BIBLIOGRAPHY PADSICO, ROBELINE T. APRIL...
BIBLIOGRAPHY
PADSICO, ROBELINE T. APRIL 2013. Between the Living and Unseen Spirits:
Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet.
Benguet State University, La Trinidad, Benguet.
Adviser: Filmore Y. Awas, MDevCom
ABSTRACT
The study was conducted at the Kankana-ey barangays of Kapangan, Benguet
namely Sagubo, Balakbak, Paykek, Cayapes, Pudong, Central, and Cuba. It was conducted
from December 2012 to January 2013.
The study documented the processes associated in the practice of „Am-med‟ and
„Bayani‟ in Kapangan, Benguet, specifically it determined the socio-demographic profile
of the respondents; identified the reasons why the rituals is usually done; described how
these rituals are practiced before, during, and after; determined the messages being
communicated. It also identified the perceived importance of performing such and values
gained in the practice; discussed the changes; and determined the challenges faced by the
community in practicing „Am-med‟ and „Bayani‟.
The data gathered from the Kankana-ey community respondents and key
informants were through guide questions.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
The findings revealed that both Ibaloi and Kankana-ey people practiced these rituals but
were termed as „Kadaring‟ and „Tinmongao‟ in Ibaloi. These rituals were performed
depending on reasons like to cure illnesses, ask for bountiful harvest, guidance, and
permission to cultivate „their‟ territories. The materials being prepared during the rituals
were different including the set-up for offering but have no difference in the processes of
both rituals. Respondents also claimed that there were values gained in the performance of
these practices like strengthening family ties, honor to ancestors, respect to elders,
cooperation and coordination in the community, values of sharing, and respect to
malevolent spirits and environment.
There were also perceived importance of these practices such as good health, longer
life, bountiful harvest, and safety during travel. Also, several changes in the practice
specifically in the sacrificial animals and wine used were noted. The changes were bile
interpretation, performance of „tayaw‟ and „sadong‟, and „ngilin‟ in „Am-med‟.
Moreover, the challenges encountered by the performers were proliferation of modern
religion, lack of interest among the young generation, and the economic aspect.
Recommendations derived in the study were: more studies on „Am-med‟ and
„Bayani‟ should be conducted to validate and strengthen the results of this study; a study
on „Kadaring‟ and „Tinmongao‟ should also be done for the comparison and contrast of
these two rituals in the context of the Kankana-ey and Ibaloi people; as recommended by
Aludos, a compilation of „Am-med‟ and „Bayani‟ prayer should be done in order for it not
to be forgotten; a study on the content analysis of the communicated messages through
prayers be conducted to serve as the basis of the next generation to come; as recommended
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
by the respondents, these practices may still continue because of the many cultural values attached
to it; sensitive considerations as to how outsiders and religion converted individuals regard these
practices should be properly observed as these practices are still seen to be effective and
respected by majority of the community members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
INTRODUCTION
Rationale
Communication plays an important role in performing rituals. It is because of
communication that a ritual can be successfully done. Thus, as one main component of
communication, the messages being communicated to the spirits of unseen creatures are
significant to the people.
These messages communicated by the „mambunong‟ during rituals are directed to
the unseen gods and to the spirits of dead ancestors. These mostly contain phrases, which
ask for guidance, forgiveness and a request for healthy life and bountiful harvest.
Yet, the messages being communicated maybe dynamic. It may change from
generation to generation. The style of messages communicated in this present generation
may not be the same with the messages, which will be communicated by the people of next
generation. Thus, these messages need to be stored for the use of next generation.
In Kapangan, Benguet, the practice of „Am-med‟ and „Bayani‟ has been embedded
in the life of the Kankana-ey people. As observed, this was still practiced by most Kankana-
ey barangays in the municipality.
The „Am-med‟or „Kadaring‟ in Ibaloi is a ritual done for the spirits of dead
ancestors while „Bayani‟or „Tinmongao‟ in Ibaloi is performed for the unseen gods and
spirits of the trees, rivers, caves and rocks. The two rituals are usually done to appease the
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
„Am-med‟ and „Bayani‟, which causes the sickness or sufferings of a person. In
here, they butcher sacrificial animals and offer some materials like breakable plates,
blankets and money.
„Am-med‟ and „Bayani‟ is also done by the Kapangan community to ask the permission
of unseen gods and spirits of the dead ancestors to allow the community in digging up or
working in „their‟ places for the establishment of something (a project or establishments)
in the area. These rituals are performed through „mambunong‟.
However, despite its familiarity among the elders of the place, „Am-med‟ and „Bayani‟
seem not so familiar with the present generation. This may be the result of modernization
and globalization happening in our environment.
As what was explained by Ruth S. Batani, a social science professor, we cannot
totally erase these practices because they are part of our culture since time immemorial.
Even if we are now in the religion as Christians, we are still integrating the practices of
our ancestors before in our life. Also, in an Indian movie titled “Isi Life Mien” (In this
Life Only) which showed a father who was against the modernized style of Indian woman
because he wants to conserve their culture as a conservative and respectful Indian woman,
it was highlighted in one of his statements that elders are not opposed to progress but they
staunchly root for their culture which is a legacy that their children can inherit from them.
By means of documenting such rituals including the messages being communicated, it
will then serve as a guide and basis of the next generation. Therefore, this ritual of today
is then transmitted across time and space, stored, and later retrieved and used by the present
and incoming generation.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Statement of the Problem
Generally, the study documented the processes associated in the practice of „Am-
med‟and „Bayani‟in Kapangan, Benguet.
Specifically it answered the following questions:
1. What is the socio-demographic profile of the respondents?
2. What are the reasons why „Am-med‟ and „Bayani‟ is performed?
3. How is „Am-med‟ and „Bayani‟ practiced in Kapangan, Benguet?
4. What are the messages being communicated during the rituals?
5. What are the perceived importance of these practices?
6. What are the communicated values in the practice of „Am-med‟ and
„Bayani‟?
7. What are the changes in the practice of „Am-med‟ and „Bayani‟at present?
and,
8. What are the challenges faced in practicing „Am-med‟ and „Bayani‟?
Objectives of the Study
Generally, the study documented the processes associated in the practice of „Am-
med‟ and „Bayani‟ in Kapangan, Benguet.
Specifically, it:
1. determined the socio-demographic profiles of the respondents;
2. identified the reasons why „Am-med‟ and „Bayani‟ is practiced;
3. described how „Am-med‟ and „Bayani‟ is practiced:
a. before the ritual
b. during the ritual
c. after the ritual
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
4. determined the messages being communicated during the rituals;
5. identified the perceived importance of performing these rituals;
6. identified the communicated values in the practice of „Am-med‟and „Bayani‟;
7. discussed the changes in the practice of „Am-med‟ and „Bayani‟;
8. determined the challenges faced in the practice of „Am-med‟ and „Bayani‟;
and,
9. produced a short video documentary of the practice.
Importance of the Study
One of the importances in safeguarding intangible cultural heritage is the transmission of
knowledge. With this, the role of documentation is now being appreciated. The study
may help the community and the younger generation to have better and clearer
understanding of the rituals. This documentation may also contribute in the conservation
of the culture and help the others who are new to this practice be familiarized with these
practices. Further, this documentation maybe used for analysis and to support the process
of transmission. It may also serve as a medium to bring back the consciousness of the
community with these rituals.
Moreover, this documentation may bring awareness on the values communicated by
„Am-med‟ and „Bayani‟. The results may also be used by other indigenous groups in
promoting and preserving their indigenous knowledge, systems, and practices (IKSPs).
Furthermore, this study may also serve as references to other researchers with related
scope of study.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Scope and Limitation of the Study
The study was limited in studying the practices including the messages being
communicated in the practice of „Am-med‟ and „Bayani‟ by the Kankana-ey of
Kapangan, Benguet. It focused on determining the socio-demographic profiles of the
respondents; identifying the reasons why „Am-med‟ and „Bayani‟ is usually done;
describing how „Am-med‟ and „Bayani‟ is practiced before, during, and after the ritual;
determining the messages being communicated during the practice of „Am-med‟ and
„Bayani‟. It also identified the perceived importance of performing such and values gained
in the practice; discussed the changes in the practice of „Am-med‟ and „Bayani‟; and
determined the challenges faced by the community in practicing the „Am-med‟ and
„Bayani‟.
The study was conducted in Kapangan Benguet where „Am-med‟ and „Bayani‟ is
practiced.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
REVIEW OF LITERATURE
Kankana-ey People of Kapangan
"Kankanay", also "Kankanai," "Kankana-i" or "Kankana-ey," has no definite
etymological derivation. It refers to the culture, the language, and the people who, together
with a neighboring group called Ibaloi, comprise the Igorot of Benguet, the southernmost
province of the Cordillera region. There are two Kankanay groups: the northern Kankanay,
also called Lepanto Igorot, and the southern Kankanay. Most of the northern Kankanay
are actually located not in Benguet but in the southwestern part of Mountain Province. The
southern Kankanay, on the other hand, are found in the municipalities of Mankayan,
Bakun, Kibungan, Buguias, and the upper half of Kapangan in Benguet. "Benguet" is also
a term used for the southern group of Kankanay, as well as for the other group of Benguet
Igorot, the Ibaloi, who inhabit the lower half and the most urbanized parts of the province,
which include the vegetable-growing valley of La Trinidad and the melting-pot city of
Baguio (Velasco, n.d.).
Velasco (n.d.) added that in physical characteristics, there are hardly any
differences between the northern and southern Kankanay. Both have brown skin,
sometimes tattooed, large eyes, and prominent cheekbones. The two groups are culturally
one, with similar institutions, beliefs, and practices. The more ancient northern Kankanay
were called "Lepanto" by the Spanish colonizers. This refers to administration areas whose
boundaries have changed through successive colonial regimes, but was known as the
missing center of the Cordillera.
As posted in the blog of the pen name Sheyz dated 2008, she explained that Kankanaey‟s
have been described in the early 1990 as like the Ibaloi but celebrates their
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
festivals “more splendidly”. Like the Ibalois, the Kankana-eys are the original inhabitants
of Benguet. Kankanaeys of Benguet perform rituals during weddings, death and illnesses
where native priests called the „manbunong‟ chant ritual prayers.
Beliefs and Rituals of the Kankana-ey of Kapangan
Every culture has its own religious beliefs and customs, which shape its people‟s life
ways. One aspect of these religious beliefs and customs is the performance of rituals on
different occasions. Inherent to these rituals are the prayers and chants. The Benguet
Kankana-eys, like any other member of an indigenous culture, performs rituals where
prayers are said or chanted by the native priest (manbunong). During these rituals, prayers
are said or chanted. These prayers and chants, which are expressed beautifully, exemplify
varied values and concepts of the Benguet Kankana-eys (Orallo, 1999).
Undoubtedly, the Benguet people love ritual performances. Ritual practices and
cosmological understandings cannot be separated from their daily rounds of subsistence
practices. This reminds us once again that analysis of the Benguet beliefs and practices
includes subsistence, kinship, and intimacy with the landscape and language. A general
observation on why the Benguet people love rituals is the fact that through their rituals
their collective beliefs and ideals are experienced, affirmed, and articulated in a much
deeper and more meaningful way than in creedal or doctrinal formulations (Taray, 2008).
Taray (2008) added that Benguet people believe in a community of sacred beings with
„Kabunian‟ as the creator and prime mover of everything that exists. Included in this
sacred community are the gods and goddesses, nature deities like the sun, moon, star and
other heavenly bodies, spirits dwelling in nature, and ancestors who are now in the
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
ancestral abode. „Kabunian‟, the gods and goddesses are perceived to have lived on earth,
gotten married, and have borne children. While on earth, they performed rituals and taught
people how to live and to observe the traditions. After death, they went to live in the sky
world but their relationship with the human world goes on.
Taray (2008) further explained that „Kabunian‟ is said to have lived in Mt. Pulog
(found in Kabayan, Benguet and second highest mountain in the Philippines) with his
beautiful wife Bugan. He protected his people from sickness and famine. He even cooked
rice for a family who had nothing to eat and henceforth, the family never went hungry
again. The story goes on to say that when „Kabunian‟ and his wife died, they went to the
sky world and the people started performing rituals to remember their good examples and
to thank them for their generosity and kindness. Such a story speaks of a people‟s belief
in a deity who partook of the joys and difficulties of the human condition and who acted
with compassion. Part of the sacred community are the „Ap-apo‟, „Ka-apuan‟, „Eyon-a‟
or „ammed‟, men and women who died generations ago and are now in the ancestral abode
with „Kabunian‟ and other deities. In their earthly lives the „am-med/ka-apuan‟ may have
produced offerings and celebrated „kanyaw‟ (rituals) for the spirits of those who had gone
before them.
Practices Associated with Unseen Spirits
Notably, much of the Benguet rituals are those that are performed in honor of their
ancestors (Taray, 2008).
Taray (2008) added that the persistence of ancestor reverence among the Benguet
people is due to the understanding that ancestors play a vital role in the fulfillment of their
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
aspirations as individuals and as an indigenous community. Ancestors remain part of their
community, their link to the divine, and their source of solidarity and resilience amidst the
joys and perils of life. Also, some of them may have been influential members of their
communities. Now, in the afterlife, they are bestowed the rank and respect that befit their
actions when they were men and women of this earth. Some were great warriors who
outlived their adversaries and now share the status of godhood. Some acquired their
prestige in the afterlife because of the rituals performed in their honor. Ancestors remain
members of the family or clan and their sacred status bestows on them the power to grant
blessings of prosperity, health, fecundity, and long life to their descendants. When the
living relatives remember their ancestors, they are helped in the fulfillment of their needs,
but if the ancestors are forgotten or neglected, it is also within their power to cause illness
or misfortune to the living. For the Benguet people, their mode of action is rooted in
lineage, consanguinity and affinity.
On the other hand, according to the data of NCIP-Benguet, as a people wealthy of
indigenous practices, the locals believe in spirits who guard the forests, which they call as
the „Bayani‟ or „Tinmongao‟ and enchanted trees. In connection, taboos or prohibiting
laws and beliefs associated with supernatural beings had been the locals‟ guide in
protecting himself or herself against bad luck caused by spirits. Moreover, these laws have
been helpful in the conservation of the forest as the people would first think twice before
planning to engage in activity detrimental to the forest because of their fear of a divine
punishment for wrongdoings (inayan).
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
These divinatory rites are performed through the „mansip-ok‟ and „mambunong‟
then followed by a sacrificial feast where animals are butchered and offered to the spirits
believed to be the causes of ailments (Velasco, n.d.).
Belief System in Rituals
The two major ethnic groups of Benguet: Ibaloi and Kankana-ey, are not far apart in their
belief systems. According to Sacla (1987), Benguet people believe in the existence of
unseen beings that emanate from the skyworld and the underworld. These unseen spirits
are believed to have power over man and can be manipulated by man to his advantage.
With these beliefs, the people strive to win favor of the spirits using prayers and material
offerings in a ritual (Sacla, 1987).
Sacla (1987) also noted that a ritual is being performed when these spirits are offended,
because they become vengeful and may cause sickness, death, poverty and misfortune to
man. The ritual is done to appease these spirits.
In Nakiangan Abatan, Buguias, a ritual called „Denet‟ is still performed by the
community. The study of Camiling (2012) defined „Denet‟as a simple ritual, usually
performed in the garden as a form of thanksgiving. This is done because the farmer expects
for a bountiful harvest. In addition, Sacla explained that their belief of appeasing the spirits
to void and be free of misfortune inflected upon man, which resulted to a belief system.
Thus, became the basis of the healing and thanksgiving rituals. These rituals became part
of the thought and life ways of people.
In an interview with Alsado A-at, he said that during rituals, the „mambunong‟ „read‟
the bile organs of the sacrificial animals. According to Allad-iw (2005), Kankanaey of
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Kibungan, Benguet believed in the bile-reading practice as this is performed in rituals
related to their lives as indigenous people.
Messages Communicated in the Practice of Ritual
For a ceremony to occur, something must be out of order. An individual or family
must identify an illness, an impending or recently completed journey, or other crisis as
disrupting the harmony that should exist. Arranging for the ritual proclaims this crisis,
calling forth aid from family and friends. The patient becomes the center of supportive
attention and is painted and sung over, his or her trouble is identified, and preliminary rites
mimic the release from evil the ceremony is designed to achieve. In the company of others,
the patient is purified by emetic, washing and sweat (Spickard, 1991).
In the study of Basalong (2009), it was explained that every ritual has prayers
addressed to different spirits. The prayers uttered were either through chanting or simply
reciting. The „mambunong‟ states the names of the host family or the patients, enumerates
the offered materials, and recognizes the spirits when the prayers are addressed to, and
asks favors from the spirits. The prayers are uttered before the animal offering is butchered,
after it was killed, and before it is eaten.
The Benguet people‟s aspirations for a fuller life or for well-being in this life and in the
next have no systematic and coherent textual articulation. In fact, their hopes and dreams
are often articulated in almost all their rituals. For example, the ritual meal, which is
always a part of their rituals, does not simply mirror their aspirations for solidarity,
abundance and sharing, but they are actually living out and experiencing such aspirations
in the here-and- now. When they come together to relax, to tell stories, and to share a
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
meal with the spirit-human worlds, they are living out their vision of communal solidarity
where people let go of their personal concerns in order to celebrate life and strengthen
their relationships. Social solidarity has always been primary among the Benguet people.
In their ritual performances, the Benguet people often articulate their aspirations for
wealth, health, long life, fecundity, unity, peace and stability in their village (Taray,
2008).
Communicated Values in the Practice of Rituals
According to Taray (2008), rituals are tools for enhancing life in its broad sense
and hence, ritual performance is an indispensable means in the attainment of dreams and
aspirations of the Benguet people. Equally important is the belief that such blessings can
only be granted with human cooperation and work. Work is understood as a participative
action of the spirit-human worlds in order to bring such blessings to this life and to the
next. The fruits of one‟s labor are not only for personal satisfaction but also for the
enjoyment of the community. Such sharing of blessing is actualized in the ritual meal
where the community of visible and invisible beings come together to nourish themselves.
Generosity/benevolence is part of their ethical life. They believe that the more a person
shares her/his blessings to the community of the living and the dead, the more blessings
will come into her/his household and to the community.
Also, in the study of Nuval (2010), he proved that a ritual has its own values. In
the case of „ba‟diw‟, values are being told through stories. This includes discipline,
morality, relationship with others, lessons learned from experiences, shared relationship
with others, emotional development, reconciliation for family members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
On the other hand, in the study of Camiling (2012), it was found out that the values
communicated includes; enhancement of cooperation among farmers, respondents
claimed that they honor their ancestors, participants respect and obey the advice and
suggestions of elders, they share one‟s blessing and strengthens family ties because of
everyone‟s presence. It was also revealed by Palcon (2012) that in the case of
„mangmang‟ as a ritual, unity; respect, volunteerism; generosity and protection of their
own practice were the values associated in it.
Changes of Cultural Practices
All Cultures are inherently predisposed to change and, at the same time, to resist
change. There are dynamic processes operating that encourage the acceptance of new
ideas and things while there are others that encourage changeless stability. It is likely that
social and psychological chaos would result if there were not the conservative forces
resisting change (O‟Neil, 2006).
According to the respondents of Palcon (2012) in her study; „mangmang‟ today
has many changes. They no longer practice „kapya‟ instead; they now utter the prayer
which is offered to the Lord for the reason that only few elders know the „kapya‟ and that
most of elders don‟t attend the practice because of illness. Also, the use of sacrificial
animals changed because nowadays it is not only limited to native animals but foreign
breeds can also be used.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Also, in the study of Camiling (2012), „Denet‟ as a practice has also changes: in
the old practice, rice wine are used but now, they can use any wine as a substitute;
„pudong‟ is only placed nowadays in one corner of the garden not necessarily placed in
every corner; and the meat from the butchered sacrificial animal can now be eaten in the
garden not necessarily in the house because it can already be performed at daytime unlike
before that they only perform the ritual at night.
On the other hand, in an interview with the elders of Kapangan, Benguet, they said
that the practices of rituals in this generation are not that strict. They cited the burial
practices wherein the relatives of the dead can already take a bath after the burial unlike
before that they will wait for weeks before they could do such thing. They also added that
because of the changes in the rule of sacrificial animals like the acceptance of chickens
only instead of pigs, other people are not much afraid to do again their mistakes thinking
that chicken is cheaper than pigs.
Challenges Encountered in the Practice of Rituals
Every ritual requires the offering of sacrificial animals (Camiling, 2012). Besides,
it requires every farmer to raise chickens and if he does not raise any, he is obliged to buy
two native chickens and liquor for the ritual. Also, during the ritual, if the meat is not
enough for the number of farmers present, they need to butcher again another chicken.
Proliferation of modern religious beliefs and lack of interest among the young generation
were also included.
The same with the study of Bag-ayan (2010), financial problem became one
challenge too. Although Karao possesses rich cultures, some of their cultural practices are
being neglected and are selectively practiced because of financial requirements. One of
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
their grandest cañao was now being ignored because of the growing international economic
crisis which causes goods to cost higher and higher. A small pig for example costs
thousands.
Change in spiritual beliefs is also one challenge because of the introduction of
Christianity that there is only one and only God. Her one respondent said that Christianity
made them realize that there are no other gods but God alone (Bag-ayan, 2010).
The finding is the same with the argument in the study of Bae (2007) that ancestor
worship is incompatible with Christianity or any religious beliefs. Also Napolitano (1997)
stated that the priest and their assistants are criticizing the traditional ritual of Mexico such
as the fifteenth birthday and virgin celebration among the girls.
On the other hand, during the rituals, only few young people are observing when
„bangil‟ is being done (Mang-osan, 2012). Moreover, while older and middle-aged folks
stay together and concern themselves about a certain preparation for a certain ceremony
such as „pedad‟, very few of the young people were present. They are found out to be busy
watching telenobelas and/or music television (Bag-ayan, 2010).
Definition of Terms
„Am-med‟. This is a Kankana-ey tribe ritual for men and women who died
generations ago and are now in the ancestral abode with „Kabunian‟ and other deities.
„Bayani‟. It is another ritual of „Kankana-ey‟ tribe specifically to appease malevolent
spirits („tinmongaos‟).
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in Kapangan, Benguet (Figure 1). It is about 29
kilometers away from the Provincial Capitol of Benguet and 35 kilometers away from the
city of Baguio. The municipality of Kibungan, South by Tublay and Sablan bound it on the
North, East by Atok and West by the Province of La Union.
Rugged mountains and hills with the highest elevation of about 1,700 meters above
sea level and lowest elevation of 200 meters above sea level characterize the municipal‟s
terrain. It is accessible via air and land transportation. The common means of transportation
are jeeps and buses.
The municipality has an approximate total land area of 17, 327 hectares. Gadang is
the largest Barangay with an area of 2,925 hectares consisting of 16.88% of the
municipality. Gaswiling was the second largest area with 2,825 hectares constituting
16.30% of the municipal land area and third was Barangay Sagubo while Cayapes is the
smallest with an area of 287 hectares. Kapangan belongs to the fourth class municipality
of Benguet.
The study was conducted on December 2012 to January 2013.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 1 . Map showing the locale of the study
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Respondents of the Study
Nine respondents from Kankana-ey Barangays were purposively selected for the
study with the following as the criteria: a resident of Kapangan and belonged to Kankanaey
group; and able to witness and participate in the practice of „Am-med‟ and „Bayani‟. They
were also the ones highly recommended by the community members because of their
varied knowledge about „Am-med‟ and „Bayani‟. These nine respondents were referred
to as the „community respondents‟.
There were also five key informants who served as the source of knowledge about
these practices including those who performed the said practice.
Data Collection
The data from all the respondents were collected through personal interview using
guide questions.
To enumerate the methods used in collecting data, the researcher conducted site
visits, observation, and direct interaction with the key informants and the community
respondents. Kankana-ey was the language used for easier interaction as preferred by the
respondents specially in terms of identifying the reasons; discussing the changes in the
practice; describing the processes involved before, during, and after the ritual; structure
of prayers; identifying the perceived importance of the rituals, messages and values being
communicated; and determining the challenges faced by the community in practicing the
rituals.
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Archive retrieval and review of existing documents were also conducted for additional
information that contributed in attaining the objectives of the study.
Data Gathered
The data gathered focused primarily on the processes involved and the messages
being communicated in the practice of „Am-med‟ and „Bayani‟. Specifically, the study
was able to gather the socio-demographic profile of the respondents; reasons why
„Ammed‟ and „Bayani‟ is usually performed; and values being communicated in the
practice. Processes involved on „Am-med‟ and „Bayani‟ before, during, and after;
structure of prayers being communicated; perceived importance; and changes in the
practice of the rituals at present were also noted including the challenges faced by elders
and the community in practicing the rituals.
Data Analysis
The gathered data were consolidated, tabulated and analyze using descriptive
analysis and were processed and presented in a narrative form.
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RESULTS AND DISCUSSION
Demographic Profile of Respondents
Table 1 presents the demographic profile of the six key informants who were
categorized according to name, age, address, and number of years of performing the ritual
„Am-med‟ and „Bayani‟. They were interviewed for the intensive explanation of
„Ammed‟ and „Bayani‟.
The key informants belonged to Kankana-ey ethno-linguistic group and had
performed „Am-med‟ and „Bayani‟ for more than 20 years and were knowledgeable on
the said practices.
They were „mambunong‟ Bilario Aludos, Blas Wallac, Alsado A-at, Betina
Comila, Gaynap Eslao, and Legazpi Aniban. It can be noted that most of the
„mambunongs‟ were male. The other informants explained the reason why there were
lesser number of women who performed „Bayani‟ and „Am-med‟. Aniban and Wallac,
both key informants, said that “no babae gamin ay mambunong et lasuyen da, adi dan
egyatan tan kanan da ay la-lalaki kanu dadin kaadwan ay Bayani”(If the „mambunong‟
is a female, there is a tendency that the „Bayanis‟ will not listen to them since many
believed that „Bayanis‟ are mostly male).
As shown in the table, it can be said that they were proficient in the said practice
because they have been performing this for more than 20 years and the community trusted
them to perform such.
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On the other hand, there were nine community respondents who also belonged to
kankana-ey ethno-linguistic group and were categorized according to name, age, address,
and number of years of participating in the rituals.
It was shown in this study that they have been participating in the rituals for more
than 20 years with only one who had 12 years of experience (Table 2). Teodora Balangcod
having the longest number of years in participation was also blessed by God to perform the
ritual „Am-med‟. They also claimed to be knowledgeable on „Am-med‟ and „Bayani‟.
This proved the statements of the community members that they are indeed knowledgeable
of these practices; thus, recommended to be interviewed for this study. The longest number
of years participating in the rituals was 70 years. During the interview, most of these
respondents noted that they had been witnessing the rituals since childhood.
Among the nine community respondents, five were from Barangay Balakbak. Two
were from Central and the two were from Cuba and Sagubo. It can be noted here that most
of the respondents were from barangay Balakbak. This is so since the said barangay was
the most active performer of „Ammed‟ and „Bayani‟, as attested by all of the key
informants. In addition, almost all of the community respondents attested that residents of
barangay Balakbak are more conscious in the existence of these two practices because it
has been practiced in their area for long.
During the conduct of this study, it came out that residents of other barangays are
not already practicing these rituals because of some factors, which were discussed in the
latter part of this study.
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Table 1. Demographic profile of the key informants
NAME
AGE
ADDRESS IN
NO. OF YEARS OF
KAPANGAN
PERFORMING THE RITUALS
Bilario Aludos
80
Sagubo
36
Legazpi Aniban
77
Balakbak
53
Betina Comila
63
Paykek
36
Gaynap Eslao
85
Cayapes
23
Blas Wallac
89
Sagubo
20
Alsado A-at
81
Pudong
20
Table 2. Demographic profile of the community respondents
NAME
AGE
ADDRESS IN NO. OF YEARS PARTICIPATING
KAPANGAN
IN THE RITUALS
Lais Tagtag
84
Sagubo
20
Rita Sapigao
70
Central
12
Bokto Palaksa
85
Central
50
Calisto Cabinta
70
Cuba
35
Sally Sagayo
81
Balakbak
50
Alice Danis
55
Balakbak
40
Janette Danis
29
Balakbak
20
Rita Aglasi
75
Balakbak
60
Teodora Balangcod
83
Balakbak
70
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Reasons why „Am-med‟ and „Bayani‟ are Performed
It was found out in this study that there were reasons on why the kankana-ey people
of Kapangan believed and performed these rituals. The key informants explained that
„Am-med‟ (dead ancestors and the ritual itself) is done when their dead ancestors are
asking for „something‟ through appearing in the dreams of „their‟ living relatives. Also,
it can be performed during „agamid‟ (remembering dead ancestors) to show that „they‟
are still remembering „them‟ and consider „them‟ as part of the family. These were the
other situations for performing „Am-med‟: when „they‟ want to be moved from the place
„they‟ were buried; „they‟ just requested for the food and drinks; forty days as „Am-med‟;
„laya‟ and „walsi‟; and in any ritual wherein „Am-med‟ are involved such as „pamakan‟
and house blessings.
On the other hand, „Bayani‟ (malevolent spirits and the ritual itself) is performed
just for two reasons. One is to appease and ask forgiveness from these malevolent spirits
who caused illness to the person who hurt „them‟ and the other reason is to ask permission
from „them‟ to allow the people in cultivating „their‟ territories. On the latter part of this
study are the extensive explanations on the reasons of conducting these rituals.
Am-med. The term „Am-med‟ for Kankana-ey people and „Kadaring‟ for Ibaloi
people referred to their dead ancestors. All of the respondents claimed that „Am-med‟ for
the community is a ritual performed for their beloved ancestors.
According to the key informants and community respondents, performing
„Ammed‟ had really been part of „Kankana-ey‟ people of Kapangan, Benguet and had
been embedded in their life since birth. They also emphasized that this should not be
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
neglected because „Am-med‟ guide and bless those who remember them. Also, „Am-
med‟ can be performed during „agamid‟ (remembering dead ancestors) to feed and give
them things and to show that „they‟ are still honored and remembered as part of the family.
To further elaborate, Aludos, key informant, explained that this ritual is usually
done when the „Am-med‟ is asking (through dreams, unidentified illness or in different
ways as identified by a „mansip-ok/traditional fortune teller or „mambunong‟) for clothing
and blankets as a replacement for their decayed things. Another situation is when „they‟
want to be moved from the place they were buried because accordingly there are some
instances (e.g. when there are house of termites inside the area) why the dead ancestors
are not comfortable with „their‟ place.
„Am-med‟ can also be performed when a „mansip-ok‟ figured out that dead
ancestors request for foods and drinks because they want to taste the success of their
children. Balangcod, community respondent, cited one event when the „Am-med‟ appears
in the dream of his/her child asking for food and drinks because they had a good life in
terms of financial wherein they followed the request and had continued to live a good life.
This is also executed just after their 40 days as „Am-med‟ (40 days after burial of a
certain ancestor). Wallac said that the „Am-med‟ will get all his belongings when he was
still alive. There is also the situation during the burial of the dead which they call as
„laya‟ and „walsi‟. This is performed through the use of water sprinkled to the residents
of the community and will serve as a cut off line between the living individual and the
dead.
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This means that they communicated with the „Am-med‟ that there will be no living
individuals who will die and follow him/her in the next days or coming weeks and months.
It is also a ritual performed in another ritual as long as a certain or group of
„Ammed‟ is/ are involved or required to be communicated in a certain event or situation.
One example of this is the „pamakan‟ during peace rituals. Wallac, key informant, said
that it is called „pamakan‟ because the purpose is to feed the spirits of dead soldiers.
During this kind of ritual, the „manbunong‟ always pray for and ask blessings from the
dead veterans and soldiers who fought for the freedom of the community and contributed
a lot to the attainment of peace and development in the community and nation as well.
Another is during the conduct of house blessing where they can call for their „Am-med‟
to feed them and at the same time asks for a continuous guidance and blessings.
Another ritual where „Am-med‟ is done will be during „Agamid‟ or „Palagip‟. In
this event, the children will again offer food, money and clothing to the „Am-med‟ or just
simply pray for their souls.
Balangcod, explained that “obligasyon tako ay anan-ak din panag-amag sina ay
ritual kas pananglagip ya panangipaila c respeto tako en daida” (performing this ritual is
our obligation as children to show our honor to our beloved ancestors). Taray (2008) in
her study titled, “Understanding Ancestor Reverence in the Benguet Tradition” has this to
say with regards to this respect to the dead ancestors of the community:
“The persistence of ancestor reverence among Benguet people is due to
the understanding that ancestors play a vital role in the fulfillment of their
aspirations as individuals and as indigenous community.” Meanwhile,
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Comila, another key informant, added that the spirit of the ancestors help
the living people in many aspects like in health and bountiful harvest. She
proved this when she saw an „Am-med‟ in her garden in the form of rats.
These rats were responsible in eating those pests like larvae of cabbage
butterflies. Comila believed that
„Am-med‟ could take on different forms such as an animal or insect. Comila
believed that during travels, people who did not forget their „Am-med‟ are given safety
away from any accidents. She cited one situation when a couple met an accident in the
mountain slopes but they saw their dead ancestor lent their hand and helped them get out
of the car until they reached the road without any bruises.
For Aludos, he believed that the soldiers who have died during the World War II
would guide them in their journey to this world since they have the power to guide their
„kailyan‟ being considered as heroes of the community. With these belief and respect of
the community to the „Am-med‟, there is a need for them to perform such to feed them
and to show that their great contributions were not forgotten even if they are in another
life. Taray (2008) supported this by explaining that “the people who have been influential
during their lifetime are bestowed the rank and respects that befit their actions when they
were men and women of this earth”.
It was noted that base on these beliefs of the „Am-med‟, the kankana-ey people of
Kapangan are performing the ritual whenever they suffer the situations because they
believed in „their‟ existence and role as dead ancestors. Bayani. „Bayani‟ for Kankana-
ey and „tomongao‟ for Ibaloi refers to the malevolent spirits. The key informants stated
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that this „Bayani‟ is a ritual performed for the unseen spirits who are believed to be living
in caves, body of water, trees, and mountains.
There were three origin of „Bayani‟ gathered during the interview. In the
explanation of Comila, during the first days, „Bayani‟ were considered as the first
creations of God (Kabunian); however, they were not humans. But because there were no
wide lands and fields to cultivate, „Kabunian‟ decided to put them in mountain slopes
(bakras), caves (liyang), middle body of waters, water spring (ubbog), and places where
rivers and creeks meet. These became their home.
On the other hand, in the version of A-at, another key informant, „Bayani‟ were
from the blood of Bangan (a goddess) who stayed up above before. Because her children
were so naughty to her, she decided to put them in the earth and assigned them to those
places. Also, in the story of Wallac, „Bayani‟ originally lived in the sky above but was
sent in the earth because they are sinners. Thus, they were assigned to stay in caves,
mountain areas, trees, and body of waters.
It can be noted here that the origin of the „Bayani‟ differs from one respondent to
another. What is common to them however, is „their‟ nature and places where „they‟ stay.
According to Eslao, when these malevolent spirits are being hurt, they will cause illnesses
to the people who are responsible. She cited some circumstances wherein a person had
cultivated parts of the mountain and cut trees they owned that caused illness to him/her.
Also, they do not want individuals to urinate and leave their feces and other personal waste
on any bodies of water because it is their home. She highlighted that because of these
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beliefs, some are becoming aware of the consequences making them more careful to their
actions.
This is related to the data of NCIP-Benguet which stated that beliefs associated
with these supernatural beings had been the local‟s guide to think twice before planning
to engage in activity because of their fear of a divine punishment for wrongdoings
(inayan).
Sacla (1987) has this to say about this belief systems of the community: “Their
belief of appeasing the spirits to void and be free of misfortune inflected upon man, which
resulted to a belief system. This became the basis of the healing and thanksgiving rituals.
These rituals became part of the thought and life ways of people.
Based on these beliefs, the people are performing the ritual upon knowing the cause of
their sickness (the same with „Ammed‟ in the role of „mansip-ok‟ and „mambunong‟)
because they accept their mistakes. During the interview, Eslao explained that this ritual is
done when some of the „Bayani‟ will cause illnesses to the person/s who has/have hurt
„them‟ physically and/or emotionally. Physically, Eslao explained, in the sense that „they‟
have been harmed by the people who are working in the mountains as part of their
„kaingin‟ (burning of trees in the mountains for cultivation purposes) activity. In one event
she performed is when the person who cut trees for „kaingin‟ got sick because he had hurt
the „Bayani‟ physically. In here, they prepared a chicken and rice to ask forgiveness and
settle the created problem.
It is emotionally on the other hand when the person put his/her waste in what these
„Bayanis‟ consider as „home‟ like the creeks and caves. Eslao cited one case wherein a
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
lady threw her used sanitary napkin on the water spring and got sick. She called a
„mambunong‟ to perform the ritual and offered chicken to appease the malevolent spirits
and asked forgiveness for what she did.
The statements of Eslao support what Sacla (1987) noted that a ritual is being
performed when these spirits are offended, because they become vengeful and may cause
sickness, death, poverty and misfortune to man. The ritual is done to appease these spirits.
Aludos added that „Bayani‟ is also performed when people will ask for permission
from the „Bayani‟ to cultivate a certain land or for development purposes. Such was the
case in the performance of „Am-med‟ and „Bayani‟ in Kapangan, Benguet when the
community asked for permission from the „Am-med‟ and „Bayani‟ to cultivate some part
of „their‟ territory for the establishment of a mini-hydro project in the area. This was
conducted along the river of Pudong, Kapangan. During the ritual, the „manbunong‟ asked
permission from the „Bayanis‟ to have this project be implemented in the area since their
“home” might be affected. They also asked for guidance from these unseen spirits to give
strength to the laborers and workers of the project to make it successful for the betterment
of the community.
Processes in the Practice of „Am-med‟ and „Bayani‟
There were no major differences as to how „Am-med‟ and „Bayani‟ are practiced
in different occasions or situations in Kapangan, Benguet, this is according to the
respondents. Discussions here include the common materials needed, symbolisms of
materials used, activities done and the messages being communicated before, during, and
after the rituals as narrated by the respondents.
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Before the ritual. There were specific materials required to complete the rituals. In
the practice of „Am-med‟ and „Bayani‟, the materials needed were not the same but the
procedures of completing both rituals were the same (Table 3 and Table 4).
Usually, a consultation with the „mansip-ok‟ (traditional fortune teller) is done
when an individual is suffering from illnesses. According to the key informants, in this
generation, most of the people calling for „Am-med‟ and „Bayani‟ were those with
illnesses that cannot be identified and explained by medical experts. In a case observed
during the study, this consultation was done to figure out if the cause of the illnesses was
either „Am-med‟ or „Bayani‟. After figuring out the cause, the „mansip-ok‟ relayed the
wish of spirits if what kind of materials they needed. Next was going to the „mambunong‟
to set the specific date for the ritual.
On other situation wherein people will voluntarily perform „Am-med‟ for their
beloved ancestors, concern party will just set specific dates with the „mambunong‟. It is
the same when the purpose of performing „Bayani‟ is to ask permission from „them‟ in
order to cultivate areas of „their‟ home.
During the rituals. During the rituals, the following activities were done based on
actual performance observed: preparation of materials; prayer before cooking the
sacrificial animals; butchering the animals; reading the bile; cooking the meat; and another
prayer for the cooked food specifically to call „them‟ as the priority to eat.
„Tayaw‟ (male cultural dance) and „sadong‟ (female cultural dance) is also done after
eating.
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In the preparation for „Am-med‟, the materials needed depend on the cause or
situation why it is performed. But all of the key informants cited the usual materials used
during „Am-med‟ as far as they can recall. These were: pig or chicken, rice, rice wine
(„tapey‟), money („pilak‟), blankets or „galey‟ (ordinary for poor „Am-med‟, for rich
male „Am-med‟ is „denli‟ or „pinagpagan‟ while „kuabaw‟ or „bandala‟ for female), and
complete set of clothing depending on the sex of „Am-med‟.
The materials generally needed for „Bayani‟ were: pig/chicken, rice, breakable
plates („pino‟), breakable bowl („malukong‟), mug („tasa‟), gold and silver colored
money („palata‟), jar out of clay („kuli‟), pot („banga‟), „tapey‟, and two blankets
(„pinagpagan‟ and „kundiman‟).All of the key informants explained that the materials for
the „Bayani‟ are breakable because they are rich. The breakable materials symbolize their
prosperity. In the set-up of materials for „Am-med‟, „galey‟, „pilak‟, and the clothing
were placed in a „liga-o‟ together with „tapey‟ and the sacrificial animals (Figure 1).
In the case of „Bayani‟, the two blankets were hanged and below it are the animals
and „liga-o‟ where the others materials were placed (Figure 2).
Gaynap, a key informant, explained that the blankets for the „Bayani‟ should be
hanged for the unseen spirits to notice that a ritual is being performed for „them‟. After
the preparation and set up of materials, the „mambunong‟ will appeal to the „Am-med‟
and „Bayani‟ through prayers. A sample prayer for the unseen spirits is presented in Table
5.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Aludos explained that these were the set up that have been practiced by the past
„mambunongs‟ and their ancestors before, therefore they have to follow the same
considering thata they are now and the „mambunong‟ in the community.
In the prayer for „Bayani‟, the „mambunong‟ needed to specify the names of
places where „they‟ live for „them‟ to understand and consider that „they‟ were the ones
called for to gather and celebrate the ritual.
After the prayer, the assigned residents butchered the animals. On the other hand, the
„mambunong‟ uttered a short message as he offered the drinks to the „Am-med‟ and
„Bayani‟ (Figure 3).
Other respondents said that in some instances, other „mambunong‟ are offering the
„tapey‟ while uttering the prayers to the spirits (Figure 4). After few minutes, the
individual who called for the ritual will also drink to show that he/she socialized with the
unseen creatures.
When the animals were already butchered, the „mambunong‟ read the bile. This
process is the same with the article of Allad-iw (2005) saying that the Kankana-ey of
Kibungan, Benguet believed in the bile-reading practice as this is performed in rituals that
are related to their lives as indigenous people. Bile reading is being done and interpreted
by the „mambunong‟ through the position of the bile and water present in it (Figure 5).
Aniban, a key informant, said that through this process, they will be able to
determine if the spirits accepted the offers. Every „mambunong‟ has his/her own
interpretation of what the bile represented. To some „mambunong‟, a „sumlit‟ (the bile is
out) means that something is wrong but to some „mambunong‟, this means good because
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
the individual who called for the performance will easily regain the cost of the materials
used in the ritual. On the other hand, if the „mambunong‟ had seen bad signs in the bile,
they will offer another sacrificial animal that will manifest good signs.
Aludos and Wallac said that in the rituals they have performed, the maximum
number of animals offered was only two. After reading the bile, the meat of the butchered
animal were sliced and cooked. While cooking, community dancing was done either as a
form of thanksgiving, to continue to appease the spirits, or to just have fun.
During the observed rituals, „tayaw‟ were usually performed with the presence of
the „mambunong‟ who uttered prayers every after a certain routine. After a prayer, a
„tapey‟ was served and drank by the dancers and those people surrounding the dancers.
According to one respondent, in cases that the „tapey‟ was plenty, the community
members who are present during the ritual may also drink. Elder women usually served
this. After the meat was cooked, the „mambunong‟ again appealed to the unseen spirits.
The people who have called for the ritual will be together with the „mambunong‟ for
another prayer. The sample prayer before meal is shown in Table 6.
As observed during the study, offering of the foods together with the drinks was
done during the prayer. This practice of calling the spirits first meant that „they‟ were the
priority in this ritual (Figure 6). Balangcod, a community respondent said, “kasapulan ay
daida di damu ay maayagan ay mangan tasay mankuri nan naiamag ay ritual, daida di
damu tan daida di gapu na nan ritual ay naiamag”(they should be the first to be called
for meal in order for this ritual to be successful, besides they are the main reason for
performing this ritual).
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According to some respondents, to some „mambunong‟, they are pouring a small
amount of wine during the offering. A-at said that the small amount of wine poured is for
the friends of their „Am-med‟ and the „Bayani‟. After that, the family or other individuals
who called for the rituals will then be called after a minute to eat with the spirits. As what
Balangcod stated, this will show that they are having socialization with „them‟. She added
that this shows the value of their „Am-meds‟. After few minutes, the foods were served to
the people who have attended the ritual.
Process after the ritual. When the meal is over, the „mambunong‟ will talk to the
living relatives of the „Am-med‟ and will impart some advice that he/ she received from
the spirits. It is the same with the „Bayani‟. Moreover, if the „Am-med‟ and „Bayani‟ had
asked for „tayaw‟ and „sadong‟, this is performed after the meal. But, to some events,
„tayaw‟ and „sadong‟ are performed while waiting for the food to be cooked. Wallac, key
informant, explained that this is another form of socialization between the living and the
spirits. The families of „Am-med‟ and community will join the „tayaw‟ and „sadong‟. For
„Bayani‟, Balangcod said that the dance is only „tayaw‟ because of the belief that
„Bayanis‟ are naughty to female persons.
During the cultural dance, the „mambunong‟ will also bless the participants
through uttering words, which they call „Bugaw/Basabas‟(Figure 7). The key informants
explained that as one of the changes in the ritual, this practice of „tayaw‟ does not need to
be performed nowadays. Thus, the community may just leave or may opt to stay in the
area after the meal.
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Table 3. Processes and Symbolisms of Materials needed in ‘Am-med’
STAGES OF THE
PERFORMER
PROCESS
MATERIALS
REPRESENTATION OF
RITUAL
MATERIALS
Before the ritual
‘Mansip-ok’ and the family Consultation with the
of ‘Am-med’
‘mansip-ok’
‘Mambunong’ and the
Setting specific date for
family of ‘Am-med’
the ritual
During the ritual
‘Mambunong’ and the
Preparation of the
Rice
Food for them. A set of rice with
family of ‘Am-med’
materials to be used
Pig/chicken
special viand
‘Tapey’ (rice wine)
To serve as their drinks
‘Pilak’(coin/paper money)
For them to buy what they
want/need
‘Galey’ (ordinary blanket)
The ‘Am-med’ is poor
‘Denli’
Special blanket for rich male
‘Am-med’
‘Kuabaw’
Special blanket for rich
female ‘Am-med’
Clothing
For their protection against the
weather
Table 3 continued…
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
‘Mambunong’ and the
Setting-up of the needed
‘Liga-o’ (handicraft out of
To officially offer these
family of ‘Am-med’
materials
bamboo)
things to them
‘Mambunong’
Praying for the offerings
Set-up materials
Assigned individuals
Butchering of the
Pig/chicken, bolo and
sacrificial animals
sharpened bamboo
‘Mambunong’
Offering of ‘tapey’
Cup and ‘tapey’
To start the
socialization
‘Mambunong’
Bile
To know if they have
Reading the animal’s bile
accepted the offers
Assigned individuals
Cooking of the meat
‘Mambunong’ and the
Prayer before the meal
Prepared materials, soup,
To bless the food and
family of ‘Am-med’
and offering of drinks
rice and cooked meat
eat with the ‘Am-med’
Eating the prepared food
Soup, rice and cooked meat
All of the people present in the
To socialize with the
ritual
unseen spirits
After the ritual
‘Mambunong’ and the
To give some advices
family of ‘Am-med’
from the ‘Am-med’
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
STAGES OF THE
PERFORMER
PROCESS
MATERIALS
REPRESENTATION
RITUAL
OF MATERIALS
Before the ritual
‘Mansip-ok’ and the concern
Consultation with the
individual
‘mansip-ok’
‘Mambunong’ and the concern Setting specific date for the
individual
ritual
During the ritual
‘Mambunong’ and the concern Preparation of the
Rice
Food for them. A set of
individual
materials to be used
Pig/chicken
rice with special viand
‘Tapey’ (rice wine)
To serve as their drinks
‘Palata’ (gold and silver
For them to buy what
colored coins )
they want/need
‘Pino’, ‘tasa’ and ‘malukong’ ‘Bayani’ are rich unseen
(breakable plates, bowl and
spirits
mug)
‘Kuli’ (jar out of clay)
Prosperity
‘Pinagpagan’ and ‘kundiman’ For their protection and as
(expensive
storage of their things
blankets)
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Table 4 continued. . .
‘Mambunong’ and the
Setting-up of the needed ‘Liga-o’ (handicraft out
For the ‘Bayani’ to
concern individual
materials
of bamboo), stick and
notice that a ritual is
the expensive blankets
being done for them
‘Mambunong’
Praying for the offerings Set-up materials
To officially offer these
things to them
Assigned individuals
Butchering of the
Pig/chicken, bolo and
sacrificial animals
sharpened bamboo
‘Mambunong’
Offering of ‘tapey’
‘tasa’ and ‘tapey’
To start the socialization
‘Mambunong’
Reading the animal’s
Bile
To know if they have
bile
accepted the offers
Assigned individuals
Cooking of the meat
‘Mambunong’ and the
Prayer before the meal
Prepared materials,
To bless the food and eat
concern individual
and offering of drinks
soup, rice and cooked
with the ‘Bayani’
meat
All of the people present Eating the prepared food Soup, rice and cooked
To socialize with the
in the ritual
meat
unseen spirits
After the ritual
‘Mambunong’ and the
To give some advices
concern individual
from the ‘Bayani’
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Table 5. A sample prayer uttered by ‘mambunong’ to the unseen spirits
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
Prayer for ‘Am-med’:
Sik-a ay (nagan di Am-med), ilam od nan (Name of the ‘Am-med’), you oversee
(sakit ya nagan din ipogaw), tan laton ay (illness and the name of the person), now
naamuan ka, ilam adi ta tultulungam sisya that you are known, help him/her that his/her
ta mu (plano da sin biyag da) yan mansiged. (plans in life) will succeed. This big hen is
Na-ey di dakdake ay ubuan ay panganam, for your viand, hoping that you will be
adika ungusan, amum adi tan ewed di satisfied with this. We ask for your
manok ed niman ay taraken ay native et understanding because we don’t have native
maki-manok kas nan broiler ay nay tan say chickens and so we have this broiler offered
idawat nan sik-a. Iyaan dakas galey mo nu to you. We give you blankets if it was putrid,
nadunot, nay di badom, kamisetam, sapatos, clothing, t-shirt, shoes, money if you want to
pilak nu way piyan mo ay lakuan. Ilam adi buy something. You guide and help your
ta tultulungam nan apom ay nay ta nu grandchild that he/she will finish his/her
makaadal da ta way panginemnemneman profession so that they will remember you.
dan sik-a, nu dumateng ka yan wada din If you arrived in this home
nauto, sik-a adi yan manga ka si kanem, tan and you see some cooked foods, you serve
samu maila ka od, nanbalin ka ay ispiritu your own because we cannot already see
sunga nay iyaan dakas gamit mo et ilam nan you physically for you are now a spirit.
(sakit ya nagan din ipogaw). Din siged di Thus, we give you these things for you to
itulong mo isnan apom. Tulungam abo nan take charge of this (illness and the name of
udom ay apom ta maragpat da di palno da
et siya adi nan pansigedan ay tulong mun the person). Help in the success of this
daida. Bukod mo nan badbado, galey ya am- grandchild. Also, help your other
in na. Adika ipap-papes si gagait mo tan grandchildren that they may reach their
para en sik-a na. Na-ey pi di inum, nu wada plans in life. You owned personally this
di manasaiding en sik-as gayem mo, sanay blanket, clothing and all of these. Don’t let
paki-inuman da.
others get it. These drinks, if you have
friends with you, you can share it with them.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 5 continued…
Sample prayer for ‘Bayani’ as narrated by a ay maayagan ay man beey sinan ay Dayag
‘mambunong:
ay sana.
Bayani ed Kip-kipan, Bayani ed Maningil,
Bayani ed Dayag, Bayani kayu sin ed mapud
Lanas, Bayani kayu ed Takbu, dakayoy Bayani of Kip-kipan, Bayani of Maningil,
maayagan sina ay masinop tannay pakanen Bayani of Dayag, Bayani from Lanas,
dakayo. Ta ila-en yo ta nu waday mai-amag Bayani of Takbu, you are thereby summoned
sinas umali ay buwan ya adi kayo en to gather here for they will feed you. For you
pansaksakiten daida ya adi kayo en is-isikin to oversee when next month comes, you will
da ida tan nay pakanen dakayo sina ya not bring sickness nor trouble to those who
awilan dakayo si pilak. Na-ey day kukuli ay will work here for they offer you money
maidawat en dakayu ya palato ya palata ay bills, plates and old coins. Bangan, when you
nay ay idawat da en dakayo. Ay man-ganak produced
kapay kanu ay Bangan ya wada ed Daya yan offspring in the upper world, you have so
pagat ad-adu di ina-nak mo ay anggay many offspring that two plains were filled
napnoy duwa ay dekkan. No yamyamam and when you scold them they spit and stuck
kanus daida ya pagat itidtidlaan daka duwan their tongues out on you. And you Bangan
dakan tug-tugpa-an. Inka et kanu kanan, said, go down to the other world and be
tumad-o kayod dallem ay udom, mang- named Tumongao and will become Bayani.
ngadan kayos tumongao ya manbalin kayos You will reside on rocks, springs and trees.
bayani ta man be-ey kayos puon di bato, And if someone will destroy your abode you
ubbog ya ka-ew ta no waday mamakas si be- will have an alibi to bring them sickness for
ey yu ya waday pambalan yu si pansakiten di you to eat pig, rice and internal organs. If
iipugaw ed dallem ya ta waday pakikanan yu these are your offspring Bangan, you shall
si busa-ang, daldalem ay – inapuy,daldalem speak to the Bayani of Kiwas, of Kipkipan,
ya kinwanem kanu ay Bangan. Ta mu of Dayag. If a minihydro will rise to supply
ginanak mo et nay Bangan ya esa ka abe ay current, the workers will not acquire
mankali no ginanak mo nas manbe-ey ed illnesses because you are offered money, jar
Kiwas ay na-ey,Kip-kipan ay nay ya manbe- of rice wine, plates and mugs. If these are
ey ed Dayag ay doy. No waday mai-amag your children Bangan, you are one of those
sina ay palanta yan ta adi da mansaksakit di who will speak for them not to cause
mangi-amag nu waday i-amag das palanta sickness to those who will work on this
ya pangapuan di silaw ta adi kayu mountain and others who lives in Dayag.
pansaksakitin da ida yan ta laton ta ma- Prayer for ‘Am-med’:
awilan kayus pilak yan maawilan kayus nan
kukuli ya palato ay nay yan ay nan tasa .Nay Dakayo ay (nagan di Am-med) umali kayo ta
tanu ginanak mo abe nan esa ka ay mankali man-uukob kayo ay mangan. Ilaen yo nan
Bangan, ta ginanak mo na ta adi en (sakit ya nagan din ipogaw). Et naey di
pansaksakitin kanu di man-ubla ya nu waday naiuto ay panganan yo. Adi kayo adi ung
ma-ubla sina duntog ay nay ay nabilbilang ungusan nan naisagana. Et nay abo di
sigarilyo et nu bilang mankurang yan
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 6. Sample prayer for ‘Am-med’ and ‘Bayani’ uttered by ‘mambunong’ before
meal
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
manlako kayo tan nay di pilak ay paran
dakayo. Naey nan galey, bado ya udom ay (Name of the ‘Am-med’), come together and
gamit. Et yan sika abu ay asawa na yan eat. Oversee this (illness and the name of the
makikan ka. Nay et man-ukob kayo ay person). This is a food cooked for you.
sinasawa, yan nay ilan yo adi nan (sakit ya Please like these offering. There’s also a
nagan din ipogaw). Ilan yo adi ta maitul cigarette, if you want some more, you can
tuloy na di plano na si biyag na. Tan nay ay- buy on your own because there is a money
ayatena iman sika et iyaana sikas badom, for you. There is a blanket, t-shirt and other
galey, pilak ya udom ay gamit mo et ta tul- things for you. And you wife, eat with your
tulungam adi sisya. Maiayag en dakayo nan husband. You eat together and please
manok, doy ay kaman metlang en busaang oversee (illness and the name of the person).
tan anggoy di bayad na. Et yan dakayo isa Oversee them that they may continue their
ay gagait na ay Ammed, ilan yo adi ta din plans in life. She loved you very much that
siged di itulong yo en daida ay she offers you clothing, blanket, money and
singkapamilya. Sik-a abe ay Diyos et other materials you need. This chicken is for
bendisyonam nan makan ay nay ay you. It is like a pig because of the high price.
naisagana tan din siged metlang di You with your company, please help them
maidawat en daida.
that they may succeed. And You, Lord, bless
these food prepared that it will bring success
to these people.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 6 continued…
Prayer for Bayani:
Bayani ed Kip-kipan, Bayani ed Maningil,
Bayani ed Dayag, Bayani kayu ay mapud Bayani of Kip-kipan, Bayani of Maningil,
Lanas, Bayani kayu ed Takbu, umali kayo, Bayani of Dayag, Bayani from Lanas,
dakayoy maayagan sina ay masinop et Bayani of Takbu, you are thereby summoned
mangan kayo. Tannay nauto nan busaang ay to gather here to eat. For the pigs offered to
idawat dan dakayo et ila-en yo ta nu waday you were already cooked. Come and may
mai-amag sina adi yan adi kayo en you oversee those who will work here that
pansaksakiten daida ya adi kayo en isisikin you will not let them encounter trouble and
da ida tan nay idawtan dakayos panganan sickness for they give you these foods. Here
yo. Yan na-ey di pilak, galey ya kulkuli, are money bills, special blankets, plates and
palato ya palata ay idawat da en dakayo. old coins for you. Bangan, your offspring
Yan nan ginanak mo abe ay Bangan ay residing in Kiwas, Kipkipan and Dayag, you
manbe-ey ed Kiwas ay nay,Kipkipan, ya are one called to come here and eat. Thus,
manbe-ey ed Dayag ay doy yan maayagan you must speak to them that if something
kayo ay mangan. Et yan esa ka kuma ay will be established here, do not let the
mankali en daida ta no waday mai-amag workers ill. Don’t let them acquire illnesses
sina ay palanta yan et adi da mansaksakit. because you are offered money, jar out of
Adi kayo pansaksakitin da ida tan laton ay clay, plates and mugs. Then, you are again
ma-awilan kayus pilak, kukuli ya palato asi summoned to gather here to eat these
nan tasa. Et nay ay maayagan kayo ay prepared foods and oversee to it that the
mangan sinan nauto ay naisagana en dakayo workers here will not get sick.
et laton adi ay adiyo pansaksakiten to danan
man-ubla to sin sina.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 2 . The ‘ mambunong ’ offering the materials placed in a ‘ liga - o ’ to the ‘ Am - med ’
Figure 3 . The set - up of materials for ‘Bayani’
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 4 . The ‘ mambunong ’ offering the drinks after the prayer
Figure 5 . The ‘ mambunong ’ offering the drinks during his prayer
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 6 . The ‘ mambunong ’ reading the bile of the sacrificial pig
Figure 7 . The ‘ mambunong ’ praying for the food and offering drinks
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 8 . The ‘ mambunong ’ performing ‘ basabas/bugaw ’
Communicated Messages during Rituals
Bilario Aludos explained during an interview that the messages being communicated
during the ritual depends on the situation or reason (discussed on the previous part of this study)
of performing such.
He cited event like when an ‘Am-med’ is asking for something, the ‘mambunong’ will talk
to ‘them’ informing that the ritual is being done to settle the problem by offering ‘something’ they
asked for. On the other hand, if situation is sickness because of destroying nature, ‘Bayani’ is done
to tell the unseen spirits that they are sorry for misbehaving and that they offer something for the
good health and guidance. Structure of prayers being communicated. Likewise, the structure of
prayers being communicated during the performance of ‘Am-med’ and ‘Bayani’ depends on the
situation why the ritual is being done. This supports what Taray (2008) noted in her study that
among Benguet people, they often articulate their aspirations for wealth, health and long life.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
In an interview, Aludos said that as ‘mambunong’, they do not have a book to look on which
messages will be invoked to the unseen spirits. He explained that when they received their role in
the society as ‘mambunong’, they had also received at the same time the knowledge on how to
perform this such as how to deliver the prayers. He added that this was just passed on to them by
the past ‘mambunongs’ through dreams. He added that the unseen spirits sometimes guided them
in terms of the words they utter and even the way they do things during the rituals.
On the other hand, Comila stated that the arrangement of these messages depends on their part as
‘mambunongs’. All of the key informants said that there is no exact arrangement of the messages
they incorporate in their prayers as long as it contains the concerns of those individuals. These
concerns were guidance and healing if the person is sick and forgiveness if they have hurt those
unseen spirits. As long as they knew the situation, they just based the contents on that reasons.
Based on the observation of the researcher and in her interviews, when uttering the prayers, the
‘mambunong’ always specify the names of the family of the ‘Am-med’ and concerned individuals
who called for the ‘Bayani’, specify the names of the unseen spirits which they call upon, and also
the materials for offering. This is the same with the explanation of Basalong (2009) about her study
conducted in Kapangan that the prayers of ‘mambunongs’ addressed to different spirits through
chants or simply recitations contains the names of the host family or the patients. It also enumerates
the offered materials, and recognizes the spirits whom the prayers are addressed to, and asks favors
from those spirits.
Eslao, key informant, added that every ‘mambunong’ has their own technique on how to
communicate with the unseen spirits.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
It can be noted from these explanations that there is no arrangement for the messages as long as
the message contains the concerns of the living individuals who requested the ritual.
To support these statements, the researcher gathered sample prayers of ‘Am-med’ and ‘Bayani’
for each of the situations (Table 7 and table 8). The sample prayers gathered are either prayed
during the set-up of the materials or before the meal.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 7. Sample prayers for each situation of ‘Am-med’
SITUATIONS
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
1.When the ‘Am-med’ is asking for
clothing and blankets as a Sik-a ay (nagan din ‘Am-med’) naey di idawat (Name of the ‘Am-med’), here is a pig, blankets,
replacement for ‘their’ decayed dan sik-a ay busaang, galey, badbado ay and clothing for your use if your things are
things.
pansukatam mu sana ay nadunot dasan usal already decayed. May you oversee the providers
mo. Et ilaem dana ta iyaam abu daida si swelti and give them luck, long life, and wealth because
da, umanduan da ya bumaknangan da tan adi they didn’t ignore you. They followed your
daka met linasoy. Tungpalen da din kinudaw request and may you change it with success. You
mo et umidawat ka si pansigedan. Iyaam daida give them and help them to receive luck, long life
et iyaan dakayo abu et tumulong ka abu ta and wealth and they will help you also.
manswelti da, umando biyag ya bumaknang da.
2. They want to be moved from the Naey yan mu maasneng kas nan kadam yan If you don’t want your position and place, that
place they were buried.
gustom sidi, ialis daka mon adikan en you like it to be moved, they will move you so
pansaksakiten daida tan naey ay maialis ka. No don’t make them sick because they followed your
din inbagam siyay tungpalen mi tan tumulong wish. What you said will be followed and may
ka abu tan usaley ka ay kina-diyos mi abu ay you help us because you are one of the gods that
emey ed sadi langit ay manulong en dakami. Et will go above to guide and help us. Here are foods
naey di insagana da ay panganan yo ta ilaem prepared for your consumption. May you help
ata tultulungam daida ay manpakan si busaang them feed healthy pigs so that if you will request
ta nu mankudaw ka yan waday idawdawat mi. next time, they will be able to provide it.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
3. The ‘Am-med’ just requested for Et siya mu naey mankudaw kayo et ibingayan Because you have asked, they will give your
foods and drinks because they da dakayo. Esten yo kuma abu daida ta request. May you guide them also for your credit;
crave for it and they know that mabigbig kayo ta bumaknang da adi metlang ta help them to have a good life so that they can still
their children can provide it.
waday ibingbingay da. Yan na-ey di naisagana provide your requests. Here are foods prepared
ay panganan yo, naey din kudkudawen yo. Et for you to eat, these are your request.
il-ilan yo adi metlang din pansigedan da.
Again, may you guide them for their success.
4. Executed just after their 40 days Alaem amin ay (nagan din ammed) din badom, (Name of the ‘Am-med’), you get all of your
after burial.
alaem amin ay gameng mo tan nay tinaynam clothes and all your things because you have
dakami. Et es-estem nan lupot mo ta way already left us. You take care of your clothing for
pansuksukatam. Adi kan i-eewey tan alaen di your everyday use. Don’t misplace it because
gait mo ay ammed et ewed di badum, pilak mo, other ‘Am-meds’ may get it. Keep this clothing
estem ay es-es-et isan be-ey mo. Nay di makan, and money safe with you. Here are foods, if you
mo waday gagait mo isa ay tinun-od mo, have companions with you, call them to eat with
ayagam abu sisya ta makikan, ta say mo wada you so that if their relatives will perform ‘Am-
abu di am-ameyan da yan ayayagan daka.
med’ for them, they will also call you.
5. ‘Laya’ and ‘Walsi’ which was executed just after the burial.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Dakami ay nabay-an, tan nay ma-walsian kami sinan danum ay indawat Apo Diyos, tadunen mi nan danum ay umando, bumaknang,
danum ay adi kasukpot si tyagew ya duam. Danuman na am-in ay kalubolubong. Et sik-a adi ay (nagan di ammed) yan ilaem, adi kan
man-id-idin tan naey iman met ay inam di am-in ay kukuam. Ewed kuma di an-anapem, et itulok mo ta mu nan tinaynam abu et sumiged
da kuma.
We, who are left in this world, will be blessed with this water which comes from God, water that gives long life, wealth, and water that
can’t be disturbed during rainy season and can’t be dried during summer. This water that gives life to the earth. On the other hand, (name
of the ‘Am-med’), you oversee them and don’t be naughty because you got all your belongings. We hope that you will not demand
‘something’ and allow the people you left to live peacefully.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Table 8. Sample prayers for each situation of ‘Bayani’
SITUATIONS
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
1. ‘Bayani’ are pissed off because Bayani kayo sinan (nagan din lugar ay kadan
‘Bayani’ of (name of the place or the area),
they are hurt.
da), umali kayo, adi kayo en pansaksakiten
come and receive our payments. Please help in
dakami tan nay manbayad kami. Naey di
healing this illness. Here is a chicken to be
manok ay paltien ya maipakan en dakayo. Nay butchered and cooked for you. Come and eat
mangan kayo et pakawanen yo danan nansakit and may you forgive the people who hurt you.
en dakayo. Tan sana od iman ay adi kayo
Because you can’t be seen, please have the
maila et dakayo kuma di manlis lisi a tan adi
initiative to give way because we can’t see you.
kayo od maila. Yan mo waday nadadael sin
If you have things destroyed, here are breakable
beey yo, naey di pinggan ay ibayad mi, et naey plates and money to change it. This money will
ida di pilak ay sukat dadin nadadael. Ilako yo
also serve as a payment, you can buy new
tasay masukatan san gameng yo ay nadadael. things to change what was destroyed.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
2. The people want to ask
Bayani kayo sinan (nagan din lugar ay kadan
‘Bayani’ of (name of the place or area), come,
permission from the ‘Bayani’ to
da), umali kayo, naey di idawat da ay gameng
we have prepared things for you. We are here to
allow them in cultivating their
yo. Ta mu mayad kayo yan kumaan kayo sina
‘home’ or place. (For building a
ask you to move into another place. This
house)
ay banda tan naey di palato, galey ya pilak ay
money, breakable plates, and blankets are for
idawat dan dakayo. Mat-an kayo kuma sin
you. We ask you to move in the mountainous
baken en mabe-eyan. Emey kayo sin
areas which have trees and mountain slopes so
kakakaewan ta say adi kayo madistorbo tan mu that you will not be disturbed because this place
sina-ey et dekorasyon da na et kumaan kayos
is for us to build our house. If you are hurt
na. Et nu nailaw-an ay wada di nasakitan sin
during the first cultivation of this land and we
damu ay panang-obla da ket ala pakawanen
have destroyed your things, here are the
yo mo wada di nadadael si bunag yo, be-ey yo. replacements. We ask you again to move in
Mo waday nadadael si palato, na-ey di sukat
areas where people cannot build house for you
na. Kumaan kayo, mat-an kayo sin baken
not to be disturbed.
mabalin ay mabe-eyan ay dondontog ya
bakras.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Perceived Importance of „Am-med‟ and „Bayani‟
According to the respondents, one importance of performing these rituals is for health and longer
life. Most of them were calling for „Am-med‟ and „Bayani‟ because of illnesses that cannot be
identified by physicians. Some respondents testified that they have been saved from suffering
those unidentified sickness.
As Aludos testified, “wada di in-amag ko ay naisaa napu ed ospital yan adida maanapan di
sakit na, et doy nanpai-amag da yan kaasina met nanbiyag”(I have performed one case wherein
a person who came from the hospital because they cannot identify his/her sickness asked me to
perform the ritual and was given another year to
live).
In the interview, it also came out that since this was the tradition of their dead ancestors, they
should follow and perform such for them to show their respect. Performing such gives them the
fulfillment in life as the rituals are viewed as an honor and thanksgiving to their dead ancestors.
Aglasi also said that „Am-med‟ is being performed to pray for the souls of their dead ancestors
to be with Him.
Balangcod believed that „Am-med‟ is really guiding and helping her family. She said that
because of doing the ritual, her daughter who did not pass the board exam became a permanent
teacher, earlier than those who passed. “Il-ilaek ket saken ay nanam amag si „Ammed‟ ket
nanam-ayak met, anggan nan adi nakaiskwela ay anak ko ket kaasi na ay baken marigrigat,
pati din naiaw-awan ay anak ko ay nan-marijuana et naisardeng na met yan nan-skwela si
vocational et way ubla na ed niman. Pati nan aapok ket nakaad-adal da met ida”(as I can see,
practicing „Am-med‟ makes my life easy, even my child who did not finish high school did
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
not became so poor, including my son who used drugs before stopped and came back to his
senses and finished a vocational course.
My grandchildren finished their education and got the job).
In „Bayani‟, the performance shows that they believed in „their‟ existence and that „they‟ were
being remembered as part of the society. All of the key informants and community respondents
believed in the presence of unseen creatures. Thus, they said that these unseen creatures must
not be neglected when hurt for „them‟ to guide the people and not to make them sick. These
unseen spirits were believed by the respondents to have been guiding and helping them in their
daily life.
Moreover, they perform these rituals when they asked for bountiful harvest,
guidance and success in life.
To some respondents who want to preserve the practice, difficulty of life is not a hindrance
because the practice goes along with the costly materials nowadays (discussed in the changes).
It is not that strict already. They cited one example wherein before,
„mambunongs‟ cannot negotiate with the unseen spirits if they can‟t provide the pig but now
they can bargain a chicken instead for a cheaper cost.
To the key informants, they wanted (as much as possible) that these practices would be
preserved for the next generation. Since these had been the tradition of ancestors before, it
should be passed on to the succeeding generations to come, Aglasi added. She also firmly
believed that this practice cannot be easily eradicated because this has been the root of their
identity and culture.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Values Gained from „Am-med‟ and „Bayani‟
It was found out in the study that there were values being communicated in the practice of „Am-
med‟ and „Bayani‟ as perceived by the respondents. The following were the gathered values
based on the interviews conducted.
Strengthens family ties. All of the respondents noted that through performing these rituals, their
family relationship and how they respect their ancestors are being strengthened. Balangcod
shared that when she calls for an „Am-med‟, she makes sure that her children including their
families and relatives are present for them to receive the blessings, too.
She further explained that nowadays, they could perform „Am-med‟ for their dead parents as
siblings and not as individual. Palaksa, another community respondent, also stated that when he
calls for the rituals, especially the „Am-med‟, he always invites his children who are working
away from the community to come home and together perform
the ritual.
The community respondents claimed that through everyone‟s presence, they were always
having bond with the other relatives who had been away for so long, which for them was a way
of strengthening their relationship.
Having high regards or honor to ancestors. This value is obviously gained from the ritual of
„Am-med‟, as explained by all of the respondents. Some respondents added that the memories
of their beloved dead family members will always be special; thus, their purpose of doing such.
Since „Am-med‟ is a ritual specifically for the spirits of dead ancestors, the prayers are mainly
to them. The prayer contains their gratefulness for their guidance and asked for the continuous
blessing from them.
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in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Rita Aglasi, a community respondent, said that performing „Am-med‟ is one way of showing
their respect to their beloved parents and other relatives. She added that this ritual is one way of
practicing the commandment number five which says, “honor your father and mother”.
This further strengthened the analysis of Taray (2008) that the persistence of ancestor reverence
among Benguet people is due to the understanding that ancestors play a vital role in the
fulfillment of their aspirations as individuals and as indigenous community.
Respect to elders. All of the respondents believed that through these rituals, elders are more seen
by the youth as reputable and respectable because of their crucial role in the conduct of the said
rituals. According to some community respondents, the community elders who were given the
task to manage such rituals are often consulted for advice and suggestions. All of the respondents
also noted that the community will not start the ritual without the go signal of the elders.
The five key informants also felt the high respect of the community to them especially that the
community is really following the orders coming from them.
The above result supports the study of Nuval (2010), Camiling (2011) and Palcon (2012) that
respect to elders is a common value gained from these kinds of rituals because of the role they
assume during these events.
Cooperation and coordination in the community. During the performance of these rituals, the
community is lending their hands to do their part in the preparation of the foods, this according
to some respondents.
Aniban and Eslao shared that during these rituals, the people, either adult or teenagers can be
seen helping and working voluntarily from preparation to restoration without someone telling
them to do so.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
This is the same with the result of Camiling (2012) that there is cooperation among farmers
when performing „Denet‟. She explained that the farmers who attended the ritual already know
that they have tasks in the ritual like butchering and cooking the chicken.
Respect to malevolent spirits. When a person called for a „Bayani‟ because of sickness caused by
hurting „them‟ physically and emotionally, the respect is shown. Aludos said that when people
admit their mistakes and asked forgiveness from the „Bayani‟, this means they are sorry for what
they did. This showed that they believed in the existence of unseen spirits. As Palaksa said, “tao
tupay iman ket mansakit nemnem na nu mainsulto, kaman metlang iman a sinan adi kaila ay
masaktan da metlang” (persons get hurt when insulted, this unseen creatures are just the same to
get hurt when insulted). Respect to environment.
Eslao said, “gapo ta mamati da ay wada di Bayani, dadin udom et umugyat da ay kalege-legem
si putputo si kaka-iw ya manrugit si ginawang ya udom ay kapuan di danum,” (because they
believed in the existence of „Bayani‟, the people are careful and cannot easily cut trees and
throw waste to rivers or any bodies of water). She added that because of this, a tree can be saved
and the waters will be free from pollution.
This statement is supported by statement in the data of NCIP-Benguet which explained that the
beliefs associated with supernatural beings have been helpful in the conservation of the forest as
the people would think twice first before planning to engage in activities detrimental to the forest
because of their fear in a divine punishment „inayan‟ (wrongdoings).
Values of sharing. As what was explained in the previous discussion, this value can be seen
when siblings are as one in providing materials needed for remembering their
„Am-meds‟.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
During the ritual, this was also seen when the community are gathered and eat together while
sharing foods and having conversations. Also this can be observed after the ritual because the
„mambunong‟ and other community members are given meats which were left after the meal.
This is more convincing when Taray (2008) stated that the fruit of one‟s labor are not only for
personal satisfaction but also for the enjoyment of the community. She further explained that
such sharing of blessing is seen in the ritual meal where the community of visible and invisible
beings come together to nourish themselves. They believed that the more person shares her/his
blessings to the community of the living and the dead, the more blessings will come into
his/her household and to the community.
Changes in the Practice of „Ammed‟ and „Bayani‟
It was found out in the study that there were several changes in the practice of these rituals like
the use of the word Diyos instead of „Kabunian‟. However, as to the process, only the practice
of „ngilin‟ and performance of „tayaw‟ and „sadong‟ were the noted changes. In the materials
there are some changes in the sacrificial animals and wine.
Sacrificial animals. Before, the sacrificial animals should be native only but now that there are
commercial pigs and chickens, they can be used. But Aludos still considered the color of animals
wherein the pig should still be black and not white specially when performing „Bayani‟. On the
other hand, A-at said that the color will still depend on the wish of the unseen spirits because in
his experience, he had used white pig for „Bayani‟ because it was „their‟ demand.
It can be noted from here that the materials needed including the colors of sacrificial animals
still depends on the wish of „Am-med‟ and „Bayani‟.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
The key informants explained that the acceptability of using commercial animals was because
few people nowadays are raising native animals such as pigs and chickens.
Wine. Nowadays, „tapey‟ can now be substituted with any alcoholic drinks. Before, „tapey‟
was the only drinks offered to unseen spirits. But key informants still claimed that even a 500
ml „tapey‟ should still be present when performing „Bayani‟ because this has been the
traditional drinks for them.
Aludos said that nowadays, „tapey‟ is seldom made because of scarcity and
decreasing yield of rice. He explained that the harvest are just good for their family and cannot
make enough for „tapey‟.
Interpretation of the bile. Wallac, a key informant, said that nowadays „mambunongs‟ can
bargain with the unseen spirits when „they‟ asked for another animals as what was interpreted
in the bile. According to him, this mostly happens when the family who calls for the ritual is
poor. He added though, that this is case to case basis depending on the situation why the ritual
is performed.
According to A-at, when the „mambunong‟ negotiate with unseen spirits of not
providing the number of animals they wished, the amount of money offered is higher.
The „ngilin‟ of the ritual „Am-med‟. Some changes in the practice of „Am-med‟ include the
„ngilin‟. „Ngilin‟ according to the „mambunongs‟ is the rest day of the family after the ritual.
Before, the family of the „Am-med‟ is strictly required to have some rest day for at least two to
three days. But now, it is not that strict already because the „mambunong‟ can now negotiate
with the unseen spirits. Wallac said that they can tell the unseen spirits that the living individuals
needed to work in order to earn money for living.
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in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Performance of „tayaw‟ and „sadong‟. The „tayaw‟ and „sadong‟ may not be performed by
the family especially when they do not have and did not borrow the musical materials needed
for these cultural dances. „Mambunongs‟ can talk to these unseen spirits and explain the reasons.
According to the key informants, these several changes were caused by the environmental
factors wherein the practice should cope up in order to maintain its existence. “Kasapulan abu
ay makikali sin ammed ya bayani ta anusan da nan
naisagana adi tan anngoy narigat met abu nan biyag ed niman”, (there is a need to talk to
„Ammed‟ and „Bayani‟ that they will consider what was prepared for „them‟ because life
nowadays is hard) said Aludos.
Also, Sagayo and Balangcod, both community respondents said that one cause of the changes
is the fact that children of the generation needed to have money for
Table 9. Changes in the materials needed and incidences in the process of „Am-med‟ and
„Bayani‟
BEFORE
PRESENT
Materials needed:
Native chickens or pigs
Commercial chickens or pigs
„tapey‟
Any alcoholic drinks
Incidences in the process:
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
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It is not followed strictly
The representation of the bile was strictly
followed
„Ngilin‟ may not be performed
„Ngilin‟ in the ritual „Am-med‟ was strictly
followed
„Tayaw‟ and „sadong‟ must be performed when It may not be performed
asked by the unseen spirits
education. It is not like before that living individuals can provide those costly demand because
they do not need to send their children to school to attain education.
Challenges Encountered in the Practice of „Am-med‟and „Bayani‟
Proliferation of different spiritual beliefs. Majority of the key informants and respondents
claimed that proliferation of modern spiritual beliefs is considered as one challenge in the
practice of „Am-med‟ and „Bayani‟.
Aludos and Eslao stated that there were few spiritual beliefs or teachings that criticize and
consider these rituals as “paganistic” activity that makes individuals who were already converted
as Christians not to perform the practice anymore.
This was the same with the finding of Bag-ayan (2010) in her study that the introduction
of Christianity made some of her respondents realize that there are no other gods but God alone.
On the other hand, Comila and Balangcod shared that reverend of some churches don‟t criticize
them but rather encourage them to continue their God given talent as „mambunongs‟. They
explained that those leaders of some churches believed that this practice should not be negatively
critiqued because they have significance in the society. However, some of the residents in the
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
community are the one considering the practice as part of being a pagan, which sometimes
discouraged someone who performs these rituals. Lack of interest of the youth. The respondents
said that the young generations nowadays are not much interested or aware of the practice. One
reason cited is when the students went to cities for education and doesn‟t want to go home and
attend the ritual. A-at said that the young generation of today are not willing to observe and know
the details about performing such rituals. They spend more of their times on the technologies
such as computer and television.
These statements were supported by the findings of; Mang-osan (2012) stating that during the
rituals, only few young people are observing when „bangil‟ is being done; and Bag-ayan (2010)
explaining that while older and middle-aged folks stay together and concern themselves about a
certain preparation for a certain ceremony such as „pedad‟, very few of the young people were
present. They are found out to be busy watching telenobelas and/or music television.
Aludos also stated that this has been a threat to the practice and to them as „mambunong‟.
He doubted that when they will be gone, the next generation might not know how to perform
these practices.
Economic aspect. Only few of the respondents consider the economic aspect as a challenge.
This is because of the changes in the practice. They can ask the „mambunong‟ to bargain with
the unseen spirits especially when they just had a limited budget for the ritual. Since the practice
is coping up with the modern environment, the respondents can still perform it. Besides,
according to the key informants, the money offered to the unseen spirits is still used by the living
individuals who called for the ritual. This is because of their belief that only the spirits of money
were the one needed by the unseen creatures. Aglasi and Balangcod said that the expenses will
be worth it because of the blessings and guidance of the unseen spirits which bring success in
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
their life. Furthermore, the key informants added that in this generation that the practice is not
that strict, the expenses are lesser because the maximum number of sacrificial animals being
butchered is only two.
These explanations above contradict the findings of Camiling (2012) and Bagayan (2010) that
financial or economic aspect was one of the challenges in practicing rituals. In the study of
Camiling (2012) every ritual requires sacrificial animals that require every farmer to raise
chickens and is obliged to buy two native chickens if no animals raised animals and to buy liquor
for the ritual. Also, during the ritual, if the meat is not enough for the number of farmers present,
they need to butcher again another
chicken.
The same with the study of Bag-ayan (2010) citing Karao as one of the tribe possessing
rich cultures but are neglecting some of their cultural practices and are selecting practiced
because of financial requirements.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
SUMMARY, CONCLUSION AND RECOMMENDATION
Summary
The study was conducted in the Kankana-ey barangays of Kapangan, Benguet to
determine the socio-demographic profiles of the respondents; identify the events and situations
where „Am-med‟ and „Bayani‟ is usually done; describe how „Am-med‟ and „Bayani‟ is
practiced in terms of: beliefs involved, materials needed, symbolisms of materials needed,
processes involved, structure of prayers being communicated in the practice of „Am-med‟ and
„Bayani‟. It also aimed to determine the values being communicated, discuss the changes and
to identify the challenges faced by the community in practicing the rituals.
This study also aimed to produce a short video documentary to show the actual performance
of the practice.
The researcher interviewed six „mambunongs‟ who served as the key informants of
the study. There were also nine community respondents who were purposively selected to give
additional information and to give more credibility to the study. Personal interviews with the
key informants and respondents were done to gather all the necessary information about the
rituals.
In the study, it was found out that both Ibaloi and Kankana-ey people practice these rituals.
The „Am-med‟ is termed as „Kadaring‟ in „Ibaloi‟ and „Bayani‟ is termed as „Tomongao‟
in Ibaloi. These rituals were performed depending on the specific situations like to cure
illnesses, ask for bountiful harvest, guidance, and permission to cultivate
„their‟ territories.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
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During the performance of „Am-med‟ and „Bayani‟, the materials being prepared were
different including the set-up for offering. On the other hand, there is no difference in the
processes of both rituals.
Furthermore, the key informants and respondents claimed that there are values gained in the
performance of these practices. The practice helps in strengthening family ties, enhancing
cooperation among the residents and shows respect to the elders. Also, they explained that by
performing these rituals, it shows honor to their ancestors. Moreover, it was found out that
the practice is significant to their life because they are guided, blessed and helped by the unseen
spirits to finish their education and reach success in life. These became the reason of most
respondents on why they want to preserve the culture.
However, few respondents don‟t want to preserve the practice because it is sometimes costly.
About the changes of the practice, there are several adjustments on the negotiations between
the „mambunong‟ and unseen spirits. There are also minimal changes on the materials used.
In the challenges encountered by the performers, the proliferation of modern religion came
out to be one. Other challenges were the present generation who don‟t have much interest on
the practice. This reason threatens the „mambunongs‟ or elders that the practice will be buried
with them and may not be able to reach the next generation.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Conclusion:
In this study, the researcher concludes that:
1. Just like any rituals, „Am-med‟ and „Bayani‟ are based on beliefs of groups of people
that had been passed on from generation to generation that became part of their belief system.
With this, strong belief on sacred being still exists in Kapangan, Benguet that became part of
their thought and life ways.
2. „Am-med‟ and „Bayani‟, which refer to both the unseen spirits and the ritual itself, are
being performed for several reasons identified in different ways through mediators such as the
„mansip-ok‟ or „mambunong‟.
3. The messages communicated to the unseen spirits depend on the situation why these
rituals are being conducted.
4. There are several values that can be gained from these practices that support several
studies on ritual performances.
5. Several changes occurred in the practice based on the changing slope of the
environment.
6. There were noted challenges in the practice of these rituals brought about by
modernization and introduction of several spiritual beliefs.
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in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Recommendations
Based on the finding and conclusions of the study, the researcher recommends the following:
1. More studies on „Am-med‟ and „Bayani‟ should be conducted to validate and
strengthen the results of this study.
2. A study on „Kadaring‟ and „Tinmongao‟ should also be done for the comparison
and contrast of these two rituals in the context of the Kankana-ey and Ibaloi people.
3. As recommended by Aludos, a compilation of „Am-med‟ and „Bayani‟ prayer
should be done in order for it not to be forgotten.
4. A study also on the content analysis of the communicated messages through prayers
should then be conducted to serve as the basis of the next generation to come.
5. As recommended by the respondents, these practices may still continue because of
the many cultural values attached to it.
6. Sensitive considerations as to how outsiders and religion converted individuals
regard these practices should be properly observed as these practices are still seen to be
effective and respected by majority of the community members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
LITERATURE CITED
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ALLAD-IW, A. 2005.Cordillera Indigenous Peoples Perform Own Rituals.
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2012 from
http://www.nordis.net/news/2005/ndw050320/ndw050320_9cordirituals.htm.
ALUDOS, B. „Am-med‟ and „Bayani‟ Definition. (Personal Interview).
BAE, CS. 2007. Ancestor worship and the challenges it poses to the Christian mission and
ministry. Retrieved February 22, 2013 from http://upetd.up.ac.za/thesis/available/etd-
05272008141650/unrestricted/0front.pdf.
BAG-AYAN F. 2010. Communication Strategies in Transmitting Cultural Practices Among
the Karao Tribe of Bokod, Benguet, BS Thesis, College of Agriculture, Benguet State
University, La Trinidad, Benguet. Pp. 41-45.
BASALONG, G. 2009. Indigenous Ways of Knowing „Mambunong‟ Practices Among the
Kankana-ey and Ibaloi in Kapangan, Benguet, BS Thesis, College of Agriculture, Benguet
State University, La Trinidad, Benguet. Pp. 25-26.
CAMILING, G. 2012. „Namuna ay Apit‟: A Documentation of „Denet‟ and its
Communicated Values Among the Farmers of Nakiangan, Abatan Buguias Benguet, BS
Thesis, College of Agriculture, Benguet State University, La Trinidad, Benguet. Pp. 26-29.
MANG-OSAN, O. 2012. Chanting Memories: „Bangil‟ as a Communication Practice in
Karao, Bokod, BS Thesis, College of Agriculture, Benguet State University, La Trinidad,
Benguet. Pp. 29-30.
NAPOLITANO, V. 1997. Becoming a `Mujercita': Rituals, Fiestas and Religious
Discourses.
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from
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NUVAL, P. A. 2010.Ba‟diw as a Communication Tool for Community Development in
Topdak, Atok,Benguet, BS Thesis, College of Agriculture, Benguet State University,
LaTrinidad, Benguet. Pp. 38, 41, 45.
O‟NEIL,D. 2006. Processes of Change. Retrieved November 21, 2012 from
http://anthro.palomar.edu/change/change_2.htm.
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in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
ORALLO, M. 1999. Benguet Kankanaey Wedding, Death, Sickness Prayer-rituals:Socio
cultural concepts and poetic devices. Retrieved November 21, 2012 from
http://dspace.slu.edu.ph/handle/123456789/226.
PALCON, E. E. 2012. The Power of Ritual: Capturing the Communication Processes in the
Practice of Mangmang for Community Development by the Bontoc Tribe in SitioBayabas,
Pico, La Trinidad, Benguet, BS Thesis, College of Agriculture, Benguet State University, La
Trinidad, Benguet. Pp. 29-32, 40.
SACLA, W. 1987.Treasury of Beliefs and Home Rituals of Benguet. La Trinidad Benguet,
Philippines. Pp. 4-8,10-14.
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Ceremonies.
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Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
PADSICO, ROBELINE T. APRIL 2013. Between the Living and Unseen Spirits:
Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet.
Benguet State University, La Trinidad, Benguet.
Adviser: Filmore Y. Awas, MDevCom
ABSTRACT
The study was conducted at the Kankana-ey barangays of Kapangan, Benguet
namely Sagubo, Balakbak, Paykek, Cayapes, Pudong, Central, and Cuba. It was conducted
from December 2012 to January 2013.
The study documented the processes associated in the practice of „Am-med‟ and
„Bayani‟ in Kapangan, Benguet, specifically it determined the socio-demographic profile
of the respondents; identified the reasons why the rituals is usually done; described how
these rituals are practiced before, during, and after; determined the messages being
communicated. It also identified the perceived importance of performing such and values
gained in the practice; discussed the changes; and determined the challenges faced by the
community in practicing „Am-med‟ and „Bayani‟.
The data gathered from the Kankana-ey community respondents and key
informants were through guide questions.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
The findings revealed that both Ibaloi and Kankana-ey people practiced these rituals but
were termed as „Kadaring‟ and „Tinmongao‟ in Ibaloi. These rituals were performed
depending on reasons like to cure illnesses, ask for bountiful harvest, guidance, and
permission to cultivate „their‟ territories. The materials being prepared during the rituals
were different including the set-up for offering but have no difference in the processes of
both rituals. Respondents also claimed that there were values gained in the performance of
these practices like strengthening family ties, honor to ancestors, respect to elders,
cooperation and coordination in the community, values of sharing, and respect to
malevolent spirits and environment.
There were also perceived importance of these practices such as good health, longer
life, bountiful harvest, and safety during travel. Also, several changes in the practice
specifically in the sacrificial animals and wine used were noted. The changes were bile
interpretation, performance of „tayaw‟ and „sadong‟, and „ngilin‟ in „Am-med‟.
Moreover, the challenges encountered by the performers were proliferation of modern
religion, lack of interest among the young generation, and the economic aspect.
Recommendations derived in the study were: more studies on „Am-med‟ and
„Bayani‟ should be conducted to validate and strengthen the results of this study; a study
on „Kadaring‟ and „Tinmongao‟ should also be done for the comparison and contrast of
these two rituals in the context of the Kankana-ey and Ibaloi people; as recommended by
Aludos, a compilation of „Am-med‟ and „Bayani‟ prayer should be done in order for it not
to be forgotten; a study on the content analysis of the communicated messages through
prayers be conducted to serve as the basis of the next generation to come; as recommended
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
by the respondents, these practices may still continue because of the many cultural values attached
to it; sensitive considerations as to how outsiders and religion converted individuals regard these
practices should be properly observed as these practices are still seen to be effective and
respected by majority of the community members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
INTRODUCTION
Rationale
Communication plays an important role in performing rituals. It is because of
communication that a ritual can be successfully done. Thus, as one main component of
communication, the messages being communicated to the spirits of unseen creatures are
significant to the people.
These messages communicated by the „mambunong‟ during rituals are directed to
the unseen gods and to the spirits of dead ancestors. These mostly contain phrases, which
ask for guidance, forgiveness and a request for healthy life and bountiful harvest.
Yet, the messages being communicated maybe dynamic. It may change from
generation to generation. The style of messages communicated in this present generation
may not be the same with the messages, which will be communicated by the people of next
generation. Thus, these messages need to be stored for the use of next generation.
In Kapangan, Benguet, the practice of „Am-med‟ and „Bayani‟ has been embedded
in the life of the Kankana-ey people. As observed, this was still practiced by most Kankana-
ey barangays in the municipality.
The „Am-med‟or „Kadaring‟ in Ibaloi is a ritual done for the spirits of dead
ancestors while „Bayani‟or „Tinmongao‟ in Ibaloi is performed for the unseen gods and
spirits of the trees, rivers, caves and rocks. The two rituals are usually done to appease the
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
„Am-med‟ and „Bayani‟, which causes the sickness or sufferings of a person. In
here, they butcher sacrificial animals and offer some materials like breakable plates,
blankets and money.
„Am-med‟ and „Bayani‟ is also done by the Kapangan community to ask the permission
of unseen gods and spirits of the dead ancestors to allow the community in digging up or
working in „their‟ places for the establishment of something (a project or establishments)
in the area. These rituals are performed through „mambunong‟.
However, despite its familiarity among the elders of the place, „Am-med‟ and „Bayani‟
seem not so familiar with the present generation. This may be the result of modernization
and globalization happening in our environment.
As what was explained by Ruth S. Batani, a social science professor, we cannot
totally erase these practices because they are part of our culture since time immemorial.
Even if we are now in the religion as Christians, we are still integrating the practices of
our ancestors before in our life. Also, in an Indian movie titled “Isi Life Mien” (In this
Life Only) which showed a father who was against the modernized style of Indian woman
because he wants to conserve their culture as a conservative and respectful Indian woman,
it was highlighted in one of his statements that elders are not opposed to progress but they
staunchly root for their culture which is a legacy that their children can inherit from them.
By means of documenting such rituals including the messages being communicated, it
will then serve as a guide and basis of the next generation. Therefore, this ritual of today
is then transmitted across time and space, stored, and later retrieved and used by the present
and incoming generation.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Statement of the Problem
Generally, the study documented the processes associated in the practice of „Am-
med‟and „Bayani‟in Kapangan, Benguet.
Specifically it answered the following questions:
1. What is the socio-demographic profile of the respondents?
2. What are the reasons why „Am-med‟ and „Bayani‟ is performed?
3. How is „Am-med‟ and „Bayani‟ practiced in Kapangan, Benguet?
4. What are the messages being communicated during the rituals?
5. What are the perceived importance of these practices?
6. What are the communicated values in the practice of „Am-med‟ and
„Bayani‟?
7. What are the changes in the practice of „Am-med‟ and „Bayani‟at present?
and,
8. What are the challenges faced in practicing „Am-med‟ and „Bayani‟?
Objectives of the Study
Generally, the study documented the processes associated in the practice of „Am-
med‟ and „Bayani‟ in Kapangan, Benguet.
Specifically, it:
1. determined the socio-demographic profiles of the respondents;
2. identified the reasons why „Am-med‟ and „Bayani‟ is practiced;
3. described how „Am-med‟ and „Bayani‟ is practiced:
a. before the ritual
b. during the ritual
c. after the ritual
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
4. determined the messages being communicated during the rituals;
5. identified the perceived importance of performing these rituals;
6. identified the communicated values in the practice of „Am-med‟and „Bayani‟;
7. discussed the changes in the practice of „Am-med‟ and „Bayani‟;
8. determined the challenges faced in the practice of „Am-med‟ and „Bayani‟;
and,
9. produced a short video documentary of the practice.
Importance of the Study
One of the importances in safeguarding intangible cultural heritage is the transmission of
knowledge. With this, the role of documentation is now being appreciated. The study
may help the community and the younger generation to have better and clearer
understanding of the rituals. This documentation may also contribute in the conservation
of the culture and help the others who are new to this practice be familiarized with these
practices. Further, this documentation maybe used for analysis and to support the process
of transmission. It may also serve as a medium to bring back the consciousness of the
community with these rituals.
Moreover, this documentation may bring awareness on the values communicated by
„Am-med‟ and „Bayani‟. The results may also be used by other indigenous groups in
promoting and preserving their indigenous knowledge, systems, and practices (IKSPs).
Furthermore, this study may also serve as references to other researchers with related
scope of study.
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Scope and Limitation of the Study
The study was limited in studying the practices including the messages being
communicated in the practice of „Am-med‟ and „Bayani‟ by the Kankana-ey of
Kapangan, Benguet. It focused on determining the socio-demographic profiles of the
respondents; identifying the reasons why „Am-med‟ and „Bayani‟ is usually done;
describing how „Am-med‟ and „Bayani‟ is practiced before, during, and after the ritual;
determining the messages being communicated during the practice of „Am-med‟ and
„Bayani‟. It also identified the perceived importance of performing such and values gained
in the practice; discussed the changes in the practice of „Am-med‟ and „Bayani‟; and
determined the challenges faced by the community in practicing the „Am-med‟ and
„Bayani‟.
The study was conducted in Kapangan Benguet where „Am-med‟ and „Bayani‟ is
practiced.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
REVIEW OF LITERATURE
Kankana-ey People of Kapangan
"Kankanay", also "Kankanai," "Kankana-i" or "Kankana-ey," has no definite
etymological derivation. It refers to the culture, the language, and the people who, together
with a neighboring group called Ibaloi, comprise the Igorot of Benguet, the southernmost
province of the Cordillera region. There are two Kankanay groups: the northern Kankanay,
also called Lepanto Igorot, and the southern Kankanay. Most of the northern Kankanay
are actually located not in Benguet but in the southwestern part of Mountain Province. The
southern Kankanay, on the other hand, are found in the municipalities of Mankayan,
Bakun, Kibungan, Buguias, and the upper half of Kapangan in Benguet. "Benguet" is also
a term used for the southern group of Kankanay, as well as for the other group of Benguet
Igorot, the Ibaloi, who inhabit the lower half and the most urbanized parts of the province,
which include the vegetable-growing valley of La Trinidad and the melting-pot city of
Baguio (Velasco, n.d.).
Velasco (n.d.) added that in physical characteristics, there are hardly any
differences between the northern and southern Kankanay. Both have brown skin,
sometimes tattooed, large eyes, and prominent cheekbones. The two groups are culturally
one, with similar institutions, beliefs, and practices. The more ancient northern Kankanay
were called "Lepanto" by the Spanish colonizers. This refers to administration areas whose
boundaries have changed through successive colonial regimes, but was known as the
missing center of the Cordillera.
As posted in the blog of the pen name Sheyz dated 2008, she explained that Kankanaey‟s
have been described in the early 1990 as like the Ibaloi but celebrates their
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
festivals “more splendidly”. Like the Ibalois, the Kankana-eys are the original inhabitants
of Benguet. Kankanaeys of Benguet perform rituals during weddings, death and illnesses
where native priests called the „manbunong‟ chant ritual prayers.
Beliefs and Rituals of the Kankana-ey of Kapangan
Every culture has its own religious beliefs and customs, which shape its people‟s life
ways. One aspect of these religious beliefs and customs is the performance of rituals on
different occasions. Inherent to these rituals are the prayers and chants. The Benguet
Kankana-eys, like any other member of an indigenous culture, performs rituals where
prayers are said or chanted by the native priest (manbunong). During these rituals, prayers
are said or chanted. These prayers and chants, which are expressed beautifully, exemplify
varied values and concepts of the Benguet Kankana-eys (Orallo, 1999).
Undoubtedly, the Benguet people love ritual performances. Ritual practices and
cosmological understandings cannot be separated from their daily rounds of subsistence
practices. This reminds us once again that analysis of the Benguet beliefs and practices
includes subsistence, kinship, and intimacy with the landscape and language. A general
observation on why the Benguet people love rituals is the fact that through their rituals
their collective beliefs and ideals are experienced, affirmed, and articulated in a much
deeper and more meaningful way than in creedal or doctrinal formulations (Taray, 2008).
Taray (2008) added that Benguet people believe in a community of sacred beings with
„Kabunian‟ as the creator and prime mover of everything that exists. Included in this
sacred community are the gods and goddesses, nature deities like the sun, moon, star and
other heavenly bodies, spirits dwelling in nature, and ancestors who are now in the
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
ancestral abode. „Kabunian‟, the gods and goddesses are perceived to have lived on earth,
gotten married, and have borne children. While on earth, they performed rituals and taught
people how to live and to observe the traditions. After death, they went to live in the sky
world but their relationship with the human world goes on.
Taray (2008) further explained that „Kabunian‟ is said to have lived in Mt. Pulog
(found in Kabayan, Benguet and second highest mountain in the Philippines) with his
beautiful wife Bugan. He protected his people from sickness and famine. He even cooked
rice for a family who had nothing to eat and henceforth, the family never went hungry
again. The story goes on to say that when „Kabunian‟ and his wife died, they went to the
sky world and the people started performing rituals to remember their good examples and
to thank them for their generosity and kindness. Such a story speaks of a people‟s belief
in a deity who partook of the joys and difficulties of the human condition and who acted
with compassion. Part of the sacred community are the „Ap-apo‟, „Ka-apuan‟, „Eyon-a‟
or „ammed‟, men and women who died generations ago and are now in the ancestral abode
with „Kabunian‟ and other deities. In their earthly lives the „am-med/ka-apuan‟ may have
produced offerings and celebrated „kanyaw‟ (rituals) for the spirits of those who had gone
before them.
Practices Associated with Unseen Spirits
Notably, much of the Benguet rituals are those that are performed in honor of their
ancestors (Taray, 2008).
Taray (2008) added that the persistence of ancestor reverence among the Benguet
people is due to the understanding that ancestors play a vital role in the fulfillment of their
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
aspirations as individuals and as an indigenous community. Ancestors remain part of their
community, their link to the divine, and their source of solidarity and resilience amidst the
joys and perils of life. Also, some of them may have been influential members of their
communities. Now, in the afterlife, they are bestowed the rank and respect that befit their
actions when they were men and women of this earth. Some were great warriors who
outlived their adversaries and now share the status of godhood. Some acquired their
prestige in the afterlife because of the rituals performed in their honor. Ancestors remain
members of the family or clan and their sacred status bestows on them the power to grant
blessings of prosperity, health, fecundity, and long life to their descendants. When the
living relatives remember their ancestors, they are helped in the fulfillment of their needs,
but if the ancestors are forgotten or neglected, it is also within their power to cause illness
or misfortune to the living. For the Benguet people, their mode of action is rooted in
lineage, consanguinity and affinity.
On the other hand, according to the data of NCIP-Benguet, as a people wealthy of
indigenous practices, the locals believe in spirits who guard the forests, which they call as
the „Bayani‟ or „Tinmongao‟ and enchanted trees. In connection, taboos or prohibiting
laws and beliefs associated with supernatural beings had been the locals‟ guide in
protecting himself or herself against bad luck caused by spirits. Moreover, these laws have
been helpful in the conservation of the forest as the people would first think twice before
planning to engage in activity detrimental to the forest because of their fear of a divine
punishment for wrongdoings (inayan).
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
These divinatory rites are performed through the „mansip-ok‟ and „mambunong‟
then followed by a sacrificial feast where animals are butchered and offered to the spirits
believed to be the causes of ailments (Velasco, n.d.).
Belief System in Rituals
The two major ethnic groups of Benguet: Ibaloi and Kankana-ey, are not far apart in their
belief systems. According to Sacla (1987), Benguet people believe in the existence of
unseen beings that emanate from the skyworld and the underworld. These unseen spirits
are believed to have power over man and can be manipulated by man to his advantage.
With these beliefs, the people strive to win favor of the spirits using prayers and material
offerings in a ritual (Sacla, 1987).
Sacla (1987) also noted that a ritual is being performed when these spirits are offended,
because they become vengeful and may cause sickness, death, poverty and misfortune to
man. The ritual is done to appease these spirits.
In Nakiangan Abatan, Buguias, a ritual called „Denet‟ is still performed by the
community. The study of Camiling (2012) defined „Denet‟as a simple ritual, usually
performed in the garden as a form of thanksgiving. This is done because the farmer expects
for a bountiful harvest. In addition, Sacla explained that their belief of appeasing the spirits
to void and be free of misfortune inflected upon man, which resulted to a belief system.
Thus, became the basis of the healing and thanksgiving rituals. These rituals became part
of the thought and life ways of people.
In an interview with Alsado A-at, he said that during rituals, the „mambunong‟ „read‟
the bile organs of the sacrificial animals. According to Allad-iw (2005), Kankanaey of
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Kibungan, Benguet believed in the bile-reading practice as this is performed in rituals
related to their lives as indigenous people.
Messages Communicated in the Practice of Ritual
For a ceremony to occur, something must be out of order. An individual or family
must identify an illness, an impending or recently completed journey, or other crisis as
disrupting the harmony that should exist. Arranging for the ritual proclaims this crisis,
calling forth aid from family and friends. The patient becomes the center of supportive
attention and is painted and sung over, his or her trouble is identified, and preliminary rites
mimic the release from evil the ceremony is designed to achieve. In the company of others,
the patient is purified by emetic, washing and sweat (Spickard, 1991).
In the study of Basalong (2009), it was explained that every ritual has prayers
addressed to different spirits. The prayers uttered were either through chanting or simply
reciting. The „mambunong‟ states the names of the host family or the patients, enumerates
the offered materials, and recognizes the spirits when the prayers are addressed to, and
asks favors from the spirits. The prayers are uttered before the animal offering is butchered,
after it was killed, and before it is eaten.
The Benguet people‟s aspirations for a fuller life or for well-being in this life and in the
next have no systematic and coherent textual articulation. In fact, their hopes and dreams
are often articulated in almost all their rituals. For example, the ritual meal, which is
always a part of their rituals, does not simply mirror their aspirations for solidarity,
abundance and sharing, but they are actually living out and experiencing such aspirations
in the here-and- now. When they come together to relax, to tell stories, and to share a
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
meal with the spirit-human worlds, they are living out their vision of communal solidarity
where people let go of their personal concerns in order to celebrate life and strengthen
their relationships. Social solidarity has always been primary among the Benguet people.
In their ritual performances, the Benguet people often articulate their aspirations for
wealth, health, long life, fecundity, unity, peace and stability in their village (Taray,
2008).
Communicated Values in the Practice of Rituals
According to Taray (2008), rituals are tools for enhancing life in its broad sense
and hence, ritual performance is an indispensable means in the attainment of dreams and
aspirations of the Benguet people. Equally important is the belief that such blessings can
only be granted with human cooperation and work. Work is understood as a participative
action of the spirit-human worlds in order to bring such blessings to this life and to the
next. The fruits of one‟s labor are not only for personal satisfaction but also for the
enjoyment of the community. Such sharing of blessing is actualized in the ritual meal
where the community of visible and invisible beings come together to nourish themselves.
Generosity/benevolence is part of their ethical life. They believe that the more a person
shares her/his blessings to the community of the living and the dead, the more blessings
will come into her/his household and to the community.
Also, in the study of Nuval (2010), he proved that a ritual has its own values. In
the case of „ba‟diw‟, values are being told through stories. This includes discipline,
morality, relationship with others, lessons learned from experiences, shared relationship
with others, emotional development, reconciliation for family members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
On the other hand, in the study of Camiling (2012), it was found out that the values
communicated includes; enhancement of cooperation among farmers, respondents
claimed that they honor their ancestors, participants respect and obey the advice and
suggestions of elders, they share one‟s blessing and strengthens family ties because of
everyone‟s presence. It was also revealed by Palcon (2012) that in the case of
„mangmang‟ as a ritual, unity; respect, volunteerism; generosity and protection of their
own practice were the values associated in it.
Changes of Cultural Practices
All Cultures are inherently predisposed to change and, at the same time, to resist
change. There are dynamic processes operating that encourage the acceptance of new
ideas and things while there are others that encourage changeless stability. It is likely that
social and psychological chaos would result if there were not the conservative forces
resisting change (O‟Neil, 2006).
According to the respondents of Palcon (2012) in her study; „mangmang‟ today
has many changes. They no longer practice „kapya‟ instead; they now utter the prayer
which is offered to the Lord for the reason that only few elders know the „kapya‟ and that
most of elders don‟t attend the practice because of illness. Also, the use of sacrificial
animals changed because nowadays it is not only limited to native animals but foreign
breeds can also be used.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Also, in the study of Camiling (2012), „Denet‟ as a practice has also changes: in
the old practice, rice wine are used but now, they can use any wine as a substitute;
„pudong‟ is only placed nowadays in one corner of the garden not necessarily placed in
every corner; and the meat from the butchered sacrificial animal can now be eaten in the
garden not necessarily in the house because it can already be performed at daytime unlike
before that they only perform the ritual at night.
On the other hand, in an interview with the elders of Kapangan, Benguet, they said
that the practices of rituals in this generation are not that strict. They cited the burial
practices wherein the relatives of the dead can already take a bath after the burial unlike
before that they will wait for weeks before they could do such thing. They also added that
because of the changes in the rule of sacrificial animals like the acceptance of chickens
only instead of pigs, other people are not much afraid to do again their mistakes thinking
that chicken is cheaper than pigs.
Challenges Encountered in the Practice of Rituals
Every ritual requires the offering of sacrificial animals (Camiling, 2012). Besides,
it requires every farmer to raise chickens and if he does not raise any, he is obliged to buy
two native chickens and liquor for the ritual. Also, during the ritual, if the meat is not
enough for the number of farmers present, they need to butcher again another chicken.
Proliferation of modern religious beliefs and lack of interest among the young generation
were also included.
The same with the study of Bag-ayan (2010), financial problem became one
challenge too. Although Karao possesses rich cultures, some of their cultural practices are
being neglected and are selectively practiced because of financial requirements. One of
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
their grandest cañao was now being ignored because of the growing international economic
crisis which causes goods to cost higher and higher. A small pig for example costs
thousands.
Change in spiritual beliefs is also one challenge because of the introduction of
Christianity that there is only one and only God. Her one respondent said that Christianity
made them realize that there are no other gods but God alone (Bag-ayan, 2010).
The finding is the same with the argument in the study of Bae (2007) that ancestor
worship is incompatible with Christianity or any religious beliefs. Also Napolitano (1997)
stated that the priest and their assistants are criticizing the traditional ritual of Mexico such
as the fifteenth birthday and virgin celebration among the girls.
On the other hand, during the rituals, only few young people are observing when
„bangil‟ is being done (Mang-osan, 2012). Moreover, while older and middle-aged folks
stay together and concern themselves about a certain preparation for a certain ceremony
such as „pedad‟, very few of the young people were present. They are found out to be busy
watching telenobelas and/or music television (Bag-ayan, 2010).
Definition of Terms
„Am-med‟. This is a Kankana-ey tribe ritual for men and women who died
generations ago and are now in the ancestral abode with „Kabunian‟ and other deities.
„Bayani‟. It is another ritual of „Kankana-ey‟ tribe specifically to appease malevolent
spirits („tinmongaos‟).
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in Kapangan, Benguet (Figure 1). It is about 29
kilometers away from the Provincial Capitol of Benguet and 35 kilometers away from the
city of Baguio. The municipality of Kibungan, South by Tublay and Sablan bound it on the
North, East by Atok and West by the Province of La Union.
Rugged mountains and hills with the highest elevation of about 1,700 meters above
sea level and lowest elevation of 200 meters above sea level characterize the municipal‟s
terrain. It is accessible via air and land transportation. The common means of transportation
are jeeps and buses.
The municipality has an approximate total land area of 17, 327 hectares. Gadang is
the largest Barangay with an area of 2,925 hectares consisting of 16.88% of the
municipality. Gaswiling was the second largest area with 2,825 hectares constituting
16.30% of the municipal land area and third was Barangay Sagubo while Cayapes is the
smallest with an area of 287 hectares. Kapangan belongs to the fourth class municipality
of Benguet.
The study was conducted on December 2012 to January 2013.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 1 . Map showing the locale of the study
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Respondents of the Study
Nine respondents from Kankana-ey Barangays were purposively selected for the
study with the following as the criteria: a resident of Kapangan and belonged to Kankanaey
group; and able to witness and participate in the practice of „Am-med‟ and „Bayani‟. They
were also the ones highly recommended by the community members because of their
varied knowledge about „Am-med‟ and „Bayani‟. These nine respondents were referred
to as the „community respondents‟.
There were also five key informants who served as the source of knowledge about
these practices including those who performed the said practice.
Data Collection
The data from all the respondents were collected through personal interview using
guide questions.
To enumerate the methods used in collecting data, the researcher conducted site
visits, observation, and direct interaction with the key informants and the community
respondents. Kankana-ey was the language used for easier interaction as preferred by the
respondents specially in terms of identifying the reasons; discussing the changes in the
practice; describing the processes involved before, during, and after the ritual; structure
of prayers; identifying the perceived importance of the rituals, messages and values being
communicated; and determining the challenges faced by the community in practicing the
rituals.
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Archive retrieval and review of existing documents were also conducted for additional
information that contributed in attaining the objectives of the study.
Data Gathered
The data gathered focused primarily on the processes involved and the messages
being communicated in the practice of „Am-med‟ and „Bayani‟. Specifically, the study
was able to gather the socio-demographic profile of the respondents; reasons why
„Ammed‟ and „Bayani‟ is usually performed; and values being communicated in the
practice. Processes involved on „Am-med‟ and „Bayani‟ before, during, and after;
structure of prayers being communicated; perceived importance; and changes in the
practice of the rituals at present were also noted including the challenges faced by elders
and the community in practicing the rituals.
Data Analysis
The gathered data were consolidated, tabulated and analyze using descriptive
analysis and were processed and presented in a narrative form.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
RESULTS AND DISCUSSION
Demographic Profile of Respondents
Table 1 presents the demographic profile of the six key informants who were
categorized according to name, age, address, and number of years of performing the ritual
„Am-med‟ and „Bayani‟. They were interviewed for the intensive explanation of
„Ammed‟ and „Bayani‟.
The key informants belonged to Kankana-ey ethno-linguistic group and had
performed „Am-med‟ and „Bayani‟ for more than 20 years and were knowledgeable on
the said practices.
They were „mambunong‟ Bilario Aludos, Blas Wallac, Alsado A-at, Betina
Comila, Gaynap Eslao, and Legazpi Aniban. It can be noted that most of the
„mambunongs‟ were male. The other informants explained the reason why there were
lesser number of women who performed „Bayani‟ and „Am-med‟. Aniban and Wallac,
both key informants, said that “no babae gamin ay mambunong et lasuyen da, adi dan
egyatan tan kanan da ay la-lalaki kanu dadin kaadwan ay Bayani”(If the „mambunong‟
is a female, there is a tendency that the „Bayanis‟ will not listen to them since many
believed that „Bayanis‟ are mostly male).
As shown in the table, it can be said that they were proficient in the said practice
because they have been performing this for more than 20 years and the community trusted
them to perform such.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
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On the other hand, there were nine community respondents who also belonged to
kankana-ey ethno-linguistic group and were categorized according to name, age, address,
and number of years of participating in the rituals.
It was shown in this study that they have been participating in the rituals for more
than 20 years with only one who had 12 years of experience (Table 2). Teodora Balangcod
having the longest number of years in participation was also blessed by God to perform the
ritual „Am-med‟. They also claimed to be knowledgeable on „Am-med‟ and „Bayani‟.
This proved the statements of the community members that they are indeed knowledgeable
of these practices; thus, recommended to be interviewed for this study. The longest number
of years participating in the rituals was 70 years. During the interview, most of these
respondents noted that they had been witnessing the rituals since childhood.
Among the nine community respondents, five were from Barangay Balakbak. Two
were from Central and the two were from Cuba and Sagubo. It can be noted here that most
of the respondents were from barangay Balakbak. This is so since the said barangay was
the most active performer of „Ammed‟ and „Bayani‟, as attested by all of the key
informants. In addition, almost all of the community respondents attested that residents of
barangay Balakbak are more conscious in the existence of these two practices because it
has been practiced in their area for long.
During the conduct of this study, it came out that residents of other barangays are
not already practicing these rituals because of some factors, which were discussed in the
latter part of this study.
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 1. Demographic profile of the key informants
NAME
AGE
ADDRESS IN
NO. OF YEARS OF
KAPANGAN
PERFORMING THE RITUALS
Bilario Aludos
80
Sagubo
36
Legazpi Aniban
77
Balakbak
53
Betina Comila
63
Paykek
36
Gaynap Eslao
85
Cayapes
23
Blas Wallac
89
Sagubo
20
Alsado A-at
81
Pudong
20
Table 2. Demographic profile of the community respondents
NAME
AGE
ADDRESS IN NO. OF YEARS PARTICIPATING
KAPANGAN
IN THE RITUALS
Lais Tagtag
84
Sagubo
20
Rita Sapigao
70
Central
12
Bokto Palaksa
85
Central
50
Calisto Cabinta
70
Cuba
35
Sally Sagayo
81
Balakbak
50
Alice Danis
55
Balakbak
40
Janette Danis
29
Balakbak
20
Rita Aglasi
75
Balakbak
60
Teodora Balangcod
83
Balakbak
70
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Reasons why „Am-med‟ and „Bayani‟ are Performed
It was found out in this study that there were reasons on why the kankana-ey people
of Kapangan believed and performed these rituals. The key informants explained that
„Am-med‟ (dead ancestors and the ritual itself) is done when their dead ancestors are
asking for „something‟ through appearing in the dreams of „their‟ living relatives. Also,
it can be performed during „agamid‟ (remembering dead ancestors) to show that „they‟
are still remembering „them‟ and consider „them‟ as part of the family. These were the
other situations for performing „Am-med‟: when „they‟ want to be moved from the place
„they‟ were buried; „they‟ just requested for the food and drinks; forty days as „Am-med‟;
„laya‟ and „walsi‟; and in any ritual wherein „Am-med‟ are involved such as „pamakan‟
and house blessings.
On the other hand, „Bayani‟ (malevolent spirits and the ritual itself) is performed
just for two reasons. One is to appease and ask forgiveness from these malevolent spirits
who caused illness to the person who hurt „them‟ and the other reason is to ask permission
from „them‟ to allow the people in cultivating „their‟ territories. On the latter part of this
study are the extensive explanations on the reasons of conducting these rituals.
Am-med. The term „Am-med‟ for Kankana-ey people and „Kadaring‟ for Ibaloi
people referred to their dead ancestors. All of the respondents claimed that „Am-med‟ for
the community is a ritual performed for their beloved ancestors.
According to the key informants and community respondents, performing
„Ammed‟ had really been part of „Kankana-ey‟ people of Kapangan, Benguet and had
been embedded in their life since birth. They also emphasized that this should not be
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
neglected because „Am-med‟ guide and bless those who remember them. Also, „Am-
med‟ can be performed during „agamid‟ (remembering dead ancestors) to feed and give
them things and to show that „they‟ are still honored and remembered as part of the family.
To further elaborate, Aludos, key informant, explained that this ritual is usually
done when the „Am-med‟ is asking (through dreams, unidentified illness or in different
ways as identified by a „mansip-ok/traditional fortune teller or „mambunong‟) for clothing
and blankets as a replacement for their decayed things. Another situation is when „they‟
want to be moved from the place they were buried because accordingly there are some
instances (e.g. when there are house of termites inside the area) why the dead ancestors
are not comfortable with „their‟ place.
„Am-med‟ can also be performed when a „mansip-ok‟ figured out that dead
ancestors request for foods and drinks because they want to taste the success of their
children. Balangcod, community respondent, cited one event when the „Am-med‟ appears
in the dream of his/her child asking for food and drinks because they had a good life in
terms of financial wherein they followed the request and had continued to live a good life.
This is also executed just after their 40 days as „Am-med‟ (40 days after burial of a
certain ancestor). Wallac said that the „Am-med‟ will get all his belongings when he was
still alive. There is also the situation during the burial of the dead which they call as
„laya‟ and „walsi‟. This is performed through the use of water sprinkled to the residents
of the community and will serve as a cut off line between the living individual and the
dead.
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This means that they communicated with the „Am-med‟ that there will be no living
individuals who will die and follow him/her in the next days or coming weeks and months.
It is also a ritual performed in another ritual as long as a certain or group of
„Ammed‟ is/ are involved or required to be communicated in a certain event or situation.
One example of this is the „pamakan‟ during peace rituals. Wallac, key informant, said
that it is called „pamakan‟ because the purpose is to feed the spirits of dead soldiers.
During this kind of ritual, the „manbunong‟ always pray for and ask blessings from the
dead veterans and soldiers who fought for the freedom of the community and contributed
a lot to the attainment of peace and development in the community and nation as well.
Another is during the conduct of house blessing where they can call for their „Am-med‟
to feed them and at the same time asks for a continuous guidance and blessings.
Another ritual where „Am-med‟ is done will be during „Agamid‟ or „Palagip‟. In
this event, the children will again offer food, money and clothing to the „Am-med‟ or just
simply pray for their souls.
Balangcod, explained that “obligasyon tako ay anan-ak din panag-amag sina ay
ritual kas pananglagip ya panangipaila c respeto tako en daida” (performing this ritual is
our obligation as children to show our honor to our beloved ancestors). Taray (2008) in
her study titled, “Understanding Ancestor Reverence in the Benguet Tradition” has this to
say with regards to this respect to the dead ancestors of the community:
“The persistence of ancestor reverence among Benguet people is due to
the understanding that ancestors play a vital role in the fulfillment of their
aspirations as individuals and as indigenous community.” Meanwhile,
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Comila, another key informant, added that the spirit of the ancestors help
the living people in many aspects like in health and bountiful harvest. She
proved this when she saw an „Am-med‟ in her garden in the form of rats.
These rats were responsible in eating those pests like larvae of cabbage
butterflies. Comila believed that
„Am-med‟ could take on different forms such as an animal or insect. Comila
believed that during travels, people who did not forget their „Am-med‟ are given safety
away from any accidents. She cited one situation when a couple met an accident in the
mountain slopes but they saw their dead ancestor lent their hand and helped them get out
of the car until they reached the road without any bruises.
For Aludos, he believed that the soldiers who have died during the World War II
would guide them in their journey to this world since they have the power to guide their
„kailyan‟ being considered as heroes of the community. With these belief and respect of
the community to the „Am-med‟, there is a need for them to perform such to feed them
and to show that their great contributions were not forgotten even if they are in another
life. Taray (2008) supported this by explaining that “the people who have been influential
during their lifetime are bestowed the rank and respects that befit their actions when they
were men and women of this earth”.
It was noted that base on these beliefs of the „Am-med‟, the kankana-ey people of
Kapangan are performing the ritual whenever they suffer the situations because they
believed in „their‟ existence and role as dead ancestors. Bayani. „Bayani‟ for Kankana-
ey and „tomongao‟ for Ibaloi refers to the malevolent spirits. The key informants stated
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
that this „Bayani‟ is a ritual performed for the unseen spirits who are believed to be living
in caves, body of water, trees, and mountains.
There were three origin of „Bayani‟ gathered during the interview. In the
explanation of Comila, during the first days, „Bayani‟ were considered as the first
creations of God (Kabunian); however, they were not humans. But because there were no
wide lands and fields to cultivate, „Kabunian‟ decided to put them in mountain slopes
(bakras), caves (liyang), middle body of waters, water spring (ubbog), and places where
rivers and creeks meet. These became their home.
On the other hand, in the version of A-at, another key informant, „Bayani‟ were
from the blood of Bangan (a goddess) who stayed up above before. Because her children
were so naughty to her, she decided to put them in the earth and assigned them to those
places. Also, in the story of Wallac, „Bayani‟ originally lived in the sky above but was
sent in the earth because they are sinners. Thus, they were assigned to stay in caves,
mountain areas, trees, and body of waters.
It can be noted here that the origin of the „Bayani‟ differs from one respondent to
another. What is common to them however, is „their‟ nature and places where „they‟ stay.
According to Eslao, when these malevolent spirits are being hurt, they will cause illnesses
to the people who are responsible. She cited some circumstances wherein a person had
cultivated parts of the mountain and cut trees they owned that caused illness to him/her.
Also, they do not want individuals to urinate and leave their feces and other personal waste
on any bodies of water because it is their home. She highlighted that because of these
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
beliefs, some are becoming aware of the consequences making them more careful to their
actions.
This is related to the data of NCIP-Benguet which stated that beliefs associated
with these supernatural beings had been the local‟s guide to think twice before planning
to engage in activity because of their fear of a divine punishment for wrongdoings
(inayan).
Sacla (1987) has this to say about this belief systems of the community: “Their
belief of appeasing the spirits to void and be free of misfortune inflected upon man, which
resulted to a belief system. This became the basis of the healing and thanksgiving rituals.
These rituals became part of the thought and life ways of people.
Based on these beliefs, the people are performing the ritual upon knowing the cause of
their sickness (the same with „Ammed‟ in the role of „mansip-ok‟ and „mambunong‟)
because they accept their mistakes. During the interview, Eslao explained that this ritual is
done when some of the „Bayani‟ will cause illnesses to the person/s who has/have hurt
„them‟ physically and/or emotionally. Physically, Eslao explained, in the sense that „they‟
have been harmed by the people who are working in the mountains as part of their
„kaingin‟ (burning of trees in the mountains for cultivation purposes) activity. In one event
she performed is when the person who cut trees for „kaingin‟ got sick because he had hurt
the „Bayani‟ physically. In here, they prepared a chicken and rice to ask forgiveness and
settle the created problem.
It is emotionally on the other hand when the person put his/her waste in what these
„Bayanis‟ consider as „home‟ like the creeks and caves. Eslao cited one case wherein a
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
lady threw her used sanitary napkin on the water spring and got sick. She called a
„mambunong‟ to perform the ritual and offered chicken to appease the malevolent spirits
and asked forgiveness for what she did.
The statements of Eslao support what Sacla (1987) noted that a ritual is being
performed when these spirits are offended, because they become vengeful and may cause
sickness, death, poverty and misfortune to man. The ritual is done to appease these spirits.
Aludos added that „Bayani‟ is also performed when people will ask for permission
from the „Bayani‟ to cultivate a certain land or for development purposes. Such was the
case in the performance of „Am-med‟ and „Bayani‟ in Kapangan, Benguet when the
community asked for permission from the „Am-med‟ and „Bayani‟ to cultivate some part
of „their‟ territory for the establishment of a mini-hydro project in the area. This was
conducted along the river of Pudong, Kapangan. During the ritual, the „manbunong‟ asked
permission from the „Bayanis‟ to have this project be implemented in the area since their
“home” might be affected. They also asked for guidance from these unseen spirits to give
strength to the laborers and workers of the project to make it successful for the betterment
of the community.
Processes in the Practice of „Am-med‟ and „Bayani‟
There were no major differences as to how „Am-med‟ and „Bayani‟ are practiced
in different occasions or situations in Kapangan, Benguet, this is according to the
respondents. Discussions here include the common materials needed, symbolisms of
materials used, activities done and the messages being communicated before, during, and
after the rituals as narrated by the respondents.
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Before the ritual. There were specific materials required to complete the rituals. In
the practice of „Am-med‟ and „Bayani‟, the materials needed were not the same but the
procedures of completing both rituals were the same (Table 3 and Table 4).
Usually, a consultation with the „mansip-ok‟ (traditional fortune teller) is done
when an individual is suffering from illnesses. According to the key informants, in this
generation, most of the people calling for „Am-med‟ and „Bayani‟ were those with
illnesses that cannot be identified and explained by medical experts. In a case observed
during the study, this consultation was done to figure out if the cause of the illnesses was
either „Am-med‟ or „Bayani‟. After figuring out the cause, the „mansip-ok‟ relayed the
wish of spirits if what kind of materials they needed. Next was going to the „mambunong‟
to set the specific date for the ritual.
On other situation wherein people will voluntarily perform „Am-med‟ for their
beloved ancestors, concern party will just set specific dates with the „mambunong‟. It is
the same when the purpose of performing „Bayani‟ is to ask permission from „them‟ in
order to cultivate areas of „their‟ home.
During the rituals. During the rituals, the following activities were done based on
actual performance observed: preparation of materials; prayer before cooking the
sacrificial animals; butchering the animals; reading the bile; cooking the meat; and another
prayer for the cooked food specifically to call „them‟ as the priority to eat.
„Tayaw‟ (male cultural dance) and „sadong‟ (female cultural dance) is also done after
eating.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
In the preparation for „Am-med‟, the materials needed depend on the cause or
situation why it is performed. But all of the key informants cited the usual materials used
during „Am-med‟ as far as they can recall. These were: pig or chicken, rice, rice wine
(„tapey‟), money („pilak‟), blankets or „galey‟ (ordinary for poor „Am-med‟, for rich
male „Am-med‟ is „denli‟ or „pinagpagan‟ while „kuabaw‟ or „bandala‟ for female), and
complete set of clothing depending on the sex of „Am-med‟.
The materials generally needed for „Bayani‟ were: pig/chicken, rice, breakable
plates („pino‟), breakable bowl („malukong‟), mug („tasa‟), gold and silver colored
money („palata‟), jar out of clay („kuli‟), pot („banga‟), „tapey‟, and two blankets
(„pinagpagan‟ and „kundiman‟).All of the key informants explained that the materials for
the „Bayani‟ are breakable because they are rich. The breakable materials symbolize their
prosperity. In the set-up of materials for „Am-med‟, „galey‟, „pilak‟, and the clothing
were placed in a „liga-o‟ together with „tapey‟ and the sacrificial animals (Figure 1).
In the case of „Bayani‟, the two blankets were hanged and below it are the animals
and „liga-o‟ where the others materials were placed (Figure 2).
Gaynap, a key informant, explained that the blankets for the „Bayani‟ should be
hanged for the unseen spirits to notice that a ritual is being performed for „them‟. After
the preparation and set up of materials, the „mambunong‟ will appeal to the „Am-med‟
and „Bayani‟ through prayers. A sample prayer for the unseen spirits is presented in Table
5.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Aludos explained that these were the set up that have been practiced by the past
„mambunongs‟ and their ancestors before, therefore they have to follow the same
considering thata they are now and the „mambunong‟ in the community.
In the prayer for „Bayani‟, the „mambunong‟ needed to specify the names of
places where „they‟ live for „them‟ to understand and consider that „they‟ were the ones
called for to gather and celebrate the ritual.
After the prayer, the assigned residents butchered the animals. On the other hand, the
„mambunong‟ uttered a short message as he offered the drinks to the „Am-med‟ and
„Bayani‟ (Figure 3).
Other respondents said that in some instances, other „mambunong‟ are offering the
„tapey‟ while uttering the prayers to the spirits (Figure 4). After few minutes, the
individual who called for the ritual will also drink to show that he/she socialized with the
unseen creatures.
When the animals were already butchered, the „mambunong‟ read the bile. This
process is the same with the article of Allad-iw (2005) saying that the Kankana-ey of
Kibungan, Benguet believed in the bile-reading practice as this is performed in rituals that
are related to their lives as indigenous people. Bile reading is being done and interpreted
by the „mambunong‟ through the position of the bile and water present in it (Figure 5).
Aniban, a key informant, said that through this process, they will be able to
determine if the spirits accepted the offers. Every „mambunong‟ has his/her own
interpretation of what the bile represented. To some „mambunong‟, a „sumlit‟ (the bile is
out) means that something is wrong but to some „mambunong‟, this means good because
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
the individual who called for the performance will easily regain the cost of the materials
used in the ritual. On the other hand, if the „mambunong‟ had seen bad signs in the bile,
they will offer another sacrificial animal that will manifest good signs.
Aludos and Wallac said that in the rituals they have performed, the maximum
number of animals offered was only two. After reading the bile, the meat of the butchered
animal were sliced and cooked. While cooking, community dancing was done either as a
form of thanksgiving, to continue to appease the spirits, or to just have fun.
During the observed rituals, „tayaw‟ were usually performed with the presence of
the „mambunong‟ who uttered prayers every after a certain routine. After a prayer, a
„tapey‟ was served and drank by the dancers and those people surrounding the dancers.
According to one respondent, in cases that the „tapey‟ was plenty, the community
members who are present during the ritual may also drink. Elder women usually served
this. After the meat was cooked, the „mambunong‟ again appealed to the unseen spirits.
The people who have called for the ritual will be together with the „mambunong‟ for
another prayer. The sample prayer before meal is shown in Table 6.
As observed during the study, offering of the foods together with the drinks was
done during the prayer. This practice of calling the spirits first meant that „they‟ were the
priority in this ritual (Figure 6). Balangcod, a community respondent said, “kasapulan ay
daida di damu ay maayagan ay mangan tasay mankuri nan naiamag ay ritual, daida di
damu tan daida di gapu na nan ritual ay naiamag”(they should be the first to be called
for meal in order for this ritual to be successful, besides they are the main reason for
performing this ritual).
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
According to some respondents, to some „mambunong‟, they are pouring a small
amount of wine during the offering. A-at said that the small amount of wine poured is for
the friends of their „Am-med‟ and the „Bayani‟. After that, the family or other individuals
who called for the rituals will then be called after a minute to eat with the spirits. As what
Balangcod stated, this will show that they are having socialization with „them‟. She added
that this shows the value of their „Am-meds‟. After few minutes, the foods were served to
the people who have attended the ritual.
Process after the ritual. When the meal is over, the „mambunong‟ will talk to the
living relatives of the „Am-med‟ and will impart some advice that he/ she received from
the spirits. It is the same with the „Bayani‟. Moreover, if the „Am-med‟ and „Bayani‟ had
asked for „tayaw‟ and „sadong‟, this is performed after the meal. But, to some events,
„tayaw‟ and „sadong‟ are performed while waiting for the food to be cooked. Wallac, key
informant, explained that this is another form of socialization between the living and the
spirits. The families of „Am-med‟ and community will join the „tayaw‟ and „sadong‟. For
„Bayani‟, Balangcod said that the dance is only „tayaw‟ because of the belief that
„Bayanis‟ are naughty to female persons.
During the cultural dance, the „mambunong‟ will also bless the participants
through uttering words, which they call „Bugaw/Basabas‟(Figure 7). The key informants
explained that as one of the changes in the ritual, this practice of „tayaw‟ does not need to
be performed nowadays. Thus, the community may just leave or may opt to stay in the
area after the meal.
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“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 3. Processes and Symbolisms of Materials needed in ‘Am-med’
STAGES OF THE
PERFORMER
PROCESS
MATERIALS
REPRESENTATION OF
RITUAL
MATERIALS
Before the ritual
‘Mansip-ok’ and the family Consultation with the
of ‘Am-med’
‘mansip-ok’
‘Mambunong’ and the
Setting specific date for
family of ‘Am-med’
the ritual
During the ritual
‘Mambunong’ and the
Preparation of the
Rice
Food for them. A set of rice with
family of ‘Am-med’
materials to be used
Pig/chicken
special viand
‘Tapey’ (rice wine)
To serve as their drinks
‘Pilak’(coin/paper money)
For them to buy what they
want/need
‘Galey’ (ordinary blanket)
The ‘Am-med’ is poor
‘Denli’
Special blanket for rich male
‘Am-med’
‘Kuabaw’
Special blanket for rich
female ‘Am-med’
Clothing
For their protection against the
weather
Table 3 continued…
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
‘Mambunong’ and the
Setting-up of the needed
‘Liga-o’ (handicraft out of
To officially offer these
family of ‘Am-med’
materials
bamboo)
things to them
‘Mambunong’
Praying for the offerings
Set-up materials
Assigned individuals
Butchering of the
Pig/chicken, bolo and
sacrificial animals
sharpened bamboo
‘Mambunong’
Offering of ‘tapey’
Cup and ‘tapey’
To start the
socialization
‘Mambunong’
Bile
To know if they have
Reading the animal’s bile
accepted the offers
Assigned individuals
Cooking of the meat
‘Mambunong’ and the
Prayer before the meal
Prepared materials, soup,
To bless the food and
family of ‘Am-med’
and offering of drinks
rice and cooked meat
eat with the ‘Am-med’
Eating the prepared food
Soup, rice and cooked meat
All of the people present in the
To socialize with the
ritual
unseen spirits
After the ritual
‘Mambunong’ and the
To give some advices
family of ‘Am-med’
from the ‘Am-med’
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ROBELINE T. APRIL 2013
STAGES OF THE
PERFORMER
PROCESS
MATERIALS
REPRESENTATION
RITUAL
OF MATERIALS
Before the ritual
‘Mansip-ok’ and the concern
Consultation with the
individual
‘mansip-ok’
‘Mambunong’ and the concern Setting specific date for the
individual
ritual
During the ritual
‘Mambunong’ and the concern Preparation of the
Rice
Food for them. A set of
individual
materials to be used
Pig/chicken
rice with special viand
‘Tapey’ (rice wine)
To serve as their drinks
‘Palata’ (gold and silver
For them to buy what
colored coins )
they want/need
‘Pino’, ‘tasa’ and ‘malukong’ ‘Bayani’ are rich unseen
(breakable plates, bowl and
spirits
mug)
‘Kuli’ (jar out of clay)
Prosperity
‘Pinagpagan’ and ‘kundiman’ For their protection and as
(expensive
storage of their things
blankets)
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ROBELINE T. APRIL 2013
Table 4 continued. . .
‘Mambunong’ and the
Setting-up of the needed ‘Liga-o’ (handicraft out
For the ‘Bayani’ to
concern individual
materials
of bamboo), stick and
notice that a ritual is
the expensive blankets
being done for them
‘Mambunong’
Praying for the offerings Set-up materials
To officially offer these
things to them
Assigned individuals
Butchering of the
Pig/chicken, bolo and
sacrificial animals
sharpened bamboo
‘Mambunong’
Offering of ‘tapey’
‘tasa’ and ‘tapey’
To start the socialization
‘Mambunong’
Reading the animal’s
Bile
To know if they have
bile
accepted the offers
Assigned individuals
Cooking of the meat
‘Mambunong’ and the
Prayer before the meal
Prepared materials,
To bless the food and eat
concern individual
and offering of drinks
soup, rice and cooked
with the ‘Bayani’
meat
All of the people present Eating the prepared food Soup, rice and cooked
To socialize with the
in the ritual
meat
unseen spirits
After the ritual
‘Mambunong’ and the
To give some advices
concern individual
from the ‘Bayani’
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Table 5. A sample prayer uttered by ‘mambunong’ to the unseen spirits
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
Prayer for ‘Am-med’:
Sik-a ay (nagan di Am-med), ilam od nan (Name of the ‘Am-med’), you oversee
(sakit ya nagan din ipogaw), tan laton ay (illness and the name of the person), now
naamuan ka, ilam adi ta tultulungam sisya that you are known, help him/her that his/her
ta mu (plano da sin biyag da) yan mansiged. (plans in life) will succeed. This big hen is
Na-ey di dakdake ay ubuan ay panganam, for your viand, hoping that you will be
adika ungusan, amum adi tan ewed di satisfied with this. We ask for your
manok ed niman ay taraken ay native et understanding because we don’t have native
maki-manok kas nan broiler ay nay tan say chickens and so we have this broiler offered
idawat nan sik-a. Iyaan dakas galey mo nu to you. We give you blankets if it was putrid,
nadunot, nay di badom, kamisetam, sapatos, clothing, t-shirt, shoes, money if you want to
pilak nu way piyan mo ay lakuan. Ilam adi buy something. You guide and help your
ta tultulungam nan apom ay nay ta nu grandchild that he/she will finish his/her
makaadal da ta way panginemnemneman profession so that they will remember you.
dan sik-a, nu dumateng ka yan wada din If you arrived in this home
nauto, sik-a adi yan manga ka si kanem, tan and you see some cooked foods, you serve
samu maila ka od, nanbalin ka ay ispiritu your own because we cannot already see
sunga nay iyaan dakas gamit mo et ilam nan you physically for you are now a spirit.
(sakit ya nagan din ipogaw). Din siged di Thus, we give you these things for you to
itulong mo isnan apom. Tulungam abo nan take charge of this (illness and the name of
udom ay apom ta maragpat da di palno da
et siya adi nan pansigedan ay tulong mun the person). Help in the success of this
daida. Bukod mo nan badbado, galey ya am- grandchild. Also, help your other
in na. Adika ipap-papes si gagait mo tan grandchildren that they may reach their
para en sik-a na. Na-ey pi di inum, nu wada plans in life. You owned personally this
di manasaiding en sik-as gayem mo, sanay blanket, clothing and all of these. Don’t let
paki-inuman da.
others get it. These drinks, if you have
friends with you, you can share it with them.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 5 continued…
Sample prayer for ‘Bayani’ as narrated by a ay maayagan ay man beey sinan ay Dayag
‘mambunong:
ay sana.
Bayani ed Kip-kipan, Bayani ed Maningil,
Bayani ed Dayag, Bayani kayu sin ed mapud
Lanas, Bayani kayu ed Takbu, dakayoy Bayani of Kip-kipan, Bayani of Maningil,
maayagan sina ay masinop tannay pakanen Bayani of Dayag, Bayani from Lanas,
dakayo. Ta ila-en yo ta nu waday mai-amag Bayani of Takbu, you are thereby summoned
sinas umali ay buwan ya adi kayo en to gather here for they will feed you. For you
pansaksakiten daida ya adi kayo en is-isikin to oversee when next month comes, you will
da ida tan nay pakanen dakayo sina ya not bring sickness nor trouble to those who
awilan dakayo si pilak. Na-ey day kukuli ay will work here for they offer you money
maidawat en dakayu ya palato ya palata ay bills, plates and old coins. Bangan, when you
nay ay idawat da en dakayo. Ay man-ganak produced
kapay kanu ay Bangan ya wada ed Daya yan offspring in the upper world, you have so
pagat ad-adu di ina-nak mo ay anggay many offspring that two plains were filled
napnoy duwa ay dekkan. No yamyamam and when you scold them they spit and stuck
kanus daida ya pagat itidtidlaan daka duwan their tongues out on you. And you Bangan
dakan tug-tugpa-an. Inka et kanu kanan, said, go down to the other world and be
tumad-o kayod dallem ay udom, mang- named Tumongao and will become Bayani.
ngadan kayos tumongao ya manbalin kayos You will reside on rocks, springs and trees.
bayani ta man be-ey kayos puon di bato, And if someone will destroy your abode you
ubbog ya ka-ew ta no waday mamakas si be- will have an alibi to bring them sickness for
ey yu ya waday pambalan yu si pansakiten di you to eat pig, rice and internal organs. If
iipugaw ed dallem ya ta waday pakikanan yu these are your offspring Bangan, you shall
si busa-ang, daldalem ay – inapuy,daldalem speak to the Bayani of Kiwas, of Kipkipan,
ya kinwanem kanu ay Bangan. Ta mu of Dayag. If a minihydro will rise to supply
ginanak mo et nay Bangan ya esa ka abe ay current, the workers will not acquire
mankali no ginanak mo nas manbe-ey ed illnesses because you are offered money, jar
Kiwas ay na-ey,Kip-kipan ay nay ya manbe- of rice wine, plates and mugs. If these are
ey ed Dayag ay doy. No waday mai-amag your children Bangan, you are one of those
sina ay palanta yan ta adi da mansaksakit di who will speak for them not to cause
mangi-amag nu waday i-amag das palanta sickness to those who will work on this
ya pangapuan di silaw ta adi kayu mountain and others who lives in Dayag.
pansaksakitin da ida yan ta laton ta ma- Prayer for ‘Am-med’:
awilan kayus pilak yan maawilan kayus nan
kukuli ya palato ay nay yan ay nan tasa .Nay Dakayo ay (nagan di Am-med) umali kayo ta
tanu ginanak mo abe nan esa ka ay mankali man-uukob kayo ay mangan. Ilaen yo nan
Bangan, ta ginanak mo na ta adi en (sakit ya nagan din ipogaw). Et naey di
pansaksakitin kanu di man-ubla ya nu waday naiuto ay panganan yo. Adi kayo adi ung
ma-ubla sina duntog ay nay ay nabilbilang ungusan nan naisagana. Et nay abo di
sigarilyo et nu bilang mankurang yan
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 6. Sample prayer for ‘Am-med’ and ‘Bayani’ uttered by ‘mambunong’ before
meal
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
manlako kayo tan nay di pilak ay paran
dakayo. Naey nan galey, bado ya udom ay (Name of the ‘Am-med’), come together and
gamit. Et yan sika abu ay asawa na yan eat. Oversee this (illness and the name of the
makikan ka. Nay et man-ukob kayo ay person). This is a food cooked for you.
sinasawa, yan nay ilan yo adi nan (sakit ya Please like these offering. There’s also a
nagan din ipogaw). Ilan yo adi ta maitul cigarette, if you want some more, you can
tuloy na di plano na si biyag na. Tan nay ay- buy on your own because there is a money
ayatena iman sika et iyaana sikas badom, for you. There is a blanket, t-shirt and other
galey, pilak ya udom ay gamit mo et ta tul- things for you. And you wife, eat with your
tulungam adi sisya. Maiayag en dakayo nan husband. You eat together and please
manok, doy ay kaman metlang en busaang oversee (illness and the name of the person).
tan anggoy di bayad na. Et yan dakayo isa Oversee them that they may continue their
ay gagait na ay Ammed, ilan yo adi ta din plans in life. She loved you very much that
siged di itulong yo en daida ay she offers you clothing, blanket, money and
singkapamilya. Sik-a abe ay Diyos et other materials you need. This chicken is for
bendisyonam nan makan ay nay ay you. It is like a pig because of the high price.
naisagana tan din siged metlang di You with your company, please help them
maidawat en daida.
that they may succeed. And You, Lord, bless
these food prepared that it will bring success
to these people.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 6 continued…
Prayer for Bayani:
Bayani ed Kip-kipan, Bayani ed Maningil,
Bayani ed Dayag, Bayani kayu ay mapud Bayani of Kip-kipan, Bayani of Maningil,
Lanas, Bayani kayu ed Takbu, umali kayo, Bayani of Dayag, Bayani from Lanas,
dakayoy maayagan sina ay masinop et Bayani of Takbu, you are thereby summoned
mangan kayo. Tannay nauto nan busaang ay to gather here to eat. For the pigs offered to
idawat dan dakayo et ila-en yo ta nu waday you were already cooked. Come and may
mai-amag sina adi yan adi kayo en you oversee those who will work here that
pansaksakiten daida ya adi kayo en isisikin you will not let them encounter trouble and
da ida tan nay idawtan dakayos panganan sickness for they give you these foods. Here
yo. Yan na-ey di pilak, galey ya kulkuli, are money bills, special blankets, plates and
palato ya palata ay idawat da en dakayo. old coins for you. Bangan, your offspring
Yan nan ginanak mo abe ay Bangan ay residing in Kiwas, Kipkipan and Dayag, you
manbe-ey ed Kiwas ay nay,Kipkipan, ya are one called to come here and eat. Thus,
manbe-ey ed Dayag ay doy yan maayagan you must speak to them that if something
kayo ay mangan. Et yan esa ka kuma ay will be established here, do not let the
mankali en daida ta no waday mai-amag workers ill. Don’t let them acquire illnesses
sina ay palanta yan et adi da mansaksakit. because you are offered money, jar out of
Adi kayo pansaksakitin da ida tan laton ay clay, plates and mugs. Then, you are again
ma-awilan kayus pilak, kukuli ya palato asi summoned to gather here to eat these
nan tasa. Et nay ay maayagan kayo ay prepared foods and oversee to it that the
mangan sinan nauto ay naisagana en dakayo workers here will not get sick.
et laton adi ay adiyo pansaksakiten to danan
man-ubla to sin sina.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 2 . The ‘ mambunong ’ offering the materials placed in a ‘ liga - o ’ to the ‘ Am - med ’
Figure 3 . The set - up of materials for ‘Bayani’
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 4 . The ‘ mambunong ’ offering the drinks after the prayer
Figure 5 . The ‘ mambunong ’ offering the drinks during his prayer
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 6 . The ‘ mambunong ’ reading the bile of the sacrificial pig
Figure 7 . The ‘ mambunong ’ praying for the food and offering drinks
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Figure 8 . The ‘ mambunong ’ performing ‘ basabas/bugaw ’
Communicated Messages during Rituals
Bilario Aludos explained during an interview that the messages being communicated
during the ritual depends on the situation or reason (discussed on the previous part of this study)
of performing such.
He cited event like when an ‘Am-med’ is asking for something, the ‘mambunong’ will talk
to ‘them’ informing that the ritual is being done to settle the problem by offering ‘something’ they
asked for. On the other hand, if situation is sickness because of destroying nature, ‘Bayani’ is done
to tell the unseen spirits that they are sorry for misbehaving and that they offer something for the
good health and guidance. Structure of prayers being communicated. Likewise, the structure of
prayers being communicated during the performance of ‘Am-med’ and ‘Bayani’ depends on the
situation why the ritual is being done. This supports what Taray (2008) noted in her study that
among Benguet people, they often articulate their aspirations for wealth, health and long life.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
In an interview, Aludos said that as ‘mambunong’, they do not have a book to look on which
messages will be invoked to the unseen spirits. He explained that when they received their role in
the society as ‘mambunong’, they had also received at the same time the knowledge on how to
perform this such as how to deliver the prayers. He added that this was just passed on to them by
the past ‘mambunongs’ through dreams. He added that the unseen spirits sometimes guided them
in terms of the words they utter and even the way they do things during the rituals.
On the other hand, Comila stated that the arrangement of these messages depends on their part as
‘mambunongs’. All of the key informants said that there is no exact arrangement of the messages
they incorporate in their prayers as long as it contains the concerns of those individuals. These
concerns were guidance and healing if the person is sick and forgiveness if they have hurt those
unseen spirits. As long as they knew the situation, they just based the contents on that reasons.
Based on the observation of the researcher and in her interviews, when uttering the prayers, the
‘mambunong’ always specify the names of the family of the ‘Am-med’ and concerned individuals
who called for the ‘Bayani’, specify the names of the unseen spirits which they call upon, and also
the materials for offering. This is the same with the explanation of Basalong (2009) about her study
conducted in Kapangan that the prayers of ‘mambunongs’ addressed to different spirits through
chants or simply recitations contains the names of the host family or the patients. It also enumerates
the offered materials, and recognizes the spirits whom the prayers are addressed to, and asks favors
from those spirits.
Eslao, key informant, added that every ‘mambunong’ has their own technique on how to
communicate with the unseen spirits.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
It can be noted from these explanations that there is no arrangement for the messages as long as
the message contains the concerns of the living individuals who requested the ritual.
To support these statements, the researcher gathered sample prayers of ‘Am-med’ and ‘Bayani’
for each of the situations (Table 7 and table 8). The sample prayers gathered are either prayed
during the set-up of the materials or before the meal.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and
“Bayani” in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
Table 7. Sample prayers for each situation of ‘Am-med’
SITUATIONS
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
1.When the ‘Am-med’ is asking for
clothing and blankets as a Sik-a ay (nagan din ‘Am-med’) naey di idawat (Name of the ‘Am-med’), here is a pig, blankets,
replacement for ‘their’ decayed dan sik-a ay busaang, galey, badbado ay and clothing for your use if your things are
things.
pansukatam mu sana ay nadunot dasan usal already decayed. May you oversee the providers
mo. Et ilaem dana ta iyaam abu daida si swelti and give them luck, long life, and wealth because
da, umanduan da ya bumaknangan da tan adi they didn’t ignore you. They followed your
daka met linasoy. Tungpalen da din kinudaw request and may you change it with success. You
mo et umidawat ka si pansigedan. Iyaam daida give them and help them to receive luck, long life
et iyaan dakayo abu et tumulong ka abu ta and wealth and they will help you also.
manswelti da, umando biyag ya bumaknang da.
2. They want to be moved from the Naey yan mu maasneng kas nan kadam yan If you don’t want your position and place, that
place they were buried.
gustom sidi, ialis daka mon adikan en you like it to be moved, they will move you so
pansaksakiten daida tan naey ay maialis ka. No don’t make them sick because they followed your
din inbagam siyay tungpalen mi tan tumulong wish. What you said will be followed and may
ka abu tan usaley ka ay kina-diyos mi abu ay you help us because you are one of the gods that
emey ed sadi langit ay manulong en dakami. Et will go above to guide and help us. Here are foods
naey di insagana da ay panganan yo ta ilaem prepared for your consumption. May you help
ata tultulungam daida ay manpakan si busaang them feed healthy pigs so that if you will request
ta nu mankudaw ka yan waday idawdawat mi. next time, they will be able to provide it.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
3. The ‘Am-med’ just requested for Et siya mu naey mankudaw kayo et ibingayan Because you have asked, they will give your
foods and drinks because they da dakayo. Esten yo kuma abu daida ta request. May you guide them also for your credit;
crave for it and they know that mabigbig kayo ta bumaknang da adi metlang ta help them to have a good life so that they can still
their children can provide it.
waday ibingbingay da. Yan na-ey di naisagana provide your requests. Here are foods prepared
ay panganan yo, naey din kudkudawen yo. Et for you to eat, these are your request.
il-ilan yo adi metlang din pansigedan da.
Again, may you guide them for their success.
4. Executed just after their 40 days Alaem amin ay (nagan din ammed) din badom, (Name of the ‘Am-med’), you get all of your
after burial.
alaem amin ay gameng mo tan nay tinaynam clothes and all your things because you have
dakami. Et es-estem nan lupot mo ta way already left us. You take care of your clothing for
pansuksukatam. Adi kan i-eewey tan alaen di your everyday use. Don’t misplace it because
gait mo ay ammed et ewed di badum, pilak mo, other ‘Am-meds’ may get it. Keep this clothing
estem ay es-es-et isan be-ey mo. Nay di makan, and money safe with you. Here are foods, if you
mo waday gagait mo isa ay tinun-od mo, have companions with you, call them to eat with
ayagam abu sisya ta makikan, ta say mo wada you so that if their relatives will perform ‘Am-
abu di am-ameyan da yan ayayagan daka.
med’ for them, they will also call you.
5. ‘Laya’ and ‘Walsi’ which was executed just after the burial.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Dakami ay nabay-an, tan nay ma-walsian kami sinan danum ay indawat Apo Diyos, tadunen mi nan danum ay umando, bumaknang,
danum ay adi kasukpot si tyagew ya duam. Danuman na am-in ay kalubolubong. Et sik-a adi ay (nagan di ammed) yan ilaem, adi kan
man-id-idin tan naey iman met ay inam di am-in ay kukuam. Ewed kuma di an-anapem, et itulok mo ta mu nan tinaynam abu et sumiged
da kuma.
We, who are left in this world, will be blessed with this water which comes from God, water that gives long life, wealth, and water that
can’t be disturbed during rainy season and can’t be dried during summer. This water that gives life to the earth. On the other hand, (name
of the ‘Am-med’), you oversee them and don’t be naughty because you got all your belongings. We hope that you will not demand
‘something’ and allow the people you left to live peacefully.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Table 8. Sample prayers for each situation of ‘Bayani’
SITUATIONS
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
1. ‘Bayani’ are pissed off because Bayani kayo sinan (nagan din lugar ay kadan
‘Bayani’ of (name of the place or the area),
they are hurt.
da), umali kayo, adi kayo en pansaksakiten
come and receive our payments. Please help in
dakami tan nay manbayad kami. Naey di
healing this illness. Here is a chicken to be
manok ay paltien ya maipakan en dakayo. Nay butchered and cooked for you. Come and eat
mangan kayo et pakawanen yo danan nansakit and may you forgive the people who hurt you.
en dakayo. Tan sana od iman ay adi kayo
Because you can’t be seen, please have the
maila et dakayo kuma di manlis lisi a tan adi
initiative to give way because we can’t see you.
kayo od maila. Yan mo waday nadadael sin
If you have things destroyed, here are breakable
beey yo, naey di pinggan ay ibayad mi, et naey plates and money to change it. This money will
ida di pilak ay sukat dadin nadadael. Ilako yo
also serve as a payment, you can buy new
tasay masukatan san gameng yo ay nadadael. things to change what was destroyed.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
2. The people want to ask
Bayani kayo sinan (nagan din lugar ay kadan
‘Bayani’ of (name of the place or area), come,
permission from the ‘Bayani’ to
da), umali kayo, naey di idawat da ay gameng
we have prepared things for you. We are here to
allow them in cultivating their
yo. Ta mu mayad kayo yan kumaan kayo sina
‘home’ or place. (For building a
ask you to move into another place. This
house)
ay banda tan naey di palato, galey ya pilak ay
money, breakable plates, and blankets are for
idawat dan dakayo. Mat-an kayo kuma sin
you. We ask you to move in the mountainous
baken en mabe-eyan. Emey kayo sin
areas which have trees and mountain slopes so
kakakaewan ta say adi kayo madistorbo tan mu that you will not be disturbed because this place
sina-ey et dekorasyon da na et kumaan kayos
is for us to build our house. If you are hurt
na. Et nu nailaw-an ay wada di nasakitan sin
during the first cultivation of this land and we
damu ay panang-obla da ket ala pakawanen
have destroyed your things, here are the
yo mo wada di nadadael si bunag yo, be-ey yo. replacements. We ask you again to move in
Mo waday nadadael si palato, na-ey di sukat
areas where people cannot build house for you
na. Kumaan kayo, mat-an kayo sin baken
not to be disturbed.
mabalin ay mabe-eyan ay dondontog ya
bakras.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani” in Kapangan, Benguet | PADSICO,
ROBELINE T. APRIL 2013
Perceived Importance of „Am-med‟ and „Bayani‟
According to the respondents, one importance of performing these rituals is for health and longer
life. Most of them were calling for „Am-med‟ and „Bayani‟ because of illnesses that cannot be
identified by physicians. Some respondents testified that they have been saved from suffering
those unidentified sickness.
As Aludos testified, “wada di in-amag ko ay naisaa napu ed ospital yan adida maanapan di
sakit na, et doy nanpai-amag da yan kaasina met nanbiyag”(I have performed one case wherein
a person who came from the hospital because they cannot identify his/her sickness asked me to
perform the ritual and was given another year to
live).
In the interview, it also came out that since this was the tradition of their dead ancestors, they
should follow and perform such for them to show their respect. Performing such gives them the
fulfillment in life as the rituals are viewed as an honor and thanksgiving to their dead ancestors.
Aglasi also said that „Am-med‟ is being performed to pray for the souls of their dead ancestors
to be with Him.
Balangcod believed that „Am-med‟ is really guiding and helping her family. She said that
because of doing the ritual, her daughter who did not pass the board exam became a permanent
teacher, earlier than those who passed. “Il-ilaek ket saken ay nanam amag si „Ammed‟ ket
nanam-ayak met, anggan nan adi nakaiskwela ay anak ko ket kaasi na ay baken marigrigat,
pati din naiaw-awan ay anak ko ay nan-marijuana et naisardeng na met yan nan-skwela si
vocational et way ubla na ed niman. Pati nan aapok ket nakaad-adal da met ida”(as I can see,
practicing „Am-med‟ makes my life easy, even my child who did not finish high school did
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
not became so poor, including my son who used drugs before stopped and came back to his
senses and finished a vocational course.
My grandchildren finished their education and got the job).
In „Bayani‟, the performance shows that they believed in „their‟ existence and that „they‟ were
being remembered as part of the society. All of the key informants and community respondents
believed in the presence of unseen creatures. Thus, they said that these unseen creatures must
not be neglected when hurt for „them‟ to guide the people and not to make them sick. These
unseen spirits were believed by the respondents to have been guiding and helping them in their
daily life.
Moreover, they perform these rituals when they asked for bountiful harvest,
guidance and success in life.
To some respondents who want to preserve the practice, difficulty of life is not a hindrance
because the practice goes along with the costly materials nowadays (discussed in the changes).
It is not that strict already. They cited one example wherein before,
„mambunongs‟ cannot negotiate with the unseen spirits if they can‟t provide the pig but now
they can bargain a chicken instead for a cheaper cost.
To the key informants, they wanted (as much as possible) that these practices would be
preserved for the next generation. Since these had been the tradition of ancestors before, it
should be passed on to the succeeding generations to come, Aglasi added. She also firmly
believed that this practice cannot be easily eradicated because this has been the root of their
identity and culture.
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Values Gained from „Am-med‟ and „Bayani‟
It was found out in the study that there were values being communicated in the practice of „Am-
med‟ and „Bayani‟ as perceived by the respondents. The following were the gathered values
based on the interviews conducted.
Strengthens family ties. All of the respondents noted that through performing these rituals, their
family relationship and how they respect their ancestors are being strengthened. Balangcod
shared that when she calls for an „Am-med‟, she makes sure that her children including their
families and relatives are present for them to receive the blessings, too.
She further explained that nowadays, they could perform „Am-med‟ for their dead parents as
siblings and not as individual. Palaksa, another community respondent, also stated that when he
calls for the rituals, especially the „Am-med‟, he always invites his children who are working
away from the community to come home and together perform
the ritual.
The community respondents claimed that through everyone‟s presence, they were always
having bond with the other relatives who had been away for so long, which for them was a way
of strengthening their relationship.
Having high regards or honor to ancestors. This value is obviously gained from the ritual of
„Am-med‟, as explained by all of the respondents. Some respondents added that the memories
of their beloved dead family members will always be special; thus, their purpose of doing such.
Since „Am-med‟ is a ritual specifically for the spirits of dead ancestors, the prayers are mainly
to them. The prayer contains their gratefulness for their guidance and asked for the continuous
blessing from them.
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Rita Aglasi, a community respondent, said that performing „Am-med‟ is one way of showing
their respect to their beloved parents and other relatives. She added that this ritual is one way of
practicing the commandment number five which says, “honor your father and mother”.
This further strengthened the analysis of Taray (2008) that the persistence of ancestor reverence
among Benguet people is due to the understanding that ancestors play a vital role in the
fulfillment of their aspirations as individuals and as indigenous community.
Respect to elders. All of the respondents believed that through these rituals, elders are more seen
by the youth as reputable and respectable because of their crucial role in the conduct of the said
rituals. According to some community respondents, the community elders who were given the
task to manage such rituals are often consulted for advice and suggestions. All of the respondents
also noted that the community will not start the ritual without the go signal of the elders.
The five key informants also felt the high respect of the community to them especially that the
community is really following the orders coming from them.
The above result supports the study of Nuval (2010), Camiling (2011) and Palcon (2012) that
respect to elders is a common value gained from these kinds of rituals because of the role they
assume during these events.
Cooperation and coordination in the community. During the performance of these rituals, the
community is lending their hands to do their part in the preparation of the foods, this according
to some respondents.
Aniban and Eslao shared that during these rituals, the people, either adult or teenagers can be
seen helping and working voluntarily from preparation to restoration without someone telling
them to do so.
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This is the same with the result of Camiling (2012) that there is cooperation among farmers
when performing „Denet‟. She explained that the farmers who attended the ritual already know
that they have tasks in the ritual like butchering and cooking the chicken.
Respect to malevolent spirits. When a person called for a „Bayani‟ because of sickness caused by
hurting „them‟ physically and emotionally, the respect is shown. Aludos said that when people
admit their mistakes and asked forgiveness from the „Bayani‟, this means they are sorry for what
they did. This showed that they believed in the existence of unseen spirits. As Palaksa said, “tao
tupay iman ket mansakit nemnem na nu mainsulto, kaman metlang iman a sinan adi kaila ay
masaktan da metlang” (persons get hurt when insulted, this unseen creatures are just the same to
get hurt when insulted). Respect to environment.
Eslao said, “gapo ta mamati da ay wada di Bayani, dadin udom et umugyat da ay kalege-legem
si putputo si kaka-iw ya manrugit si ginawang ya udom ay kapuan di danum,” (because they
believed in the existence of „Bayani‟, the people are careful and cannot easily cut trees and
throw waste to rivers or any bodies of water). She added that because of this, a tree can be saved
and the waters will be free from pollution.
This statement is supported by statement in the data of NCIP-Benguet which explained that the
beliefs associated with supernatural beings have been helpful in the conservation of the forest as
the people would think twice first before planning to engage in activities detrimental to the forest
because of their fear in a divine punishment „inayan‟ (wrongdoings).
Values of sharing. As what was explained in the previous discussion, this value can be seen
when siblings are as one in providing materials needed for remembering their
„Am-meds‟.
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During the ritual, this was also seen when the community are gathered and eat together while
sharing foods and having conversations. Also this can be observed after the ritual because the
„mambunong‟ and other community members are given meats which were left after the meal.
This is more convincing when Taray (2008) stated that the fruit of one‟s labor are not only for
personal satisfaction but also for the enjoyment of the community. She further explained that
such sharing of blessing is seen in the ritual meal where the community of visible and invisible
beings come together to nourish themselves. They believed that the more person shares her/his
blessings to the community of the living and the dead, the more blessings will come into
his/her household and to the community.
Changes in the Practice of „Ammed‟ and „Bayani‟
It was found out in the study that there were several changes in the practice of these rituals like
the use of the word Diyos instead of „Kabunian‟. However, as to the process, only the practice
of „ngilin‟ and performance of „tayaw‟ and „sadong‟ were the noted changes. In the materials
there are some changes in the sacrificial animals and wine.
Sacrificial animals. Before, the sacrificial animals should be native only but now that there are
commercial pigs and chickens, they can be used. But Aludos still considered the color of animals
wherein the pig should still be black and not white specially when performing „Bayani‟. On the
other hand, A-at said that the color will still depend on the wish of the unseen spirits because in
his experience, he had used white pig for „Bayani‟ because it was „their‟ demand.
It can be noted from here that the materials needed including the colors of sacrificial animals
still depends on the wish of „Am-med‟ and „Bayani‟.
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The key informants explained that the acceptability of using commercial animals was because
few people nowadays are raising native animals such as pigs and chickens.
Wine. Nowadays, „tapey‟ can now be substituted with any alcoholic drinks. Before, „tapey‟
was the only drinks offered to unseen spirits. But key informants still claimed that even a 500
ml „tapey‟ should still be present when performing „Bayani‟ because this has been the
traditional drinks for them.
Aludos said that nowadays, „tapey‟ is seldom made because of scarcity and
decreasing yield of rice. He explained that the harvest are just good for their family and cannot
make enough for „tapey‟.
Interpretation of the bile. Wallac, a key informant, said that nowadays „mambunongs‟ can
bargain with the unseen spirits when „they‟ asked for another animals as what was interpreted
in the bile. According to him, this mostly happens when the family who calls for the ritual is
poor. He added though, that this is case to case basis depending on the situation why the ritual
is performed.
According to A-at, when the „mambunong‟ negotiate with unseen spirits of not
providing the number of animals they wished, the amount of money offered is higher.
The „ngilin‟ of the ritual „Am-med‟. Some changes in the practice of „Am-med‟ include the
„ngilin‟. „Ngilin‟ according to the „mambunongs‟ is the rest day of the family after the ritual.
Before, the family of the „Am-med‟ is strictly required to have some rest day for at least two to
three days. But now, it is not that strict already because the „mambunong‟ can now negotiate
with the unseen spirits. Wallac said that they can tell the unseen spirits that the living individuals
needed to work in order to earn money for living.
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Performance of „tayaw‟ and „sadong‟. The „tayaw‟ and „sadong‟ may not be performed by
the family especially when they do not have and did not borrow the musical materials needed
for these cultural dances. „Mambunongs‟ can talk to these unseen spirits and explain the reasons.
According to the key informants, these several changes were caused by the environmental
factors wherein the practice should cope up in order to maintain its existence. “Kasapulan abu
ay makikali sin ammed ya bayani ta anusan da nan
naisagana adi tan anngoy narigat met abu nan biyag ed niman”, (there is a need to talk to
„Ammed‟ and „Bayani‟ that they will consider what was prepared for „them‟ because life
nowadays is hard) said Aludos.
Also, Sagayo and Balangcod, both community respondents said that one cause of the changes
is the fact that children of the generation needed to have money for
Table 9. Changes in the materials needed and incidences in the process of „Am-med‟ and
„Bayani‟
BEFORE
PRESENT
Materials needed:
Native chickens or pigs
Commercial chickens or pigs
„tapey‟
Any alcoholic drinks
Incidences in the process:
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It is not followed strictly
The representation of the bile was strictly
followed
„Ngilin‟ may not be performed
„Ngilin‟ in the ritual „Am-med‟ was strictly
followed
„Tayaw‟ and „sadong‟ must be performed when It may not be performed
asked by the unseen spirits
education. It is not like before that living individuals can provide those costly demand because
they do not need to send their children to school to attain education.
Challenges Encountered in the Practice of „Am-med‟and „Bayani‟
Proliferation of different spiritual beliefs. Majority of the key informants and respondents
claimed that proliferation of modern spiritual beliefs is considered as one challenge in the
practice of „Am-med‟ and „Bayani‟.
Aludos and Eslao stated that there were few spiritual beliefs or teachings that criticize and
consider these rituals as “paganistic” activity that makes individuals who were already converted
as Christians not to perform the practice anymore.
This was the same with the finding of Bag-ayan (2010) in her study that the introduction
of Christianity made some of her respondents realize that there are no other gods but God alone.
On the other hand, Comila and Balangcod shared that reverend of some churches don‟t criticize
them but rather encourage them to continue their God given talent as „mambunongs‟. They
explained that those leaders of some churches believed that this practice should not be negatively
critiqued because they have significance in the society. However, some of the residents in the
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community are the one considering the practice as part of being a pagan, which sometimes
discouraged someone who performs these rituals. Lack of interest of the youth. The respondents
said that the young generations nowadays are not much interested or aware of the practice. One
reason cited is when the students went to cities for education and doesn‟t want to go home and
attend the ritual. A-at said that the young generation of today are not willing to observe and know
the details about performing such rituals. They spend more of their times on the technologies
such as computer and television.
These statements were supported by the findings of; Mang-osan (2012) stating that during the
rituals, only few young people are observing when „bangil‟ is being done; and Bag-ayan (2010)
explaining that while older and middle-aged folks stay together and concern themselves about a
certain preparation for a certain ceremony such as „pedad‟, very few of the young people were
present. They are found out to be busy watching telenobelas and/or music television.
Aludos also stated that this has been a threat to the practice and to them as „mambunong‟.
He doubted that when they will be gone, the next generation might not know how to perform
these practices.
Economic aspect. Only few of the respondents consider the economic aspect as a challenge.
This is because of the changes in the practice. They can ask the „mambunong‟ to bargain with
the unseen spirits especially when they just had a limited budget for the ritual. Since the practice
is coping up with the modern environment, the respondents can still perform it. Besides,
according to the key informants, the money offered to the unseen spirits is still used by the living
individuals who called for the ritual. This is because of their belief that only the spirits of money
were the one needed by the unseen creatures. Aglasi and Balangcod said that the expenses will
be worth it because of the blessings and guidance of the unseen spirits which bring success in
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
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their life. Furthermore, the key informants added that in this generation that the practice is not
that strict, the expenses are lesser because the maximum number of sacrificial animals being
butchered is only two.
These explanations above contradict the findings of Camiling (2012) and Bagayan (2010) that
financial or economic aspect was one of the challenges in practicing rituals. In the study of
Camiling (2012) every ritual requires sacrificial animals that require every farmer to raise
chickens and is obliged to buy two native chickens if no animals raised animals and to buy liquor
for the ritual. Also, during the ritual, if the meat is not enough for the number of farmers present,
they need to butcher again another
chicken.
The same with the study of Bag-ayan (2010) citing Karao as one of the tribe possessing
rich cultures but are neglecting some of their cultural practices and are selecting practiced
because of financial requirements.
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SUMMARY, CONCLUSION AND RECOMMENDATION
Summary
The study was conducted in the Kankana-ey barangays of Kapangan, Benguet to
determine the socio-demographic profiles of the respondents; identify the events and situations
where „Am-med‟ and „Bayani‟ is usually done; describe how „Am-med‟ and „Bayani‟ is
practiced in terms of: beliefs involved, materials needed, symbolisms of materials needed,
processes involved, structure of prayers being communicated in the practice of „Am-med‟ and
„Bayani‟. It also aimed to determine the values being communicated, discuss the changes and
to identify the challenges faced by the community in practicing the rituals.
This study also aimed to produce a short video documentary to show the actual performance
of the practice.
The researcher interviewed six „mambunongs‟ who served as the key informants of
the study. There were also nine community respondents who were purposively selected to give
additional information and to give more credibility to the study. Personal interviews with the
key informants and respondents were done to gather all the necessary information about the
rituals.
In the study, it was found out that both Ibaloi and Kankana-ey people practice these rituals.
The „Am-med‟ is termed as „Kadaring‟ in „Ibaloi‟ and „Bayani‟ is termed as „Tomongao‟
in Ibaloi. These rituals were performed depending on the specific situations like to cure
illnesses, ask for bountiful harvest, guidance, and permission to cultivate
„their‟ territories.
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During the performance of „Am-med‟ and „Bayani‟, the materials being prepared were
different including the set-up for offering. On the other hand, there is no difference in the
processes of both rituals.
Furthermore, the key informants and respondents claimed that there are values gained in the
performance of these practices. The practice helps in strengthening family ties, enhancing
cooperation among the residents and shows respect to the elders. Also, they explained that by
performing these rituals, it shows honor to their ancestors. Moreover, it was found out that
the practice is significant to their life because they are guided, blessed and helped by the unseen
spirits to finish their education and reach success in life. These became the reason of most
respondents on why they want to preserve the culture.
However, few respondents don‟t want to preserve the practice because it is sometimes costly.
About the changes of the practice, there are several adjustments on the negotiations between
the „mambunong‟ and unseen spirits. There are also minimal changes on the materials used.
In the challenges encountered by the performers, the proliferation of modern religion came
out to be one. Other challenges were the present generation who don‟t have much interest on
the practice. This reason threatens the „mambunongs‟ or elders that the practice will be buried
with them and may not be able to reach the next generation.
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Conclusion:
In this study, the researcher concludes that:
1. Just like any rituals, „Am-med‟ and „Bayani‟ are based on beliefs of groups of people
that had been passed on from generation to generation that became part of their belief system.
With this, strong belief on sacred being still exists in Kapangan, Benguet that became part of
their thought and life ways.
2. „Am-med‟ and „Bayani‟, which refer to both the unseen spirits and the ritual itself, are
being performed for several reasons identified in different ways through mediators such as the
„mansip-ok‟ or „mambunong‟.
3. The messages communicated to the unseen spirits depend on the situation why these
rituals are being conducted.
4. There are several values that can be gained from these practices that support several
studies on ritual performances.
5. Several changes occurred in the practice based on the changing slope of the
environment.
6. There were noted challenges in the practice of these rituals brought about by
modernization and introduction of several spiritual beliefs.
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Recommendations
Based on the finding and conclusions of the study, the researcher recommends the following:
1. More studies on „Am-med‟ and „Bayani‟ should be conducted to validate and
strengthen the results of this study.
2. A study on „Kadaring‟ and „Tinmongao‟ should also be done for the comparison
and contrast of these two rituals in the context of the Kankana-ey and Ibaloi people.
3. As recommended by Aludos, a compilation of „Am-med‟ and „Bayani‟ prayer
should be done in order for it not to be forgotten.
4. A study also on the content analysis of the communicated messages through prayers
should then be conducted to serve as the basis of the next generation to come.
5. As recommended by the respondents, these practices may still continue because of
the many cultural values attached to it.
6. Sensitive considerations as to how outsiders and religion converted individuals
regard these practices should be properly observed as these practices are still seen to be
effective and respected by majority of the community members.
Between the Living and Unseen Spirits: Documentation of the Practice of “Am-med” and “Bayani”
in Kapangan, Benguet | PADSICO, ROBELINE T. APRIL 2013
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