Indigenous Philippine folk religions
Indigenous Philippine folk religions are the distinct native religions of various ethnic groups in the Philippines, where most follow belief systems in line with animism. Generally, these indigenous folk religions are referred to as Anito or Anitism or the more modern and less ethnocentric Dayawism. Around 0.2% of the population of the Philippines were affiliated with the so-called "tribal religions", according to the 2010 national census. The profusion of different terms arises from the fact that these indigenous religions mostly flourished in the pre-colonial period before the Philippines had become a single nation. The  various peoples of the Philippines spoke different languages and thus used different terms to describe their religious beliefs. While these beliefs can be treated as separate religions, scholars have noted that they follow a ""common structural framework of ideas"" which can be studied together. The various indigenous Philippine religious beliefs are related to the various religions of Oceania and the maritime Southeast Asia, which draw their roots from Austronesian beliefs as those in the Philippines. The folklore narratives associated with these religious beliefs constitute what is now called Philippine mythology, and is an important aspect of the study of Philippine  culture and Filipino psychology. Religious worldview. Historian T. Valentino Sitoy, in his review of documents concerning pre-Spanish religious beliefs, notes that three core characteristics which shaped the religious worldview of Filipinos throughout the archipelago before the arrival of Spanish colonizers. First, Filipinos believed in the existence of parallel spirit world, which was invisible but had an influence on the visible world. Second, Filipinos believed that there were spirits ("anito") everywhere - ranging from the high creator gods to minor spirits that lived in the environment such as trees or rocks or creeks. Third, Filipinos believed that events in the human  world were influenced by the actions and interventions of these spirit beings. "Anito" were the ancestor spirits ("umalagad"), or nature spirits and deities ("diwata") in the indigenous animistic religions of precolonial Philippines. "Paganito" (also "maganito" or "anitohan") refers to a séance, often accompanied by other rituals or celebrations, in which a shaman (Visayan: "babaylan", Tagalog: "katalonan") acts as a medium to communicate directly with the spirits. When a nature spirit or deity is specifically involved, the ritual is called "pagdiwata" (also "magdiwata" or "diwatahan"). "Anito" can also refer to the act of worship or a religious sacrifice to a spirit . When Spanish missionaries arrived in the Philippines, the word ""anito"" came to be associated with the physical representations of spirits that featured prominently in "paganito" rituals. During the American rule of the Philippines (1898–1946), the meaning of the Spanish word "idolo" ("a thing worshiped") has been further conflated with the English word "idol", and thus "anito" has come to refer almost exclusively to the carved figures or statues ("taotao") of ancestral and nature spirits. The belief in "anito" is sometimes referred to as anitism in scholarly literature (Spanish: "anitismo" or "anitería"). Deities and spirits. Creator gods in Filipino religions. Many  indigenous Filipino cultures assert the existence of a high god, creator god, or sky god. Among the Tagalogs, the supreme god was known as Bathala, who was additionally described as Maykapal (the all-powerful) or Lumikha (the creator). Among the Visayan peoples the creator God is referred to as Laon, meaning "the ancient one." Among the Manuvu, the highest god was called Manama. Among most of the Cordilleran peoples (with the Apayao region as an exception), the creator and supreme teacher is known as Kabuniyan. In most cases, however, these gods were considered such great beings that they were too  distant for ordinary people to approach. People thus tended to pay more attention to "lesser gods" or "assistant deities" who could more easily approached, and whose wills could more easily be influenced. Section::::"Lower gods" in Filipino religions. Lesser deities in Filipino religions generally fit into three broad categories: nature spirits residing in the environment, such as a mountain or a tree; guardian spirits in charge of specific aspects of daily life such as hunting or fishing; and deified ancestors or tribal heroes. These categories frequently overlap, with individual deities falling into two or more categories, and in some instances, deities  evolve from one role to another, as when a tribal hero known for fishing becomes a guardian spirit associated with hunting. Concept of the soul. Each ethnic group has their own concept and number of the soul of a being, notably humans. In most cases, a person has two or more souls while he or she is alive. The origin of a person's soul have been told through narratives concerning the indigenous Philippine folk religions, where each ethnic religion has its unique concept on soul origin, soul composition, retaining and caring for the soul, and other matters, such as  the eventual passage of the soul after the person's life is relinquished. In some cases, the souls are provided by certain deities such as the case among the Tagbanwa, while in others, the soul comes from certain special regions such as the case among the Bisaya. Some people have two souls such as the Ifugao, while others have five souls such as the Hanunoo Mangyan. In general, a person's physical and mental health contribute to the overall health of the person's souls. In some instances, if a soul is lost, a person will become sick, and if  all living souls are gone, then the body eventually dies. However, there are also instances in which the body can still live despite the loss of all of its souls, such as the phenomenon called mekararuanan among the Ibanag. Overall, caring for one's self is essential to long life for the souls, which in turn provide a long life to the body. Ghosts or ancestral spirits, in a general Philippine concept, are the spirits of those who have already passed away. In other words, they are the souls of the dead. They are different from the souls of the  living, in which, in many instances, a person has two or more living souls, depending on the ethnic group. Each ethnic group in the Philippine islands has their own terms for ghosts and other types of souls. Due to the sheer diversity of indigenous words for ghosts, terms like "espirito" and "multo", both adopted from Spanish words such as "muerto", have been used as all-encompassing terms for the souls or spirits of the dead in mainstream Filipino culture. While ghosts in Western beliefs are generally known for their sometimes horrific nature, ghosts of the dead for the various ethnic  groups in the Philippines are traditionally regarded in high esteem. These ghosts are usually referred to as ancestral spirits who can guide and protect their relatives and community, though ancestral spirits can also cast harm if they are disrespected. In many cases among various Filipino ethnic groups, spirits of the dead are traditionally venerated and deified in accordance to ancient belief systems originating from the indigenous Philippine folk religions. Important symbols. Throughout various cultural phases in the archipelago, specific communities of people gradually developed or absorbed notable symbols in their belief systems. Many of these symbols or emblems are deeply  rooted in indigenous epics, poems, and pre-colonial beliefs of the natives. Each ethnic group has their own set of culturally important symbols, but there are also "shared symbols" which has influenced many ethnic peoples in a particular area. Some examples of important Anitist symbols are as follow: Shamans. Indigenous shamans were spiritual leaders of various ethnic peoples of the pre-colonial Philippine islands. These shamans, many of whom are still extant, were almost always women or effeminate men ("asog" or "bayok"). They were believed to have spirit guides, by which they could contact and interact with the spirits and  deities ("anito" or "diwata") and the spirit world. Their primary role was as mediums during "pag-anito" séance rituals. There were also various subtypes of shamans specializing in the arts of healing and herbalism, divination, and sorcery. Numerous types of shamans use different kinds of items in their work, such as talismans or charms known as agimat or anting-anting, curse deflectors such as buntot pagi, and sacred oil concoctions, among many other objects. All social classes, including the shamans, respect and revere their deity statues (called "larauan", "bulul", "manang", etc.), which represent one or more specific deities within their  ethnic pantheon, which includes non-ancestor deities and deified ancestors. More general terms used by Spanish sources for native shamans throughout the archipelago were derived from Tagalog and Visayan "anito" ("spirit"); these include terms like "maganito" and "anitera". The negative counterparts of Philippine shamans are the Philippine witches, which include different kinds of people with differing occupations and cultural connotations depending on the ethnic group they are associated with. They are completely different from the Western notion of what a witch is. Examples of witches in a Philippine concept are the mannamay, mangkukulam, and mambabarang. As spiritual mediums and divinators , shamans are notable for countering and preventing the curses and powers of witches, notably through the usage of special items and chants. Aside from the shamans, there are also other types of people who can counter specific magics of witches, such as the mananambal, which specializes in countering "barang". Shamans can also counter the curses of supernatural beings such as aswangs. However, because they are mortal humans, the physical strength of shamans are limited compared to the strength of an aswang being. This gap in physical strength is usually bridged by a dynamics of knowledge and wit. Sacred grounds. Ancient  Filipinos and Filipinos who continue to adhere to the indigenous Philippine folk religions generally do not have so-called "temples" of worship under the context known to foreign cultures. However, they do have sacred shrines, which are also called as spirit houses. They can range in size from small roofed platforms, to structures similar to a small house (but with no walls), to shrines that look similar to pagodas, especially in the south where early mosques were also modeled in the same way. These shrines were known in various indigenous terms, which depend on the ethnic group association. They can  also be used as places to store "taotao" and caskets of ancestors. Among Bicolanos, "taotao" were also kept inside sacred caves called "moog". During certain ceremonies, "anito" are venerated through temporary altars near sacred places. These were called "latangan" or "lantayan" in Visayan, and "dambana" or "lambana" in Tagalog. These bamboo or rattan altars are identical in basic construction throughout most of the Philippines. They were either small roofless platforms or standing poles split at the tip (similar to a tiki torch). They held halved coconut shells, metal plates, or "martaban" jars as receptacles for offerings. "Taotao" may sometimes also  be placed on these platforms. Other types of sacred places or objects of worship of "diwata" include the material manifestation of their realms. The most widely venerated were "balete" trees (also called "nonok", "nunuk", "nonoc", etc.) and anthills or termite mounds ("punso"). Other examples include mountains, waterfalls, tree groves, reefs, and caves. Many ethnic peoples in the country have a shared "mountain worship culture", where specific mountains are believed to be the abodes of certain divinities or supernatural beings and aura. Mythical places of worship are also present in some mythologies. Unfortunately, a majority of these places of worship (which  includes items associated with these sites such as idol statues and ancient documents written in suyat scripts) were brutalized and destroyed by the Spanish colonialists between the 15th to 19th centuries, and were continued to be looted by American imperialists in the early 20th century. Additionally, the lands used by the native people for worship were mockingly converted by the colonialists as foundation for their foreign churches and cemeteries. Examples of indigenous places of worship that have survived colonialism are mostly natural sites such as mountains, gulfs, lakes, trees, boulders, and caves. Indigenous man-made places of worship are still  present in certain communities in the provinces, notably in ancestral domains where the people continue to practice their indigenous religions. In traditional dambana beliefs, all deities, beings sent by the supreme deity/deities, and ancestor spirits are collectively called "anitos" or "diwata". Supernatural non-anito beings are called "lamang-lupa" (beings of the land) or "lamang-dagat" (beings of the sea or other water bodies). The "dambana" is usually taken care of by the "Philippine shamans", the indigenous spiritual leader of the "barangay" (community), and to some extent, the "datu" (barangay political leader) and the "lakan" (barangay coalition political leader ) as well. Initially unadorned and revered minimally, "damabanas" later on were filled with adornments centering on religious practices towards "larauan" statues due to trade and religious influences from various independent and vassal states. It is adorned with statues home to "anitos" traditionally-called "larauan", statues reserved for future burial practices modernly-called "likha", scrolls or documents with "suyat" "baybayin" calligraphy, and other objects sacred to "dambana" practices such as "lambanog" (distilled coconut wine), "tuba" (undistilled coconut wine), "bulaklak" or flowers (like sampaguita, santan, gumamela, tayabak, and native orchids), "palay" (unhusked rice), "bigas" (husked rice), shells, pearls, jewels, beads, native crafts  such as "banga" (pottery), native swords and bladed weapons (such as "kampilan", "dahong palay", "bolo", and "panabas"), bodily accessories (like "singsing" or rings, "kwintas" or necklaces, and "hikaw" or earrings), war shields (such as "kalasag"), enchanted masks, battle weapons used in "pananandata or kali", charms called "agimat" or "anting-anting", curse deflectors such as "buntot pagi", native garments and embroideries, food, and gold in the form of adornments (gold belts, necklace, wrist rings, and feet rings) and barter money ("piloncitos" and gold rings). Animal statues, notably native dogs, guard a "dambana" structure along with engravings and calligraphy portraying protections and  the "anitos". Status and adherence. In 2014, the international astronomical monitoring agency Minor Planet Center (MPC) named Asteroid 1982 XB 3757 Anagolay, after the Tagalog goddess of lost things, Anagolay. In accordance to the National Cultural Heritage Act, as enacted in 2010, the Philippine Registry of Cultural Property (PReCUP) was established as the national registry of the Philippine Government used to consolidate in one record all cultural property that are deemed important to the cultural heritage, tangible and intangible, of the Philippines. The registry safeguards a variety of Philippine heritage elements, including oral literature, music, dances, ethnographic materials, and sacred  grounds, among many others. The National Integrated Protected Areas System (NIPAS) Law, as enacted in 1992 and expanded in 2018, also protects certain Anitist sacred grounds in the country. The indigenous Philippine folk religions were widely spread in the archipelago, prior to the arrival of Abrahamic religions. The majority of the people, however, had converted to Christianity due to Spanish colonization from the 16th to the late 19th century, which continued through the 20th century during and after American colonization. During the Philippine Revolution, there were proposals to revive the indigenous Philippine folk religions and make them the national religion , but the proposal did not prosper, as the focus at the time was the war against American colonizers. In 2010, the Philippine Statistics Authority released a study, stating that only 0.2% of the Filipino national population were affiliated with the so-called "tribal religions", referring to the indigenous Philippine folk religions. Despite the current number of adherents, many traditions from indigenous Philippine folk religions have been integrated into the local practice of Catholicism and Islam, resulting in "Folk Catholicism" seen nationwide and "Folk Islam" seen in the south. The continued conversion of adherents of the indigenous Philippine folk religions into  Abrahamic religions by missionaries is a notable concern, as certain practices and indigenous knowledge continue to be lost because of the conversions.