Posts Tagged ‘art’
TINGGUIAN ABRA RITUALS
By Philian Louise C. Weygan
Published by ICBE in “Cordillera Rituals as a Way of Life” edited by Yvonne Belen (2009) ICBE, The Netherlands
A. THE TINGUIANS/TINGGUIAN
The Tinguians/Tingguians are indigenous people groups of the province of Abra, located in the Cordillera region of northern Philippines. As of 2003, they were found in all of the 27 municipalities compromising 40% of the total population and occupying almost 70% of the total land area.
The lowland Tinguian inhabit lowland Abra and the mountain area is where the “Upland Tinguian” originally habited. As of the present times Bangued, the capital town, is inhabited by a representation of all the tribes of Abra as well as migrants.
The word “Tingguian” is traced to the Malay root word “tinggi” meaning high, mountains, elevated, upper. However, the people refer to themselves as “Itneg, Gimpong or Idaya-as” or based on their 12 sub-people group. The 12 ethno linguistic groups are the Inlaud, Binongan, Masadiit, Banao, Gubang, Mabaka, Adasen, Balatok, Belwang, Mayudan, Maengs and the Agta or Negrito.
In this presentation, some terms (like sangasang, singlip ) are used to mean different things in a different context. It would be prudent to say that the terms used could have same or similar essence and significance but are practiced in different aspects of community (ili) or individual’s life. Likewise, some Tinguian terms are similar with those of other tribes of Mountain Province and Kalinga, but may not mean exactly the same thing. Therefore caution should be practiced in generalizing the meaning and a generic practice of rituals mentioned. This paper is particular to the Tinguian.
Like most indigenous peoples, the Tinguian live in a web of indigenous systems and lifestyles which makes it impossible to practice a ritual and isolate it from the other aspects of community life. Neither is it advisable to study or see the rituals as responding only to material significance as the people put spiritual and material relevance for the present and the future of the individual or the tribe or ili.
B. SOME BASIC BELIEFS AND THEIR SIGNIFICANCE
- Kabunian
The Tinguians believe in Kabunian, known as the creator, a friend and a helper of the poor. Traditionally believed to stay in the adog (a small house) built on top of the mountain. He is a good spirit who communicates through the traditional healer where he prescribes healing procedures, protects them from evil spirits, teaches right living and inspires them to do good and avoid sin.
- Apadel or kalagang
Apadel or kalagang is the guardian god that lives in the Kabangaan/Pinaing/Pinat-ing.
These are modular stones placed in the entrance of some communities (ili), sometimes kept under trees. They are believed to be the guardian of the ili. People believe the spirits defend the community from natural and man-made calamities. During social gatherings like buda or pa-siyam the apo baket (old woman) rubs coconut oil on each of the kabangaan before the tadek is danced. Sometimes yellow bands are placed as well. They believed that this will welcome them as part of the celebration and that the pinaing will continue to shield them from harm.
- Pudayen
This is another spirit believed to inhabit the sangasang, which is a bamboo structure at the entrance of the village. They likewise are believed to be guardians and overseers.
- Alpogan or mandadawak
These are the mediums where spirits make their wishes known. Some alpogan are middle-aged female believed to possess the power to communicate directly with spirits.
- Iboas
These are the spirits that lurk around and originally believed as good, helpful and generous spirits. They usually appear during wakes and a woman attending the wake usually calls them to join. However, more and more people no longer believe in the Iboas as they are now seen as being evil and feared.
- Maglalawa
This is the Tinguian’s concept of life after death.
C. RITUALS AND THEIR SIGNIFICANCE
CHILDHOOD RITUALS
- Gipas/Sikki/gippas
The gipas or Sikki is a birth rite performed for the bright future of the child. After delivery the fire is kept burning for 29 days in a shallow box beside the mother for warmth and protection from evil spirits. On a research of Divine Word College they found out that the most important significance of the Sikki is the naming of the child. The name is after an ancestor, a relative who possess exceptional traits or acts that they wish the child will inherit. The mamaltot (traditional midwife) performs the rite to a newborn baby. According to Cole and DWC the child is placed on an inverted winnowing basket while an old woman and man gives the name. The basket is then lifted and gently laid down several times while the name is uttered. A pig is butchered for the ritual.
- Pinakiyulog
In some communities this rite is practiced on the fifth day or the second day of the newborn. A young girl is asked to carry the baby down the stairs and step on the stones placed at the base of the staircase. This is believed to make the baby strong and of good character. The rite introduces the newborn into the community or ili.
- Apo
This is a practice of the Masadiit tribe where the parents bring the child to the grandparents for the first time. Gifts are exchanged by the parents or immediate relative bringing the child and the grandparents. Sometimes the grand parents give a chicken or butcher a piglet to welcome the child.
- Longbos
This is a confirmation rite performed after a month for the child to gain strength while growing up. Food is served to the relatives of the family joining the ritual.
- Sangasang
Some use the term dalaw for the first tooth. The sangasang is performed by the Apo Baket or a priestess who makes the necessary offerings during or before the teething of the child. Then the mother is to lay the baby under the rice granary. Another woman is assigned to pick up the baby and carry him/her until the mother gets and bring home the child. Gifts are given to the woman who took care of the child to insure successful teething process.
Closing the ritual is for the mother to prepare food which is eaten by the children in the village. They eat everything, wash their hands in a basin and dry their hand on the hair of the baby. The mother will wash the baby on the water used for washing hands to signify cleansing of undesirable character. This part of the ritual is to ascertain a child of good character and positive traits.
- Ibal
This is a healing ritual performed by a medium by praying the Diam or dimdimi to assure recovery. A pig or a rooster is butchered for this ritual.
- Oloy
When the child reaches two years old, the Oloy is performed and the diam or dimdimi is prayed while a pig or rooster is offered. A thread from the mandadawak’s dress is touched to the child while the heart of the animal butchered is passed against the chest of the members of the family of the child. They believe this contra excessive crying and leads to a happy childhood.
- Dawak
Among the Maengs, Dawak is a ceremony conducted by a couple after many years of being barren. This starts with a begnas (thanksgiving) then the dawak starts. Balliwes, tadek and denglala dancers take part in the dance and then an elder shouts his paliwat (prayer) for the couples to bear children. Old women butcher a chicken and offer to the couple’s departed ancestors and sought their intercession for a fruitful marriage. Aside from a meal, basi (sugar cane wine) is served.
COURTSHIP AND MARRIAGE
1.Kalon or child engagement
Among the Tinguians the kalon or child betrothal was practiced for a long time. Practices and societies have changed, however there are still some who continue to practiced kalon even in these changing times. When a boy is about six to eight years old he is matched with a girl. His parents or intermediary visits the parents of the girl and give engagement tree beads signifying the intentions. If the offer is accepted the beads are tied around the waist of the girl as a sign of engagement.
2. Singlip
Singlip is an engagement ritual for adults done when the man’s family visit the woman’s family. The agreements will include the sabong and the pamauso which is the gift to the bride’s family. Tadek is the appropriate dance during this occasion and a pig is usually butchered for the meal during the planning of the marriage.
3.Pakalon/wolwac
This is the engagement ritual where a pig is butchered when dowry is settled. During the ceremony the man and woman sit with two bowls and two beads placed into the bowls which they are to drink to ensure lifetime union. Next is the rice ceremony where the bride and the groom each hold rice formed into a ball. The groom tosses his ball up the air, if the ball remains whole when it falls on the floor then it is good omen, if it breaks or rolls , they will postpone the wedding. The bride lets her rice ball fall in between the bamboo slats of the floor as an offering to the spirits.
Traditionally, on the wedding night the couple are to sleep in the bride’s house with a pillow between them and a head ax under the pillow of the groom. The next night the are to sleep in the house of the groom. The girl is expected to bring beddings to sleep on.
4.Tugtugaw
In Boliney the courtship ritual is the tugtugaw. A mediator bulallo assists when the man’s group goes through the forest and gathers wood and brings to the house of the woman. If the family receives them and butcher a pig for the man’s group then it is a sign that they respect the intention of the man and his friends. The acceptance starts a dialogue where they ask the bulallo which man in the group has intentions. The pides (bile and liver) of the pig is studied and if acceptable then the wedding plans are made, if signs are not favorable then it is postponed.
Discussion includes how much money, ules (bankets) dingwa (native skirts) and batek (beads) are to be offered to the woman’s parents. An imbentario is prepared. During the wedding the relatives of the woman check the completion of the imbentario as documented during the courtship period.
In instances where the woman is unsure, the man live in the house of the woman and they are given the opportunity to know each other. Should the woman refuse the man a multa (fine ) is levied. This goes to the council of elders who negotiated the match and another fine to man’s family.
- Tinipuy/kinaiw
The Maengs living in Luba, Villaviciosa and Tubo practice at least three indigenous methods of marriage The easiest is the Tinipuy or kinaiw where the parents of the bride and groom negotiate and arrange for the wedding. The woman is asked to bring cooked rice to the man’s home, the next day the parents and some elders of the woman go to the man’s house. The family of the man prepare food and for older men from the village who 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 serve them. After this, then the couple can live as a couple.
6.Eyapdo
The eyapdo is another way of getting married among the Maengs. The villages of the contracting parties are invited and two pigs are butchered and the cost of the celebration is shared by the two parties. After the meal, balliwes and tadek are danced by all. The bile and the liver are studied for signs of good fortune and should the readings seem unsatisfactory, the wedding continues but another date of butchering another pig is scheduled hoping for a favorable reading. Feasting includes the dancing of the baliwes and tadek.
7.Danon
Considered the most expensive wedding ceremony among the Maengs is the danon. This is when the woman’s family demand gifts (something like a dowry) like land, money, house, animals, fruit trees and others. At times bargaining of gifts are negotiated. The agreement is written in burador signed by the parents of the couple and witnesses from both parties. It is understood that the items in the burador are for the couples to start their married life together. When the auspicious date is scheduled everyone including guests from other communities join the celebration.
The wedding feast is a one day affair 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 led by an appointed financial manager. Two or three people are assigned to manage the listing during the festivities. A chance for the couples to dance together is provided and people are encouraged to pin money on the garments of the couple while they dance. Competition among the relatives of the man and woman sometimes become a practice to see who receives the greater amount.
The financial manager counts all the funds received and announces to the public. Then the duayya follows by an old man and an old woman. They chant to bless the couple and prophesy to the couple and their future children. The day closes with the couples thanking everyone. All monies collected during the day are expected to be used by the couple to start their life.
As the influence of the church, education, government and media the wedding ceremonies have centered on church and civil marriages. However, still the culture of the Tingguian remain intact and new ways are integrated into these rituals.
THE BODONG, THE PEACE PACT
To a Tinguian, life is greatly influenced by indigenous laws which center around ancestral domain, peace pact (Bodong, Kalon, Peden etc), environment. Up to the present times the peace pact and the Pagta greatly influence the decisions of the Tinguians in terms of conflict resolution and ancestral land domains and land use. The Pagta list all the agreements reached by the communities or tribes forging the peace pact. To the Maengs the rituals are listed below, and is greatly similar to other Tinguian peace pacts.
- Sipat
This ritual is where the two agreeing tribes or community exchange gifts to signify the peace pact agreement. Designated representatives from the agreeing parties are called the peace pact holders. They are the primary actors in the Sipat. This ritual comes after observing desirable signs through birds and natural signs. A pig or chicken is butchered and eaten by those present and the bile and liver are observed that signifies the future of the peace agreement.
- Singlip
This is a festive sacred ritual for at least two days where the two agreeing tribes eat, dance and chant the uggayam and sallidumay. To the Maengs they dance the takik, the palook or balliwes, the suklit, pinalaiyan. Initial agreements in the Pagta are crafted which includes safe passage, peace maintenance, territorial boundaries, type of violations, fine provisions for violations of the facets of the agreement.
- Inum
Inum is done after the Singlip to seal the peace pact, and basi is drank (inum) by all the members of the community .
4.Allatiw or Allasiw
This is feast hosted by the other tribe to reciprocate the Singlip done by the other contracting party. The terms of the Pagta are reviewed, promulgated and put into effect for all members of the tribe to adhere. If Sadanga and Tubo had a peace pact and Singlip is done in Tubo, the Allasiw is expected to be done in Sadanga.
- Delnat
Delnat is a ritual of the peace pact known as warming and done after several years that the peace pact was in effect. Not that the peace pact grew cold but the relationship is celebrated in festivities to further strengthen the peace pact specially when broken for many years.
- Bug-oy
Bug-oy means the pact is broken by a violation of any of the terms in the pagta by any of the contracting party and could easily be reconciled. Kepas happens when peace pact is totally broken and the gifts given during the sipat is returned to the contracting party. The palakod (trap) and fines are given for the protection of the tribe. Also a payment called baugan is levied on the person who broke the pact and burdened the whole tribe.
- Sipat
This is the next cycle after the bug-oy and only commences when the baugan is paid by the perpetrator. Because of the bodong, it becomes easier for communities to settle differences in terms of territorial conflict, stealing, killing, environmental abuse and other violations.
- Galigad
The ritual is a feast for transferring the bodong/peace pact holder. This happens in the event of death of the original peace pact holder, when the peace pact is broken, or at the decision of the peace pact holder and the community as well as reasons.
DEATH AND BURIAL RITES
- Pagpagada/Palpalubos/pakpakada/
Death is accepted with a belief in the afterlife. Palpalubos is performed the eve of the burial. Everyone gathers around the deceased and enact the rite of the palpalubos or farewell. Members of the immediate family chant their farewell words. Someone is asked to isaop (representative) of the dead person who bids the living goodbye.
- Kelyas
This is a ritual performed immediately after the internment where the ceremony includes dancing and chanting to assuage the pain of the bereaved. This signifies the releasing the dead to the great beyond.
- Pabalon
This is the rite done the day after internment where the favorite food and things valued by the dead are placed on top of the tomb. A bonfire is lit to signify warming the dead.
Bibliography
Cole, Pa-cooper. The traditions of the Tingguians. Field museum of Natural History Publication 180. Antropological series. Vol XIV no 1, Chicago 1915.
De los Reyes, Angelo and Aloma M. Igorot, a people who daily touch the earth and the sky; ethnographies of the major tribes. CSG series Vol 1. Philippines, 1987.
Divine Word College. Practices and Traditions of the Tingguians of Abra. The Abrenian Institute and Research Center. Bangued Abra. 2003.
Dumagat, Fay I. “The Ways of the Itneg”. Filipino Heritage Vol 6, Philippines; Lahing Pilipino Publishings, Inc 1978.
Fortin and Rico. The Tinguians, PCAS Field Reports. Philippine Center for Advanced Stories. 1979.
Ortega, Cirilo SVD et al. Peden, Peace Pact as practiced by the Maeng Tinguian of Abra in Northern Philippines. Produced by Caritas Australia, UDI, DSAC-IPA. Baguio City Philippines 2001.
Weygan P et al, Ed. Upland Development Institute. Cordillera Profiles. Upland Development Institute Inc. Baguio City, Philippines. 2002.
Philian Louise C. Weygan
Philian is the College Dean of BSBT College and CEO of BSBT Foundation, Inc.Born in Baguio, 3rd of 8 children of Galo and Maria Weygan of Besao, Mountain Province. She served her people since 1986 as past president and board of the Association of Young Igorot Professionals (AYIP); Cordillera News Agency in 1987-88 & 2008 to present. Executive Director of UDI (2000-2003); Board of Upland Development Institute (1991- 95) Bibaknets Educational Subsidy Fund (2005-2008); a Council of Elders of the Igorot Global Organization IGO ( 2000-2006); and as the Vice President of IGO Philippines (2002 to present); President of the CAR Association of Private Technical Institutes (CARAPTI) and member of the Board of the RTSDC-CAR and the Young Men Christian Association (YMCA)-Baguio and sits in some regional technical committees.
Likewise, she is active in cross culture missions in Nepal, India, Micronesia, Holland and Southeast Asia. Presently active in church ministry for women, children and youth.
Published work include “A Strategic Approach to Community Development and Missions (2008) “Binodngan: A vanishing tradition” (2006)“Herbal Medicine Preparation for Cordillera communities (2003) “Restorative Justice System for IP communities” (2003) “Cordillera Profiles” (2002) “Pochon: The Tongrayan Heritage” (2002) “Pechen: Bontok Peace Pact” (2002) “Peden:Peace Pact as practiced by Maeng Tinguian of Abra in Northern Philippines” (2001) Biblical Studies for Bhutanese and Nepalis (1999); Project development and Management (1995.) and other training manuals.
/January 2009
Changing hues of utilizing time and space
By Philian Louise Weygan (published in Cordillera Today Aug 2, 2009)
Escape from boredom or dullness of life at times dictate the utilization of time and space. Alternatives are available where some of these are purposively beneficial while other alternatives seemingly lead to greater ills of society.
Last summer the YMCA Baguio, headed by Eliral Refuerzo, launched the Cordillera Cultural project of what he says “It’s in answer to the common yearning of people who trace their roots to the Cordillera to know part of their heritage.” The first batch was composed of children and college students trained by three trainers. Based on the updates from Ramon Dacawi, the chairperson of the program committee, the first batch was able to present the “tayaw” and “bendian” dances of Benguet at the closing of the annual Youth Summer Camp and the closing of the summer frolics this summer.
The YMCA Baguio Cordillera Cultural training classes is moved to Saturdays as the attendees find it difficult to make it on the daily schedules. Classes are now handled from 9:00 to 12:00 am and from 1:00 to 4:00 pm. Anyone who is interested in learning Cordillera Dances, Gong and other instrument playing, Chants are encouraged to register and attend the classes. Performances are scheduled where lessons learned are presented.
Years ago, amusement to kick boredom to us was playing with siblings, classmates and relatives. Some summer breaks we would follow the Balili river then to the Malvar up to Brooks point where Uncle Pedro and our cousins live. Along the way we would be catching mudfish (jojo), together with the boys we will catch spiders and put them in match boxes, get lantana seeds for our sulbatana, pick flowers for our flower vases or child made graves of dead spiders. Games with classmates would be jumping rope, jack stones, patentero and other team games. There seem to be no end on how kids entertain themselves under the wide blue sky. During some summers my mother would send us to Besao and join climbing the trees, trekking mountains, crossing rivers, wading brooks and playing at the church yard until the moon rises above and cast dark sinister shadows on the ground. There were thousand ways to amuse children.
Today, amusement is becoming equated to theme parks and indoor facilities. A few months ago we were in Genting City of Entertainment in Malaysia. The First World Plaza houses a casino, indoor theme park , shopping complex features a series of fun rides and six theme areas named after famous cities and landmarks – France’s Champs Elysees, England’s London, Italy’s Venice, America’s Times Square and Universal Walk, Switzerland’s Swiss Alps and Malaysia’s Genting Walk.
Other attractions are Genting Sky Venture, the only free-fall skydiving simulator in Asia, and Genting X-pedition Wall, an international-standard rock-climbing wall stretching to 15 meters in height, with a 6-meter overhang. There is also bowling, a video arcade, a Cineplex and many more fun rides. The Genting Theme Park is a playground with over 40 rides.
Macau as the Las Vegas of Asia is no different. Accessed through the airport, jetfoil or by the land borders, visitors are treated to free shuttle buses to the gambling facilities. Last June, the City of Dreams was opened with a focus on mass gaming market adding 516 gaming tables and 1,350 gaming machines. This raised Macau’s number of casinos to 32.
A few days ago we found ourselves taking bus no. 12 going to the Macau Fisherman’s Wharf, one of those awarded with the “2009 Macau and Hong Kong Integrity Marks” for its outstanding products and services. There is a convention and Exhibition Center and the schedule then was from July 10 to 14 is the Science and Technology Week 2000 and on July 23 to 26 is the ACG Creative Industries Festival. Landmark Macau houses several restaurants including the Kawato Japanese Restaurant, Petrus, Royal Orchid Chinese Restaurant, Varanda. Several establishments have special offers like Landmark Bakery with moon cakes for the season; Crazy Fun amusement with a MOP 1000 package of several games rides and a gift and Rocks Hotel had a 3-night Dine and Stay Promotion package HKD/MOP 2,670 for two persons.
After dinner we walked around we chanced on “the Fishers” a group of talented musicians packing up their instruments after performing along the wharf. At a distance we saw Filipino band members, but unfortunately had no chance to talk to them before they departed. The place was of various structures showing architectural accomplishments fitted for photographs and performance, specially because the lights impacted against the dark night. We took photos at the Gondolier Terrace and we were told that it is utilized for various functions.
However, Macau has several parks and historical places where a visitor may explore and enjoy. Early mornings and afternoons Guia Hill will be inhabited by walkers and joggers around the cemented jogging path which runs around the side of the hill. The hill is devoted for sports and wellness. Aside from the running/jogging paths they have exercise machines, tennis courts and other ball courts, a tram and other facilities. Cameos garden and grotto beside the Anglican and Protestant cemetery is where one would find groups of men and women playing cards or board games, rendering musicals, or simply sitting around while the children play or find themselves in the library. Going to most of the parks and gardens removes the dullness of the days.
Our changing cultures also result in changing interpretations of using time and space to dispel boredom and the dullness of days and nights. Learning a dance, skill, enjoying nature seems becoming more remote as urban facilities take center stage. Unfortunately, simulated amusement facilities are sometimes interpreted as a source of propagating social ill and problems.
Igorot dance, gong lessons
Posted on: July 27, 2009
http://www.sunstar.com.ph/baguio/igorot-dance-gong-lessons
THE YMCA of Baguio has reset its lessons in basic Cordillera ethnic dance, music and culture to Saturdays, in response to the request of enrollees who find difficulty adjusting to the original week-day schedule from 4 to 6 p.m.
The Saturday sessions will be from 9 a.m. to 12 noon and from 1 to 4 p.m., according to YMCA director Philian Weygan who was tasked as point person of the cultural training for children and adults.
The Y chapter headed by newsman Eliral Refuerzo launched the project last summer as part of the focus on indigenous cultural appreciation and understanding laid out by the World Alliance of YMCAs in its “Challenge 21” program adopted in 1999.
In two weeks time, the initial class was able to present the “tayaw” and “bendian” dances of Benguet at the closing of the annual Youth Summer Camp, another regular program of the YMCA chapter.
Weygan noted the enthusiasm of parents in having their children learn the basic movements of ethnic dances and identify and play the musical instruments of the Cordillera.
“It’s in answer to the common yearning of people who trace their roots to the Cordillera to know part of their heritage,” Refuerzo said.
People of all ages who would like to enroll may get in touch with chapter OIC- general secretary Aida Aquino at 442-4766 or program administrator Robert Vinluan at 446-5774. They may also visit the YMCA at the top of Session Rd.
Y membership and minimal registration fees will be charged to cover the honorarium of volunteer teachers who have had years teaching the subject.
Meanwhile, the YMCA is into reactivating, organizing and strengthening school-based chapters under the Red Triangle (elementary), Hi-Y (high school) and College Y clubs.
Refuerzo recently met advisers of existing and to-be-established school clubs to discuss their organization as part of the “Movement Strengthening” of the international Christian community service and youth development association.
Refuerzo called on the school chapters’ participation in the city level of the “National Youth Olympics” set on August 22 to select Baguio’s entries to the regional level of competitions.
Events to be contested, according to Y youth director Maan Cacdac are: Red Triangle – draw and tell, quiz bee (team), Bible quiz (individual), “tula”, “awi” (vocal solo) and modern dance (hip-hop); Hi-Y – “awit”, vocal duet (English), on-the-spot drawing, quiz bee (team), Bible quiz (ind.), folk dance (occupational).
Oration, extemporaneous speech and essay writing (English); College Y – vocal solo, duet, on-the-spot drawing, oration, extemporaneous speech, quiz bee (team), Bible quiz (ind.), ballroom dance (tango and jive) and essay writing (Eng.).
The academic olympics is a flagship project of the Y federation now headed by judge Edilberto Claravall who previously served as president of the YMCA of Baguio.
Meanwhile, five school advisers will be chosen as delegates to the “Movement Strengthening” set by the Philippine Federation of YMCAs on July 16 to 17 in Manila.
Published in the Sun.Star Baguio newspaper on July 9, 2009.
woven lives
Posted on: July 25, 2009
Sangal di Kultura
Weaving the thread and the life of people
Philian louise weygan (May 25, 2009)
My appreciation of the unique Vietnamese weave started when we visited the XQ Hoi An art house in Danang. Visiting Danang which is strategically located in the middle of Vietnam, one gets the impression that it is a new city built on international standards, quite different from Ho chi Minh (Saigon) and Hanoi. Danang connects to Hoi An by a huge bridge. Hoi An is an ancient city where embroidery is an art which tell about life and passion. This is a 17th century tradition and I closely linked with the spiritual history of the women in the past. The people now have production and exhibition center, like the one we visited in Danang, where the specialized ancient Vietnamese embroidery art which carries a theme “Of homeland, of human life.” They consider each artwork a meaningful gift and a luxurious product of interior decoration. As they share these to others, they hope to continually preserve the tradition at the same time wish that it will bring happiness to the families of those who buy their products. We watched as the lady work on the intricate artwork and we were told that a yard of embroidered scenery can be done in six months. This is a done through a series of embroidering steps and the craft woman links threads to connect themselves and the world. To the crafts woman the art is on various steps which include designing the embroidery aesthetics: landscapes, portraits, and still life. This is created where their beliefs and religion, relationships of art and life, fashion, theme of embroidering the homeland, tea ceremony and the design of the picture frame is greatly considered in completing the artwork.
I was so impressed with the artwork and the commitment made towards it’s completion. The experience gave me a different perspective which should guide me when I view a piece of art.
Fabric and life continue to be appreciates as we traveled to the North. Hanoi represents a portion of northern Vietnam, boosting of a rich history and culture, a city of lakes and buildings showing remnants of a historical past. While in Hanoi, two friends recommended a visit to the Silk village in Ha Dong. I was able to visit the area twice. The factory was at the back of most of the shops where locals and tourist frequent. The silk products included their traditional dress, Dao, and contemporary dresses. Shirts, neck ties, pajamas and other night wear, bags, purses, pillow cases, rolls of clothing material abound in the big and small shops. The team had a shopping spree but I had to refrain from buying as I always kept my luggage at the maximum 15 kilos check in with no hand carry.
The weave of life and threads to create an artwork and a usable garment or bag gives a certain meaning to those who know. The value is higher as contrasted to those who buy factory mass produced garments. In the Ha Dong Silk factory, some items were hand embroidered. The tradition of thread and life continue even in the areas where large volume gets produced.
Having seen this, I now appreciate Grail Cawed’s handiwork as it becomes a trademark of Top Skills. She preserves the tradition of beads on fabric. Matok Senga of Abra does the same as she hand embroiders her garments, Narda hand dye her production. The Sagada and Samoki women continue to produce beautiful fabric. I have a wonderful gown from Top Skills and a dress from Aunty Matok, and several items from Narda, Sagada and Samoki. Having gone through the Hoi An experience I would see hand crafted fabric in a different light, it is to preserve craftsmanship and life tradition. Sangal is a Tinguian word for web, in the garment industry; sangal becomes meaningful as it weaves both the material and the non-material aspects of traditional culture. It is to persist amidst all odds which threaten extinction and decay. It is weaving even the past, the present, and the future. As a fabric and an artwork it is never to be divided but held fast. Just like hope and faith. We must be strong in faith despite the odds, undivided by unbelief and completely persuaded that we will see the future. In Romans 4: 20 “Abraham did not waver through unbelief, regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God has power to do what he had promised.”
As we go through life our faith, our culture and traditions are met with opposing ideas, new emerging cultures, and faith expressions. Persistency, unwavering faith, and hope will see us through even into the next generation. Just like a work of ancient Vietnamese art of embroidery, as a Christian Igorot we blend a beautiful fabric of ancient traditions and beliefs, persistently and beautifully becoming part of the present cyberspace age.
From Guan Dong to Kunming
Posted on: July 25, 2009
Traveling through a thousand tunnels to the Spring City: from Guangzhou to Kunming
Philian Louise C. Weygan (July 15,2009)
A similarity of Yunnan and the Cordillera is the presence of tribal groups and of mountains. According to general information there are 25 tribes in Yunnan. If Baguio is the summer capital of the country because of it’s temperate climate; Kunming , the capital of Yunnan is called the “Spring City” or the “City of Eternal Spring” because of its year-round temperate climate. This city was our destination in a recent trip to China. We stayed in Camella Hotel along the Dong Feng Road where the business district is located, a mixture of the old and the new bustling commercial center.
Recently, Kunming’s economic authorities became active participants in the Greater Mekong Sub region (GMS), promoting trade throughout China, Cambodia, Laos, Myanmar, Thailand, Singapore and Vietnam. As part of the overall infrastructure network, road links Kunming and Laos forming part of a transnational highway that will eventually link Yunnan with Thailand. Projects such as these and the Pan-Asian Railway, due for completion, links Kunming to Singapore via Malaysia, Thailand, Cambodia and Vietnam, with a total length of 5,600 km of rail line.
Trains from Kunming to: Beijing (daily; 48 hr); Chengdu (3 daily; 18-21 hr); Chongqing (2 daily; 23 hr); Guangzhou (2 daily; 26hr); Guilin (2 daily; 30 hr); Guiyang (5 daily; 12 hr); Hanoi (daily; 28 hr); Hekou (1 daily; 16 hr); Kaiyuan (2 daily; 8 hr); Nanning (daily; 20 hr); Panzhihua (3 daily; 6 hr); Shanghai (2 daily; 60 hr); Xiaguan (daily; 8 hr); Xichang (3 daily; 12 hr). (Wikipedia)
We took the coach ride from Zhuhai to Guangzhou and then the evening train to Kunming. It was a 26 hour train ride and the next week we took the same route on a day trip which took 24 hours. The trips were eventful and provided time to think and pray during those long trips. Bus stations are located a few meters from the railway station. They maintain at least two stations, one for the long distance bus and one for local city bus. We traveled numerous tunnels carved from the bowels of the hills and the mountains, over rivers and lakes, over valleys and mountains. Railways were protected with massive mountain engineering techniques, preventing erosion and the like.
The trains are kept clean with an attendant assigned in each compartment. They have a soft sleeper compartment with 4 berth in each cabin, hard sleeper with 6 berth and the sitting cabins. Toilets, lavatories and smoking areas are provided in each compartment. There is a small restaurant where people can go eat during meal times. At the same time, trolleys of food and fruits pass through the compartments at certain times.
Trains are air conditioned so it sometimes worries me because we have people coughing, throwing out phlegm, and sneezing very often. So when the train stops in certain stations, I would take a few minutes outside to breath fresh air.
My travel companion is Letty A., an English teacher in Xiamen. The long travel hours were hearing different languages spoken but they speak Mandarin as it is being taught in schools. Likewise, English is taught for at least 7 years until they reach grade nine. At one of those rides we meet Ms Wang who teaches Mandarin as a second language in a college in Lijiang. She teaches foreigners as well as Chinese teachers from different provinces of China. She comes from Hainan province. We met a Canadian English teacher in Kunming going to Hongkong to renew his visa. At one time Water Engineers who graduated Water Engineering from Yunnan University were on their way to Guangdong because they got a job helping build railways. When they said that I was wondering what was the connection, then I realized that the railways pass through rivers, mountains and valleys, so surely Water Engineers are needed when railways pass over water. We had limited conversation as they don’t speak English and I don’t speak any Chinese language. Every once in a while someone is there to be the translator. At one time there were two ladies, Michele and Cathy (their English names) taking media studies in UK did the translation for us.
I was informed that apples were grown in the north, the pears were grown in the southwest and the oranges in the south. The trains transport them around the country and also found themselves shipped in other countries, the Philippines included. Aside from people, trains transport produce, construction materials, animals, planting materials and all sorts of items.
The changing landscape seen through the train ride gave an interesting show of the Yunnan and Guangdong provinces . They practice mixed cropping where a slope of a mountain or a patch of the valley would have three or more crops in small fields. Mixing sunflower and corn seems to be common in this part of the country. Two and three storey agriculture is also practiced, products underneath the trees. Cluster of houses and building form villages and towns in parts of the region. It is breathtaking seeing mounds of hills kept intact surrounded by agricultural farms. Similarly there were rock formations preserved as the flat grounds around them are fields and farms.
Train rides link places, link people in the train, and link stories of the place, and the people in the trains.
“Lang-ay: United in nurturing history and culture”
The 5th Lang-ay festival last April 1-7, 2009 held in Bontoc, Mountain Province carry the theme “Nurturing our history and culture.” The Lang-ay was borne out of sheer determination and cooperation amidst doubts and birth pains. The Sangunian Panlalawigan #361 passed last September 12, 2005 institutionalized ‘LANG-AY’ as an annual festival in Mountain Province. As Governor Dalog says “Lang-ay is ours, it is our price and identity, the spirit of Lang-ay draws us closer as united Mountain Provinces.”
My participation in the 5th Lang-ay was an invitation to be a member of the panel of the judges for the oratorical contest. That led on to being the third member of the panel for the Choral Competition and later on the street dancing competition. It was an experience sitting with friends as we add points of the competing performers. As Narda Capuyan said “it is different when you sit as a judge because you pay attention to details and how they fit into certain criteria.”
By April 2, I traveled from Besao to Bontoc and appeared at the Provincial grounds where the booths, the indigenous skills competition was coordinated by Caridad Fiar-od. It was a merry affair and we witnessed the “dila-dila/patopat” cooking, the Pounding rice, rope making competition. The Paracelis and Natonin tribes did very well. The “pinaka” booth was also busy with the Department of Agriculture judging the municipal entries of their exemplary produce. With Mary Dicdican made a tour of the booths, had pedicure at one of BSBT alumni’s shop, visited the Diocesan office and landed at Cable Café upon the invitation of the Cue family. Lodging at the home of Dr. Penny Domogo, we had a fruitful sharing of the current events of the province and the nation.
It was nostalgic tour around town, as I lived in Bontoc from 1989 to 1995. I met old students, old friends and family on that afternoon. Bontoc’s physical landscape has changed since then, yet the people continue to possess a certain character unique to them. Sharing and warm accommodation is just two among their throng of good points. A sense of community and family abounds as evidenced by their continuing practice of the ator and the pechen. Meeting Ama Kawi Fakat, my adopted father while in Bontoc, brought many memories. He told me that Ina Alice died a year ago and I felt a cold vein, I loved that woman much. It is well that I did not know, as I prefer to remember her alive.
The oratorical contest was participated in by 6 municipalities while the choral competition was by three municipalities. This was done in partnership with the Department of Education. All the secondary school performers did very well. The theme was the source of the oratorical peace and the choral competition sang the Mountain Province hymn and the Lang-ay song.
By April 7, my cousin Llamana Pio and I started very early from Besao and proceeded to the Governor’s mansion for breakfast shared with the Governor, his wife and guest. Then Ventura Bitot briefedthe panel on the procedures, we ended up pairing to be stationed at the different stations, I was paired with Narda Capuyan, Ryan Mangusan with Janice Domogan, Dario Sao-an with Dia Wayway.
Auntie Narda and I, with a bunch of people we were strategically positioned at the second floor of the Provincial Building where people cheered at the performers and booed at those who gather at the street islands, blocking their view. After the street dancing we proceeded to Eyeb for the program.
Congressman Mauricio Domogan was the main speaker eliciting loud roars of laughter on his anecdotes and applause for his commendations. The people were favored with Grace Nono’s powerful voice when she did two indigenous chants. These came before the final presentations of the municipal and children category of the street dancing. All those who performed are worthy as seen by their preparation, performances and effect on the audience, that the panel suggested that next competitions should be judged on a “the best in xxxx” criteria.
For the children category, Besao garnered the most points followed by Barlig and Paracelis. For the community category, Tadian was first followed by Sadanga and Bontoc. Lang-ay was just one of the things I did in my ten day stay I had in the Mountain Province, it was indeed a spirit of our people where all was invited to feast and celebrated. As taken from the Lang-ay en lagsakan
“Waschin tako’t en ipfala, fayas wenno nan tinapey na.
Pinikpikan, lokmog mo sya, maofobngan tako’y esa’y familia.
Lang-ay entako en lagsakan, Lang-ay, Lang-ay, entako maesangan.
Yaman ilot-ay ken chios Apo, Bendisyon ompa isnan ato, ay,ay, salidumay”
(April 15, 2009)
World Water Day:
Posted on: March 22, 2009
Philian Weygan (March 22, 2009)
“Water, water, every where,
And all the boards did shrink;
Water, water, every where,
Nor any drop to drink. “
(The Rime of the Ancient Mariner)
When water becomes the topic, the spectrum seems endless. March 22 is the UN designated “World Water Day” and it is to draw attention to the condition of the water situation worldwide. As of the latest there are more than 1 billion people worldwide who lack clean, safe drinking water and more that 2.6 billion lack adequate sanitation services. The issue of the access and equity over water is not only a community but also a global advocacy. Having worked among the tribes in the Cordillera and the Himalayas, water is a real concern. We experienced drinking fresh spring water yet at times this is not easily accessible to the villages. The infrastructure is not there and sometimes the village folks walk miles to reach the spring. Likewise, in the city, water is rationed and we get it thrice a week, unless you have a tank or “agtotoon nga balde” you run out of water by the time BWD open the water valves. Water is free but the delivery service is costly.
There are several international organizations concerned about water including International Rivers, my first contact with them when I was the executive director of Upland Development Institute. One of the new concerns of International Rivers and partners is the Mekong River and has formed the “Save the Mekong” coalition, a network of organizations and individuals who share a concern of the Mekong River. The governments of Laos, Cambodia and Thailand have plans to build 11 dams and the coalition is working to protect river, resources and people’s livelihood and seeking alternative ways to meet energy and water needs. Likewise, Patagonian River Coalition is asking for support to stop the damming of Chile’s Baker and Pascua Rivers in Patagonia. This month there will be several activities staged in many countries during the World Water Day.
Last Sunday afternoon we visited the burned down market. Finally it was easier to walk around as the debris was cleared away. Talked to some friends and they were just barely scraping to start all over again. They appreciate the Manila Bulletin giving out tents for them to use in the interim while they wait on the city’s decision on the reconstruction. Based on what they know “City Hall is trying to form a team to renegotiate with UNIWIDE” some say “City will build” and other similar comments. Recalling the night of the fire one friend said “Sinabi ko sa bombero totok sa taas, pero naubosan na siya ng tubig” the other one said “Umay da piman dagiti bombero ngem naawanan da met ti danum kasatno ngay nga mapatay da didyay apoy.” Many of the store owners were not able to save their goods in time “wala talaga kaming nailabas.”
On the lighter side of things, last May 2008, the Vietnam National Puppetry Theater of Hanoi, Vietnam visited the Philippines and presented in various occasions in Metro Manila including a show at the Bustos Dam in Bulacan. This visit coincided with the UNESCO World Cultural Diversity and Development Day as part of the cultural agreement between the Philippines and Vietnam. The presentations were display of a unique Asian Art form where puppets with the water activating it and hiding the manipulating devices brought human scenes and stories.
It cannot be helped but to assess the way human treat the environment when it comes to water. Maximization yet continually remembering that water does not reproduce itself, God made it that way and man is tasked as a steward of the earth as it is shared by other creatures – fauna and flora, man and beast – for a harmonious co-existence.
“Farewell, farewell! But this I tell
To thee, thou Wedding-Guest !
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.” (Samuel Taylor Coleridge)
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