Atáng is an indigenous ritual for the dead or spirits in the Northern Philippines.^[1] It is thought to be a part of the cultural and religious contexts of the Ilocano people. In general, the atáng is known as a food offering intended for the dead and to drive away evil and malevolent spirits.^[2] It plays an important role in Ilocano culture, as Ilocanos generally believe that spirits or anito live among them, either of the dead or of other worlds, who need to be appeased whenever they are disturbed or offended.^[1]

The most common ritual forms of atáng take place before, during, and after the wake (pumpón) of the deceased; on death anniversaries (babang-luksa); and in cases of illness attributed to unknown phenomena or dreams interpreted as bad omens.^[3][4]

In instances of illness (naam-amlingán), atáng is typically conducted by the baglán or mangngágas (indigenous or spiritual healer) who chants prayers to appease the spirits or otherworldly entities believed to have caused the ailment.^[5] The atáng, or food offering, is placed on a table or dúlang (a low table) and may also be positioned on platforms called simbáan or in caves, trees, and forests where spirits are thought to reside.^[6] Traditionally, the atáng is placed in the sarukang, a bamboo pole sliced into sticks on one side and tied with ropes to form a flower-like structure to hold the food offering.^[3][5][7]

Influenced by Catholicism, Ilocanos often perform atáng during major Christian celebrations such as Paskúa (Christmas), Pista Natáy or Aldáw Dagiti Kararuà (Undas or All Saints' Day), and Semana Santa (Holy Week).^[8] During these events, atáng is offered in cemeteries in front of graves or within homes for deceased relatives, an act known as dipunturong, which pertains to remembering the dead with special offerings.^[9][10] During Semana Santa, atáng is placed in front of a photograph of departed relatives and/or an image of Jesus, Mary, or the Holy Family while prayers, dung-áw (dirges or lament songs), and novenas are performed.^[11] Atáng may also be offered during events such as birthdays, weddings, baptisms, or other significant celebrations.^[5] This practice of offering food to the deceased is referred to as alay by the Tagalog and halad by the Cebuanos.^[8][12]

Traditionally, the plates of food prepared for atáng include kankanén (sticky rice cakes) such as súman, dudúl, linapét, baduyá, patópat, or balisongsóng (snacks made from sticky rice or rice flour); busí (caramelized popped rice); lingá (black sesame seeds); sticky rice with coconut milk; and bagás (uncooked rice) shaped into a crucifix and topped with fresh eggs. The food offerings may also be accompanied by danúm (water), búa ken gawéd (betel nut and piper leaf), apóg (lime powder), basí (fermented sugarcane wine), and tabáko (tobacco) or pinádis (rolled tobacco).^[8][13]

Ilocanos believe that the soul does not immediately depart from the world of the living during the wake and still requires sustenance, hence the offering of food as the soul transitions to the afterlife.^[14] Furthermore, it is believed that the soul returns to the living world after the nine-day wake and must be welcomed back.^[15] In cases where the deceased appears in dreams or a family member experiences an unexplainable illness, atáng is performed as a ritual of appeasement for the deceased who may have been offended or disturbed.^[10] It is also interpreted as a means of seeking intercession from the deceased for their loved ones and expressing gratitude for warnings against bad omens received through dreams.^[8]

Clearly, the significance of atáng for the Ilocanos transcends the mere remembrance and honoring of deceased loved ones. It embodies their beliefs about life after death and the intricate relationship between the living and the departed.^[8]

• de los Reyes, Isabelo (1890). History of Ilocos. University of the Philippines Press. ISBN 978-971-542-729-6.