ADIVAY, further strengthened the culture, tradition and tourism in Benguet

Submitted by pchelpz on January 21st, 2013 Flag this news as inappropriate Category: Art ADIVAY, from the Ibaloi word mean in Tagalog is Celebration For Unity and compromise. This event is extremely longing of the people of the 13 cities covered by the province of Benguet during November. Besides visualization Benguet Foundation Day, shown on the occasion of the gathering of every town in one place to show visitors and tourists of the importance of culture and traditions of Benguet. The Benguet is home of three tribes, the Ibaloi, Kankana-ey and Kalanguya, that of the same cultural beliefs and traditions since their ancestors carried to the modern generation. Every Benguet Foundation Day, celebrated in conjunction with the Adivay Festival, the gathering together of 13 people in the capital, La Trinidad for a month full of celebration activities, such as street dancing, beauty contests, and the Dongba Kavajo by showing Benguet being westernized or lay the horse, cowboy clothing, and Western song. One of the most highlighted the celebration Grand Canao, captures the representatives of each country pork made from the large cage. Combine the black pig and caught the ritual performed in conjunction with the dancing "tayaw" in gratitude for the blessings given by Kabunian. Simultaneously slaughter and boil them and then pagsasaluhan of attending the festival.

Each product or One Town One Product of 13 people can be seen and purchased from start to finish the celebration, their Agro-Industrial Fair. From then until any subsequent celebrations have no occasion mixed with politics, rather together with politicians to strengthen and enliven their pinagsisilbihang people. Recognizing the Benguet, the province always a cold climate, as the Salad Bowl of the Philippines because of abundant vegetable crops to sell in different markets of the country. Benguet also known as a producer of gold, copper, pyrite and limestone. Here also found Ambuklao Dam and Binga Dam in Bokod and part of the San Roque Dam in Itogon. Besides the rich agriculture and industry, the province is also famous in the field of tourism, one of the major contributor to the economy of the province. The Mt. Pulag in Bokod, in Kabayan mummies, and Strawberry Farm in La Trinidad are just some of the tourist spots of the province.

Share this article Benguet Belief Systems WASING D. SACLA

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Benguet is the gateway province of the Cordillera Region. It lies in the southern region of the Gran Cordillera Central, shares boundaries with Mountain Province on the north; Ifugao and Nueva Viscaya on the East; La Union and Ilocos Sur on the West; and Pangasinan on the South. The province consists of 13 municipalities with a land area of 261,648 hectares and a population of 313,833 (1996 NCSO) or a popular density of 120 persons per square kilometers. The terrain is generally rugged and sloping. Its resources and industries are vegetable farming and commercial mining of copper and gold. Benguet is generally peopled by two major ethnolinguistic groups, namely; Kankanan-ey and Ibaloy. The Kankanan-ey dominate the northwest and speaks the kakali, a dialect similar to the dialect of the Mountain Province and akin to Iloko. Occupying the southeast are the Ibaloy who speaks the Nabaloy, a linguistic sound nearer to the Pangasinenses. A group found along the peripheral areas of Benguet, Ifugao and Nueva Viscaya are the Kalanguya. An enclave group, called Karao, are found in Bokod, eastern part of Benguet. Common to these ethnic groups are their belief system and rituals, though they are dissimilar in their language. Their respective rituals may differ in the way they are performed but they serve

similar purposes. Belief System The Benguet folks believe in the existence of unseen beings that emanate from the skyworld and underworld and that these unseen beings are thought to have power over man. Although unseen, it is believed that these spirits cannot only be fatal to man but can also be manipulated by man to his advantage. With this, the people strive to befriend and win the favor of the spirits. The ethnic group also believe that man has spirit and that when he dies, said spirit will join the spirits of his ancestors in the skyworld. However, spirits of wicked men will join the numerous spirits in the underworld, while spirits of good men will join the spirits of the skyworld and have more freedom. Classification of Spirits The people believe that they can charm and manipulate the spirits so that they classify the spirits as to: Hierarchy - It is believed that the maker of the Universe is the highest and most powerful of the spirits. They call him Kabunyan, Nanpalangka, or Mengos-oschong, and realm is the skyworld. He can punish, admonish, and restrain the spirits that violate his will. He is ready for anyone that calls him for help. If there is no call then there is no response. The next highest are the gods and godesses (kabunyan) numbering 24, namely: godsBallitoc,Kabigat, Lumawig, Gatan, Pati, Suyan, Amduyan, Kalan, Wigan, Lopis, Bentawan, andMaudi. The godesses are: Bangan-Bugan, Ubbang, Peey, Angban, Yapeng, Lingan,Angtan, Apinan, Daungen, Tengnan, and Ibaga. This is followed by spirits of ancestors (ap-apo/paapuan) and spirits of people who have just died (kakading/kadaring). It is believed that these spirits are privileged to move freely from skyworld to underworld and back as they wish. The last group of numerous spirits collectively called underworld spirits, are the anito orikalutan, that live in the oceans, rivers, lakes, springs, caves, rocks, ravines, bushly trees, shrubs, abandoned buildings and tunnels, these spirits are not privileged to go to the skyworld. Generosity, the spirits are believed to be benevolent and malevolent. The spirit that protects and provides for man is benevolent while the violent spirit is malevolent. Winning the favor of the Spirit Spiritual leaders, who are the age-old savants or native priests are consulted for their wisdom. These native priests, in keeping with the traditions entrusted to them by their ancestors, discern that spirits accept material gifts. By communicating with the spirits through prayer, a gift is offered in the form of ritual to either gain their favor or appease the angry ones. As reciprocation for the gifts received, the spirits give fortune and good health to the celebrant and the appeased spirit will refrain from making people sick. This is the basis of the rituals practiced by the community. The native priest is the consultant, the prescriber, performer and interpreter of all rituals. In times of sickness, death or misfortune, believed to have been caused by the malevolent spirits, the person afflicted would consult the priest. The priest discerns the cause and prescribes the corresponding ritual and material gifts needed, such as food, ricewine and animals to be offered as a healing ritual. The person who has amassed some fortune, believed to have been given by the benevolent spirit, is advised to perform a big feast in thanksgiving for these blessing. This ritual is adopted as a common practice of the ethnic group as a fulfillment of their aspiration. The strict compliance of rituals as prescribed, is regarded as a fulfillment of aspiration, a cure for illness, to ward off misfortune and a defense against curse. All these beliefs, brought together and adopted by the ethnic group evolved as a belief system, that forms part of the lifeways of the people from which customs, traditions and taboos are established.

The Custom Law Benguet folks, like any other ethnic groups, have no written law. Though unwritten, however, research reveal that laws are incorporated in the customs and traditions, which are observed with precepts, as rules and regulations. Celebrating a thanksgiving, for instance, when a neighbor is mourning, is taboo. This is Customary law. A couple who wish to divorce due to infertility of either one of the partners is allowed by the law. A husband who divorces a wife without any valid reason will have to leave all properties to the children and the wife, this is another law. There are several other laws but they are overshadowed by present government laws.

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SATURDAY, 18 JANUARY 2014

THE BELIEFS AND HOME RITUALS OF BENGUET

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Reference: Treasury of Beliefs and Home Rituals of Benguet by W. Sacla, 1987

I. The Belief System

The two main ethnic tribes, ''kankana-ey'' and ''ibaloy'' are not far apart in their belief system, except that they are dissimilar in linguistics. Their belief system is common to both with little deviation in methods of performance but do not change the intent and purposes. The Benguet people believe in the existence of unseen beings that emanate from the Skyworld and the underworld. That these unseen beings are called spirits thought to have power over man. It is further believed that these unseen beings (spirits) can be manipulated by man to his advantage. With this belief, the people strive to win the favor of the spirits using prayers and material offerings in a ritual. This belief resulted to a belief system from which customs, traditions and taboos are establish. Through the centuries, the people had adopted this system as part of their life ways and thoughtways. Although this belief system is unwritten, it was preserved by the native priest in the form of ritual prayers, which was passed from one generation to another until this day. * The pagan worship referred to the natives of Benguet by western writers does not find relevance in the belief system of both Kankana-ey and Ibaloy of Benguet. In fact, it has been a taboo for both tribes to have images in their homes for purposes of worship, except for the love of art. Hence, to understand Western concepts, the worship of idols, images, temples and sacred places are flatly paganism and the worshippers are called pagans. * The belief system of both people shows that above all the gods and goddesses (Kabana) there is the ADIKAILA or MENGO- SOSCHUNG, the most high. In this faith evolved a system of appeasing the malevolent unseen and appreciating the benevolent unseen. The malevolent unseen are the ones preying on the lives of men, women and children like robbers or kidnappers for ransom. And if not appeased, they harm their victims by inflicting sickness, injury or finish them to death. Parallel to the malevolent is the benevolent unseen who is thought to be the supreme one who gave man the power to counteract the malevolent in the form of rituals. The rituals are classified as to offensive, defensive and appreciative natures.

II. Knowing their attributes and whims is important as a basis to classify said spirits as to hierarchy and generosity.
A. Classification of the spirits according to Hierarchy
As to hierarchy, the maker of the universe, the ADIKA-ILA/ MENGOS-OSCHONG, is the highest and powerful of all the spirits and his realm is in the skyworld. Next highest are the KABUNYAN/ KAVUNIAN also from the skyworld. Both skyworld spirits look over man for whatever calls them for help. The next to the Kabunyan are the spirits of the ancestors, AP-APO/ KAAPUAN and the spirits of people who just died, KAKADING/ KEDARING. They are believed to move freely from the skyworld to the underworld and back as they wish. > The spirits of folks long dead are called KAAPUAN. They live with the deities, kabunyan in the skyworld and are among the skyworld spirits called IKADAYAAN/CHINAYKAYNG. The kaapuan spirits can travel

from the skyworld to the earth, to the underworld and back, a privilege the underworld spirits may not enjoy. Composing the last group are numerous spirits collectively called underworld spirits. ANITO/IKALUTAAN, that live in the ocean, rivers, lakes, springs, caves, rocks, ravines, bushy trees and shrubs and abandoned buildings and in the ground...so many that the native priest identify them in groups according to their dwelling places and could be everywhere. These underworld spirits when offended, trespassed and brushed aside could be violent thereby inflicting illness, death and misfortune to man. The ''dilus/chilus'' ritual is offered. > Most of these are violent spirits, consisting of groups of spirits. Each group has a collective name: 1. ''tomongao''-''pinad-ing''--- for mountain spirits 2. ''ampasit''--- that live in water source 3. ''pinten/pinchen''--- spirits of people dead by accident, drowning and having committed suicide. 4. ''tonoton/debek''--- spirits that live in swampy areas. 5. ''kamil-ling/kamid-ding''--- spirits that cause sudden skin disease when offended. 6. ''nante-es bilig/manla-os''--- mountain spirits that live in Mt. Pulag and other high mountains. 7. ''pamakan/legado''(legion)--- the spirits of those who died in battle and in accident do not go to the skyworld but remain on this earth. Others are ''amlag,'' tayab-ban, 'botatew'', ''mandoweng.'' ***The tomongao also keeps the gold, silver and other minerals and controls the disposal of the same.

B. As to generosity, the spirits are classified as:

Benevolent - ''Maeya/Mapteng'' Malevolent - ''Makedse/Makedsel'' Generally, all spirits are regarded as good, however, the degree of goodness and badness of the spirits depends on their perception of man's actions. The degree of offense of man against the spirits is the measure of the degree of his punishment curable only by appeasing the spirits. On the other hand, the spirits not being offended and trespassed remain to be benevolent as protectors and providers to man. Both the favors and wrath of the spirits to the perception of man can be availed of and appeased. This is traced as the basis of ritual practices. The benevolent spirit is offered a Thanksgiving ritual consisting of animals, food, ricewine and other materials as gift. The malevolent spirit who causes sickness could also be appeased by performing a healing ritual to restore the health of the afflicted by offering similar gifts.

III. Kankana-ey and Ibaloy Perception on this Form of Beliefs and Its Effects on the Living
The longing for material wealth and good health by man makes him very ritual conscious. The Benguet people regard rituals and feasts as a fulfillment of their aspirations as well as a cure to their illness. They believe that the good spirit will give them favors in the form of good health and material wealth. ** What has been popularized as ''Kanyaw'' by our lowland brothers is neither a Kankana-ey nor Ibaloy term for the rituals. Whatever it is, the Kankana-ey call their ritual affairs as ''Sida'' or ''Dilus''. The Ibaloy call theirs as ''Kedot'', ''Chilus'' or ''Kecheng''. Our elders assert that Kanyaw as understood by outsiders has no meaning or relevance to our rituals, whatsoever***.

A. THE NATIVE PRIEST: PRIESTLY CLASS

The native priests are the chosen spiritual leaders in the community well versed in the belief system (in every community there is always a ''Manbunong''). They are consulted in healing the sick, in comforting the victims of misfortune and in the offering thanks to the deities for fortunes received. The priests are therefore counsels of the people in times of joy, sorrow and distress. ** However, no ''mambunong'' has ever written a book on rituals, this is so because oral ritual customs are both secret and sacred to both tribes. The ritual ministry can not be transferred by formal schooling neither seminar-workshop nor private sessions can make a manbunong; >>> It is the ADIKAILA (unseen) who gave man the power of the ministry. The priests are chosen by the spirits through dreams. Their knowledge of their calling is enriched by the tutoring of older priests. All priests are considered equal, no one is higher or lower in rank. * The native priests are not visible as monks of temples, they work for their livelihood like ordinary persons but must attend to his spiritual obligation when called upon.

As the spirits are classified, the priests are also categorized according to their calling:

> The MANSIP-OK /MANSI'BOK - having been given certain powers to determine the cause of illness, death and misfortune, and prescribes the appropriate ritual cure. Each man sip-ok uses his own devices in determining the cause of sufferings. When a ritual is prescribed, it is given to the MANBUNONG/MAMBUNONG to administer. The manbunong in turn performs the desired ritual. *** The MANBUNONG acts as a medium between the sick and the spirit. In this case when a manbunong is performing the ritual of healing, he is communicating with the spirits to relieve the

affected person of his sufferings; After which the manbunong comforts the afflicted assuring him the cure because the ritual was done well according to the wishes of the spirits. The effectiveness of the ritual is in his hands. * Since the pre-Christian times, the manbunong occupies an important place in the priestly ministry, who acknowledges and performs the desired ritual cure. In rituals the MANKOTOM/MANCHIBA interprets omens and signs which the mansip-ok and the manbunong may not decide. They are the wise men of the community, who oversee the observance of the traditional practices, keepers and guardians of the customs and tradition with high regards for the strict observance of rituals and taboos. They could assume the functions of the mansip-ok and the manbunong. >>> Having the exercise of dual functions, the MANKOTOM does other functions judiciously, they have been usually the advocates of peace. In times of trouble, the people look up to them for advice and comfort.

THE FOLLOWING ARE COMMOM CASES REFERRED TO THE MANKOTOM FOR RESOLUTION:

1. Settling dispute---any dispute arising from misunderstanding, stealing, divorce, property ownership and other disorder within the community are brought before the Mankotom for peaceful settlement. Parties and witnesses are summoned to shed light as basis for a decision. 2. Counseling of persons disturbed of bad omen arising out of taboo, ''natomo''. 3. Counseling of persons disturbed of bad dreams, ''base''. 4. Counseling of families afraid of the appearance or passing of strange birds and animals in their home as bad omen, ''gibek''/''bohas''. 5. Counseling of individual or family who suddenly lost their material wealth. 6. Counseling of families who are beset by successive deaths, ''gupo''/''ebasel''. *** In compliance to tradition, pigs are preferable butchered for this purpose as a reconciliatory ritual animal offered by the Manbunong to ADIKAILA. > The purpose of this ritual is to seal the decision and to warn either party not to defy the decision, lest he shall be cursed by ADIKAILA.

Manbunong in his prayer the justice of ADIKAILA: ''Sik-a ay Adikaila ay nangamag ya nandowin sinan daga ya amin ay matmatago nay itangad con sik-a nan kap-ya nay ta tagoem di mamati si bilen mo''...translated as ...

To you unseen being who created this earth and all living creators, I look up to you offering this reconciliatory ritual that those who obey you be blessed.

B. HEALING RITUALS:
This is the administering of prescribed rituals as a healing cure, protection, purification, sanity, normalize birth and good voyage/journey. The spirits are called upon with offerings of animals, wine food and other desired/prescribed materials for favors received or restored health. In any ritual rice wine, ''tapey''/''tafey'' is always used being the traditional ritual wine. The traditional ritual animal is the pig. > Traditionally, a sick person who feels ill consults the native priest, ''mansip-ok. The mansip-ok gathers all information related to the illness then prescribes the ritual cure. However, the ritual observance is not only limited to healing the sick. The folks perform it for various purposes as follows: 1. To welcome an omen of good luck, with the belief that such omen will increase ones chances of becoming rich; 2. To counteract a bad omen so as to evade the ill effect; 3. To strengthen ones chances of winning a case, a contest, a conflict or a game of chance; 4. To ask the KABUNYAN and the spirits protection, guidance and good luck before going on a journey or in time of movement; 5. To ask the favor of the KABUNYAN and the ancestors to bless ones newly established project; 6. To ask the KABUNYAN to bless ones newly acquired property; 7. To reconcile a broken relation; 8. As a house warming in occupying a new home; 9. To ask the Almighty, ADIKAILA to bless the newly planted field for a bountiful harvest;

THE HEALING RITUALS OF THE KANKANA-EY AND IBALOY

> KEDAW / KECHAW > SANGBO / SANGBO > SEG-AK; DASADAS / DIYAW NI BALEY > LIYAW DIYAW > DENET / BALAK

> TANONG / TANONG > SOBSOBOT / SEBSEBOT

> BEGNAS / BEGNAS > DANGTEY / DANGTEY

> PETED / PETTAD > DAW-ES / CHAW-ES > POCPOCLEY / POKPOKLEY > SABOSAB / SABOSAB > BASING / KE-SOG > LAWIT / DAWIT > PAKDE > PAMAKAN-LEGADO > EPAS > DAWIGI/POTOC

> TOMO / TEMMO > BOSALAN-BAWBAWI / SUKDUT > ES-ESET / MANSINGPET > DAWDAWAK-ANAWANG-MAKSIL > TOMONGAO: BAYANI-LEBEK /DEBEK > KIAD / KIYAD DIPAT > LET-WAD > LOBON - KAFE SAPNAK > AN-ANITO / KESCHENG

***>BENDIYAN; CHUNGAS; KOSDEY; BATBAT; SEDPANG AND BANGKILAY are exceptions only for the Ibaloys.

C. THANKSGIVING RITUALS
*** Since there are classes of spirits, the rituals are performed to conform with the spirit's demands. Such spirits: > Kabunyan/Kavunian > Ap-apo/Kaapuan > Kakading/Kedaring ...are offered thanksgiving rituals. These spirits receive the most ritual for being benevolent to man. It is believed these spirits can intercede for man for bountiful harvest, prolific animals and good health. A progressive and successful businessman, a farmer of bountiful harvest, an elected public official, anyone who attained a high professional status and a man whose life was spared from an accident believe that the favors and protection are from the spirits. In appreciation to the favors granted, it is customary practice to celebrate thanksgiving feasts in honor of the Kabunyan and their Apapo/kaapuan. These thanksgiving feasts are proportionate to the economic status of the individual in accordance with traditional stages of thanksgiving rituals. One who has bountiful harvest, herd of animals and has money gives bigger feast and performs the higher ritual stage. Others may start from a lower stage as a step to attaining the higher one. The biggest feast is called the ''pedit/pechit'', a celebration of which elevates the giver of feast to the wealthy class, ''baknang'', in the community.

Spirits invoked in these occasions are the KABUNYAN, known to be twelve, AP-APO/KAAPUAN and the ancestors of the celebrating family. The 12 gods, Kabunyan are: Pati, Kabigat, Lumawig, Gatan, Bal-litoc, Suyan, Amduyan, Kalan, Wigan, Lopis, Bentawan and Maudi. The 12 goddesses, Kabunyan are: Bangan, Bugan, Pe-ey, Yapeng Lingen, Ubang, Angban, Angtan, Apinan, Daungen, Tengnan and Ibaga. The gods and goddesses, Kabunyan are honored in a song chanted by the elders as the main ritual prayer in big feasts. This song is called ''bay-yog /ba'jog or angba''. In the lower grade of feasts, only a few of the Kabunyan are mentioned in the song. ON RITUALS: For example - A Thanksgiving Feast among the Kankana-ey called ''Pedit'' and its stages are discussed on a separate page. (The TETEG > THE TOLO > PEDIT)

D. THE RITUAL PRAYER

A ritual prayer is the expression of the message of the celebrating family conveyed by the native priest, MANBUNONG, to a spirit or spirits who are the expected unseen recipients of material sacrifices in a ritual. The ritual prayer may be expressed in various dialects spoken in the locality. It is believed however that spirits of the different races can be addressed to in the manbunong's native dialect. The chanting of the message states the names of the celebrating families, identifies the spirits whom it is addressed to and concludes by asking favors from the spirits. In the ritual prayer, the manbunong acts as the medium between the celebrating family and the spirit; between the sick and the spirit, between the spirit and another spirit, when used as an offense or defense between persons. It is the manbunong who communicates the wishes of the celebrating family to the spirit or spirits, with the hope that in return the spirits will answer the prayer and reciprocate the offering by giving good health, protection and material favors. The rituals are performed according to their specific purposes: Each ritual has a corresponding prayer, specific spirit addressed to persons involved, material offerings, sacrificial animals, and time of performance. >< Among others are example of healing and thanksgiving prayer: (Amlag Prayer Lobon Prayer) on a separate pages.

E. MATERIAL OFFERINGS IN RITUALS

Noted from the native priest ritual prayer, the gods and goddesses, Kabunyan, came down from the skyworld to the earth bringing along with them animals, crops and precious metals as their gift to the earth people. The Kabunyan gave these gifts to people whom they favor. The person therefore, who by his industry is able to acquire material wealth, believes it as a blessing from the Kabunyan.

In appreciation and as a token of gratitude, the people offer some of their acquired material riches through rituals. The people believe that what Kabunyan had given to man be offered in turn as material offerings in ritual which are acceptable to the gods and goddesses. The ritual materials are the animals offered as living sacrifices, crops and precious metals. The ritual animals are chicken, dog, pig, cow, carabao, horse and duck as required by the elders. The material offerings are the ritual blankets, clothes, coins, jars, tools, porcelain plates and bowls, beads, bronze armlets and anklets, tobacco, stone flint, necklace, earring and rings. The absence of any of these requisites render the ritual unacceptable to the spirits in whom it is offered. A ritual that is not accepted is ineffective.

<> SPECIFIC MATERIAL REQUIREMENT IN RITUAL

Each ritual has its own specific material requirements. Each material offering is for a specific purpose in a specific ritual. The purpose of the ritual determines the material requirements to be offered. > Ritual materials are therefore categorized according to ritual objectives as follows: a. ritual materials for healing purposes, ''dilus / chilus'' b. ritual materials for thanksgiving feasts, ''pedit / sida'' ritual materials for death purposes, ''icoyog di natey; may-odop'';

F. RITUALS AND LUNAR SIGNS

Celebration of rituals follow or is dependent on lunar signs interpreted to conform with the ritual purposes in order to be effective. The performance of the ritual is dependent on two determining events: the formation of the moon the twelve seasons - ''mata-on/tinawen'' 12 months, calendar year In the Gregorian calendar, the lunar month corresponds to a calendar month. Under the lunar month, the moon undergoes three marked changes disappearing from the sky totally on the fourth stage. The first emergence appearing as an arc on the first week is designated as the ''beska / beskal''- first quarter. When the moon gradually changes to look round it is called ''teke / pingil'' - full moon and ''manbakas / dened'' - last quarter. Starting from the fourth week the moon disappears called ''lened / nedned''- new moon. The BESKA/BESKAL which is the first time that the moon emerges in a half circle is the best period to celebrate the ritual. It is believed that as the moon progresses to a next cycle which is the full moon, the celebrating family looks to a progressive and prosperous life. As the moon regresses from TEKE/PINGIL

to the LENED/DENED, it is inappropriate time to celebrate the rituals on the belief that the celebrating family may lose their good luck and fortune.

G. SOCIO-CULTURAL PATTERNS IN RITUAL ETHICS

In any ritual administered by the native priest, the elders insist that the taboo be strictly observed during celebration. It is believed that the effective healing process of any ritual lies in the firm observance of the taboo. > There are instances in the performance of rituals that compel both the rich and the poor to observe ritual ethics. The taboo observed as do's and don'ts in performing the ritual forms part of the ritual ethics. For example: > Open the jar of ''tapey'' when requested by the native priest. > Don't just sip the tapey juice when it is not yet offered to the spirit(s). A violation is considered unethical and the person who may have done it is censured The playing of gongs, ''gangsa'' follows appropriate ritual patterns. The first to hold the gongs and other ritual instruments are the elders in the community. The celebrating family are the first to start the ritual dance, ''tayaw''. Succeeding dancers are the elder kin of the celebrating family. After which the community joins in. The elder who holds the gangsa acts as the protocol officer, the blankets for dancing has to be given to elders as a gesture of respect. During ritual feasts, pigs are offered as sacrifices. According to custom the catching and goring of the pig has to be done by selected persons. A widower or divorcee is not given these tasks. The belief behind is not to prematurely have the celebrant widowed or divorced. Slicing and distribution of meat has to be done and/or supervised by elders, possibly those who had been celebrating ritual feasts. In cases where there is excess of meat, it is shared to the neighbors who failed to attend the feast. These ritual ethics were carried from generation to generation through the performance of the ritual. Traditionally, the ritual performance itself reminds the people to conduct themselves in the observance of the taboo. The taboo involves the disciplinary aspect attendant to the pursuance of a healing and favorable effect of the ritual. **Terms used in observing the appropriate ethic in administering a particular ritual: > ''abid'', ''diba'' and ''ngilin'' are Kankana-ey terms > shiva and ''ngilin'' are Ibaloy words.

H. Rituals Used To Inflict Harm On Other Persons

These rituals while carried by tradition are also tabooed by tradition. This is so because of its indiscriminate use by persons whose intention is to wish harm on innocent persons. Even just knowing the prayers for these sorcery rituals is prohibited by the elders. He who knows the prayers keep it for himself. The performance of these rituals are strictly done in secluded places with only the mambunong and the performing person. Other members of the family or relatives are not allowed to witness the activities. Among these rituals are as follows: 1. SAPO / ANGJA-AMAG 2. SAGAWSAW / MENGEMMAG 3. PAYPAY / PAYPAY 4. PEYED / PEJED 5. PAKAWE / PAKGWEL These rituals are performed to inflict harm to the enemy in the form of sickness, curse, accident, misfortune or death. When taken as a defense against the bad intention of a hostile foe, the performers of this ritual do it to defend themselves against the effects of the ritual performed against them or neutralize the tension. Believed as an effective deterrent against odds, this ritual as a defense has been applied in disputes and other cases where settlement is remote and where the wrong-doer is making any means to attain his purpose. Used sparingly by both tribes except in cases where paypay is the best ritual deterrent to save ones life against sorcery or witchcraft, kulam or gamud, inflicted by persons outside the Ibaloy or Kankana-ey tribes. Historically and in modern sports competition attempts were made by some people in order to outwit the stronger. The same was made in the election of public officials. It is believed that by performing this ritual the opponent will experience fear and discouragement contributing to losing the contest.

I. The Malignant Touch of A Person

A. Bengat malignant touch of a person or a person believed to be possessed of a spirit that gets near him or who touch his belongings. A person may suffer the bengat in the form of an allergy such as itchy skin, nose, ears, private skin and the skin itchiness may worsen to a skin disease if not healed immediately. B. Sigit Strange pain by just talking or inhaling the warmth of a person believed to have been in touch with wild animals under the care of the tomongao.

A victim of sigit may suffer headache, backache, stomachache usually accompanied by vomiting. However, the victim could immediately recover if the hunter who caused the pain touches the person at the same time saying a short prayer to the spirits.

Belief System Caao or kanyao is simply a "festival" or ceremony or liturgy, or service or rite/ritual, of offering. It is a generic term. "Witchcraft" would be too limited or off the mark to describe it. A "kanyao" may be performed for thanksgiving for the health of the community, there could be a kanyao (petitionary/intercessory) for a bountiful harvest; a family kanyao may be performed for healing such as a very simple ritual of "sedey" with the use of water and prayer; a "grand kanyao" has the focus of entertainment, cultural shows and festivities. Widespread in the Cordilleras would be the term "menkanyao" lit. "to perform kanyao" or ritual. I know some rituals for witchcraft and had attended several of those rituals and never is the word kanyao ever used as alternate name for any of these. The main ethnic tribes, Ibaloi and Kankana-ey, are not far apart in their system, except that they are dissimilar in linguistics. Their belief system is common to both with little deviation in methods of performance but do not change the intent and purposes. The Benguet people believe in the existence of unseen beings that emanate from the sky world and the underworld. That these unseen beings are called spirits thought to have power over man. It is further believed that these unseen beings or spirits can be manipulated by men to his advantage. With this, the people strive to win the favors of the spirits using prayers and material offerings in a ritual. Knowing their attributes and whims is important as a basis to classify said spirits as to hierarchy and generosity. See also: Who are Ibalois?, Who are the Kankana-eys?,Who are the Igorots?

1. Spirits classified as to hierarchy are:

a.) The maker of the universe, Adika-ila(Kankana-ey)/ Mengos-oschong(Ibaloi, This is the highest and powerful of all the spirit and his realm is in the skyworld; b.) Diety(gods/goddesses), Kabunyan; c.) Spirits of ancestors, Ap-apo(Kn)/ Kaapuan(Ib) and people who just died, Kakading/Kedaring. They are believed to move freely from the skyworld to the underworld and back as they wish; d.) Spirits inhabiting the earth collectively called Anito in kankana-ey/kalutaan in Ibaloi. These underworld spirits when offended, trespassed and brush aside should be violent thereby inflicting illness, death and misfortune to man. 2. Spirits classified as to generosity. Generally, all spirits are regarded as good, however the degree of goodness or badness of the spirits depends on perception of men's action. The degree of offense of man against the spirit is the measure of the degree of his punishment curable only by appeasing the spirit. a.) The Benevolent spirit, Maeya (Kn)/ Mapteng (Ib), is offered a thanksgiving ritual consisting of animals, food, ricewine and other materials as gifts. b.) The Malevolent, Makedse (Kn)/ Makedsel (Ib), who caused illness could also be appeased by performing a healing ritual to restore the health of the afflicted by offering similar gifts. The Benguet people regard rituals and feasts as a fulfillment of their aspirations as well as a cure to illness. They believe that the good spirit will give them favors in the form of good health and material wealth.
The Native Priest The native priests are the chosen spiritual leaders in the community well versed in the belief system. They are consulted in healing the sick, in comforting the victim of misfortune and in the offering of thanks to the deities for fortunes received. They are therefore the counsels of the people in times of joy, sorrow and distress. They are categorized according to their calling. The Mansip-ok (Kn)/ Mansi'bok (Ib) having been given certain powers to determine the cause of illness, death and misfortune, prescribes the appropriate ritual cure. He uses his own device in determining the cause of the sufferings. When a ritual is prescribed, it is given to the Manbunong to administer. He in turn performs the said ritual and the effectiveness of it is in his hands. In rituals the Mankotom (Kn.) Manchiba (Ib.) interpretes omens and signs which the Mansip-ok and the Manbunong may not decide. The Mankotom is capable of performing the tasks of the other two. The Rituals This is the administering of prescribed rituals as a healing cure, protection, purification, sanity, normalize birth and good voyage/journey. The spirits are called upon with offerings of animal, "tapey", food and other desired/prescribed materials of favors received or restored health. In any ritual rice wine, tapey (Kn)/ tafey (Ib) is always used being the traditional wine, and the pig as the traditional animal. Since there are classes of spirits, the rituals are performed to conform with the spirit's demands. The Kabunyan/Kavunian, Ap-apo/Kaapuan, Kakading/Kedaring are offered thanksgiving rituals. They receive the most ritual for being benevolent to man. Likewise, spirits that are easily offended and violent, like the Tomongaw/Tinmongaw, Pinten/pinchen, amlag/atoros, pinad-ing/pinad-eng, are offered appeasement ritual called the Dilus(Kn.) chilus(Ibaloy). GODS, GODDESSES AND THE MAMBUNONG In the performance of caaos, the following gods and goddesses were implored: 1. Kabigat 1. Balitok 1. Pati 1. Bangan 1. Amdoyan

1. 1. 1. 1. 1. 1.

Masecen Kaman-ay Lingan Lumawig Soyan Maodi The mambunong was the person who had the sole authority to perform the religious rituals involved in each type of caao. [Back to Top]

Marriage Parental arrangements were commonly practiced among the people. This was called the Kaising. Parents arrive at an agreement. In performing marriage among the rich, first of all, they performed the secyab where twp pigs; a male and a female were butchered. The pigs were killed then placed over the fire to burn the hair. Then, these were washed then butchered. The mambunong examined the bile for omens. If he reads good omen from the bile, cows or carabaos were butchered to welcome good omen. Then the mambunong led the prayer blessing the husband and wife to have long lives and to be successful in any of their future endeavors together. The people were given a share of food and meat which were distributed to everyone. When night time comes, the mambunong summoned the husband and wife inside the house and put them in bed and blessed them, then left them in the private room. After all the ceremonies the husband and wife were subjected to three-day ngilin(mourning). After three days of ngilin, the mambunong escorted them to the river and blessed them by sprinkling water over them saying. In the name of Kabunian you will be washed by these waters from sin and you will begin your new life to come. The marriage of a poor man is very simple; the male presented himself at the house of the woman with his parents who asked the parents of the girl if they would accept their son. If the parents and their children both agree to the marriage proposal, a date was set for the marriage ceremonies. A pig was butchered during the wedding. After the ceremonies the people recited baclew for marriage. First of all, the parents of the man will sing his baclew and say: I thank you for accepting my son as a husband of your dau ghter and I hope you will count him as your real son and that you will teach him about any work regarding family life. He is a poor man but he is strong and wise. The parent of the girl answers. As long as in the side of the woman, I accept any man who would love my daughter and it happened that your children are of one heart, one mind and one body. I believe it is the will of God that they will be together forever and ever. People Benguet is majority peopled by two tribes- the Ibaloi and the Kankana-ey. The Ibaloi occupying the southeast speak the Nabaloy, a linguistic sound nearer to the Pangasinenses. This maybe due to the free movement and interaction of the natives of what is now Benguet to or with the natives of Pangasinan in the Pre-Spanish era. As established by research, the Ibaloi has affinity to the Kalangoya of Tinek, the Mandek-ey(kankana-ey) Manke'dey(Ibaloi) of Buguias and the Kalahan who live along the mountain range from the foot of Mt. Pulag to Imogen including the I-owak of kayapa in Nueva Viscaya. Dominating the northeast are the Kankana-ey, speaking the Kalkali, a dialect similar to the Bontocs and akin to the Iloko. These two tribes are spread all over Benguet constituting the majority natives who share each other, practice or observe a common ritual or rituals that are otherwise peculiar to their brothers in the Cordillera. At the root of these two tribes appear a kind of people marginally speaking different ethnic dialects and adhering to an admixture of beliefs. They are so called the Bago or Bag-bag-o, who occupy the peripheral areas west and south of Benguet stretching from east of Ilocos Sur to the north of pangasinan. Another kind of people is the Katagwan of Kapangan. They are so-called by the nature of their dialect blending Nabaloy and Kalkali, which they call Katagwan, which means modified kalkali. They normally communicate among themselves in modified Kalkali but religiously observe and practice rituals common to the Ibaloi. During feasts, the katagwan sing the native ritual song and chant in Ibaloi, called badiw . Even their music that synchronizes the dancing is performed in Ibaloi while communication continues to be in Kankana-ey. And then there is the Karao group of Bokod in the east. Unlike the other group, they practice rituals peculiar to their own and encompassing their sister tribes in Benguet. Generally, both tribes raise rice as staple food and for tapey brewing, raise large animals with a lavish care for pigs, dogs, chicken for ritual purposes and feasting. Their customs and taboos are observed as laws orally binding through generations and evolving a belief system that guides the destinies of the two tribes. Benguet people generally build homes spaced apart from each other, near farms and fields. Traditionally, houses consisted of one room elevated off the ground. Most houses now are made of wood or cement and have metal roofs.

The traditional clothing of Ibaloi, Kankena-ey and Kalanguya men is the kuval or G-string, a piece of woven cloth wrapped around the waists and draped down to cover the loins. The traditional clothing for women was the kambal or blouse, and aten or divet, a wrap around skirt. These now are worn only during traditional ceremonies and on special occasions. The Ibalois, Kankana-eys and Kalanguyas have a rich tradition of cultural practices, only a few of which are still performed today. The more "extreme" traditions were abandoned due to the influence of American missionaries during the early 20th century. Thus, practices such as headhunting, mummification and body tattooing have all but disappeared. In the town of Kabayan, Bakun, Kapangan and Buguias, the mummified remains of important persons have been left in burial caves that dot the surrounding mountains. These mummies are very important national treasures, some of which can be seen on display at the local museum. No recorded history of the Benguet IPs exists until the arrival of the Spanish colonialists in the 1570's. The Spaniards found the people living in various stages of development, in separate communities whose coexistence with each other varied from cooperation to isolation or to tribal wars. The people were either engaged in farming, wet agriculture (rice) or hunting and gathering. When the Spanish first arrived in the Cordilleras in 1572, they found the Igorots living in communities separate from each other. The people were independent farmers, much as they are today. From 1572 to 1575, Spanish conquistadors made a series of expeditions into the Cordillera region in search of gold. They were unable to find gold, but left a trail of burned and pillaged settlements and slaughtered all who resisted. Expeditions were periodically conducted up until 1668, all of which were repelled by the tribal communities. In 1620, the first major Spanish incursion into the La Trinidad Valley took brief hold of some gold mines, but this endeavor was abandoned six years later. In the 19th century, Spaniards began sending expeditions into Benguet to subjugate the Igorots. An expedition under Colonel Guillermo Galvey succeeded in establishing Spanish presence in the La Trinidad Valley. The Spanish were able to conquer and subdue the lowlanders of Pangasinan, La Union and the Ilocos, but their sights were on the Cordilleras in the hope of finding endless amounts of gold in the mountains. This was the primary reason for the conflicts between the Cordilleras IPs and the Spanish. Efforts also were made to "Christianize" the Igorots, as was accomplished with the lowlanders, but this also failed. For more than 300 years, the IPs resisted and fought the Spanish to a virtual stalemate. The colonialists never accomplished their goals for the Cordilleras. The Igorots still were largely unchristian when the Spanish ultimately were defeated in 1898. They did, however, develop a distrust and fear of outsiders that would stay with them to this day. The Americans took control of the Philippines in 1900 following the Spanish-American War. They also desired the mineral riches that were known to exist in the Cordilleras, but took a very different approach than the Spaniards. The Americans quickly determined that the highlanders of the Cordilleras remained non-Christian, in contrast with the lowlanders. The Americans encouraged missionaries to spread Christianity to establish a common ethical framework and value set. They also set up the roads and infrastructure necessary to achieve their interests, thereby making it easier for the military to ensure order. Once this was done, trade and commerce became viable. Then, a system of government, laws and ordinances was established, sources of food identified and nurtured, and schools built and staffed. [Back to Top] Who are the Ibalois? The Ibalois belong to a distinct tribal group collectively known as Igorots. They are also known as Ipaway which means people living in valleys, plateaus or somewhat sloping areas not covered with dense vegetation. For them, the term paway means a place devoid of heavy vegetation. This tribal group dominates the province of Benguet. Hence, when meeting lowland people of other tribal groups, the Ibalois would say, "We are Benguet people." Historically, they are the native inhabitants of that province. The main occupation of the Ibalois is farming and gardening. A very hardworking people, they have succeeded in making La Trinidad, Benguet as the salad bowl of the Philippines due to their abundant vegetable products like Baguio beans, cabbage and Irish potatoes as well as strawberries. They prefer to spend most of their time working in the fields rather than begging for help. They may

not

be

sociable

but

they

are

kind,

hospitable,

sincere

and

humble.

In the early 1950s, some of the Ibalois migrated to neighboring provinces of Benguet like Nueva Vizcaya, the Ilocos Region and Ifugao. The Ibalois are one of the most advanced tribal groups in the country today because of their acceptance of innovations and ne w technologies. The native Ibalois practiced parental marriage, that is, parents chose their children's mates. This marriage custom eventually waned, however, due to sad experiences on the part of the children who were not paired off well. The parents of both bride and groom still decide on what to do during the wedding feast and ceremony. The groom's parents who shoulder most of the wedding expenses do most of the decision making. An Ibaloi wedding celebration is held at the bride's house. Although the dowry system is not observed, it is a must that animals like carabaos, cows or pigs be butchered for the wedding celebration which lasts from two to five days or even longer, especially for rich families. It is considered disgraceful for both parties if no animals are butchered or sometimes if only one or two pigs are butchered. Native dancing, offering of old coins and other rituals are complied with.

The Ibalois are not selective when it comes to food. They cook their dishes by just adding salt, ginger, pepper or cooking oil. Their main food consists of rice, vegetables and meat. This tribe seldom eats fish because they are not used to it. For their clothing, the Ibalois have their own beautiful hand-woven costumes: the G-string and the tapis.

A typical Ibaloi house is made of lumber from pine wood, galvanized iron, cogon and sometimes cement. Most families usually prefer lumber over cement as building material because the former makes the interior of the house warmer. [Back to Top] Who are the Kankana-eys? The Kankana-eys belong to the tribal group collectively known as Igorots. Like the Ibalois, the Kankana-eys are the original inhabitants of Benguet. They dominate places in Benguet like Bakun, the Mountain Trail, Buguias, Kibungan and Kapangan. Today, they are found not only in Benguet but neighboring provinces particularly Nueva Vizcaya. The Kankana-eys are hardworking, simple and humble. They can make marginal lands productive because they are open to innovations, especially in farming and gardening. They are one of the best vegetable growers in the country. They were the first to explore the minerals in their region, particularly gold which they extract by panning. The staple food of these people are camote (sweet potato), rice, potato and other root crops like tugi and gabi. Their way of cooking is quite different from that of the lowland people because they just cook their dishes with water and salt, sometimes with sili (hot pepper) and cooking oil. The marriage customs of the Kankana-eys do not differ much from those of the Ibalois. The Kankana-eys also practice parental marriage. Due to sad experiences and intermarriages with lowland people and other tribes, this practice is already declining. Traditional practices like butchering of many animals, bunong (praying done by their high priest), dancing the tayaw (native dance) and bakliw (singing) still exist. Many rituals are performed before and during the wedding celebration. For the Kankana-eys, a wedding celebration would not be complete if there is no tayaw and offering of tapuy (rice wine). Wearing of expensive wedding gowns is not a popular practice among them but butchering of animals is compulsory. It is a dishonor on the part of both parties if animals are not killed for the wedding feast. The Kankana-ey women are known in the province of Benguet as the best weavers of shirts and blankets. They are hardworking, independent and business-minded. Their women can work in their farms without the husband's help. [Back to Top] Igorots?

Who

are

the

William Henry Scott, in his authoritative Discovery of the Igorots (New Day, 1974), spells it out for the non-Igorot: Filipinos born on the Grand Cordillera Central are generally known as Igorots, though they might more accurately be referred to by the names of six different ethno-linguistic groups into which they can be divided -- Isneg (Apayao), Kalinga, Bontoc, Ifugao, Kankanaey, and Ibaloi. But historically they all have one thing in common, whatever they are called -- their ancestors resisted assimilation into the Spanish Empire for three centuries. If the Spaniards had drawn a map of their new colony in the 16th century, all this Cordillera territory would have appeared as part of the provinces of Cagayan, Pangasinan and Ilocos (with the Ilocos-Pangasinan border between Bauang and Balaoan), and an unconquered area called Ituy in the upper Magat valley around the present municipality of Aritao. Mountaineers trading gold in Pangasinan and Ituy were called Ygolotes -- later to be re-spelled Igorrotes -- but mountaineers further north in the Ilocos coast were called by the ordinary term applied to mountain dwellers all over the archipelago -- tingues or tinguianes, from the Malay word for "high, elevated," tinggi, except in Pampanga where they were called Zambales. In the Cagayan Valley the need for such term did not arise because the more gentle eastern slope of the Cordillera presented no sudden mountain wall, so the Spaniards simply called the Kalingas and the Apayaos infieles (pagans) as they called the Ibanags and Gaddangs of the Cagayan Valley itself. But when they went up to the Apayao River, thye called the mountaineers there by another native name, Mandayas -- literally, "those up above." Then when they made expeditions in to Baguio gold mines in 1620 and Kayan in 1668, they called the people there Igorots too and when they built a fort at Bagabag in 1752 against Ifugao attack from the west, they also called them Igorots or, occasionally, Tinguians. Ordinarily the Spaniards called the indigenous populations of their empire both in the Americas and the Philippines indios, a term which originally had no derogatory connotations but was the simple result of Columbus's mistaken notion that he head reached the Orient when he found the New World. As these subject peoples modified their native customs under foreign domination, the Spaniards quickly formed their own image of the indio -- a dark-skinned person wearing pants who attended mass, paid taxes, obeyed Spanish laws, and only went to war when the government told him to. The mountain people of northern Luzon obviously did not conform to this pattern whether called Igorots, Tinguians, or Zambals, so they were collectively referred to as tribus independientes rather than indios. During the 1887 Philippine Exposition in Madrid, where Cordillera tribes people were put on display for the curiosity of the Spanish peninsulares, a scholarly Spaniard named Don Manuel Anton explained the inaccuracy of calling all non-Christian tribes Igorots, as cited in the same book by Scott. "The word Igorot, which has acquired such currency in Madrid as a result of the Philippine Exposition, and even the whole country, is understood and used in two different senses out there in the Islands -- one of them popular and the other scientific and anthropological. People call unsubjugated Filipinos Igorots who live in independent tribes, governed by their own laws, or who don't pay tribute to the Spanish authorities, or, as some authors express it in classic Spanish, all mundane and savage indios; but it is also used as the proper name of certain peoples living in the provinces of Bontoc, Lepanto and Benguet. Arts Benguet serves as the gateway to the Cordillera region and as the center of where the action is in North Luzon. It is endowed with rich human and natural resources and a unique temperate climate. It is also a home to three major tribes namely; the Kankana-eys, the Ibalois and the Kalanguyas. Although speaking different dialects, the people share similar cultures, which are carefully preserved as evidenced by their customs, and traditions being practiced that continue to influence their day-to-day activities. The Kankana-ey tribe constitutes about 36% of the total population, 27% of the Ibalois and Kalanguyas while 24% of the lowlander population, mostly Ilocano speakers. English, Ilocano and Filipino are widely spoken. The three highland groups differ mainly in language but are similar in their traditional beliefs and rituals. They all believe that spirits and supernatural beings exist who are responsible for bestowing blessings and bounties when they are pleased and honored, as well as inflicting pain and suffering when they are displeased and not heeded. It is believed that these unseen beings (spirits) can be manipulated by man to his advantage. With this belief, the people strive to win the favor of the spirits using prayers and material offerings in a ritual. The people of Benguet have certain noted traditional feasts and rituals, such as the kosdey, a rite for the fertility of the soil that is observed when the rice blooms in the field. This ritual is done when the moon rises in the month of May. Other feasts such as the tehungas is a purification rite, with a ceremony held to avenge the ghosts of the enemies who killed their people in the past. This

ritual

also

signifies

the

purification

of

those

whom

they

have

avenged.

What has been popularized as "Canao" by our lowland brothers is neither a Kankana-ey, Ibaloi nor Kalanguya term for the rituals. The Kankana-ey call their ritual affairs as "Sida", "Peshet" for the Ibalois while "Kecheng" for the Kalanguyas. Elders assert that Caao as understood by outsiders has no meaning or relevance to the rituals. On the other hand, the Pagan worship referred to the people of Benguet does not find relevance to the belief system of the people. It is actually a taboo for the natives to display images in their homes for purposes of worship, except for the love of art. The worship of idols and images is paganism and that the worshippers are called pagans. The belief system of the natives show that above all the gods and goddesses, there is the Kabunyan, the most high. Traditional culture is fast transforming in the face of greater contacts with Christian culture. Practices like tribal wars, mummification and body tattooing have all but disappeared. Traditional costumes have also given way to western apparel. Most Benguet residents belong to one of the many Christian churches that have actively proselytized among the Igorots. Yet the culture of the Benguet people lives on. Traditional Igorot crafts continue to be made by highland craftsmen. Igorot weavers are renowned for their distinctive motifs. They also continue to make ethnic jewelry, which may be simple or complex, each bearing specific names. Igorot woodcraft is also very popular. Living cultural traditions and important relics can also be found in museums in the City of Baguio, Provincial Capitol and in the town of Kabayan, the seat of the Ibaloi culture. In the different municipalities, the mummified remains of the important men have been left in burial caves that dot the mountains surrounding the town. These mummies are considered sacred to the people of Benguet. [Back to Top] Origin of Solobao And Gangsa Long time ago, there was a man named Ogayan who lived in the forest. He tended a kaingin planted with corn and camote and some other plants. One time he went to visit his kaingin and was so surprised to find out that his plants had been stolen by some animals he cannot figure what. This happened several times until one day he decided to make a place where he can lie in wait for the rapacious animals. One time while he was hiding in his hiding place, big monkeys arrived and entered his shelter. He pretended to be dead. So the monkeys carried him to their abode. Arriving there, he overheard the king of the monkeys say: Take a good care of this p erson because he is the one providing us with food and let him sleep in the best room. After two days of pretending to be asleep. Ogayen became hungry so he was forced to get up to his feet. The monkeys were surprised and were all cheering assuming that they were the ones who saved his life. When they saw that Ogayen was well, they prepared to hold a caao, a sangbo (caao to become rich). The monkeys prepared the solibao and gangsa. As soon as the instruments were played, the monkeys began to dance and mentioned him to join in the dancing. Ogayen was quick to learn the movements of the monkey dance. After Ogayen danced, the monkeys all applauded. [Back to Top] Kinds of Caaos There are many kinds of caaos to celebrate different occasions. The following kids were commonly practiced: 1 .Sangbo A caao performed to become rich. If a person dreamt or saw a very unusual thing, he consulted a mansip-ok (a person who knows how to interpret the meaning of dream) for the meaning of that dream. After the mansip-ok told the meaning of the dream or unusual sight, the person concerned prepared the materials needed: pig , chicken, and tapuy and after a few days held the caao with the mambunong performing the rituals. The mambunong blessed the pig and chicken before they were butchered. The mambunong told the husband and wife: You are lucky to celebrate this kind of caao because it is unusual for a person to be given this luck. The husband and wife underwent ngilin (fasting/mourning) for three days staying at their house within this duration. After three days, they went to the river to take their bath which culminated their ngilin. After theses, they were free to go back to their daily activities. 2. Peshet A caao performed by those who were rich, an offering of thanksgiving to Kabunian who gave them the material blessings that they enjoy. This was a big caao where they invited the Kailian. They butchered about ten carabaos and ten pigs. The ceremony may last for five to eight days before the couples were dispersed from the house of the host. 3. Palis A caao to bring back the spirit of a sick person taken by the tinmongao (spirit residing at the creeks). The ritual animal is dog offered to the tinmongao so that it would release the spirit of the sick person and be freed from his sickness. 4. Topia - a caao to drive out the devil from a sick person and where the person who might have caused the sickness would be affected with the prayer of the mambunong. e.g. if the mambunong prayed that he will get sick and the person really got sick, this was sure sign of his evil work on the other person. The ritual animal for this kind of caao is a dog or a a chicken.

5. Diyao or Liyao A caao to bless a new building and to have more abundant harvest or food for the family as well as the people of the place. If somebody built a house and was about to live in that house, a mambunong was called to perform the ceremonies. Animals like carabaos and pigs were butchered to celebrate the occasion. 6. Pasang A caao to pray for a couple to have children. The mambunong needed one rooster and one mother hen to perform the ceremony. The mambunong called the name of the husband and wife and said the following: Anyone of you, husband or wife who is married to other living being will come back to earth to your former wife or husband. 7. Bas-ing A caao to ask repentance for having done foolishness to a woman or being lascivious. If a person who was sick was found out that he was sick for lasciviousness, a mambunong was called to pray for the healing of this person by letting him to confess his guilt of doing something against the will of the person concerned (e.g. rape) He had to confess first to the mambunong, before the mambunong asked Kabunian to pardon him for his wrongdoing. The ritual animals for the ceremony were a hen or a rooster. 8. Pecpecley A kind of caao that heals the feeling of a person regarding the sex act, if the person losses interest for the opposite sex, the mambunong got one rooster for the ritual and prayed to Kabunian that the persons feelings returned so that he might ha ve children. 9. Pacde A caao participated by all the kailian. This was done during harvest time, so that the product will be bless by the prayers of the mambunong that all the residents of the place might have abundant food during the succeeding year. The expense of the caao was shared by the entire community and anyone who would violate the rules of the caao would pay all the expenses incurred during the caao. One big pig was usually butchered. 10. Amlag A caao for a person who was married to a spirit from the sky or heaven. 11. Tomo 12. Maguman A caao for celebrating the first death anniversary of a person and ending through mourning period for the husband or wife. [Back to Top] The following is an account of how a peshit/pedit, the mamintoltlo was performed. How a Peshit was Performed In preparing for a pedit or peshit, the head of the family first consulted a mambunong (native priest) regarding what to do with their wealth. If the mambunong told them to celebrate, they performed a caao to become richer; the sangbo and at the same time the peshit was also celebrated. First of all the husband and wife prepared the fermenting of tapuy and the animals to be butchered during the caao. It took one and a half month to prepare the tapuy and the bobod (the ingredients to be mixed with the cooked rice to ferment the tapuy). After a month the people met together to discuss who would help in the preparation and later they assign individuals who would do particular work. The women cooked rice and camote and distributed wine to the people and did the other work for the women. During the caao , the neighbors and the relatives of the host saw to it that no utensil was broken because this pressed bad fortune. In the mamintoltolo (the first stage of a peshit) where three pigs were butchered; thus, the term mamintotlo (meaning three) the mambunong blesses the pigs laid in front of the houses of the person who hosted the caao and likewise blessed the person. After the mambunong blessed the person and the animals, the men prepared the solibao. The host of the caao was the first to dance going around the pigs. After some few minutes of dancing, the mambunong mentioned the person to stop dancing and shouted his prayer to Kabunian that he will bless the person, give him longer life, and that he will be blessed with more richness so that he will perform another caao so that all the people might have an occasion to gather together again. After the caao, the host underwent ngilin for three days, then after three days, the mambunong accompanied the family of the concerned to the river and washed them or bathed so that their sins or bad fortune will be washed out and they can begin new lives. [Back to Top] The following is an account of how a person becomes a mambunong. How a person becomes a Mambunong Before a person acquired his authority to become a mambunong, he experiences an unusual dream. For example, if a person dreamt that he defeated a snake barehanded, he was privilege to perform sangbo in preparation to his becoming a mambunong. A mambunong was believed to have been helped by a supernatural being in acquiring his power. The mambunong were classified into the following groups: those who perform the peshit, those who perform the sangbo, and another group is the mambate. The mambunongs were expected to perform the different rituals from the simplest ones to the more complicated ones. Aside from the mambunong, there was also a mansip-ok; a fortune teller and at the same time the one who pointed out the causes of the peoples sickness.

Belief Concerning the Moon and Stars Certain stars and group of stars served as important guides for the people for certain activities. The moon was the reference in counting the days and the months. From the first quarter until the last quarter constituted one month. Twelve full moon cycles constituted one year. Certain phases of the moon indicated omens. If a baby was born during a full moon, this was an omen presagin richness in the future or leadership in the community as well as respect from the people. When the sinapon big dipper went down into the sea and leveled with the big ocean, the people went fishing or hunting for it was sure that they would have a big catch of fish or game, Other significant stare were liwan, the group of stars pointing the north the batacagan morning star. Medicines In the early times, people made use of shrubs, tree barks and leaves for medicine, Cuts and wounds were applied with alot-ot vines. The leaves were pounded with a piece of wood until it was soft. This was placed on top of the wound which stopped the bleeding and protected top of the wound which stopped the bleeding and protected the wound from infection. Even today, this method is still extensively used. Gitol is a ginger-like plant which emits a strong odor. This was used for cure of snake bites and centipede bites. The bile of a snake was used to cure stomach ulcers or any pain in the stomach. Oral Tradition The baclew (Ibaloi) or the day-eng (kankana-ey) is a general term which refer to the ballads sang during different occasions. The Baclew or day-eng was sung as alibaby (friendly conversation) during a peshit. The people who can recite the day-eng or bac-lew were the old folks who understood the meaning which was profuse with idiomatic expressions. The genealogy of the host was traded, other important topics regarding the person who gave the caao were sung. Blessings to become rich so that he would host a caao in the future, hopes for meeting again were expressed in the songs. The aboy was sung to impress the person who hosted songs. The aboy was sung to impress the person who hosted the caao. There was also a baclew for the dead, ebayos or degoo were last sentiments for the dead were expressed. Likewise the good deeds which were significant to the people of the place or to his family were recounted