican, Blair’s interest to religion
did not come until he went to the Oxford University of Oxford
where he pursued a degree in jurisprudence.
 TONY BLAIR
His encounter with an Australian priest, made him realize the
social relevance of religion.
In 2007, Blair surprised many that he joined the Catholic
Church.
With the religious fervor that fueled Blair’s ongoing
involvement, he set up the ‘Tony Blair Faith Foundation’ in
2008, which its main goal is to “provide practical support
required to counter prejudice, conflict, and extremism in order
to promote open-minded and stable societies”.
‘ One of the foundation’s program is the ‘Faith and
Globalization Initiative’ (FGI), it is a network of universities
around the world with interest in religious issues. The network
includes the Durham University, the Nation University of
Singapore, the Ateneo de Manila, and the Ateneo de
Zamboanga.
Another initiative is the ‘Face to Faith School program, more
than 20 countries around the world are active.
The program fosters dialogue among young people to
“understand other religious and cultural perspectives and to
resist extremist’ voice”.
 TONY BLAIR
The thrust of the Faith Foundation
is clearly in fostering interreligious
understanding around the world.
Even though its goals are noble,
many also criticized about the
‘
Foundation given Blair’s policy-
record when he was UK’s Prime
Minister and has grown business
interests around the world.
 INTERFAITH DIALOGUE AROUND THE
WORLD
Interfaith dialogue is about “persons of
different faiths meeting to have conversation”.
As its definition may be, interfaith has taken on
many approaches and reflections which are
typically contingent on the needs of local
contexts.
‘
Hence, interfaith has been conceptualized in
various forms and experimentation including
facilitating workshops, community organizing,
and even political peace building.
There are many experiences of interfaith
dialogues around the world.
 INTERFAITH DIALOGUE AROUND THE
WORLD
One of the most prominent thinkers and practitioners in the field of interfaith dialogue is Mohammed Abu-Nimer.
Gleaning from his work on Palestenian-Israeli conflict, for example, Abu-Nimer argues that there are three
conditions that leaders and activist must fulfill in order to make any interfaith successful.

1. First, in contrast to the claims of Well man and Tokuno (2000), individuals must believe that religion has a
constructive role to play in resolving conflicts.
2. Second, dialogues are avenues to change hostile attitudes toward other religions in being able to find
commonalities. This suggested that the interfaith facilitator be somebody that parties involved find trustworthy.
‘
3. Lastly, interfaith dialogue in itself must be seen as an avenue for political change. It challenges the assumption
that religion must be kept at bay in any peace negotiation since conflicts can also be religious in nature. Abu-
Nimer contended that interfaith dialogue is very spiritual and ethical character which make it unique and more
compelling.
 MUSLIM-CHRISTIAN YOUTH PEACE AND DEVELOPMENT
The MCYPD is one of the several interfaith initiatives
established by the Peacemakers’ Circle a local non-government
organization that facilitates dialogues, peace workshops, and
self-awareness retreats.
Peacemakers’ Circle began as pioneering entity of the URI in
the Philippines, which explains its emphasis in grassroots
participation.
The MCYPD is located in the local district of Barangay Tala in
‘ Caloocan, one the cities in Metro Manila.
There are other interfaith communities around Metro Manila
under the Peacemakers’ Circle, a testament to the needs of the
‘growing presence of Muslims and other faiths.
The youth group is composed of at least 30 active Muslims and
Christians (Catholic and Evangelical) youth leaders and
members (12-24 years old). Their meeting place is at the house
of the elders, but was planning (with the assistance of the URI)
in constructing small offices of the own.
 MUSLIM-CHRISTIAN YOUTH PEACE AND DEVELOPMENT
Its leadership structure maintains a balance
between Muslim and Christian youth leaders
although the number of members is just to
fluctuation since families in the community are
mobile. For example, some decided to leave to
study elsewhere while others returned to
‘ Mindanao.

MCYPD is moderated by an adult Muslim for

Muslim-Christian Peacemakers’ Association
(MCPA), who is married to a Christian.
The group gathers in a weekly basis in which
interfaith prayers are carried out.
 MUSLIM-CHRISTIAN YOUTH PEACE AND DEVELOPMENT

Interestingly enough, their

meetings not only necessarily
about theological differences, but
most of the time they are driven by
‘
efforts that can aid the community.
These projects for example, river
clean-ups, tree planting, and waste
segregation.
 SHARED PRINCIPLES AMONG RELIGION
It is very clear that religions are divided by their perspectives, beliefs,
traditions, and practices.
Such conflicts and militancy have became the basis of many people
to believe that religion is inherently violent.
Thinking that religions are irreconcilably different and intractable is a
big mistake.
‘ Religions have shared understandings that may serve as openings for

different individuals to come to the same table, talk, and fellowship

with one another. Such understandings may go a long way toward
accepting people who are different from us, pursuing lasting peace
and progress.

Thes shared understanding are, in fact, “unifying principle between

religions”
 SHARED PRINCIPLES AMONG RELIGION
There are two shared principles that others should follow:

1. Ethical Value – Although they may have different views of the

divine, the afterlife, and sacred authority, religions do espouse
certain values with respect to the just and respectful treatment
of other people. The Declaration toward a Global Ethic
‘
adopted by the Chicago Parliament of World Religion in 1993,
declares:

a) There is a principle which is found and has persisted in many

religions and ethical traditions of humankind for thousands of
years. “What you do not wish done to yourself, do not do to
others! Or in positive term: What you wish done to yourself,
do to others!”.
 SHARED PRINCIPLES AMONG RELIGION
2. Orientation to the Ultimate Reality – We
know that we recognize the views about the
divine, but we should also understand that there
are complex theological nuances that
statements such as “We all believe in the same
God “ or “All religions lead to the same God”
‘
become too simplistic and naïve. Nevertheless,
we make the case that religions demonstrates at
the very least the inclination of many
individuals and cultures to seek and experience
the Ultimate Reality.
END OF DISCUSSION