History of Abra

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History of Abra

Abra came from the word “Abre” meaning entrance. It was first created in
1846 as a political-military province with Lepanto as a sub-province. It
remained so until the arrival of the Americans in 1899. With the help of Fr.
Conrado Balweg who led the Cordillera People's Liberation Army (CPLA) in
the 1980s, fighting for the rights and autonomy of the indigenous peoples of
the Cordillera region including the Tingguian, the Abra become independent
on March 9, 1917.

The indigenous people of Abra are called “Tingguians”. The word “Tingguian”
is traced to the Malay root word “tinggi” meaning high, mountains, elevated,
upper. Another term for the people of Abra is “itneg” meaning “iti uneg”. 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.

SOME BASIC BELIEFS AND THEIR SIGNIFICANCE

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.

6. Maglalawa
This is the Tinguian’s concept of life after death.

C. RITUALS AND THEIR SIGNIFICANCE

CHILDHOOD RITUALS

1. 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.

2. 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.

3. 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 grandparents give
a chicken or butcher a piglet to welcome the child.

4. 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.

5. 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 brings 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.

6. 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.

7. 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.

8. 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 gives 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 butchers 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 lives 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.

5. 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 serves the family of the woman. This is reciprocated
the next day when the woman goes to the man’s family and serves 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.

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