When death occurs, lapuy, death messengers, are sent to inform relatives and friends. The body is washed, dressed in best clothes of the deceased, laid on mat at the exact center of the floor directly underneath the peak of the rooftop, and completely covered with a blanket. Objects, such as a bolo sword that the dead must take with it on its journey to the afterlife, are placed near the body. A clothesline is strung parallel to the body, and the clothes of the family or the dead person's personal possessions are hung there. There is much wailing and shouting, and the agung (gong) is constantly beaten to announce the death to everyone within the hearing distance. The number of beats indicates the dead person's age, status and social position.
After the grave has been dug, someone stands guard by the pit to keep the busaw away. Burial rites begin in the house with the "cutting the strand" ritual: an elder blackens half of a strand of manila hemp. This blackened end is held by the family while the white end is tied to the corpse. The strand is cut to signify the cutting of ties of affection between the family and the dead.
A man is buried facing the east so that the sunrise will signal to him that it is time to work. A woman is buried facing the west so that the sunset will remind her that it is time to cook. As the dirt is thrown back into the pit, all turn their backs to avoid temptation of accompanying the dead person. The grave marker is a low wooden frame. Tree cuttings are stuck around the grave.
After the burial, the mourners go to an unfrequented part to wash themselves and the tools used to dig the grave. When they return to the house, they spit on a burning woo or a fire by the doorway. Everyone takes a small bite from the small meal that has been placed on the mat where the corpse had lain in state. The last person coming in takes the glowing piece of wood and the meal out of the house and throws it in the direction of the grave. Everyone, including the soul of the dead, is invited to eat. A mourning period of 8 to 12 days is set, depending on the stature of the dead person. A baby is mourned only for one day; a datu, seven days. There is singing and dancing but no instrumental music is allowed.
In Salangsang, Cotabato, the mourning period may last 1 to 10 years, during which time the coffin stays at one side of the room. The coffin is made of a hollowed-out tree trunk, which is split lengthwise and it's edges sealed with a mixture of wood ashes, sweet potato leaves, and lime to contain the odor. The coffin is then half buried about 10 m away from the house, so that the sogoy or gimukod can wander in and out of the body.
The betuung feast is held within a year after the burial; some hold it on the third day. The gimukod is entitled to attend and it is persuaded to journey on to the afterworld without taking anyone with it. Early in the morning, a meal is placed at the threshold and ashes are sprinkled at the foot of the ladder. Everyone in the house stays still so as not to frighten the soul away. If the ashes bear footprints, this means that the gimukod has come.
For a widow or widower of marriageable age, the betuung feast is an occasion for the parents and parents-in-law, together with the datu/bai, to discuss the prospect of a new spouse for the new widow/widower.
From the Articles Published by Lydia Mary De Leon
After the grave has been dug, someone stands guard by the pit to keep the busaw away. Burial rites begin in the house with the "cutting the strand" ritual: an elder blackens half of a strand of manila hemp. This blackened end is held by the family while the white end is tied to the corpse. The strand is cut to signify the cutting of ties of affection between the family and the dead.
A man is buried facing the east so that the sunrise will signal to him that it is time to work. A woman is buried facing the west so that the sunset will remind her that it is time to cook. As the dirt is thrown back into the pit, all turn their backs to avoid temptation of accompanying the dead person. The grave marker is a low wooden frame. Tree cuttings are stuck around the grave.
After the burial, the mourners go to an unfrequented part to wash themselves and the tools used to dig the grave. When they return to the house, they spit on a burning woo or a fire by the doorway. Everyone takes a small bite from the small meal that has been placed on the mat where the corpse had lain in state. The last person coming in takes the glowing piece of wood and the meal out of the house and throws it in the direction of the grave. Everyone, including the soul of the dead, is invited to eat. A mourning period of 8 to 12 days is set, depending on the stature of the dead person. A baby is mourned only for one day; a datu, seven days. There is singing and dancing but no instrumental music is allowed.
In Salangsang, Cotabato, the mourning period may last 1 to 10 years, during which time the coffin stays at one side of the room. The coffin is made of a hollowed-out tree trunk, which is split lengthwise and it's edges sealed with a mixture of wood ashes, sweet potato leaves, and lime to contain the odor. The coffin is then half buried about 10 m away from the house, so that the sogoy or gimukod can wander in and out of the body.
The betuung feast is held within a year after the burial; some hold it on the third day. The gimukod is entitled to attend and it is persuaded to journey on to the afterworld without taking anyone with it. Early in the morning, a meal is placed at the threshold and ashes are sprinkled at the foot of the ladder. Everyone in the house stays still so as not to frighten the soul away. If the ashes bear footprints, this means that the gimukod has come.
For a widow or widower of marriageable age, the betuung feast is an occasion for the parents and parents-in-law, together with the datu/bai, to discuss the prospect of a new spouse for the new widow/widower.
From the Articles Published by Lydia Mary De Leon
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