Culture

The Igorot is a Myth

goldendragon613@yahoo.com (Rex Y. Pe) — Tue, 18 Mar 2008 00:53:40 PDT

While there is now a better understanding of the Igorot as physically and culturally different from the rest of Philippine society, there is still a lingering negative point of view about them from the cultural majority. Blame it on the wrong depiction or representation of the Igorot in books and mass media; blame it on the little information people have about them which in their own little worlds have become gospel truths; blame it on the Igorot himself who has become resentful of anything Igorot and has become defensive, at times offensive in dealing with issues about his Igorotness; blame it on a lot of factors - still, the fact remains, for some, the Igorot is a myth.

MYTH: Igorots have tails.

FACT: Traditionally, male Igorots used loin cloths [wanes] and the females wore belts [bakget] over their skirts [tapis]. Both garments are worn with a considerable length of threads hanging from behind, hence were mistaken to cover a tail.

MYTH: Igorots are dark, short and kinky-haired.

FACT: The word Igorot is a general term that refers to the people of the Cordillera Mountain Ranges, home to several ethno-linguistic groups like the Kankanaeys, Kalanguyas, Bontoks, Ifugaos, Kalingas, Itnegs, Ibalois and many others; and like many Filipino cultural groups, they share similar physical characteristics which are quite different from the Pygmies [Negritoes, Aetas, Ita, Agta] of Pampanga, Cagayan Valley, Aurora, Quezon and Negros. The Igorots are generally medium built but one can find really short or tall individuals; they are mostly from fair to very dark-skinned and have a straight hair. Some do have curly hair, specifically from among the Bontoks. Physically, the Igorots are generally similar with the Filipino majority.

MYTH: All Igorots eat dogs.

FACT: Dog eating has been a way of life for a lot of people, not only in the Cordilleras, but also in many parts of Southeast Asia and China until the birth of animal rights movements. Dog meat is believed to keep the human body warm during cold seasons and a rich source of protein. Like all the other farm animals, the dog is treated with respect but with the purpose that soon it will end up on the table. Nonetheless, dog eating is now down to one's personal preference for many Igorots and is not and has never been a matter of cultural practice.

MYTH: Igorots are [like any taga-bundok] poor, uncivilized, uneducated and they lack manners.

FACT: The provinces of the Cordilleras have been listed as some of the poorest provinces in the Philippines but this does not mean that one's economic status is directly related to one's ethnicity. All cultural groups in the Philippines have their share of rich and less previleged individuals and to say that one group is better off than the other is wrong, unless one talks about government negligence on the welfare of certain cultural groups. On the other hand, coming from the mountains and being poor have nothing to do with being civilized, educated or having good manners. Even the most shrouded hermit gains wisdom and education in his seclusion.

A Glimpse on the History of Christian Igorots

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 01:44:52 PST

Here's a look into the Christianization of the Igorots as presented during the 50th Anniversary of the Holy Rosary High School entitled: "Kayan Mission: A Brief History".

In 1665, more than a hundred years after the discovery of the Philippines by the Spaniards, a Spanish Military Expedition under the command of Admiral Pedro Duran de Monforte reached Kayan (Cayan in old records) through thick and thorns in search for gold which was believed to exist along the mountains of now named Lepanto. With them were three Agustinian friars, one of whom was Father Pedro Diaz, who settled in Kayan, hence the origin of "the Old Mission of Kayan", also known as the Mission of the Archangel Michael.

The Spaniards found the entrance to the gold mines but were not able to excavate them, instead the missionaries found a store of "gold" among the people of the mountains. "The place was deserted when they reached Kayan, but soon the people slowly came around when they sensed the friendly character of their visitors. The golden souls of the "Ygolotes" (mountaineers trading gold in the lowlands), so long hungry for the good message to reach them.” Three years of vain search and the lack of proper instruments and the necessary skills for mining made the expedition leave frustrated, with Fr. Diaz and some converts leaving with them.

When Father Diaz left, the people rapidly forgot their Christian teachings and went back to animism, however missionaries from Candon and other towns from the lowlands made repeated trips to Kayan and the surrounding villages to visit and comfort the new Christian, notwithstanding the dangers and bad conditions of those journeys to the mountains. There was rebellion against the conquestadores and the Igorots were often out hunting for human heads to offer in their own animistic rites. As shown in the records of the churches of Tagudin and Bangar, there were eighty three adults from Kayan baptized between 1753 and 1755.

Extensive expeditions were made in 1836, 1877 and in 1881, but in 1881, more than two hundred years after the first expedition by Duran, a permanent Spanish Military garrison was stationed in Kayan with a missionary priest of the Agustinian Order, Padre Rufino Redondo who continued on converting the Igorots to the Christian Faith. From 1881 to 1890, a total of 218 marriages were officiated, 686 children and 586 adults were baptized, and 395 Christian burials were recorded (Little Apostle, 1940).

On November 1907, two missionaries of the Congregation of the Immaculate Heart of Mary (CICM) settled in the Mountain Province, one in Bontoc and the other in Bauko. These two pioneers were Rev. Fr. C. Jurgens and Fr. J. Sepulchre. Fr. J. Sepulchre (the first Belgian Father to visit Kayan after the Spanish Occupation) lived in Bauko for a while. Meanwhile, the missionary work in Kayan has to be started all over again. Kayan then became an outstation of Bauko and was regularly visited by the zealous Fr. Sepulchre and his successors.

The latest was Fr. Jose Portelange (the reorganizer of the Kayan Mission) who was obliged to make Cervantes his residence from where he visited Kayan, Bauko and their barrios. During the time of Fr. Portelange, Kayan was divided into two factions, the upper and the lower camps. When he said mass in the upper camp which was held in the house of Mr. Lino Cardenas, those from the lower camp wouldn't join. The same was true with the lower camp. The mass for the lower camp was held at the house of Mr. Brigido Recile. It was at this point that Fr. Portelange decided to construct a chapel for Kayan and so he requested for a suitable place in lieu of the old site of the Spanish mission which was taken for another purpose. Several meetings with the people were made but in vain. Then Mr. Recile offered his house and lot for sale. Fr. Portelange took this kind and great opportunity and with some donations in his hands he wasted no time and closed the deal. The residential house was renovated into a chapel Mission in memory of the late Fr. Redican, assistant of the Right Rev. Monsignor McGlinchy of the Archdioceses of Boston and was inaugurated by Fr. Portelange himself. The Kayan Mission has since been established, Fr. Portelange succeeded in uniting the two camps in celebrating mass together.

Father Leon Wins (who spent the best of his life in working for Kayan) came to help Fr. Portelange. He was entrusted the outlaying districts of Cervantes and took charge of the Kayan Mission. Fr. Leon a sturdy priest and with his faithful mule Johnny, braved the steep trails to the barrios, rain or shine to say mass, teach catechism, and spread the gospel of God and bring the Sacraments to those in need. He gathered the children in the evenings for catechism, attracting the little ones to come by offering them medals, images and candies.

In June 1928, Father George Cardijn, a WW I veteran, came to Kayan and became the first resident missionary. He gave his best to the mission even to the cost of his health. Aside from evangelizing, teaching the doctrine of faith and serving the people in their spiritual needs, he built many chapels within the Kayan mission including that of Mankayan, which was then under the jurisdiction of his missionary district. In January 1929, he blessed a chapel in Tue, a barrio which gave him much consolation. The beautiful chapel of Tadian was built in May 1930.

In 1932, Fr. Cardijn went on leave and Fr. Juan Dekker came in his place. After a year, Fr. Cardijn was back and continued his work for five years. Because of his deteriorating health, he was transferred to La Trinidad, Benguet on May 1938 and Father Andres Marquez who was then the priest in La Trinidad came and took over. Fr. Marquez, a doctor priest, who before coming to Kayan was already known for his remarkable achievements in providing people comfort in their spiritual and physical health. He was a zealous missionary and easily won the hearts of his parishioners. Fr. Andres loved the people of the Kayan mission and was proud of them. Because of his medical ability and patience in attending to the sick he was well known not only in his mission station but also in the neighboring municipalities of Sagada, Besao, Bontoc and Mankayan.

On May 1940, Fr. Andres Marquez built a beautiful cement church with its equally beautiful interiors. It was blessed by Mons. Jose Billiet, Prefect of the Apostolate of Montanosa. The Church of the Holy Rosary was a monument to the sacrifices of the missionaries and the Christian faith of the Igorots. It defied the odds of getting leveled permanently by American bombers during WWII. Tons of bombs were dropped into the tiny village of Kayan that tore down all visible structures.

Father Andres left on July 1941 and was succeeded by Fr. Luis De Boeck who stayed only up to December of the same year. On the same month, Father Rafael Van Niewvenhove arrived. The mountains then were already occupied by the Japanese. The people evacuated to the forest but the very calm padre stayed. He did not leave his convent, even then, he did not forget his flock. He followed them in their evacuation camps to comfort and render them their spiritual needs, especially that there was an epidemic. He was harassed by Japanese soldiers and he had great difficulty traveling to the hiding places of the evacuees in the depth of the forests. When the war was over, Fr. Rafael left Kayan on February 1945. Father Carlos Desmet took over on June 6, 1945 to November 1946. A makeshift house near the church ruins was used as the church. On December of the same year, Father Harry Geeroms came. In 1950, Fr. GilHuenaerts came and started the reconstruction of the church. Under the skillful supervision of the parish priest and the brother-assistants, the church rose again. Since then, the Kayan Mission continues to survive and expand for the glory of the Lord Jesus.

Following are the clerics who served the mission either as parish priests or assistant parish priests from 1946 to the present:

Rev. Fr. Harry Geeroms
Rev. Fr. Gil Huenaerts
Rev. Fr. Cornelio Zonus
Rev. Fr. Jose Baute
Rev. Fr. Theodoro Bonarius
Rev. Fr. Camilo Dec1erq
Rev. Fr. Leon Dapiaoen
Rev. Fr. Victor Pil
Rev. Fr. Marcos Molitas
Rev. Fr. Vicente Castro
Rev. Fr. Alberto Duggom
Rev. Fr. Vie. Decquoran
Rev. Fr. Brigido Galasgas
Rev. Fr. Hubert Dec1erq
Rev. Fr. Wilfred Daels
Rev. Fr. Francisco Balacuit
Rev. Fr. Francis Dinacas
Rev. Fr. Rogelio Baychon
Rev. Fr. Patricio Guyguyon
Rev. Fr. Valentin Dimoc
Rev. Fr. Herman Bugatti
Rev. Fr. Vincent Sagandoy
Rev. Fr. Andrew Claver

Dao'es

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 02:02:31 PST

Click Photo to Watch Video

Dao'es is a traditional Igorot rite of cleansing, more often done when someone comes home or passes through a village with a heavy burden [e.g. illness, death]. A village elderly is called to offer wine or water and chicken to the gods and spirits and seeks their blessings of good health, forgiveness, good voyage or whatever the present situation calls for. However, variations in purpose and ritual elements can be seen from one village to another. [Watch related videos from WaltWide.]

Tapey: The Igorot Rice Wine

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 01:46:13 PST

"Stay away from the house. Come back in two hours." She yelled to us kids at the yard as she closed the kitchen door. Pushing pine wood into the hearth, she let the flame lap a big potful of dark purple glutinous rice until the mixture of water and rice started to boil. Halfway before the grains could expand and burst, the pot was taken off the fire. Then she strained the rice and spread them over a wide bamboo winnower to cool until they're ready for the yeast. Earlier, the whole rice grains were sifted and separated from the ground tidbits to ensure the quality of the wine. "Whole grains make better wines," she said. "And rice making," she added, "demands silence, especially when the bubod [local yeast] is being sprinkled over the rice, otherwise the grains won't ferment well." That was how my mother's tapey were made, done almost like a religious ritual and they were damn good!

The rice wine is a customary brew used in various occasions among Igorots. Mostly, jars are opened during weddings, wakes and funerals, fiestas, family reunions and birth and wedding anniversaries. To the older generation, drinking the wine is almost akin to taking a sip from a chalice on a Roman altar. It is sacred and shared only when it has been properly offered to the anitos. In most Igorot homes, women make the wine, but as head of the family, the man of the house is given the responsibility to allow the openning of a jar as he sees it fit, otherwise the duty falls on the oldest person in the household, be it male or female. The jars in themselves were heirlooms from generations past and possess interesting stories on their own. When properly blessed before being served, it is hoped that the wine does not bring trouble to those who partake of it. It is believed that spirits dwell among humans, hence the Igorot calls out for them to share with his produce, yet he exhorts them to keep their distance from their human friends and family since they are now on another realm and interacting with humans may cause unnecessary discomfort to their earth bound counterparts. The tapey therefore is not an everyday indulgence, rather, it is reserved for that especial occasion when men and women are just about ready to handle it. Now, times have changed.

A freshly fermented tapey is usually served as a delicacy among women. While men prefer to squeeze and drink the sap out of the grains, women love to eat the rice whole and suck its juice. Because freshly fermented rice wine are sweet, kids are allowed to eat with the women.

When the rice wine has gone too long in the jar, it becomes bitter and vinegary sour. This does not go to waste, instead it is used to give spike on various local dishes generally called "pinaspasan". Among the Igorots of the Southwestern Cordilleras, "pinaspasan ay kaling" [mudfish cooked in rice wine] is one of their favorites. The Northern Dispatch Weekly gives a detailed preparation of the tapey if you want to try it.

Religion in the Igorot and Japanese Culture

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 01:46:41 PST

[Ms. Philian Louis C. Weygan discusses the similarities between Igorot religion and Japanese Culture article in her column "Sangal di Kultura". Ms. Weygan is the executive director of the Upland Development Institute and the Association of Young Igorot Professionals.]

Indigenous peoples and most Asians consider their religion as part of an intricate web with the other aspects of culture (sangal di kultura) that dictate their way of life. This is in contrast to most Western worldview of compartmentalized religion.

Nihonjinron says that the Japanese culture is perceived as ‘uniquely’ unique. Ruth Benedict in the 1945 book The Chrysanthemum and the Sword proposed that Japan has a “shame culture” rather than the “guilt culture” that is common in the West. Further, that inter-relationship between people is heavily influenced by concepts of “honor” “obligations” and “duty” in a way that is much less true in the individualistic West. Finally, the book asserts that particular and situational obligations to family, school, and friends tend to guide behavior.

As far as people can remember, the Igorot peoples maintain a holistic comprehensive and integrative culture interwoven into their spiritual, social, physical and economic lives. They believe in being stewards of the land entrusted to them by the Creator God. History books refer to the peoples of the Cordilleras of the Philippines as “Ygollotes” and current documents use the generic term “Igorot”. The Igorots has defined sets of values include “inayan” “bain” or shame which guide them with a “fear of God and man” a consideration of the welfare of others. The “sinpangili” “og-ogbo” “ur-ur” a sense of community obligation and duty. The “bodong, peden, pechen, pochon, vochong” is an indigenous system enhancing peace, order and justice. Marriage ritual is one that portrays the interwoven spiritual and physical nature of the Igorots like the Sagada and Besao Dawak. To the Kalingas like those in Magsilay they practice the palanus, the tugtugao, the Lagading, Atod and Paapo as part of the marriage rituals.

Legends and myths form part of the tradition of the Igorot. To the Maengs of Abra they trace their existence after the great flood and May-eng survived on top of Mt. Peswey. He wandered after the flood, reached Mt. Bitinan, and found Mayyang. They were the first family of the Maengs.

Language plays a major role in culture as there are specific words that cannot be translated. Nemawashi in Japan a consensus reached through careful preparation reflecting harmony that is desired and respected in their culture. The Igorot tongtongan in the ator and dap-ay are realities where consensus is reached, owned and respected. To most outsiders they may lack the comprehension to understand and respect these processes may remain foreign because of language and culture barriers.

Animism (popularly referred to by majority Filipinos as paganism) is the indigenous religion of Igorots. It finds its way in how some practice their syncretic Christianity. The religion continues to pervade in the community rituals in prayer, dances, music, sacrifice and offerings. However, efforts have been made to redeem the culture towards the one true God.

It is widely known that Shinto is indigenous religion of Japan, it is the “Way of the Gods” The central test of Shinto is the Kojini, which outlines the ancient mythodology whereby Japan’s ancestral gods and lands are born. It expresses the love and respect for nature. Religion is more relaxed where the Japanese spend little time trying to analyze what is spiritual and what is not. It is often difficult for outsiders to determine religion, superstition and tradition in the Japanese culture.

The Japanese creation story, contained in the Kojiki provides the central explanation as to why Japanese do what Japanese do.

Shinto religion is said to remain the most organized ancient animistic system. With the influence of the Chinese, Christianity and others, the religion in Japan is now traditionally syncretic. It is believed that many people in Japan do not ascribe to any single religion but incorporate several religions.

In Japan, Christianity is perceive as very idealistic and widely persecuted during calls for national unity. Some areas of contrast into Japanese culture include the following: monotheism versus traditional polytheism, the transcendental God versus the immanent Japanese deities, individual ethic versus the Japanese group-orientated ethic. It is then a challenge to express Christian thought in a more Japanese form. Likewise, tribal churches organized by Igorot tribal leaders like those in Cada, Mt. Data believe that there is an Igorot tribal Christianity.

The Kodanhsa’s Encyclopedia of Japan relates that during the Meiji period(1868-1912) Christianity was perceived as that of the West. This tendency was oppose by Uchimura Kanzo the founder of the Mukyokai or Non-church Christianity. Even in his later years, he refused to be identified with a specific church, insisting on the need for a “Japanese Christianity” uninfluenced by the West.
Indigenous religions persist even with the introduction of other cultures. To the Igorots, it is the influence of Christian missionaries, government systems and education that has influenced a change in the culture. We have not seen yet any significant conversions to Islam though Muslims now fill the shops in Baguio and the rest of the Cordilleras in this present decade. Similarly in Japan, foreign influence brought with it Buddhism and Christianity. Statistics peg 1% Christians with 7000 Protestant churches and 800 Roman Catholic parishes.

Even today, some Igorots and Japanese continue to regard Christianity as a “foreign” religion. Their awareness of Christ was through missionaries from the West, in spite of this there are now numerous Igorots and Japanese are now missionaries, clergy, nuns, pastors and lay leaders who themselves have become evangelist in foreign lands.

Both cultures have very rich art, music, dance, food, clothing that may become a venue for the expression of religion in culture. Christianity challenges all religions, so it is a continuing effort of redeeming of the culture for God in terms of worship, rituals and worldview. [Weygan, PLC. March 18, 2007]

Savages Are We

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 01:43:35 PST

[Citation: Celebrating the Louisiana Purchase: St. Louis Public Library, http://exhibits.slpl.lib.mo.us/lpe/data/LPE240024850.asp?thread=240035287]

"Igorottes are still being exhibited in parts of the United States as specimen Filipinos. A group of them were not long ago on show at San Francisco. The native Filipino papers express a very natural indignation at this unfair representation of their people.

"As Americans may have no better sources of information, they believe that the majority of the Filipinos are like them. There are many of our students and countrymen who have been asked the following questions from badly informed Americans: 'Since when have you used coats?' 'Do your shoes hurt your feet?' and whether there are many Filipinos who wear clothes, etc., etc. And as the United States government maintains that its mission is one of education, the belief grows that we Filipinos are savages whom the nephews of Uncle Sam are here to civilize.

"When the exposition was held at St. Louis, we energetically opposed the exhibition of non-Christian tribes; the effect on the opinion in the United States verified our fears. Again we opposed the sending of them to Portland. We were equally unsuccessful in this.

"It does little good to send honorary commissioners, delegates, students, etc., to America; the general opinion continues that they are exceptional samples and that the masses are still 'savages.' Congressional delegations and travelers like Bryan may come; but what are these drops in the midst of that ocean of American impression formed by the sight of these non-Christian tribes? Besides this, those who come here and return to America are not all sincerely actuated by wishes for the highest good of the Filipinos. How then can the truth be established which political interests are interested to conceal?

"It is high time that the government (if it be within its power) and those interested in maintaining its prestige hinder this vile exploitation which sacrifices on the altar of a degrading mercantile enterprise the rights of truth and human sentiments." [Citation: How the Filipinos Feel about the Exhibition of the Igorottes in the United States The Public 8 (March 3, 1906); World Fairs and Expositions, March 21, 2007].

The Igorot as implied in the above news clip on the reactions of Filipinos on the exhibition of mountain tribesmen at the St. Louis World's Fair shows how Igorots were often seen as savages even by their very own neighbors in the Philippine Islands. This was in 1906. Through the years, there have been positive changes in the way the Filipino majority look at their highland brothers yet to some extent, this same perception still exists to this day albeit in a subtle way. Following are links to materials on the exhibition of the Igorots in St. Louis, San Francisco and Portland. It is hoped that these resources give us a better view of the Igorots and an open attitude towards minority groups in our societies.

REDISCOVERING THE 1904 WORLD'S FAIR: HUMAN BITES HUMAN
by: Robert C. Galloway

THE IGOROTS IN ST. LOUIS FAIR 1904
Speech Delivered by Martha R. Clevenger [On the occasion of the Community Dialogue with the Igorots from LA and Maryland at Wydown Middle School, Clayton, Missouri May 26, 2000.]

St. Louis Republic News Clips on the Igorots at the World's Fair 1904
by Bob Corbett

DOGTOWN U.S.A.: AN IGOROT LEGACY IN THE MIDWEST
by: Virgilio R. Pilapil

Filipinos at World's Fairs and Expositions
edited by Jim Zwick

Remembering St. Louis, 1904: A World on Display and Bontoc Eulogy
Reviewed by Jim Zwick, for H-AmStdy March 2, 1996

Louisiana Purchase Exposition(1904 World’s Fair)
Factsheet: St. Louis Convention & Visitors Commission

Rethinking the Display of Filipinos and their Artifacts in the 1904 World's Fair
by Cherubim A. Quizon

Celebrating the Louisiana Purchase
St. Louis Public Library

Our Own Voice [from the editor's laptop]
Reme-Antonio Grefalda

Coming Home an Igorot

goldendragon613@yahoo.com (Rex Y. Pe) — Sat, 02 Feb 2008 01:46:13 PST

At the end of each year, in a bario in the Gran Cordillera hinterlands, people gathered in the village square for a Costume Ball, a New Year's Eve celebration that has been passed from generation to generation. While awaiting for the clock to strike at midnight, girls were crowned as village queen and princesses and thereafter were entertained with dances and songs and a parade of people from all ages in the different costumes of the Cordilleran tribal groups, the Philippine regions and other nationalities. There's even a fashion competition for the best in formal, casual and occupational attires. At midnight, people danced in big circles at the same time belching out the "Auld Lang Syne". As a child, this was something for me to look forward to, but I've always wondered how this celebration became a tradition in this village and not common in the Cordilleras - at least not in the nearby towns. Apparently, this tradition started in the 1950's when returning workers from Guam and the Marianas Islands gathered around a bonfire and played music and sang and danced and crowned little girls [whoever was around] to celebrate the New Year. Yes, it was started by perhaps some of the first OFW's [Overseas Filipino Workers] before the deployment of Filipino workers became a national source of revenue. As foreign as it is, the Costume Ball became an awaited community activity, a community reunion of sorts where friends and relatives come and bond together. Like their brothers from the lowlands, the Igorots have become 'wandering Jews' in search of better lives and opportunities in faraway lands. For many, leaving was out of necessity as their new found knowledge and expertise couldn't find a decent room for professional and economic development. Some have chosen to put down roots in other places; some go back to the pine covered mountains after a while. But as the trend continues, we can only hope that the old Igorot traits and values don't get overwhelmed and get lost even as they acquire foreign traditions and ethos.