Archive for the ‘maeng’ Category
Ecology and life systems in the Cordillera
Summer is here, the birds sing, the flowers bloom and the soggy pathways beckon to the earth lovers and hikers. The sky paints a changing hue and the brown land turns into green, yet the inhabitants of the land hastens the changing of the earth and all that is in it.
In attempting to maintain ecology, there is a continuing clamor for the protection of the trees and the forest, yet every day I drive through Marcos Highway where one third of a portion of the highway is barricaded by Moldex for their construction after cutting all the trees on the slope of the hill. We have complained several times, Mayor Domogan was able to let them remove that barricade twice but such impertinence because the road portion is again overtaken by that barricade for the past two weeks. Also there is a growing protest over some construction going on in Sto. Tomas.
Baguio is the highest city in terms of elevation, in the whole Philippine archipelago and prides herself to be the only city without the fumes from tricycles, but that is no longer true. Tricycles of all sorts now run through the streets of Baguio from Marcos Highway to Kennon road to Trinidad road defying a City Ordinance No 28 s.2012 banning all tricycles in the city territorial limits. The ordinance was passed after a series of public hearings and consultations with bikers, motorcycle owners and riders, the taxi organizations, drivers and operators and the general public and after that the result was to ban the tricycles because of the terrain in the city of Baguio, a 45 degree road is too dangerous for a tricycle to climb because the cars following it are slowed down and once it stalls, the rest of the cars following are being placed in danger because of evading hitting the tricycle.
Ecology in the Cordillera is not something new, the Igorot culture tells us of a web in the environment. Our forefathers have an intense sense of commitment in the preservation of nature. To them the land, the forest, the waters coupled with the social institutions, the rituals and traditions are sacred parts of community life that are preserved and handed down from one generation to another.
Ecological imbalance manifest itself in the form of drought, famine, abnormal changes in temperature, increasing poor health and sanitation, pollution of water, air and soil. Include vanishing forests, dried up rivers and lakes and these all lead to a vanishing tribe. Retrospection tells us that such drastic changes in the environment made changes in the life systems of tribes in the Cordillera. The very tribes of indigenous peoples have been threatened by the source of life which is unnecessarily compromised. Source of life is the God given land, the forest, the rivers and the air. These are free, yet have been commercialized by few and suffered by most. Food production is the traditional life in our villages where rice, fruits, vegetables, cattle, poultry and river life sustains them. The ecological changed has altered that balance. Trees were cut faster than they are grown; forests are bared quicker than they are carpeted. Food source is threatened thus subsistence agriculture is looking at its demise. Free trade threatened the Benguet vegetable industry because of Chinese produce is dumped in the market.
We all blame it to climate change, but climate change aside from decades of natural occurrences, is also brought about by global warming because of human decisions, priorities and greed.
The life systems of the Cordillera changes, faster than we have envisioned it to be, yet when the end will come, we hope to see the Cordilleran standing tall when all have fallen.
- In: abra | Baguio City | culture | development projects | diaspora philantrophy | family | Igorot culture | maeng | Tingguian | Uncategorized
- Leave a Comment
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)
TRADITIONAL MEDICINE and the Mumbaki
Last October 18, 2013 the Episcopal Church Women coordinated a Traditional Medicine Medical Mission at the EDNCP Hall where 61 patients and 18 volunteers converged. The irony of it was the traditional medicine medical mission was not the traditional medical mission because the modalities applied, after the history and assessment taking, were Acupuncture, Acupressure, Ventosa, Moxibustion and Reflexology. Those treated came as far as Mountain Province, La Union, Mankayan, Itogon and Baguio. Some call this alternative medicine but that would be a different discussion altogether which I hope to tackle one of these days.
In the turn of the century, I was leading the Upland Development Institute and that was my entry to the world of traditional medicine as a study. We had a project funded by ICCO where our partners organizations trained village folks in traditional Chinese acupuncture and Acupressure as well as the age old Ventosa, herbal medicine and nutrition. We led people in the villages start herbal and sustainable vegetable gardens even before it became a fad. At that time, we were simply breaking grounds. We were able to set up barangay health centers with these modalities in various communities like Bagu in Bakun, Magsillay in Pasil, Bekigan in Sadanga, Tiempo in Tubo, Abra and another one in Upland San Gabriel. The community folks choose the people they sent for training because they were the same people who were responsible in setting up the health centers. At that same time my cousin, the late Constancia Damian, who was then the DSWD-Car point person on the Physically impaired (who we now called the specially abled) were being trained in reflexology, siatsu and other massage techniques. I was exposed to this and ever since has been treated side by side with other modalities. These simply methods are very appropriate for our villages in the Cordillera considering the access to medical care is difficult and rare. This was real to them which I saw when we were doing community development training, we have to climb mountains for hours before we can reach the village like Chananaw, Magsillay, Tulgao, Asingan, Asipulo and Tiempo. We do not find medical centers there because they were found in Bontoc, Tabuk, Bangued and the other centers including Baguio. Medical Missions were rare then and so the community folks resorted to traditional medicine.
To the Igorots, the physical or medical life is intertwined with the Spiritual life thus the traditional doctor is at times an herbalist, seer and a physical therapist (on common day language) they are commonly called men-sip-ok,insup-ok, mumbaki, mambunong and other shaman figures. The different tribes have intricate rituals in how the healing is conducted and at times ends in a festivity after healing. Some tribes do cleansing ceremonies like the sagawsaw of the Kankanaeys or the Bontok’s mangaswak. However, there are other rituals or fetivities that are observed like the Ikalahan’s laga and padit; the Bontok’s mangmang, mang-manok or chao-es; the Isneg’s Anituwan; and the legleg of the Kankana-eys. There are several other rituals and amulets that the Igorots use in their protection against sickness and ill will.
The last generation have been assimilated and were focused more on the contemporary modern medicine where doctors, nurses, hospitals, medicine and operations were the translations of health care. However, at the changing lifestyle and the onslaught of a lot of cancer deaths, the local people are going back to traditional medicine, herbal and organic food. Unfortunately, the knowledge has been lost to a lot of our people in the Cordillera. We have to go back to our forefathers’ teachings and practices in the dap-ay and in the communities and learn those lost traditional medicine practices. As my mother would always do when we were young – boil an herb, crush a leaf, mix some unknown soup, speak to the soil and spat on the ground to heal us when we were ill. The future of our people is going back to the basics of illness and healing. (October 19, 2013)
- In: abra | culture | development projects | environment | family | Igorot culture | igorots | land use | maeng | Tingguian
- Leave a Comment
BEGNAS and the parties we have these present days
This week we had a series of parties to attend, organize and participate in. My husband and I were discussing how “eat and run” “entako et adi, ta nalpas tako et ay nangan” syndrome has proliferated in these present times. We lack the grace to continue fellowship or friendly visit with the host family or other guests or family.
In one party we attended, the people left right after the meal and the celebrant was not even able to address the guests. We were one of the last to leave and as we did so, we met the musicians who were supposed to perform. We did not know if they did perform as there were only a few people left behind. At one party we attended, right after the prayer, even before the cooks had a chance to serve all the food, the people were already lined up at the buffet table to get their food. The cook finished cooking the other food and served them when half of the people were already eating. The people did not have the patience to wait.
I remember the parties my mother gave, we would have people coming to help butcher the pig and also staying after the party to help wash dishes and pots and clean up the area. There were always talks, laughter and teasing going around during the party and it would at times continue on until the late evening. People would be leaving after a prolonged period of time, bonding with friends and family.
Today, it has come to a point that a party centers on the food, and not the fellowship or community and friendship building.
The “Begnas” is the most common Igorot party celebrated in the “ili” before and even until now, it is an Igorot word that refers to thanksgiving or offering rituals. It’s their way of celebrating and giving thanks for blessings received. Begnas is celebrated ear round on various occasions, times and different manner.
According toDinah Elma Piluden-Omengan in her book, “Death and Beyond.” She talks about Sagada and noted a local calendar with certain holidays based on farming cycles and other community activities.
The Sagada local calendar starts in Kilalaw (which is approximately January) and followed by Opok (February), Bakakew (March), Kitkiti (April), Kiyang (May), Panaba (June), Bandaway (July), Adogna (August), Pogpogew (September), Kiling (October), Liponed (November) and Inana (December). There were several feasts like the “Begnas di Do-ok” when the rice fields turn heavy and golden with ripe grains between Kiyang (May) and Panaba (June), Sagada folk celebrate a major feast—the “Begnas di Do-ok.” During this feast, elders again invoke and thank the gods and spirits for a good harvest.
During the begnas feast of certain villages, they observe a three or five-day ngilin (rest) during which villagers take a break from their farms, especially their rice fields. For two nights of the ngilin, villagers play gongs as others dance to the gongs’ beat and rhythms. There are strict rules that the community observe during these festivities.
In these times, I continue to be amazed as how our parties are being done. Most parties are such that when one is invited, he brings someone along; my husband is still having culture shock on this one. And when they go home after the meal there is a bag they carry which is either food or dog food. Earlier I was so shocked on how much food is prepared, and it is because there is an allowance for take home food as well as dog food. It is amazing that someone takes a whole fish and then takes two bites and then it is packed for take-out or for the kitten at home.
I believe we can still improve on our sense of community. Our people in olden times take active part in the party during the preparation until it is finally over. During my stint as a city councilor I had committed same fault of “eat and run” and it does not speak well of our sense of community and propriety. Much still has to be done to orient our people; it is downright embarrassing how we do act during these parties. Not like the begnas where the elders lay down the rules and demand strict compliance of the people, when they say there is a two day ngilin (rest) then it is so and when they say it will be a sports activity to be done, then it will be so. In these present day festivities, it lacks the proper decorum. We need to improve on our character and spirit.
Why is one invited to a party? Do guests have a responsibility when they honor the invitation of a host and attend his/her party? (October 11, 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
- Leave a Comment
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
- 3 Comments
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)
- In: igorot | maeng | Uncategorized
- 2 Comments
Lily of the valleys: Tingguian Maeng Marriage
December became a marry month more than June and I just wished statistics were available to show. Some supposed it is so as it leads on to the New Year, an appropriate time to start life together as couple. Being ninang to two marriages at the end of the year gives me enough motivation to write on this topic and explore my Tinguian Maeng roots.
Not long ago relatives have been going to Abra for weddings and wakes of our relatives on my father side. Very proximate relatives include the Macalingay and Depidip families of Tubo. But recently Darrow Odsey, a cousin from my mother and his mother side, mentioned that we belong to the Gibanay clan. I had occasion to meet some of members of the clan like the Belinos.
When I was heading the Caritas Australia Project in 2000 to 2003 we frequently cross the Abra river up to Luba and Tubo. I have witnessed Singlip of a Peden/Bodong and the Pamalubos during the wake of the dead, aside from the wedding and other festivities. History reveals that the Maengs came from Besao where Tubo shares a boundary, however my Maeng friend Fr. Emil Pati,SVD jokingly say that it is the people of Besao who came from Abra. We may even be related because his mother is a Sagmayao and my dad’s mom is a Sagmayao. My upcoming trip to Abra is through the invitation of Annie Baltar, it may not bring me deep enough into the Maeng land.
Discovering my Tinguian roots I found the following Maengs traditional courtship and marriage practices. Kalon or child betrothal has been practiced for a long time. Practices and societies have changed, however there are still some who continue to practice kalon even in these changing times. When a boy is about six to eight years old he is matched to a girl and his parents or and intermediary visits the parents of the girl. This is with the giving of tree beads as a sign of affection. If the offer is accepted the beads are tied around the waist of the girl as a sign of engagement.
Singlip is a ritual for grown up man and woman. The man’s family visits the woman’s family and a pig is butchered to feed those coming to plan for the marriage. The agreements will include the sabong and the pamauso which is the gift to the bride’s family for the years they took care of the woman. Tadek is the appropriate dance during this occasion.
Pakalon/wolwac is a ritual during the engagement when dowry is settled and a pig is butchered.
Some practices are particular to the Maengs like the three ways of getting married. The first is the Tinipuy/kinaiw where the parents of the bride and groom negotiate and arrange for the wedding. The woman then brings cooked rice to the man’s home, the next day the woman’s parents and some elders go to the man’s house. The mother of the man then cooks food for the visitors and the older men of the village to join the tinipuy. The wedding is then followed with a meal and the dancing of the balliwes and the tadek. The next day the man goes to cut wood and serve the family of the woman. This is reciprocated the next day when the woman goes to the man’s family and serves them. Completing this signifies that they can now live as husband and wife.
The second manner is the eyapdo and is celebrated where two pigs are butchered and the celebration cost is shared by both parties. After the meal, balliwes and tadek are danced by all. The bile and the liver are studied for signs of good fortune for the couple. Should the readings seem unsatisfactory, the wedding continues and another butchering date is scheduled hoping for a favorable reading of the signs.
The costliest of the three avenues is the danon. This is when the woman’s family demand gifts in form of land, money, house, animals, fruit trees and others. At times bargaining commences. The agreed dowry is written in burador signed by the parents of the couple and witnesses from both parties. It is understood that the dowry collected is for the couples to start their married life together. The burador is brought out at the wedding to check on its compliance.
Danon is scheduled on an auspicious day where they expect the whole community and other people come to join the celebration. The one day wedding feast is with eating, dancing and chanting of the oggayam and singing of the Salidumay. Many animals are butchered, young men and women act as servers and usually the kilawen, dinardaraan and lauya are served.
Supon (giving monetary support to the new couples) is practiced. Two or three people are assigned to manage the listing of givers during the festivities. This seemingly is similar to the practice of the Kankana-eys of Mountain Province albeit a smaller scale.
A chance for the couples to dance is given and people are encouraged to pin money on their garments. Competition among the relatives of the man and woman sometimes become a practice to see who receives the greater amount. A designated manager counts all the funds received and announces to the public. Then the duayya follows by an old man and an old woman to bless the couple and prophesy to the couple and their future children. The day closes with the couples thanking everyone.
The lily of the valleys say “My lover is mine and I am his; he browses among the lilies. Until the day breaks and the shadows flee, turn, my lover, and be like a gazelle or like a young stag on the rugged hills.”
philian weygan Jan 10, 2009
Abra river: a living water
Posted on: January 18, 2009
- In: abra | Igorot culture | igorots | maeng | philian weygan | Tingguian
- 6 Comments
Abra River: A living water
My visit to do consultancy work in Abra this week was through the invitation of Annie Baltar, the present manager of Manabo Development Foundation Inc.(MDFI). Our working relationship with Annie dates back during the Caritas Australia project, Northern Luzon advocacy for Indigenous People’s human rights advocacy and Anti-Mining Act. MDFI is rather different from those days of engagements, as I find her managing a foundation of an irrigation system serving 713 members in the 11 barangays. Rev. Roderick Ardaneil is the president of MDFI and the parish priest in the area. I had the pleasure of meeting two of the members of the Board including Mr Balisong, who happened to be a relative on my mother side. Manabo is reached from Bangued by one and a half hour travel through good cemented roads and one raft ride (balsa) over the Abra River. Through the years the municipality changed with more concrete houses, increased population, more sari sari stores, repair shops and roads. Those balsa rides are what makes traveling Abra rather a unique experience. Motor vehicles, people and animals ride a motorized or manually rowed raft to cross the river. The balsa leaves a dock and goes downstream a few meters than goes back upstream to the landing docks on the other side. Many years ago when we conducted research, conferences and starting community health programs, we would arrive in Bangued and together with our Tingguian team cross those rivers a couple of times, drive through the rough river beds, up dusty roads to the communities. But arriving in the communities those rides seem not a difficult one because of the warm welcome, the fresh air, the organic food and simply the goodness that one shares in community life. Abra rivers still teem with life as most of the time we would have dalit, lames, crabs, shrimps for food. Swimming or simply bathing at the river side would be very refreshing. And I remembered one visit to Luswak, a natural public swimming pool coming from a spring. Irrigation programs have improved their life as more fields were irrigated. MDFI is more that thirty years and is now due for a major repair in the main tributary because of siltation. In the upper villages of the Maengs, bamboo pipes have been used to bring water to the villages whether is its spring water for homes or water for the fields. At one time that we were in Tiempo, Tubo while crossing the bridge I noticed a PVC pipe in the bridge where drinking water is transported to the other side. There was a small spring water project assisted by Upland Development Institute in Luba. This was to repair a their water system including the tank as it was uncovered and falling leaves land in the tank which is the main source of drinking water for the village in Lipting. St John describes the LORD as the living water. Talking with the Samaritan by the well the LORD said “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him the spring of water welling up to eternal life.” And he furthers share to the woman of the kind of worship that the Father seeks; Worshipers in spirit and in truth. At the end of time, we will no longer be holding the positions, titles, addresses, the professions we seem to value so much. At the end of time, we will all end up as worshippers and towards that is to drink the living water that leads to eternal life. Not only living water but the water of life. The holy Eucharist or Holy Communion is a church tradition that is to remind believers to drink from that Living Water. This is simplistic thought but in it’s simplicity the life changing significance of the blood of Jesus is salvation. Salvation that does not only mean the forgiveness of sins, but also of healing power, life transforming process, breaking of curses and the release of blessings. Water does have a cleansing quality, quenching the thirst, and eliminating toxins of the body. Water brings life and when water projects like irrigation gets into the communities it transform lives and communities. But a lot of times, the spirituality of life changing aspects of water remains unexplored. One project BSBT Foundation, Inc implemented in Burgos, Ilocos Norte was a life changing experience for us and the community who drew the water from the spring of the mountain and bring it down more than 20 kilometers to fields and homes of the four barangays of the Municipality. There were no lives sacrificed but time, money and expertise were poured to the project to bring out community transforming results. There are more stories to tell of the Abra River romance like the misplaced bridge, the bamboo bridge, the longest bridge which I hope to tell my kakaanakan and apos in the years to come. And praying that water will remain to be free but the facility to deliver is what we have to pay. When turbulent times come, the still quiet water becomes a strength unsurpassed. (Jan 16,2009)
Philouise's Weblog 