The native wines: Nectars of love

 Cultural Notes

Richard Kinnud

 

There’s a story from an Ifugao wedding that illustrates the significance of their traditional rice wine, bayah. At the "punlistaan"—a table where gifts for the newlyweds are placed—a guest was served a drink as a gesture of gratitude. But to his disappointment, he realized that what he was handed wasn’t the traditional bayah, but instead a mixture of juice powder and water. Disgruntled, he muttered loud enough for everyone to hear, "Higayu man hituwe u’unga! Udu’dul man di hubul mu tun malumii an natempla." (This was your laziness, you young ones. The last juice from the wine jar is better than this sweet mixture.)

In that moment, he was lamenting the decline of a cherished tradition—the bayah, which has been a symbol of Ifugao culture for generations. Traditionally, bayah was essential for mumbaki (shamans) in performing sacred rituals, especially those tied to the rice fields. This is also served during cultural events, from weddings to harvest celebrations. But today, the bayah—once a life-giving nectar—seems to be drying up. The reasons for this are twofold. First, the shift towards other faiths has led to the abandonment of many indigenous practices. Second, the intricate process of making bayah (called iwa) has become a daunting task. In today’s fast-paced world, it’s easier to buy ready-made alcoholic drinks, or even substitute with non-alcoholic beverages from the store. Not to mention, imported wines and locally-produced liquors like 2x2 have gained popularity, with some even claiming the latter gives a “better hangover.”

The people however still cultivate the daya’ot in its many varieties which is the main ingredient for the native rice wine.  So, if there’s one thing that could draw the younger generation back to bayah, it’s the process of making it—a practice that involves both skill and patience.

The process begins with ulut—the separation of rice stalks from the grains. It’s worth noting that rice harvesting is done carefully, cutting stalks at a specific length to allow for bundling. A single bundle of rice is referred to as botok—the basic unit of measure. Traditionally, about three bundles are used to make hin-iwa (enough for one batch), though some would argue that hindalan (five bundles) is the ideal amount for processing.

Next comes bayu (milling the rice) using a mortar and pestle, done at the same time as to’op (winnowing) to separate the rice from the hulls. For dark glutinous rice, the grains are roasted in a pan, constantly stirred with an inadu (wooden spatula) until golden brown. Once roasted, the rice is steamed, but only enough water is added to make it half-cooked. For white glutinous rice, the process skips the roasting step and goes directly from milling to cooking.

Once the rice is half-cooked, it’s spread in a ligawu (a winnower) to cool. During this time, banana leaves are gathered, carefully heated over a fire to make them pliable for wrapping. The binokbok (native yeast, usually in bar form) is then pounded and pulverized. The yeast, made from the roots of onwad (a local herb), finely ground rice, mother yeast, and ginger juice, is sprinkled over the cooled rice and mixed well using a smaller inadu. The amount of binokbok used depends on the ono’nong (the processor’s instinct and knowledge).

Once the mixture is ready, it is placed in a labba or tudung (containers made from rattan or bamboo) and carefully wrapped in banana leaves to prevent exposure to air. The containers are hung, with one end lower than the other, preferably in a dark and undisturbed corner. After a day, a small opening is pinched at the end to allow the initial juice (tonoh) to flow out. Over the next two to three days, the tonoh is collected in another container.

When no more tonoh is expected, the rice is transferred into a clean and dry clay jar, and the remaining tonoh is added back in. The jar is tightly sealed with banana leaves and cloth, then placed in a room or corner to ferment for anywhere between five days and two weeks. During this period, the tonoh ferments and becomes bayah. After the fermentation period, more liquid may be added in a process called tomyang to extract additional rice wine.

From one batch of hin-iwa, four to six bottles of undiluted rice wine (often contained in 4x4 gin bottles) can be produced. The wine maker may then heat sugar until it darkens, boil it in water, and mix it with the remaining rice in the jar to produce more fermented liquid. This process can be repeated until no further fermentation is observed. The last remnants of the wine, often bitter in taste, are called hubul.

Bayah is a product of local ingredients and thus, connects the drinker to Mother Nature. Its intricate production process makes it a labor of love, and according to folklore, the rice used to make wine is a gift from the gods. It's assumed that this is similar to the tapey of other Cordillera groups. A word of caution, however from a local proverb: Nan natong an page ya onwad ya adi mahna mi’nong hinan ballu an dalan di u’unga. (The spirit of the mature crops used in making bayah doesn’t mix well with the undeveloped, youthful blood.)

In essence, bayah is not just a drink—it is a deep connection to culture, nature, and tradition. It’s a reminder of the love and effort that goes into creating something that sustains both the body and the soul.  But just like love, one must be careful with the nectar, for it can be both sweet and bitter—nourishing for the soul, yet overwhelming for the untested heart.

 

 

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Lessons from past indigenous wellness practices

Cultural Notes

Richard Kinnud

 

“Not feeling well” is something no one likes. People naturally aspire to wellness. Yet, we often hear phrases like, “The workplace is so toxic, but I need the work because that’s where my food comes from.”

Or “Maybe life is short because of the food we eat, the lack of exercise, or the absence of work-life balance.”

Such reflections lead us to think about maintaining a proper diet, embracing proper nutrition, exercising, being mindful of the food we consume, and taking vacations to recharge. People nowadays seek formal wellness programs to avoid not feeling well.  But could a structured wellness program lead us to desired results?  On a recent conversation on this subject, a friend and I arrived to this perspective: people in the past did not have structured wellness programs, yet many of them lived long and healthy lives.

There are studies that suggest life expectancy is becoming shorter.  So, if people of the past indeed lived longer, it implies that wellness practices were embedded in their daily lives, even if unconsciously. This concept of "indigenous wellness" reveals valuable lessons from traditional lifestyles that we can reflect on today.

One is connection to nature and purposeful living.  It is claimed that in earlier times, people lived in harmony with nature. Take, for example, my "lola", who always prepared feed for her pigs the night before. She would slice sweet potatoes and cut the leaves she gathered in the day from the farm and cook them over a fire in the evening, ready for the next day’s fodder for her pigs. You will not call hers a piggery but just simply some native pigs roaming in her fenced compound.   

This simple act of planning ahead reflected a sense of purpose and connection to the natural world.

While cooking the feed, she stayed by the fire (referred to as “anido” in many languages in the Cordillera) where firewood consumption provided warmth aside from its utility. The animals to which these feeds are intended, though raised for eventual consumption, symbolized a closeness to nature and a reminder to care for beings beyond humans. This interaction fostered a sense of responsibility and balance in their environment.

Second, is sense of community and relationships.  Traditional communities, especially here in the Cordilleras, were known for their lavish festivities. These celebrations often involved butchering domesticated animals and inviting neighbors and relatives to feast together. While some criticize these practices as excessive, in a deeper analysis they had a deeper purpose: strengthening community bonds and family ties.

The rituals and ceremonies accompanying these festivities often involved prayers and spirituality, emphasizing gratitude and collective well-being. In today’s world, where economic priorities often overshadow spiritual practices, these traditional events remind us of the importance of nurturing both community and spirit.

Thirdly, there is physical activity.  Traditional lifestyles were inherently active. Tasks such as pounding rice manually required physical effort, which contributed to overall health. Today, we rely on milled rice at the market.  And sometimes when we had something to pound, we would rely on milling machines for convenience.  But this often results in the loss of nutrients in the rice.

Also, people in the past harvested their own food, maintaining a direct connection to their sustenance and engaging in activities that kept them physically fit.  Coupled with this are traditional knowledge about the food they eat that can affect their physical activity.  For instance, when they would prohibit mixing some kinds of vegetables to food served during harvest time, it could be a way to prevent ailments such as arthritis which could be aggravated by dried beans.

These provide lessons we can reflect on as regards modern wellness.  These enjoins us to go back to basics.  Traditional practices highlight the benefits of simplicity. Preparing meals from scratch, engaging in physical activities, and staying connected to nature can enhance overall well-being.

Another lesson is on valuing relationships.  Strong community ties and shared experiences foster emotional and mental wellness. Modern wellness programs could incorporate group activities or community-building initiatives inspired by these traditional practices.

Also, we had to honor spirituality. Spiritual practices in traditional societies providing balance and healing suggest that we indeed needed spirituality as part of wellness.  While contemporary spirituality may take different forms, integrating mindfulness and gratitude into daily routines can positively impact our days.

And a very important one - respect nature.  Living in harmony with nature—whether through sustainable practices, gardening, or mindful consumption—promotes both environmental and personal health.

As we begin a new year, let us reflect on the wisdom of the past and incorporate these insights into our lives. Wishing everyone a year of true wellness, filled with harmony, health, and happiness.

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The university and cultural pride

CULTURAL NOTES

Richard Kinnud

LA TRINIDAD, Benguet -- For a paper towards brand management of a state university, an item I asked from student-respondents of Benguet State University, the setting of the study, was their level of expectations and experiences about the university taking the lead in offering subjects or courses that promote culture and national pride. The result on this particular item is noteworthy as it shows students having a “very high” expectation on that aspect.
    The study’s objective did not include exploring the reason for such level of expectation but I suppose it must be coming from some degree of awareness that the university to certain extent is a haven and promoter of culture.  This awareness can be from information that has been transmitted from the several generations that trod the university since its beginnings more than hundred years ago.  Or from research works published on the matter especially that there are those freely available online.
    A study of Dr. Stanley F. Anongos, for instance, on accommodation of indigenous dances in Northern Luzon had it government higher education institution in the Cordillera, which includes Benguet State University, had it that these schools are “sanctuaries for Cordillera cultural dances.” 
    The paper cites that as early as the 1920s, students from Trinidad Agricultural School, the institution that has soon became Benguet State University, were active in highland dance performances either to entertain tourists and guests or as contestants in “Igorot tribal dance” competitions.
    With the school established primarily for the natives near its location, and as a regional institution to serve the peoples of the so-called old Mountain Province which has now become essentially the Cordillera Region with the addition only of one adjacent province, the cultural inclination is of the Cordilleran, a term that is sometimes if not often used interchangeably with the appellation Igorot or highlander. 
    It is written in official accounts that Benguet State University is promoting cultural development.  One of the markers at the BSU Centennial Park (where students, those from surrounding communities, and guests flock at Christmas time for the lights) had these texts: “The school had been a venue for cultural development awakening ethnic consciousness and allowing the growth of cultural dance troupes. 
    This was institutionalized by the creation of Special Cultural Office in 1986 that grew into the present Center for Culture and the Arts formally established in 2009.” 
    Of course as the university grows and manifests itself to a wider limelight, students, employees and other stakeholders come in from different cultural affiliation and thus creating diversity.  The better-known cultural groups under this Center for Culture and the Arts umbrella are the Sinagtala, Rondalla, and Kontad where only the latter is for highland cultural performances. 
    But it remained that the population of the school, students especially, are coming from the Cordillera region and it follows that the place’s ethos is prominent during cultural performances.
    Going to the experience part of the study first mentioned, the result also showed that students highly regard that the university is taking the lead in offering subjects/courses that promote culture and national pride. 
    Again, the study’s general objective was not able to cover the why but it can be assumed that they must have experienced something inside their classrooms or from their professors as basis for the responses.
    Just very recently, professors from the university have joined forces with professors from other universities and colleges in the region together with other higher education stakeholders to push for what is called Cordillera Heritage 101, a general subject intended to be taken by undergraduate students of whatever course in universities in the region. The focus is on history and heritage of the Cordillerans. 
    Benguet State University is among the current implementers.
    Of course, even before this, many of the faculty, particularly in the education, social sciences, languages, and the art and humanities fields had integrated indigenous knowledge systems (IKS) in their subject areas.
    Aside from these developments in the instruction milieu, cultural promotion is active in other areas.  As mentioned, cultural groups continue to exist.  In the research departments, researchers from the university are into culture-related researches.
    Also very recently, the university hymn which had been traditionally in English is now sung in the Kankanaey, one of the major languages in the locality.  The current president, Dr. Felipe Salaing Comila is credited for this.   An Ibaloi version is now also being refined.
    At the university library, there is what is called a CARiana section which is devoted for books and materials about the Cordilleras and also by Cordillerans.  Lately, they have introduced book holders that are essentially Cordilleran images.
    These actions are certainly to the cause of promoting culture.  When we say culture here, it would not just be the material things or the performances that we behold.  It includes the morals, ideals, and philosophies that they embody, encourage and employ.  The question is where should these all lead?
    For Dr. Anongos, the dean of the university’s College of Social Sciences, culture can be what would make unique the university’s graduate.  To paraphrase him, every school may produce the skilled, competent, highly knowledgeable, excellent graduate but the socio-cultural orientation will surely make a difference.
    On January 12, the university will be celebrating its 38th Charter Anniversary.  From Mountain State Agricultural College, it has become Benguet State University on January 12, 1986.  This year’s theme is “BSU Addressing the Educational and Entrepreneurial Needs of the Communities.”
    It is very apt as one of the news lately was the signing into law of a measure that allows the university to open a College of Medicine.  The management is now keen on opening it up on the first semester of the next school year.  When it finally opens and produces the doctors, it can address community needs.
    On the other hand, one may argue that other universities too are addressing such educational and entrepreneurial clamor in communities.  This thus boil down to the issue earlier raised on what makes the graduate different. This corner iterates it could be the cultural esteem.
    Happy Charter Anniversary to all i-BSU to include the students, alumni, faculty, staff, workers, benefactors, the community around it, and all the other stakeholders.

CULTURAL NOTES

Richard Kinnud

Beyond celebrating a birthday

LA TRINIDAD, Benguet -- I was late going home one night because of a Christmas program I went to attend in one unit of my workplace.  The following day, I was late again for the same reason, a Christmas program in another unit of my workplace.
    My seven-year-old son sat on my lap and said, “I have a question for you daddy.”
    “What’s it?”
    “Is a man born only once?”
    I was somehow perplexed by the query as I do not know where he is coming from and so I have to clarify, "Why do you ask?"
    He answered back, "Because last week we had our Christmas program.  They said we were celebrating the birthday of Jesus. So the birthday is already finished.  But you came home two times from Christmas program. So Jesus have three birthdays!"
    I almost chuckled at his reasoning of multiple birthdays then posed to him, "Isn't it that a birthday can be celebrated many times?"  I continued to tell him that Christmas is more than just celebrating a birthday.
    So what else then is Christmas, he asked.  He was distracted by other things to listen to me and got down from my lap, but his questioning put me into the mode of reflecting.
    That moment brought me back to a recent Christmas convocation at my workplace.  The presiding reverend started his prayer with the reading of the popular Bible verse John 3:16, "For God so loved the world that He gave us his only son that whoever believes in him will not perish but have everlasting life."  He would further say that the point here is how exactly do we people respond to that love.
In the run-up to Christmas, there is this so-called Simbang Gabi or Aguinaldo Masses that is practiced in some Christian denominations.  Those who were attending must have noticed that the Gospel Readings are stories related to birth of Christ that illustrated how certain characters responded.  One is the introduction of a forerunner of of Jesus Christ which is John the Baptist.  People of those times responded with acceptance.  Another is the story of the conception of John the Baptist. 
    Elizabeth and Zechariah, John's parents, at first responded with doubt as for them they were too old to bear a child.  But the angel assured them that there is nothing impossible to God.  Also, there is the story about Joseph, the one who was to become the earthly father to Jesus, when informed by the angel of his role responded with the plan to discretely quit his relationship with Mary who has begotten Jesus in her womb. 
    The angel though told him not to be afraid and then he replied with obedience.  There was also the story of the announcement by an angel to Mary that she is to become the mother of Jesus.  Mary responded at first with skepticism, but later with obedience and giving of oneself.  These are all illustrations on how one may respond to that love.
    My seven-year-old who noticed that I was saying something went to me again and said, "What did you say, daddy?"
    I told him that Christmas is reminding us that Jesus is also being born in our hearts and also that we are waiting for his second coming.
    My wife nudged me, "How would a child understand that?"
    "Born in our hearts! Then he will come again?"  my son repeated some of what I said, sign that his mother was correct that he did not pick up what I was saying, then went on again to play.
    It dawned to me that even to my mind, it is often hard to grasp what Christmas really is all about.  It would be noted that as a religious season, Christmas, which officially starts on the eve of December 25, is filled with feasts and solemnities.
    To the church, feasts and solemnities highlights "important mysteries of our faith". It is thus a call not just for celebration but also to more special reflection on how are we in our journey to "salvation".
    The feasts and solemnities of the season can make us reflect on our own families, on our own version of "Let it be done to me according to your word" as said by Mother Mary when an angel told her that she will become the mother of Jesus, on the epiphany or manifestation of the Lord in our own life, on our own baptism, and on how is the child and Child in us.
    On the other hand, our reflection can go wild and declare that the story of Christmas is not really inspiring. How can we for example accept poverty just like how Jesus was born in an animal's abode. Isn't it that comfort is what our God should will for us?
    We had accepted the faith and hence God has manifested to us but how can we gift back "gold" "myrrh" and "incense" if God himself does not grant that we have them? We may even question our own baptism as simply a human activity.
    Or to stay as a humble "child" is not really a good thing for in today's time, we have to prove our knowhow, skills, capabilities and productiveness. Indeed, it becomes tempting to simply treat Christmas as a mere birthday celebration to enjoy with food and dancing, or a holiday that makes way for an enjoyable vacation before we go back to our routine in the succeeding year.
    A popular song says, "May the Spirit of Christmas, be always in our heart." The song is implying a Christmas without beginning and without an end. Christmas is a way of living which means that if the virtues and values in the Christmas stories written in the Bible, they can be our response or they show us how to deal with things that come out life.
    From the Cultural Notes corner, I greet readers of the Northern Philippine Times a Merry Christmas and a Happy New Year!

 

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The Experiences of Christmas

CULTURAL NOTES

Richard Kinnud

It was one fine late afternoon and I was heading home.  The sky is mostly cottony and the western horizon was pinkish due to the glimmers of the setting sun.  My body was getting warm from more than a quarter of an hour trekking up the mountainside and with some load, goods I got from a Christmas program I just attended.  Some sweat springing from my head, a flat terrain padded by finely growing grasses, and a lingering breeze serenading the mountainside were too much a temptation for rest.   I sat but eventually found myself lying on my back and my load beside me.  A while ago in the village Christmas program, I got some bundles of backyard-grown vegetables, some ganta of legumes, some bottle of locally brewed fruit wine and a rooster.  I also brought a wrap from what is left of the boiled sweet potato served during the occasion.  And then my ‘present’ from the ‘exchange-gift’ portion of the party which I suppose was some item bought from the city and wrapped with a paper with pictures of Santa Claus all over it.
    The city was overlooking from where I laid down. There was crowd of houses which looked like pile of Christmas gifts where at plain view.  And as the pinkish horizon started turning greyish, houses started to be invisible, replaced by flickers of light. Soon they were like a cluster of stars that has descended on the dark mountain.  I was trying to spot where were the lights of a giant mall and the lights of the Christmas Villages but I could not find them.  When seen from afar, the lights do not say anything about Christmas.
    When I left the city for this furlough to the mountain vilage, I saw that every corner seems to speak of Christmas.  The streets, the parks, public buildings, business establishments and residences are full of decors - lanterns of different shapes and colors, the star, the Belen, and texts saying Merry Christmas/Happy New Year.  At night, these are complemented by lights.  The malls and major department stores are offering Christmas sale and other Christmas packages and the people seem to be ready to spend.  Institutions, organizations, neighborhood, and fraternities were having their Christmas parties featuring gifts pegged at expensive peso terms and elaborate food preparations although some claim they have toned it down in deference to recent calamities that struck the nation.  The air and radio frequencies are filled with Christmas music. 
    And at nine days before Christmas, the church bells will start to ring every evening or morning inviting lovers, families, friends, and other church goers to the so-called Misa de Gallo (literally meaning rooster’s masses) and at the same time enjoy native delicacies like arozcaldo, pansit, puto, guinataan and tupig sold outside the churches after the mass.  It is safe to assume that the city folk is internalizing the significance of every decoration,symbol, or routine to their lives although it was Christmas slogan of a most patronized giant establishment says "Everything here is like Christmas" which implies a possible vagueness of the festivities.
    There in the village, the new leaves and flowers springing from trees, shrubs, and grasses, and the seedbeds greening at the rice fields served as the Christmas decorations of the thoroughfares.  Only the public school, the churches, and a few houses had Christmas lanterns.  There were parties too held to celebrate Christmas but homegrown vegetables, fruits, and fowls are the very much sought Christmas gifts.  A few though thinks that items bought from the city are a much better kind.  Food at those parties would usually feature rice cakes, boiled potatoes, boiled rice, meat from poultry boiled with vegetables from the garden and often mixed with sun-dried pork, and fried fish from the pond fields.  These approximates the elaborate food preparation of the city folk although many of them wished they had the food from the city.  There is no church bell ringing for the Misa de Gallo and people willing for a sacrifice got to walk to the next village where the central mission station is for them to attend a mass.      The decors, symbols, and routines here seem to be closer to what has been created for humanity although many wish they can do or at least have semblance to the adornments in the city that human creativity can have.
    I tried to look for fireflies around but there was none.  In my childhood, there was abundance of it such that when they fly around a tree at night, that tree would look like a Christmas tree.  I hope it was because of the coldness of the season that none of them are flying for they love the warm weather but many would say it was because of changes in the environment particularly pollution that made them disappear.  I surveyed the mountainside wishing I could see one.  Then I saw some lights flying although they were not fireflies.  The lights were soaring above the city.  The giant malls must have staged some fireworks to attract more customers to profit from in the guise of celebrating the season of Christmas.
    Then the rain fell so hard. I sat up, gathered my loads and tried to run.  But my feet refused to straighten up.  Then I woke up and the furlough at the mountainside was simply a hallucination. 
Suddenly, I yearned for my hometown which is ten hours away by bus from this town center where I am.  The reality was that I was at I slept while attending a Christmas program.  An intermission was just finished and the next part of the program is a Christmas message from one of the institution’s VIPs.  There was a lull between the two parts as it seemed something went wrong with the sound system.  This allowed me to catch up with the conversation of two guys in front of me..
    Guy 1 was telling Guy 2 that he does not actually believe in Christmas.  His church preacher told him that Christmas is a deception.  The 25th nor any date in December is impossibly the date of the birth of Christ.  He went on to cite the bible verse which states that Jesus, Saviour of man, was born at a time when His parents were going for a civil registration as ordained by a ruler.  It snows in December in the place the Bible tells where Jesus was born.  It would have been impossible for the ruler to ordain something that inconveniences his people, Guy 1 asserted.  Guy 2 appreciated the logic but simply asked Guy 1 if he also believes in climate change.
    The speaker on stage, after the sound-system glitch was fixed, started his message with the line, “Jesus is the reason for Christmas.”  Then went on to elaborate on this but I got more interested with the discussions of Guy 1 and Guy 2.  Guy 1, using the statements of the speaker, raised a point that if indeed Jesus the Saviour is at the center of our lives, why should people venerate Him with a deceptive season.  He further raised the issue on Christmas being of pagan origin including the symbols such as the Christmas tree, and the mistletoe.  Guy 1 was even precise on pagan sources of these things.  Guy 2 agreed that indeed believers of Jesus Christ should not participate in pagan practices.  Guy 2 however asserted that it does not mean people should stop celebrating Christmas for people should instead conquer the season for His glory.  Christians of the past did just that, Guy 2 concluded.
    The speaker went on to say the challenge of seeing Jesus amidst the vagueness of things, and amongst the work of our human hands whether it be coming closer to creation or daring human creativity.  And if the ‘seeing of Jesus’ is experienced, then that is the truth about Christmas. 
    Christmas therefore is not because one religion or some sects support it even if others do not.  It is a human experience, part of living, loving, and even dying.  And as there are various human experiences, there are certainly then many ways of celebrating Christmas.
 
 

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And so it is Christmas! Or are we just preparing for it yet?

 CULTURAL NOTES

Richard Kinnud

Here in La Trinidad, Benguet this week, there were at least four government institutions that launched their celebration of Christmas.  A university, the municipal government, and a trading post held their respective ceremonies for their Christmas lights and the provincial government displayed different versions of the Star (talaw in the local language), a foremost Christmas symbol, made by their employees before lighting up their Christmas Tree.
    I was in the crowd of two of these events and the speeches delivered by the various public figures pronounced that Christmas is already here.  A common theme of these talks is on the spiritual dimension of the season.  One said that the light should lead us to the God who has walked on earth for us people.  Another said that it is all about love, peace, joy, and hope which should not just be beheld there with the lights or the star but should also be brought to the homes or communities. 
    I wonder though how many took to the heart the messages.  I heard reactions like, “nagbayagen dayta program ta ipasilaw da kuman.” (The program was taking too long that they may light them up already).  It seemed there was more focus on taking videos and pictures with the lights and decors than on listening to the talks. 
    Is this an indication that the secular dimension of Christmas more prominent to people than its spiritual dimension?  A friend of mine answered this in the negative.  He said that the spiritual dimension cannot be separated.  He reasoned that if the lights were put up in a different month far from the so-called ‘ber’ months, it might be meaningless for people to take photo with them.  The lights had in them the spirit of the season.  He even asked, “Do you think these people would be proud displaying their photos with the lights of bars notorious for wickedness yet they are similar?  Some might for the sake of fun take photos but wouldn’t be as happy when it reaches the social media.”
    So is Christmas really here?
    By the time this hits the Sunday newsstands, priests and pastors are preaching that it is just the First Sunday of Advent.  The dictionary definition of advent is “arrival” or “coming.”  In theology, it is referring to the coming of Jesus Christ.  As a part of the liturgical calendar, it is often explained as the time of preparation for the Christmas period.  It is thus not yet Christmas but is very much related to Christmas.
    In our daily routine and wander, we are passing by plants, trees, grasses, or shrubs.  At times we see them without flowers, and at other times we see them full of blooms.  That is comparable with these seasons.  Today we are seeing the lights which might be indications of  preparations or Christmas itself.  But in months, or maybe even weeks to come, they will be gone like the flowers and blooms we see along the way.  They signify a cycle.
    A homily I heard and won’t forget though proposed that the calendar of churches should not be seen as a cycle but rather to "experience them like stepping on a stairway." Though they look like a cycle because of the repetitiveness, they can be representative of a spiral stairway. The homilist said that this kind of understanding makes us reflect on our own life journey.  We could be seeing the same light but will surely be differently meant for each one.
    Even with different meanings, there can be one direction.  As John Lennon would say in his song “So This is Christmas”, Christmas is for everyone regardless of characteristic or status, but may it lead to a year “without any fear.”
    So is it Christmas?  It is in each one’s appreciation.

CULTURAL NOTES

"Inmonod ka ali"

Richard Kinnud

I have seen this text on the mudguard of a truck which, for  someone trying to learn the local languages,  is interesting.   In my poor proficiency on local languages hereabouts my workplace, I first thought that this is Kankanaey. But friends corrected me that it is actually in the Ibaloi language.  I was right though in my guess of what it meant which is "So you have followed!" In my native Ifugao tongue it is "Ot tene an immunud a!" 
    The use in this context is of greeting or acknowledging someone say for instance meeting him or her in an occasion when thought or known to have been left behind somewhere.  It is similar to the Iloko "Adda ka met gayam!" ("You're here!") and "Sika met gayam!" ("It's you!") as a manner of greeting.  As they are, the statements are simply stating what is obvious but, in these parts, are substitutes to "magandang umaga" , "good morning", "kumusta" , "how are you" or greetings used in other cultures.
    The word "inmonod" also brought me back to decades ago when I have been hearing this in my hometown.  People would say of their neighbors in instances when  rituals were  done in the homes,      "Adi da mo nin ipa'at hidin handi te inmonod da." (They might not do things as has been since they have already followed.)  What is referred to in the sentence is following Christ (Kristo when said in local language) and thus becoming Christians.
    Indeed, many have changed since Christianity was introduced in these highlands.  There were a lot of traditional  rituals which were forgotten or set aside.  And when they are performed, generally people feel that these are  against the norms.  Pa'o, for instance, a ritual for healing of a sick person is generally no longer practiced, as it is viewed as petitioning not to God.
    On the other hand, there are practices that continue to thrive as Christianity continues its growth in this part of the world.  In my native Ifugao, I observe that people still perform honga (often likened to birthday celebration or thanksgiving).  And there still is the tradition of dangli, and the bogwa done for dead kin.
    Perhaps one reason why these practices continue to persist is that they are seen as expressions of love.    Some would say they are just as status symbols but certainly, there is always an element of love.      An old man I knew who is known as a mumbaki (understood as native priest) before he died, encouraged his descendants to "umunud" (follow) in the Christian faith as he has seen it as having the same elements as  the old tradition which is about "pinnohodan", the rootword of which is "pohod" referring to love.  Love is a basic tenet of Christianity.
    The case of material or physical culture such as clothings and implements is a different case. Many would stand for it as part of  their identity. On the phenomenon where some are hidden, sold as antiques, or just left to nature's elements, a  very good poet I know expressed her dislike of this with words that went something like, "I'm sorry my folks if I'm hiding from you the way I am preserving your old culture because, since you have followed, you have also hidden many things from me, including the jars that once has brimmed with wine."  (Note: This is only how I recall the translation but sure was more powerful in the Kankanaey words of the author and her own translation).
    Especially every October when Indigenous People's Sunday is celebrated, people love going to church in ethnic or ethnic-inspired clothes.  The gongs are played and indigenous dances are perfomed within church compounds.  These are indications that while the people are generally, "inmonod" they still love a unique cultural identity.
    By the time this comes to print on Sunday, Christians particularly the Catholics and other denominations who follow or has a similar liturgical calendar, are commemorating the Solemnity of Christ the King.  This commemoration has been instituted by the Pope in 1926 thru an encyclical Quas Primas in response to a phenomenon seen on those times where a majority had thrust Jesus Christ and his holy law out of their lives.  In the context of culture, an explanation I heard is that we cannot say we proclaim Christ as our King but continue to offer sacrifices for other gods or "kings."
     In a discussion among friends on this topic, one pointed out, the text is clear from the Gospel,     "Everyone who belongs to the truth listens to my voice."  But another quickly rebutted that the listening and following should not prevent us from creating or sustaining a unique culture as a people.  It is part of self-determination, another one added. "Inmonod kitajo ali nem egkoma debganan e edafuan." (We followed (Christ) yet we should not forget where we came from.)
    "Adigat ah!" was the conclusion.  (It's difficult!)  Either it is something hard to understand or something hard to operationalize.   Be that as it may, this corner wishes every inmonod a meaningful Christ the King solemnity.

CULTURAL NOTES

Adivay, Allibay, Alibay and the Celebration of a Founding

Richard Kinnud

The ads promoting the fiesta happening now in La Trinidad, Benguet prominently indicates that it is the Adivay and the 123rd Founding Anniversary of the province of Benguet.
    Adivay is first introduced as an agriculture and tourism (agri-tourism) festival in 2005.  At that time, it was held in the last week of February to the first week of March, brought into the line of Panagbenga, the so-called flower festival of Baguio City (the city right within but often pictured by non-natives as just side-by-side with Benguet.)  The following year, the Sangguniang Panlalawigan (SP) of the province formally institutionalized it as an annual celebration for the province through Resolution 06-55.  The same resolution set it to “start within the fourth week of October which will culminate during the Benguet Provincial Foundation Day.”  The foundation day referred to is November 23.  In actuality, the celebrations usually extend beyond that.  In the ads of Adivay 2023, the first official activity is dated October 24 and the last is listed for December 9.
    Those who are conscious about holidays probably have noted that the province is observing two foundation days.  These are the June and November local holidays, both for the creation of the province.  The June 18 holiday is provided for by Republic Act (RA) 7672 that has become a law in 1994.  This law has harnessed Resolution 269, s. 1988 of the Sangguniang Panlalawigan of Benguet that has recognized the June date as the province’s founding.  These pieces of legislations stand on RA  4965, the decree on the division of what is now referred to as the old Mountain Province giving birth to Benguet, Ifugao, the present Mountain Province, and the then Kalinga-Apayao (which was later split into two provinces.)
    While RA 7672 is still in effect pending a bill filed in the current Congress to repeal it, Provincial Ordinance (PO) 99-58 officially recognized November 23 as the foundation day of the province repealing Resolution 269-88.  In the implementation of SP Resolution 06-55, the celebration of the founding anniversary and Adivay has merged since November of 2006.
    The whereas clauses in the adoption of PO 99-58 referred to Act No. 49 the then Philippine Commission.  This legislation established a civil government in the province of Benguet.  This law was passed on November 23, 1900.  It also cited Act No. 155 of 1901, an amendment to Act No. 49 which provided for the election of a representative for the province.  To the appreciation of the nineteen-ninety-nine ordinance, these legislations are a recognition of the existence of the province of Benguet since 1900.
    The then civil government for Benguet referred to in Act 49 covers townships mentioned in the immediately preceding act, Act No. 48, which provided for the civil governments in these townships There were nineteen townships which, in the order they are listed in that Act, were Baguio, Trinidad, Galiano, Itogon, Tublay, Atok, Kapangan, Balakbak, Palina, Ampusungan, Loo, Buguias, Kabayan, Adaoay, Bokod, Daklan, Sablan, Kibungan, and Ambuklao.  The township of Galiano would later be part of La Union by Act 662 modifying the boundaries of Benguet and La Union.
    That province of Benguet was later merged with other districts to form what the first Mountain Province by Act 1876 in 1908.  It had lost its being a province and was then referred to as a sub-province along with the sub-provinces of Amburayan and Lepanto among others.
    In 1909, there was Act 1963 that created the City of Baguio though it did include all areas of what was then the township of Baguio.  The excluded areas - the barrios of San Pascual, Taloy, Tabaan, Twin Peaks, Saitan, Cuenca, San Luis, Dagupan, Maoasoas, Ambangunan, Pugo, and Nagalisan – constituted the then new township of Twin Peaks.  The City of Baguio is among the Chartered City in Act 2711, or the Revised Administrative Code of the Philippines of 1917, which made it governed independently from Benguet.  By virtue of other laws, some barrios of the then township of Twin Peaks were ceded to the province of La Union.
    Several other acts followed that affected the then Mountain Province which in turn affected the sub-provinces.  One is the eventual dissolution of the sub-provinces of Amburayan and Lepanto.  These and other acts caused resetting of boundaries of Benguet with adjacent provinces.
    In the Administrative Code of 1916 stated that subprovince of Benguet contains the city of Baguio and the townships of Atok, Bagulin, Bokod, Buguias, Disdis, Itogon, Kabayan, Kapangan, Kibungan, La Trinidad, Pugo, Tuba, and Tublay.  With the amendment in 1917, the municipal districts Atok, Bokod, Bakun, Buguias, Itogon, Kabayan, Kapañgan, Kibuñgan, La Trinidad, Mankayan, Sablan, Tuba, and Tublay were listed under the sub-province of Benguet.  The western part of Bakun was actually what remained of the subprovince of Amburayan while Mankayan was from what was then the subprovince of Lepanto-Bontoc.
    The provincial ordinance recognizing November 23 as the Benguet Foundation viewed the creation of Benguet by RA 4965 as simply a restoration of the originally recognized province.
    Act No. 48 generally described the inhabitants of the province as “entirely Igorrotes.”  This goes to show that language grouping was likely not or less considered.  As it is today, there are several ethnolinguistic groups in the province.  In resolution 06-55, it retained the festival name as Adivay but gave the provision that the equivalents “alibay” and “allibay” should not be prejudiced.  Adivay is to the Ibaloi-speaking groups, alibay for the Kankanaey group, and Allibay for the Kalanguya group which generally understood as the coming together in “storytelling, exchange of pleasantries, offerings and partaking of food and drinks” as noted in the mentioned resolution.  Ibalois, Kankanaeys, and Kalanguyas are among the ethnolinguistic groups in Benguet.
    With Benguet rich in natural resources thereby making it as center of industries such as mining and agriculture, and Baguio becoming an urban city, many people from other places were attracted to choose Benguet as their residence thereby adding to the number of linguistic groups in the province.  Adivay was packaged to be a celebration and showcase of the grandeur of the province and to” keeps young generation in touch with their historical and cultural moorings” as noted in 06-55.
This corner greets all i-Benguets a Happy Adivay!
    (N.B.  The laws cited can be accessed by readers from the internet mostly from elibrary.judiciary.gov.ph , issuances-library.senate.gov.ph , and officialgazette.gov.ph )
 
 

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