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IFUGAWLAND
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THE IPUGAWS > IFUGAWS > IFUGAOS
by: M.D. Bulong
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INTRODUCTION:
Linda is a sitio in Ifugao where I grew up and where four old women live. I and the other children in Linda, called them, apu. The apu's were known to be mun ketema and mun inat/munhap ud which is one of the traditions of the Ifugaos.
At the age of 10, I fell from the back of our horse. After seeing no visible wound, I managed to walk home. I felt excruciating pain over my extremities and at my back. My mother sought the help of apu mun inat.
She first chewed hapid, moma with apul; these paraphernalias are normally present during Baki. She placed the stuff on her palm. Murmuring something, she placed it on my aching back. I felt a very cool breeze coming from her mouth, while she touched my back with her therapeutic hands in a mystical manner. I felt relieved from that hard to bear pain.
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During my childhood days, there were occasions when I had to be present in our house while a Baki ritual was performed by a Munbaki at my mother's request. As a young child, I had learned what patience and discipline mean, which the ritual demands in one's presence. Although it was difficult to understand, because there are words used which are not encountered in the daily conversation, I was determined to listen carefully to what was being said.
The practice of our traditional baki was not a hindrance to come into contact with the church which history brought to the place. Attending church services and hearing conflicting ideas on both practices did not bother me at all, because the traditional ritual I learned to know, has a good intention, that is: to secure divine graces and spiritual protection thru its performance, whereby the Maknongan, believed to be a supreme supernatural Being, is invoked.
Children learn what is acceptable to Maknongan, if they abide by what the parents permit or forbid. For instance: a child shows her tongue to another in order to ridicule the other, then the mother usually says: adi i at hina, gagxe1 iho naxe9h, that means to do that offends the other. Adi ta munbaag : do not despise. Adi ta mangako; adi ta munpidit; adi ta mundukut : do not just take for yourself or for others what is not yours; respect what belongs to others or always ask permission before touching other's belongings. Adi ta muntumbuk te pani o: better curve your tongue if you backbite others etc. If a child asks his parents, tipxe9 ta adi mabalin? Why not? The parent answers: liwat hi/ke Maknongan: it is an offense to the supreme supernatural Being. When one is stubborn and still does what is not allowed, then naturally, he gets a feedback.
Not only the person who disobeyed the traditional custom will be confronted with reprisal from the other party, but also the whole family can be affected. One is expected to adhere to a recognized rule of law; traditional or civil, but because, children are children and as the saying goes, to Err is Human, therefore the Ifugao sought for the traditional Baki which can help them obtain divine or spiritual strength and protection against what is not acceptable to the community and maknongan.
TRADITIONS & CULTURE:
BAKI- this is a traditional ritual which can differ from one to the other family in its practice and performance because of its varieties. The ritual is performed by a munbaki: mostly male.
Women perform a special type of Baki. The family chooses a munbaki who is well-known to the family. A munbaki demands no payment for his service or performance, nevertheless one can give him compensation, if he accepts. One category can be done by one Baki performer while other types ask for more than one performer.
The purpose of this ritual is to appease the aamod: ancestral spirits, bagol: gods, aninito: deities thru its performance.The gods, deities and ancestral spirits present in this Cosmos are believed in the Baki tradition to affect the mortals.The Maknongan: a supreme supernatural Being in the skyworld, who has the power to bestow His blessings and protection upon the people, is also invoked to protect one against evil spirits inflicting diseases, or evil spirits carrying evil wishes or curses of an enemy. However, one kind of its category is controversial. It is described under categories. Paraphernalias which the performer needs before the rites are: hapid, moma, hukup, baya, ampuyo, wano, balko, attake *, inmogmogan (chickens or pigs).
Baya is a native wine produced by the family or relatives, used during the rite. But nowadays, just like the spelling of Ipugaw changed to Ifugao, so can a performer use commercial wine or liquor. If a family member residing abroad and on his visit brought western wine, it can also be used unless the munbaki rejects.
The Baki begins when the family and the munbaki reached a concur and when all the materials are ready.The paraphernalias needed are placed on the hukup, the chicken stays in its cage until the offertory rite.An ordinary glass with rice wine is placed before the munbaki, after he takes a sip, he begins with the invocation, there is a typical manner of saying the words. Offertory follows: a chicken or more is offered, its blood is placed on a bowl; the chicken's feathers are burned then cleaned, it is placed in front of the performer, he dissects it and look at the bile sac, he gives an interpretation: whether the offering was accepted or not. The final rite is then performed and when the offering is accepted, then there can be a blessing rite. In other categories, there can be chanting in a typical manner.
When the whole ritual is finished, rice is served with the chickens and its broth to those who attended: family members, relatives and even the extended family. There are exemptions with regard to the ritual meals: who may not eat and what may not be eaten: depending on the ritual's category.
The number of Inmogmogan: chickens or pigs of the family, not bought, and which are offered depends on the category of the Baki.
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hapid- a leaf of a certain vine
moma- betelnut
hukup- woven container made from a sort bamboo plant. It is called kintib/taggad in the eastern part of the province.
baya- a yeast made from a local grass plant, is used to ferment the glutinous rice: white rice produces white baya while red colored baya is made from red colored rice.
ampuyo- hand/machine woven native skirt, made by the Ifugao folks themselves.
balko - woven belt, like the other woven materials, it is made up of colors typical to Ifugao.
wano- woven G-string, for males.
attake- special beads used during special occassions and placed around the head or neck of women.
CATEGORIES:
- Hagoho- there are two kinds of this category of Baki, the purpose of one is the opposite of the other kind.
One kind of this ritual is performed by a munbaki in order to drive away evil spirits which are bringing evil wishes or curses to the family: one who considers himself an enemy. It is also to invoke ancestral spirits and gods for their spiritual protection. The other kind has a mischievous intention: a person and family with rancour or when one wants revenge against his enemy, he asks a performer to send his evil wishes and curses to the enemy thru this sort of ritual. In one of the towns in Ifugao, it is called Ayak. To those who practice this ritual only they themselves, consider it a just one. In other words, it is for them a means to punish the offender. Many yesteryears before, to forgive is yet unknown to the Ifugaos and civil courts were then inextant.
- Pahang- this ritual is done for a person to protect him from accidents, death or bad luck. When one is going for a trip away from his place, this ritual is advised.
During the performance, he has to follow some rules: not to eat a certain kind of vegetable climbing plant, until the next day; not to fall asleep during the rites even if he becomes very sleepy, until night comes.
- Ketema- this is performed by a woman munbaki. It is done to determine who caused the sickness of a person. To some people, this ritual is sought after other alternatives failed. It is believed that the immortal as well as one's mortal spirit can inflict diseases.The sequence differs with the other categories. After the materials for this ritual are prepared, the performer sips from the prepared rice wine, he starts the calling of the spirit in a peculiar singing manner, with closed eyes. Other women join in the singing rite. Something mystical follows; the divination: the spirit who caused the sickness enters the performer's body and starts speaking.
The other women then questions the voice. They ask who that spirit is and what he does wants. Questioning continues until there is congruity reached. It can happen that the spirit just leaves the performer or doesn't want anything. It is then concluded that the patient has little hope of recovery.
- Agba- a simple form of divination. When something lost or presumed stolen, then the performer uses this ritual to locate the lost item.The medium can just be one egg. No offertory is involved except for a short invocation.
- Honga- this is performed by a male performer in times of sickness or in times of uncertainty. Chickens and pigs are offered. The ancestral spirits and the gods are invoked for their help. After invocation, the offering rites follow, then it is finished with another invocation.
- Ayag- after a sickness, known to be caused by a Bibiyo/pinading, who holds the mortal spirit of the sick in captivity: inihkod di bibiyo, Ayag is then performed. A pig is brought to the place where the mortal spirit of the person is hostaged by the bibiyo and there the ritual is performed.
Pinading or Bibiyo- they are known to be deities, who live in the riverbanks, where huge stones are found or big old trees and in the mountains near springs. They can be very jealous or malicious to make one sick.
- Munbulul- this is to offer animals to the bulul thru this ritual. An expert performer in the invocation of the gods, is needed. The family can invite the neighbors to join in, also with the ritual meals. It is performed when the family finds it necessary.
Bulul- it is a wooden statue; female or male. It is sacred to the family who owns it.
- Munhalupe- this category is performed when one has dispute with another concerning property rights or other troubles between adverse parties. To captivate one's heart and mind through the help of a deity.
It is believed that a deity named halupe will be invoked during the ritual. The deity will act as the persuader or convincer. The adversary then will be under the spell of the deity so that the ordeal of a mediator of the dispute will favor the person whom the deity choses to defend.
- Dawaton di bagol- when an unpleasant incident which caused the death of a family member or when something unexplainable happens inside the house, for instance: the walls are stained with blood, then the family finds it necessary to perform this ritual.
Invocation is done first by the munbaki, after which dongla: reddish leaves of a plant that grows beside the ricefields are tied together with chicken feathers on approximately two meters stick. The performer holds it towards the direction of the sun while reciting something for the bagol (gods). When a bagol appears to the performer he slowly lowers down the dongla while calling him to come down. The other people who are present can be too curious to stay close the performer inorder to see for themselves the descending bagol. Thereafter the ritual continues.
- Hagad- after burial of the dead or after bogwa, the punhagadan day. The munbaki has to perform the ritual in order that the spirit of the dead will be at rest with the one who took him away from the family.
- Tobong- if a pregnant woman who is to deliver her baby gets severe pain and abnormal cramps, then a munbaki is called to perform this ritual. It is believed that thru the invocation, the ancestors, the gods, will help the suffering woman ease the delivery.
- Ammung- a few days after the birth of a child, this ritual is performed for the baby and the mother's wellbeing. The mother of the child recieves a special viand from the husband.
Hapid, moma and chicken for the offertory are present.
- Hogop- when a snake or a certain kind of bird enters a house, then it is considered a bad omen. The ancestral spirits is believed to have send this to warn the family of a danger. To prevent it therefore, this kind of ritual is needed. The gods and the ancestral spirits are invoked and the offering rite with the needed paraphernalia is done.
There are more categories of Baki, like those done for the blessings of the fields during the preparation, planting and the harvesting time. As it is mentioned earlier, the practice and performance depend on the family.
Other Traditions:
- Hudhud- it is a kind of epic tale and folklore of the Ifugaos. It is chanted mostly by women.
The words and rhythm embellishment makes it unique. It is chanted during harvest time and during funeral wakes. Nowadays, it is even chanted in the church, during Good Fridays.
- Bakle- the making of binakle, after harvest time. The community shares and enjoys the success of the planting season.
While pounding the glutinous rice, they drink rice wine. After it is pound, it is mixed with coconut milk, sugar and wrapped with banana leaves or lituku leaves, before it is cooked.
During this occassion, a wooden pounder is used in a carved stone where the sticky rice is placed. It is pounded until its finest form. Normally, one or two persons can pound the rice on this luhung, which is made of stone. In this celebration, three or even four people pound the rice creating pleasant sounds, giving joy to the occassion.
- Gawi- a person called mungawi, is a mediator for a boy in love with a girl. After making an agreement between the two families, imbango follows.
- Imbango/Hingngot- the family of the woman to be married determines how many animals, the family of the man has to bring to the house of the woman. The family, after the agreement, brings the animals demanded and together with friends and relatives, they make a parade to the house of the woman where a feast is to be celebrated . The one who leads the parade carries cooked sticky rice in a hukup and somewhere inside it, an amount of money. The community members can partake during the parade and may have the surprise money.
- Kolot- the family celebrates a small feast after a boy who kept his hair long, decides to cut his hair short. Sometimes it is the community folks who reminds the family about this custom when the grown up child walks around with his long hair.
- Uyauy- feast given by one who have succes in his life endeavor. The community is invited to drink and eat and dance the native dance: tayo. It is a night and day affair. The Ifugao gongs make the music. Nuwang: carabao, a sort water buffalo, can be used for the meals, just like in the imbango; marriages or for funeral meals.
The native gongs(gangha) continue to sound even for christianized marriages and burials.The music made is appropriate to the occassion. The gongs are beaten fast during marriages: imbango or christian feast, while they produces solemn sounds during burials.
- Himagabi- practiced a hundred years ago. It was an emblem of status. The wealth of the family is used to carve and inaugurate a special wooden bench of 3 to 4 meters long, its width is approximately one meter. It is called hagabi. It is placed within the family house premises.
There's an example of it, exhibited in front of the museum in Linda, but it is made of stone.
- Hablag(hadang)- during the third day of a funeral or before the entombment, the extended family relatives bring wine, inabol( native woven materials) and pigs to the house where the funeral is held. They bring these all together, parading with the sound of the gongs. The animals and drinks are used for the funeral meals. The inabol is kept by the family.
- Bogwa- after a year or two of one's burial, the family exhumes the corps: balinon ta adi umdon. It is believed that doing this custom, the immortal spirit will not disturb the living members of the family. It is cleaned up and enveloped with a gamong, a woven native Ifugao blanket. Clothes offered for the deceased are placed on top of the wrapped corpse. It is placed in the family house and just like its funeral wake, it is a day and night affair: animals are butchered for the meals of everyone present. The offered animal is called dangli. There are members of the family who may not eat the funeral meal. There is chanting of the hudhud. The wake varies from one to three days, depending on the family.
It can be repeated after several years when the family thinks it is necessary: when one repeatedly dreams of the deceased member of the family; or sees his spirit; or one who is sick thinks that he can get better after a bogwa.
- Ukat- to impose fines to one's act of slander, defamation or injury. The one who commited this act must have to bring the demand of the other party in cash or in kind. Usually, when animals are brought to the house of the one who imposed the fine: it is used to bring both parties at peace with each other. If the offender goes to the house of the other party, then it shows, that he shows remorse. He can also send a representative instead of going himself.
- Pudung- a leaf of a bilau; a bamboo grass, is curtailed. This knotted leaf is placed in front of a house, or in one's fields. It is a sign of no trespassing. If it is placed before a house, it prohibits one to go in that house, until it is removed. It could be that a woman have just given birth or something unpleasant happened. If it is placed on a field, one must not just take from it.
- Pileh- it is a small carved stone placed in the vicinity of a rice granary. It represents a deity who protects the property of the family.When one gets something without permission from the property, the pileh causes swelling on the extremities of the person. Unless the person concerned goes to the owner of the said property in order to: ihap ud na di pileh na; can the swelling be over. The deity can be also naughty: he can molest anyone who passes by the property without picking anything. Other pileh chooses other parts of the body. The owner knows which part of a persons body is affected by his own pileh.
- Bultung- disputes regarding land boundaries are settled by a wrestling ordeal. One family says, that they are right, the other family insists on their point. After a munhadak, is not taken serious by both parties, then they settle it by means of the bultung. The loser has to bow down to the winner. The winner says then; in uh un di Bagol: the gods proclaim the truth.
- Bangibang- many years ago, a war dance is shown by a family, their relatives and friends for their dead member who was a victim of another person's rage, hate or jealousy.
They cloth themselves in the native attire with local weapons. They march around the place to the house of the victim while shouting out their thoughts and feelings. They continue demonstrating their agitations at the place of the victim who is placed in a sitting position. They want to show to the perpetrator that they don't accept what is done to their loved one. They challenged the victim's spirit to continue to follow his mortal enemy until he pays for his crime.
This tradition rarely occurs, nowadays, perhaps it is because of the church reiteration on Christ's words of forgiveness. Moreover, Ifugaos respect the existence of the civil laws and let the judges of the courts decide over disputes and to give penance and punitive measures to perpetrators.
Because the Ifugao province is composed of municipalities with different dialects; tuwali is used by the Ifugaos as the Ifugao language to enable themselves to understand each other.
PHOTOS: some of the traditions-
