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put into various groups such as, unusual materials/non-local materials/rare materials, trade materials, items that certain people had access to, and non-utilitarian objects. Stones, shells, gold, silk, bones (human and animal), bracelets and beads are a few examples of ornaments that held great prestige in the
Philippines. For example, gold was a rare non-local material object that not many people in the Philippines had access to; therefore, granting people with gold, an elite status. Barretto-Tesoro created a measuring technique for assigning grave goods with prestige value. The three methods that are further described are used for assessing grave good assemblages in correlation to its prestige value, and are all indicative of a wealthier individual. The more objects found in a grave, the more variety of artifacts in a grave, and lastly the lower frequency of objects in assemblage of grave goods, all indicate a wealthy individual. It is also important to note that not all objects carried the same value between various cultures. The prestige that was assigned to a grave good was variable depending on the culture it belonged to; therefore, something that was highly valuable to one culture could mean nothing to another culture.
1367:, unusual shapes of certain objects, children, and odd numbers. Examples of these types are: not allowing family members to leave the home until used utensils have been cleansed (it is believed a family member may pass away if this habit is not followed), consuming sour fruit in the evenings (to avoid early parental demise), avoiding taking photographs of three persons together (to avoid the early death of the individual placed in the middle), sudden scent of a burning candle – without a lit candle anywhere – hints that a relative just died, losing a tooth during a dream is an omen that a relative will soon die, a headless shadow of an individual forewarns that that person will pass away soon, preventing all family members from viewing the face of a dead person at funerals (to prevent the ghost of the departed from visiting the family resulting in the death of every family member), and lifting children related to the deceased over caskets before the entombment (to hinder the ghost of the dead relative from visiting the children).
1320:, practice a number of rituals whenever a loved one passes away. Most of these practices are derived from Chinese tradition and Taoist/Buddhism with a slight incorporation of other religions. Traditional Chinese practices involve the burning of paper versions of material goods such as houses, cars, helicopters, yachts, and money, so that the deceased will be able to enjoy such in the afterlife. Loved ones are not also allowed to cut their locks for forty days and are encouraged to wear white from head to toe. The idea of color representation exists in both cultures and not only encourages the use of white, but also black, the more-known color associated with funerals and death. The Buddhism aspect that is combined with these customs would be the burning of the incense and the offering of fruits as a sign of respect to the dead. The factor of other religions highly depends on the religion of the deceased and his/her loved one. If he/she is a Catholic/Protestant, then there would be a mass/sermon held during his/her funeral.
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co-dependence between
America and the Philippines was established. Another medium of cultural assimilation from America was their implementation of their education system during the first decade of their occupation, all in which showing more prevalent effects in the political and cultural development of the Filipinos. With the then-new educational system, young Filipinos were taught different American cultural devices such as their songs, values and ideals, and their subsequent assimilation of many of their traditions. All these factors brought about by America allowed for a heterogeneous assimilation between the two distinct cultures that resulted in a unique outcome of specific American influence forming a distinct Filipino image. From here, this is a rich source to understand the nation in its present situation and its historical context.
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by the second coming of Christ, which required the body to be intact." This idea of resurrection would not be taken well by the
Filipinos at that time however, and as a result the Spanish enlisted the help of Jesuits to attempt and convert Filipinos to Catholicism. This was accompanied by the fact that the conversions had to be supplemented by reassurance that this resurrection was by no means evil. With the slow spread of Catholic beliefs and practices, there was much more uniformity with regard to burials in the areas that had been affected by the Spanish influence. These new standard of burials were then subject to the criterion and requirements set by the Roman Catholic Church.
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308:, and Filipino Muslims do not practice wakes like the Christians do; their religious customs mandate burial of the dead 24 hours after the time of death. This custom dates back to when the spread of disease was a prominent risk. Muslims were prompted to bury the corpse as soon as possible for sanitary reasons, such as avoiding the diseases that could come from the body. However, the burial and mourning periods are similar among the different religions. Both follow traditions of wearing black clothing and praying over the deceased during the burial. In addition, both have a custom of acknowledging the fortieth day after death. Muslims do not partake in the
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not be a rash assumption that
Catholicism should have become widespread or have become the primary religion for the entire nation. This inference, however would be highly problematic as it is quite a ways from the actual truth. Persisting through the Spanish occupation, indigenous Filipino tribes continued with their respective religions and hence, with their customary burial practices. The Spanish influence however, highly affected the religious traditions and customs in the areas surrounding large trade cities and the capital. These influences include the location of the burials, position of the body, and the decoration of burial goods.
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to, formerly being "burials beneath houses, within houses, or inside rock and cave shelters." This was the case for the indigenous
Filipinos as they felt that the dead were still in some way part of the community, albeit their drastically changed participance and presence. This move by the Spanish government was in lieu of the sacred space to be offered to the dead, a solemn sanctity that must be respected in order for the deceased to pass on. Yet, up until the twenty-first century, many, if not all, of these religious practices have now become widespread and openly accepted in Philippine society.
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cremation. Drawing heavily from the
Catholic faith, many Filipinos do not practice cremation as they believe that the body must remain intact in order to fulfill and prepare for the resurrection of the dead. Filipinos claimed that cremation must not be observed due to the Catholic church banning this practice, however as early as 1963 the ban was lifted and this point was emphasized in the 1983 revised Canon Law. Cremation remains mostly taboo from a domestic cultural standpoint.
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involves a corpse being removed from its initial grave location and being placed in another grave or ossuary. Multiple burials signify bones of different skeleton being placed in the same grave. Jar burials can also obtain anthropomorphic features on them to represent the person that died, and was then placed into the jar. These features can give hints about the sex and age of the corpse.
282:(literally, "that which is done for nine days"). This novena period often ends with a service followed by formal meal with family and close friends. The custom is based on the pre-colonial folk belief that the soul of the departed enters the spirit world on the ninth day following death. This is followed by another Mass on the fortieth day after death to acknowledge the
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553:, in order to give the deceased one respects and ensuring a safe travel to heaven. During the wake, immediate family members of the deceased one are not allowed to work, cook, or carry heavy objects. The ceremonial attire of mourners for the vigil is black clothing, while their heads and shoulders are covered in a black veil called a
484:, trees are used as burial places. The dying person chooses the tree beforehand, thus when he or she becomes terminally ill or is evidently going to die because old age, a hut is built close to the said tree. The deceased's corpse is then entombed vertically inside the hollowed-out tree trunk. Before colonization, a statue known as
1093:). The tribe often throws feast for commemoration in a positive vibe. This body, together with the wooden boat will be burnt at the end of the long wake, where the liquid extract from burnt woods will be collected for eatery. The tribe believes that the good qualities of the dead will be passed over through that liquid extract.
425:) is placed in the coffin to quench the deceased one's thirst. Another example is a spear and shield also being put inside in order to help him/her protect himself/herself from enemies during the journey. The coffin is then lowered into either the kitchen area of their families home or in a burial site owned by his/her family.
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settlers in the country were Taoist/Buddhist, while their children and grandchildren would incorporate the mainstream religion of the country because of their
Filipino-based education and exposure. Therefore, most Chinese-Filipino funeral practices are a mix of the fundamental funeral practices of such religions stated above.
1154:. Originally, they either wrapped the corpse in mat and bamboo slats to hang up on the tree or laid the dead on an elevated station (such as platform) beside the trees. Placing the body on an elevated place was believed to help the dead's soul reach the heaven. However, after the Americans introducing
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It was very rare for children to be buried with objects in the
Philippines because status was achieved through one's lifetime; children are too young to have earned any power or status. There are rare cases where prestige items are in fact found in a child's burial, and this indicates ascribed status
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Objects found alongside a burial are indicative of status and power. These objects are also referred to as grave goods, and they are representative of the complexity that existed in the societies, and the social identities among groups as well as individuals. Items of prestige in the
Philippines were
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into the burial practices of the native
Filipinos. One of the areas wherein the Spanish government immediately took action was the banning of crematory practices. This was due to the fact that "cremations were banned by the Catholic Church as it is against the belief that the dead will be resurrected
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The Davao people are mostly known for placing objects in the coffin of the person, such as cutting rosaries and placing them in the hands of the deceased person and placing a chick in the coffin during the wake. The Davao people also have other superstitions such as preventing teardrops from touching
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Wakes lasted for as long as the bereaved family could offer food and drink for guests. Professional mourners who were generally old women, sang dirges to emphasize the grief of the survivors, and eulogized the qualities of the dead. The eulogies were considered a form of ancestor worship as they were
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and bringing misfortune to the household; to some Filipinos, a casket hitting any object during a funeral means that another person will die soon. The clothing and possessions belonging to the deceased are burned and thrown into the river. After the burial service, family members wash their hair with
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It is socially acceptable for visitors to ask the bereaved questions deemed sensitive in other cultures. These include how the decedent died, if he or she suffered, or the cost of hospitalization or treatment. Such personal questions are intended to convey valid affection and concern for the deceased
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There are a wide variety of indigenous Filipino burial methods that have been found across the islands. Each burial custom was different and depended on the family and the region they were located. Some burial types were more prominent in certain locations than others. Among the range of preservation
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There were three significant time periods that exposed grave goods, and their value to the Philippine culture. The early Neolithic age relied heavily on utilitarian objects and was dominated by the shell adze, which was found among many of the burial sites. Next, during the late Neolithic age, trade
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Widows and widowers observed three days of fasting and silence, wherein they did not bathe or comb their hair, and may even shave their hair and eyebrows as a special sign of grief. They abstained from eating cooked food until the mourning period ended. In the case of the death of a datu, his wives,
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Grave sites varied considerably in the Visayas. Some graveyards were outside village borders, dug into banks of rivers or at the seacoast. Caves, or small islands would be used when available. Spiritual leaders and members of the datu class were not buried in public graveyards, and were buried under
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were made out of hardwood made out of a single tree trunk, which was fitted and pegged with a lid cut out of the same tree and sealed with resin. Persons of prominence and datus could be buried in a coffin with decorative carvings, and the carvings often executed by the future occupant himself. Poor
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is for coffins to be tucked into crevices or stacked on top of each other inside limestone caves. The location depends on the status of the deceased as well as the cause of death. The coffins are small because the body inside the coffins are in a fetal position. This is due to the belief that people
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During the Pre-Hispanic period the early Filipinos believed in a concept of life after death. This belief, which stemmed from indigenous ancestral veneration and was strengthened by strong family and community relations within tribes, prompted the Filipinos to create burial customs to honor the dead
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were often found with foreign objects, such as the Chinese porcelain, that required a higher degree of technicality and skill. In elite burials, it can also be denoted that the amount of prestige goods and their placement were markers that not only suggested social classification, but an undeniable
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Chinese-Filipino funeral and burial customs mainly depend on the religion of the family of the deceased. There is a mix of religions, such as Taoisim, Buddhist, Catholic, Born-Again Christian, within the Chinese-Filipino sector of the Philippines. This is mainly due to the fact that initial Chinese
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practiced in American wakes, in which they host the deceased's body clothed and treated with various cosmetics in a funeral home for display and presentability. Both cultures adapting to a similar execution of ritual grief. Another turning point courtesy of the American influence is the practice of
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In the beginning of the nineteenth century, the implementation of cemeteries apart from the central church would become widespread, mainly due to cholera epidemics and public health. The creation of cemeteries was another move from the traditional burial locations that the Filipinos were accustomed
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or shaman is called to apply herbs and prayers on the dead for driving away evil spirits. After then, would they prepare for the wake by sculpting tree trunk to create coffin. Sometimes, bodies are merely placed in the empty cave or under the house, so that they could prevent stray dogs digging out
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Similar to Manobo, Badjao tribe also carries out religious process to burying the dead. First, the body of dead will be positioned in the center of Umboh (floating hut) where it is laid parallel to the side wall. The preparation until the burial itself happens during the wake; first, food as homage
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The Ilongot is buried in a sitting position, and if a woman, has her hands tied to her feet, to prevent her "ghost" from roaming. The wife of the deceased person prepares the body with specially chosen clothes by herself, and is placed in a coffin in the center of the house when done. A wood log is
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Mummification attributed to the preservation of the dead and the customs. In many regions, having the body displayed in their homes is a form of honoring them in the afterlife and is done so in places such as Kabayan, Benguet, where bodies are preserved through processes of dehydration and smoking.
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Indigenous Filipinos have harbored their own religions long before the Spanish had arrived at their shores. Along with these religions, are corresponding burial practices to accompany such religions. Given that the Spanish occupancy in the Philippines had lasted almost four-hundred years, it would
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Hanging coffins are reserved for distinguished or honorable leaders of the community. They must have performed acts of merit, made wise decisions, and led traditional rituals during their lifetimes. The height at which their coffins are placed reflected their social status. Most people interred in
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Pre-Hispanic Filipinos held their funeral rights in high regard, as most tribes believed that if the funeral process was not accomplished properly, the dead would return to the land of the living. The Spanish also held care for the deceased in high regard, although not for the same reasons as the
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plantation system in the 20th century, the custom changed to burying the corpse under the house. Due to the plantation, it became impossible to simply move out from their places like how they did before. For Ata-Manobos occupying the forest areas of Davao, have the unique superstition in teaching
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coffin to cover the body either in the sitting or standing position. Just like usual burial, this coffin is buried under the soil or it is sometimes displayed on the platform for people in high positions within their community. The community mourns and prays for the dead for approximately 9 days.
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has customs that fear the spirit of dead. The tribe community move their settlements when a death occurs, because they believed that the spirit of dead will come back for revenge. Therefore, the corpse is buried as close to his/her death as possible. This is accomplished using leaves, a mat and a
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Enclosed burials most often refers to the different types of jar enclosed burials. There are three types: primary, secondary, and multiple jar burials. These same three categories also exist for log coffin burials. A primary burial is when the cadaver is completely disposed of. A secondary burial
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sap, along with finery and heirlooms. Plates and saucers could be placed under the head like a pillow, or over the face and chest, in some areas some corpses could be adorned with masks or mouthpieces made of gold. Deceased infants, newborns, or aborted babies were buried in crocks or jars, even
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or "burial rites". The wife of the deceased person prepares the body with specially chosen clothes by herself, and is placed in a coffin in the center of the house when done. A wood log is then lit in the front of the house and is burned during the entire wake, and is completed by all the family
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to offer the dead prayers, candles, flowers and sometimes food. More often than not, mourners keep vigil overnight at graves, eating and making merry to pass the time and keep the dead company, reflecting the indigenous and modern traditions of venerating ancestors. A popular children's pastime
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Present-day Filipinos have retained the belief of life after death from their ancestors but generally practice Western religions such as Catholicism. The most prominent contemporary practice of honoring the dead is by holding a wake and a following mourning period. Modern traditions reflect
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After the three-century rule of the Spaniards in the Philippines, came the American occupation. American culture and influence started to find a place in a Philippine context by using various mediums, specifically the use of free trade. In this trading for and with the American market, a
1163:(riddles) other than for wake ceremony will bring misfortune. So in Ata-manobos' joyful wake custom, close people of the deceased gather and sit around the corpse (in laid down position) and chat, tell stories, sing, dance, play instruments and more to elevate the atmosphere of grief.
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where no one was to wear colored clothes, climb coconut trees, or fish in certain streams; and spears were to be carried point down and side arms blade up. A mournful silence was to be conserved, and families could be enslaved as punishment for breaking the mourning interdict.
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and black trousers while sporting a black armband as it is formal wear; other traditionally acceptable colors include shades of white. Women are often dressed in either black or white, with more conservative traditions adding veils and headbands that match their dresses.
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the graveyard. It is a unique custom of Subanu to place Chinese jars containing offerings or food with the dead body, so that the afterlife journey of the dead will be successful. For the highly respected members of the community, two people (one being Balian) chant
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on top of the coffin of an individual who died due to a transgression (to hasten justice for the dead victim), wearing black or white clothes during the interment (except for a child who is dressed with a red-colored garment, as a deterrent from seeing the
193:) to help assuage the funeral and burial expenses. Food and drinks are customarily served by the bereaved during the night vigil, and typical activities conducted outside or near the vigil area include engaging in conversation, singing, guitar playing, and
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was a ritual performed when all efforts to heal the moribund had failed, in an effort to call back the departed soul. A coconut shell of water was set upon the dying person's stomach and was rotated to the chant: "Come back, soul, come back" as noted by
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Due in part to external influences from the Philippines' colonial periods, the islands' death-centric holidays and associated traditions are similar to those of Spain, the United States of America, and Mexico. In particular, the Latin American holiday
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A cadaver was anointed and groomed, and shrouded in gold and jewelry. The deceased was dressed in gold to assure ready reception in the afterlife, and gold was placed within the mouth and between the layers of the many blankets that covered the body.
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before it was brought to a cave and buried elsewhere. The most common forms of traditional burials are supine pits, earthenware jars, and log coffins, and have been a topic of interest among Philippine archaeologists since the early 20th century.
784:, a custom unique to the Sagada Kankanaey within the Philippines. In this practice, the coffins are placed underneath natural overhangs, either on natural rock shelves/crevices or on projecting beams slotted into holes dug into the cliff-side.
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The Subanu people had different burial procedure depending on the causes of death. For ordinary cause (dying due to age), the body was placed in the cemetery for common families. However, if for special cause (like contagion and illnesses),
119:
Mummification in the Philippines is almost always due to intentional man-made preservation. The warm, wet climate of the islands is not favorable to natural mummification processes and naturally occurring mummies are very rare as a result.
549:, believing that the spirit of the dead man can convey messages through her. There are many customs and beliefs that are followed, such as coffin placement, lighting a wooden log called "atong" in front of the house, chanting while crying (
1231:. Even before the influence of Christianity, the elders feared being buried on the ground, since they wanted to reach heaven in their afterlife. Out of love and concern, the family would hang the coffins on the wall of the cave (such as
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should leave the world in the same position as they entered it, a tradition common throughout the various pre-colonial cultures of the Philippines. The coffins are usually carved by their eventual occupants while they were still alive.
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the coffin, breaking plates before taking the coffin out of any edifice, making children walk under the coffin before its put into a hearse, and smoking feet when the coffin is leaving the burial ground from burning dried leaves.
1176:(religious man) cleanses the body. Third, the dead will be dressed and decorated, which will later position itself lying on the floor. Next, Imam finally prays for the dead before the bandage completely covers the corpse. Then
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transoceanic trade partnership between the Filipino and Chinese people. It can be accounted that some sort of relationship existed and immersion/inclusion of each other's culture was a factor that could not be avoided.
973:; other Filipinos also have this superstition), no bathing and no combing of hair on the part of relatives (other Filipinos too believe in this), placing worn mourning pins into the coffin during interment, preventing
1138:(burial). The grave is created hollow under 6 to 9 feet depth in north–south direction, which will be prayed upon by a religious man for a peaceful rest of the dead. Afterwards, the grave will be closed using
1247:, making the custom pre-existing even before the pre-colonial era. For B'laan people, trees served as a zone of final rest, which is a unique pattern for most of the Mindanao tribes' burial custom as well.
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that typically lasts for three to seven nights or sometimes may last longer than the prescribed time, if the bereaved family is waiting for a relative traveling from afar. During this time, the cleaned and
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through prayers and rituals. Due to different cultures from various regions of the Philippines, many different burial practices have emerged. For example, the Manobos buried their dead in trees, the
1323:
Certain Chinese items were found in several Filipino burials and were often a symbol of hierarchy and status. Status was often linked to objects that were found in burials. The elite, also known as
421:), and is then carried on the shoulders of the immediate male family members. Items are placed inside the coffin in order to help the deceased person throughout his/her journey. For example, a jar (
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Windows are closed before the casket exits the house, with extreme care in order to prevent the casket from touching any part of the house. This is to prevent the deceased's spirit from
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Superstitious beliefs surrounding death entail the sudden appearance of certain animals, particularly those that are black in color. For example, the appearance of a lingering black
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had already been established, and the burials were dominated by earthenware pottery. Lastly, the Metal Age arrived, which was dominated by iron objects such as coins, metal, etc.
1089:. So their burial custom starts with laying the corpse on the boat-shaped coffin, which will be celebrated from a week to five months (and even a year for respected people like
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are offered to attendees after each prayer session. On the ninth night, the family holds a feast after praying the novena, and does so again after offering prayers on the first
254:, who both customarily don white. If white clothing is worn, it is customary to have a small, rectangular black mourning pin on the left breast. Some funerals have men wear the
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1390:), where wake visitors would not directly go to their residences to confuse the spirit of the dead. A common stopover would be convenience stores and shopping malls.
1180:(a decoration) will be spread all over the cocoon. After finishing this ceremony within a day, Imam finally prays at the four corners of the buried site, then place
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then lit in the front of the house and is burned during the entire wake, and is completed by all the family members washing their hair with a special shampoo.
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of Romblon. Another unique characteristic of this pre-colonial burial custom contains the tradition of inserting jars in the coffin. This was similar to the
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around an individual is an omen, that a person's next of kin has died. Another example is a sick person heading toward the hospital, and sees a black-hued
1122:, are mostly Muslims, thus, they have defined set of burial customs in the strong influence of their religion. The process of burial contains four steps:
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the dead and then place it on a chair that is located next to their house's main entrance. The arms and legs are tied together in a sitting position. A
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and has an interesting philosophy of death and life. They believed that death occurs if his/her spirit leave the body permanently by the evil spirit,
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In relation to burial practices, the Philippine culture has borrowed heavily from the Americans. In the Philippine wake for example, also known as a
286:, or death anniversary, when the soul is believed to end its earthly wandering and ascend to the afterlife, evoking the time period between Christ's
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Halloween is celebrated by Filipinos regardless of religious background, while Catholic and Aglipayan Filipinos pay respects to the ancestors on
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it is tradition that the family and friends hold the body of the deceased in a casket for 5 to 7 days for viewing; this is patterned from the v
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people dress the dead body with the best garments, sit it on a chair, and sometimes put a lit tobacco source between the dead person's lips.
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354:, with celebrations lasting from October 31 to November 2. People gather in graveyards to clean and decorate the family grave as early as
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472:, which is the practice of exhuming the bones of the deceased person, cleaning and rewrapping them, and then returning them to the grave.
48:
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Tenazas, Rosa C. P. (1973). "The Boat-Coffin Burial Complex in the Philippines and ITS Relation to Similar Practices in Southeast Asia".
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Once a Filipino decedent dies, the family of the deceased often chooses to commemorate the person's life with a religious burial ritual.
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1920:"A Glimpse of the Fire Mummies of Kabayan, Benguet, Luzon, Philippines and the Role of Plants Associated with the Mummification Process"
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which is composed of water and some leaves of different plants, components of whose are known only to those who know how to create one.
998:, or "carrying the departed to his destination" on foot), consuming food only at the cemetery after the interment, and passing through
994:(to assist the surviving relatives in moving on with their life), marching the dead towards the church and the cemetery (known as the
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while still within the cemetery or by the gates of the cemetery (to untangle the spirits of the dead from the bodies of the living).
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statues are not limited to burial practices as they are also used in homes, prayers, agriculture, medicine, travel, and other means.
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Barretto-Tesoro, Grace (2008). "Where Are the Datu and Catalonan in Early Philippine Societies? Investigating Status in Calatagan".
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into a container, refraining from sweeping the floor of the deceased's home (wastes are collected by hand instead of being swept by
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294:. The bereavement period extends for a period of one year when another service is held on the first death anniversary, called the
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The Tagalog people have had numerous burial practices prior to Spanish colonization and Catholic introduction. In rural areas of
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will be brought, and the Song of the Dead will be sung. Second, the corpse-wrapping bandages are cut and washed in water while
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Dizon, Eusebio Z. (1996). "The Anthropomorphic Pottery from Ayub Cave, Pinol, Maitum, South Cotabato, Mindanao, Philippines".
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684:-bands, and persons with hands folded across the chest area. The latter is a method of arranging the remains of the dead.
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nor hold a death anniversary service, but often wear black clothing for the entirety of the forty-day mourning period.
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indigenous Filipinos. Nevertheless, this similarity served as a starting point, a fulcrum per se, to slowly infuse
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1212:(ritual ceremony to special people). Just like mass, this ritual ceremony is accompanied by food and wine called
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Comila, Felipe S. (2007). "The Disappearing Dap-ay: Coping with Change in Sagada". In Arquiza, Yasmin D. (ed.).
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2255:. Vol. 2: Nurturing the Earth, Nurturing Life. Manila: International Labour Organization. pp. 1–16.
859:. The islands are home to different ethnic groups, and have similarities and differences in their traditions.
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processes and burial customs, some of the most common were mummification, enclosed burials, and log coffins.
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2004:
Junker, Laura Lee (1999). "Warrior Burials and the Nature of Warfare in Prehispanic Philippine Chiefdoms".
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182:, a contribution box, and flowers. Family members, relatives, and acquaintances participate in the vigil.
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indigenous values as well as influences of the Philippines' Spanish, American, and Chinese inhabitants.
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that states a Knowledge (XXG) editor's personal feelings or presents an original argument about a topic.
798:. There is also one documented case of a woman being accorded the honor of a hanging coffin interment.
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of the dead relative), urging relatives to pass through under the casket before it is loaded onto the
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For those in Leyte, Samar and Biliran, practices are similar to the Cebuano and Ilonggo. A similar
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Visayans were buried wrapped in banana leaves or simple caskets made out of thin boards or bamboo.
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is also permitted because gaming contributions help defray expenses incurred in burying the dead.
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805:. The Kankanaey believe that interring the dead in caves or cliffs ensures that their spirits (
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from dropping onto the glass plate of the casket (in order for the departed soul to travel in
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351:
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213:
1489:
2849:
2580:
2106:
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757:
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247:
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statue. However, the practice vanished in the 16th century due to Spanish colonization. In
1782:
1236:
1228:
991:
781:
751:
646:
608:
489:
228:
150:
627:
One of the ancient customs for burying the dead in the Philippines is through the use of
1235:). However, this kind of burial procedure was similar to other fishing communities like
1984:
1193:
1050:, consist of several ethnic tribes influenced by Islamic culture. It consists of ARMM,
946:
934:
768:
633:
321:
255:
251:
146:
1625:
668:. These containers have been dated from 710 BC to 890 BC. There are also figures of
557:. The manto is specially worn by the close relatives of the deceased to signify their
452:
of the deceased. During interment, the departed is directed towards heaven by hitting
2982:
2642:
1464:
1240:
1115:
920:
or children: the community was placed under a strict mourning requirement called the
465:
341:
1919:
2925:"Here's an alternative to 'pagpag' in wake, funerals, according to exorcism office"
1434:
1224:
1078:
1063:
649:
623:
Sketch of an anthropomorphic jar from Maitum in the Saranggani Province of Mindanao
580:, called "gulgol" to remove the influence of the deceased's spirit. Rice cakes and
360:
175:
1184:(oblong stone that is believed to contain the spirit) near the head of the dead).
375:, or "Day of the Dead", is very similar in its cultural meaning and celebrations.
2153:
492:
and nearby areas, the dead are entombed inside limestone sarcophagi along with a
1244:
1227:
tribe is probably the most popular Mindanao occupants of Mountain provinces for
1047:
909:
801:
All of these burial customs require specific pre-interment rituals known as the
735:
628:
364:
2837:
537:
The dead person is prepped by his/her significant other for the wake, known in
2111:
1988:
1449:
1151:
1055:
712:
444:
rite is performed by the elders on the eve of the funeral, which is a chanted
263:
186:
2963:
2574:
1835:
1360:
1341:
1213:
1082:
739:
665:
566:
449:
445:
437:
179:
504:
statues. The statues, measuring 6–12 inches, are personified depictions of
392:
A coffin of an Igorot noble with his coronets and other ornaments (c. 1900)
2838:"The Manila Chinese Cemetery: A Repository of Tsinoy Culture and Identity"
2718:
1352:
near the home of a sick individual signifies the infirm's imminent death.
2853:
1155:
1015:
942:
905:
895:
A corpse was placed within the coffin with all body cavities filled with
820:
677:
217:
194:
2909:
2537:
2249:
The Road to Empowerment: Strengthening the Indigenous Peoples Rights Act
2017:
1993:. Manila: Bureau of Printing – via University of Michigan Library.
2956:
Burial Goods in the Philippines: An Attempt to Quantify Prestige Values
1348:. This person will not survive their condition. Furthermore, seeing an
1010:
Merriment, singing, and poem recitations are components of funerals in
982:
832:
653:
638:
571:
434:
243:
201:
89:
2585:
1889:
2211:"Culture Shock – A Study of Domestic Tourists in Sagada, Philippines"
1356:
1051:
1011:
938:
794:
700:
673:
669:
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521:
481:
453:
325:
271:
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178:. The coffin is traditionally surrounded by funeral lights, a guest
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387:
162:
78:
2635:
2633:
2423:"Waray Waray Mourning Rituals: Private Grief and Public Mourning"
916:
addressed directly to the dead and included prayers of petition.
611:
have a customary habit of burying their dead under their houses.
500:
and nearby areas, the dead are buried under the earth along with
1173:
1119:
1090:
962:
908:, were exposed to the elements hanging from the branches of the
877:
844:
661:
657:
645:. A characteristic of the jars for the dead is the presence of
582:
576:
422:
305:
236:
2180:"The Hanging Coffins of Echo Valley, Sagada, Mountain Province"
880:, some slaves could be sacrificed to appease ancestor spirits.
1349:
1345:
681:
20:
664:
for the dead while seafaring towards their sanctuary in the
1070:, marking 8 degrees North and 125 degrees East on the map.
38:
personal reflection, personal essay, or argumentative essay
2326:
Barangay: Sixteenth-Century Philippine Culture and Society
16:
Customs for the dead commonly practiced in the Philippines
1868:
Scheans, Daniel J. (1964). "The Apayao of Ilocos Norte".
1150:
Manobos occupied hinterland areas which today are within
488:
is also entombed with the dead inside the tree trunk. In
1907:. Washington, D.C.: Catholic Anthropological Conference.
2891:
2889:
1863:
1861:
1836:"Who, What, Why: What Are the Burial Customs in Islam?"
433:
For eight consecutive days, the indigenous people from
197:– such as playing card games – to keep mourners awake.
44:
2682:
2680:
811:) can roam around and continue to protect the living.
788:
hanging coffins are the most prominent members of the
208:
or borne by family members, relatives, or friends in
189:, mourners and visitors provide financial donations (
2178:
Macatulad, J. B.; Macatulad, Renée (June 23, 2021).
1488:
Tope, Lily Rose R.; Nonan-Mercado, Detch P. (2002).
780:
The Kankanaey also practice interring their dead in
2576:
Religion and Spanish Colonialism in the Philippines
2568:
2566:
2564:
2366:
Pasana-aw: Vignettes on Bisayan History and Culture
2099:
Bulletin of the Indo-Pacific Prehistory Association
1142:(means "wall of the rest") made of huge flat slab.
529:members washing their hair with a special shampoo.
363:from melted candles to either play with or sell to
2641:
2328:. Quezon City: Ateneo de Manila University Press.
2209:Panchal, Jenny H.; Cimacio, Maria Beatriz (2016).
961:related to funerals that include: placing funeral
332:for the benefit of the deceased and their family.
2218:4th Interdisciplinary Tourism Research Conference
1355:Other beliefs pertaining to death are related to
2579:(BS thesis). University of Wisconsin-La Crosse.
1590:: 93–112 – via Hong Kong: Asia Publishing.
792:, the council of male elders in the traditional
524:have funeral and burial traditions known as the
174:and displayed at the house of the deceased or a
1046:Mindanao, as the second largest island in the
220:. Other mourners follow the hearse during the
2125:: CS1 maint: DOI inactive as of April 2024 (
1582:Dizon, E (1998). "Vessels to the Afterlife".
83:A funeral procession in the Philippines, 2009
8:
2173:
2171:
2146:"The Philippines: A Glimpse Through History"
2033:"Research Guides: Philippines: The Ilokanos"
1584:Kasaysayan: The Story of the Filipino People
1515:Canete-Trinidad, Marcy (November 15, 2012).
949:after the burial, additionally chanting the
320:and the bereaved. People customarily offer
132:Filipino Christian and Muslim burial customs
2898:Philippine Quarterly of Culture and Society
2554:The Wild Tribes of Davao District, Mindanao
2551:Cole, Fay-Cooper; Laufer, Berthold (1918).
2526:Philippine Quarterly of Culture and Society
2359:
2357:
2355:
2353:
2351:
2349:
2347:
2345:
2006:Philippine Quarterly of Culture and Society
1678:"A Celebration of Death Among the Filipino"
1517:"Early Filipino in the Pre-Hispanic Period"
1375:
1316:Chinese-Filipino families, casually called
545:. Typically, only the wife will clothe the
231:involve the celebration of the Mass, while
204:day, the coffin is generally loaded into a
2368:. Iloilo City: University of San Agustin.
1805:"A Filipino Culture Tradition to Remember"
1494:. New York: Marshall Cavendish Benchmark.
711:. These funeral jars dates back from the
2584:
2319:
2317:
2315:
2313:
2311:
2309:
2307:
2110:
239:and recitation of prayers by a minister.
67:Learn how and when to remove this message
2393:"Filipino or Cebuano Funeral Traditions"
2305:
2303:
2301:
2299:
2297:
2295:
2293:
2291:
2289:
2287:
2092:
2090:
2088:
1730:Tacio, Henrylito D. (October 30, 2005).
937:also include nine-day recitation of the
767:
641:were found in the Manunggul Cave on the
574:made from burnt rice stalks, water, and
2648:(8th ed.). Quezon City: Garotech.
2140:
2138:
2136:
1965:from the original on September 24, 2018
1725:
1723:
1611:
1609:
1607:
1605:
1603:
1601:
1599:
1597:
1480:
1424:
123:Enclosed burials and log coffin burials
2699:from the original on February 11, 2019
2505:from the original on September 8, 2017
2474:from the original on February 27, 2014
2464:"Tribal Burial Traditions in Mindanao"
2433:from the original on December 21, 2019
2118:
2063:"The Ilokanos: Customs and Traditions"
1721:
1719:
1717:
1715:
1713:
1711:
1709:
1707:
1705:
1703:
1671:
1669:
1667:
1665:
1663:
1554:from the original on February 11, 2019
2949:
2947:
2945:
2719:"U.S. Funeral Customs and Traditions"
2593:from the original on January 20, 2022
2493:Fabonan, Epi III (November 1, 2014).
2458:
2456:
2454:
2452:
2450:
2448:
2387:
2385:
2227:from the original on November 5, 2020
2190:from the original on November 4, 2020
2043:from the original on October 25, 2019
1934:from the original on January 20, 2022
1769:
1767:
1765:
1763:
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1759:
1757:
1661:
1659:
1657:
1655:
1653:
1651:
1649:
1647:
1645:
1643:
1523:from the original on December 2, 2016
756:The more common burial custom of the
417:, wrap the deceased person in a mat (
266:, mourners offer prayers such as the
7:
2923:Malasig, Jeline (October 24, 2022).
1953:Nobel, Justin (September 23, 2013).
1924:Indian Journal Traditional Knowledge
1577:
1575:
1573:
1571:
1569:
957:for the Dead"). Cebuanos also have
718:In addition to these jars, the 1965
105:Types of indigenous Filipino burials
2791:from the original on August 7, 2017
2760:from the original on August 7, 2017
2671:National Identity and Social Change
1618:"Death and Loss in the Philippines"
904:their houses or in the case of the
2872:Jesuit Chinese-Filipino Apostolate
2779:Mateo, Janvic (November 1, 2012).
2748:Mateo, Janvic (November 1, 2012).
2729:from the original on July 10, 2017
2272:from the original on July 13, 2018
1955:"Death Rituals of the Philippines"
1846:from the original on July 15, 2017
1732:"Death Practices Philippine Style"
953:or "Eternal Rest" (also known as "
246:and interments is black, save for
14:
1834:Rahman, Rema (October 25, 2011).
298:(lit., "descent from mourning").
2673:. University of the Philippines.
2616:. Pasig City: Anvil Publishing.
2403:from the original on May 6, 2021
2397:Don't English Me, I'm not School
2364:Funtecha, Henry Florida (2004).
1457:
1442:
1427:
1370:Another superstitious ritual is
863:Ancient practices in the Visayas
415:Cordillera Administrative Region
25:
2954:Barretto-Tesoro, Grace (2008).
2037:guides.library.manoa.hawaii.edu
1987:; Barton, Roy Franklin (1911).
1385:act of shaking off dust or dirt
835:has six major islands, namely:
359:during the vigils is to gather
270:for the dead every evening for
2644:History of the Filipino People
2640:Agoncillo, Teodoro A. (1990).
2573:Fitzpatrick, Kristine (2013).
2495:"Our Preoccupation with Death"
1918:Balangcod, Teodora D. (2018).
656:covers. These figures embody
242:The traditional color worn at
1:
2689:"Funerals in the Philippines"
2324:Scott, William Henry (1994).
1903:Vanoverbergh, Morice (1939).
1544:"Funerals in the Philippines"
2781:"More Pinoys Want Cremation"
2750:"More Pinoys Want Cremation"
1775:"Filipino Funeral Practices"
235:funerals include singing of
149:Catholics, generally hold a
137:Wakes, burials, and mourning
2994:Funerals in the Philippines
1412:Children and burial objects
730:found that a cave known as
170:cadaver is placed inside a
3022:
2989:Culture of the Philippines
2812:"Death in a Chinoy Family"
2115:(inactive April 25, 2024).
2067:livinginthephilippines.com
1191:
933:Funeral traditions of the
876:in 1668. In the case of a
749:
720:archaeological excavations
339:
2112:10.7152/bippa.v14i0.11602
1990:An Ifugao Burial Ceremony
1229:Hanging Coffins of Sagada
1134:(obligatory prayer), and
774:Sagada, Mountain Province
762:Sagada, Mountain Province
2669:Doronila, Maria (1992).
2658:– via Archive.org.
2513:– via PressReader.
1676:Pagampao, Karen (n.d.).
874:Francisco Ignacio Alcina
2868:"Services for the Dead"
2836:Akpedonu, Erik (2016).
1531:– via SlideShare.
887:Visayan coffins called
92:seated the corpse on a
2687:Hays, Jeffrey (2015).
2612:Joaquin, Nick (2004).
1809:philippinechildren.org
1542:Hays, Jeffrey (2015).
1437:in Philippine funerals
1208:(funeral song) during
1118:, primarily occupying
777:
624:
393:
336:Death-centric holidays
274:, a custom called the
84:
47:by rewriting it in an
2399:. February 17, 2009.
1616:Clark, Sandi (1998).
1417:through family ties.
1216:offered to the dead.
1130:(wrapping the body),
1126:(cleaning the body),
1101:This tribe occupying
959:superstitious beliefs
771:
740:Late Neolithic Period
622:
391:
82:
2874:. September 16, 2010
2854:10.4000/archipel.288
2470:. November 1, 2003.
2073:on February 13, 2010
1905:The Isneg Life Cycle
1435:Water cannon salutes
1394:Burial ornamentation
1260:Influenced practices
1073:
1030:is practiced called
819:For many weeks, the
726:at Langen Island in
689:anthropomorphic jars
185:Apart from offering
2614:Culture and History
2499:The Philippine Star
1742:on January 25, 2010
1682:bosp.kcc.hawaii.edu
1245:Tabon cave, Palawan
1068:Zamboanga Peninsula
900:Chinese porcelain.
772:Hanging coffins at
705:Saranggani Province
691:were also found at
498:Calatagan, Batangas
405:-also known as the
2958:. 京都大学東南アジア研究センタ.
2723:The Funeral Source
2427:My Verbal Diarrhea
2156:on January 7, 2010
1688:on October 3, 2011
1287:American influence
1219:
1081:tribe thrive near
778:
776:in the Philippines
738:that dates to the
709:island of Mindanao
625:
394:
373:Dia de Los Muertos
143:Filipino Catholics
85:
49:encyclopedic style
36:is written like a
2693:Facts and Details
2262:978-92-2-119704-1
2184:Will Fly For Food
1815:on March 14, 2010
1779:western-asian.com
1628:on March 15, 2010
1548:Facts and Details
1501:978-0-7614-1475-9
1308:Chinese influence
1265:Spanish influence
1103:Surigao del Norte
1060:Northern Mindanao
695:(also spelled as
643:island of Palawan
588:death anniversary
456:sticks together.
248:Chinese Filipinos
244:memorial services
77:
76:
69:
3011:
2968:
2967:
2951:
2940:
2939:
2937:
2935:
2920:
2914:
2913:
2893:
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2864:
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2541:
2521:
2515:
2514:
2512:
2510:
2490:
2484:
2483:
2481:
2479:
2468:PIME Philippines
2460:
2443:
2442:
2440:
2438:
2419:
2413:
2412:
2410:
2408:
2389:
2380:
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2215:
2206:
2200:
2199:
2197:
2195:
2175:
2166:
2165:
2163:
2161:
2152:. Archived from
2142:
2131:
2130:
2124:
2116:
2114:
2094:
2083:
2082:
2080:
2078:
2069:. Archived from
2059:
2053:
2052:
2050:
2048:
2031:Clariza, Elena.
2028:
2022:
2021:
2001:
1995:
1994:
1981:
1975:
1974:
1972:
1970:
1950:
1944:
1943:
1941:
1939:
1915:
1909:
1908:
1900:
1894:
1893:
1865:
1856:
1855:
1853:
1851:
1831:
1825:
1824:
1822:
1820:
1811:. Archived from
1801:
1795:
1794:
1792:
1790:
1785:on July 27, 2010
1781:. Archived from
1771:
1752:
1751:
1749:
1747:
1738:. Archived from
1727:
1698:
1697:
1695:
1693:
1684:. Archived from
1673:
1638:
1637:
1635:
1633:
1624:. Archived from
1613:
1592:
1591:
1579:
1564:
1563:
1561:
1559:
1539:
1533:
1532:
1530:
1528:
1512:
1506:
1505:
1485:
1461:
1446:
1431:
1389:
1386:
1383:
1380:
1377:
1276:Catholic culture
758:Kankanaey people
728:El Nido, Palawan
637:. These ancient
379:Regional customs
356:All Hallow's Eve
302:Hispanofilipinos
72:
65:
61:
58:
52:
29:
28:
21:
3021:
3020:
3014:
3013:
3012:
3010:
3009:
3008:
3004:Cebuano culture
2999:Ilocano culture
2979:
2978:
2977:
2972:
2971:
2953:
2952:
2943:
2933:
2931:
2922:
2921:
2917:
2895:
2894:
2887:
2877:
2875:
2866:
2865:
2861:
2848:(92): 111–153.
2835:
2834:
2830:
2820:
2818:
2816:Words of Walter
2809:
2808:
2804:
2794:
2792:
2778:
2777:
2773:
2763:
2761:
2747:
2746:
2742:
2732:
2730:
2717:
2716:
2712:
2702:
2700:
2686:
2685:
2678:
2668:
2667:
2663:
2656:
2639:
2638:
2631:
2624:
2611:
2610:
2606:
2596:
2594:
2572:
2571:
2562:
2550:
2549:
2545:
2523:
2522:
2518:
2508:
2506:
2492:
2491:
2487:
2477:
2475:
2462:
2461:
2446:
2436:
2434:
2421:
2420:
2416:
2406:
2404:
2391:
2390:
2383:
2376:
2363:
2362:
2343:
2336:
2323:
2322:
2285:
2275:
2273:
2269:
2263:
2252:
2245:
2244:
2240:
2230:
2228:
2224:
2213:
2208:
2207:
2203:
2193:
2191:
2177:
2176:
2169:
2159:
2157:
2144:
2143:
2134:
2117:
2096:
2095:
2086:
2076:
2074:
2061:
2060:
2056:
2046:
2044:
2030:
2029:
2025:
2003:
2002:
1998:
1985:Beyer, H. Otley
1983:
1982:
1978:
1968:
1966:
1952:
1951:
1947:
1937:
1935:
1917:
1916:
1912:
1902:
1901:
1897:
1867:
1866:
1859:
1849:
1847:
1833:
1832:
1828:
1818:
1816:
1803:
1802:
1798:
1788:
1786:
1773:
1772:
1755:
1745:
1743:
1729:
1728:
1701:
1691:
1689:
1675:
1674:
1641:
1631:
1629:
1615:
1614:
1595:
1581:
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1567:
1557:
1555:
1541:
1540:
1536:
1526:
1524:
1514:
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1509:
1502:
1487:
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1482:
1477:
1471:
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1462:
1453:
1447:
1438:
1432:
1423:
1414:
1405:
1396:
1387:
1384:
1381:
1378:
1338:
1336:Other practices
1310:
1289:
1267:
1262:
1253:
1222:
1196:
1190:
1169:
1148:
1112:
1099:
1076:
1044:
1024:
1008:
951:Pahulayng Dayon
945:, novenas, and
931:
865:
829:
817:
782:hanging coffins
754:
752:Hanging coffins
748:
647:anthropomorphic
617:
605:
596:
563:
535:
518:
490:Mulanay, Quezon
478:
462:
431:
399:
386:
381:
348:All Saints' Day
344:
338:
139:
134:
125:
116:
107:
73:
62:
56:
53:
45:help improve it
42:
30:
26:
17:
12:
11:
5:
3019:
3018:
3015:
3007:
3006:
3001:
2996:
2991:
2981:
2980:
2976:
2975:External links
2973:
2970:
2969:
2941:
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2885:
2859:
2828:
2802:
2771:
2740:
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2661:
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2629:
2622:
2604:
2560:
2543:
2516:
2485:
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2381:
2374:
2341:
2334:
2283:
2261:
2238:
2201:
2167:
2132:
2084:
2054:
2023:
2012:(1/2): 24–58.
1996:
1976:
1945:
1930:(2): 307–313.
1910:
1895:
1882:10.2307/480732
1876:(4): 394–398.
1857:
1826:
1796:
1753:
1736:Sun Star Davao
1699:
1639:
1593:
1565:
1534:
1507:
1500:
1479:
1478:
1476:
1473:
1469:
1468:
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1426:
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1334:
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1285:
1266:
1263:
1261:
1258:
1252:
1249:
1243:discovered in
1221:
1218:
1194:Subanen people
1192:Main article:
1189:
1186:
1168:
1165:
1147:
1144:
1140:ding ding hali
1111:
1108:
1098:
1095:
1075:
1072:
1043:
1040:
1023:
1020:
1007:
1004:
992:funeral hearse
935:Cebuano people
930:
927:
864:
861:
828:
825:
816:
813:
750:Main article:
747:
744:
732:Leta-leta Cave
687:Other similar
670:boating people
634:Manunggul jars
616:
613:
607:The Itnegs of
604:
601:
595:
592:
562:
559:
534:
531:
517:
514:
477:
474:
461:
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430:
427:
398:
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377:
352:All Souls' Day
340:Main article:
337:
334:
256:barong tagalog
216:and later the
138:
135:
133:
130:
124:
121:
115:
112:
106:
103:
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2950:
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2907:
2904:(3): 74–102.
2903:
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2810:Ang, Walter.
2806:
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2100:
2093:
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2072:
2068:
2064:
2058:
2055:
2042:
2038:
2034:
2027:
2024:
2019:
2015:
2011:
2007:
2000:
1997:
1992:
1991:
1986:
1980:
1977:
1964:
1960:
1959:Digital Dying
1956:
1949:
1946:
1933:
1929:
1925:
1921:
1914:
1911:
1906:
1899:
1896:
1891:
1887:
1883:
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1284:
1280:
1277:
1271:
1264:
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1242:
1241:Manunggul jar
1238:
1234:
1230:
1226:
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1132:sambayanganun
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1116:Tausug people
1109:
1107:
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980:
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960:
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952:
948:
947:Latin prayers
944:
940:
936:
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901:
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890:
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725:
722:conducted by
721:
716:
714:
710:
706:
702:
698:
694:
690:
685:
683:
679:
675:
671:
667:
663:
659:
655:
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650:human figures
648:
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621:
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610:
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579:
578:
573:
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560:
558:
556:
552:
548:
544:
540:
532:
530:
527:
523:
520:Filipinos in
515:
513:
511:
507:
503:
499:
495:
491:
487:
483:
475:
473:
471:
467:
466:Ifugao people
459:
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455:
451:
447:
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424:
420:
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408:
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353:
349:
343:
342:All Souls Day
335:
333:
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317:
315:
311:
307:
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273:
269:
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238:
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230:
227:
223:
222:funeral march
219:
215:
211:
207:
203:
198:
196:
192:
188:
183:
181:
180:registry book
177:
173:
169:
164:
160:
156:
152:
148:
144:
136:
131:
129:
122:
120:
114:Mummification
113:
111:
104:
102:
98:
95:
91:
81:
71:
68:
60:
50:
46:
40:
39:
34:This article
32:
23:
22:
19:
2955:
2932:. Retrieved
2928:
2918:
2901:
2897:
2876:. Retrieved
2871:
2862:
2845:
2841:
2831:
2819:. Retrieved
2815:
2805:
2793:. Retrieved
2785:philstar.com
2784:
2774:
2762:. Retrieved
2754:philstar.com
2753:
2743:
2731:. Retrieved
2722:
2713:
2701:. Retrieved
2692:
2670:
2664:
2643:
2613:
2607:
2595:. Retrieved
2575:
2553:
2546:
2532:(1): 19–25.
2529:
2525:
2519:
2507:. Retrieved
2498:
2488:
2476:. Retrieved
2467:
2437:December 21,
2435:. Retrieved
2426:
2417:
2405:. Retrieved
2396:
2365:
2325:
2274:. Retrieved
2248:
2241:
2229:. Retrieved
2217:
2204:
2192:. Retrieved
2183:
2158:. Retrieved
2154:the original
2150:Beda7882.com
2149:
2121:cite journal
2102:
2098:
2075:. Retrieved
2071:the original
2066:
2057:
2045:. Retrieved
2036:
2026:
2009:
2005:
1999:
1989:
1979:
1967:. Retrieved
1958:
1948:
1936:. Retrieved
1927:
1923:
1913:
1904:
1898:
1873:
1870:Ethnohistory
1869:
1848:. Retrieved
1839:
1829:
1817:. Retrieved
1813:the original
1808:
1799:
1787:. Retrieved
1783:the original
1778:
1744:. Retrieved
1740:the original
1735:
1690:. Retrieved
1686:the original
1681:
1630:. Retrieved
1626:the original
1621:
1587:
1583:
1556:. Retrieved
1547:
1537:
1525:. Retrieved
1510:
1490:
1483:
1470:
1465:Flag folding
1415:
1406:
1397:
1371:
1369:
1354:
1339:
1328:
1324:
1322:
1317:
1315:
1311:
1300:
1296:
1294:
1290:
1281:
1272:
1268:
1254:
1233:Lumiang cave
1232:
1223:
1209:
1205:
1200:
1197:
1181:
1170:
1160:
1149:
1139:
1135:
1131:
1127:
1123:
1113:
1100:
1086:
1077:
1064:Soccsksargen
1045:
1035:
1031:
1027:
1025:
1009:
995:
966:
954:
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932:
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868:
866:
830:
818:
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800:
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564:
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550:
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519:
509:
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493:
485:
479:
469:
463:
441:
432:
418:
400:
372:
369:
365:candlemakers
345:
318:
313:
309:
300:
296:babang luksâ
295:
288:Resurrection
283:
279:
275:
261:
241:
212:towards the
199:
190:
184:
176:funeral home
158:
154:
140:
126:
117:
108:
99:
93:
86:
63:
57:October 2017
54:
35:
18:
2929:Interaksyon
2597:January 19,
2407:January 19,
2276:October 29,
2231:October 29,
2220:: 334–338.
2194:October 29,
2105:: 186–196.
2047:December 2,
1938:December 2,
1622:indiana.edu
1491:Philippines
1452:in funerals
1048:Philippines
910:balete tree
827:The Visayas
736:burial site
629:burial jars
187:condolences
2983:Categories
2586:1793/66613
1475:References
1450:Gun salute
1329:catalonan,
724:Robert Fox
676:, wearing
361:candle wax
314:pagsisiyam
280:pagsisiyam
264:entombment
262:After the
233:Protestant
210:procession
159:paglalamay
145:, such as
2964:957806281
1361:etiquette
1359:, dining
1342:butterfly
1301:isitation
1124:sutchihun
1083:Lake Sebu
1036:kalipayan
746:Kankanaey
713:Metal Age
703:, in the
678:headbands
672:steering
666:afterlife
660:riding a
639:potteries
631:known as
567:loitering
468:practice
450:biography
446:narration
438:blindfold
292:Ascension
272:nine days
153:known as
2934:July 24,
2910:29792647
2842:Archipel
2795:July 12,
2789:Archived
2764:July 12,
2758:Archived
2733:July 12,
2727:Archived
2703:July 12,
2697:Archived
2591:Archived
2538:29791037
2509:July 12,
2503:Archived
2478:July 12,
2472:Archived
2431:Archived
2401:Archived
2267:Archived
2222:Archived
2188:Archived
2160:March 1,
2077:March 1,
2041:Archived
2018:29792432
1963:Archived
1932:Archived
1850:July 10,
1844:Archived
1840:BBC News
1819:March 2,
1789:March 1,
1746:March 2,
1692:March 2,
1632:March 2,
1558:July 10,
1552:Archived
1527:July 12,
1521:Archived
1403:Timeline
1097:Mamanuas
1042:Mindanao
1016:Gambling
943:litanies
906:babaylan
821:Tinguian
815:Tinguian
803:sangadil
615:Palaweño
551:dung-aw)
543:bagongon
413:-of the
252:Ilocanos
229:funerals
226:Catholic
218:cemetery
195:gambling
168:embalmed
2878:July 9,
2821:July 9,
1969:July 1,
1421:Gallery
1379:
1318:Tsinoys
1214:Pangasi
1188:Subanen
1136:hikubul
1128:saputan
1074:'T'boli
1006:Ilonggo
929:Cebuano
922:pumaraw
833:Visayas
707:of the
674:paddles
652:on the
594:Ilongot
572:shampoo
561:Funeral
541:as the
539:Ilocano
516:Ilocano
476:Tagalog
448:of the
435:Benguet
429:Benguet
403:Apayaos
330:prayers
326:novenas
310:pasiyam
276:pasiyam
202:funeral
200:On the
147:Tagalog
90:Ifugaos
43:Please
2962:
2908:
2652:
2620:
2536:
2372:
2332:
2259:
2016:
1890:480732
1888:
1498:
1372:pagpag
1357:dreams
1297:lamay,
1237:Banton
1225:B'laan
1220:B'laan
1201:Balian
1182:Sundok
1167:Badjao
1146:Manobo
1110:Tausug
1079:T'boli
1052:Caraga
1028:palina
1012:Iloilo
971:brooms
939:rosary
889:longon
869:paguli
855:, and
841:Negros
795:dap-ay
790:amam-a
734:was a
701:Maitum
547:corpse
526:pompon
522:Ilocos
506:anitos
482:Cavite
460:Ifugao
454:bamboo
442:bangil
419:ikamen
411:Isnags
407:Isnegs
397:Apayao
328:, and
322:masses
268:rosary
214:church
206:hearse
191:abuloy
172:coffin
2906:JSTOR
2534:JSTOR
2270:(PDF)
2253:(PDF)
2225:(PDF)
2214:(PDF)
2014:JSTOR
1886:JSTOR
1365:odors
1251:Davao
1210:Gukas
1206:Geloy
1178:batik
1161:Antuk
1156:Abaca
1152:Davao
1087:Busao
1056:Davao
1032:tobas
1022:Waray
1000:smoke
996:hatod
988:ghost
983:chick
979:peace
975:tears
967:limos
955:Gozos
897:betel
857:Leyte
853:Samar
849:Bohol
837:Panay
808:anito
697:Piñol
693:Pinol
658:souls
603:Itneg
555:manto
510:Likha
502:likha
494:likha
486:likha
470:bogwa
384:Luzon
284:waksi
237:hymns
163:vigil
155:lamay
94:chari
2960:OCLC
2936:2024
2880:2017
2823:2017
2797:2017
2766:2017
2735:2017
2705:2017
2650:ISBN
2618:ISBN
2599:2022
2511:2017
2480:2017
2439:2019
2409:2022
2370:ISBN
2330:ISBN
2278:2020
2257:ISBN
2233:2020
2196:2020
2162:2010
2127:link
2079:2010
2049:2019
1971:2017
1940:2019
1852:2017
1821:2010
1791:2010
1748:2010
1694:2010
1634:2010
1560:2017
1529:2017
1496:ISBN
1376:lit.
1327:and
1325:datu
1174:Imam
1120:Sulu
1114:The
1091:datu
1066:and
963:alms
878:datu
867:The
845:Cebu
831:The
662:boat
609:Abra
583:basi
577:basi
533:Wake
464:The
423:basi
401:The
350:and
306:Jews
290:and
250:and
161:, a
151:wake
2850:doi
2581:hdl
2107:doi
1878:doi
1350:owl
1346:cat
1034:or
1014:.
965:or
760:in
699:),
682:jaw
654:pot
409:or
312:or
278:or
157:or
2985::
2944:^
2927:.
2902:36
2900:.
2888:^
2870:.
2846:92
2844:.
2840:.
2814:.
2787:.
2783:.
2756:.
2752:.
2725:.
2721:.
2695:.
2691:.
2679:^
2632:^
2589:.
2563:^
2528:.
2501:.
2497:.
2466:.
2447:^
2429:.
2425:.
2395:.
2384:^
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2286:^
2265:.
2216:.
2186:.
2182:.
2170:^
2148:.
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