tree. Image: Wikipedia
The only definition for “ingkanto” that I could ever get out my parents was “they’re like fairies”. According to the description given by Francisco Demetrio, they live in boulders, caves, holes in the ground, or in trees like the balete (a relative of the banyan tree) or the acacia. They are mischievous and capricious. On the one hand, there are traditions of them lending beautiful golden tableware for the weddings and fiestas of people in need; on the other hand, they can curse you and send diseases on you if you disrespect them (even accidentally), or if you don’t give proper greetings when you pass their homes. In the anecdotes that Demetrio collected, they are often described as fair-skinned, blonde and blue-eyed.
They also have a reputation for stalking people. The name Herminia Meñez gives to this phenomenon is “Ingkanto Syndrome”, though I don’t know if the term originates with her or not.
Meñez identifies three distinct stages to the phenomenon. In the first stage, the victim is visited by invisible beings, who try to seduce him or her away with displays of wealth and power. This is manifested to others who may witness the victim havings spells of stiffness and unconsciousness, disappearing for intervals of time without explanation, hanging from trees, or displaying other unusual behavior.
In the second stage, if the victim resists the spirits, they begin to abuse him physically and verbally. This manifests to witnesses as the victim becoming violent, and often extraordinarily strong. Often, family members have to tie the victim down to prevent him from “running away with the spirits”.
In the third stage, the victim’s family has brought the victim to a curer (a mananambal, for instance). Assuming the cure has been successful, the victim goes from wild and uncontrollable to “quiet and well-behaved”.
Demetrio describes the typical instance of the phenomenon similarly: “the disappearance of the victim and the seizure of madness usually accompanied by a show of extraordinary strength”.
In the traditional belief systems, the ingkanto syndrome can be brought about by any number of things. The victim might have accidentally violated the property of an ingkanto, for instance by destroying an anthill or mound that was their home, by building on an ingkanto’s land, or chopping down an ingkanto’s tree.
But there is another, more interesting folk hypothesis: the symptoms of madness were brought about because the victim was resisting their spiritual calling — namely, the call to be a shaman or healer. When the victim stops resisting and accepts the call, then the madness cures itself, and the victim becomes a more centered, thoughtful individual, one who is ready to serve the community through their spiritual or healing arts.