Archive for the ‘diaspora philantrophy’ Category
Sangal di kultura -together again
Posted on: July 19, 2016
Together Again
Summers and Christmas breaks are the perfect time for Reunions because most schools are on vacation. Families, clans, class, schools, organizations and people groups come together for common interest and strengthening the value of unity and self help through these reunions.
This coming May 1 is the UB Science High reunion, where we will be going back to our alma mater. I always find it refreshing as we will all stand and sing the Science High hymn,
The past week the 11th Igorot International Consultation (IIC) was held in Teng-ab, Bontoc, Mountain Province. It was the late Governor Leonard Mayaen who accepted the invitation to host the IIC which will coincide with the provincial celebration of the Lang-ay. Initially, the Weygan family intended to go where the nieces and nephews were to join the Katagoan caravan and on to the Lang-ay. Two family rooms and one single room was reserved. But with the unpleasant passing on of the beloved head of the province, Leonard Mayaen, everything changed. The activities of the province was canceled and so the family also decided not to join this IIC-11. According to Yvonne Belen who came from Netherlands, the attendance was acceptable as it was a little over a hundred participants considering the current developments in the province. I have attended the IIC in Green Valley, in London, in Australia, in Banaue and in Baguio Country Club. We hope that more will attend the next one in Hawaii by 2018.
Last February 6, 2016 we also had the Galeled Clan Reunion with the theme “Let’s join our hands to reach the world.” The next International Galeled Clan Reunion is on July 7-8, 2016 in Calgary, Canada. Here the members of the clan converge with people coming from the Philippines, USA, Australia and Europe. In these reunions relatives trace their roots, they meet relatives to renew, gain more friends and establish contacts with new found relatives. It is with the idea of strengthening bonds and knowing people in authority who they can seek help, identify professionals who they can go to, and identifying people in GO and NGOs who focus on some concerns they can form partnerships. One of the output of this reunion is the start of the Galeled Scholarship fund, where the Mayor Mauricio Domogan gave the initial fund. Another point of unity is the revival of the Galeled Cooperative that needs to be formally registered and managed.
My husband’s Abanay-Lumbaya family clan just had their reunion this April 16, 2016 at the BSBT Assembly Hall where we had people coming from Mountain Province, Manila, German, Netherlands and other places. One person we met was the family of Bayani Loste, based in Manila and a lawyer with specialty on Intellectual property Rights. He works also at the Fortun, Narvasa & Salazar law firm. Aside from the presentation of the families was the blessing of a set of gongs before it was used for a community dance. After that was teaching the young people to beat the gongs and to dance. It was encouraging to see everyone exchange insights on the positioning of the hands and the sway of the body.
It was my mother who has started me in tracing my roots with her family and dad’s family. When we were younger my mother would so a senga by butchering a pig and calling the different families to come and join the party. At the end of the party was the distribution of the “watwat” a piece of un cooked meat that was segregated to members of the extended families. who came and for those who did not come, my mother would send the drivers to go and give their watwat. She emphasized the importance of being part of the family and the community. My dad was the one who would go from one wake to another, doing bayao and Christian service. My parents would say “ta kabagian tako datodi” meaning they are our relatives. They would go to weddings because they are kakailian and even if they are not directly blood relations, they are in someway relatives because they are affiliated. And so the reunions conducted now are ways to strengthen those relationships. It is “together manen (again) times” where one gets a chance to meet those near and far.
But a critic says “reunion tapno ammo ti ibotos ti election” meaning “Reunion so we know who to vote this election” it is so because relatives are expected to support those who are in the clan. Similarly, classmates campaign for their own classmates and those in organizations cheer on those in their organizations or relatives of their members. And so it is “together again.!”
Memories of Benguet
Posted on: January 25, 2014
Memories of Benguet: How I saw it two decades ago
I was born in Baguio and my first awareness that Baguio is not Benguet was in high school when I was helping my mother in her stall at Hanger Market because most of our neighbors in the market were from Benguet speaking Ibaloi and Kankana-ey. Every weekend I would be in the market if we do not have school activity in UB Science High. I like going there because my mother will give extra money whenever we go and help. This awareness was heightened because one of our closest friends is Florita, a descendant of Suello of Tuba and Asin, and when they have a “canao” we were invited.
After the EDSA revolution and we organized the Association of Young Igorot Professionals (AYIP) our first President was Ruben L Tinda-an of Buguias, Benguet. Precisely he was elected because of his idealism, his clear understanding of the vision and mission of AYIP and he was a Benguet. In the Constitution the board was to be composed of two representatives from each of the provinces of the Cordilleras, highlighting the unity in diversity of the tribes. Being around these Benguet people was a learning experience on their ways, beliefs and practices. By 1987, AYIP organized a farmer’s seminar in Benguet State University and practitioners and teachers met to address concerns of the Mountain Trail vegetable terraces and the diminishing salad bowl of Trinidad.
By 1990, UGBO was also formed with then Baboo Mondonedo, Manny Onalan, Nestor Caoili and the past Fiscal Felix Cabading, and we were commissioned by Philippine Daily Inquirer to write a series on the Cordillera as a background on the Cordillera Autonomy Act. It included a secondary research on the history and lifestyle of the various tribes of the Cordilleras that afforded me to read deeper in the similarities and diversities of the tribes. Our next project then was to send rice and support to a small village Dananao/ Chananaw where Manny came from. Then we went around Benguet assessing the invasion of the potato farms overtaking the mossy forest in Ballay, Kabayan and Cada between Mankayan and Sinto.
One time we went to Mt Pulag and passing a lake we saw various black big hoses tapped on it’s side where the farmers source their water for their gardens. Then further we reached Lake Tabeyo, at that time we were told that the farmers were not even sure how deep the lake was because they cannot see the bottom. I threw a long stick and it slid deep until I cannot see it. The lake was mystical as it was in the middle of the mossy forest and a thick under bush, searching deep we cannot see the bottom as leaves that fell into the lake for ages have rendered it opaque and the stillness of the water also gives an eerie feeling that spirits inhabit the place. Now, with the account of those who went there, the lake is no longer what it was. I read an article which said that portions of Lake Tabeyo have been filled with soil bulldozed when they made the road traversing the village.
In 1991, Fiscal Cabading picked us from Bontoc and we passed by Cada traversed down to Mankayan passing freshly burned mossy mountains giving way to potato forest. At that time we passed a clearing with a grass hut where children were running around bare, it was like a flashback of some olden time and place. I felt that the land was crying, raped from its cover, exposing its secrets. I felt anger on what I perceive is a meaningless abuse of the forest and could not comprehend how people would exchange their natural perfect habitat to an elusive progress in the guise of development.
AYIP did doing numerous medical missions in Benguet as far down to Ansagan, Pimingan, Pula, San Manuel and other sitios of Tuba, Bakun, Buguias and Kibungan. However, one afternoon, out of the ordinary the group trekked to Bingaongao caves of Ambongdolan, Tublay. Honestly, I do not remember how we got there for we were guided by Richard Bawingan and Ruben Tinda-an caring less of the way, but making sure we have a foothold and warding away the tall grass slapping our faces. We camped under the trees, sky and stars for the night after trying to persuade the mini crabs and the mudfish to swim towards us for our dinner. The next day was exploring the cave where we saw coffee beans on the floor processed by the civet cat. Which is now commercialized into one of the most expensive coffee, but come to think of it, how much coffee beans can you gather when there is only a few existing civet cats around. By now, I presume this is no longer the picture you get when you reach Bingaongao.
One of the most daring medical mission we had was going down to the Carino house in Ansagan using the pick-up of then Mayor Akia of Tuba. AYIP and volunteer doctors were loaded in and out of the pick-up traversing the river 21 times to conduct a medical mission. The village folks requested for circumcision for their boys and so that night the doctors set up a table to do just that. We saw some lining up were not boys they were young adults, but because they never had regular medical care it was only then that they had an opportunity to have one. This was also elicited one funny story because after the medical mission, one of the AYIP ladies got married and the joke was that she saw too many and wanted one.
It rained that night, and so a day after when we returned home the river was swollen and they had to tie a big rope across the river so we could cross. The men did well but when we were to cross, one of our doctors Dr. Minda who was then guided by Richard almost got carried away by the strong current. The rest of the ladies where then piggy backed on Mario, the staff of Mayor Akia as we crossed the river, hugging him so tightly fearing for life being snatched ahead its time. After crossing the river and waiting for the others to cross we were oriented on gold panning by those doing mining at the river banks. I remember so well, as I turned and saw the red pick-up swim the river and even today, that river crossing remains vivid as if it was only last month. There are other stories that I will tell my grandchildren about how we explored Benguet by doing medical missions, career guidance, Adult education and community service.
It is indeed a privilege to have seen Benguet before it gets completely changed by environmental abuse and mega projects.
Igorot Diapora – web of culture
Posted on: January 25, 2014
SANGAL DI KULTURA
Encounters with the Igorot Diaspora in Singapore
Christmas approaches with weddings, reunions and church celebrations. By December 23, my nephew Osmen Balokey Jr. and wife Lingwan will celebrate their wedded life the Besao tradition. The family now resides in Singapore for the past couple of years and decided to come home to celebrate Christmas and have a church blessing of their civil marriage. I have known JayR as he is commonly known when I frequented Besao during my stint in the Mountain Province from 1989 to 1995 and he was one time the Sangguniang Secretary. This time we will be going home to Besao for their wedding.
My first travel overseas was when I went with my dad to the Asian Convention of the Full Gospel Business Men’s Fellowship (FGBMFI) in Singapore in 1990. This trip happened after we relocated to Bontoc, Mountain Province while managing the community BSBT Foundation technical vocational school and leading the community education training of Upland Development Institute. In that first trip to Singapore, we were with the Philippine delegation and we met others from the different countries in Asia. The convention included a tour and we were able to visit Sentosa where we watched the dancing musical fountain, the dolphins and experience the man-made tropical forest. The aviary and safari was also fascinating to me at that time. (Later, it paled after I saw India, Indonesia and Australia)
After the convention we visited Fr. Alexander Paatan, who was then the rector of St Hilda’s Anglican Church in Katong Area. This was a church founded in 1934 and frequented by those living around the area which were mostly of Chinese descent. The church is described as sacramental, evangelical and charismatic church. We attended the English service celebrated by Fr. Paatan who hails from Sagada, Mountain Province. He also brought us to the St Andrew’s Cathedral, which is a landmark being the Cathedral of the Anglican Church in Singapore and a mother church of more than 26 churches and more than 55 congregations. It was established in 1856 and they celebrated their 150th year in 2006. It was in St Andrew’s Cathedral that we met more Igorots from the different provinces of the Cordillera who were serving in the business establishments as well as domestic helpers. They also brought us to the shopping mall where more Igorots where milling around. Some of them have been in Singapore for ages.
While based in Nepal as a Christian Missionary and development worker from 1996 to 2000, Singapore was my frequent stop over. It was at this time that I had more chance to see the Igorots. They were not organized but on Sundays, most would converge in St Andrew’s Cathedral where some would attend the sacramental service in the morning where the Holy Communion or Eucharist is part of the service. Some of them will attend the afternoon Charismatic service, and usually they continue the fellowship after the service, sometimes to welcome new comers of visiting fellow Igorots. In one of my stops, I attended a Wednesday evening prayer meeting and I was glad to meet one Filipino. And in the later years, I met some nurses, doctors, teachers, other professionals and skilled workers who are now working in Singapore. During those fellowships after service, most discussions were of the life back home, their children who are studying or refuse to study, the parents who are ailing and preparing for the next life. At times, they would pass the hat around for “abuloy” for a relative who died. Usually, they share a meal after service by going to a restaurant or a potluck which they share in the church grounds, I was blessed because they shared their meal to all, me included.
It is evident that the church becomes a converging place for Igorot Diaspora, unfortunately the church affiliations and doctrines, which are not necessarily Biblically based becomes the points of bitter discussions and disagreements contrary to what our LORD desires towards a unity of all peoples. This is reflected in our Cordillera communities today, that used to have one or two churches but in this generation, churches are more than the clans affiliations in the community. We witness a breakdown in family relations and community unity because of this. But though it is so, we also witness a stronger bonding because of the Igorot identity. When Igorot Diaspora call based on the ethnic lineage, a lot will come together for a feast, support a cause for the suffering or victims of calamities. The Filipino is a strong people, more so , the Igorots. As the social media is maximized for this purpose as it is evident in the Igorot Diaspora of Singapore coming together because of Ethnic affiliations. (Dec 15, 2013)
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Ug-ogbo: a spirit of volunteerism
Character formation is a universal aspiration of different people in different culture and place. Yet these universal characters find specific expression in cultures especially among Indigenous peoples. As a member of the Igorot community, our people continue to discuss and model generation age value towards character formation in our present day Igorots and express these generation old practices that must be passed on to the next generation. One of those values is “Ugbo, Ug-ogbo, Ogbo, Og-ubgo” and translated in English as cooperative volunteerism, reciprocal labor exchange, common community undertaking, mutual self-help and similar translations.
What was common in the uplands was Og-ugbo during planting and harvest time. A group of people with fields would band together and harvest the field of family 1. The field owner usually provides lunch and shows where the field is to be worked on. On the next day the group moves one to family 2 and this goes on until all the fields of those who banded together us harvested. This is just one example and is also done during the planting season, the “dapilan” or the sugar cane crushed to make sugar, the building of a house in the “ili” and the like.
In the common day life, it is practiced in tune with the current needs and situation. Among the Maengs of Abra, during the sports competition other out of town competitions, the families practice “ur-or” “or-or” where each family gives one chupa or cup of rice for the team as their food contribution to those sent out to compete. This is also practiced in other activities when food is needed.
But this practice is slowly diminishing as most things are now translated into cash equivalence and labor is being paid. The practice is sometimes limited to close family or clan activities.
In mid 1980s a group of young professionals aged 21 to 30 started an organization called Association of Young Igorot Professionals, Inc. (AYIP) The vision and ideals that these Igorots profess is the plowing back of resources, professional expertise and time towards the betterment of communities. This was the volunteerism that speaks of their expression of volunteerism.
Last September 28, 2013 the Soroptimist International of Baguio organized a barn dance titled “I LOVE YOU THIS BIG” where several groups came to join to render mutual help in raising funds for the beneficiaries. The singing Congressman Nicasio Aliping Jr, Benj Cruz, Millet Juarigue, May Ann Balangue, Eva Marie Fianza, Pete Agoot were those who volunteered to sing with the accompaniment of the PRO Cor Combo. Groups who came to help raise funds included thee Veterans of foreign Wars Post 124 led by Post commander Willy Totanes and Past Post commander Larry Senato; Provincial Director Angela Gabriel of TESDA; PCI Dyann Bancawayan; BCPO city director Jess Cambay; Pastor Dante Ferrer, the Federation of Women’s Club; the Episcopal Church Women, Soroptimist Pines led by President Elisa Namoca; family and friends came together for self-help. Before the end of the night the Soroptimist International gave fifteen thousand pesos (15,000.00) to Kalipi Hillside Barangay to buy two sewing machine for their livelihood program and another fifteen thousand (15,000.00) to BCPO women and children protection desk for their one way mirror. The expression of self-help has reached a contemporary scenario where the basic need towards the livelihood program of the Kalipi Hillside Barangay is met through the cooperative effort of several sectors of the community. PSSupt Divina Mencio in her words of gratitude mentioned that the one way mirror has been a long desired need of the multi awarded unit.
In this present day occurrences’, the spirit of ug-ogbo seems so remote to Igorots yet in character transformation seminars this take the name volunteerism, community life and others. In those conferences and workshops of Igorot International Conferences (IIC) the International Cordillera BIMAAK Europe (ICBE) Conference; Grand Canao and other international conferences the desire to pass on good values and practices to younger generations persists. Yet, there are realities that seem to hinder these aspirations. Like what AYIP aspire and the “I love you this Big” activity it is then up to the people of today to anchor these volunteerism initiatives as expressions or even acts of deepening the appreciation of indigenous practices and values. It is fast diminishing because of the lack of knowledge and experience of the generation of Igorots today, thus it is highly encouraged to be taught not only in the dap-ay or ator but also in the sociology classes in the schools in all levels. Similarly, Character transformation should be anchored on culture and religious values. (Oct 5, 2013)
RESEARCH RESULTS : A PROFILE OF DIASPORA PHILANTHROPY IN THE CORDILLERA REGION
Posted on: May 27, 2012
- In: abra | culture | diaspora philantrophy | education | Historical places | igorot | Igorot culture | igorots | maeng | mother tongue | philian weygan | tourist destination
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THE PROFILE AND MANAGEMENT OF DIASPORA PHILANTHROPY IN THE CORDILLERA
By Philian Louise Weygan Allan
February, 2012
Summary of the research for Oral Presentation
A. As to problem statement, conclusions and recommendations
| Problem Statement
(Pages 72-73) |
Conclusion
(Pages 174-183) |
Recommendations (Pages 184-194) |
| 1) What is the profile of Diaspora philanthropy/giving with respect to
1.1 Donors/Givers and 1.2 Recipients? |
1.a Donors
There are substantial evidence of a Cordillera region Diaspora Philanthropy. 1.b Recipients All of the provinces in CAR are recipients of Diaspora philanthropy. |
1.a Recommendation 1
A staff organization is recommended to further study the recipients and donors.
1.c Recommendation 5 A study on the recipients and donors should further be made to give an idea on the matching of needs and donations. |
| 2 ) What facilitate the Diaspora Giving in terms of the following factors
2.1 Cultural, 2.2 Socio-economic and 2.3 Political? |
2.a
Cordillera Diaspora Philanthropy is generally motivated by cultural and traditional heritage. 2.b Diaspora philanthropy greatly responds to Socio Economic needs including education, medical and relief. |
2.a
Recommendation 1. A staff organization is recommended to further study the factors.
|
| 3) What management process is practiced/implemented in Diaspora giving/philanthropy regarding
3.1 Objective setting, 3.2 Profiling of recipients, 3.3 Methods of implementation, 2.4 Indicators of success and 3.5 Monitoring and Evaluation procedures? |
3.a There is a lack of documentation on the donors and recipients of Diaspora philanthropy.
3.b There are management patterns that govern the Diaspora philanthropy. 3.c The project management processes are wanting in some areas. 3.d Leadership is assumed and the structures are formed through consensus among members of Cordillera Diaspora philanthropic organizations although they remain voluntary and flexible. |
Recommendation 1.
A staff organization is recommended to further study management processes. 3.b Recommendation 2. The project development and management process of Diaspora giving needs to be improved. 3.c Recommendation 4 A focused study be conducted to assess the impact of the various Diaspora philanthropy in the region specially those received by government and non-government agencies 3.d. Recommendation 5 A study on the recipients and donors should further be made to give an idea on the matching of needs and donations. 3.e. Recommendation 6 Case studies can be conducted to focus on best practices of managing Diaspora giving/philanthropy |
b.SUMMARY AS TO RESEARCH FINDINGS
| Problem Statement
(Pages 72-73) |
Research Data |
| 1) What is the profile of Diaspora philanthropy/giving with respect to
1.1 Donors/Givers and 1.2 Recipients? |
Table 2 – Table on Frequency as to location of Donors
Table 3 showing the years the organizations were started Table 5 – Organizational Purpose And Location Table 10 Profile of Recipients as to location, kind of Assistance and Donor Table 11 Summary of Recipients as to project purpose per donor Table 13-Recipients as to individuals/families and institutions Table 14 No of recipients as to municipalities, Provinces and cities of the Cordillera Region
|
| 2 ) What facilitate the Diaspora Giving in terms of the following factors
2.1 Cultural, 2.2 Socio-economic and 2.3 Political? |
Table 10 -Profile of Recipients as to location, kind of Assistance and Donor
Table 11 Summary of Recipients as to project purpose per donor |
| 3) What management process is practiced/implemented in Diaspora giving/philanthropy regarding
3.1 Objective setting, 3.2 Profiling of recipients, 3.3 Methods of implementation, 2.4 Indicators of success and 3.5 Monitoring and Evaluation procedures? |
Table 11 Summary of Recipients as to project purpose per donor
Table 12 Summary as to aid to government and non government institution/recipients Table 13-Recipients as to individuals/families and institutions Table 15 –Givers’ response to Impact of programs and project Table 16- Givers’ Perception as to the presence of the Project Management Process
|
- In: culture | diaspora philantrophy | environment | family | igorot | Igorot culture | igorots | maeng | mother tongue | Tingguian
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IV. AGUMNA-O, had 3 children numbered A to C.
A. Dalisa
1. Catingban – Weygan
1(a) Pedro Weygan – married Cresencia Dapeg from Apayao
1(b) Fermin with children Marco and Isa
1(c) Kokoy aka Karlo who in turn begat 2 children,
1(d) Nikki
2(d) Andy Weygan
2(c) Marco Weygan married to Amandeep (Virginia,USA)
2(d) Amrik
2(d) Amelia
3(c) Isabel Weygan
2(b) Fermin Weygan married to Marilou Padilla
4(c) Charlene Weygan
5(c) Kyle Weygan
2(b) Helen Weygan married to Paul Moses (Texas,USA)
1(c) Lee Paul Weygan Moses
2(c) John Paul Weygan Moses
3(c) Titus Lee Weygan Moses
3(b) Carol married to Terry Hildebrand (Hawai, USA)
1(c) Anna Noelani Hildebrand
4(b) Teddy Weygan married to Dana Calimlim
1(c) Dawne wayne Weygan
2(c) Doulle Weygan
3(c) Dynaly Weygan
5(b) Julie Weygan married to Jake Aparato (Manila)
1(c) Mikael Aparato
2(c) Gabriel Aparato
3(c) Alaika Aparato
2(a) Soliman- married Fruto Dalmas Magantino
1(b) Constance(+) married to Fr. Mauro Damian (+)
1(c)
2(c) Gertrude
3(c) Danny
4(c) Allan
5(c) Mona
2(b) Saturnina married to Pascual Dalmacio
1(c) Marie Joy
2(c) Jordan
3(c) Erickson
4(c) Michael
5(c) Mark Peter
3(b) Rosita Pinkerton
Michelle Pinkerton
4(b) Adeline married to JB Hoover
Ashley Hoover
5(b) Juanito Magantino married to Patricia
Princess
6(b) Fruto Magantino Jr. Married to
7(b) Susan Dalmas
8(b) Cornelia Dalmas Johnson
9(b) Davis Magantino
10(b) Roy Magantino
3(a) Galo (former Baguio City Councilor) married Maria Cuanguey (+) of Padangaan
1(b) Galo Weygan Jr married to Grace Almacen Weygan
1(c) Glycerine (Gail) Weygan,
2(c) Gretel Weygan and
2 © Grechen Weygan (twins)
2(b) Joyce Weygan
3(b) Philian Louise Weygan (city Councilor) married to John D. Allan
4(b) John Weygan
1(c) Arabella Aisa Weygan,
1(c)1 Heart Frenzella
2(c) Jan Michael (Jake) Weygan
5(b) Evangeline Weygan– married to Aquilino Antolin Jr –
1(c) Anna Christina Weygan Antolin
2(c) Joseph Manuel Weygan Antolin
6(b) Andrew – married to Yora Kiaco
1(c) Aby Weygan
2(c) Sacha Garah Weygan married to Al Jasmin
2(c)1 -Nama Weygan Jasmin
3(c) Yuri Weygan
7(b) Marlene Weygan- married to Samuel Baluyut
1(c) Silver Mark Weygan Baluyut married to Joy Gaza
8(b) Jennifer Weygan married to Jayson Martin
4 (a) Mary – married to Roger Balaki of Catengan
1(b) Richard Allan Balaki – Letty Simon 1(c) Arley
2(c) Lester married to Marinette Ramirez
3(c) Adeline
4(c) Nalisa
5(c) Richard Allan Jr.
6(c) Wyline
7(c) Zephyree
2 (b) Julieta Balaki – Leopoldo Silvino
1(c) Lezer Jane
2(c) Jester
3(c) Japhet
3 (b) Zenith Balaki – Rolando Macni
1(c) Ronith Paul
2(c) Ronald
4 (b) Johnny Balaki- Lyrissa Tobiagon
1(c) Opal Mea
2(c) Alexa Rea
3(c) John Jones
5 (b) Epifania (A.K.A. Fanny) Balaki
6 (b) Roger Balaki Jr. – Alenia Docyogen
1(c) Regine
2(c) Gerson Clyde
3(c) Roger Shaun
4(c) Jaybee
5(c) Jheallaine
7 (b) Julio Balaki (Deceased)
Igorot Diaspora philanthropy
Posted on: March 1, 2009
Igorot Diaspora giving: Strength recognized
(Philian Weygan, Feb 7,2009)
The Christian Philosopher, writer and Anglican churchman CS Lewis stated “Doctrines are not God: they are only a kind of a map. But the map is based on the experience of hundreds of people who really were in touch with God; experiences compared with which any thrills or pious feelings you or I are likely to get on our own way are very elementary and very confused. And secondly, if you want to get any further, you must use the map…. (This) is just why a vague religion… all about feeling God in nature, and so on is so attractive. It is all thrills and no work; like waves from the beach. But you will not get to Newfoundland by studying the Atlantic that way, you will not get eternal life by simply feeling the presence f God in flowers or music. Neither will you get anywhere by looking a maps without going to sea. Nor will you be safe if you go to sea without a map.”
Existential theists attempt to find meaning in making rational decisions in irrational situations, trying to define meaning of existence and nonexistence in this real world. And in that search an anchor is sought. For some Indigenous peoples, it is anchoring in their traditions, beliefs and spirituality. Many have become Christians as they search and find meaning of their existence in a fast changing world where the “ili traditions” seemingly become romanticized by many.
Many Igorots of the Diaspora continue to be connected to the Igorotlandia in terms of giving financial support to families, organizations, individuals and government. Many Igorot migrants continue to support their direct families in the hope of making life here in the Cordilleras a little bit better. Some of these families have invested in the educational needs, the housing, income generation projects and business from savings after food and clothing. To some who were asked, felt it their Christian obligation following the example of a God who cares for family, a God who gave his only Son for the redemption of sin, poverty, suffering and ills of the world. It is finding meaning in why they were able to migrate in better worlds. It is finding meaning for themselves and their loved ones. Some I met have anchored it in practicing their Christian life, and I were to relate with what CS Lewis said, it is using the map of Christian virtues to navigate the sea of uncertainty and demands of the changing Igorot communities.
Based on my years of working among our people, locally and overseas, I still have to see documentation of how much migrant Igorots have given towards the development of our region. My recent experiences since I came home in 2000, working with Upland Development Institute, (UDI) BSBT Foundation Inc., Association of Young Igorot Professionals (AYIP) Igorot Global Organization (IGO) and with partners like several overseas Bibak organizations, Caritas Australia, Japan Environment Development organization, ICCO –Netherlands, EED-Germany has given me a certain degree of understanding of how much money can be poured in towards the development of our people in the grassroots. Sitting in technical working groups or as a member of a regional or provincial board with local government units and regional government agencies likewise allows me to see sizable amount of money geared towards development work. In the macroeconomics to things, these government funds are likewise taken from the people and foreign partners in terms of loans or grants.
In all these financial giving, corruption in terms of misappropriated funds, ghost projects, double funding become words that seem to defeat the purpose of the giving. Heads rolled, contracts rescinded and projects discontinue were some of the results of these ills that come out of handling finances. I have participated in the Bibaka organizations including Bibak Vancouver medical mission as well as facilitating medical and educational donations to our people, sat in the board of the Bibaknets Educational Subsidy Fund (BESF) the VP of IGO-Philippines and as board and Past president of AYIP.
The Igorot migrant giving is enormous directed to various projects. Yet I am aware that no record has been circulated on the quantity and total sum of all these donations. It is a challenge to see a total figure as some of these do not flow through channels where it is recorded in government statistics. Despite of that lack of statistics it is recognizable that the Igorot Diaspora has helped tremendously in uplifting the Igorot communities. We are now entering the frenzy of various festivities like Pengabenga, Ullalim festival, Lang-ay Festival, Imbayah and other festivities including that of Abra and Apayao. My friend Agnes Barroga of Kent is coming home to attend the Apayao fiesta this February 13-14. And surely we know, she and other migrants would be donors in various items in the celebration. This is duplicated in the other festivals and activities in the provinces and municipalities. As various school, family and clan reunions are organized, the Diaspora continue to make it’s presence felt.
Wayne Simsic summarizes it “Faith, hope and love can wither without community. We are connected to one another in a web of relationships that form a common ground in God. We exist to awaken goodness in each other and to serve each other.” Sangal di Kultura continue in the Igorot global community awakening faith, hope and love in our connectivity in a web of culture. (Feb 07, 2009)
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