Posts Tagged ‘music’
“The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” Lamentation 3:22-23
I am Philian Louise Weygan Allan, born in 1957 in the city of Baguio to Galo and Maria Weygan. Born, raised and studied with my 7 siblings in the public and private schools in our city. We are a healthy big family with no major illness when we were younger, except for those occasional attacks during the flu season. We roamed the mountains and valleys, swim the rivers, grow our gardens and raise our chickens, pigs and rabbits. A childhood full of memories and entering to a competitive high school and a breeze of the wind in college.
While I was working and doing my Master in the University of the Philippines-Baguio. One morning while we were in church, I was suddenly struck with pain and could no longer carry myself to walk. I limped and the next day my mother brought me to the hospital where all sorts of x-ray, test and doctors’ appointment ensued. I was diagnosed with a broken back, a fractured spine lumbar 5 and 6 and was pinching my nerves. Every movement was pronounced with pain and sitting and standing is impossible.
For over than five months, I was unable to walk, confined to traction in bed and wasted away.
Those five months, the late Dr Servando Liban II, a neurologist worked on my case like a hawk. He believed I will walk again even when I did not believe I will. Worked on my case when I made the decision not to go through surgery and instead take a more conservative treatment when my 5th and 6th lumbar got crashed and bit into my nerves which rendered my feet useless. Dr Liban explained very well the situation and gave an option of surgery or conservative treatment, there were no guarantees but I choose to go the conservative way of having lumbar traction, pain relievers, and other medicine that would help me recover. He would do a weekly home visit to check on me, check that I am tied to my traction day and night with intervals.
Those five months I was not able to walk and stayed in bed, my parents, my siblings would take turns putting and removing my traction; washing me up, putting and removing the bedpan, serving and clearing out my food and assisting me with almost everything that a normal person should be doing. There were times, I can pull my self and sit down on the bed or slide down to the chair that they left beside my elevated bed. At the foot of my bed was the traction being pulled by a sack of stones as weights, at one time I remember it was a sack of sand with a specific weight requirement.
Those five months my siblings were in school and my parents were at work. As I lay in bed I would listen to the radio, the teaching and worship songs that were played in a radio cassette player. I would know the time that a drama was played, the country sounds were on, the news would be aired. And when I was not listening to the radio, I was listening to evangelical teaching tapes by religious leaders and religious songs, hymns and worship from cassette tapes left by my mom and dad for me to while the day that I am left at home.
At the later months, I find myself nauseated, feverish and at times groggy and delirious. Maybe for laying down too long, the side effects of medicines and maybe a mind that wanders. Came a time I give up as everything I eat came out, and even prayers were not able to calm my tired and broken body. I cried a lot and prayed more. Then I wrote my last will and testament, wrote goodbye letters to my parents and by March 6 I was ready to meet the FATHER.
That week in March 1982, my parents were attending activities of the miracle crusade team of Janet Combs at the Church of the Resurrection. They joined the teachings, the healing ministry and the nightly worship service. On that particular March 6, a team of Episcopal Church Women led by the late Mrs. Esther Cosalan joined my mother and they prayed for me. I cried as I lay down in bed, knowing that, that morning I asked God to take me home with him to eternity. They surrounded my bed, reading the Bible, singing praise and worship, praying, laying their hands on me. After they were done, Aunty Esther took my hand and said “Philian you rise up and walk!” I was in pain as they helped me get up, sit in my bed, they put my shoes on and then led me to the living room. And miracles of miracles, Mom and Aunty Esther held my hand and crying, I walked from my room to the Sala.
Since the Night worship service was happening in church and the women were going to go, they asked me if I can join them. So, my siblings changed my clothes, put my socks and pink walking shoes. (How can I remember those details boggles my mind, it is amazing, as I was in a bad state before that) While in church, I was sitting, standing and when testimony came, I was helped and walked to the front and shared my testimony on how God healed me instead of taking me home. That was my first time to share my testimony on how God healed me, gave me a new life and extended it. Gave me the answer of a prayer, a husband a bigger family, and see the nephews, nieces and grandchildren grow.
Forty years from March 6, 1982 has been a long time. I have travelled far and wide, have met people from all walks of life and of different cultures, have taught and learned in different classrooms and locations. God allowed me practice a profession and a vocation, made me an educator, a cross culture missionary, development worker, and a public legislator.
Forty years ago, a miracle happened and continue to happen in these times.
O Lord, make me know my end and what is the measure of my days; let me know how fleeting I am. (psalm 39:4)
RESEARCH RESULTS : A PROFILE OF DIASPORA PHILANTHROPY IN THE CORDILLERA REGION
Posted on: May 27, 2012
- In: abra | culture | diaspora philantrophy | education | Historical places | igorot | Igorot culture | igorots | maeng | mother tongue | philian weygan | tourist destination
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THE PROFILE AND MANAGEMENT OF DIASPORA PHILANTHROPY IN THE CORDILLERA
By Philian Louise Weygan Allan
February, 2012
Summary of the research for Oral Presentation
A. As to problem statement, conclusions and recommendations
| Problem Statement
(Pages 72-73) |
Conclusion
(Pages 174-183) |
Recommendations (Pages 184-194) |
| 1) What is the profile of Diaspora philanthropy/giving with respect to
1.1 Donors/Givers and 1.2 Recipients? |
1.a Donors
There are substantial evidence of a Cordillera region Diaspora Philanthropy. 1.b Recipients All of the provinces in CAR are recipients of Diaspora philanthropy. |
1.a Recommendation 1
A staff organization is recommended to further study the recipients and donors.
1.c Recommendation 5 A study on the recipients and donors should further be made to give an idea on the matching of needs and donations. |
| 2 ) What facilitate the Diaspora Giving in terms of the following factors
2.1 Cultural, 2.2 Socio-economic and 2.3 Political? |
2.a
Cordillera Diaspora Philanthropy is generally motivated by cultural and traditional heritage. 2.b Diaspora philanthropy greatly responds to Socio Economic needs including education, medical and relief. |
2.a
Recommendation 1. A staff organization is recommended to further study the factors.
|
| 3) What management process is practiced/implemented in Diaspora giving/philanthropy regarding
3.1 Objective setting, 3.2 Profiling of recipients, 3.3 Methods of implementation, 2.4 Indicators of success and 3.5 Monitoring and Evaluation procedures? |
3.a There is a lack of documentation on the donors and recipients of Diaspora philanthropy.
3.b There are management patterns that govern the Diaspora philanthropy. 3.c The project management processes are wanting in some areas. 3.d Leadership is assumed and the structures are formed through consensus among members of Cordillera Diaspora philanthropic organizations although they remain voluntary and flexible. |
Recommendation 1.
A staff organization is recommended to further study management processes. 3.b Recommendation 2. The project development and management process of Diaspora giving needs to be improved. 3.c Recommendation 4 A focused study be conducted to assess the impact of the various Diaspora philanthropy in the region specially those received by government and non-government agencies 3.d. Recommendation 5 A study on the recipients and donors should further be made to give an idea on the matching of needs and donations. 3.e. Recommendation 6 Case studies can be conducted to focus on best practices of managing Diaspora giving/philanthropy |
b.SUMMARY AS TO RESEARCH FINDINGS
| Problem Statement
(Pages 72-73) |
Research Data |
| 1) What is the profile of Diaspora philanthropy/giving with respect to
1.1 Donors/Givers and 1.2 Recipients? |
Table 2 – Table on Frequency as to location of Donors
Table 3 showing the years the organizations were started Table 5 – Organizational Purpose And Location Table 10 Profile of Recipients as to location, kind of Assistance and Donor Table 11 Summary of Recipients as to project purpose per donor Table 13-Recipients as to individuals/families and institutions Table 14 No of recipients as to municipalities, Provinces and cities of the Cordillera Region
|
| 2 ) What facilitate the Diaspora Giving in terms of the following factors
2.1 Cultural, 2.2 Socio-economic and 2.3 Political? |
Table 10 -Profile of Recipients as to location, kind of Assistance and Donor
Table 11 Summary of Recipients as to project purpose per donor |
| 3) What management process is practiced/implemented in Diaspora giving/philanthropy regarding
3.1 Objective setting, 3.2 Profiling of recipients, 3.3 Methods of implementation, 2.4 Indicators of success and 3.5 Monitoring and Evaluation procedures? |
Table 11 Summary of Recipients as to project purpose per donor
Table 12 Summary as to aid to government and non government institution/recipients Table 13-Recipients as to individuals/families and institutions Table 15 –Givers’ response to Impact of programs and project Table 16- Givers’ Perception as to the presence of the Project Management Process
|
Baguio opens two function halls at Heritage Hill and Nature Park to the public
By Carlito C. Dar
FacebookYahooEmailShareThisThe function halls, which are part of the city government’s development projects for the Heritage Hill and Nature Park, are open to the public for any event or activity such as weddings, trainings, workshops, and seminars, among others.
Baguio Heritage Committee co-chair Councilor Philian Loise Weygan, in a kapihan media forum, said that the city’s development projects at the said Heritage Hill and Nature Park are part of the city’s goal to preserve the area as a heritage site as well as to promote it as a historical, spiritual, and environmental area that both the people of Baguio and tourist alike, can visit and enjoy.
The place is also the site of the biggest Ten Commandment stone tablet in the world, which was officially recognized by the Guinness Book of World Record.
The Baguio Dominican Heritage Hill and Nature Park was a property of the Dominican Order in 1900s. The building, which was inaugurated in 1915 , was first used as a summer retreat house. In 1973, Diplomat Hotels gained ownership but ceased operations in 1987. Later, it became a property of the Ministry of the Human Settlements and later by the Presidential Management Staff.
The area was later conveyed to Baguio City and officially became its property with Transfer Certificate of Title (TCT) number T-85948 entered in April 5, 2005. Based on the Deed of Conveyance and City Resolutions, the city shall rehabilitate the old building, develop the property into a nature park with appropriate amenities and facilities for tourism, spiritual, environmental, and historical purposes.
According to Weygan, the city government has already spent P35 million worth of development projects in the area, which are now being maintained by the City Environment and Parks Management Office (CEPMO). Security personnel are also in place to ensure order and safety.
Weygan also disclosed that they have also already submitted a project proposal for the establishment of an eco-walk trail, gazebo, and view deck, which would be an added attraction for visitors and tourists. (JDP/CCD-PIA CAR)
Greetings all! A. Class 1974 is the main host of the 2009 Sc Hi Alumni homecoming and we would want to release these details.
Theme: “Remembering, Reminiscing, Reconnecting”
Date: Dec 19, 2009
Venue: UB Centennial Bldg.
B. Registration fee: 150 pesos early bird until Nov 15,2009 and regular at 200 pesos. Overseas registration is US$5. (this covers your snack and souvenir program copy) Contact: Filipinas Lumabas Lubrica, chairperson
C. Souvenir Program: This will include greetings, historical data, directory and advertisement. Size will be 8 1/2 x 5.5 of good paper material. Colored print for cover and inside is black and white.
We encourage individuals, groups, and batches to advertise.
Rates of advertisement: Inside back/front cover – 5000 pesos or US$100 One page @ 1000 pesos or $ 25 1/2 page @ 500 pesos or $15 Deadline for text and payment is Nov 15, 2009 please sent in text to: reydacones@yahoo.com or philianweygan@gmail. com or ayipphil@yahoo.com For payments please sent to the BPI account for the reunion(details to follow)
D. There will be a raffle for door prizes We encourage donors and ideas Contact: Clarita Casuga-Tabin, chairperson
E. Program starts at 1:00 to 6:00 (details will be posted separately) contact for details: Philian Louise C. Weygan, chairperson
F. Memorabilia: We will start a portion for memorabilia of the Science Hi for the past 40 years. Portion of this will be the clippings of photos taken through the years. We are requesting the following to join Rey Dacones in coming up with the power point presentation and the memorabilia: Ramon Dacawi Diego Bautista VJ Cawis Larry Laranang
G. Invitation is still on for coordinators who like to join the working committees
For more details please contact: Benilda Zaragosa-Narcelles ; Re-union Event Coordinator Filipinas Lubrica-Bugante: Secretary or the Science High thru Director Erlina (note: posted in FB, Yahoogroups, WordPress) We request all batch to post in their own groups. Thank you – Philian Weygan and Linda Carino/ press release committee)
Emmett, you pass on but you will be fondly remembered
(as printed by Cordillera Today Sept 6, 2009)
For this edition, I take the chance to give a small space to Emmett Brown Asuncion, a talented man who touched many lives in his teaching and mentoring. Science High Class 1974 has been a love hate relationship in those four years we spent in the G-rooms as we passed on from being Scientist and graduate as Chemist. There were 35 of us who graduated now scattered but always find time to come together to reminisce those four years as those kept us connected and close even after 35 years. Our batch will be coordinating the grand Alumni homecoming this December 19, 2009. This will definitely be a tribute to Emmett and the memorabilia of the past years will surely be a must in the celebration of what connected us as a class, and the whole alumni body.
As the city celebrates its Centennial, the Science high family together with others will pay their respects to a man who have changed them with his principles and his mentoring – Emmett Brown Asuncion. He walked the corridors of UB and taught in the classrooms, conducted practices, and performances in the gym and the theatre. He was a talented man unselfishly training and mentoring people who are willing or resisting. Not many of us knew his family background; it seems insignificant for he treated the Science High and later the other organizations he got involved in as his family. We have became part of his life as he molded us into something we never expected – after four years in high school , the change was permanent for most of us.
He was a man who may have not received many awards or appreciation, but it did not matter to him. What mattered was that the young mind was taught and the body matured, the spirit nurtured. Cheering and Christmas Cantata were instances where the whole school was involved under his baton and coordination. After graduation, many left UB and went to other schools and later on to other countries but still the Science high spirit remains and fond memories can bring varying emotions – tears and pain, laughter and happiness, bitterness and forgiveness.
Many of those alumni are now in a position to giving back to Emmett a little of respect and assistance especially when he got sick was in the hospital and now in his wake. People like Beulah (Zeny) Badua and the Fernandez family became his immediate care givers and people who made decisions of many things. When an account was managed for his medical care, people from all over gave generously to sustain him for more than seven months of hospital care. City Mayor Peter Rey Bautista and other government employees assisted in so many ways. Ramon Dacawi has personally assisted specially in securing blood for his transfusion. Many names join the list and yet it is because of his own generosity, love and care for people that people give back to him in time of his need.
Much will be said, tears and laughter will be shared as reunion of all sorts happen during the wake. His body will be laid down to the earth on Monday September 7, 2009 after a memorial service Sunday afternoon. So let me replay this poem I wrote last February 7, 2009:
God, we thank you for Emmett
Today we visited Emmett at the hospital
He looked at us and smiled
Though he said his leg pains
He said he wants to go home today
But it could not be and so maybe tomorrow.
Benilda and I shared to him
Bits and pieces about the class
Of the then and of the now
He would nod to confirm
And smile as he too remembers.
And so God, we thank you
For sharing Emmett to us
Before, in our youthfulness unbounded
Now, in our matured undertakings
He unselfishly gave himself to us.
With him we became more than our wildest dreams
Performing in Music Barn, cantatas and cheering
or competing in experimental researches
or declamations and extemporaneous speeches
or tumbling in gymnastics and excelling in academics
He made us never doubting we were the cream of the crop.
Those times, it was a love hate relationship
We love him because he cared and defended us
We loved him because he made us believe in ourselves
We loved him because he brought out the best things in us
We loved him because he was giving.
We hated him because he throws tantrums
We hated him because he gets upset when we are out of key
We hated him because we were jealous of FIT
We hated him because he will finds out we cut classes
We hated him because he was always right.
Years after, we look back and realize
His enormous investment in our young lives
We changed because he wanted excellence and victory
We were molded because he gave his best
We owe him much of what we are today.
So as the day ends, Thank you God – for Emmett.
Panangipateg: Cory opened changes in the Cordillera region
Philian Louise Weygan
published by Cordillera Today
August 21 is significant in Philippines history as it brings us back to significant incidents in the life of a couple –Ninoy and Cory Aquino – who made impact in lives of many, the Igorots and Cordillerans included. By mid 1980s the political scenario changed with the assassination of Ninoy, the snap election, the Edsa non-violent revolution, the Cory Administration, the creation of the Cordillera Administrative Region and many other movements in the political scene. It is reawakening memories of the past, millions mourned when President Cory was laid down to her final resting place on this earth. And within the same month, we remember the death of Ninoy, people will consider this significant enough to awaken the memories and emotions of the 1980s.
We were not isolated from these changes as some of us – friends, and family, were immersed, and affected due to these events. The sudden change in the national scene had greatly affected the Cordillera region with the creation of the different bodies that was supposed to give meaning to the administration and respond to the concerns of the region. How they conducted themselves is a different matter for discussion. These events were only made possible after a “sipat” between Conrado Balweg and President Cory in Mount Data. The Sipat signifies the process of a peace pact of the people and government.
During mid- 1980s well meaning people who shared similar aspirations and ideals, converged into different organizations. It was then when I became part of the Association of young Igorot Professionals (AYIP), Upland Growth through Basic Opportunities (UGBO) Cordillera News Agency (CNA) and similar coalitions for the region and for Baguio City concerns. It was like a sudden upsurge of non-government organizations after decades of being suppressed so much so that some friends became part of the underground movement.
With these organizations I was able to travel deep into the region for medical dental missions, environmental assessment and concerns, children and women programs, peace advocacy and other concerns. Earlier before the autonomy referendum, I became part of an UGBO research on the Cordillera Life systems which was published serialized in the Philippine Daily Inquirer as a backgrounder on the Cordillera Autonomy. That involvement in the also brought me to be based in Bontoc for five years when we established the BSBT Foundation,Inc as an SR of BSBT and the Upland Development Institute as a spin away organization of AYIP. I left Bontoc in 1995 with a very rich experience having worked among our people in Kalinga, Ifugao, Mountain Province, and Benguet. It was only when I came back in 2000 that my Abra roots were connected through a research on the peace pact.
I believe the changes that happened in the National scene brought about by the incidents happening in the lives of Ninoy and Cory made things possible for the civil society to become a movement and for common people, like us to be part of that movement. Those life changing incidents, many of us may never have experienced what it freedom of expression and freedom of assembly, two of the cherished freedom suppressed by the Martial law days.
But despite the changes it did not stop armed groups to harass and intimidate people who were working for the communities. In two separate but related incidents we were harassed along the Bontoc-Tinglayan road by elements of the CPLA which similarly were being integrated as CAFGU. Likewise, in a seemingly peaceful town of Sabangan, we were harassed by the Municipal police because of the use of two way radios. In those occasions, the peace pact holders and the Provincial military command were those who we turn to for them to take control of these situations. At one time we have to get hold of Ka Ambo. Peace pacts were nearly broken, as I would make sure that during these travels I would be with a Binodngan for safe passage into the villages. BSBT Foundation Inc. was instrumental in bringing in the two way radio system in the Mountain Province. We coordinated the training and licensing from NTI and we organized the pioneering group named “Tokwifi communications Inc.” composed of business, government and church people. These freedom and dialogue were only made possible because of restored democracy.
From Wikipedia : Maria Corazon “Cory” Sumulong Cojuangco Aquino was the 11th President of the Philippines and the “Icon of Philippine Democracy”, serving from 1986 to 1992. She was the first female president of the Philippines and the first female president of any country in Asia.
And the day of reckoning comes, cherish those things we hold dear, remembering what triggers the blast of actions, the catalyst that made changes and the enriching lives we now have because these gems to treasure. We treasure you President Cory, we will remember Ninoy!
(August 21, 2009)
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.
kunming: eternal spring city
Posted on: July 30, 2009
KUNMING: Eternal Spring City that mixes the old and new
(philian weygan, July 23, 2009 as appearing in Cordillera Today)
We were in the China border sky gazing as the solar eclipse phenomenon was viewed in Asia. Many came out despite of what some believe that this is bad omen. Where we were, the sun was three quarter covered by the moon. However, in some areas of China and India there was total blackout as the moon completely covered the sun. This spectacular rarely happens in a lifetime and considered one of the longest solar eclipses. This phenomenon will be a thing to remember during this brief stay in China spent in Kunming and Guangdong. Last year visit was also significant as it coincided with the Beijing Olympics. Guangdong will host the 2010 Asian Games and preparations are already underway, all buses carry a banner or a sticker announcing the upcoming event.
Pursuing a relationship is similar to my connections with China as it started in the 1980s yet my first visit was in 1991, when together with Mom, Dad, and a group of Asian business people we visited Guangzhou as a side trip of a conference in Hong Kong. From that time on I had several trips going to the Southern part of China.
It was easy walking in the mornings, evenings, and late afternoons, because of Kunming’s year-round temperate climate. As the capital of Yunnan it is called the “Spring City or City of Eternal Spring.” It was a memorable visit in a city bustling with life, mix of the old and the new, and sky rise buildings amidst parks, temples, and museums. Kunming consists of an old city, a modern commercial district, residential and university areas. The city has an astronomical observatory, institutions of higher learning like Yunnan University, Yunnan Normal University and a medical college. On the outskirts is the Bronze temple, dating from the Ming dynasty. Kunming was formerly called Yunnanfu literally meaning “Yunnan Capital” until the 1920s. Kunming was transformed into a modern city as a result of the outbreak of the Second Sino-Japanese War in 1937 when the invading Japanese forces caused a great number of east-coast Chinese to flood into the southwest of China. The increased money and expertise quickly established Kunming as an industrial and manufacturing base for the wartime government in Chongqing . These influences saw the city move adapt to modernity and gradually resemble other major Chinese cities with expanding industrial areas and large scale residential districts. With the economic reforms of the 1980s, Kunming began enjoying increased tourism and foreign investment.
Kunming’s public center is the huge square outside the Workers’ Cultural Hall along the Beijing Lu-Dong Feng Lu intersection. Mornings and afternoons scenes include crowds doing taijiquan and playing badminton. We were in the vicinity as we stayed in Camellia hotel in Dong Feng Road. They offer hotel room and youth hostel rates and we were given a nice standard twin room for US $29 a day . It is very convenient as they have a booking office for trains and flights; a business center for fax, calls and internet; a massage parlor; a convenience store, a restaurant, an airline office. Hotel room rate includes a breakfast buffet of fruits, salads, rice, congee, noodles, bread, pastry, fish, meat, juices, and drinks. The dining area was a covered court set up with tables and chaise. A piano was but in an elevated platform. Potted plants and trees make a gardenlike atmosphere. It was a very peaceful area where piped in music is heard. Breakfast time revealed that the hotel hosted guests of different nationalities. Housekeeping cleans and changes towels everyday. While using the business center facility, I found out that people from the USA have restricted access by phone, so emails became a more appropriate medium of communication. During our last night we used the massage parlor and a kind Chinese lady did traditional Chinese massage which relieved pains of the body caused by the hectic schedule we had.
One afternoon we went to the local market which was very clean, wide, and orderly with different sections. The market sells local products where a whole block for fresh produce, one block for dried food, one whole block for cooked food. There was a cue in one of the stalls and we saw that it was a native cake shop, my companion joined a cue, and we had “puto” and salad for dinner.
A practice of old which is still done is the presence of the public newspapers in strategic places. At one spot we found five different newspapers posted page by page, side by side in the bulletin board. People were standing reading the public newspaper.
One of the highlights of the stay was a visit to the Yunnan Ethnic village located six kilometers south of Kunming composed of a 2000 miles space bounded by the Dianchi Lake on the south and the Western Hills on the west and the villages by the North. Each of the 26 Ethnic groups was given a village to build aside from the unity square symbolizing the unity in diversities. The villages usually included a typical abode or community which may include a temple like the Buddhist Temple of the Tibetans, the ethnic wear, instruments, craftsmanship, sports, and the like. Most of the communities have a courtyard style of architecture. There is also a huge theatre for the ethnic songs, dances, and drama performances. It would take another article to share about this ethnic village.
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.
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