“Harvest of art, fruit of excellence”
>> Tuesday, February 21, 2023
CULTURAL NOTES
Richard Kinnud
The Cordillera region and possibly other parts of the country especially the nearby zones and their people spread throughout the world has been abuzz by the latest feat of Kalinga province – two Guinness World Records.
It is especially so that the records relates to “gangsa” and “banga”, two cultural icons that ethnic groups can easily relate to. It is especially distinctive as it happened in a single occasion, no less than the provincial fiesta which was styled as itself a cultural icon of the place.
The province got the “largest gong ensemble” and the “largest banga dance” performed during fiesta earlier this week to celebrate the 28th anniversary of founding of the province from the division of the then Kalinga-Apayao by virtue of a law signed on Valentine’s Day of 1995.
The “gangsa” (gongs), which is called by some similar terms in other local languages, have been symbol of happiness, sharing such joy, and call for others to join up. It is beaten in different rhythms indifferent ethnic groups but it has similar impact, the signal to bond with one another in happiness especially through dancing on the center grounds.
Recently, the gong has been used as the symbol for the call to unite in the creation of an autonomous region in the Cordillera.
The “banga”, on the other hand, is a unique feature of native dancing of the Kalinga ethnic groups. But surely it is something that people can relate to in traditional cooking. It can even ring a bell to those involved in the processing of gold. Thus, the banga can symbolize abundance.
Also associated with the founding celebrations is their Bodong Festival named and the advertisements contained the hashtag #lumin-awa. Bodong and lumin-awa are local terms that connote peace, recovering or getting better, and developing not just as individuals but as a people. These are aspirations that ares shared not only by those who just celebrated their fiesta but by many peoples and thus can easily connect to the celebrations.
Thanks to today’s digital world that such feat garnered by the province of Kalinga was not only witnessed by those physically present at where it was performed but even by those who are connected online. It has also given the occasion to be shared many times over and to whoever might be interested not just at a particular point in time but at anytime in which it can be played in digital platforms. For sure, those physically present got experienced it better but still, witnessing it over the net has thrills.
The accomplishment could not have happened at a better time as incidentally, the month of February is the National Arts Month. The presidential proclamation that declared this month as such pointed the particular provision in the constitution that says arts has to enjoy the patronage of the State as they are “historical and cultural heritage and resources” that needs to be “conserved, promoted, and popularized”
The theme for Arts Month 2023 is "Ani Ng Sining, Bunga Ng Galing " or in English ““Harvest of Art, Fruit of Excellence.” The gathering of people to play the largest gong ensemble and the largest crowd dancing with pots over their head is in certain terms not just difficult and demanding, but it surely is a harvest of the natives’ art and a real fruit of excellence.
This corner greets Kalinga, the officialdom and its people warm congratulations. And a meaningful Arts Month commemoration/celebration to all!
The Cordillera region and possibly other parts of the country especially the nearby zones and their people spread throughout the world has been abuzz by the latest feat of Kalinga province – two Guinness World Records.
It is especially so that the records relates to “gangsa” and “banga”, two cultural icons that ethnic groups can easily relate to. It is especially distinctive as it happened in a single occasion, no less than the provincial fiesta which was styled as itself a cultural icon of the place.
The province got the “largest gong ensemble” and the “largest banga dance” performed during fiesta earlier this week to celebrate the 28th anniversary of founding of the province from the division of the then Kalinga-Apayao by virtue of a law signed on Valentine’s Day of 1995.
The “gangsa” (gongs), which is called by some similar terms in other local languages, have been symbol of happiness, sharing such joy, and call for others to join up. It is beaten in different rhythms indifferent ethnic groups but it has similar impact, the signal to bond with one another in happiness especially through dancing on the center grounds.
Recently, the gong has been used as the symbol for the call to unite in the creation of an autonomous region in the Cordillera.
The “banga”, on the other hand, is a unique feature of native dancing of the Kalinga ethnic groups. But surely it is something that people can relate to in traditional cooking. It can even ring a bell to those involved in the processing of gold. Thus, the banga can symbolize abundance.
Also associated with the founding celebrations is their Bodong Festival named and the advertisements contained the hashtag #lumin-awa. Bodong and lumin-awa are local terms that connote peace, recovering or getting better, and developing not just as individuals but as a people. These are aspirations that ares shared not only by those who just celebrated their fiesta but by many peoples and thus can easily connect to the celebrations.
Thanks to today’s digital world that such feat garnered by the province of Kalinga was not only witnessed by those physically present at where it was performed but even by those who are connected online. It has also given the occasion to be shared many times over and to whoever might be interested not just at a particular point in time but at anytime in which it can be played in digital platforms. For sure, those physically present got experienced it better but still, witnessing it over the net has thrills.
The accomplishment could not have happened at a better time as incidentally, the month of February is the National Arts Month. The presidential proclamation that declared this month as such pointed the particular provision in the constitution that says arts has to enjoy the patronage of the State as they are “historical and cultural heritage and resources” that needs to be “conserved, promoted, and popularized”
The theme for Arts Month 2023 is "Ani Ng Sining, Bunga Ng Galing " or in English ““Harvest of Art, Fruit of Excellence.” The gathering of people to play the largest gong ensemble and the largest crowd dancing with pots over their head is in certain terms not just difficult and demanding, but it surely is a harvest of the natives’ art and a real fruit of excellence.
This corner greets Kalinga, the officialdom and its people warm congratulations. And a meaningful Arts Month commemoration/celebration to all!
Ifugao’s Momon: Saying it (love) with meat
Richard
Kinnud
According to some people, the most delicious meat in Ifugao is the momon. It is cooked without any add-ons except some salt but together with its broth, it is said to surely satiate every tongue. In the local idiom, the folk would say “liklikdona di bagang” (it will circle through the neck).
The momon is the process of betrothal in the Ifugao tradition. This would probably explain why it is considered as ‘most delicious’; it encompasses the institution of love. In the town of Hingyon, the rite primarily involves the bequest of an animal offering from a lover to his lady, or to be more accurate, to her family and community circle.
It usually happens after a period of courtship although there are instances when a man can initiate the momon even without actually wooing the lady. It starts with the honag, a process by which an emissary (referred to as mun-gawi and usually an experienced man in family life) is sent by a lover to the woman’s parents/parties to make known the intention to tender the momon.
If the proposal is accepted, then a day is set for the occasion. (It is those instances when a man simply instructs a honag that rejection are often experienced.)
In olden times, the social status of the woman determines the elegance of the momon. For the nawotwot (poor), a duck would be enough. For those of higher status, a pig is fitting. In Ifugao terms, the sizes of pigs range from in-inlum (youngest), hinbonglayan, maonom, mabinohlan, mawalo, and maoppatan (largest). The ideal scale for the momon is the maonom but many would settle for the mabinohlan, and the maoppatan is labelled as mahangaan (considered as beyond what is required) but still a few would go for it.
Typically, the animal is butchered at the home of the man’s family and properly processed with its internal organs removed. The practical reason for this is for those who took part in the butchering and witnessing to have something to partake for dish after the bulk is sent to the lady’s home.
When possible, the meat would be packed inside a hukup (a woven container from bamboo and rattan materials) together with moma (areca nuts) and hapid (betel leaves). If the meat is too bulky, then the hukup, moma and hapid will have to be carried separately.
It is the responsibility of the mun-gawi to bring the momon to the lady’s place. This cannot be delegated. Strictly speaking, the mun-gawi should be the one to carry the hukup but he can call on companions to help him especially if some distance is involved. Also, if the place of the man is too far to where the momon should be brought, say it involves a travel of more than half a day the animal may not be butchered.
Upon reaching the destination, the mun-gawi will present the hukup to the lady’s family.
Usually, this occasion is witnessed by neighbors and immediate family circle. The animal offering will then have to be processed according to tradition. One of the lapa (front limb) of the pig will go to the nun-gawi (past tense form of mun-gawi). It would look now as if it were the compensation for the effort.
The two hukpit (hind limbs) are set aside for the pahing, a system of sharing the meat to closest of kin which also serve as the ‘announcement’ that a momon has been tendered. The rest of the meat will be processed for cooking for everyone present to partake except for the nun-gawi who is expected to have already made his exit from the occasion after doing his role of presenting the momon.
From then on, the man who sent and his lady are pronounced nuntubi (engaged). Inside the lady’s home, the hukup is hanged just above the door to symbolize the engagement. The man is however prohibited from seeing his lady in the immediately following days or until after he estimates that all of the meat has already been consumed as he is not allowed to partake of his bequest already brought to the lady’s home. This period of engagement is a time for observation that may or may not lead to the perfection of marriage. Relatives of each party can give their objection before any marriage rite that would pronounce the lovers as himbale (direct translation: of one house). If for any valid reason there is an objection, the nun-gawi will be called upon to preside the dissolution of the engagement.
In other towns of Ifugao, the practice of momon may differ as described earlier. Some practices would allow that those who brought the momon will partake of the meat. In other towns, the practice is grander as more pigs maybe required. The essence though is the same: the announcement of the proposed union of two souls, or to be more lyrical, the sharing of the institution of love to family and community.
A witticism said that in present society, when a woman is said to be getting married, what is often asked is, “Buntis ba?” And indeed, it often happens that a momon is afforded only by a man after his lady got pregnant. In this instance, the function of the momon is no longer a proposal but for information.
Even with this, still, momon is one of the cultural practices that passed the test of time even with the growth of Christianity and foreign religions and even with the progression of intermarriages with non-Ifugaos. I wonder though how long would the momon continue to taste as one of the most if not the most delicious meat.
***
Allow me to end this week’s piece by greeting all readers a Happy Valentine’s Week!
According to some people, the most delicious meat in Ifugao is the momon. It is cooked without any add-ons except some salt but together with its broth, it is said to surely satiate every tongue. In the local idiom, the folk would say “liklikdona di bagang” (it will circle through the neck).
The momon is the process of betrothal in the Ifugao tradition. This would probably explain why it is considered as ‘most delicious’; it encompasses the institution of love. In the town of Hingyon, the rite primarily involves the bequest of an animal offering from a lover to his lady, or to be more accurate, to her family and community circle.
It usually happens after a period of courtship although there are instances when a man can initiate the momon even without actually wooing the lady. It starts with the honag, a process by which an emissary (referred to as mun-gawi and usually an experienced man in family life) is sent by a lover to the woman’s parents/parties to make known the intention to tender the momon.
If the proposal is accepted, then a day is set for the occasion. (It is those instances when a man simply instructs a honag that rejection are often experienced.)
In olden times, the social status of the woman determines the elegance of the momon. For the nawotwot (poor), a duck would be enough. For those of higher status, a pig is fitting. In Ifugao terms, the sizes of pigs range from in-inlum (youngest), hinbonglayan, maonom, mabinohlan, mawalo, and maoppatan (largest). The ideal scale for the momon is the maonom but many would settle for the mabinohlan, and the maoppatan is labelled as mahangaan (considered as beyond what is required) but still a few would go for it.
Typically, the animal is butchered at the home of the man’s family and properly processed with its internal organs removed. The practical reason for this is for those who took part in the butchering and witnessing to have something to partake for dish after the bulk is sent to the lady’s home.
When possible, the meat would be packed inside a hukup (a woven container from bamboo and rattan materials) together with moma (areca nuts) and hapid (betel leaves). If the meat is too bulky, then the hukup, moma and hapid will have to be carried separately.
It is the responsibility of the mun-gawi to bring the momon to the lady’s place. This cannot be delegated. Strictly speaking, the mun-gawi should be the one to carry the hukup but he can call on companions to help him especially if some distance is involved. Also, if the place of the man is too far to where the momon should be brought, say it involves a travel of more than half a day the animal may not be butchered.
Upon reaching the destination, the mun-gawi will present the hukup to the lady’s family.
Usually, this occasion is witnessed by neighbors and immediate family circle. The animal offering will then have to be processed according to tradition. One of the lapa (front limb) of the pig will go to the nun-gawi (past tense form of mun-gawi). It would look now as if it were the compensation for the effort.
The two hukpit (hind limbs) are set aside for the pahing, a system of sharing the meat to closest of kin which also serve as the ‘announcement’ that a momon has been tendered. The rest of the meat will be processed for cooking for everyone present to partake except for the nun-gawi who is expected to have already made his exit from the occasion after doing his role of presenting the momon.
From then on, the man who sent and his lady are pronounced nuntubi (engaged). Inside the lady’s home, the hukup is hanged just above the door to symbolize the engagement. The man is however prohibited from seeing his lady in the immediately following days or until after he estimates that all of the meat has already been consumed as he is not allowed to partake of his bequest already brought to the lady’s home. This period of engagement is a time for observation that may or may not lead to the perfection of marriage. Relatives of each party can give their objection before any marriage rite that would pronounce the lovers as himbale (direct translation: of one house). If for any valid reason there is an objection, the nun-gawi will be called upon to preside the dissolution of the engagement.
In other towns of Ifugao, the practice of momon may differ as described earlier. Some practices would allow that those who brought the momon will partake of the meat. In other towns, the practice is grander as more pigs maybe required. The essence though is the same: the announcement of the proposed union of two souls, or to be more lyrical, the sharing of the institution of love to family and community.
A witticism said that in present society, when a woman is said to be getting married, what is often asked is, “Buntis ba?” And indeed, it often happens that a momon is afforded only by a man after his lady got pregnant. In this instance, the function of the momon is no longer a proposal but for information.
Even with this, still, momon is one of the cultural practices that passed the test of time even with the growth of Christianity and foreign religions and even with the progression of intermarriages with non-Ifugaos. I wonder though how long would the momon continue to taste as one of the most if not the most delicious meat.
***
Allow me to end this week’s piece by greeting all readers a Happy Valentine’s Week!
0 comments:
Post a Comment