Posts Tagged ‘indigenous music’
RESEARCH RESULTS : A PROFILE OF DIASPORA PHILANTHROPY IN THE CORDILLERA REGION
Posted May 27, 2012
on:- 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)
woven lives
Posted July 25, 2009
on: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.
During my stay in India and Nepal, I appreciated their use of the drums, bamboo instruments, cymbal and other indigenous instruments during Christian worship as well as in the traditional rites. Rites may be in a Christian, Hindu or Buddhist traditions. I have never been invited to a Muslim rite so I have not witness if they use indigenous musical instruments. The practice and concepts of indigenization, contextualization and redeeming cultures continue to be a major subject in different religious persuasions. Redeeming the music and the indigenous instruments from cultural traditions towards Christian worship continue to be an area of discussion among frontier missionaries.
The passing on of the staff of the shepherd from outgoing Prime Bishop Ignacio Soliba to the incoming Prime Bishop Edward Malecdan last February 19, 2009 was one of the occasions where I experienced the strength of service and commitment of the Episcopal church in the Philippines. Present were representatives from all the Episcopal dioceses in the Philippines, Anglican Communion from the USA, UK, Southeast Asia, Australia, Japan, Malaysia, Singapore and Hong Kong joined by members of the Catholic Bishops Conference in the Philippines, The Iglesia Filipino Independiente, the National Council of Churches in the Philippines.
During the installation the choir from the different dioceses gathered to lead the worship under the baton of Rev. Daniel Carino. In the offering of thanksgiving, the gongs were played to usher women, men and youth carrying the fruits of the land including palay, tapey, fruits, vegetables, and suman to the altar where the begnas shout was done by the outgoing Prime Bishop. It was a sight to behold when more than 50 people gathered at the altar to offer back to the Creator blessings he bestowed to his people.
Worship leaders like Don Moen, Steve Kuban, Scott Wesley Brown and great worshippers can lead big choirs and congregations into tremendous powerful worship to the King of Kings. Scott Wesley Brown is a well-known Christian singer, songwriter and musician who traveled around the world as an evangelist and missionary. He began his missionary journey during the Jesus movement in the 1970s. In 1995 over 100 students from Baptist Student Union made up a choir during the Mission ’95 where more than 3,300 young people gathered to worship God in Louisville, Kentucky. Like Scott Wesley Brown, Daniel Carino is a singer, songwriter and musician in his journey sharing the gospel of God. More than 300 choir members came together for the Hymn Festival before the fellowship lunch as part of the Installation activities. The choir came from Dioceses based in Kalinga, Bontoc, Baguio, Manila, Zamboanga, Isabela including parishes from Visayas and Palawan. Applause was loudest when the Mountain Province choir composed of Clergy, Women, Men and youth sang the “Nan Chawatem Apo” and “Ali Kayo” both hymns were composed by Daniel Carino. Aside from English hymns Kalinga and Filipino hymns and musical instruments were included in the worship service.
I first met Daniel in 1990, when BSBT Foundation based in Bontoc. He would come to preach and teach in the school and often we cross paths along the missionary walks in the region. As part of a group of fellow workers, one of our major discussions was culture and the practice of Faith. I felt he moved mountains as a member of a team with Bishop Alexander Wandag, Frances Laoyan and others to come up with the ECP Hymnal where indigenous worship is included. Being part of that Thursday service was very touching as we sang in many languages.
The most Reverend Ignacio Soliba encourages all to be a real servant of the church running and winning the race, eyes fixed on Jesus Christ as the author and perfecter of faith. He mentioned that the next day, he will be on his way to Tabuk, leaving the house and the office for the new Prime Bishop to occupy immediately. After his sermon greeted with applause, he was nearly stripped off as priests raced to inherit his cross, collar, and others with the hope to be able to follow his steps. He served God and the church well, the door of his office, home and car is open to any and all. In several occasions we barged into his home, as well as experienced being ferried by him to the bus station to catch our trip home. We will surely miss him. A gong was given to him as a token.
The incoming Prime Bishop Malecdan is back to Cathedral Heights where he spent 6 years as a seminarian, ten years as a teacher and later as the fifth Dean of the St Andrews Seminary. His time away was when he went to Austin,Texas for his Master Degree (1991-93) and later Doctor of Divinity and when he served as the Diocesan Bishop of Northern Philippines for ten years. As a man of God, we hope he will continue to propagate better understanding of culture and faith. (Feb 20, 2009)