write two paragraph essay describing aeta family depicted in the photo

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write two-paragraph essay describing aeta family depicted in the photo

🤔 not the exact question you're looking for, key concept, basic answer, step 1: identify the subject and setting.

The photograph depicts an Aeta family in their native Philippine rainforest.

Step 2: Describe the Family's Appearance and Attire

The family consists of a mother, father, and two children. They wear traditional woven fiber clothing and minimal jewelry.

Step 3: Analyze the Family's Interaction with the Environment

The father carries a bow and arrow, suggesting hunting. The mother carries a basket of gathered fruits and herbs, indicating foraging and knowledge of medicinal plants. The children explore the undergrowth, learning traditional practices.

Step 4: Interpret the overall message

The photograph highlights the Aeta's resilience, harmony with nature, and sustainable practices. It emphasizes the importance of preserving indigenous cultures and their contributions to the ecosystem.

Final Answer

The photograph showcases an Aeta family's connection to their rainforest environment, demonstrating sustainable living through hunting, foraging, and the transmission of traditional knowledge across generations.

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20241214100051533 this is the period in wingo game please predict next come color what big and small red and green only without explanation

Put the dialogue in order. Robin Ha ha! Very funny. Robin Of course it does, assuming you believe in these things, that is. Robin Don't mention it. Let's call it £5. Robin Well, if I didn't have this coin, I certainly wouldn't have passed the mid-term exams. Robin Have I shown you my lucky pound coin? Robin No, I'm serious. It's a bargain. It really works. What have you got to lose? Robin Well you can have this one, if you want. Jenni Only £4! Jenni I do. I really do. So how has it helped you? Jenni £5! Ha! That's a good one, Robin. Jenni Really? I could do with something like that. Jenni No you haven't, does it work? Jenni Wow! Thanks. That's really kind of you.

SHARSKARA Ma'nosi: balanddan shiddatli tushadigan suv Ma'nosi: tog'dan tushadigan shiddatli suv oqimidan kelib chiqqan so'zdir. Yasalish: bu so'z "sher" yoki "shar-shar" so'zidan kelib chiqqan. Sher yo sher shunchalik qo'shilib, sharshara so'zi yasalgan

UDATAAN, RISET, DAN TEKN UNIVERSITAS TERBUKA Cabe Raya Pamulang Tangerang 15418, http://www.ut.ac.id ARTU TANDA PESERTA UJIAN (KTPU) UTM 2024 Ganjil) UT-Daerah BTIO APRIANDARI Program Studi : 14 / Padang : 54 / Manajemen SAMAN HARI PERTAMA SABTU, 14 Desember 2024 ..... Lokasi Ujian: Ruang / Kursi: 14/7 3 / Statistika Ekonomi HARI MINGGU, 15 Lokasi Ruang / EKSI4205/ Bank L Bank ESPA4111/Pengant ΕΚΜΑ4159/Komu untuk mengetahui lokasi Ujian Tatap Muka sehari sebelum hari ujian. Mahasiswa pada waktu ujian.

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‘Lupang Hinarang sa Hacienda Vicenta,’ a Ditsi Carolino documentary

Philippine Center for Investigative Journalism

Hinubog ng panata — a photo essay

Indigenous peoples have long been considered guardians of global biodiversity, who have accumulated intimate knowledge of the ecosystems in which they live. Villanueva’s photo essay shows how development aggression not only threatens indigenous culture that is deeply rooted in land, but also the extinction of an entire heritage, in the context of the Aetas in Capas, Tarlac.

Nature and biodiversity are more than just sources of food, water, energy, and raw materials for the Aeta communities of Capas, Tarlac. Their cultural identity, well-being, and spiritual traditions are grounded on their regard for the living world. Among Philippine indigenous groups, the Aetas are known for their extensive knowledge of herbs and indigenous healing methods.

Spirituality is a way for them to honor their worldview, which was adopted by their ancestors who had lived in the Luzon mountain ranges long before Spanish colonization. Aeta healers, locally called “mang-aanito,” are sought after. Considered custodians of ancestral knowledge and philosophies, these community elders are keen on preserving their indigenous ecologies.

One of the local healers in Sitio Binyayan, Nida Cautibar, recalls how her calling began. “When I was sick with typhus, my Aeta neighbors took care of me and eventually taught me how to use herbal medicine,” says Nida. “Being entrusted with this knowledge, it has now become my responsibility to heal the sick without asking for compensation,” she adds. Aeta healers believe their mission is to share their healing experiences as a means of keeping society together rather than as a means of acquiring wealth. Healing, for them, is also a way to give back to the Aeta and the non-Aeta communities.

But the multi-billion New Clark City development project in Capas, Tarlac is threatening the indigenous ecology and continues its relentless path without free, prior and informed consent from the Aetas who live there. According to the website of the Bases Conversion and Development Authority (BCDA), the project’s implementing agency, New Clark City is designed to be “wrapped around magnificent views of the hills.” The change in landscape – from flora and fauna to roads and infrastructure – is rendering irreversible damage to the natural world that is the Aetas’ only source of information, passed on from one generation to another through oral tradition.

“We used to roam the forests freely but now, we are scared. We are restricted in our own lands,” says Rosette David, an Aeta healer who has been living in Sitio Bagingan for more than 28 years. “Nature is vanishing as roads are being paved.”

The world over, indigenous peoples have long been considered guardians of global biodiversity, as they have accumulated intimate knowledge of the ecosystems in which they live. Development aggression not only threatens indigenous culture that is deeply rooted in land, but also the extinction of an entire heritage.

write two paragraph essay describing aeta family depicted in the photo

A small native hut in Sitio Alli where an Aeta family lives is situated near one of the construction sites of New Clark City in Capas, Tarlac. The Aeta residents find it difficult to sleep whenever construction goes into the night.

An Aeta devotee of the Crusaders of the Divine Church of Christ in Sitio Kawayan kneels before the chapel’s altar to pray. Other religious orders and benevolent groups are recognized by Aeta communities in Capas, Tarlac. Even within these denominations, Aetas still practice spiritual beliefs instilled on them by their ancestors.

Nida Cautidar, a local healer from Sitio Kalangitan, performs a diagnostic ritual by cracking a raw egg into a glass of water to be examined for any change in shape that might suggest the nature of one’s illness. Nida learned these healing practices from years of living in Capas, Tarlac, surrounded by Aeta communities.

An alternative diagnostic ritual performed by healers to identify maladies involves hovering a blank paper over a gas lamp. According to Nida Cautidar, the resulting burnt formations suggest that the sick person has unconsciously disturbed dwelling places of spirits.

Aeta resident Leah (name changed to protect her privacy) holds freshly picked hagonoy weeds while strolling along a flattened road in Sitio Alli, Capas, Tarlac. According to Leah, they used to roam freely in the area, which was covered with herbal plants and fruit-bearing trees. Security cameras have been installed to monitor intruders amid the construction of New Clark City.

Lily De Guzman, an Aeta healer from Sitio Gayangan, prays over medicinal plants to be used for her sick grandchild. As one of the senior Aeta healers from her community, Nanay Lily is revered for her spirituality and vast herbal knowledge.

Sambong leaves are pounded to extract juice, taken orally to cure stomach ache and diarrhea. The Aetas, who live in the mountains, have utmost respect for the living world. Their traditional medicine practices are deeply rooted in nature.

Lily De Guzman presses on hagonoy leaves mixed with salt onto her grandchild’s forehead after he shows flu symptoms. Lily and the Aeta community of Sitio Gayanon firmly believe that the hagonoy plant keeps them safe from the Covid-19 pandemic.

‘Anituhan’ is a kind of community healing ritual that is often performed by the healer along with family and relatives during a full moon. In Aeta culture, the ‘anito’ represent environmental spirits residing in the natural world. Aetas believe that their traditional dances and music make it possible for one to be in contact with caring spirits. ‘Pag-aanito’ is the purest and highest form of the ritual that they can perform to heal a person possessed by spirits.

Oscar Capiz, an Aeta healer, chants as he performs the healing ritual of pag-aanito to his daughter Mary Grace (kneeling face down) and a grandchild. Oscar says he traveled for two hours to his daughter’s house in Sitio Flora after his personal spirit guide told him that his daughter was having a severe stomach ache. When medicinal plants don’t work, a healer is called to hold a ‘manganito,’ a séance, to ask the spirits for instructions to remove the cause of the illness.

Rosette David, an Aeta healer, walks back to her home with her children after gathering herbal plants. Medicinal herbal knowledge and spiritual culture are passed on to the next generation of Aetas through oral tradition.

An Aeta looks at a construction site that was once cultivated land in Sitio Alli, Capas, Tarlac. Aeta communities fear their natural cultural markers are being demolished with the construction of the New Clark City project.

This story is one of the twelve photo essays produced under the Capturing Human Rights fellowship program, a seminar and mentoring project

organized by the Philippine Center for Investigative Journalism and the Photojournalists’ Center of the Philippines.

Check the other photo essays here.

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Pau Villanueva – “Hinubog ng panata: The vanishing spiritual traditions of Aetas of Capas, Tarlac”

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The Indigenous Aeta People

Ethnonyms: Ayta, Agta, Atta, Ata, Ati, Ita Countries inhabited: The Philippines Language family: Austronesian Language branch: Malayo-Polynesian

Our indigenous Aeta people photo-ethnographic essay has moved. Please click here to view it.

The Indigenous Aeta People. The Peoples of the World Foundation. Retrieved December 14, 2024, from The Peoples of the World Foundation. <https://www.peoplesoftheworld.org/text?people=Aeta>

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The aeta people of the philippines: culture, customs and tradition [philippine indigenous people | ethnic group].

Aeta indigenous people of the Philippines ethnic group

It's possible that "Aeta" is derived from the Malay term "hitam," which means "black," or from its cousin in the Philippine languages, "itom or itim," which means "people." Aeta, also known as Ayta, Alta, Atta, Ita, and Ati in early ethnographic records of the people, were sometimes referred to as "little blacks" because of their dark skin.

Short and slender, the Aeta are also dark-skinned; their typical height is 1.35 to 1.5 meters; their frame is petite; their hair is kinky; and they have large black eyes. Later migrants are thought to have driven them into the highlands and hinterlands of the Philippines, where they are thought to have been the country's earliest settlers or aborigines.

Negritos are a diverse group of people who dominate the Philippines' archipelago from north to south, despite a perceived lack of inclusive terms to describe them. Philippine Negrito groups is the best term to use when referring to the Agta and Aeto in northeastern Luzon; the Aeta, Ayto and Alta in Central Luzon; the Ati or Ata in Panay and Negros; the Batak in Palawan ; and Iraya Mangyan in Mindoro . Remontado of Rizal province, the Remontado of Sibuyan Island in Romblon province, and the Ati are also included in this group.

Baluga or Ita is also known as Remontado or Ita in the provinces of Pampanga and Zambales; in Tarlac they are named Kulaman, Baluga or Sambal, while on Panay they are known by the names Ita or Ati. Aeta also goes by the names Kofun, Diango, Paranan, Assao, Ugsing, and Aita in the province of Cagayan.

It is common for non-locals to refer to the Agat and Agtan people of the Philippines as "Dumagat" (meaning "seafaring people"). They are known as Mamanwa in Mindanao's northern provinces of Surigao and Agusan. the words man (first) and banwa (forest) combine to form mamanua, which means "forest inhabitants" (forest). However, the Mamanwa have also been referred to as "Kongking," which translates to "conquered" in Spanish.

As a result of their diverse social and geographical contexts, the Aeta have a wide variety of distinct names to call themselves. Aeta groupings have been classified in a variety of strange ways. Non-Aeta groups or neighbors may take offense to a name given by an Aeta group, especially if the given name is considered derogatory.

The term "Ita" is offensive to certain Filipinos because of their dark skin tone. The Aeta are sometimes referred to as Baluga , which translates as "hybrid," in Central Luzon. As "brackish, half-salt, half-fresh" implies, other Aeta groups find this disrespectful. One subgroup of the Aeta of northern Luzon is known as the Ebuked, which comes from the Filipino term bukid (field) and refers to people who dwell distant from the lowlands. They are collectively known as the Aeta or the Agta. The Agta view the Ebuked as primitive and backward. In the north of Luzon, another ethnic group is known as the Pugut, a term used by their Ilocano neighbors to describe people with dark skin. Goblin or forest spirit are other possible translations in Ilocano.

"Abiyan" means "companion" or "fellow" in local dialect for the Aeta of Camarines Norte and Camarines Sur. During the Spanish period, this particular group worked for wealthy Christian landowners, hence the name. The term "Bihug" comes from the Abiyan slang term "kabihug," meaning "fellow at the meal." Workers in Quezon province known as Aeta, who clean coconut plantations and do odd labor for food and cloth, are also called Abiyan. Ata, Atid, and Itim are some of the other names Quezoners use to refer to themselves.

The Aeta population is made up of approximately 30 distinct ethnic groups. There are 117,782 Aeta people in the Philippines or one percent of the country's overall indigenous population. As of 2010, the Agta of Northeastern Luzon had 10,503; the Pinatubo Aeta had 56,265 members in 1997; the Mamanwa had 54,394 members; and the Ati had 9,258, distributed throughout the Visayas, with the majority living on Iloilo and Capiz islands.

It is interesting to note that despite significant social, political, economic, and geological changes, as well as distressing environmental shifts over the last two centuries, the distribution of the Philippine Negrito groups has stayed mostly unchanged. Despite this, they can still be found in parts of Western Cagayan, the Sierra Madres, Central Luzon, the Island Group, and Mindanao.

The Aeta group's diversity is evidenced by the fact that over 30 different Negrito languages have been recorded. However, only 17 of these are currently being used—namely, Abelling, Abiyan, Aeta or Ayta, Aggay, Agta, Atta (aka Ata or Ati), Batak (aka Binatak) , Cimaron, Dumagat (aka Umiray) , Iraya , Isarog, Kabihug, Mamanwa, Manobo or Ata-Manobo , Negrito, Remontado, and Tabangnon. In order to communicate with the locals, many Aeta have learned the language of the lowlanders they've encountered.

History of the Aeta tribe in the Philippines

It is still a mystery as to the origins of the Aeta, which anthropologists and archaeologists continue to investigate. 30,000 years ago, the Philippines was connected to Asia by land bridges, which brought the initial inhabitants of the country to the Philippines. The Malay peninsula was once connected to Sumatra and the remainder of the Sunda Islands, which could explain these migrations. It's possible that the Aeta dispersed throughout the archipelago that is now the Philippines at the time of their arrival.

The Aeta are more closely related to Asia-Pacific tribes than to the African group, according to genetic research. There is speculation that the Mamanwa have some unique genetic material not seen in the other Aeta tribes. These people are related to the indigenous peoples of Australia and New Guinea, who are descendants of Africans who migrated south. As an Australoid people, the Aeta are defined as having "enhanced survival value in a hilly tropical climate with inadequate nutritional resources." About 45,000 years ago, the first Australian aborigines arrived on the continent. The Mamanwa are thought to have broken apart from their common ancestor 36,000 years ago. As a result, the Mamanwa people may be the country's oldest ethnic group.

According to Chau Ju-1225 Kua 's chronicle, the Aeta were known as the Hai-tan. When thrown a porcelain bowl, they'll leap to their feet and roar in delight, according to reports of these masked assailants perched on tree limbs and ready to take down unsuspecting onlookers. On one of these islands "in some of these mountain regions are blacks inhabited by Indians as a general rule, and whom the latter capture and sell, and even employ as slaves," according to Miguel Lopez de Legazpi , a 16th-century explorer. Blumentritt was one of several writers who adopted Colin's theory about the Philippines' first residents being black mountaineers in the 18th and 19th centuries.

There are archaeological pieces of evidence indicating that, prior to the Spanish conquest, Aeta peoples lived in the lowlands, but they gradually relocated to the hills and highlands as a result of succeeding immigrants and conquerors like the Spaniards. There is evidence that the Zambales Aeta, for example, lived in the lowlands and along the coasts and rivers of the Zambales River.

The Aeta are known for their resistance to change. Throughout the span of the Spanish administration, the Spaniards' attempts to relocate them to reservations failed. Only when lowlanders established artificial government structures, such as a consejal (city councilor), a capitan (barangay commander), or police, did the political organization of the Aeta change.

With the acquisition of new colonies, particularly the Philippines, in the first decade of the 20th century, the United States became a global force. It was in Missouri, in order to present itself as a global superpower, that the United States created the St. Louis World's Fair in 1904 . At the time, the world fair was the most ambitious effort of its type ever undertaken. The 47-acre Filipino reservation, which included 100 buildings, cost two million dollars. There were 1,100 individuals from the Philippines living on the reservation. Negritos and Mangyans made up 38 of the ethnic delegates. In the Philippines, the Negritos were supposed to represent those who were the least civilized.

Only the Pinatubo Aeta , who lived around the former US military bases in Zambales and Pampanga, were willing to engage in communication with the visitors from the United States. General Douglas MacArthur commended them after the war for their assistance to the US Air Force soldiers. They were permitted to penetrate the perimeter of the base and participate in scavenging activities there. The American special operations forces used them as jungle survival teachers as well.

Video: Paano nakaligtas ang mga katutubong Aeta sa pagsabog ng Mt. Pinatubo?

Mount Pinatubo erupted in 1991 , forcing the United States to leave the bases. For more than a decade, the Aeta ancestral lands were buried under ashfall and lahar from this volcanic eruption, one of the largest natural disasters of the twentieth century. More than 50,000 people were killed by an earthquake that struck the Pinatubo Aeta on August 12, 1980.

The Aeta people of northeastern Luzon rebuffed attempts in the 1930s to introduce farming to their culture and were driven out of the area. They were able to adapt to social, economic, cultural and political challenges with amazing resilience, developing systems and structures within their society to lessen the impact of change when necessary. The Aeta, on the other hand, have declined in numbers during the second half of the twentieth century. Environmental catastrophes and anti-people sociopolitical and economic policies have put their very existence in jeopardy for decades.

Colonial and economic policies in the United States prior to World War II emphasized large-scale commercial logging and mining of the country's natural resources. Extractive industries continued even after the Philippines gained independence from the United States. Mining claims made by large corporations proliferated under the Marcos administration, which was bolstered by a presidential decree in favor of mining. Deforestation accelerated as foreign businesses and Marcos loyalists were handed wood licenses. Even after the EDSA Revolt in 1986, the administrations continued to encourage logging and mining activities.

Nickel mine operations prompted the Mamanwa to relocate to the lowlands in 1986. Mining deposits abound throughout the majority of Mamanwa traditional territories. Among the greatest iron deposits in Asia is Claver in Surigao del Norte, for example. Displaced from the trees that sustained their traditional lifestyle, the Mamanwa struggled in their new locations. Furthermore, the mining operations harmed the natural environment by clogging the waterways. Reversal of the Mamanwa's peaceful way of life was brought about by mining firms entering the Surigao provinces in the 1970s and 1980s.

Illegal and legal logging on the eastern side of the Sierra Madre mountain range has decimated Agta hunting and gathering practices. Because of the loss of forests, Aeta had no access to the plants and animals it needed to thrive. Hundreds of Agta were killed in Quezon province as a result of flash floods and mudslides caused by tropical depressions and typhoons in November and December of 2004.

With the support of social-forestry initiatives like Integrated Forest Management Agreements and Community-Based Forest Management Agreements , the government has attempted to address the issue of deforestation in the country (CBFMA). Nagpana, a forest reserve on Panay Island, was designated as an Ati-only area in 1986. The Department of Environment and Natural Resources is in charge of it (DENR). According to the agreement, the Ati are allowed to live in the forest, but they are prohibited from using forest resources for charcoal production or using forest land for kaingin (swidden farming). That's why they've started selling herbal treatments in nearby island provinces like Samar and Leyte and Cebu and Negros in order to make ends meet. As a result, Ati communities have sprouted up in places like Naga, Cebu, and Janiuay, Iloilo.

In 1998, the Batak of Kalakuasan in Palawan signed a CBFMA with the DENR covering 3,458.70 hectares of forest in Barangay Tanabag. It's a deal that Batak see as unsatisfactory because it only lasts 25 years and is only renewable if Batak can meet unattainable standards. Furthermore, the Batak are unsatisfied with their position as DENR subsidiaries because of the CBFMA's lack of security of tenure.

In addition to deforestation, the Aeta has been troubled by expulsion, displacement, serfdom, and mendicancy. Since the government and insurgent New People's Army (NPA) have been engaged in a long-term military war in rural regions, the Philippine Negritos, whose forest habitats are also battlegrounds, have been harmed. 400 Mamanwa households in Taganito, Surigao del Norte were evicted from their ancestral lands in the 1980s by military authorities who accused the Mamanwa of supporting the NPA. Families are being forced to flee their homes as a result of the harassment and expulsion they have been subjected to.

Aeta peoples have also been displaced from their natural grounds by hungry lowlanders in search of food. The Madia-as mountain range, which separates Iloilo and Antique, was the ancestral home of the Panay Ati. When the forest was reduced in the 1950s, the locals turned to swidden farming, selling medicinal herbs for a profit and working as farm laborers. Some Visayans took advantage of the time between planting seasons when Ati ancestral grounds were lying fallow and applied for government land titles for these ancestral holdings. The Ati attempted to retake their ancestral lands, but they were unable to demonstrate legal possession because they did not have the proper documentation.

The Ati in Negros have been reduced to the status of agricultural laborers or tenants, forced to work on land that was once theirs. In the lowlands, people hire them to do things like plow fields, collect coconuts, and cut bamboo into fish traps. A large number of Christian families employ women as maids or farm workers. A few people in Iloilo have taken to begging on the street. So it comes as no surprise that some Aeta (especially the Dumagat) succumb to alcohol. In the Dumagat culture, alcoholism was originally unknown. Lowlanders likely introduced it and unscrupulous merchants reinforced it by providing alcoholic beverages as payment for Aeta work. Even among women, intoxication has become a societal issue.

A Certificate of Ancestral Domain Title issued under the provisions of the Indigenous Peoples' Rights Act of 1997 (IPRA) gives Aeta tribes official acknowledgment of their ancient territories and waters (CADT). It has been possible for certain of the Pinatubo Aeta, Agta/Dumagat, Ati, and Mamanwa tribes to get land titles over ancient lands after enduring a time-consuming bureaucratic process. 400 Mamanwa families, for example, purchased a CADT in 2006 covering 48,870 hectares in Surigao del Norte, including a section of Agusan del Norte.

A formal land claim does not guarantee that indigenous peoples will be freed from their plights. This new income, which amounts to millions of pesos, has sparked friction among Mamanwa chiefs, who have been empowered by the IPRA to negotiate for a one percent royalty of the gross production of mining firms operating in their territories. Even though Quezon province's Agta/Dumagat ancestral lands comprise 164,000 hectares, they have not been safeguarded against illegal logging and the construction of a hydro dam that will eventually bury their forests and sacred sites.

Modern leaders have championed the group's economic, political, and cultural rights in recent times. At the vanguard of the Laiban Dam protests in 2009 was Napoleon Buendicho, a prominent Agta/Dumagat leader in Quezon. Tribal Council Governor Buendicho of the Agta/Dumagat and Remontado of Quezon Province led his fellow Agta in protesting the development of a dam that will flood at least nine barangays in Tanay, Rizal, and General Nakar, Quezon and leave 5,000 Agta homeless. Thirty Ati families headed by Dexter Condez obtained their CADT in 2013 on Boracay, a popular tourist destination. The CADT is located in Boracay's Barangay Manoc-Manoc and covers 2.1 hectares. However, private investors and other land claimants have disproved their claims. In February 2013, Condez was slain, and the Ati ancestral property's outer fences were destroyed. In order to protect Ati and local officials who were implementing CADT, the national government had to designate police authorities. Ati and island civilian authorities continue to face dire threats in spite of the National Commission for Indigenous Peoples' issuance of a warrant of execution confirming their land claim.

Pinatubo Aeta

The Pinatubo Aeta are members of a group of indigenous groups that inhabit hilly and forested places around the island. They're thought to be descended from the people who lived in the Philippines before the Spanish arrived. They are considered a significant ethnic group by social scientists. In addition to being the largest in number, they have maintained their cultural identity through the ages. 83,234 people were estimated to be members of the Aeta groupings in 1988. Pinatubo was home to the lion's share of this population. The Pinatubo Aeta grew at the same time as the Aeta in other parts of the country declined, a phenomena ascribed to Mount Pinatubo.

Prior to the 1991 eruption of Mount Pinatubo, the Aeta occupied Zambales towns of Botolan, San Felipe, Cabangan, and San Marcelino; Mabalacat, Porac, Angeles, Floridablanca; Capas, O'Donnell, Bamban; and Dinalupihan in Bataan. Aeta is surrounded by the Tagalog, Kapampangan, Ilocano, and Sambal peoples of the lowlands, all of whom speak their own dialects of Tagalog.

Mount Pinatubo, which stood at 1,745 meters above sea level before the explosion of the volcano in 1991, was home to a wide variety of plants, wild fruits, and medicinal herbs. The landscape was also densely forested, with a wide range of tree species. It seemed as if rattan was everywhere. During the day, the air was muggy, but as the sun set, the temperature began to drop. Its terrain was difficult and inaccessible to land vehicles because of its variable topography, rough interior, and rugged interior regions. Trails and streams wound their way through the slopes, connecting several settlements. The hilly region is home to a single river that flows into the West Philippine Sea. During the rainy season, its tributaries cause a lot of erosion in the surrounding villages.

Its lower and higher reaches were home to a variety of barrios and sitios. People living in the mountain's lower grasslands and secondary forests are classified as "acculturated" or "isolated," depending on where they live in the mountain. There were only a few acculturated villages in the Pinatubo region by 1976: Yamot, Mantabag, Kalawangan and Taraw were the only ones left, with Maguisguis, Villar and Poonbato the only others. The Pinatubo Aeta were vulnerable because they were ill-equipped to deal with external pressures after being driven from their ancestral territory. As was to be expected, they were among the most severely affected by the largest volcanic eruption of the twentieth century.. Aeta of Zambales lived in 24 villages before disaster: Tarao or Makinang, Manggel and Kalawangan of Zambales; Belbel and Balinkiang of Lukban and Belbel of Belbel of Balinkiang of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of Yamot of As a result of the blast, all of these were left in the dust. Lahar covered lowland areas around the volcano as it erupted, forcing evacuations and stopovers in various evacuation camps for evacuees.

But their incredible resiliency was demonstrated by the fact that their population remained roughly steady even despite decades of displacement. There were 56,265 Aeta in Zambales province in 1997, according to data from the National Commission on Indigenous Peoples (NCIP). This is close to the population level prior to the 1991 calamity.

The Pinatubo Aeta have also lost their original language, like other Aeta tribes. Those who live on the coastal plains near Mount Pinatubo can now communicate in the Sambal language, which is spoken by lowland people. Those Aeta who live in Pampanga speak Pampango, whereas those who live in Bataan speak Tagalog on Mount Pinatubo's Batan side speak Tagalog. However, the Aeta people of Pampanga and Tarlac still speak a language known as Ayta Mag-anchi. There were some communities in Pampanga that spoke it before Mount Pinatubo's erupting ash cloud engulfed the region. Many barangay residents in Capas, Tarlac, spoke Ayta Mag-anchi as well. Tarlac, Nueva Ecija, and San Clemente were the places where native speakers of the language could be found after the volcanic eruption.

Way of Life of the Aeta

The indigenous Aeta economy has traditionally included hunting and gathering food. The Aeta, except for those in Tarlac who knew how to produce rice, were nomadic hunters and fisherman in the 1880s. Fishermen used bows and arrows and dogs to harvest fish, and domesticated dogs to hunt for food like snakes and frogs. Wild fruits, vegetables, and honey were collected by women.

Chinese and Christian Filipinos exchanged beeswax and arrowheads for tobacco and betel. It was common for the Aeta to employ three types of arrows for different types of games. This quiver was made of bamboo and contained arrows tipped with poison made from roots and herbs. They like to hunt at night using a flashlight that is attached to their hands with thick rubber bands during the dry season. The animal's eyes are clearly visible in the beam of light. After then, the light is dimmed to make it easier to creep up on the prey. A second time, the arrow is elevated and pointed directly at the animal.

A wide range of traps and hunting methods are employed by the Mamanwa. During the rainy season, from November to April, hunting is at its peak. To catch deer, pigs, monkeys, iguanas, and other large animals, the Mamanwa used bayatik (spear traps) and gahong (pit traps) in the forest.

We've seen a wide variety of fishing methods in action. Both freshwater and ocean fishing are practiced by the Aeta of Antique in Panay. Everyone in the neighborhood uses their bare hands to catch gobies, shrimps, and crabs. Building watertight dams with the help of parents, children redirect the flow of an adjacent river toward the main body of water. Fish, eels, and shellfish are harvested from the riverbed by hand once the water has receded. Aeta Pinatubo uses more modern methods. They use a metal rod attached to a rubber band to catch fish as they swim. The Ati of northern Negros has been spotted using hazardous fishing methods, hurling explosive lime bottles into the water.

Several Aeta tribes rely on honey-gathering as a major source of income. Pinatubo Aeta and Ebuked Agta eat honey as a delicacy. Besides nectar and honey, the Pinatubo Aeta also devours immature bees and pollen from hives. Prior to 2010, the Aeta Magbukun of Mariveles, Bataan were heavily involved in the honey-harvesting practice known as "pamumuay." It takes Aeta dads or elder brothers a week on a luwak (backpack) to go to the forest and get honey. In the height of pamumuay season, boys skip school to join their mothers in harvesting big trees. Traditionally, honey is packaged and sold by women in repurposed whiskey bottles. Around 3.4 to 7 liters of honey per week can be harvested by an average Aeta Magbukun household during tag-pulot (honey season), which starts in mid-December and lasts until May. It's a good time to be them during Tag-pulot, because they can afford to pay their bills with their weekly income of roughly 3,000 pesos.

Rattan gathering is a key source of income for the Dumagat and is mostly carried out by men. They don't have a set work schedule and meet every day. Rattan stems are gathered from the forest, cleaned and scraped, and then split into long, narrow pieces as part of the work cycle. Rattan is delivered by the hundreds by the Dumagat to the merchants. The Dumagat receives a basket of products containing sugar, rice, salt, soap, and betel nut from these merchants, who reside in the lower regions. The Dumagat have no idea how much their job is worth in terms of money. Their incomes are frequently insufficient to cover their basic needs. Since the Dumagat cannot pay the hefty interest rates, they are compelled to take on debt from merchants. Due to the merchants' constant need to collect more rattan as payment, the vicious debt repayment cycle never stops.

The Agta are commonly described as commercial hunters and gatherers. Instead of hunting and gathering as a means of subsistence, those who engage in commercial gathering do it as a means of bartering their labor for carbohydrate-rich foods. It's likely that Kaingin is a very new addition to their way of life. As recently as 1975, for example, the Casiguran Agta were spotted engaging in the practice.

The Ati of the Visayas , who lived in permanent farming towns in the early 1960s, practiced agriculture. For food, the Ati settled in these areas and grew a variety of crops such as corn, wet and dry rice and abaca as well as sweet potato and cassava.

Systematic food production is new in the Ati case study. Although the Aeta have a subsistence economy, they are being drawn into the cash economy of most Filipinos. Hunting and gathering may give way to agriculture because forest grounds are disappearing rapidly, lowlanders are moving into the ancestral domain of Aeta, and cash crops offer an attractive alternative source of income. Agricultural dependency increases as the Aeta become more involved in a monetary economy. To make a profit, the Batak of Palawan, for example, collect rattan cane, wild honey, and bagtik, a resin made from Agathis philippinensis , among other things.

Historically, bagtik or almaciga are used as house torches in the Philippines. To create varnish and paints of the highest quality, linoleum adhesive, waterproofing compounds, and adhesives, tapping resin became a need after World War II. For centuries, the Batak have been masters of resin gathering, utilizing a process that does not harm trees, unlike the destructive methods used by lowlanders.

Aeta can earn money in other ways as well, of course. In weaving and plaiting, the Aeta have a talent. Handicrafts are made to meet the everyday necessities of the community, as well as for personal decoration and exchange with outsiders. Winnowing baskets, armlets, small bags, and mats are all products made by the Mamanwa and Agta tribes. Bartering and trading honey and tamed animals, as well as selling medicinal plants and roots, are common pastimes among the Ati of the Visayas. The Pinatubo Aeta are known for their mastery of metalwork, making it their most highly skilled vocation. A majority of the work is done by males, but women and children may also participate in the process.

The Aeta are still getting to grips with the idea of land ownership and formal titles. With the support of lowland allies in government offices, certain communities like the Mamanwa of Agusan have been able to gain land titles. However, the land is usually sold soon afterward. Due to the fact that traditional Aeta tend to be short-term foragers, this is the case. They've been conned into selling their titles for food, clothes, and trinkets, or putting them up as collateral for debts.

It is possible for the Aeta to be empowered by legislation such as the 1997 IPRA and Executive Order 247, which safeguard indigenous peoples' rights. Using natural resources and genetic materials in ancestral domains with legal titles in the Philippines ensures that monetary and non-monetary profits are shared, according to Philippine law. It is common for laws to govern and prescribe profit-sharing for the scientific and commercial usage of plants and animals. In exchange for allowing mining corporations to operate in their ancestral territory, the Mamanwa are entitled to take a one-percent portion of the gross revenues. The Pinatubo Aeta also want a piece of the money generated by visitors to the area around Mount Pinatubo. Subic Freeport and the Aeta of Zambales and Bataan agree on financial and non-monetary benefits from the utilization of their ancestral lands.' Negotiations might take a long time, but the payoff is worth the effort. Civil society and government organizations help Aeta groups negotiate with businesspeople, especially large corporations and international investors, because the Aeta groups need unique assistance in negotiating with businessmen.

Indigenous Aeta's Self-Identity, Sociopolitical Structures, Political System and Self-Determination at the Local Level in the Philippines

The Aeta's political system is mostly built on respect for elders who are in charge of judicial matters and are responsible for maintaining the band's peace and order. Aeta characteristics like honesty, openness and a lack of interest in gaining authority and influence for one's own benefit have resulted in an informal system.

We can think of it as an open-minded democratic political group. The main responsibility of the chieftains, who are often elders, is to keep the band in good order. Tradition serves as the foundation for the generally recognized rules and regulations. It is up to the pisen (elders) of Palanan, Isabela, to decide on critical communal issues. Panunpanun is the Ati term for this group in southern Negros. The panunpanun's leader is the group's eldest member. He or she must also be a good advisor, a good arbiter, and a mananambal (eloquent speaker).

However, it is still up to each individual to accept the judgments of the elders or chiefs. Members of the Agta band in northern Luzon are never forced to follow the advice of their leaders. They persuade through examples of good deeds.

They have also disrupted the tribal political structure by forcing them to elect members of the Aeta who serve in quasi-legal posts like councilors, barangay captains, and paramilitary officials who serve as a conduit to the outside world and not necessarily as leaders of the tribes themselves. Civic and religious groups in the lower regions have assisted some Aeta groupings in consolidating and pursuing their rights.

Native American rights are protected by the 1997 IPRA, a landmark law that was passed in 1997. As a result of the law, traditional Aeta leadership and sectoral organizations are being revitalized and strengthened. Their elders can accept or deny projects or activities inside their ancestral lands, as CADT holders, because they have the authority as CADT holders. Pastolan Aeta, for example, covers 4,200 hectares, some of which are located in the Subic Bay Freeport area. It is the Aeta's right to implement the IPRA law, which ensures them control over the Subic Base Management Authority (SBMA), the area manager, through their elders council.

Aeta Tribe Social Organization, Customs, and Tradition

With an average size of 10 families or 50 people descended from a common ancestor, the Aeta live in tiny groups. A lack of social stratification or classes is also evident.

In Aeta society, the nuclear family is the main social unit, however widows and widowers receive special attention. They appear to have equal rights and responsibilities as a couple, and their relationship appears to be pleasant. Parents and children have a solid relationship, and children are valued. As a result of this, the children show respect for their older relatives—their parents, aunts, and uncles.

Lowland culture has influenced traditional marriage traditions. Elders used to have a strong influence over how people got married in the past. When they were first introduced, they could only be organized by the couples themselves.

The Aeta mostly practice monogamy, although some communities allow polygamy. Among the Agta, it is customary to marry someone from a different ethnic group, a practice that may be widespread. The act of incest is frowned upon. First cousin marriages are common among the Pinatubo Aeta, but only after a rite known as "separating the blood."

The Dumagat have a tradition of courtship. Dropping ilador tibig leaves along the path where she gathers water is a way for a boy to show his feelings for her. The places where the bamboo leaves were dropped indicate whether or not she likes him. If she doesn't, she'll cover the ilador tibig with other leaves. Afterward, the boy would sing for her at her house. A gift in cash or in kind, such as a bolo or dress, must be given to the girl's parents if she is the youngest of her sisters.

By the time a young man reaches the age of 20 and a young woman reaches the age of 16, they can get married. All grooms must pay a bride-price in the form of a "arrow-bow bolo," "cloth," or "homemade firearm" in addition to money. By donating a piece of their bandi to the girl's family, the boy's family arranges for him to marry her. Alternatively, the male could be compensated by providing services to the girl's family. After the couple's marriage, the boy or his family may pay the further installments. When the wife's family fails to pay the bandi, it might cause strife among the Pinatubo Aeta. Elopement with someone who was not previously contracted is another source of the difficulty.

Every Aeta chapter has its own unique wedding ritual. When it comes to Dumagat weddings, the Dumagat sakad (a series of around three official meetings between the two groups) takes precedence over the kasal (wedding eating and drinking). It is customary in the Abiyan culture for the boy and girl to smoke a cigarette made of grass, which is then lit and given to them by their family members. Abiyan wedding traditions include the preparation of a betel combination for the couple to suck on.

The bride-to-be lives in the home of her husband-to-be. However, further studies demonstrate a shift in people's preferences for where they live. Whether or not the chosen location is close to one's parents, newlyweds prefer to reside in areas with agricultural land.

If both parties agree, divorce is possible. Laziness, cruelty, and unfaithfulness are all acceptable reasons for divorcing your spouse. In the end, the decision is made by a joint council of both families. The children are taken away from the guilty party. If the lady is to blame, the bandi must be returned to her. After a divorce, both parties are free to remarry.

The Aeta tribes consider intermarriages with lowlanders to be acceptable because of the social standing that may be achieved through such unions. Physical differences between the Aeta and lowlanders are thought to be reduced by these measures. Nearly all lowland men married Aeta women in Negros Island by 1974, but the Batak rarely married someone from Tagbanwa.

A pregnant woman's safety is guaranteed in their community. The safety of an unborn child necessitates restrictions on pregnant women. She should avoid tying knots or treading on cordage during childbirth, according to the Pinatubo Aeta. She must not be there when the stored tubers are dug out in order to avoid an early birth. Twin bananas and other oddly shaped fruits should not be eaten by her since they could cause a freak to develop in her.

Aeta women typically have an easy time giving birth and can return to work within a few hours of the delivery. A worldwide practice, massage, has been around for a long time. When it comes to childbirth, Aeta women of northern and eastern Luzon prefer to sit or kneel, unless there are significant complications and lying down is preferable. The birth of a child is open to all who wish to be present. A bamboo blade with a fine point is used to sever the umbilical chord. A loincloth is used to wipe the newborn after it has been wrapped in a little piece of cloth, laid by the mother's side, and smeared with ashes. That's because fire and ashes, which the Aeta believe protect them against evil, illness, and the cold.

Postnatal practices handle the umbilical cord and placenta symbolically. In the event that the infant becomes ill, the umbilical cord can be rendered inert and administered as medicine. Even in the privacy of your own home, it can be displayed in the form of an ornament. Hanging it dry and throwing it in the water can also help the child's development. The placenta can be disposed of in a variety of ways, including burying it under the house or returning it to the location of birth. The placenta is thought to cause illness or death if it is not properly disposed of.

Male circumcision is practiced by the Aeta, in which the foreskin is sliced open rather than cut off. Circumcision in the Dumagat language is referred to as bugit . An indication that a boy's role as a husband-to-be is about to change, young men between the ages of 11 and 16 are circumcised. The Agta of northeastern Luzon believe that a boy becomes a man when he or she kills or captures a wild animal on his or her own. The boy's father now considers him a man and allows him to date a girl from another tribe.

The commencement of menstruation marks the beginning of a girl's adolescence. In other words, when she has her first period, it's time to start dating, get engaged, and get married. It's customary for mothers to give their daughters crimson headbands when they've had their first menstruation as a mark of respect.

Even though the Aeta groups differ in their funeral customs, the following characteristics are found in all of them: Mourners leave material artifacts beside the cemetery to ensure the deceased's continued goodwill, and the burial site is abandoned after the grieving period.

Religious Beliefs and Practices of Ethnic Filipino Aetas

Aeta's way of living: dwellings and community settlements , aeta arts and crafts, cultural and oral literature of the aeta people.

Muminuddukam A ningngijjitam. (Pinnia) (It wears a crown but isn’t a queen It has scales but isn’t a fish. [Pineapple]) Assini nga pinasco ni Apu Nga magismagel yu ulu na? (Simu) (There is a cave with a bolo in it Full of bones it isn’t a grave. [Mouth]) Ajjar tangapakking nga niuk Awayya ipagalliuk. (Danum) (When you cut it It is mended without a scar. [Water])

Aeta Mythology: The Legend of Creation

There was no earth in the beginning, according to an Aeta creation narrative that is also known to the Mangyan . Manaul, a winged king who had been imprisoned by his vengeful opponent Tubluck Lawi , managed to escape. For not being able to locate somewhere to sleep, King Manaul vented his fury at both the sky (with fierce winds) and the ocean, which responded by unleashing tremendous waves. Manaul, on the other hand, was nimble and light on his feet. The battle carried on for years before both parties grew tired and agreed to compromise. Then Manaul requested for light, and he received thousands of fireflies in response. All kinds of birds were provided to him as counselors when he requested for them. In contrast, Manaul pounced on the chicks and small birds with equal ferocity. The fireflies were devoured by the owls and other huge birds, who in turn fed on them. Angry at the owls' disrespect, Manaul replaced their eyes with larger ones and ordered the birds to stay awake all night as a form of punishment. Angrily stamping his feet and spitting out lightning, thunderbolts, and winds, the king of the air lashed out at Manaul for what he had done to his advisers. Also, King Captan of the Higuecinas, a genius among seafaring people, attempted to smash Manaul by throwing massive rocks and stones from the skies. Because he kept missing, land began to form.

Musical Instruments of the Aetas

Aeta's traditional songs .

Umanga kitam didiya takawakanam Nge kitam manggeyok ta aget Ta isulit tam tatahiman tam Ta wan kitam nga makaddimas nga Agta. (Brother come, Let’s hunt wild pig, To barter for something good, So that we will not be hungry.)

What is the song called "Kakanap?" It is sung by two Agta. In the kakanap, each melodic phrase is six syllables long. The sentences are sung one after the other, except for the final phrase, which is performed jointly. A Christian kakanap is as follows:

Eeyoy, eeyoy Anu oy, anu oy Itta ay kofun ko Had en o, had en o Awem ay maita Atsi o, atsi o Te itta in teyak Had en o, had en o Apagam, apagam On man tu, on man tu Ayagam, ayagam On mina, on mina Petta kofun hapa Anu kan ngagan na Hesus kan Hesus kan Onay o, onay o Kofun tam hapala Onay o, onay o. (My friend, my friend, What? What? I have a new friend Where? Where? This one you can’t see. Why? Why? He is with me here. Where? Where? Try to look for him Where then? Where then? Now you call him. I wish I could. So you can be friends too. What’s his name? Jesus is his name Is it? Is it? Jesus is our friend. O yes! O yes!)

The magwitwit is an Agta fishing song sung solo in metrical rhythm

Angay nge taka alapan nga magwitwit tahayaw Tahikaw posohang ku nga magwitwit tayaw Tatoy dimumemat nga ibayku magpawitwit Tahikaw pasohang ku nga magwitwit tahayaw (Brothers come let’s go fishing because someone came to ask a favor that I catch fish. I would want you to help come help me catch fish, because someone came to ask a favor that I catch fish.)

An example of a lullaby is the adang, sung by the Agta of Palanan, Isabela. The soloist sings the adang accompanied by the busog. Rendered in verse with eight syllables per melodic phrase, the song has an arpeggiated melody in ascending and descending contour.

Annin ne annin annin bemahana a pala pala Guduhunga ipagtatoy unduhunga tema tema Guduhunga tama tama nungsuhunga palagi da Lakahana pagi pagi Wanahaney anni anin Bamahana Nene, Nene, Neneheneng Annine, anni, annin bemahana lallakbayan Bankahana nema nema Cuduhunga ema ema Nungsuhunga Nene, Nene, Neneheneng. (Oh! Oh! Oh! My! the waves. The child went boating in the sea. The shield traveled because she was left alone so she left far away, oh! oh! My! Nene, Nene, Neneng! Oh! Oh! Oh! My! she traveled by boat alone The child traveled o’er the big waves Nene, Nene, Neneng!)

In the town of Malay, Aklan, the pamaeayi, which is the practice of obtaining parental approval for marriage, may occasion the song “Kuti-Kuti sa Bandi”

[Woman]: Kuti-kuti sa bandi, [Man]: Kuti sa bararayan; [Woman]: Bukon inyo baray dya, Rugto inyo sa pangpang. [Man]: Dingdingan it pilak, Atupan it burawan; Burawan, pinya-pinya, Gamot it sampaliya. Sampaliya, malunggay, Gamot it gaway-gaway; Gaway-gaway, marugtog, Gamot it niyog-niyog. Hurugi ko’t sambilog, Tuman ko ikabusog. (Woman: Scrutinize the dowry. Man: Scrutinize the house. Woman: This is not your house! You live across the river. Man: Its walls will be made of silver, Its roof made of gold, As golden as the pineapple, And the root of the bitter melon. Bitter melon, malunggay, The root of gaway-gaway; Beat the drums now And let’s start the feast! Drop me some coconuts, For I am thirsty and hungry.)

Inan uning kulalu ung’ Ha ko ha ay takay laman ningbunlong Hua ay iya makukokabukilan tamaangwaking a gong ditan Hako ay naluluwa ikon nako pon nanangan Ha ay papatulo talon ti hua mata Pa-rung hm hm Pampanikibat na-an ay Sumaukan laos ti kaya kong pakidungo no lu ako ay ako’y magpapa a ganbag song kahit ta malantong Kaya kong ipagpalit apunan un Kungi kong diling masakit ti lalamunan ay ibularlar ko alaw ay iniong ay atong (The birds are chirping I ate a foul-smelling bagoong Hay I am going to the mountains to get ubod, which I will barter for my dinner. I am hungry, I have not eaten If only my throat weren’t aching I will tell. Oh, mother, oh, father, will spank you Hay I think my body is exhausted.)

Ho wa ay kay ti ho ni ko panghuyutan Ay yo hay yo pan yambutan nining almungan yabi ya bing ya saunghaay kay ti ing panghuyutan pam yam butan alimungan ng u mi ya aw kulyawan Ay-yay pangambutan alimungan (This is where she caught up Ay, hay. My love caught up with me. Late in the night did I go to our meeting place. Ay, hay, love caught up with me. When the kulyawan cried my love caught up with me.)

Haqaroq Aruq uy baking ka iq nang Hanggaang ta tala as tasa ay Aruy hinlunabing ing ka long au lo Lin bak nuq ay ti a rap ti a anang diok. (Aru, Why mother? She said, You are pitiful.)

Tatadi’i di’im Na di ta nga dididi’i maninga domobang di’i Hi nadida nga kangi di’i Eh iy di nga o’oh Ada di ka busaw o Patongo o kami nga nag alima nga di toni bayo Nami ni ngi di toni (Do not worry that you are placed on the sacrificial platform as offering at bagobayan om Ha do not wish ill or pronounce a curse even if om you await death until each and all of us have offered dances to the spirits di’i Do not be hurt that di’i you will be killed o’oh Do not hex or get even with us because no one is to be blamed)

Wawa dadi danga ingidi’im Omoyo san-o sagaya’on o dingi dingi Bongo nado di banang posan di kasan bobayang nga’on Tabangga nga dowa nga’om. Ha iba nga ibato di tana a gingi ingi ingi nga Linongta tanga tanga ingi ingi dingim Ha nayon ngo ngo nga di na inda nango di dingin Na nga’o nga’o da dina ona o pona din donga ongo diga o (This is the first time my voice dingi dingi is recorded, that my presence at bagobayan is being recorded. I wish to say that this voice should not be made fun of ingi ingi dingim. What I have pronounced are the words dingin of the highest of all the spirits.)

Aeta's Dance Rituals

Documentaries, Films and Videos Featuring the Aetas

ALDAWNetwork. 2012. “ Palawan: Our Struggle For Nature and Culture .” via Vimeo .

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Aurelio, Julie M. 2009. “‘Nga-nga’ Protest against Laiban Dam Project.” Philippine Daily Inquirer , 31 July. https:www.causes/com/cause/327438/updates/211342.

Balilla, Vincent, Julia Anwar-McHenry, Mark McHenry, Riva Marris Parkinson, and Danilo Banal. 2012. “ Aeta Magbukún of Mariveles: Traditional Indigenous Forest Resource Use Practices and the Sustainable Economic Development Challenge in Remote Philippine Regions. ” Journal of Sustainable Forestry 31 (7): 687-709. http://dx.doi.org/10.1080/10549811.2012.704775.

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———. 1977. “Pagbabago at Pag-unlad ng mga Agta sa Palanan, Isabela.” Diwa 6 (January-December) .

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Brosius, Peter J. 1983. “The Zambales Negritos: Swidden Agriculture and Environmental Change.” Philippine Quarterly of Culture and Society 11 (2): 123-48.

———. 1990. “After Duwagan: Deforestation, Succession, and Adaptation in Upland Luzon, Philippines.” Michigan Studies of South and Southeast Asia 2. Michigan: University of Michigan Center for South and Southeast Asian Studies.

Calzado, Conchita. 2013. Interview by R. Matilac. General Nakar, Quezon, 8 and 10 October.

Carolino, Ditsi. 2014. “ The March to Progress in the Philippines .” Viewfinder Asia , 4 November .

Catoto, Roel. 2013. “ Mamanwa Leaders Nix Manobo Ancestral Domain Claiming Surigao Norte .” MindaNews , 22 October.

Cembrano, Rita. 1999. Todom: Gawa-gawa Apu Nilomboan Kahimonan Ritual, Thanksgiving with the Boar Sacrifice Ceremony . Philippine Oral Epics . Ateneo de Manila University. Accessed 13 October.

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De la Peña, Lilian C. 2014. “ Between Veneration and Prejudice: The Ati in the Visayan World, Museum of Three Cultures .” Academia . Cagayan de Oro City: Capitol University.

De la Torre, Edicio, ed. 2005. Significant Change Stories: Caraga Region 13 Mindanao Philippines . CONVERGENCE for Community-Centered Area Development, Inc. and Fundacion IPADE.

Dodds, J. Scott, director. 2000. Batak: Ancient Spirits, Modern World . Film on demand. Lawrenceville, New Jersey: Films Media Group. http://digital.films.com/play/4ZQ8L4.

Eder, James F. 1993. On the Road to Tribal Extinction: Depopulation, Deculturation, and Adaptive Well-being among the Batak of the Philippines. Quezon City: New Day Publishers.

Empeño, Henry H. 1991. “Living in Limbo.” Philippine Graphic (12 November 1991, 18-19, 39.)

Espada, Dennis. 2003. “ Dumagats: A People’s Struggle to be Free .” Bulatlat 3 (24).

Estioko-Griffin, Agnes A., and P. Bion Griffin. 1981. “The Beginning of Cultivation among Agta Hunter-Gatherers in Northeast Luzon.” In Adaptive Strategies and Change in Philippines Swidden-Based Societies , edited by Harold Olofson. Los Baños, Laguna: UP Forest Research Institute.

———.1985. The Agta of Northeastern Luzon: Recent Studies . Cebu: University of San Carlos.

Eugenio, Damiana L., ed. 1982. Philippine Folk Literature: An Anthology . Philippine Folk Literature Series 1. Quezon City: The University of the Philippines Folklorists Inc.

Flores, Simplicio, and P. Jacobo Enriquez. 1950. Sampung Dulang Tig-isang Yugto . Manila: Philippine Book Company.

Fox, Robert B. 1952. “The Pinatubo Negritos: Their Useful Plants and Material Culture.” Philippine Journal of Science 81 (September-December): 173-414.

Gaillarde, Jean-Christophe, Catherine C. Liamzon, and Jessica D. Villanueva. 2007. “‘Natural’ Disaster? A Retrospect into the Causes of the Late-2004 Typhoon Disaster in Eastern Luzon, Philippines.” Environmental Hazards 7: 257–70. www.elsevier.com/locate/hazards.

Garvan, John M. 1964. The Negritos of the Philippines . Edited by Herman Hochegger. Vienna: Verlag, Ferdinand, Berger, Horn.

Gironiere, Paul P. de la. 1972. Adventures of a Frenchman in the Philippines , 9th edition. Manila: Filipiniana Book Guild.

“ A Glimpse of the Mamanwa Peoples. ” 2008. Accesed April 2014. Youtube.

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2 comments:.

Hello ! I would like to know from which book/article comes the legend of origins displayed in this post and whether there are more Aeta stories that were recorded and translated. Thanks for this interesting post !

Hello ! Thank you for this interesting article. I would like to know from which book/article the tale of origins displayed in the article comes and whether there are other Aeta tales that were recorded and translated.

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An Essay Describing the Aeta Family

Introduction: The Aeta, also known as Agta or Ayta, are one of the indigenous peoples of the Philippines, primarily found in the regions of Luzon. They are part of the Negrito ethnic group characterized by their distinct physical features such as dark skin, curly hair, and short stature. Historically, the Aeta have lived a nomadic lifestyle, subsisting on hunting, gathering, and primitive agricultural practices. This essay delves into the structure, culture, and challenges faced by the Aeta family, reflecting on the impact of modernization and potential measures to preserve their unique heritage.

Family Structure and Roles: Traditionally, the Aeta society is organized into small, close-knit family units, with the nuclear family being the primary social and economic unit. Family roles are clearly defined; with men typically responsible for hunting and gathering, while women engage in food preparation, childcare, and agriculture. Decision-making within the family and community is generally communal, with elders holding significant authority due to their wisdom and experience.

Extended Family and Community:

The Aeta families are part of broader kinship networks, emphasizing the importance of extended family relationships. These networks ensure social cohesion and mutual support, particularly in times of need.
Communal cooperation is a hallmark of Aeta society, with tasks such as building shelters and farming often being collective efforts.

Marriage and Social Ties:

Marriage among the Aeta is usually a communal affair, with strong emphasis on familial consent and alliances. Marriages often strengthen social ties between different groups and clans.
Adoptions and fostering are also common practices that help maintain social structures and support within the community.

Cultural Practices and Beliefs: The Aeta have a rich cultural heritage, deeply intertwined with their natural environment. They possess a profound understanding of medicinal plants and forest ecology, which is reflected in their traditional practices and spiritual beliefs.

Traditional Knowledge and Practices:

The Aeta’s knowledge of herbal medicine and traditional healing practices is extensive, passed down orally through generations. This knowledge is not only a testament to their adaptability but also crucial for their survival.
Interactive storytelling, music, and dances are integral parts of their cultural expression, used to convey ancestral stories, moral lessons, and community values.

Religious Beliefs and Rituals:

The Aeta spirituality is animistic, with a belief in ancestral spirits and natural deities. Rituals and ceremonies play a central role in seeking protection and blessings from these spirits.
Harvest festivals, healing rituals, and rites of passage are significant cultural events that strengthen social bonds and communal identity.

Challenges and Modernization: Despite their rich cultural heritage, the Aeta face numerous challenges due to modernization, displacement, and loss of ancestral lands. These factors have significantly impacted their traditional way of life and familial structures.

Displacement and Land Loss:

The encroachment of modern agricultural practices, mining, and logging activities have resulted in the dispossession of the Aeta’s ancestral lands. This displacement disrupts their traditional livelihoods and pushes them towards urban areas where they face social marginalization.
Legal battles over land rights often highlight the struggle of the Aeta for recognition and protection of their territories, yet systemic inequities persist.

Health and Education:

Access to healthcare and education remains inadequate for most Aeta communities. This lack of access exacerbates health disparities and limits opportunities for socio-economic advancement.
Efforts by government and non-governmental organizations to integrate the Aeta into mainstream society sometimes lead to cultural erosion, as their traditional knowledge and practices are undervalued.

Potential Solutions and Preserving Heritage: To address the challenges faced by the Aeta, a multi-faceted approach emphasizing cultural preservation and sustainable development is essential.

Empowering Through Education and Healthcare:

Providing culturally sensitive education and healthcare services that respect and incorporate traditional knowledge can empower the Aeta. Community-led health initiatives and educational programs can bridge the gap between modern services and traditional practices.
Scholarships and livelihood training programs tailored to the Aeta’s needs can facilitate better integration without loss of cultural identity.

Legal Recognition and Land Rights:

Strengthening legal frameworks to protect the ancestral lands of the Aeta will ensure their right to maintain traditional livelihoods. Implementing policies that involve indigenous communities in decision-making processes regarding land use can prevent displacement.
Government and private sector partnerships can promote sustainable development initiatives that benefit the Aeta without compromising their cultural heritage.

Conclusion: The Aeta family’s structure, rich cultural heritage, and traditional knowledge systems are invaluable aspects of the Philippines’ cultural mosaic. However, modernization poses significant threats to their way of life. Addressing these challenges requires a balanced approach that respects and preserves their heritage while providing them with the tools to thrive in contemporary society. Ensuring the Aeta’s rights, empowering them through education and healthcare, and protecting their ancestral lands are crucial steps towards achieving this balance. By fostering a more inclusive and respectful relationship with indigenous communities like the Aeta, we can ensure that their unique traditions and contributions continue to enrich our global culture.

Call to Action: Efforts to support the Aeta must be sustained and collaborative, drawing from both traditional wisdom and modern resources. Acknowledge and celebrate the diversity they contribute to humanity’s collective heritage and work towards policies and practices that uphold their rights and dignity. As globalization continues to shape our world, it is imperative to remember and respect those who have lived harmoniously with nature for centuries.

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Can an Essay be 2-Paragraphs? And how to write it

Even though writing essays can be challenging, writing a two-paragraph essay becomes even more complicated. It is always a challenging form of academic writing assessment that gives students stress.

Many wonder how do they do it? Does it even count as an essay? And what if you have too many points to fit in just two paragraphs for an essay?

Unlike the three-paragraph essay or the 5-paragraph essay , where one has many words to spare, the lack of words to waste makes a two-paragraph essay a mainstay for brevity, conciseness, and specificity. It is an essay that you write to address a topic with only 250 to 300 words, nothing more, nothing less.

To write an essay with two paragraphs, your organization and presentation skills must be top-notch. You will be recruiting and using the skills you use to write the longer essays, only that you must condense the content.

In this comprehensive short essay guide, you will learn what a two-paragraph essay looks like, the steps to take when writing one, the length and time it takes to write, and some of the best tips to use. By the time you are done, you will have a knack for writing a 2-paragraph essay.

Let us dig right into it!

What is a two-paragraph essay?

An essay can be two paragraphs. A two-paragraph essay is a brief or short written piece explaining one or two ideas in a few sentences and two paragraphs. It is a typical writing assessment for short-answer essay-based questions during examinations.

It is a condensed version of a traditional essay, but it needs you to explain the details or compress the content to fit within two paragraphs. A two-paragraph essay is about 8-16 sentences long. Its word count is between 250 words and 300 words. Therefore, it must be straightforward, brief, and concise. Like a one-paragraph essay, you must be highly mean or economical with words but spend your words writing about your topic.

When assigned to write a two-paragraph essay, knowing how to write an essay with one paragraph can come in handy.

A two-paragraph essay can have anything between 10-28 sentences, depending on how long such sentences are. The premise is based on the fact that a one-paragraph essay can be as long as 10-14 sentences long.

Outline for a two-paragraph essay

Writing and maintaining a suitable structure with only two paragraphs for content and other parts of an essay might be challenging, but not when you have an outline . On the other hand, it is advisable to stick to an outline when writing short essays. In this case, the outline limits and restricts the scope of your essay, ensuring that you wholly and briefly address the main point (s).

Paragraph 1

Opening sentence/statement. Should introduce the first main point.
First main point
Supporting information to the first main point
Concluding sentence that includes transition

Paragraph 2

Topic sentence. Transitions from the first main point to the second one. Introduces the second main point. You can use transition words such as in addition, on the other hand, likewise, etc.
Second main point. A sentence that details the second point of your essay. It should relate to your topic and thesis statement.
Supporting information for the second main point. These sentences introduce evidence to illustrate, explain, expound on, and provide examples that support the main point. You should also have a sentence that comments on the evidence or the commentary to present the evidence in your own words. Again, you should use transition words to ensure the flow of ideas.
Concluding sentence for the second main point . This sentence summarizes the entire work, offers closure to the whole essay, and wraps up the paper.

Structure of a Two Paragraph Essay

Since your essay consists of two paragraphs, it must have a thesis statement, topic sentences, supporting sentences, and concluding sentences. Then, assuming you have already settled on a topic, you must research. And after the research and outlining are done, here is how to organize or plan your essay to discuss ideas in the two paragraphs.

Note that when writing such an essay, you must select two strong points that stand a high chance of directly answering the question or prompt. So, what does a two-paragraph essay look like?

Just like a standard academic essay, ensure that you have a title page. The title page bears the title of your essay, name of your institution, name of your professor/instructor, course code and name, date of submission, etc. The title pages vary depending on your chosen formatting style, i.e., MLA, APA, Harvard, or Chicago. Remember, never underline the headline of your essay. And if you have to bold the title, only do it if the formatting style allows you to do so.

Topic statement

The topic sentence is the mini-thesis of your paragraphs. When writing a two-paragraph essay, the topic sentence captures the content of the sentences within a paragraph. It answers the main title and is a logical explanation of the claims presented within the header. Ensure that your topic sentences are brief, cogent, and relatable.

Supportive points

After the topic sentences (two in this case) comes a series of supporting sentences that contain details about the points raised in your opening sentence. This is the series of sentences in the paragraphs where you integrate evidence, use factual data, provide examples, and illustrate the ideas to prove the validity of the topic sentence. In a two-paragraph essay, you could have up to five or four supporting sentences to back up the thesis of your essay.

Concluding statement

Just like you opened the paragraph, you must close it. Having a closing sentence in the body of your essay does the trick. It winds or wraps up the paragraph and transitions it to the next. The closing sentence affirms to your readers the reason the topic statement was valid, given the facts presented in the supporting sentences.

You can only use the transition sentence in the closing sentence of the first paragraph for a 2-paragraph essay. The second closing sentence winds up the entire essay and offers closure so that the writer is in a complete loop of information. It is a conclusive statement for the whole of the essay.

To avoid plagiarism, you must integrate evidence from scholarly sources into an essay . The only best way is to have in-text citations and a list of references (works cited, bibliography, or references page). Then, ensure that the work is referenced appropriately, following your professor's formatting and citation style.

Related: How to structure paragraphs effectively.

How do you write an Essay in 2 Paragraphs? The Steps

You are being tested for your comprehension, critical thinking, creativity, analytical, and organization skills; that's the purpose of assigning you to write a two-paragraph essay. In addition, a two-paragraph essay must show that you can be specific in deciding the best material and evidence to put forth when handling a topic and discarding unwanted or irrelevant information.

Like the one-paragraph essay, you will take the skills that a longer essay needs and condense the ideas and steps to achieve the same objective. Here is how you can write a perfect essay in just two paragraphs.

Step 1: Choose a topic

It is a clichÃ© in most of our articles and an essential step. However, choosing a good topic for an essay delineates a successful and a failing student. When writing an essay, your first step is to select a topic before brainstorming for ideas. Then, if you have a specific question or topic provided, you can jump to the next step. Otherwise, select a topic that is relatable, interesting, easy to find information about, and one you enjoy writing about.

Step 2: Brainstorm for Ideas

With the topic knowledge, research widely, take notes, and brainstorm the ideas you wish to include in your essay. As you research and brainstorm, organize the relevant and valid sources for later use. Sometimes, you do not need sources if it is part of an exam. Then, all you need to do is develop related ideas and write a short two-paragraph essay answer.

Step 3: Narrow down your thesis

Like other short essays, a two-page essay is a condensed version of the longer ones. Because you understand what is required of you, come up with a brief, declarative, and informative statement describing your essay's gist. This is your thesis statement , which is presented in the first sentence of the first paragraph of the two-paragraph essay.

Step 4: Outline your ideas

Quickly write an essay outline where you define what goes where and in what sequence. The outline should be the backbone of your essay when it comes to the writing stage. You can do this faster to ensure that no time is wasted or that you do not derail when writing. Next, outline the paragraphs to determine the tone of the topic sentences and the supporting and closing sentences.

Step 5: Write the essay

To write the essay, which can take 20-30 minutes, start by writing the first topic sentence. The first topic sentence bears a condensed version of the thesis and serves as an attention grabber for your readers. It should be outstanding, short, and sweet. Next, present the examples, illustrations, facts, and elaborations as your supporting sentences. Cite as you write to ensure that you correctly cite the information. Finally, conclude the first paragraph by wrapping up the paragraph and transitioning to the second paragraph.

Repeat the steps you did in the first and second paragraphs, only that the last sentence wraps up the entire essay. Lastly, sum up the two paragraphs and close the essay.

Step 6: Proofread, edit, and submit

As a final step, which takes approximately 5-10 minutes, address all your essay's errors, mistakes, and omissions. Ensure that you proofread your essay well before submitting it for assessment. Also, ensure that your essay is submitted within the recommended deadline and in the correct format (PDF or Word document).

The above techniques, approaches, or steps can save time writing a two-paragraph essay. The two-paragraph essay rule applies to short college essays, personal statements, leadership, nursing philosophy, and brief narrative essays. Sometimes, there is no need for sources. Nevertheless, maintain the structure we have discussed above.

Tips to Make an excellent two-paragraph essay

Let's assume that you are sitting for an exam and would like to write a two-paragraph essay that answers the short essay-based questions. You can use these tips to spice up your writing, conclusively answer the question, and win the heart of the markers, professor, or instructor.

1. Be brief

Being economical with words will save you the trouble of truncating ideas when done. It also helps save time. Instead, use loaded sentences that capture the main ideas you want to communicate. Besides, avoid using too many words to explain something when you can use a word or two. When explaining concepts, be thorough, composed, and brief to avoid confusing the readers.

2. Keep it romped up

Your essay must grab the attention of the readers. Remember, your first or first opening sentence is your thesis statement. Therefore, you can begin with a hook as a thesis statement for this short essay. Just like in the one-paragraph essay . Besides, ensure that every body paragraph focuses on the idea mentioned in the topic sentence. Keep your relevance, validity, and authenticity by citing any information borrowed. Your choice of words should also be top-notch.

3. Maintain a good organization

Ensure that your two-paragraph essay is well-organized. For example, have the two body paragraphs with distinguishable topic sentences, supporting sentences, and closing sentences. As well, plan your essay well before writing. A good organization will help you avoid wasting words and reduce the chances of unnecessary repetition.

4. Use transitions

Use linking words, signals, and sentences to ensure a smooth flow of ideas in your essay. Making good use of transitions always carries the day. Ensure that you do not overuse the transitions or that you don't use the wrong transitions for the sake of it.

6. Proofread and edit well

There are high chances of your professor being keen on your essay, given that it is short. Therefore, you have to limit the chances of them awarding a poor grade just because of a few errors and mistakes. Therefore, follow our self-editing checklist and edit, proofread, and polish the 2-paragraphs of your essay. Remember to assess and correct the grammar, spelling, and punctuation mistakes. Also, check whether your essay has a good choice of words; replace the complex vocabulary if you can. The simpler your essay is to read and understand, the higher the chances of a good grade.

Related Reading: How to write an analytical essay .

Wrapping Up

An essay can have two paragraphs if you are requested to fulfill writing a given number of words on a given topic in two paragraphs. Majorly, a two-paragraph essay is between 250 and 300 words.

It contains two well-balanced paragraphs that expound on a narrowed-down thesis. Two-paragraph essays have a slightly different structure from conventional essays.

And now, with the steps, tips, and explanations, we have the best writers if you want to hire someone to write your 2-paragraph essay. Our essay service has some of the finest writers you will ever meet.

You can use the model of two-paragraph essays to revise, learn how to write, and understand how to organize short essays.

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IMAGES

ESSAYWrite a two paragraphs essay describing AETA family depicted in
An Aeta Magbukún family from Biaan, near Mariveles, Bataan. Photo by
Aeta family, Luzon, Philippines, Oct. 1938
My Family Photo Essay by Christina Moody on Prezi
Aeta family (3)
The Aeta People of the Philippines: Culture, Customs and Tradition

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COMMENTS

write two paragraph essay describing aeta
The Aeta family's interaction with their surroundings further highlights their role as stewards of the forest. The father, with a handmade bow and quiver of arrows slung over his shoulder, symbolizes his role as a hunter and provider, ensuring the family's sustenance while adhering to sustainable practices that protect the biodiversity of their ...
The Aeta People: Guardians of the Environment
However, as time passed, some Aeta communities have settled in villages in more accessible areas. One such area that the Aeta have called home for generations is the region surrounding Mt. Pinatubo. Unfortunately, when the volcano erupted, the Aeta lost their homes and were forced to seek refuge in evacuation centers for an extended period of time.
Hinubog ng panata
Villanueva's photo essay shows how development aggression not only threatens indigenous culture that is deeply rooted in land, but also the extinction of an entire heritage, in the context of the Aetas in Capas, Tarlac. ... A small native hut in Sitio Alli where an Aeta family lives is situated near one of the construction sites of New Clark ...
The Indigenous Aeta People
The Aeta ethnolinguistic minority in ... Ethnonyms: Ayta, Agta, Atta, Ata, Ati, Ita Countries inhabited: The Philippines Language family: Austronesian Language branch: Malayo-Polynesian. Our indigenous Aeta people photo-ethnographic essay has moved. ... If you enjoyed reading this photo-ethnographic essay, please consider buying us a coffee to ...
The Aeta People of the Philippines: Culture, Customs and Tradition
Aeta mimetic dances depict a variety of tasks. The Aeta of Zambales still do a potato dance in which they pretend to be stealing potatoes from a field. Pinnehug and pinapanilan are two Aeta bee dances that tell the story of honey-gatherers who get stung by bees because of their overzealousness. Frenzied leaps are part of its routine.
Make me a essay describing the aeta family
An Essay Describing the Aeta Family. Introduction: The Aeta, also known as Agta or Ayta, are one of the indigenous peoples of the Philippines, primarily found in the regions of Luzon. They are part of the Negrito ethnic group characterized by their distinct physical features such as dark skin, curly hair, and short stature. Historically, the ...
SOLUTION: Photo analysis the aeta family
Directions: Write a two-paragraph essay describing the Aeta Familydepicted in the photo. Use one whole sheet of paper. Please see. Post a Question. Provide details on what you need help with along with a budget and time limit. Questions are posted anonymously and can be made 100% private.
Write a two paragraphs essay describing AETA family depicted in the photo
Write a two paragraphs essay describing AETA family depicted in the photo. See answer Advertisement Advertisement tanjelly tanjelly Answer: Aetas are characterized by their skin,color,height, and hair type . They mostly have dark to dark-brown skin, curly hair and usually below five feet tall.
Write a two- paragraph essay describing the Extended Family depicted in
Write a two- paragraph essay describing the Extended Family depicted in the photo - 26402783
Two Paragraph Essay: Definition, Steps, Tips, Format, & Structure
When assigned to write a two-paragraph essay, knowing how to write an essay with one paragraph can come in handy. A two-paragraph essay can have anything between 10-28 sentences, depending on how long such sentences are. The premise is based on the fact that a one-paragraph essay can be as long as 10-14 sentences long. Outline for a two ...