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Aeta people

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Not to be confused withAti people.
"Aeta" redirects here. For The law, seeAnimal Enterprise Terrorism Act.

Aeta
  • Agtâ/Aytâ/Íta
  • Áitâ
Young Aeta girl fromMariveles,Bataan,in 1901
Total population
50,236[1]
Regions with significant populations
Philippines
Languages
Philippine Negrito languages,Kapampangan,Filipino,English
Religion
Christianity,Anito,folk religions
Related ethnic groups
Batak,Manobo,Mamanwa;otherNegrito peoples

Aeta(Ayta/ˈaɪtə/EYE-tə),AgtaandDumagat,are collective terms for several indigenousFilipinoswho live in various parts ofLuzonisland in thePhilippines.They are also known as the "Philippines Negrito";and they are included in the widerNegritogrouping of Southeast Asia, with whom they share superficial common physical characteristics such as: dark skin tones; short statures; frizzy tocurly-hair;and a higher frequency of naturally lighter hair colour (blondism) relative to the general population. They are thought to be among the earliest inhabitants of the Philippines — preceding theAustronesianmigrations.[2][3]Regardless, the modern Aeta populations have significant Austronesian admixture, and speakAustronesian languages.[4]

Aeta communities were historically nomadichunter-gatherers,typically consisting of approximately 1 to 5 families per mobile group.[5]Groups under the "Aeta" umbrella term are normally referred to after their geographic locations or their common languages.[6][7][8][9]

Etymology[edit]

Adult Aeta man and woman withDean C. Worcester,1906
A young Aeta man, circa pre-1930

Theendonymsof most of the various Aeta peoples are derived fromProto-Malayo-Polynesian*ʔa(R)ta(also reconstructed as*qataor*ʔata) meaning "[dark skinned] person." This is in contrast to the other terms for "person" in other Philippine (andOceanian) groups derived from Proto-Malayo-Polynesian*tau(e.g.Tagalogtao), which refers to lighter-skinned groups with majorityAustronesiandescent.Lawrence A. Reidwrote that*ʔa(R)tamay have originally been the Negrito word for "person" inNorthern Luzon,but was adopted intoAustronesian languageswith the meaning of "dark-skinned person", after the arrival of Austronesian migrants to the Philippines from Taiwan. A commonfolk etymologyis that the name "Aeta" is derived fromitomoritimmeaning, "black", but this is incorrect.[6][10]

The term "Dumagat" or "Dumaget" is anexonymmeaning "[people] fromMagat River."The Luzon Dumagats are not to be confused with theetymologyof theVisayanDumagat ( "sea people", from the root worddagat- "sea" ) who dwell in the coastal areas ofMindanao,contrasting them from inlandindigenous Mindanaoans.[6]

Other exonyms of the Aeta are more derogatory. These includebaluga( "half-breed" ) andpugot( "head-hunter" ).[6][11]The Aeta themselves call non-Negrito groups with various names that reflect their ancient relationships with Austronesians. These include names likeugsin,ugdin,ogden,oruldin( "red" );putîorpute( "white" );unat( "straight-haired" ); oragani( "[rice] harvester" ).[6]

Definition[edit]

An Aeta woman inBaliwag,Bulacanin March 2021
Aeta child in Baliwag in 2021

Aeta (also Ayta, Áitâ, Ita, Alta, Arta, Atta, or Agta) is a collective term. Although commonly thought of as a single group, it is in reality composed of several ethnic groups that share similar hunter-gatherer lifestyles and physical features. They are usually divided into three main groups: the Aeta fromCentral Luzon;the Agta of Southeastern Luzon; and the Dumagat (also spelled Dumaget) of Eastern Luzon. These divisions, however, are arbitrary, and the three names can be used interchangeably. They are also commonly confused with theAti peopleof theVisayas Islands.[6][4][12]

The following is a list of ethnolinguistic groups usually considered to be Aeta, and theprovincesthey are from.[6][4][12]

  • Aeta – Central Luzon
  • Agta – Southeastern Luzon
  • Dumagat – Eastern Luzon[10]
  • Alta

History[edit]

Origins[edit]

Main article:Negrito
See also:Peopling of Southeast AsiaandHistory of the Philippines (pre-1521)
Aetas as illustrated inCarta Hydrographica y Chorographica de las Yslas Filipinas,1734. The caption in Spanish describes them as "wild men of the mountains".
The genetic relationship of Philippines Negritos (Aeta, Agta): (A) Neighbor-joining tree constructed from Nei’s standard genetic distance. (B) Maximum-likelihood tree generated using Treemix. This tree shows that following the split from Europeans, the Papuans/Melanesians, split from Andamanese, Malaysian, and Philippine Negritos, which all appear basal to other Southeast and East Asian populations, in that branching order.[13]

The Aeta people in the Philippines are generally grouped together with the widerNegritopopulation cluster of Southeast Asia, such as theSemangon theMalay Peninsula,or theAndamanese people.The Philippines Negritos (Aeta) display relatively closer genetic affinity towards differentEastern Asian populations,prehistoricHoabinhiansamples, as well as to theIndigenous people of New GuineaandAboriginal Australians,from which they diverged around c. 40,000 years ago. They also display an internal genetic substructure along a North to South cline, suggesting their ancestral population diverged into two subgroups after the initial peopling of the Philippines. Furthermore, they display high percentages ofDenisovan gene flow.[14][15]

An Aeta man withscarifiedtattoos(c.1885)

The Aeta are the descendants of the same early "East-Eurasian" meta-population, which also gave rise to modern East Asians and Australasians, among other populations of the Asia-Pacific region. The earliestmodern humanmigrations into the Philippine islands were during thePaleolithic,around 40,000 years ago, followed by two other migration waves between 25,000 and 12,000 years ago, through theSundalandland bridgesthat linked the islands with the Asian mainland. The latest migration wave is associated with theAustronesian peoples(c. 7,000 years ago) fromTaiwan.[14][15][16]Philippines Negritos furthermore display craniometric and dental affinities (Sundadonty) with various Southern East Asian and Japanese populations, suggesting deep ancestral ties.[17]

Many modern Aeta display significant Austronesian admixture (~10% to 30%) due to population contact and mixing after the arrival of Austronesians. The modern Aeta speak Austronesian languages, although with a high number of non-Austronesian vocabulary, and follow a syncretic cultural practices, incorporating many Austronesian elements into their traditional culture. Conversely, other Austronesian Filipino ethnic groups, not traditionally considered Negritos, also have Negrito admixture (~10 to 20%), highlighting mutual contact and influence. Aetas are most closely related to theBatakpeople ofPalawan.[18][14]

A recent study in 2021 analyzingarchaic ancestryin 118 Philippine ethnic groups discovered an independent admixture event into PhilippineNegritosfromDenisovans.The Ayta Magbukon in particular were found to possess the highest level of Denisovan ancestry in the world (between 3-9%), which is about ~30%–40% higher than the amount observed amongAustralo-Papuans,suggesting that distinct Islander Denisovan populations existed in the Philippines, which admixed with modern humans after their arrival. At the same time,Central LuzonNegritos such as the Ayta Magbukon and Ayta Ambala were also found to have the least amount ofAustronesian-derived) ancestry of all sampled Philippine ethnic groups, at ~10%–20%.[3]

Colonial era contacts and responses[edit]

Unlike many other Filipino ethnic groups, the Aetas have shown resistance to change. Aetas had little interaction with the Spaniards as they remained in the mountains during the Spanish rule. Even the attempts of theSpaniardsfailed to settle them inreduccionesor reservations all throughoutSpanish rule.

According to Spanish observers likeMiguel López de Legazpi,Negritos possessed iron tools and weapons. Their speed and accuracy with a bow and arrow were proverbial and they were fearsome warriors. Unwary travelers or field workers were often easy targets. Despite their martial prowess, however, the Aeta's small numbers, primitive economy and lack of organization often made them easy prey for better-organized groups.Zambalsseeking people to enslave would often take advantage of their internal feuding. They were often enslaved and sold to Borneo and China, and, unlike the serf feudal system (alipin) imposed on other Filipinos, there was little chance ofmanumission.[19]

Demographics[edit]

In 2010, there were 50,236 Aeta people in the Philippines.[1]

Ancestral lands[edit]

Aetas are found inZambales,Tarlac,Pampanga,Panay,Bataan, andNueva Ecija,but were forced to move to resettlement areas in Pampanga and Tarlac following the devastatingMount Pinatubo eruptionin June 1991.[20]

Some Aeta communities have received government land titles recognizing their claims to their ancestral lands.

A total of 454 Aeta families in Floridablanca, Pampanga, received their Certificate of Ancestral Domain Title (CADT) on May 27, 2009. The title covers about 7,440 hectares in San Marcelino and Brgy. Batiawan in Zambales and barangays Mawakat and Nabuklod in Floridablanca.[21]It was the first time clean ancestral domain titles were distributed by theNational Commission on Indigenous Peoples(NCIP).

A CADT was awarded to 1,501 Aeta families in Botolan, Zambales, on January 14, 2010. The area covers 15,860 hectares that include the four barangays of Villar, Burgos, Moraza and Belbel in Botolan, Zambales.[22][23]

The Aeta Abellen community of Sitio Maporac, Barangay New San Juan, Cabangan, Zambales, received the first Philippine's first Certificate of Ancestral Domain Claim (CADC) on March 8, 1996. The CADT was acquired 16 years later in December 2010.[24]

On May 31, 2022, 848 Aeta families belonging to the Ayta Mag-indi and Ayta Mag-antsi groups were issued their CADT by the NCIP, after the title was approved in 2009. The CADT covers the Pampanga towns of Camias, Diaz, Inararo, Villa Maria and Sapang Uwak in Porac; Sapang Bato in Angeles City; and parts of Floridablanca. The CADT also includes San Marcelino town in Zambales.[25]

Dumagat-Remontado communities inhabit the Sierra Madre mountain range inRizalandQuezon.[26][27]Their ancestral domain claims cover parts of theSierra Madremountain range.[28][29]A CADT was issued to Dumagat families in Gabaldon town, Nueva Ecija, in December 2021.[25]

Nevertheless, Aeta communities face difficulties in getting ancestral domain titles. Aetas of Tarlac, for example, have failed to get titles for 18,000 hectares of land in Capas despite applications for CADT filed in 1999, 2014, and 2019.[30]

Lifestyle[edit]

An Aeta woman washing clothes inIriga.

The Aeta arenomadicand build only temporary shelters made of sticks driven to the ground and covered with the palm of banana leaves. The more modernized Aetas have moved to villages and areas of cleared mountains. They live in houses made of bamboo andcogon grass.

Mining, deforestation,illegal logging,and slash-and-burn farming have caused the indigenous population in the country to steadily decrease to the point where they number only in the thousands today. The Philippine government affords them little or no protection, and the Aeta have become extremely nomadic due to social and economic strain on their culture and way of life that had previously remained unchanged for thousands of years.

An artist's illustration of Aetas in 1885.

Ashunter-gatherers,adaptation plays an important role in Aeta communities to survive. This often includes gaining knowledge about the tropical forest that they live in, the typhoon cycles that travel through their area, and other seasonal weather changes that affect the behavior of the flora and fauna in their location.[31]Another important survival skill is storytelling. Like many other hunter-gatherer societies, the Aeta promote social values, such as cooperation, through stories. Thus, they highly value skilled storytellers.[32]

Aeta hunters, as depicted in theBoxer Codex(c. 1595).

Dry season for many Aeta communities means intense work. They not only hunt and fish more, the start of the dry season also meansswiddeningthe land for future harvest. While the clearing of land is done by both men and women, Aeta women tend to do most of the harvesting. During this period, they also do business transactions with non-Aeta communities living around the vicinity they temporarily settled in either to sell the food they gathered, or to work as temporary farmers or field laborers. Aeta women play more active roles in business transactions with non-Aeta communities, mostly as traders and agricultural workers for lowland farmers.[33]While dry season typically means bountiful food for Aetas, rainy season (which often falls in the Philippines between September and December) often provides the opposite experience, considering the difficulties of traversing flooded and wet forests for hunting and gathering.

Aeta communities use different tools in their hunting and gathering activities. Traditional tools include traps, knives, and bow and arrow, with different types of arrow points for specialized purposes.[9]Most Aetas are trained for hunting and gathering at age 15, including Aeta women. While men and some women typically use the standard bow and arrow, most Aeta women prefer knives and often hunt with their dogs and in groups to increase efficiency and for social reasons.[34]Fishing and food gathering are also done by both males and females. In terms of gender, then, Aeta communities are more egalitarian in structure and in practice.

Language[edit]

Main article:Aeta languages

All Aeta communities have adopted thelanguage of their Austronesian Filipino neighbors,which have sometimes diverged over time to become different languages.[35]These include, in order of number of speakers,Mag-indi,Mag-antsi,Abellen,Ambala,andMariveleño.

Religion[edit]

Aetas performing on stage at a shopping center.
A Dumagatrain danceinSan Jose del Monte,2023.

Indigenous monotheistic religion[edit]

There are different views on the dominant character of the Aeta religion. Those who believe they aremonotheisticargue that various Aeta tribes believe in a supreme being who rules over lesser spirits or deities, with theAeta of Mt. Pinatuboworshipping "Apo Na". The Aetas are alsoanimists.For example, the Pinatubo Aeta believe in environmental spirits. They believe that good and evil spirits inhabit the environment, such as the spirits of the river, sea, sky, mountain, hill, valley and other places. Kamana the forest spirit appears and disappears providing solace and hope during difficult times.[citation needed]

No special occasion is needed for the Aeta to pray, but there is a clear link between prayer and economic activities. The Aeta dance before and after a pig hunt. The night before Aeta women gather shellfish, they perform a dance which is partly an apology to the fish and partly a charm to ensure the catch. Similarly, the men hold a bee dance before and after the expeditions for honey.

Indigenous polytheistic religion[edit]

There are four manifestations of the "great creator" who rules the world: Tigbalog is the source of life and action; Lueve takes care of production and growth; Amas moves people to pity, love, unity, and peace of heart; while Binangewan is responsible for change, sickness, and death.

  • Gutugutumakkan– The Supreme Being and Great Creator who have four manifestations, namely, Tigbalog, Lueve, Amas, and Binangewan.
  • Kedes– The god of the hunt.
  • Pawi– The god of the forest.
  • Sedsed– The god of the sea.

Christianity[edit]

In the mid-1960s, missionaries of the American-basedEvangelicalProtestantmission groupNew Tribes Mission,in their effort to reach every Philippine tribal group with theChristianGospel,reached out to the Agtas/Aetas. The mission agency provided education, including pastoral training for natives to reach members of their own tribe. Today, a large percentage of Agtas/Aetas of Zambales and Pampanga areEvangelicals.Jehovah's Witnessesalso have members of the Aeta people. (See 1993 Yearbook of Jehovah's Witnesses)

Clothing[edit]

Their traditional clothing is very plain. The young women wear wrap around skirts. Elder women wear bark cloth, while elder men wear loin cloths. The old women of the Agta wear a bark cloth strip which passes between the legs, and is attached to a string around the waist. Today, most Aeta who have been in contact with lowlanders have adopted the T-shirts, pants and rubber sandals commonly used by the latter.

Practices[edit]

Varanus bitatawastew being prepared by Aeta tribesmen.

The Aetas are skillful in weaving and plaiting. Women exclusively weave winnows and mats. Only men make armlets. They also produce raincoats made of palm leaves whose bases surround the neck of the wearer, and whose topmost part spreads like a fan all around the body.

According to one study, "About 85% of Philippine Aeta women hunt, and they hunt the same quarry as men. Aeta women hunt in groups and with dogs, and have a 31% success rate as opposed to 17% for men. Their rates are even better when they combine forces with men: mixed hunting groups have a full 41% success rate among the Aeta."[36]

Medicine[edit]

Young Aeta boy fromIriga City,Camarines Sur,in 2015.

Aeta women are known around the country as experts of theherbal medicines.

Among the Aeta community in Ilagan, Isabela for example, banana leaves are used to cure toothache. They also bathe themselves with cooled-down water boiled with camphor leaves (subusob) to help alleviate fever, or they make herbal teas out of the camphor leaves that they then drink thrice a day if the fever and cold still persist. For muscle pains, they drink herbal teas extracted fromkalulongleaves and have the patient take it thrice a day. In order to prevent relapse after giving birth, women also bathe themselves in cooled-down water boiled withsahagubitroots. The drinking ofsahagubitherbal tea is likewise recommended to deworm Aeta children, or generally to alleviate stomachache. For birth control purposes, Aeta women drink wine made out oflukban(pomelo) root. They are, however, not advised to drink herbal tea frommakahiyaextract even if it's also used to elevate stomachache problems due to the belief that it will cause abortion. The idea behind this is that like the closing ofmakahiyaleaves once touched, the womb may also close once themakahiyatouches it. The Aeta in Isabela also recommend drinking herbal tea out of wormwood (herbaca)leaves or stem to address women's irregular menstrual cycle. They take herbal teas from lemon grass (barbaraniw) extract thrice a day to normalize blood pressure.[37]

If the illness persists even after continuous drinking of recommended herbal medicine, that's when they seek the help of anherbolario(or soothsayer). They do so because the Aeta believe that their illnesses are caused by a spirit that they may have offended, in which case herbal medicines or medical doctors won't be able to address. In order to appease the spirits, they ask theherbolarioto perform a ritual calledud- udung.In this ritual, theherbolarioplaces rice or raw eggs on the patient's forehead first to determine what causes the illness and repeats this several times to confirm. After theherbolariois satisfied, the patient will be asked to bathe with ricewash, and then to offer food to appease the offended spirit.[38]

The Aeta communities take pride in their use of herbal medicines and their own natural ways of curing the sick. Finding their main source of herbal medicines in their habitat rather than buying costly medicines, emphasizing the mutual relationship with the nature, also has a great attitudinal impact pertaining to sustainability approach and practices in healthcare.[38]

Art[edit]

A traditional form of visual art is bodyscarification.The Aetas intentionally wound the skin on their back, arms, breast, legs, hands, calves and abdomen, and then they irritate the wounds with fire, lime and other means to form scars.

Other "decorative disfigurements" include the chipping of the teeth. With the use of a file, the Dumagat modify their teeth during late puberty. The teeth are dyed black a few years afterwards.

The Aetas generally use ornaments typical of people living in subsistence economies. Flowers and leaves are used as earplugs for certain occasions. Girdles, necklaces, and neckbands of braided rattan incorporated with wild pig bristles are frequently worn.

Music[edit]

The Aeta have a musical heritage consisting of various types ofagung ensembles,ensembles composed of large hanging, suspended or held, bossed/knobbedgongs,which act as drone, without any accompanying melodic instrument.

Traditional political organization[edit]

While the father is normally the figurehead of the family, Aeta communities or bands traditionally had an anarchic political structure wherein they don't have appointed chiefs to exercise authority over them. Individual Aeta is on equal grounds with the other and their main course of social interaction is through their tradition. It's also the tradition, and not constituted laws, that maintain the equality among them and guide their way of life. They do have groups of elders in their community, calledpisen,who they tend to go to when it comes to arbitrating decisions. However, the decisions made by the elders only remain in advisory capacity and no one could force any individual to follow those decisions. Their guiding principle and conflict resolution is through a sustained deliberation.[39]

Over time, this egalitarian political structure was disturbed due to recurring contacts with the lowland Filipinos wherein the local officials and individuals they interact with forced Aeta communities to create government structure resembling those in the lowlands. At times, Aeta communities do organize themselves in government-like system with aCapitan(Captain),Conseyal(Council) andPolicia(Police). But mostly, they resist such imposed organization. In particular, they refuse to appoint a chief (or a president) that will govern them although they do have one elder that takes the responsibility of leadership. This informal kind of government can also be found in their judicial process. When someone in their community did something wrong, they would deliberate about it, but more importantly, they do not talk about what kind of punishment they will hand to the wrong-doer. Instead, the deliberation is about understanding the motivation behind the action and prevent the consequence of the action from developing into something worse. Young men and women are excluded from the deliberation process. In this particular case, women are also largely excluded from the deliberation process even when they are allowed to attend the hearing or even when sometimes they can make their opinion about the problem. For the most part, women are not given room within the decision making process because the Aeta communities also follow a strict gender role where women are mostly expected take care of the children and the husband.[39]

See also[edit]

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Further reading[edit]

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