page_title: Cordyline fruticosa
section_title: Religious
hierarchical_section_title: Cordyline fruticosa / Cultivation and uses / Religious
caption_attribution_description: English: Traditional houses in Tana Toraja
context_page_description: Cordyline fruticosa is an evergreen flowering plant in the family Asparagaceae. The plant is of great cultural importance to the traditional animistic religions of Austronesian and Papuan peoples of the Pacific Islands, New Zealand, Island Southeast Asia, and Papua New Guinea. It is also cultivated for food, traditional medicine, and as an ornamental for its variously colored leaves. It is identified by a wide variety of common names, including ti plant, palm lily, cabbage palm, and good luck plant.
context_section_description: Ti has many uses but it is most notable as one of the most important plants related to the indigenous animist religions of Austronesians. It is very widely regarded as having mystical or spiritual powers in various Austronesian (as well as Papuan) cultures. Among a lot of ethnic groups in Austronesia it is regarded as sacred. Common features include the belief that they can hold souls and thus are useful in healing "soul loss" illnesses and in exorcising against malevolent spirits, their use in ritual attire and ornamentation, and their use as boundary markers. Red and green cultivars also commonly represented dualistic aspects of culture and religion and are used differently in rituals. Red ti plants commonly symbolize blood, war, and the ties between the living and the dead; while green ti plants commonly symbolize peace and healing. They are also widely used for traditional medicine, dye, and ornamentation  throughout Austronesia and New Guinea. Their ritual uses in Island Southeast Asia have largely been obscured by the introduction of Hinduism, Buddhism, Islam, and Christianity, but they still persist in certain areas or are coöpted for the rituals of the new religions.
  In Philippine anitism, ti were commonly used by babaylan (female shamans) when conducting mediumship or healing rituals. A common belief in Filipino cultures is that the plant has the innate ability to host spirits. Among the Ifugao people of Northern Luzon, it is planted around terraces and communities to drive away evil spirits as well as mark boundaries of cultivated fields. The red leaves are believed to be attractive to spirits and is worn during important rituals as part of the headdresses and tucked into armbands. In the past, it was also worn during ceremonial dances called bangibang, which was performed by both men and women for warriors who died in battle or through violent means. They are also used to decorate ritual objects. Among the Palaw'an people, it is planted in burial grounds to prevent the dead from becoming malevolent spirits.
  In Indonesia, red ti are used similarly as in the Philippines. Among the Dayak, Sundanese, Kayan, Kenyah, Berawan, Iban and Mongondow people, red ti are used as wards against evil spirits and as boundary markers. They are also used in rituals like in healing and funerals and are very commonly planted in sacred groves and around shrines. The Dayak also extract a natural green dye from ti.  During healing rituals of the Mentawai people, the life-giving spirit are enticed with songs and offerings to enter ti stems which are then reconciled with the sick person. Among the Sasak people, green ti leaves are used as part of the offerings to spirits by the belian shamans. Among the Baduy people, green ti represent the body, while red ti represent the soul. Both are used in rice planting rituals. They are also planted on burial grounds. Among the Balinese and Karo people, ti plants are planted near village or family shrines in a sacred grove. Among the Toraja people, red ti plants are used in rituals and as decorations of ritual objects. They are believed to occur in both the material and the spirit worlds (a common belief in Austronesian animism). In the spirit world, they exist as fins and tails of spirits. In the material world, they are most useful as guides used to attract the attentions of spirits. The red leaves are also symbolic of blood and thus of life and vitality. Among the Ngaju people, ti plants were symbolic of the sacred groves of ancestors. They were also important in ritual promises dedicated to high gods. They were regarded as symbolic of the masculine "Tree of Life", in a dichotomy against Ficus species which symbolize the feminine "Tree of the Dead".
  In New Guinea, ti are commonly planted to indicate land ownership for cultivation and are also planted around ceremonial men's houses. They are also used in various rituals and are commonly associated with blood and warfare. Among the Tsembaga Maring people, they are believed to house "red spirits" (spirits of men who died in battle). Prior to a hig
caption: Red ti planted around traditional Toraja houses in Tana Toraja, Sulawesi
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