BIBLIOGRAPHY CAWAYAN, SYLVIA B. APRIL...
BIBLIOGRAPHY
CAWAYAN, SYLVIA B. APRIL 2012. Continuing the Life of Kenta: a Documentary of
a Traditional Practice of Bagnen, Bauko, Mountain Province. Benguet State University, La
Trinidad, Benguet.
Adviser: Michelle B. Gatab, BSc
ABSTRACT
The study was conducted to document the practice of Kenta of Bagnen, Bauko, Mountain
Province.
Specifically, it aimed to determine the following: the processes in practicing Kenta; the
ways on how the respondents learned the practice; the values reflected in the practice; the
challenges in transferring the practice; and the current initiatives to sustain the practice in the
community.
Four elders in the community served as key-informants and 20 parents were interviewed
to gather the data which was consolidated and tabulated using narrative form.
Kenta was practiced when a child was born. The study determined three processes
involved. These were Kanibag, Kenta, and Kasawa. The study was learned by the respondents
through the stories of the elders, observation during performances attended, through the prayer
during the practice and through actual experiences.
Many values are reflected in the practice. Unity is the major one. Others were respect,
helpfulness, responsibility, hospitality and generosity.
The study found out that the onset of modernization to the natives was the general challenge
faced by the natives in transferring Kenta to the young generations. Specifically, these were the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
entering of new religious sectors in the community, migration, intermarriage, education and
technological advancement. In response to these challenges, a book enumerating the cultural
practices of the community was produced by professionals from the area.
It was also found out that the parents and the elders are the key players in the transfer of
the practice while it was recommended that the youth also should be active in participating to the
practice of Kenta. Related studies may also be conducted to determine the perceptions of the youth
and other sectors of the community about the practice.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
INTRODUCTION
Rationale
Filipinos are said to be culture rich. We have our indigenous knowledge, skills, and
practices or referred to as IKSP that our forefathers had been doing and has been survived
with long before even the foreigners came. The introduction of foreign cultures caused the
vanishing of some local and original IKSPs of older Filipinos. But still we are grateful that
many of these IKSPs are still observed especially in the remote areas. These remained in
the heart of Filipinos which gives us of a unique identity from other nations.
The advance production of science and technologies caused a race on the people’s
living. Great changes occurred leading to the gradual diminish of the IKSPs inherited from
our forefathers. Though change is an uncontrollable part of development, it is not a
guarantee to assume that people who are still embracing their traditions are not developed
because development depends on an individual’s view point and criteria. Unfortunately,
this connotation is not deniable which is often pointed to the rural or remote people.
The rural community of Cordillera Administrative Region specifically the
Mountain Province, which was historically known as vainly occupied by the foreigners,
until now is known to be rich in culture. IKSPs still exist and are performed by the native
people (eTravelPilipinas.com, 2010).
Kenta is just one of the traditions that survived. According to the elders, it is a ritual
done for a new born baby within their community. It is the first involvement of an
individual in his/her community. This is just one of the practices of the people of Bagnen
(Barangays Oriente and Proper), Bauko, Mountain Province. Though the area is far from
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
the center of trade and industry and from any other barangays of the province,
modernization has its various and continuous routes. People come and go of the area
endangering the pure traditions of the native people.
Kenta is practiced only by the people of Bagnen. Neighboring barangays know the
practice but are unfamiliar with the processes of doing it. Communication, whatever the
strategies done, is the greatest contributor of the survival of the traditions until today
despite the many challenges and threats of disappearance. However, it is a mere fact that
there is no assurance of the conservation of these cultures forever with just words from old
folks and observation only of the younger generations.
It is a fact that today’s generations rarely recognize the importance of IKSPs and
the interest on these vanishes. Mostly young people are no more active in participating to
cultural practices causing the deterioration of appreciation to these practices. This situation
may be avoided through the help of further documentation which rationalize the conduct
of this study.
Statement of the Problem
The study aimed to document the communication strategies done to transfer Kenta
of Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province.
1. What are the processes in practicing Kenta?
a. Who are the people involved?
b. When is it done?
c. Where is it done?
d. Why is it done?
e. What are the materials used?
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
f. What are prayers in the practice?
2. How did the respondents learn the practice?
3. What are the values reflected in the practice?
4. What are the challenges in transferring the practice? and
5. What are the current initiatives to sustain the practice in the community?
Objectives of the Study
Generally, the study aimed to document the communication strategies done to
transfer Kenta of Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province.
It specifically aimed to:
1. Identify the processes in practicing Kenta;
2. Identify the ways on how the respondents learned the practice;
3. Identify the values reflected in the practice;
4. Determine the challenges in transferring the practice; and
5. Identify current initiatives to sustain the practice in the community.
Importance of the Study
This research provides a document of the practice Kenta to the community of
Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province. This provides information
to those who are unaware of Kenta and to those who are interested to the tradition and on
the backgrounds of Bagnen people such as development workers. Likewise, the
documentation done may give a permanent reference of the practice for the future
generations. Thus, this study may help in the preservation of the local culture. Lastly, this
study serves as reference to those who will conduct further studies related to the topic.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Scope and Limitations of the Study
This research focused on the practice of Kenta of Bagnen Proper and Bagnen
Oriente, Bauko, Mountain Province, the processes and beliefs invloved. Perceptions about
the practice and comparison with other places of the same practice were not included.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
REVIEW OF LITERATURE
Indigenous Knowledge, Systems
and Practices (IKSP)
From a blog of Gillman (2010) she quoted a statement of Datu Migketay that a
science without a common sense or IKSP is like a machine without a conscience.
According to her, Indigenous Knowledge involves a system and a process. It involves a
systematic coordination and correlation of the human senses. Indigenous Knowledge is
finally achieved as a Common Science when the coordination and interrelationships of the
human senses has been constituted, verified and legitimized by peoples’ traditions and
experiences. IKSP is processed orally, psychologically and physically.
Peñafiel and de Guzman (1995) wrote that IKSPs vary widely among indigenous
communities. This is the direct outcome of the local people learning to live in harmony
with the mountain areas’ extraordinary biological diversity. According to them, indigenous
people though culturally diverse, however, share same general patterns of beliefs and
philosophies.
The UNDP (2010) asserted that in the Philippines, Indigenous Knowledge Systems
and Practices (IKSP) continue to be recognized as an integral part of many development
approaches and strategies for rural development. The Philippine has at least 110 ethnic
tribes and indigenous communities in different rural areas mostly found in the northern and
southern parts of Luzon and in all regions in Mindanao. In the Philippines, development
work, particularly in forest, upland, and coastal communities build on the strengths of IKSP
in organizing communities managing natural resources and resolving conflicts among
indigenous peoples and communities.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
The Practice of IKSP
From the study of Dumanghi (1995), she presented many processes as done by the
people of Western Mountain Province during childbirth. These are the kaykaybo or kidlos,
ib-ib-a or kulkulong, teteg or gobbaw, abusang and pasang. Kaykaybo or kidlos is a ritual
performed once a baby is born. The father or an old man cooks the etag (salted meat). After
it is cooked, the kaykaybo prayer is said. The ib-ib-a or kulkulong is pereformed 3 days
after the delivery. A chicken, which must be a pullet, is butchered. The teteg or gobbaw is
performed when the navel chord of the baby falls off. In teteg, a small pig is butchered
while gobbaw is performed to give the child a name. Abusang is a ritual performed when
a mother, after giving birth do not stop bleeding. The native priest or priestess sprinkles
water on the vagina as she prays the abusang prayer. Pasang – ceremony performed if a
couple is childless.
According to Wilson (1976) as cited by Dumanghi (1995), the mountain tribes offer
animal sacrifices during their varied ceremonies because of their firm belief in their
ancestral spirits and other spiritual entities whom they consider important and useful to
guide their lives and as she also cited the study of Keesing (1976), Melanesian Kwaio of
the Solomon Island offer pigs to please ancestral spirits who are expected to infuse the
efforts of the living with the supernatural power when they are pleased. When displeased
with the living, they send sickness and death to their descendants that can be assuaged only
by sacrifices of end pigs.
Significance of IKSP
According to Warren (1991) as cited by Serrano (1995), rural people have intimate
knowledge of the environment, processes and make national resource management
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
decisions based on such knowledge and technical expertise of rural people can bring about
self-reliance and development.
In addition, indigenous knowledge systems and practices (IKSPs) contribute to
sustainability of production systems. According to Serrano (1995), many investigations
have validated the scientific and technical soundness of such systems. The current practice
on sustainable agriculture has drawn heavily from them. Though considered traditional,
these IKSPs actually have scientific explanation. Thus, they are otherwise referred to as
“people science”.
Moreover, Castro (1995) expressed that indigenous knowledge systems are
pathways we could try in search for ways by which human beings could live in harmony
with God’s creation and not subdue or exploit nature for the sake of short-term material
growth. They may be one golden key towards our finding solutions or powerful allies to
minimize, retard, forestall, ward off, or even annihilate humanity’s emerging nightmares
ranging from widespread famine and starvation to loss of species and biodiversity, to
destruction of the ozone layer, to acid rain.
Importance of Documenting IKSP
The UNDP (2010) acknowledged the dearth of IKSP documentation vis- à-vis the
wide cultural diversity of over 110 indigenous communities distributed in the Philippines
archipelago of 7,101 islands and limited dissemination of whatever is available weakens
the integration of IKSP into the mainstream process.
In general, according to Dumanghi (1995), the Filipinos looked up to the Whites so
that they have the tendency to emulate the Caucasian culture of the foreigners. Thus, write-
ups and researches should be made for the incoming generations to read and revive the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
cultures which are worth promoting, even as they learn about their roots and preserve their
cultural identity.
In line with this, from 2005 to 2008, NCIP has documented the indigenous
knowledge systems and practices (IKSP) of 16 tribes nationwide. This is according to the
website of Clearing House Mechanisms or CHM (2009).The documentation aims to better
understand the norms of conduct, customs and traditions, belief systems and institutions of
indigenous people. This information can help facilitate preparation of management plans
and support policy formulation and legislation.
In addition, it is also important to document the practices, according to Bengwayan
(1995), as these may be lost in time. The erosion of practices is eminent as views, values,
perceptions, change and internal conflicts, e.g. low appreciation of DKSP among younger
generations, and culture crisis may occur.
This idea of cataloguing indigenous knowledge systems and practices, as clarified
by Castro (1995), is not to expose them to GATT (General Agreement on Trades and
Tariffs) and scheming bioprospectors, patentseekers or plagiarists both local and foreign
but rather to determine how many of them are existing, or who is bothering them and what
we can do to protect them. He believes that people cannot conserve or even love what we
don’t know.
Death of Culture
IKSPs, according to Garuku (2006) as cited by Oloan (2009), is important in local
level decision-making, natural resources management and a lot of other activities in rural
communities and according to Barnett (1953) it has also a role in providing materials for
further development of any study even with those that were done at the earth’s early age.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
But although there is a collective consciousness of these importance among the people,
modernization has already set in says Dedicatoria1 (2010). Thus, there is a danger that
IKSP would be lost due to rapid environmental, social, economic, and political changes.
We people shall continue to evolve. As the NCIP (2001) explained that whatever
knowledge system or practice we develop as time passes becomes part of our IKSP. Even
as we absorb the knowledge the rest of the world has to teach us, we modify these and
infuse our own experience and knowledge, our belief systems, and our distinctiveness as a
people. The knowledge becomes part of our people, and our distinctness becomes part of
the knowledge.
Our knowledge systems and practices are often linked with our belief systems, and
are inseparable from each other. With changes in belief systems like the adoption of the
Christian faith, some of the processes and systems would no longer be practiced (NCIP,
2001).
Gloria (1987) further explained that changes in the culture normally have their
origins in some significant alterations in the life conditions of a society. Any event with
changes the situations under which collective behavior occurs so that habitual actions are
discouraged and new responses favored, may lead to cultural innovations.
Within the culture itself it is possible to discern certain processes by which the
culture changes: innovation, or the formation of a new habit by a single individual which
is afterwards accepted and learned by the other members of the society; social acceptance,
in which a new habit is accepted by a small number of individuals; selective elimination,
where the innovation or the new habit is tested for survival of individual experiences; and
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
integration which completes the adjustments of the new habit with the rest of the shared
habits to form an equilibrium (Gloria, 1987).
By then, Anima (1992) concluded in his study on the Tinguians that there was
loosening or relaxation of grip resulting to the slow, gradual and tedious death of a culture.
People submitted to baptism and embrace alien religions. They sanctioned the treatments
of their sick by legitimate doctors, invariably marveling at the wonder of modern surgery.
Many of their ways have been shed off really, and nowhere is this evident than in their
clothing. The womanhood cast off the so-called dinwa in favor of the more elegant and
fashionable Westernized gowns and had their lips reddened with lipstick and then hair
curled at the beauty salon, while the menhood bid the ba-ag (G-string) goodbye and learned
the virtue of the trousers. Their children can now be seen trooping to school to learn the
four fundamental R’s – reading, ‘riting, ‘rithmic, and religion.
Communication Strategies
in Transferring IKSP
Orabuchi (2006) claimed that culture is truly a window through which we could see
a people and vice versa. It’s also part of who we are and it deserves to be passed on from
one generation to another. It’s our individual responsibility to ensure that our culture lives
on.
According to Muti et. al. (2008), culture cannot be sufficiently defined but its main
purpose is to give distinction to groups of people and therefore be passed on to every
generation. He added that like history, culture is also passed down from generation to
generation through practice, word of mouth, written text, rituals, and performances. Native
literature also plays an important part on our culture as they portrayed our ancestors’ lives.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
They were mostly songs (awits or dalits), maxims or sabi, riddles or bugtong, prayers,
proverbs or sawikain usually for praising their deities, anitos, and different kinds of gods.
These were passed on through oral traditions and also by some early missionary
chroniclers. These pieces were usually accompanied by music and either sung, danced, or
both.
Moreover, the UNFPA (1999) presented that passing of information by “word-of-
mouth” was the most effective communication channels for acquiring knowledge and
promoting desired changes in behavior.
From the study of Bacagan (2011) about the practice of Chono in Sadanga,
Mountain Province, she presented that the natives learned the hows of the practice from
their old folks mostly through observation because the practice is not really being taught
like what are done in school.
Oloan (2010) also presented from her study on IKSPs of Ifontoks on rice production
that the old folks pass down their practices through allowing the youth to observe the
different activities done on the various rituals performed. They also involve the youth on
the different activities in the whole community. As complementary, the elders tell their
stories and share their experiences to the youth.
Operational Definition of Terms
Kenta. A ritual practiced by Bagnen people during childbirth
Practice. Referring to Kenta
Transfer. Passing down of IKSP to the younger generation
Initiatives. Projects being carried out to sustain or preserve Kenta in the community
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
METHODOLOGY
Locale and Time of the Study
The study was conducted in two barangays namely Barangay Bagnen Proper and
Barangay Bagnen Oriente, Bauko, Mountain Province (Fig. 1).
Bauko is the most populous municipality in Mountain Province. It has a total
population of 29,382 according to 2007 census and it has 22 barangays. It lies on the
southwestern part of Mountain Province bounded on the north by the municipalities of
Besao and Sagada of the same Province; on the south by the municipality of Hungduan,
Ifugao; on the east by the municipality of Sabangan, Mt. Province and on the west by the
municipality of Tadian, Mt. Province. It is about 121 kilometers from Baguio City and
about 34 kilometers from Bontoc, the seat of the Provincial Government.
Barangays Bagnen Proper and Bagnen Oriente are set at top of mountains. It is
approximately seven kilometers away from the town. These are accessible to any kind of
land transportation.
The two barangays were selected as the target area of the study because Barangays
Bagnen Oriente and Bagnen Proper were observed to be the only barangays of Bauko that
practice Kenta.
The study was conducted from December 2011 to January 2012.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Figure 1. Map of Mountain Province showing the locale of the study
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Respondents of the Study
There were four key informants interviewed about the practice of Kenta. They were
Marcos Kimmakim, 81 years old; Onelia Calapyaw, 81 years old; Catalina Bayen
Tibanban, 80 years old; and Patrick Dawey, 75 years old. They were chosen through
purposive sampling with the criteria: they should have ages ranging from 60 and above;
they should be well informed of the Kenta practice; and they should be a resident of the
target area of study.
Further, 20 parent-respondents specifically 10 mothers and 10 fathers also served
as respondents of the study. They were chosen through purposive sampling with the
criterion that they should have at least three children whom Kenta was done.
Data Collection
Data were collected through key informant interview and interview schedule.
Questions were translated to Kankana-ey which is the local dialect of the area for better
understanding and communication.
Data Gathered
The data gathered were: the processes in practicing Kenta; the ways on how the
respondents learned the practice; the values reflected in the practice; and the challenges
faced in transferring the practice; and the currents initiatives in to sustain the practice in
the community.
Data Analysis
The data gathered was consolidated and tabulated using narrative form.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
RESULTS AND DISCUSSION
Processes Involved in Kenta
During childbirth, there were three major rituals performed by the natives. These
were Kanibag, Kenta and Kasawa.
Kanibag. Table 1 presents the characteristics of Kanibag. Kanibag was a ritual
carried out by an elder with the parents and their newborn baby during the day of birth at
the house of the family. If the delivery was during the night, Kanibag was done in the
morning the next day. If it was in the hospital, Kanibag was done the day the mother and
the infant get home.
This ritual was performed to stop the maternal bleeding of the mother who just gave
birth. This purpose was termed by the natives as matatyaang di maisiw.
A match box-sized etag was cooked. This served as an offering to Kabunian while
the sapo or luwalo (prayer) of Kanibag was said by an elder usually the grandparent. A
sample prayer is shown in Table 2.
After the prayer, the placenta of the infant was buried by the elder in front of the
family’s house. It was believed that the baby will become shy and fearful if buried under
the house or in a dark corner.
The newborn was given a bath with cold water. According to the respondents, this
will build the baby’s bravery and resistance to cold. On the other hand, after the day of
giving birth, the mother was required to take a bath three times a day for at least five days
to maintain her cleanliness.
From the day of the birth of the infant, the parents were prohibited to work such as
cutting trees, building stone walls, going to wake and carrying a dead person. Also,
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
they were not allowed to travel. Doing these may cause the child to be sickly and even die.
This corroborates with the beliefs of Eastern Mountain Province presented by the
book of Scott (1998) that the parents of newborn child are restricted to rolling anything or
falling trees, crossing freshets or whip chickens to death, cutting a pig’s throat and building
stone walls until the child’ teeth have grown or the child can walk. If they do anything of
these is believed to suffer in the future.
Table 1. Characteristics of Kanibag
RITUAL
PEOPLE
MATER-
PRAYER
SETTING
SIGNIFI-
INVOLVED
IALS
TIME PLACE
CANCE
Kanibag
The parents
Etag
Kanibag
The
House Matatyaang di
sapo/
day of of the
maisiw (stop
The newborn
luwalo
birth
family the bleeding of
the mother)
Elder
Table 2. Sample prayer of Kanibag by Dawey
KANKANAEY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kanibag
The Prayer in Kanibag
Tannay binmala ka ay aket/akay et
It is good that you were born baby
mayat ta makipangan ka isnan belan di boy/girl so you can eat with the people here
daga. Makiragsak kasnan kad-an di matago on earth. Have joy with the people because
tannay binmala ka. Et nu sinossa ay you were born. Whatever your mother eats,
kankanen inam adim ilawa tannay ay it won’t harm you because we do the
sapoen tako nan kanibag. Et sinossa ay id kanibag for you. Whatever food they give
idwat das kanen inam, ilangtom ta isiken to your mother, it will make you grow
mo. Adikan managsakit tannay kanibagen healthy. Don’t be sickly because we do the
tako nan manganan inam. Et uray saka yo kanibag to your mother’s food. Wherever
en manpaspasyar et uray intoy ay-ayen yo you go, nothing will harm you because
adiyam ilawa tannay ay makanibag nan kanibag is done for your birth. And so we
balisaang mo. Et sapay koma en Apo ta pray to God that the bleeding your mother
sumardeng nan doy manbalbal ay will stop.
daraisnan babae ay kaaan-anak.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
From the day a baby was born, relatives and friends from the community and from
other places who wished to visit and congratulate the mother and the baby brought gifts
that were in cash or in kind such as rice put in a rattan-made container called as kamuwan,
vegetables, and clothing. These gifts were termed by the natives as ngino. The giving of
gifts usually lasts for a month.
Kenta. Table 3 presents the characteristics of Kenta. After three days from the birth
of the baby, Kenta was performed. This was otherwise called as gobgobbaw by the natives.
Before the Kenta, nearby relatives and friends of the host family were informed that
Kenta for the infant will be performed and so they were invited. This included an elder who
will conduct the sapo or luwalo (prayer).
From 8:00 – 10:00 o’clock in the morning, the elders and adults butchered a
singsinggi (5 months old chicken) and cooked with etag. The singsinggi and the rising of
the sun in Kenta represent good growth for the newborn infant.
After cooking, a bowl of the cooked chicken with etag, rice and rice wine were
displayed in front of the elder who will do the sapo or luwalo of Kenta. A sample prayer is
shown in Table 4. After the praying, the family and the visitors ate. The chicken meat with
etag was primarily served to the family members and to the elders. Additional foods such
as salad, pancit, pork adobo, etc. were prepared for the visitors and friends.
Kenta was performed for the infant’s good health and future and generally for
the infant to grow up in an ideal way. This ritual also serves as a proper introduction and
welcoming to and of the relatives and friends of the family and to the community as a
whole.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Table 3. Characteristics of Kenta
RITUAL
PEOPLE
MATERIALS
PRAYER
SETTING
SIGNIFICANCE
INVOLVED
TIME
PLACE
Kenta
The parents
singsinggi (5
Kenta
The 3rd
House
For good health
months old
sapo
day
of the
and future of
The
chicken)
/luwalo
after
family
the child
newborn
birth
Etag
For the child to
Elder
8:00 –
grow up in an
Rice
10:00A
ideal way
Relatives
M
and friends
Rice wine
Proper
introduction of
Additional food
and welcoming
(salad, pancit,
the baby
pork
adobo,
etc.)
Table 4. Sample prayer in Kenta by Dawey
KANKANA-EY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kenta/Gobgobbaw
The Prayer in Kenta /Gobgobbaw
Sika ay apo ay kabalbala, nay ay
For you, grandchild, who was just
inalak nan manok ya etag ay pangidawatak born, I got a chicken and etag which I will
ken apo. Et sika ay engnga et adi kan offer to God, so that you will not become
managsakit. Et inagew nan ikkam ay sickly as you grow. Every day, you will
masiken. Napigsa kas eng-enggana tannay grow. You will always be strong because
makentaan nan ngilin nan sika ay ubing.
we did kenta for you to rest on your first
days and stay here in your home.
Kasawa or Dukpos. Table 5 shows the characteristics of Kasawa or Dukpos.
Kasawa was performed when the navel cord falls off from the baby or usually after
eleven days from birth. It was also done in the house of the family with their relatives and
friends who were informed and invited prior the ritual.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
This ritual was done anytime between 8:00 to 10:00 o’clock in the morning. A
dumalaga (1 year old chicken) was butchered and cooked with etag. The time of
performing has the same meaning as in Kenta while the dumalaga implies the good future
of the baby. After cooking, a bowl of the chicken meat with etag, rice and rice wine was
displayed in front of the elder. He now uttered the sapo or luwalo of Kasawa. A sample
prayer is shown in Table 6. After, the people ate. Additional foods were also prepared for
the visitors.
This ritual ended all the activities that were prohibited from the birth of the child
to both the parents. The general welfare of the infant was also intended in the performance
of Kasawa.
Table 5. Characteristics of Kasawa or Dukpos
RITUAL
PEOPLE
MATERIALS
PRAYER
SETTING
SIGNIFICANCE
INVOLVED
TIME
PLACE
Kasawa The
Dumalaga (1 Kenta
The 11th House
To end the
parents
year old
sapo
day after of the
prohibition
chicken
/luwalo
birth
family
of some
The
which did
activities to
newborn
not yet lay
8:00 –
the parents
eggs)
10:00A
Elder
M
For good
Etag
health and
Relatives
future of the
and
Additional
child
friends
food (salad,
pancit, pork
For good
adobo, etc.)
health and
future of the
child
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Table 6. Sample prayer in Kasawa by Dawey
KANKANA-EY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kasawa
The Prayer in Kasawa
Apo Diyos, ilam kad datona ay
Almighty God, look over this
sinpangabong. Tannay ay si lakay na family because the husband goes anywhere
kumpurmi nan ena man-ublaan, et mabalin for work so let it be that he will leave them
kuma ay taytaynan lakay na daida. Adi safely. Don’t let the newly born child get
isakit di engnga ay kabalbala. Et luwalo mi sick for his absence. We pray that if the
na ket nu sat taynan lakay na si duwa wenu husband will leave for two or three days,
tolo ay agew, adi men-im-imon nan engnga the child will not be jealous. The baby will
ay dakayet napigsa tay en man-anap siya is not get sick, instead be strong for his/her
pakilagbu-ana. Kaman abe isnan kaan- father went to look for a job. So with the
anak ay babai, mabalin ay man-ubla. Man- mother, let her be able to work. let her be
ubla ay man-uto is kanen ya kumpurmi sisa strong to cook their food and do anything
ai ublaenas manganan da. Et siya din nan that will give them food. These all we pray
maidawat para en dakayo ay menpamilya for this family for no one else whom we
tay maid teken si pandawatan mu baken si could ask for, other than the Almighty God.
Apo Diyos.
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According to the key-informants, the prayers for the three rituals differ from each
other and Kimmakim added that the prayers also vary between the pagans and the
Christians. Moreover, Dawey said that both pagans and Christians pray to the same and
only one God but the only difference is that the prayers said by Christians are just shorten
verses of the lengthy original prayer or the sapo of the pagans. The Christians locally
termed their prayers as luwalo.
Ways on How the
Respondents Learned Kenta
According to the key-informants, in transfer of Kenta from generation to generation
focusses on the young parents. Dawey said that though they let the youth listen and join
the ritual, they believe that youth were not yet capable of understanding the relevance and
consequences of the said practice since they are not yet experienced and they do not have
the responsibility therefore it was not yet their time to comprehend. He added that this idea
has evolved ever since their youth age until today.
Storytelling. All of the parent-respondents identified that storytelling was the
strategy in passing down Kenta to the young generation. Kimmakim said that their various
cultural practices were discussed in the Dap-ay. Dap-ay used to be a house where
unmarried men get together and sleep but was now known as where the men of any age get
together usually in the morning and late afternoon. This was a form of their socialization
in the area. It was where men discuss current issues nationally or locally such as politics,
economic situations, new ordinances, and their cultures. Accordingly, in discussing of
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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cultures, the elders usually explain the relevance of the practices and also the consequences
of not observing to such practices and to the beliefs involved.
Tibanban added that Kenta and other cultural practices were also discussed after
the actual performance especially to where the visitors and young people get together and
usually if someone asks about it. This was to inform the visitors about the practice including
the consequences if not followed which leads to advising the youth.
Actual Experience. All the parent-respondents had performed Kenta to their
children. According to them, they have practiced Kenta because of the mandate and
convincing of their parents or grandparents. One of them said that they practice Kenta
because they feel somewhat responsible and pressured because the practice was traditional
and therefore they should observe it. Anyway, he shared that it was how he realized what
really Kenta is for. He said that Kenta was not just a practice but it is meant for the family’s
welfare as a whole.
According to the key-informants they really have the responsibility to pass their
practices to their children. Part of their ways to pass, according to Kimmakim, was to
mandate the young parents to perform such practices like Kenta. He said that this was the
most effective way to pass down their culture because the young parents learn these
through actual experiences.
Tibanban said that in Kenta, the mandating of folks usually happened especially if
the newborn was the first child of the young couple for the reason that they were not yet
experienced. She explained that the direction of the older parents during the birth of the
young couple’s first baby establishes to them the idea that they have to perform Kenta for
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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their next children. However, the folks keep on reminding the parents every after birth of
a child to practice Kenta.
Elder’s prayer during the ritual. As presented earlier, Kenta was done for the
welfare of an infant. According to eleven of the parent-respondents, this purpose was best
realized in the prayers uttered by the elders who do the sapo/luwalo of the said ritual. One
of them added that she have learned the purpose of Kenta while listening to the prayers
during a performance she attended before she had a child.
According to Dawey, any ritual has its own prayers. He said these prayers were
very important because it is how the purpose of a certain ritual is said to Kabunian.
Moreover, he affirmed what was said by the parent-respondent that through attentive
listening to the prayers during the practice of a ritual, the listener will realize the
significance of the ritual. He added that repeated and intent listening will make the listener
memorize the prayers as this was how he was able to administer Kenta for his
grandchildren.
Observation. According to ten of the parent-respondents, attending rituals gave
them the chance to observe and learned what were done. According to them, as they help
the elder in administering Kenta, they get used to the steps like slicing the chicken meat
and etag.
This was affirmed by Kimmakim. He said that to teach the adults, the elder
administering Kenta let them do tasks such as the slicing of chicken meat and etag,
separating the offering and serving food. In slicing the chicken meat and etag, the elder do
it first while saying “Kagtona san ikkan yo (This is the way you do it).” Also, while an
adult separates a bowl of cooked chicken meat with langeb, rice and rice wine for offering,
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
the elder assists and say, “Mabalin ulay egay napno si usto san malukong (It is okay even
if the bowl is not full).”
Values Reflected in the Practice of Kenta
According to Kimmakim, many values were reflected in the practice of Kenta.
Some are obvious while many were implicit. He said that these values were best realized
by an individual if he or she joins in the actual performance.
Unity. This was identified by all the respondents. According to Kimmakim, unity
was the main and obvious value reflected in the practice of Kenta. This was affirmed ten
of the parent-respondents when they said that the participation in Kenta was open to
anyone. Calapyaw explained that though nearby friends were not really required to attend
the ritual, these relatives have already their initiative to join. She added that the said ritual
creates a feeling of oneness among the relatives and friends of the family of the newborn
baby with their joy that they have a new member. It serves as a reunion and bonding
moment of the family from the father and mother side of the infant and also with their
kailyan.
Moreover, Kimmakim added that the practice of Kenta is a given chance to share
stories of their lives especially how their clan survived. Furthermore, all the respondents
claimed that they have never encountered conflicts during performances of Kenta that they
have attended.
This statement is supported by Wright (2010) in her article Filipino Cultural Values
which says that many Filipino cultural values reflect the desire to be together as a group
like pakikisama. This is the ability to get along in a group, and to enjoy camaraderie and
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togetherness. One who understands pakikisama will yield to group opinion and sacrifice
individual welfare for group welfare.
Respect. According to all the parent-respondents, respect was also observed in the
practice of Kenta. Nine of them said that respect was especially reflected by the way how
the elders are treated during the ritual. As said by the key-informants, this was obviously
emphasized in calling them apong or lolo/lola by the young people while those younger
than them are called auntie/uncle or manang/manong by the youth and children. Also,
seven of the parent-respondents said that the elders were prioritized and given seats where
they can feel comfortable.
As shared by one of the parent-respondents, the elders were the first to be informed
and called when Kenta is to be done. They let the elders to administer the ritual. He added
that that this was another form of showing respect to the elders because through this they
were recognized to be more knowledgeable and experienced.
Moreover, according to five of the parent-respondents, another way of respecting
the elders was shown in the attentive listening of younger people when an elder talks. In
addition, according to Tibanban, when the elders were having conversation, the younger
people do not interrupt nor join unless he/she was permitted to.
Helpfulness. According to seventeen of the parent-respondents, being helpful of the
community people was also reflected in the practice of Kenta. Five of them said that the
presence of their relatives and friends during the practice was already a great help to the
family. Aside from sharing with the joy of the family, their presence also showed that they
support them to be a strong family.
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Helpfulness in Kenta was affirmed by the elders when they said that administering
Kenta was not just because of their responsibility but at the same time also to help the
family. Dawey said that their sapo or luwalo was of great impact in the provision of
good health and future of the newborn child and of the whole family.
Furthermore, as explained seventeen of the parent-respondents, women including
the youth helped each other in preparing and cooking food for the visitors as well as
washing the dishes used.
Responsibility. According to ten of the parent-respondents, it was their
responsibility as parents to do Kenta for their baby. According to the one of them, the
practice of Kenta was challenge to them as parents to prove their being responsible to their
child. He related that aside from the activities prohibited to the parents, they will have to
conform to the practices and beliefs of their community such as Kenta willing all what
were good for their child.
It was also explained by Tibanban and Kimmakim that it was the responsibility of
the elders and adult relatives and friends to give advices on good parenting during the
practice of Kenta. This was done especially for the parents who just had their first baby.
Moreover, Dawey claimed that as elders, it was also their responsibility to
administer and do the sapo/luwalo of the rituals. He said that the duty was passed to them
by their ancestors and now was their time to initiate. “Nu adi mi alaen nan Kenta, et nu
pay et wada lawa maikkan isnan engnga (If we do not perform Kenta, we are afraid that
something bad might happen to the infant),” he said.
Hospitality. According to eleven of the parent-respondents, hospitality was also
viewed in the practice of Kenta. According to them, during the first weeks of a baby, the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
family was always busy entertaining visitors. As a host, they always prepared foods to offer
to their guests. Kimmakim added that all performance of Kenta he attended, the host
families were very cordial to him and to every visitor. “Sumawangak et wada nan ina wenu
si lakay na ay mangabet dat kanan en “Mayat tanay inmali kayo ay apong”. Dat pay
mangpasgep ed abong da (When I arrive at the house of the host, the mother or the father
will meet me and greets me “It is good that you came)”, he shared.
One of the parents shared that though sometimes the family also feel tire in facing
visitors, their kindness, generosity and being friendly to the visitors will never fade.
Another parent-respondent added that the visiting and giving of gifts showed the relatives’
and friends’ love and warm welcome to the newborn as part of their race.
Generosity. This was identified by Kimmakim and fifteen of the parent-
respondents. Kimmakim related what was discussed earlier that relatives and friends who
visit the infant brought gifts to the newly born. He said that these gifts were never asked
for. Also as added by the fifteen parent-respondents, the quantity or quality of the gifts
depended on how many or how much the giver willingly shares. He said, “Indawat nan
Apo Diyos nan muyang ya nana pit mi isunga ibinglay mi ay nan parabor en siyana ta
wada idakdake na. (God gave us the child and also our harvest so we share the blessings
for his growth).”
Love of culture. As said by Kimmakim, a family who practiced Kenta to their
children showed that its members and visitors love and treasure their culture. This was
affirmed by one of the parnt-respondents who said that mere practicing the ritual proves
that one individual or family is not ashamed of his/her roots or culture.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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Furthermore, Dawey said that the elders administer Kenta not just because of
responsibility but they also love and enjoy doing it. According to three of the parent-
respondents, Kenta was practiced by previous generations and they believe that it was the
reason why they have reached today’s generation. Therefore, it should be kept.
Challenges in Transferring Kenta
According to the key-informants, the natives will never cease practicing Kenta. As
explained by Kimmakim, nothing is bad in the said practice. Consequently, Kenta will
never be lost because this is a part of their culture and they believe that it has significance
to one’s life.
New religious sectors. In the area, Anglican Church was the only established
church. All respondents asserted that this church did not criticize the practice of Kenta and
other cultural practices. Though, they admitted that this religious sect influenced some
changes in the practice such as what was discussed earlier that the lengthy sapo in the
rituals was changed by the Christians to luwalo was only shortened.
Kimmakim said that there is only one God whom the pagans and the Christians
worship but with the entrance of new religious sectors in their community this thought was
questioned.
He said, “Umali da nan karismatic et aped da pay iadi nan nay da dati ay ik-ikkan
di umili ay matago. Pag da pay kanan en datona et amag ay pinapagano. Kaman isnan
maiadi isnan sin-asawa nu kabel-bela nan anak da et kanan da en maid pay di kinatet-ewa
na. (The Charismatic sectors are entering and they prohibit the people from doing those
old practices of living. They say that these are practices of Pagans. Those activities banned
to a couple who had just a newly born, they say that these do not have any truth behind).”
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Dawey added, “Datona kanu ay aramid, kaneg nan Kenta, et baken umno ay amag
di esa ay Kristiyano. Adi tako ammo tay baka et begew isna ay ibagbaga day an si
mabangon et maid et nan sigud ay kultura sina Bagnen. Way ay duan et adi dumnge nan
nay da mumuyang. (These practices, according to the religious sectors, do not confirm to
being a Christian beliefs. We do not know if because of this idea, the old practices here in
Bagnen will vanish for the next days and the young people might even not listen to us).”
Migration. According to the parents-respondents, many of their kailyan moved out
from their community. This was mostly due to employment and opportunities of better
living offered in the urban areas where most of them transferred to.
Dawey said, “Ado nan kumakkkaan isnan kad-an mi ay en makilagbo. Da pay
itakin da nan anan-ak da isnan siyudad ay inmeyan da. Ammu tako met nan siyudad,
nanlalaok san ipugao, memnlalaok san ug-ugali da pay kayet malilngling san dati ay ug-
ugali. Sapay ed siyudad, siping nan ma-an-anap et wada da nan mangwani en gastos nan
ug-ugali ay Kaman nan Kenta. (Many are moving away from our community to find job.
Afterwards, they take with them their children to the city where they settled. We know that
in the city there are different people and there is a mixture of various cultures and ideas.
Soon, the old practices (of the migrants) will be forgotten. Also, in the city, money is all
that matters so there are those (migrants) who treat these cultural practices like Kenta as
waste of money).”
Tibanban added, “Sannay da kumakkaan, itakin danan anan-ak da ay mang-adal
kuma isnan nay da ug-ugali mi. et nu umadawi da, adi da ett ay maitdoan tay maid pangil-
an da. Teken et nan mail-ila da et siye di nan ikkan da et. (Those who are going away,
from our community, they took with them their children who supposed to learn our cultural
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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practices. When they went away, they will never learn these because they will not be
exposed to these practices but are exposed to other (cultures or practices) which they will
learn and adapt).”
Intermarriage. The respondents also identified intermarriage as a challenge in
transferring Kenta. As explained by one of the parent-respondents, this happens especially
when the natives intermarry with those who are influenced with modern ideas and religious
beliefs.
This was affirmed by Dawey when he shared the experience of his daughter who
married a man who was raised in the city. According to him, his daughter tried to convince
her husband to perform Kenta for their baby but he and his family opposed. They just
convinced her to have the dedication or Christening of the baby in the church. Dawey
concluded that her daughter took difficulty in practicing Kenta for her new family and may
gradually lead her to forget the said practice. He added, “Nu ennggay nalingling nan anak
ko nan amag di Kenta ya san odom ay ug-ugali mi isnan kad-an lakay na, nan ay anan-ak
na et adi da et ammu nan ug-ugali mi ay apong da. (If my daughter finally forgets kenta
and our other cultural practices while living with his husband, her children will be ignorant
in the practices of their old folks).”
Education. According to nine of the respondents, education was one of the
challenges in the adherence of young people to the cultural practices of their community.
All of the respondents agreed that education is important for their children’s future.
However, the scientific ideas or modern ideas introduced in the school poses a threat in
passing the practice of Kenta and other cultural practices. One of them said that in the
school especially in the science subjects, their children learn to find for connections and
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
reasons. He added that maybe the elementary pupils do not think of the scientific
explanations of the cultural practices and beliefs they were exposed to in their community.
However, the high school students start to ask questions about the truthfulness of the
beliefs. According to him, these young people do not usually ask their questions directly
but it was just because they respect and they were afraid to be scolded especially by the
elders. The parent-respondent related these to what his child told him once.
Kimmakim affirmed, “Nan mumuyang ed wani, am-amed nan en men-iskwela is
siyudad, natured da. Wada nan pammati da en ‘kita ko, patiko.’ Adida mamati enggana ay
mapadas da. Kaman nan maiparit, nu ikkan da ket maid di lawa si maikkan, adi da et
patiyen nan maiparit adey. (The youth today, especially those who get to study in the city
are adventurous. They have the idea of ‘to see is to believe.’ They do not believe until they
experienced it. Like those that are prohibited, if they do these and nothing bad has
happened, as it was believed to be the consequence, they will no longer believe in it).”
Moreover, Dawey shared his observation that there were those who finished their
studies in the city that no longer engage themselves anymore to the cultural practices in
their community.
Technological advancement. The emergence of various technologies in the
community was also a challenge in continuing the practice of Kenta as identified by eleven
of the parent-respondents.
According to them, the availability of modern technologies such as cell phones and
computers in their community was helpful to them. However, these technologies took most
of the time of the young people nowadays. They compared that during their younger days,
their vacant times were spent in participating to the different cultural practices of their
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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community. One of the parents shared his observation that nowadays, the children and
youth rather spend their time in watching television or movies or playing their favorite
computer games instead of joining the practice of Kenta. He added that instead of thorough
listening to the stories of the elders, young people wear their earphones.
This corroborates to the study of the book of Simon (2006) as cited by Nuval (2010)
that native’s use of cell phones, mp3’s, computers, social networking systems and other
modern gadgets are of great factor in the continuing disappearance of cultural practices.
The utilization of these devices serves as channels of the transfer of western ideas that
deteriorates people’s values and culture alike.
According to Kimmakim, though intervention of modernization in the locality was
non-stoppable ensuing to the change of everything, these changes bring back what are from
the old times yet unconsciously to the people. An example he gave was the case of organic
farming which now is widely campaigned. With this, he concluded that cultural practices
will never totally vanish.
Current Initiative to Sustain
Kenta in the Community
Narrative documentation. According to one of the parent-respondents, a written
documentation of their various cultural practices gives them a permanent record of these
practices. Though most of those who documented their practices are outsiders of their
community, he said that the natives are cooperative enough to share what they know. He
added that though the documentaries are usually published outside their community, their
children who are able to study soon will learn and know about their cultural practices by
reading these.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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Moreover, a book compiling the indigenous practices of Bagnen like Kenta (Plate1)
was produced by some professionals from the area. This is entitled, “Indigenous Practices
and Local Scenes Integrated in HeKaSi Through TV Assisted Lessons for Grade IV.” This
was authored by Mrs. Beaulah Baungot, Mrs. Benigna A. Bantasan and Mrs. Margarita S.
Mapangdol through the School Improvement and Innovative Facility (SIIF) of the Third
Elementary Education Project (TEEP) of the Department of Education DepEd) with the
assistance of World Bank of OECF of Japan. The book is written in Filipino. It serves as
an additional reference of teachers in teaching HeKaSi subject aside from the books made
by TEEP and DepEd.
The book was in softbound (Plate 2). It has 114 pages. It has Acknowledgement
(Plate 3), Paunang Salita (Foreword) (Plate 4), Mga Nilalaman (Table of Contents) (Plate
5), Banghay ng mga Aralin (Outline of the Lessons) (Plate 6) at Talasalitaan (Glosary)
(Plate 7). The book also has evaluation questions (Plate 9) every after one lesson. It has
also drawn images (Plate 8) depicting some of the contents. Two copies of the book were
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
produced in 2000 and have been used in Bagnen Proper Elementary School since then until
the time of the study.
Plate 1. The Kenta described in the book
Plate 2. The book cover
Plate 3. Foreword
Plate 4. Acknowledgement
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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Plate 5. Table of contents
Plate 6. Summary of the
Plate 7. Glossary
lessons
Plate 8. A part of the book with images
Plate 9. Evaluation questions
Aside from the contents of the
book, videos were also produced for some
of the indigenous practices to facilitate
learning to the pupils. Unfortunately, there
was no video of Kenta produced.
During the time of the study, Mrs, Baungot was working on producing an English
version of the book after which she plans to process the patenting of the book.
Furthermore, seven of the parent-respondents acknowledged the help of technology
in transferring any of their cultural practices specifically the camera. According to them, it
will preserve the culture for future generations. Accordingly, captured images during Kenta
served as a link between an individual and his/her roots as these show his/her pasts.
According to one of the parents, though the pictures do not really show the
processes or the steps during Kenta, when the child grew and asks what is in the pictures,
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
this will lead to storytelling about the practice when the picture was taken. Therefore, he
or she is informed about the said practice.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted to document the practice of Kenta of Bagnen, Bauko,
Mountain Province. Specifically, it aimed to identify the processes in practicing Kenta;
identify how the respondents learned the practice; identify the values reflected in the
practice; determine the challenges faced in transferring the practice; and identify current
initiatives to sustain the practice in the community.
The data were gathered through key informant interview and interview schedule.
Data gathering was conducted on December 2011- January 2012.
When a child is born, Kenta is performed. Just after birth, a ritual called Kanibag
is performed. This is to stop the bleeding of the mother. Etag is offered to Kabunian or
God while saying the prayer of the ritual.
Starting from the day of childbirth, some activities are taboo for the father and the
mother. On the other hand, relatives and friends visits and offer their gifts to the infant.
The Kenta/Gobgobbaw is performed during the third day of a newborn baby around
8:00 – 10:00am. This is for an ideal growing of the baby. Friends and relatives get together
at the house of the family. A singsinggi chicken and etag is offered to Kabunian or God
while saying the prayer of the ritual.
On the eleventh day of the newborn, Kanibag is performed. This frees the parents
from their prohibited activities. A dumalaga chicken is butchered with etag and offered to
Kabunian or God while saying the prayer of the ritual.
The respondents learned the practice of Kenta through, storytelling of the elders,
observation, elder’s prayer during the practice, and actual experiences.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
In the performance of Kenta many values are depicted. These are unity which is the
major and obvious; respect shown by the younger people to the elders; helpfulness exposed
by the relatives and friends of the family; responsibility of the parents to their child;
hospitality and generosity of the family to their visitors and vice versa; and love of culture
reflected by simply performing the practice.
On the other hand, there are great challenges faced by natives in transferring the
practice of Kenta to the younger generations. Such challenges are the entry of new religious
sectors, migration, intermarriage, education and technological advancement.
With this challenges, some professionals from the community did a narrative
documentation of their cultural practices. This is entitled Indigenous Practices and Local
Scenes Integrated in HeKaSi Through TV Assisted Lessons.
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1. Kenta has three processes.
2. The Christian natives also practice Kenta.
3.
Kenta plays a role in the community’s peace and order and the
development of the natives’ social life.
4.
The elders and old parents have a significant role in transferring
Kenta to the young generation.
5.
The adherence of young generation to the practice is crucial in the
conservation of the practice.
6.
The onset of modernization to the natives is the general challenge to
the transferring of Kenta.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Recommendations
Based from the findings, the following are recommended:
1.
The youth should be more active participating during the
performance of Kenta.
2.
Natives of Bagnen should conduct annual clan reunions for their
relatives away from their homeland to recognize their roots and original cultural
practices.
3.
An audio-visual documentary of Kenta should be produced by
concerned agencies or individuals for a complete reference about the practice.
4.
Related studies focusing on the perceptions of the youth and other
sectors of the community about Kenta may also be conducted.
5.
Related study may also be conducted in other areas or municipality
of Mountain Province and in the Cordillera.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
LITERATURE CITED
ANIMA, N. 1992. Death of a Culture Tinguian. Omar Publications. Pp. 99-103.
BACAGAN, C. F. 2010. Communication Strategies on the Practice of Chono, a
Traditional Wedding of Sadanga, Mountain Province. BS Thesis. BSU, La
Trinidad, Benguet. P. 26.
BARNETT, H. G. 1953. Innovation: the Bases of Cultural Change. United States of
America: McGraw-Hill Book Company Inc.. P.40.
BENGWAYAN, G. T. 1995. A Case Study of Indigenous Florae Diversity Conservation
Practices in Lusod, Kabayan, Benguet. MS Thesis. BSU, La Trinidad, Benguet.
Pp. 3-4.
CASTRO, C. P. 1995. Enchanted Trees, Sacred Groves and Forest Fairies: A Sampling
of Forest Beliefs Associated with Trees and Forests. Application of Indigenous
Knowledge Systems and Practices in Sustainable Upland Development. October
17-19, 1995. Forestry Development Center, UPLB-College of Forestry, Luguna,
Philippines. P. 25.
DEDICATORIAL, R. M. 2010. Identifying Environmental Changes in Mt. Data
Watershed, Bauko, Mountain Province, Northern Philippines: Implications to
Sustainable Managament. P. 9 Retrieved November 12, 2011 from
http://www.arsa1996.org/pictures/pdf.
DUMANGHI, M. T. 1995. Cultural Practices, Beliefs and Rituals of the People of
Mountain Province: Their Contribution to Education. Graduate Dissertation. BSU,
La Trinidad, Benguet. Pp. 6-7, 23, 90-93.
E TRAVEL PILIPINAS. 2010. Travel to Philippines, Pearl of the Orient Seas. Retrieved
August 02, 2011 from http://www.etravelpilipinas.com/.
GILLMAN, R. 2010. “A science without a common sense or IKSP is like a machine
without a conscience” – Datu Migketay. Retrieved September 2, 2011 from
www.urgentevoke.com.
GLORIA, H. K. 1987. The Bagobos: Their Ethnohistory and Acculturation. Quezon
City: New day Publishers. Pp. 9-10.
MUTI, N. L., B. ARKIYOLOJI, and V. PAZ. 2008. Do We Still Have a Pure Culture?
What is it Like? Retrieved November 15, 2011 from.
http://www.scribd.com/doc/30821278/Do-we-still-have-a-pure-Filpino-culture-
What-is-it –like.
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NATIONAL COMMISSION ON INDIGENOUS PEOPLE. 2001. Data Source- NCIP
Benguet. Retrieved August 10, 2011 from http://www.benguet.gov.ph/.
NUVAL, P.A. 2010. Ba’diw as a Communication Tool for Community Development in
Topdac, Atok, Benguet. BS Thesis. BSU, La Trinidad, Benguet. P. 55.
OLOAN, S. P. 2009. Indigenous Knowledge Skills and Practices of Ifontoks on Rice
Production. BS Thesis. BSU, La Trinidad, Benguet. P. 28.
ORABUCHI, A. 2006. Kwenu: Our Culture, Our Future, Passing Down Our Culture.
Retrieved August 10, 2011 from
http://www.kwenu.com/publicaions/orabuchi/2006/27passingculture.htm.
PENAFIEL, S. and M. P. DE GUZMAN. 1995. Indigenous Knowledge Systems and
Practices and Community Forestry. Indigenous Knowledge Systems in
Sustainable Upland Development. October 17-19, 1995. Forestry Development
Center, UPLB-College of Forestry, Luguna, Philippines. Pp. 163-168.
PHILIPPINE CLEARING HOUSE MECHANISMS FOR BOIDIVERSITY. 2009.
Cross-cutting Issues: Traditional Knowledge, Innovations and Practices.
Retrieved August 10, 2011 from
http://www.chm.ph/index.php?option=com content&view=article&id=86:cross-
cutting-issues-traditional-knowledge-innovations-and-practices&cati=40:cross-
cutting-issues.
SCOTT, A. 1988. A Sagada Reader. Quezon City: New Day Publishers. Pp.
SERRANO, R. C. 1995. Status and Importance of Indigenous Knowledge Systems in the
Philippines. Indigenous Knowledge systems in Sustainable Upland Development.
October 17-19, 1995. Forestry Development Center, UPLB-College of
Forestry, Luguna, Philippines. Pp. 14-21.
WRIGHT, A. 2010. Filipino Cultural Values. Retrieved February 18, 2012 from
http://www.carouselpinoy.com/pinas.html.
UNITED NATIONS DEVELOPMENT PROGRAMME. 2010. Philippines Harnessing
Indigenous Knowledge Systems and Practices for Successful Forest Management.
Retrieved August 10, 2011 from
http://docs.google.com/viewer?a=v&q=cache:ZIJrkjqteZQJ:www.searca.org/ptf/t
emp/docs/Philippines_CH.pdf+philippines+harnessing+indigenous+knowledge+s
ystems+and+practices+for+successful+Forest+management...
UNFPA. 1999. The Essentials of IEC. Reproductive Health in Refugee Situations: An
Intergency Field Manual. Retrieved August 10, 2011 from
http://www.unfpa.org/emergencies/manual/html
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
CAWAYAN, SYLVIA B. APRIL 2012. Continuing the Life of Kenta: a Documentary of
a Traditional Practice of Bagnen, Bauko, Mountain Province. Benguet State University, La
Trinidad, Benguet.
Adviser: Michelle B. Gatab, BSc
ABSTRACT
The study was conducted to document the practice of Kenta of Bagnen, Bauko, Mountain
Province.
Specifically, it aimed to determine the following: the processes in practicing Kenta; the
ways on how the respondents learned the practice; the values reflected in the practice; the
challenges in transferring the practice; and the current initiatives to sustain the practice in the
community.
Four elders in the community served as key-informants and 20 parents were interviewed
to gather the data which was consolidated and tabulated using narrative form.
Kenta was practiced when a child was born. The study determined three processes
involved. These were Kanibag, Kenta, and Kasawa. The study was learned by the respondents
through the stories of the elders, observation during performances attended, through the prayer
during the practice and through actual experiences.
Many values are reflected in the practice. Unity is the major one. Others were respect,
helpfulness, responsibility, hospitality and generosity.
The study found out that the onset of modernization to the natives was the general challenge
faced by the natives in transferring Kenta to the young generations. Specifically, these were the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
entering of new religious sectors in the community, migration, intermarriage, education and
technological advancement. In response to these challenges, a book enumerating the cultural
practices of the community was produced by professionals from the area.
It was also found out that the parents and the elders are the key players in the transfer of
the practice while it was recommended that the youth also should be active in participating to the
practice of Kenta. Related studies may also be conducted to determine the perceptions of the youth
and other sectors of the community about the practice.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
INTRODUCTION
Rationale
Filipinos are said to be culture rich. We have our indigenous knowledge, skills, and
practices or referred to as IKSP that our forefathers had been doing and has been survived
with long before even the foreigners came. The introduction of foreign cultures caused the
vanishing of some local and original IKSPs of older Filipinos. But still we are grateful that
many of these IKSPs are still observed especially in the remote areas. These remained in
the heart of Filipinos which gives us of a unique identity from other nations.
The advance production of science and technologies caused a race on the people’s
living. Great changes occurred leading to the gradual diminish of the IKSPs inherited from
our forefathers. Though change is an uncontrollable part of development, it is not a
guarantee to assume that people who are still embracing their traditions are not developed
because development depends on an individual’s view point and criteria. Unfortunately,
this connotation is not deniable which is often pointed to the rural or remote people.
The rural community of Cordillera Administrative Region specifically the
Mountain Province, which was historically known as vainly occupied by the foreigners,
until now is known to be rich in culture. IKSPs still exist and are performed by the native
people (eTravelPilipinas.com, 2010).
Kenta is just one of the traditions that survived. According to the elders, it is a ritual
done for a new born baby within their community. It is the first involvement of an
individual in his/her community. This is just one of the practices of the people of Bagnen
(Barangays Oriente and Proper), Bauko, Mountain Province. Though the area is far from
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
the center of trade and industry and from any other barangays of the province,
modernization has its various and continuous routes. People come and go of the area
endangering the pure traditions of the native people.
Kenta is practiced only by the people of Bagnen. Neighboring barangays know the
practice but are unfamiliar with the processes of doing it. Communication, whatever the
strategies done, is the greatest contributor of the survival of the traditions until today
despite the many challenges and threats of disappearance. However, it is a mere fact that
there is no assurance of the conservation of these cultures forever with just words from old
folks and observation only of the younger generations.
It is a fact that today’s generations rarely recognize the importance of IKSPs and
the interest on these vanishes. Mostly young people are no more active in participating to
cultural practices causing the deterioration of appreciation to these practices. This situation
may be avoided through the help of further documentation which rationalize the conduct
of this study.
Statement of the Problem
The study aimed to document the communication strategies done to transfer Kenta
of Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province.
1. What are the processes in practicing Kenta?
a. Who are the people involved?
b. When is it done?
c. Where is it done?
d. Why is it done?
e. What are the materials used?
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
f. What are prayers in the practice?
2. How did the respondents learn the practice?
3. What are the values reflected in the practice?
4. What are the challenges in transferring the practice? and
5. What are the current initiatives to sustain the practice in the community?
Objectives of the Study
Generally, the study aimed to document the communication strategies done to
transfer Kenta of Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province.
It specifically aimed to:
1. Identify the processes in practicing Kenta;
2. Identify the ways on how the respondents learned the practice;
3. Identify the values reflected in the practice;
4. Determine the challenges in transferring the practice; and
5. Identify current initiatives to sustain the practice in the community.
Importance of the Study
This research provides a document of the practice Kenta to the community of
Bagnen Proper and Bagnen Oriente, Bauko, Mountain Province. This provides information
to those who are unaware of Kenta and to those who are interested to the tradition and on
the backgrounds of Bagnen people such as development workers. Likewise, the
documentation done may give a permanent reference of the practice for the future
generations. Thus, this study may help in the preservation of the local culture. Lastly, this
study serves as reference to those who will conduct further studies related to the topic.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Scope and Limitations of the Study
This research focused on the practice of Kenta of Bagnen Proper and Bagnen
Oriente, Bauko, Mountain Province, the processes and beliefs invloved. Perceptions about
the practice and comparison with other places of the same practice were not included.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
REVIEW OF LITERATURE
Indigenous Knowledge, Systems
and Practices (IKSP)
From a blog of Gillman (2010) she quoted a statement of Datu Migketay that a
science without a common sense or IKSP is like a machine without a conscience.
According to her, Indigenous Knowledge involves a system and a process. It involves a
systematic coordination and correlation of the human senses. Indigenous Knowledge is
finally achieved as a Common Science when the coordination and interrelationships of the
human senses has been constituted, verified and legitimized by peoples’ traditions and
experiences. IKSP is processed orally, psychologically and physically.
Peñafiel and de Guzman (1995) wrote that IKSPs vary widely among indigenous
communities. This is the direct outcome of the local people learning to live in harmony
with the mountain areas’ extraordinary biological diversity. According to them, indigenous
people though culturally diverse, however, share same general patterns of beliefs and
philosophies.
The UNDP (2010) asserted that in the Philippines, Indigenous Knowledge Systems
and Practices (IKSP) continue to be recognized as an integral part of many development
approaches and strategies for rural development. The Philippine has at least 110 ethnic
tribes and indigenous communities in different rural areas mostly found in the northern and
southern parts of Luzon and in all regions in Mindanao. In the Philippines, development
work, particularly in forest, upland, and coastal communities build on the strengths of IKSP
in organizing communities managing natural resources and resolving conflicts among
indigenous peoples and communities.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
The Practice of IKSP
From the study of Dumanghi (1995), she presented many processes as done by the
people of Western Mountain Province during childbirth. These are the kaykaybo or kidlos,
ib-ib-a or kulkulong, teteg or gobbaw, abusang and pasang. Kaykaybo or kidlos is a ritual
performed once a baby is born. The father or an old man cooks the etag (salted meat). After
it is cooked, the kaykaybo prayer is said. The ib-ib-a or kulkulong is pereformed 3 days
after the delivery. A chicken, which must be a pullet, is butchered. The teteg or gobbaw is
performed when the navel chord of the baby falls off. In teteg, a small pig is butchered
while gobbaw is performed to give the child a name. Abusang is a ritual performed when
a mother, after giving birth do not stop bleeding. The native priest or priestess sprinkles
water on the vagina as she prays the abusang prayer. Pasang – ceremony performed if a
couple is childless.
According to Wilson (1976) as cited by Dumanghi (1995), the mountain tribes offer
animal sacrifices during their varied ceremonies because of their firm belief in their
ancestral spirits and other spiritual entities whom they consider important and useful to
guide their lives and as she also cited the study of Keesing (1976), Melanesian Kwaio of
the Solomon Island offer pigs to please ancestral spirits who are expected to infuse the
efforts of the living with the supernatural power when they are pleased. When displeased
with the living, they send sickness and death to their descendants that can be assuaged only
by sacrifices of end pigs.
Significance of IKSP
According to Warren (1991) as cited by Serrano (1995), rural people have intimate
knowledge of the environment, processes and make national resource management
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Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
decisions based on such knowledge and technical expertise of rural people can bring about
self-reliance and development.
In addition, indigenous knowledge systems and practices (IKSPs) contribute to
sustainability of production systems. According to Serrano (1995), many investigations
have validated the scientific and technical soundness of such systems. The current practice
on sustainable agriculture has drawn heavily from them. Though considered traditional,
these IKSPs actually have scientific explanation. Thus, they are otherwise referred to as
“people science”.
Moreover, Castro (1995) expressed that indigenous knowledge systems are
pathways we could try in search for ways by which human beings could live in harmony
with God’s creation and not subdue or exploit nature for the sake of short-term material
growth. They may be one golden key towards our finding solutions or powerful allies to
minimize, retard, forestall, ward off, or even annihilate humanity’s emerging nightmares
ranging from widespread famine and starvation to loss of species and biodiversity, to
destruction of the ozone layer, to acid rain.
Importance of Documenting IKSP
The UNDP (2010) acknowledged the dearth of IKSP documentation vis- à-vis the
wide cultural diversity of over 110 indigenous communities distributed in the Philippines
archipelago of 7,101 islands and limited dissemination of whatever is available weakens
the integration of IKSP into the mainstream process.
In general, according to Dumanghi (1995), the Filipinos looked up to the Whites so
that they have the tendency to emulate the Caucasian culture of the foreigners. Thus, write-
ups and researches should be made for the incoming generations to read and revive the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
cultures which are worth promoting, even as they learn about their roots and preserve their
cultural identity.
In line with this, from 2005 to 2008, NCIP has documented the indigenous
knowledge systems and practices (IKSP) of 16 tribes nationwide. This is according to the
website of Clearing House Mechanisms or CHM (2009).The documentation aims to better
understand the norms of conduct, customs and traditions, belief systems and institutions of
indigenous people. This information can help facilitate preparation of management plans
and support policy formulation and legislation.
In addition, it is also important to document the practices, according to Bengwayan
(1995), as these may be lost in time. The erosion of practices is eminent as views, values,
perceptions, change and internal conflicts, e.g. low appreciation of DKSP among younger
generations, and culture crisis may occur.
This idea of cataloguing indigenous knowledge systems and practices, as clarified
by Castro (1995), is not to expose them to GATT (General Agreement on Trades and
Tariffs) and scheming bioprospectors, patentseekers or plagiarists both local and foreign
but rather to determine how many of them are existing, or who is bothering them and what
we can do to protect them. He believes that people cannot conserve or even love what we
don’t know.
Death of Culture
IKSPs, according to Garuku (2006) as cited by Oloan (2009), is important in local
level decision-making, natural resources management and a lot of other activities in rural
communities and according to Barnett (1953) it has also a role in providing materials for
further development of any study even with those that were done at the earth’s early age.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
But although there is a collective consciousness of these importance among the people,
modernization has already set in says Dedicatoria1 (2010). Thus, there is a danger that
IKSP would be lost due to rapid environmental, social, economic, and political changes.
We people shall continue to evolve. As the NCIP (2001) explained that whatever
knowledge system or practice we develop as time passes becomes part of our IKSP. Even
as we absorb the knowledge the rest of the world has to teach us, we modify these and
infuse our own experience and knowledge, our belief systems, and our distinctiveness as a
people. The knowledge becomes part of our people, and our distinctness becomes part of
the knowledge.
Our knowledge systems and practices are often linked with our belief systems, and
are inseparable from each other. With changes in belief systems like the adoption of the
Christian faith, some of the processes and systems would no longer be practiced (NCIP,
2001).
Gloria (1987) further explained that changes in the culture normally have their
origins in some significant alterations in the life conditions of a society. Any event with
changes the situations under which collective behavior occurs so that habitual actions are
discouraged and new responses favored, may lead to cultural innovations.
Within the culture itself it is possible to discern certain processes by which the
culture changes: innovation, or the formation of a new habit by a single individual which
is afterwards accepted and learned by the other members of the society; social acceptance,
in which a new habit is accepted by a small number of individuals; selective elimination,
where the innovation or the new habit is tested for survival of individual experiences; and
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
integration which completes the adjustments of the new habit with the rest of the shared
habits to form an equilibrium (Gloria, 1987).
By then, Anima (1992) concluded in his study on the Tinguians that there was
loosening or relaxation of grip resulting to the slow, gradual and tedious death of a culture.
People submitted to baptism and embrace alien religions. They sanctioned the treatments
of their sick by legitimate doctors, invariably marveling at the wonder of modern surgery.
Many of their ways have been shed off really, and nowhere is this evident than in their
clothing. The womanhood cast off the so-called dinwa in favor of the more elegant and
fashionable Westernized gowns and had their lips reddened with lipstick and then hair
curled at the beauty salon, while the menhood bid the ba-ag (G-string) goodbye and learned
the virtue of the trousers. Their children can now be seen trooping to school to learn the
four fundamental R’s – reading, ‘riting, ‘rithmic, and religion.
Communication Strategies
in Transferring IKSP
Orabuchi (2006) claimed that culture is truly a window through which we could see
a people and vice versa. It’s also part of who we are and it deserves to be passed on from
one generation to another. It’s our individual responsibility to ensure that our culture lives
on.
According to Muti et. al. (2008), culture cannot be sufficiently defined but its main
purpose is to give distinction to groups of people and therefore be passed on to every
generation. He added that like history, culture is also passed down from generation to
generation through practice, word of mouth, written text, rituals, and performances. Native
literature also plays an important part on our culture as they portrayed our ancestors’ lives.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
They were mostly songs (awits or dalits), maxims or sabi, riddles or bugtong, prayers,
proverbs or sawikain usually for praising their deities, anitos, and different kinds of gods.
These were passed on through oral traditions and also by some early missionary
chroniclers. These pieces were usually accompanied by music and either sung, danced, or
both.
Moreover, the UNFPA (1999) presented that passing of information by “word-of-
mouth” was the most effective communication channels for acquiring knowledge and
promoting desired changes in behavior.
From the study of Bacagan (2011) about the practice of Chono in Sadanga,
Mountain Province, she presented that the natives learned the hows of the practice from
their old folks mostly through observation because the practice is not really being taught
like what are done in school.
Oloan (2010) also presented from her study on IKSPs of Ifontoks on rice production
that the old folks pass down their practices through allowing the youth to observe the
different activities done on the various rituals performed. They also involve the youth on
the different activities in the whole community. As complementary, the elders tell their
stories and share their experiences to the youth.
Operational Definition of Terms
Kenta. A ritual practiced by Bagnen people during childbirth
Practice. Referring to Kenta
Transfer. Passing down of IKSP to the younger generation
Initiatives. Projects being carried out to sustain or preserve Kenta in the community
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
METHODOLOGY
Locale and Time of the Study
The study was conducted in two barangays namely Barangay Bagnen Proper and
Barangay Bagnen Oriente, Bauko, Mountain Province (Fig. 1).
Bauko is the most populous municipality in Mountain Province. It has a total
population of 29,382 according to 2007 census and it has 22 barangays. It lies on the
southwestern part of Mountain Province bounded on the north by the municipalities of
Besao and Sagada of the same Province; on the south by the municipality of Hungduan,
Ifugao; on the east by the municipality of Sabangan, Mt. Province and on the west by the
municipality of Tadian, Mt. Province. It is about 121 kilometers from Baguio City and
about 34 kilometers from Bontoc, the seat of the Provincial Government.
Barangays Bagnen Proper and Bagnen Oriente are set at top of mountains. It is
approximately seven kilometers away from the town. These are accessible to any kind of
land transportation.
The two barangays were selected as the target area of the study because Barangays
Bagnen Oriente and Bagnen Proper were observed to be the only barangays of Bauko that
practice Kenta.
The study was conducted from December 2011 to January 2012.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Figure 1. Map of Mountain Province showing the locale of the study
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Respondents of the Study
There were four key informants interviewed about the practice of Kenta. They were
Marcos Kimmakim, 81 years old; Onelia Calapyaw, 81 years old; Catalina Bayen
Tibanban, 80 years old; and Patrick Dawey, 75 years old. They were chosen through
purposive sampling with the criteria: they should have ages ranging from 60 and above;
they should be well informed of the Kenta practice; and they should be a resident of the
target area of study.
Further, 20 parent-respondents specifically 10 mothers and 10 fathers also served
as respondents of the study. They were chosen through purposive sampling with the
criterion that they should have at least three children whom Kenta was done.
Data Collection
Data were collected through key informant interview and interview schedule.
Questions were translated to Kankana-ey which is the local dialect of the area for better
understanding and communication.
Data Gathered
The data gathered were: the processes in practicing Kenta; the ways on how the
respondents learned the practice; the values reflected in the practice; and the challenges
faced in transferring the practice; and the currents initiatives in to sustain the practice in
the community.
Data Analysis
The data gathered was consolidated and tabulated using narrative form.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
RESULTS AND DISCUSSION
Processes Involved in Kenta
During childbirth, there were three major rituals performed by the natives. These
were Kanibag, Kenta and Kasawa.
Kanibag. Table 1 presents the characteristics of Kanibag. Kanibag was a ritual
carried out by an elder with the parents and their newborn baby during the day of birth at
the house of the family. If the delivery was during the night, Kanibag was done in the
morning the next day. If it was in the hospital, Kanibag was done the day the mother and
the infant get home.
This ritual was performed to stop the maternal bleeding of the mother who just gave
birth. This purpose was termed by the natives as matatyaang di maisiw.
A match box-sized etag was cooked. This served as an offering to Kabunian while
the sapo or luwalo (prayer) of Kanibag was said by an elder usually the grandparent. A
sample prayer is shown in Table 2.
After the prayer, the placenta of the infant was buried by the elder in front of the
family’s house. It was believed that the baby will become shy and fearful if buried under
the house or in a dark corner.
The newborn was given a bath with cold water. According to the respondents, this
will build the baby’s bravery and resistance to cold. On the other hand, after the day of
giving birth, the mother was required to take a bath three times a day for at least five days
to maintain her cleanliness.
From the day of the birth of the infant, the parents were prohibited to work such as
cutting trees, building stone walls, going to wake and carrying a dead person. Also,
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
they were not allowed to travel. Doing these may cause the child to be sickly and even die.
This corroborates with the beliefs of Eastern Mountain Province presented by the
book of Scott (1998) that the parents of newborn child are restricted to rolling anything or
falling trees, crossing freshets or whip chickens to death, cutting a pig’s throat and building
stone walls until the child’ teeth have grown or the child can walk. If they do anything of
these is believed to suffer in the future.
Table 1. Characteristics of Kanibag
RITUAL
PEOPLE
MATER-
PRAYER
SETTING
SIGNIFI-
INVOLVED
IALS
TIME PLACE
CANCE
Kanibag
The parents
Etag
Kanibag
The
House Matatyaang di
sapo/
day of of the
maisiw (stop
The newborn
luwalo
birth
family the bleeding of
the mother)
Elder
Table 2. Sample prayer of Kanibag by Dawey
KANKANAEY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kanibag
The Prayer in Kanibag
Tannay binmala ka ay aket/akay et
It is good that you were born baby
mayat ta makipangan ka isnan belan di boy/girl so you can eat with the people here
daga. Makiragsak kasnan kad-an di matago on earth. Have joy with the people because
tannay binmala ka. Et nu sinossa ay you were born. Whatever your mother eats,
kankanen inam adim ilawa tannay ay it won’t harm you because we do the
sapoen tako nan kanibag. Et sinossa ay id kanibag for you. Whatever food they give
idwat das kanen inam, ilangtom ta isiken to your mother, it will make you grow
mo. Adikan managsakit tannay kanibagen healthy. Don’t be sickly because we do the
tako nan manganan inam. Et uray saka yo kanibag to your mother’s food. Wherever
en manpaspasyar et uray intoy ay-ayen yo you go, nothing will harm you because
adiyam ilawa tannay ay makanibag nan kanibag is done for your birth. And so we
balisaang mo. Et sapay koma en Apo ta pray to God that the bleeding your mother
sumardeng nan doy manbalbal ay will stop.
daraisnan babae ay kaaan-anak.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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From the day a baby was born, relatives and friends from the community and from
other places who wished to visit and congratulate the mother and the baby brought gifts
that were in cash or in kind such as rice put in a rattan-made container called as kamuwan,
vegetables, and clothing. These gifts were termed by the natives as ngino. The giving of
gifts usually lasts for a month.
Kenta. Table 3 presents the characteristics of Kenta. After three days from the birth
of the baby, Kenta was performed. This was otherwise called as gobgobbaw by the natives.
Before the Kenta, nearby relatives and friends of the host family were informed that
Kenta for the infant will be performed and so they were invited. This included an elder who
will conduct the sapo or luwalo (prayer).
From 8:00 – 10:00 o’clock in the morning, the elders and adults butchered a
singsinggi (5 months old chicken) and cooked with etag. The singsinggi and the rising of
the sun in Kenta represent good growth for the newborn infant.
After cooking, a bowl of the cooked chicken with etag, rice and rice wine were
displayed in front of the elder who will do the sapo or luwalo of Kenta. A sample prayer is
shown in Table 4. After the praying, the family and the visitors ate. The chicken meat with
etag was primarily served to the family members and to the elders. Additional foods such
as salad, pancit, pork adobo, etc. were prepared for the visitors and friends.
Kenta was performed for the infant’s good health and future and generally for
the infant to grow up in an ideal way. This ritual also serves as a proper introduction and
welcoming to and of the relatives and friends of the family and to the community as a
whole.
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Table 3. Characteristics of Kenta
RITUAL
PEOPLE
MATERIALS
PRAYER
SETTING
SIGNIFICANCE
INVOLVED
TIME
PLACE
Kenta
The parents
singsinggi (5
Kenta
The 3rd
House
For good health
months old
sapo
day
of the
and future of
The
chicken)
/luwalo
after
family
the child
newborn
birth
Etag
For the child to
Elder
8:00 –
grow up in an
Rice
10:00A
ideal way
Relatives
M
and friends
Rice wine
Proper
introduction of
Additional food
and welcoming
(salad, pancit,
the baby
pork
adobo,
etc.)
Table 4. Sample prayer in Kenta by Dawey
KANKANA-EY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kenta/Gobgobbaw
The Prayer in Kenta /Gobgobbaw
Sika ay apo ay kabalbala, nay ay
For you, grandchild, who was just
inalak nan manok ya etag ay pangidawatak born, I got a chicken and etag which I will
ken apo. Et sika ay engnga et adi kan offer to God, so that you will not become
managsakit. Et inagew nan ikkam ay sickly as you grow. Every day, you will
masiken. Napigsa kas eng-enggana tannay grow. You will always be strong because
makentaan nan ngilin nan sika ay ubing.
we did kenta for you to rest on your first
days and stay here in your home.
Kasawa or Dukpos. Table 5 shows the characteristics of Kasawa or Dukpos.
Kasawa was performed when the navel cord falls off from the baby or usually after
eleven days from birth. It was also done in the house of the family with their relatives and
friends who were informed and invited prior the ritual.
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This ritual was done anytime between 8:00 to 10:00 o’clock in the morning. A
dumalaga (1 year old chicken) was butchered and cooked with etag. The time of
performing has the same meaning as in Kenta while the dumalaga implies the good future
of the baby. After cooking, a bowl of the chicken meat with etag, rice and rice wine was
displayed in front of the elder. He now uttered the sapo or luwalo of Kasawa. A sample
prayer is shown in Table 6. After, the people ate. Additional foods were also prepared for
the visitors.
This ritual ended all the activities that were prohibited from the birth of the child
to both the parents. The general welfare of the infant was also intended in the performance
of Kasawa.
Table 5. Characteristics of Kasawa or Dukpos
RITUAL
PEOPLE
MATERIALS
PRAYER
SETTING
SIGNIFICANCE
INVOLVED
TIME
PLACE
Kasawa The
Dumalaga (1 Kenta
The 11th House
To end the
parents
year old
sapo
day after of the
prohibition
chicken
/luwalo
birth
family
of some
The
which did
activities to
newborn
not yet lay
8:00 –
the parents
eggs)
10:00A
Elder
M
For good
Etag
health and
Relatives
future of the
and
Additional
child
friends
food (salad,
pancit, pork
For good
adobo, etc.)
health and
future of the
child
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Table 6. Sample prayer in Kasawa by Dawey
KANKANA-EY VERSION
ENGLISH TRANSLATION
Nan Luwalon di Kasawa
The Prayer in Kasawa
Apo Diyos, ilam kad datona ay
Almighty God, look over this
sinpangabong. Tannay ay si lakay na family because the husband goes anywhere
kumpurmi nan ena man-ublaan, et mabalin for work so let it be that he will leave them
kuma ay taytaynan lakay na daida. Adi safely. Don’t let the newly born child get
isakit di engnga ay kabalbala. Et luwalo mi sick for his absence. We pray that if the
na ket nu sat taynan lakay na si duwa wenu husband will leave for two or three days,
tolo ay agew, adi men-im-imon nan engnga the child will not be jealous. The baby will
ay dakayet napigsa tay en man-anap siya is not get sick, instead be strong for his/her
pakilagbu-ana. Kaman abe isnan kaan- father went to look for a job. So with the
anak ay babai, mabalin ay man-ubla. Man- mother, let her be able to work. let her be
ubla ay man-uto is kanen ya kumpurmi sisa strong to cook their food and do anything
ai ublaenas manganan da. Et siya din nan that will give them food. These all we pray
maidawat para en dakayo ay menpamilya for this family for no one else whom we
tay maid teken si pandawatan mu baken si could ask for, other than the Almighty God.
Apo Diyos.
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According to the key-informants, the prayers for the three rituals differ from each
other and Kimmakim added that the prayers also vary between the pagans and the
Christians. Moreover, Dawey said that both pagans and Christians pray to the same and
only one God but the only difference is that the prayers said by Christians are just shorten
verses of the lengthy original prayer or the sapo of the pagans. The Christians locally
termed their prayers as luwalo.
Ways on How the
Respondents Learned Kenta
According to the key-informants, in transfer of Kenta from generation to generation
focusses on the young parents. Dawey said that though they let the youth listen and join
the ritual, they believe that youth were not yet capable of understanding the relevance and
consequences of the said practice since they are not yet experienced and they do not have
the responsibility therefore it was not yet their time to comprehend. He added that this idea
has evolved ever since their youth age until today.
Storytelling. All of the parent-respondents identified that storytelling was the
strategy in passing down Kenta to the young generation. Kimmakim said that their various
cultural practices were discussed in the Dap-ay. Dap-ay used to be a house where
unmarried men get together and sleep but was now known as where the men of any age get
together usually in the morning and late afternoon. This was a form of their socialization
in the area. It was where men discuss current issues nationally or locally such as politics,
economic situations, new ordinances, and their cultures. Accordingly, in discussing of
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cultures, the elders usually explain the relevance of the practices and also the consequences
of not observing to such practices and to the beliefs involved.
Tibanban added that Kenta and other cultural practices were also discussed after
the actual performance especially to where the visitors and young people get together and
usually if someone asks about it. This was to inform the visitors about the practice including
the consequences if not followed which leads to advising the youth.
Actual Experience. All the parent-respondents had performed Kenta to their
children. According to them, they have practiced Kenta because of the mandate and
convincing of their parents or grandparents. One of them said that they practice Kenta
because they feel somewhat responsible and pressured because the practice was traditional
and therefore they should observe it. Anyway, he shared that it was how he realized what
really Kenta is for. He said that Kenta was not just a practice but it is meant for the family’s
welfare as a whole.
According to the key-informants they really have the responsibility to pass their
practices to their children. Part of their ways to pass, according to Kimmakim, was to
mandate the young parents to perform such practices like Kenta. He said that this was the
most effective way to pass down their culture because the young parents learn these
through actual experiences.
Tibanban said that in Kenta, the mandating of folks usually happened especially if
the newborn was the first child of the young couple for the reason that they were not yet
experienced. She explained that the direction of the older parents during the birth of the
young couple’s first baby establishes to them the idea that they have to perform Kenta for
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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their next children. However, the folks keep on reminding the parents every after birth of
a child to practice Kenta.
Elder’s prayer during the ritual. As presented earlier, Kenta was done for the
welfare of an infant. According to eleven of the parent-respondents, this purpose was best
realized in the prayers uttered by the elders who do the sapo/luwalo of the said ritual. One
of them added that she have learned the purpose of Kenta while listening to the prayers
during a performance she attended before she had a child.
According to Dawey, any ritual has its own prayers. He said these prayers were
very important because it is how the purpose of a certain ritual is said to Kabunian.
Moreover, he affirmed what was said by the parent-respondent that through attentive
listening to the prayers during the practice of a ritual, the listener will realize the
significance of the ritual. He added that repeated and intent listening will make the listener
memorize the prayers as this was how he was able to administer Kenta for his
grandchildren.
Observation. According to ten of the parent-respondents, attending rituals gave
them the chance to observe and learned what were done. According to them, as they help
the elder in administering Kenta, they get used to the steps like slicing the chicken meat
and etag.
This was affirmed by Kimmakim. He said that to teach the adults, the elder
administering Kenta let them do tasks such as the slicing of chicken meat and etag,
separating the offering and serving food. In slicing the chicken meat and etag, the elder do
it first while saying “Kagtona san ikkan yo (This is the way you do it).” Also, while an
adult separates a bowl of cooked chicken meat with langeb, rice and rice wine for offering,
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the elder assists and say, “Mabalin ulay egay napno si usto san malukong (It is okay even
if the bowl is not full).”
Values Reflected in the Practice of Kenta
According to Kimmakim, many values were reflected in the practice of Kenta.
Some are obvious while many were implicit. He said that these values were best realized
by an individual if he or she joins in the actual performance.
Unity. This was identified by all the respondents. According to Kimmakim, unity
was the main and obvious value reflected in the practice of Kenta. This was affirmed ten
of the parent-respondents when they said that the participation in Kenta was open to
anyone. Calapyaw explained that though nearby friends were not really required to attend
the ritual, these relatives have already their initiative to join. She added that the said ritual
creates a feeling of oneness among the relatives and friends of the family of the newborn
baby with their joy that they have a new member. It serves as a reunion and bonding
moment of the family from the father and mother side of the infant and also with their
kailyan.
Moreover, Kimmakim added that the practice of Kenta is a given chance to share
stories of their lives especially how their clan survived. Furthermore, all the respondents
claimed that they have never encountered conflicts during performances of Kenta that they
have attended.
This statement is supported by Wright (2010) in her article Filipino Cultural Values
which says that many Filipino cultural values reflect the desire to be together as a group
like pakikisama. This is the ability to get along in a group, and to enjoy camaraderie and
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togetherness. One who understands pakikisama will yield to group opinion and sacrifice
individual welfare for group welfare.
Respect. According to all the parent-respondents, respect was also observed in the
practice of Kenta. Nine of them said that respect was especially reflected by the way how
the elders are treated during the ritual. As said by the key-informants, this was obviously
emphasized in calling them apong or lolo/lola by the young people while those younger
than them are called auntie/uncle or manang/manong by the youth and children. Also,
seven of the parent-respondents said that the elders were prioritized and given seats where
they can feel comfortable.
As shared by one of the parent-respondents, the elders were the first to be informed
and called when Kenta is to be done. They let the elders to administer the ritual. He added
that that this was another form of showing respect to the elders because through this they
were recognized to be more knowledgeable and experienced.
Moreover, according to five of the parent-respondents, another way of respecting
the elders was shown in the attentive listening of younger people when an elder talks. In
addition, according to Tibanban, when the elders were having conversation, the younger
people do not interrupt nor join unless he/she was permitted to.
Helpfulness. According to seventeen of the parent-respondents, being helpful of the
community people was also reflected in the practice of Kenta. Five of them said that the
presence of their relatives and friends during the practice was already a great help to the
family. Aside from sharing with the joy of the family, their presence also showed that they
support them to be a strong family.
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Helpfulness in Kenta was affirmed by the elders when they said that administering
Kenta was not just because of their responsibility but at the same time also to help the
family. Dawey said that their sapo or luwalo was of great impact in the provision of
good health and future of the newborn child and of the whole family.
Furthermore, as explained seventeen of the parent-respondents, women including
the youth helped each other in preparing and cooking food for the visitors as well as
washing the dishes used.
Responsibility. According to ten of the parent-respondents, it was their
responsibility as parents to do Kenta for their baby. According to the one of them, the
practice of Kenta was challenge to them as parents to prove their being responsible to their
child. He related that aside from the activities prohibited to the parents, they will have to
conform to the practices and beliefs of their community such as Kenta willing all what
were good for their child.
It was also explained by Tibanban and Kimmakim that it was the responsibility of
the elders and adult relatives and friends to give advices on good parenting during the
practice of Kenta. This was done especially for the parents who just had their first baby.
Moreover, Dawey claimed that as elders, it was also their responsibility to
administer and do the sapo/luwalo of the rituals. He said that the duty was passed to them
by their ancestors and now was their time to initiate. “Nu adi mi alaen nan Kenta, et nu
pay et wada lawa maikkan isnan engnga (If we do not perform Kenta, we are afraid that
something bad might happen to the infant),” he said.
Hospitality. According to eleven of the parent-respondents, hospitality was also
viewed in the practice of Kenta. According to them, during the first weeks of a baby, the
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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family was always busy entertaining visitors. As a host, they always prepared foods to offer
to their guests. Kimmakim added that all performance of Kenta he attended, the host
families were very cordial to him and to every visitor. “Sumawangak et wada nan ina wenu
si lakay na ay mangabet dat kanan en “Mayat tanay inmali kayo ay apong”. Dat pay
mangpasgep ed abong da (When I arrive at the house of the host, the mother or the father
will meet me and greets me “It is good that you came)”, he shared.
One of the parents shared that though sometimes the family also feel tire in facing
visitors, their kindness, generosity and being friendly to the visitors will never fade.
Another parent-respondent added that the visiting and giving of gifts showed the relatives’
and friends’ love and warm welcome to the newborn as part of their race.
Generosity. This was identified by Kimmakim and fifteen of the parent-
respondents. Kimmakim related what was discussed earlier that relatives and friends who
visit the infant brought gifts to the newly born. He said that these gifts were never asked
for. Also as added by the fifteen parent-respondents, the quantity or quality of the gifts
depended on how many or how much the giver willingly shares. He said, “Indawat nan
Apo Diyos nan muyang ya nana pit mi isunga ibinglay mi ay nan parabor en siyana ta
wada idakdake na. (God gave us the child and also our harvest so we share the blessings
for his growth).”
Love of culture. As said by Kimmakim, a family who practiced Kenta to their
children showed that its members and visitors love and treasure their culture. This was
affirmed by one of the parnt-respondents who said that mere practicing the ritual proves
that one individual or family is not ashamed of his/her roots or culture.
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Furthermore, Dawey said that the elders administer Kenta not just because of
responsibility but they also love and enjoy doing it. According to three of the parent-
respondents, Kenta was practiced by previous generations and they believe that it was the
reason why they have reached today’s generation. Therefore, it should be kept.
Challenges in Transferring Kenta
According to the key-informants, the natives will never cease practicing Kenta. As
explained by Kimmakim, nothing is bad in the said practice. Consequently, Kenta will
never be lost because this is a part of their culture and they believe that it has significance
to one’s life.
New religious sectors. In the area, Anglican Church was the only established
church. All respondents asserted that this church did not criticize the practice of Kenta and
other cultural practices. Though, they admitted that this religious sect influenced some
changes in the practice such as what was discussed earlier that the lengthy sapo in the
rituals was changed by the Christians to luwalo was only shortened.
Kimmakim said that there is only one God whom the pagans and the Christians
worship but with the entrance of new religious sectors in their community this thought was
questioned.
He said, “Umali da nan karismatic et aped da pay iadi nan nay da dati ay ik-ikkan
di umili ay matago. Pag da pay kanan en datona et amag ay pinapagano. Kaman isnan
maiadi isnan sin-asawa nu kabel-bela nan anak da et kanan da en maid pay di kinatet-ewa
na. (The Charismatic sectors are entering and they prohibit the people from doing those
old practices of living. They say that these are practices of Pagans. Those activities banned
to a couple who had just a newly born, they say that these do not have any truth behind).”
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Dawey added, “Datona kanu ay aramid, kaneg nan Kenta, et baken umno ay amag
di esa ay Kristiyano. Adi tako ammo tay baka et begew isna ay ibagbaga day an si
mabangon et maid et nan sigud ay kultura sina Bagnen. Way ay duan et adi dumnge nan
nay da mumuyang. (These practices, according to the religious sectors, do not confirm to
being a Christian beliefs. We do not know if because of this idea, the old practices here in
Bagnen will vanish for the next days and the young people might even not listen to us).”
Migration. According to the parents-respondents, many of their kailyan moved out
from their community. This was mostly due to employment and opportunities of better
living offered in the urban areas where most of them transferred to.
Dawey said, “Ado nan kumakkkaan isnan kad-an mi ay en makilagbo. Da pay
itakin da nan anan-ak da isnan siyudad ay inmeyan da. Ammu tako met nan siyudad,
nanlalaok san ipugao, memnlalaok san ug-ugali da pay kayet malilngling san dati ay ug-
ugali. Sapay ed siyudad, siping nan ma-an-anap et wada da nan mangwani en gastos nan
ug-ugali ay Kaman nan Kenta. (Many are moving away from our community to find job.
Afterwards, they take with them their children to the city where they settled. We know that
in the city there are different people and there is a mixture of various cultures and ideas.
Soon, the old practices (of the migrants) will be forgotten. Also, in the city, money is all
that matters so there are those (migrants) who treat these cultural practices like Kenta as
waste of money).”
Tibanban added, “Sannay da kumakkaan, itakin danan anan-ak da ay mang-adal
kuma isnan nay da ug-ugali mi. et nu umadawi da, adi da ett ay maitdoan tay maid pangil-
an da. Teken et nan mail-ila da et siye di nan ikkan da et. (Those who are going away,
from our community, they took with them their children who supposed to learn our cultural
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
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practices. When they went away, they will never learn these because they will not be
exposed to these practices but are exposed to other (cultures or practices) which they will
learn and adapt).”
Intermarriage. The respondents also identified intermarriage as a challenge in
transferring Kenta. As explained by one of the parent-respondents, this happens especially
when the natives intermarry with those who are influenced with modern ideas and religious
beliefs.
This was affirmed by Dawey when he shared the experience of his daughter who
married a man who was raised in the city. According to him, his daughter tried to convince
her husband to perform Kenta for their baby but he and his family opposed. They just
convinced her to have the dedication or Christening of the baby in the church. Dawey
concluded that her daughter took difficulty in practicing Kenta for her new family and may
gradually lead her to forget the said practice. He added, “Nu ennggay nalingling nan anak
ko nan amag di Kenta ya san odom ay ug-ugali mi isnan kad-an lakay na, nan ay anan-ak
na et adi da et ammu nan ug-ugali mi ay apong da. (If my daughter finally forgets kenta
and our other cultural practices while living with his husband, her children will be ignorant
in the practices of their old folks).”
Education. According to nine of the respondents, education was one of the
challenges in the adherence of young people to the cultural practices of their community.
All of the respondents agreed that education is important for their children’s future.
However, the scientific ideas or modern ideas introduced in the school poses a threat in
passing the practice of Kenta and other cultural practices. One of them said that in the
school especially in the science subjects, their children learn to find for connections and
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reasons. He added that maybe the elementary pupils do not think of the scientific
explanations of the cultural practices and beliefs they were exposed to in their community.
However, the high school students start to ask questions about the truthfulness of the
beliefs. According to him, these young people do not usually ask their questions directly
but it was just because they respect and they were afraid to be scolded especially by the
elders. The parent-respondent related these to what his child told him once.
Kimmakim affirmed, “Nan mumuyang ed wani, am-amed nan en men-iskwela is
siyudad, natured da. Wada nan pammati da en ‘kita ko, patiko.’ Adida mamati enggana ay
mapadas da. Kaman nan maiparit, nu ikkan da ket maid di lawa si maikkan, adi da et
patiyen nan maiparit adey. (The youth today, especially those who get to study in the city
are adventurous. They have the idea of ‘to see is to believe.’ They do not believe until they
experienced it. Like those that are prohibited, if they do these and nothing bad has
happened, as it was believed to be the consequence, they will no longer believe in it).”
Moreover, Dawey shared his observation that there were those who finished their
studies in the city that no longer engage themselves anymore to the cultural practices in
their community.
Technological advancement. The emergence of various technologies in the
community was also a challenge in continuing the practice of Kenta as identified by eleven
of the parent-respondents.
According to them, the availability of modern technologies such as cell phones and
computers in their community was helpful to them. However, these technologies took most
of the time of the young people nowadays. They compared that during their younger days,
their vacant times were spent in participating to the different cultural practices of their
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community. One of the parents shared his observation that nowadays, the children and
youth rather spend their time in watching television or movies or playing their favorite
computer games instead of joining the practice of Kenta. He added that instead of thorough
listening to the stories of the elders, young people wear their earphones.
This corroborates to the study of the book of Simon (2006) as cited by Nuval (2010)
that native’s use of cell phones, mp3’s, computers, social networking systems and other
modern gadgets are of great factor in the continuing disappearance of cultural practices.
The utilization of these devices serves as channels of the transfer of western ideas that
deteriorates people’s values and culture alike.
According to Kimmakim, though intervention of modernization in the locality was
non-stoppable ensuing to the change of everything, these changes bring back what are from
the old times yet unconsciously to the people. An example he gave was the case of organic
farming which now is widely campaigned. With this, he concluded that cultural practices
will never totally vanish.
Current Initiative to Sustain
Kenta in the Community
Narrative documentation. According to one of the parent-respondents, a written
documentation of their various cultural practices gives them a permanent record of these
practices. Though most of those who documented their practices are outsiders of their
community, he said that the natives are cooperative enough to share what they know. He
added that though the documentaries are usually published outside their community, their
children who are able to study soon will learn and know about their cultural practices by
reading these.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Moreover, a book compiling the indigenous practices of Bagnen like Kenta (Plate1)
was produced by some professionals from the area. This is entitled, “Indigenous Practices
and Local Scenes Integrated in HeKaSi Through TV Assisted Lessons for Grade IV.” This
was authored by Mrs. Beaulah Baungot, Mrs. Benigna A. Bantasan and Mrs. Margarita S.
Mapangdol through the School Improvement and Innovative Facility (SIIF) of the Third
Elementary Education Project (TEEP) of the Department of Education DepEd) with the
assistance of World Bank of OECF of Japan. The book is written in Filipino. It serves as
an additional reference of teachers in teaching HeKaSi subject aside from the books made
by TEEP and DepEd.
The book was in softbound (Plate 2). It has 114 pages. It has Acknowledgement
(Plate 3), Paunang Salita (Foreword) (Plate 4), Mga Nilalaman (Table of Contents) (Plate
5), Banghay ng mga Aralin (Outline of the Lessons) (Plate 6) at Talasalitaan (Glosary)
(Plate 7). The book also has evaluation questions (Plate 9) every after one lesson. It has
also drawn images (Plate 8) depicting some of the contents. Two copies of the book were
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
produced in 2000 and have been used in Bagnen Proper Elementary School since then until
the time of the study.
Plate 1. The Kenta described in the book
Plate 2. The book cover
Plate 3. Foreword
Plate 4. Acknowledgement
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Plate 5. Table of contents
Plate 6. Summary of the
Plate 7. Glossary
lessons
Plate 8. A part of the book with images
Plate 9. Evaluation questions
Aside from the contents of the
book, videos were also produced for some
of the indigenous practices to facilitate
learning to the pupils. Unfortunately, there
was no video of Kenta produced.
During the time of the study, Mrs, Baungot was working on producing an English
version of the book after which she plans to process the patenting of the book.
Furthermore, seven of the parent-respondents acknowledged the help of technology
in transferring any of their cultural practices specifically the camera. According to them, it
will preserve the culture for future generations. Accordingly, captured images during Kenta
served as a link between an individual and his/her roots as these show his/her pasts.
According to one of the parents, though the pictures do not really show the
processes or the steps during Kenta, when the child grew and asks what is in the pictures,
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
this will lead to storytelling about the practice when the picture was taken. Therefore, he
or she is informed about the said practice.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted to document the practice of Kenta of Bagnen, Bauko,
Mountain Province. Specifically, it aimed to identify the processes in practicing Kenta;
identify how the respondents learned the practice; identify the values reflected in the
practice; determine the challenges faced in transferring the practice; and identify current
initiatives to sustain the practice in the community.
The data were gathered through key informant interview and interview schedule.
Data gathering was conducted on December 2011- January 2012.
When a child is born, Kenta is performed. Just after birth, a ritual called Kanibag
is performed. This is to stop the bleeding of the mother. Etag is offered to Kabunian or
God while saying the prayer of the ritual.
Starting from the day of childbirth, some activities are taboo for the father and the
mother. On the other hand, relatives and friends visits and offer their gifts to the infant.
The Kenta/Gobgobbaw is performed during the third day of a newborn baby around
8:00 – 10:00am. This is for an ideal growing of the baby. Friends and relatives get together
at the house of the family. A singsinggi chicken and etag is offered to Kabunian or God
while saying the prayer of the ritual.
On the eleventh day of the newborn, Kanibag is performed. This frees the parents
from their prohibited activities. A dumalaga chicken is butchered with etag and offered to
Kabunian or God while saying the prayer of the ritual.
The respondents learned the practice of Kenta through, storytelling of the elders,
observation, elder’s prayer during the practice, and actual experiences.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
In the performance of Kenta many values are depicted. These are unity which is the
major and obvious; respect shown by the younger people to the elders; helpfulness exposed
by the relatives and friends of the family; responsibility of the parents to their child;
hospitality and generosity of the family to their visitors and vice versa; and love of culture
reflected by simply performing the practice.
On the other hand, there are great challenges faced by natives in transferring the
practice of Kenta to the younger generations. Such challenges are the entry of new religious
sectors, migration, intermarriage, education and technological advancement.
With this challenges, some professionals from the community did a narrative
documentation of their cultural practices. This is entitled Indigenous Practices and Local
Scenes Integrated in HeKaSi Through TV Assisted Lessons.
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1. Kenta has three processes.
2. The Christian natives also practice Kenta.
3.
Kenta plays a role in the community’s peace and order and the
development of the natives’ social life.
4.
The elders and old parents have a significant role in transferring
Kenta to the young generation.
5.
The adherence of young generation to the practice is crucial in the
conservation of the practice.
6.
The onset of modernization to the natives is the general challenge to
the transferring of Kenta.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
Recommendations
Based from the findings, the following are recommended:
1.
The youth should be more active participating during the
performance of Kenta.
2.
Natives of Bagnen should conduct annual clan reunions for their
relatives away from their homeland to recognize their roots and original cultural
practices.
3.
An audio-visual documentary of Kenta should be produced by
concerned agencies or individuals for a complete reference about the practice.
4.
Related studies focusing on the perceptions of the youth and other
sectors of the community about Kenta may also be conducted.
5.
Related study may also be conducted in other areas or municipality
of Mountain Province and in the Cordillera.
Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012
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Continuing the Life of Kenta: a Documentary of a Traditional Practice of Bagnen, Bauko,
Mountain Province | CAWAYAN, SYLVIA B. APRIL 2012