City Hall, ancestral land or ancestral domain?

LIGHT AT THE END OF THE TUNNEL

Roger Sinot

PINSAO, Bag-iw - From the book, The Discovery of the Igorots by William H. Scott, from a handy book borrowed  from a prominent family in Sagada, and a reference book handed to me personally by the late Remegio “Jun” Monroe  entitled “Rituals of Benguet” written by ex-board member and Vice Gov. Wasing D. Sacla came this article.

These books encouraged me more to dig deeper into my roots as an Ibaloy, heir of the original ancestral land claimants of a portion of a city on top of a hill. These books made me understand the history behind the blood that runs through my veins. Ibaloys are only remembered how their ancestors lived, struggled, persevered and died after many canaos (Ibaloy rites). By word of mouth from our parents and elders, we had known how they lived and how we were related to the other Ibaloys in the community.

 In my younger days and as I grew older, my family was invited to attend canaos from Tuba (Tonglo) of the South side of Baguio to as far as Bokod, Kayapa and Aritao of the East. In Baguio, my generation was made to understand that canaos are fiestas. As a bachelor, we stayed in canaos as it lasted to the last drop of blood from a butchered animal.

How we Ibaloys relate our practices of our rituals run parallel to the ways of the KAnkanaeys of the northern part of Benguet. The rituals’ history of the Ibaloys and Kankanaeys aptly describe and recount the past when Ibaloys celebrate their “peshit”, a rich man’s fest for the community to partake and have a share of an individual’s or family’s blessings believed to be bestowed to them by luck or hard earnings.

After winning a war, they celebrate victory by performing rituals. Losing a war did not mean losing a ritual. A ritual will always give triumph in all corners because war will be waged again and again to preserve the race, according to Scott.

Through it all, the Ibaloys lived and survived all odds. The words of an elder were retold in Sacla’s book: “Sikhatoy inbiagan mi, sikhatoy ugadi mi, basta gwara kami man chid-chidus kami, ta sikhatoy inbiagan mi!” (That is how we lived, that is our tradition, as long as we exist as a people, we will always perform rituals because since the dawn of the Ibaloys, we have been born under rituals!)

We Ibaloys celebrate plenty such merry-makings in canaos and storytelling, plenty tayaws (dancing) and feasting. Usually, these last days until the jars of rice wine (tapey) and food stocks in the bangkilay (a platform about human head high, constructed in the house yard at the time of feasts where large slices of meat, not yet cut up or sliced for cooking are placed). “Piyastaniulay” (Fiesta all the time).

We believe and see that life was given by the creator or the “Din mag-a”. By all means, human life must be guarded against illness and other maladies. For this purpose, the “chilus” is very basic to the celebrant family because like the peshit, it has corresponding animal sacrifices and offerings. The Chilus is performed because of its healing and effect on the well-being of a person and on the family affected.

But mostly, Sacla furthered, Chilus is performed for thanksgiving with the hope that riches in the form of beautiful harvest and many animals shall come to the celebrant family or be transferred in future generations of the believing family. “I was finally convinced that their belly is their god!” wrote one Friar in the book “Discovery of the Igorots”.

 As far as I understand, shy or shyness is “baing”. I am proud to have such a character. It is a manifestation of respect. To be humbled before someone is to respect them, act properly in their presence. But in Kayang street parlance, don’t ever serve them alcohol. You don’t like them when they are drunk.

 City on the hill, ancestral land or ancestral domain of the Igorots? Until the next article. Happy trails to all residents of that city on the hill!