# Atang (food offering)

Átang is an indigenous ritual for the dead or spirits in the Northern Philippines. It is thought to be a part of the cultural and religious contexts of the Ilocano people. In general, the átang is known as a food offering intended for the dead and to drive away evil and malevolent spirits. It plays an important role in Ilocano culture, as Ilocanos generally believe that spirits or anito live among them, either of the dead or of other worlds, who need to be appeased whenever they are disturbed or offended.

## Description

The most common ritual forms of átang take place before, during, and after the wake (pumpón) of the deceased; on death anniversaries (babang-luksa); and in cases of illness attributed to unknown phenomena or dreams interpreted as bad omens.
Rituals for Healing and Illness
In instances of illness (naam-amlingán), átang is typically conducted by the baglán or mangngágas (indigenous or spiritual healer) who chants prayers to appease the spirits or otherworldly entities believed to have caused the ailment. The átang, or food offering, is placed on a table or dúlang (a low table) and may also be positioned on platforms called simbáan or in caves, trees, and forests where spirits are thought to reside. Traditionally, the átang is placed in the sarukang, a bamboo pole sliced into sticks on one side and tied with ropes to form a flower-like structure to hold the food offering.
Influence of Catholicism
Influenced by Catholicism, Ilocanos often perform átang during major Christian celebrations such as Paskúa (Christmas) and Semana Santa (Holy Week). During Holy Week, átang is placed in front of a photograph of departed relatives and/or an image of Jesus, Mary, or the Holy Family, accompanied by prayers, dung-áw (dirges or lament songs), and novenas.
During Pista Natáy or Aldáw Dagiti Kararuá (Undas or All Saints' Day), átang is offered in cemeteries in front of graves or within homes for deceased relatives, often accompanied by their photographs. This act, known as dipunturong, refers to the practice of remembering the dead with special offerings to honor their memory.
In Paoay, Ilocos Norte, the tumba-tumbá celebration honors the dead, blending religious and cultural traditions. Observed on All Saints' Day (November 1) and All Souls' Day (November 2), families prepare by constructing and decorating a mallong or tumbá (platform), which symbolizes a shelter for the deceased. The tumbá is adorned with offerings such as átang, flowers, candles, and religious icons, accompanied by prayers or dung-áw. The word "tumbá" means "to fall," symbolizing "eternal rest," and the tradition is a key event in Ilocos Norte's Semana ti Ar-Aria (Ghost Week). Offerings like cigars, betel nut, and basi (local sugarcane wine) are arranged on a table covered with white linen. Elder women in baro't saya lead prayers and songs, creating a solemn atmosphere for the occasion.
Rituals in Celebrations and Gathering
Atáng may also be offered during events such as birthdays, weddings, baptisms, or other significant celebrations. During these occasions, atáng is typically performed by offering the same food served during the celebration. It is considered taboo to eat before performing the atáng. In drinking alcoholic beverages, the atáng ritual called pitik is also observed. This involves offering the first taste of the drink to spirits or deceased relatives before anyone else partakes. The ritual is performed by pouring a small amount of the wine into a separate glass or onto the ground, often accompanied by phrases such as "bagi yo, Apo" ("for you, Apo") or "bari-bari, Apo." The term "Apo" may refer to God, ancestors, or spirits. This offering symbolizes reverence and serves as a request for blessings, protection from harm, and avoidance of illness.This practice of offering food to the deceased is referred to as alay by the Tagalog and halad by the Cebuanos.
Rituals in House Constructions
The átang ritual is also observed during the construction of a house or the installation of a well or pump on newly acquired land. This practice aims to appease the spirits that may inhabit the area. In the context of house construction, the átang entails a ritual known as padára, which involves the symbolic shedding of chicken blood. A pair of chickens is slaughtered, and their blood is poured onto the construction site and the main columns of the house to invoke blessings from the spirits and ensure the structural stability of the house against potential disasters. In this ritual, the rooster (kawítan) is sacrificed first (mangurungor), followed by the hen (úpa). The blood of the chickens is then ceremonially applied (maipatedtéd) to all the house posts in a clockwise sequence. This ritual is believed to imbue the structure with strength and protection, enabling it to endure natural calamities such as typhoons, earthquakes, and tornadoes. Furthermore, it is thought to promote a smooth and harmonious construction process.

## Traditional Food Offerings

Traditionally, the plates of food prepared for átang include kankanén (sticky rice cakes) such as súman, dudúl, linapét, baduyá, patópat, or balisongsóng (snacks made from sticky rice or rice flour); busí (caramelized popped rice); lingá (black sesame seeds); sticky rice with coconut milk; and bagás (uncooked rice) shaped into a crucifix and topped with fresh eggs. The food offerings may also be accompanied by danúm (water), búa ken gawéd (betel nut and piper leaf), apóg (lime powder), basí (fermented sugarcane wine), and tabáko (tobacco) or pinádis (rolled tobacco).

## Cultural Significance

Ilocanos believe that the soul does not immediately depart from the world of the living during the wake and still requires sustenance, hence the offering of food as the soul transitions to the afterlife. Furthermore, it is believed that the soul returns to the living world after the nine-day wake and must be welcomed back. In cases where the deceased appears in dreams or a family member experiences an unexplainable illness, átang is performed as a ritual of appeasement for the deceased who may have been offended or disturbed. It is also interpreted as a means of seeking intercession from the deceased for their loved ones and expressing gratitude for warnings against bad omens received through dreams. Clearly, the significance of átang for the Ilocanos transcends the mere remembrance and honoring of deceased loved ones. It embodies their beliefs about life after death and the intricate relationship between the living and the departed.

## Notes & Sources

* 1 2 Corpuz, Jeff Clyde (2020). "Death and Food Offering: The Ilocano "Atang" Ritual from a Contextual Theology". Recoletos Multidisciplinary Research Journal: 113–124.
* ↑ "National Heritage Month 2020 - Tradition of Atang". The Official Website of the Philippine Consulate General in Frankfurt, Germany. 25 May 2020.
* 1 2 de los Reyes 1890, p. 55
* ↑ Corpuz, JC (2014). The Ilocano practices of Atang: A theological hermeneutics of an expression of popular religiosity (8th ed.). South and Southeast Asian Association for the Study of Religion and Culture. pp. 94–108.
* 1 2 3 Fabia, Charissa I. (May 2016). Seeking the Baglan: Towards Healing Among Exilic Ilokanos. pp. 18–19.
* ↑ Peña, Kurt Dela (2023). "Remembering the dead: Understanding atang, why it endures". INQUIRER.net. Retrieved 2024-12-26.
* ↑ Clark, Jordan (April 2020). "ILOKO Beliefs & Practices Regarding Death • THE ASWANG PROJECT". THE ASWANG PROJECT. Retrieved 2024-12-26.
* ↑ "Tumba, Atang ken Dung-aw". Museo Ilocos Norte. August 2011. Retrieved December 26, 2024.
* 1 2 3 4 5 "Undas 2021 (Atang)". National Museum. 2021-11-02. Retrieved 2021-11-04.
* ↑ National Museum of the Philippines-Ilocos. (October 2024). Dipunturong: Iloko traditions for honoring the departed. Published on Facebook. Retrieved from https://www.facebook.com/share/p/B9SMLyn2UprxUHQS/
* 1 2 Dunuan, Liezl (2016-10-03). "LOOK: The 'Atang' As An Ilocano Ritual of Remembrance". Pilipinas Popcorn. Retrieved 2021-11-04.
* ↑ Sales, Grazielle Mae A. (October 27, 2013). "Tumba Festival honors spirits of the dead". Tawid News Magazine. Retrieved 2024-12-27.
* ↑ Ilocos Norte (November 4, 2022). "Tumba highlights Ilocos Norte's Halloween bash". ilocosnorte.gov.ph. Retrieved 2024-12-27.
* ↑ Manuel, Wayne (November 1, 2021). "Centuries old 'tumba-tumba' in Ilocos Norte endures amid pandemic". RAPPLER. Retrieved 2024-12-27.
* ↑ Coder, Megan (2011-09-13). "Sources: Encyclopedia of Asian American Folklore and Folklife". RUSQ: A Journal of Reference and User Experience. 51 (1): 74–75. doi:10.5860/rusq.51n1.74. ISSN 1094-9054.
* ↑ Fariñas, Gerald (2023). "Ilocano 101: Atang-Honoring the dead". Gerald Fariñas y Cacáy.{{cite web}}: CS1 maint: url-status (link)
* 1 2 Talbo, Wendelyn R. (October 2018). "Ilokano Beliefs and Practices During House Construction and House Blessing" (PDF). International Journal of Scientific & Engineering Research. 9 (10): 106–107. ISSN 2229-5518 – via IJSER.
* ↑ Peña, Kurt Dela (November 2023). "Understanding atang, the connection between the living and dead, and why it endures". Asia News Network. Retrieved 2024-12-26.
* ↑ Clark, Jordan (2020-01-04). "Ilokano Deities: Philippine Mythology • THE ASWANG PROJECT". THE ASWANG PROJECT. Retrieved 2024-12-26.
* ↑ Ellorza, Drenn Jeric; Santiago, Clyde Jesly; Campilla, Alexandra Freya; Europa, Melreen Charysse; Della, Eubert (2023-12-09). "Wakes and Burial Practices and Traditions of Ilokano Catholics in Santiago, Ilocos Sur, Philippines". E-DAWA: An International Multidisciplinary Research Journal. 3 (2). doi:10.56901/zmcy5207. ISSN 2961-3035.