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!
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