BIBLIOGRAPHY BAG-AYAN, CAROL B. APRIL...
BIBLIOGRAPHY
BAG-AYAN, CAROL B. APRIL 2013. ‘Ap-apat di Amam-a’: Local Expressions
among the People of Ampusongan and Poblacion, Bakun, Benguet. Benguet State
University, La Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives were to: collect local expressions; classify the
local expressions; translate the local expressions into English; describe the situations or
instances when these are used; and, determine the origin of the expressions.
The 40 informants of this study were chosen using the snowballing technique. They
were interviewed using guide questions.
The study gathered 115 local expressions classified into riddles, figures of speech,
idiomatic expressions, and sayings.
The study concluded that the people of Poblacion and Ampusongan, Bakun have
local expressions that need to be documented and preserved; local expressions in the
locality are being enriched by expressions from other places but they still imparted cultural
knowledge and values of the local people; and, local expressions were very useful in getting
messages across different circumstances.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
The study recommends community validation for the local expressions; more
documentation studies on local expressions from the other barangays of Bakun; and the
production of information materials presenting the local expressions of Bakun, Benguet.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
INTRODUCTION
Rationale
It is commonly observed that many migrant families from other parts of the
Cordillera Administrative Region (CAR), now residing in urban areas like Baguio City and
La Trinidad, do not speak the language of their places of origin. They speak Filipino,
English and/or the regional lingua franca Iloko, instead. This is not only true among
children but also among high school and college students as well as their parents. They
adopt the language commonly used in the area in order for them to be understood by other
members of the community. Many have also gone to the extent of being ashamed of their
origins that they deny their ethnic affiliations for fear of being discriminated upon.
However, in this effort to blend into their host communities, their native languages
are being compromised. Since they do not speak these languages even at home, there is no
venue for their children to learn them. How can these children teach and communicate
indigenous knowledge to the coming generations if they themselves do not acquire enough
knowledge about it?
Another negative effect of not knowing the language of one’s ancestors is the
difficulty of communicating with relatives especially the elders. This also increases the
possibility that the child will be confused regarding his or her identity.
The consequences of not speaking their languages contribute to the decreasing
number of speakers of such languages. This is alarming because as Davis (1999) stated,
“as languages disappear, cultures die.”
The importance of language to culture is explained by RacismNoWay (2010) with
the statement that “language is intrinsic to the expression of culture. As a means of
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
communicating values, beliefs and customs, it has an important social function and fosters
feelings of group identity and solidarity. It is the means by which culture and its traditions
and shared values may be conveyed and preserved”. Reinforcing this explanation is a
pronouncement of the Warradjan Aboriginal Cultural Center (nd) that language is
fundamental to cultural identity for people everywhere. It is therefore important that people
keep their own language alive.
The need to keep the language alive is common among indigenous peoples of the
world. In the Cordillera Administrative Region (CAR), the different ethnic groups or
tribes are gifted with languages rich with unique expressions that people consider as their
own. Such expressions are used not only in conveying messages but also in transmitting
values that form part of their culture.
Barangay Ampusongan and Poblacion of Bakun, Benguet have lot of these
expressions that need to be documented in order to help keep the language alive. The elders
use these to avoid hurting feelings or conflicts especially if the message to be conveyed is
somewhat sensitive. These also help in keeping people up during wakes, in entertaining
people during occasions, and in transmitting knowledge. As one of the elders said, “No
panggep pay adi si makwani ay culture et wada pay lang sina tan ad- adu iman san insuro
nan kapu-an ay mayat si pan- adalan” (Indigenous culture is still very much alive because
our ancestors have taught us a lot of good things to learn from).
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Statement of the Problem
There is a lack of written records on local expressions among the ‘Kankana-ey’
people of Bakun, Benguet. This research endeavoured to help fill in the information gap
by answering the following questions:
1. What are the local expressions in Ampusongan and Poblacion, Bakun,
Benguet?
2. What are the classifications of these local expressions?
3. What are the translations of these local expressions in English?
4. In what instances or situations are these used? and,
5. What are the origins of these expressions?
Objectives of the Study
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives of the study were to:
1. collect local expressions being used by the people of Ampusongan and
Poblacion;
2. classify the local expressions;
3. translate the local expressions into English;
4. describe the situations or instances when these are used; and,
5. determine the origin of the expressions.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Importance of the Study
Local expressions in a community are considered gifts from ancestors.
Documenting them is one way of preserving this indigenous knowledge. Results of this
study can contribute to the growing records of indigenous knowledge in the region. It will
also serve as an official document for the local government unit (LGU) of Bakun on local
expressions in the community. Such records may be used as reference materials by
students and researchers; by teachers for the mother tongue based curriculum; and by the
people of Ampusongan and Poblacion, Bakun, especially the youth.
Scope and Limitations of the Study
The study was limited to the collection of local expressions, the description of
situation when they are used, the origin of the expression and their translation into English.
Data were gathered from respondents who were identified by the local leaders in the
community. Findings were presented to the other respondents and some of the barangay
officials for validation.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
REVIEW OF LITERATURE
The ‘Kankana-eys’
The ‘Kankana-eys’ domain includes Western Mountain Province, Southeast Ilocos
Sur, and Northwest Benguet. The ‘Kankana-eys’ are part of the larger ethnic group known
as the Igorots, who built the rice terraces as a sustainable upland agricultural system.
Springs and waterfalls are the main source of water for irrigating the terraces. For the
‘Kankana-ey’, agricultural land is the main source of sustenance and an important form of
wealth. The people also live on hunting and fishing status (Rocky Mountain Coffee
Company, 2009).
The ‘Kankana-ey’ women are skillful in back loom weaving and produce woven
blankets, garments, such as the wrap for women known as the ‘tapis’, and baskets. The
men weave bamboo baskets and engage in woodcraft, pottery and furniture making. The
houses of the ‘Kankana-ey’ are designed like the typical Igorot house and are a reflection
of their social status. In the 2000 census, there were 141,434 residents of ‘Kankana-ey’
ethnicity in Benguet. They are the dominant ethnic group in the province in terms of
numbers: they compose 43% of the total Benguet population. Like the Ibaloi, the
‘Kankana-ey’ has integrated in the mainstream modern Philippine society. Both indigenous
groups are known for their high literacy rate and their exceptional educational
achievements (Rocky Mountain Coffee Company, 2009).
Roles of Language in Culture
Language makes us uniquely human. While some species have the capacity to
communicate using sounds and gestures. Others can acquire certain aspects of human
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
language wherein no other species are comparable to humans with respect to the creativity
and complexity of the systems than humans. Language is being use to express thoughts and
to communicate (Tserdanelis and Wong, 2004).
Culture is a defining feature of a person's identity, contributing to how they see
themselves and the groups with which they identify. Culture may be broadly defined as the
sum total of ways of living built up by a group of human beings, which is transmitted from
one generation to another. Every community, cultural group or ethnic group has its own
values, beliefs and ways of living. The observable aspects of culture such as food, clothing,
celebrations, religion and language are only part of a person's cultural heritage. The shared
values, customs and histories characteristic of culture shape the way a person thinks,
behaves and views the world. A shared cultural heritage bonds the members of the group
together and creates a sense of belonging through community acceptance (Racismnoway,
2010).
Language is the fundamental and key to the expression of culture. It is the means
of communicating values, beliefs and customs; it has an important social function and
fosters feelings of group identity and solidarity. It is the means by which culture and its
traditions and shared values may be conveyed and preserved. Language is fundamental to
cultural identity. This is so for people everywhere (Tserdanelis and Wong, 2004).
The use of language, like most other forms of social behaviour, is governed by
social rules. Some rules are designed to protect people’s feelings by showing respect.
Rather more important are rules designed to protect the integrity of our language. It is
reasonably clear that if people decides to lies in some random way, so that listeners would
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
have no way of determining when speakers were lying and when they are telling the truth,
language would cease to be any value to us (Cipollone, Keiser, and Vasishth, 1998).
The use of community languages is important both for individual and group identity
and for communication across generations. In an increasingly globalised world, linguistic
skills strengthen international ties and foster cultural exchange (Racismnoway, 2010).
According to Scarcella (1990), the rules for appropriate language may vary from
culture to culture; they are usually sensitive across languages to many of the same factors
including the context and topic of discourse and the sex, age, and status of the people
speaking.
The Language Expressions
Euphemism. It is a substitution of a delicate or inoffensive term or phrase for one
that has coarse, sordid, or otherwise unpleasant associations, as in the use of “lavatory” or
“rest room” for “toilet,” and “pass away” for “die”. It is the substitution of an agreeable or
inoffensive expression for one that may offend or suggest something unpleasant.
Riddles. It belongs to the large class of mysterious and puzzling questions that one
person poses to another during puzzling session (Eugenio, 2005). According to Bangan
(1976) as cited by Eugenio (2005), riddling does not monopolize the whole period of
relaxation. It is always accompanied by other activities like light work, idle talk and
storytelling. The mode is generally for enjoyment.
Sayings. It is a proverbial expression that frequently offered piece of advice or
information or a reflection (Microsoft Encarta, 2009).A saying is a short, clever expression
that usually contains advice or expresses some obvious truth. Many traditional sayings are
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
still in general use today. Most of the sayings in this section are well known in English,
though some of them come from other languages. The meaning or interpretation shown for
each saying is believed to be the generally accepted interpretation of the saying, though for
some sayings the interpretation may be more subjective than for others.
Idioms. It is an expression whose meanings cannot be inferred from the meanings
of the words that make it up.
An idiom is an expression, word, or phrase that has a figurative meaning
conventionally understood by native speakers. This meaning is different from the literal
meaning of the idiom's individual elements. In other words, idioms don't mean exactly what
the words say. They have, however, hidden meaning.
Figure of speech. It is a no literal expression or use of language in order to achieve
a particular effect.
Common figures of speech include simile, metaphor, personification, hyperbole,
irony, alliteration, climax, metonymy, paradox, antithesis, apostrophe, anticlimax, conceit,
rhetorical question, litotes, onomatopoeia, and synecdoche.
Irony. It is the dryly humorous or lightly sarcastic mode of speech, in which words
are used to convey a meaning contrary to their literal sense. An instance of irony is the
suggestion, put forward with apparent seriousness by the English satirist Jonathan Swift in
his “A Modest Proposal” that the poor people of Ireland should rid themselves of poverty
by selling their children to the rich to eat.
Metaphor. It is the use of a word or phrase denoting one kind of idea or object in
place of another word or phrase for the purpose of suggesting a likeness between the two.
Thus, in the biblical Book of Psalms, the writer speaks of God's law as “a light to his feet
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
and a lamp to his path.” Other instances of metaphor are contained in the sentences “He
uttered a volley of oaths” and “The man tore through the building”
Personification. It is the representation of inanimate objects or abstract ideas as
living beings, as in the sentences “Necessity is the mother of invention” and “Night
enfolded the town in its ebon wings.”
Simile. It is the specific comparison by means of the words “like” or “as” between
two kinds of ideas or objects. Examples of the simile are contained in the sentence
“Christianity shone like a beacon in the black night of paganism” and in the line by the
English poet William Wordsworth: “But, like a thirsty wind, to roam about”.
Filipino Values
Values can be inculcated but are more enduring when caught. Values formation
which is vital to the socialization skills of an individual can be developed and nurtured in
the family, school and environment. Values may include obtaining knowledge, wisdom
and necessary skills, using them in your home and living out the values you acquired within
the family. The Filipino family has values that have been treasured and passed on for many
generations already. These values are believed to be beneficial as it fulfil some of the basic
needs of people (Hubpages, 2013).
Respect. Filipinos are accustomed to using the words “po,” “opo,” and “ho” when
they are conversing with older people or sometimes to people with higher position or status
in the society. Using these words is customary in the Philippines and it shows sign of
respect. Paggalang can also be given to the elders by virtue of kissing their hands before
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
leaving and upon arrival. Younger member of the family gives due respect to older siblings
by calling them kuya (older brother) or ate (older sister).
Pakikisama or Getting along well with people. The yearning of the Filipinos to be
accepted and well liked by his friends, colleagues, boss and even relatives steers them
perform pakikisama. The word pakikisama means helping others. This trait usually fosters
cooperation and doing good deeds which are favorable to other people.
Utang na Loob or Debt of Gratitude. Usually a system of obligation, when applied
it gives duty and responsibility on the part of the young siblings to serve and repay the
favors done to them sooner or later.
Pagpapahalaga sa Pamilya or putting importance to family. This implies that a
person will put a high regards and concerns over the family before anything else. This is
one of the reasons why a father or a mother in a Filipino family will seek employment
abroad just to earn decent earnings for their family, to meet the family’s basic needs and
want.
Hiya or Shame. This controls the social behaviour of Filipino. It is a value that
makes a Filipino be obedient and be respectful to parents, older siblings and authorities. It
is also a key ingredient to the loyalty of one’s family.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Definition of Terms
Amam-a. It is a generic term use to address a group of elders.
Kankana-ey. It is a dialect use by some of the some ethnic groups in Cordillera
particularly in Benguet and Mountain Province.
Ap-apat di amam-a. It is a local term for local expressions uttered by elders in a
certain community specifically in Bakun and some ‘Kankana-ey’ areas of Benguet.
Figure of speech. It is the mode of expression in which words are used out of their
literal meaning or out of their ordinary use in order to add beauty or emotional intensity or
to transfer the poet's sense impressions by comparing or identifying one thing with another
that has a meaning familiar to the reader.
Idiomatic expression. These were the expressions that not included and classified
in the figure of speech.
Homegrown. These were the expressions that originally composed and heard by
the people of Bakun from the elders in their community.
Adopted. Local expressions that derived from other languages, heard from other
people from other places, and learned from readings.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in two selected barangays of the Municipality of Bakun:
Ampusongan and Poblacion. Poblacion is the capital of the municipality but the Municipal
Hall is located in Ampusongan. These barangays are at the center of the municipality.
Bakun is one of the thirteen municipalities of Benguet Province (Figure 1). It has a
land area of 30, 883.3521 hectares and a population of 14, 897 as of 2007. Aside from
Ampusongan and Poblacion, the other barangays in Bakun are Sinacbat, Bagu, Kayapa,
Gambang, Bagtangan, and Dalipey (Figure 2).Bakun is bounded on the north by the
municipalities of Cervantes, Ilocos Sur and Mankayan; on the south by the municipality of
Kibungan; on the east by the municipalities of Buguias and Mankayan; and on the west,
by the municipalities of Sugpon and Alilem of the province of Ilocos Sur. Ampusongan
and Poblacion are four to six hours ride from La Trinidad via bus.
The study was conducted from December 2012 to February 2013.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Figure 1. Map of Benguet showing the locale of the study
Respondents of the Study
The informants of this study were chosen from the people of barangay Poblacion
and Ampusongan in Bakun who have knowledge on local expressions. In identifying the
informants, the snowballing technique was used. The barangay officials were asked to refer
individuals who could help accomplish the objectives of the study. These individuals in
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
turn identified others. Some of the referred individuals had nothing to share so they referred
others instead.
Among the 40 informants, thirty were from Poblacion and ten were from
Ampusongan. The youngest was aged 35 while the oldest was 79 years old. Twenty-four
informants were elders, aged 50 to 79, who were also members of the Barangay Lupon.
The Barangay Lupon is the Philippine response to the continuing global search for
indigenous mediation structures capable of resolving disputes within a community and
beyond the formal courts of justice.
Data Collection
Data collection was done through face-to-face interviews using guide questions.
Both individual and group interviews were applied. During the gathering, giving examples
for the different classifications of local expressions was done to ensure that the informants
know what to share. The language used during the interviews was ‘Kankana-ey’.
Data Gathered
The data gathered were local expressions used by the people of Ampusongan and
Poblacion, Bakun. These include riddles, sayings, idiomatic expressions, and figures of
speech. Also gathered were their origin as perceived by the informants and the different
situations where such expressions are used.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Data Analysis
The data gathered were consolidated, classified and presented in a narrative form.
Descriptive statistics using frequency counts and percentages were used in presenting the
distribution of local expressions according to certain categories.
Not all the local expressions gathered in this study are presented in this manuscript.
Some had to be screened out for being nonsense, vulgar or demeaning to actual persons in
the community, whether dead or alive.
The local expressions were classified into riddles, idiomatic expressions, figures of
speech, and sayings. These were translated into English to show their literal and contextual
meanings. Riddles, however, were translated literally only as the contextual translation is
already the answer. Classification and translation were done by the researcher based on her
knowledge of expressions as studied in English and on her knowledge of the ‘Kankana-ey’
language.
The origin of the local expressions as perceived by respondents is either
homegrown or adopted. Homegrown expressions are those that are expressed in words that
are related to cultural practices or activities in Bakun. This also applies to those which
informants claimed they have originally composed or heard from the native folks. On the
other hand, expressions are considered ‘adopted’ if these were heard from people outside
the community or read and shared to the community. Through intermarriages, other
expressions brought into the place were adopted.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
RESULTS AND DISCUSSION
Local Expressions in Bakun
Table 1. Distribution of local riddles according to category
CATEGORY
FREQUENCY
PERCENTAGE
(%)
Riddles
74
63.24
Figure of speech
23
19.65
Idiomatic expressions
13
11.11
Sayings
07
05.98
Total
117
100
This study gathered 117 local expressions from Poblacion and Ampusongan,
Bakun, Benguet. As shown in Table 1, these were classified into riddles (63.24%), figures
of speech (19.65%), idiomatic expressions (11.11%), and sayings (05.98%).
Riddles in Bakun
Table 2 shows that among the 74 riddles, almost 74 percent were homegrown. The
rest were adopted.
The riddles were sub-categorized according to their answers into plant, animal,
parts of the body, man and his situation, nature, and man-made things.
Riddles are shared when there is a need to entertain in different occasions. During
wakes, the people look for activities that will make them awake so aside from ‘day-eng’,
the people do riddling. According to Lakay Napoleon, an Ampusongan elder, riddling is
an interesting activity because an individual will apply critical thinking in order to answer
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 2. Distribution of local riddles according to answer category and their origin
CATEGORY
HOMEGROWN
ADOPTED
TOTAL
No.
%
No.
%
No.
%
Plant
16
84.21
03
15.78
19
100.00
Animal
08
66.66
04
33.33
12
100.00
Parts of the body
10
100.00
00
00.00
10
100.00
Man and his situation
02
33.33
04
66.66
06
100.00
Nature
07
100.00
00
00.00
07
100.00
Man- made things
12
60.00
08
40.00
20
100.00
55
74.32
19
25.67
74
100.00
*Row percentages
a riddle. Riddles serve as an alternative for ‘day-eng’ wherein the people who do not know
how to do ‘day-eng’ are given the opportunity to participate in the socialization and
therefore have the feeling of belongingness in the community.
The riddles also teach or remind the listeners of the locality’s indigenous
knowledge which include indigenous flora and fauna and cultural activities.
Plant riddles. The answers of these riddles are related to plants like vegetables and
fruits that are in the community (Table 3). The table shows that among the 19 riddles, 16
were homegrown and three were adopted.
The riddles were constructed based on what the people observed in their
surroundings. They used artistic words so that the people will be hard up in answering. The
riddle about rice is one of the good examples for plant riddles since this is one of their main
crops aside from the fact that rice is a staple food for Filipinos. For example, ‘Sin kabalo
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
na tangadena ed daya, ngem idi makay neyeng-awana din baybay’. The rice was humanized
in the sense that it was made to do a human action (i.e. looking up to heaven).
Table 3. Plant riddles in Bakun, Benguet
KANKANAEY
ENGLISH TRANSLATION
ORIGIN
Sin kabalo na tangadena ed daya ngem When he was younger, he looked up
Homegrown
idi nakay neyeng-awana din baybay.
the sky. When he got older, he looked
(Pagey)
down at the sea.
(Rice plant)
Idi enmeyak nanbaonak si man-at-
When I go I brought some food that is
Homegrown
atong, idi dinmatengak adi nanbaliw
hot when I got there it was still hot.
atong na.(Sili)
What is it?
(Chili)
Wada di inabat ko ay nakay
There’s an old man I met. I touched
Homegrown
ginidok et natey.
him, he died.
(Bain-bain)
(Mimosa plant)
Nan-anak si Aglipina,
When Aglipina gave birth, her baby’s
Homegrown
maek-ekgas lampina.
diapers keep falling.
(Ugso)
(Banana blossom)
Tamtamangek ed demang
I’m viewing it from afar, it always
Homegrown
waday kaindaindadang.
swinging.
(Ugso)
(Banana blossom)
No ilaem adi kan alaen
If you see, you don’t get but if you
Homegrown
ngem no adi kan ilaen, maalam.
don’t see, you get.
(Pulot)
(Amor seco)
Sino di nanatey ay nananggen si
What is dead that holds something
Homegrown
matmatago?
alive?
(Kalatkatan)
(Trellis)
No bemela nabok-ong
When it goes out it is bent but when it
Homegrown
ngem no sumaamabkas.
goes home it is straight.
(Pagey ay maani)
(Harvested palay)
No matey si Obanan
When Obanan dies, they will pass by
Homegrown
Ilaos da si kaagawan.
carrying him daylight.
(Pagey)
(Rice)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 3. Continued. . .
KANKANAEY
ENGLISH TRANSLATION
ORIGIN
Idi enmeyak ed Kapangan wada di
When I went to Kapangan I saw the
Homegrown
naelak ay nankakay yan maga polos di
old ones naked but the children have
bado da ngem idi elaek pay din anan-
layers of clothes.
ak et nantenak-ep di bado da.
(Bamboo)
(Kawayan)
Wada di sin asawa ay nakay ya
An elderly couple visited their child.
Homegrown
nabakes. Idi enemy da ed be-ey di anak When they arrived the son was very
da nalaydan din nay ay anak isunga
happy so he butchered his pig. He cut
pinalti na et din baboy na. Din nay
the pig’s body but he left the head. The
anak kapoto sin awak di baboy ngem
child planted the head and made him
binay-ana din toktok na. Inmula na din rich.
toktok et siya et di binmaknangana.
(Taro/Gabi)
(Gamey)
Wada di esa ay balasang
There is a lady, her pubic hair is
Homegrown
mail-ila din bago na.
showing.
(Mais)
(Corn)
Beey ko ay andu- andu,
My long, long house has many rooms.
Homegrown
nakuarto- kuarto.
(Bamboo)
(Kawayan)
Beey apo, napnus bato.
The house of grandpa is full of stones.
Homegrown
(Bayabas)
(Guava)
Isa kan luta ta tumad-o ak ed deya.
You stay on the ground for I will go
Homegrown
(Sayote)
out.
(Chayote plant or vine)
Waday minatay ko et si lalabos ay
It is nude when I buried it, it was in a
Homegrown
inkaot ko ngem idi nabudal pay yan
coffin when I dug it.
naikong.(Mani)
(Peanut)
Sisya di nasugat
It’s the one being hurt
Adopted
ngem sak-en di nan-uga.
but I was the one who cried.
(Sibuyas)
(Onion bulb)
Wada di sakdo-ak ed demang
There is a spring far away. It does not
adi kaeb-ebakan
get dirty.
Adopted
(Niyog/ soso)
(Coconut/ breast)
Kanek di ad-adu, itep-ak di es-esa.
I’ll eat many, I will throw away one.
Adopted
(Tigi)
(Corn)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Animal riddles. Answers to these riddles are animals. Table 4 shows that eight were
homegrown and four were adopted.
For example, the rooster serves as their clock, thus the riddle, ‘Kabogabogaw ya
kasenyasenyas ngem pag met eman osto sin oras’ (It always shouts and signals but always
right on time). This is derived from the observed characteristics of the rooster.
The riddles were based on real observations in their surroundings.
Table 4. Animal riddles in Bakun, Benguet
KANKANAEY
ENGLISH TRANSLATION IN
ORIGIN
Kabogabogaw ya kasenyasenyas
It always shouts and signals but it is Homegrown
ngem pag met eman osto sin oras.
always right on time.
(Kawitan)
(Rooster)
Sino di natago ay no dumakdake
What creatures will loss a part
Homegrown
yan makulangan din awak na?
when it grows big?
(Godak)
(Frog)
Un-unodem saken
You’re following me and when you Homegrown
yan no detngem saken pemse ka.
found me, you will kill me.
(Koto)
(Lice)
Inmeyak ed wanga
I went to the river, they were all in
Homegrown
namayabaya-ong da.
mourning clothes.
(Baday)
(Tadpole)
Sino di parsua ay pag man-aagto si
What creature always carries ashes? Homegrown
dapengan.
(Carabao)
(Nowang)
Naabat ko si Pitpito,
I met Pitpito
Homegrown
nan-a agto si patpatok.
carrying meat on his head.
(Kawitan)
(Rooster)
No emeyak ed beey yo
When I go to your house, you
Homegrown
yumamyayamyam kayo.
always scold me.
(Aso)
(Dog)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 4. Continued. . .
KANKANAEY
ENGLISH TRANSLATION IN
ORIGIN
Baken met bulag
It is not blind but it can’t see light.
Homegrown
ngem adi makaila si lawag.
(Owl)
(Kop)
Ungo-am asi kan kanen
Kiss before you eat
Adopted
(Bisokol)
(Golden apple snail)
Naaptek no nakapika,
Short when standing, tall when
Adopted
ando no nakatokdo.
sitting.
(Aso)
(Dog)
Maseyep no kaagawan,
It sleeps at daytime
Adopted
bumangon no kalabi-an
awake at night
(Paniki)
(Bat)
Din makedse ay si Hudas
The naughty Hudas wear his tongue Adopted
dila na ena isinilas.
as slippers.
(Bisokol)
(Golden apple snail)
Parts of the body riddles. These riddles are mostly about external parts of the body
like hands, eyes, nose, forehead and others. There were 10 riddles in this category, all
homegrown.
The riddles are used also to educate children about the different parts of the body
in a creative way. For example, they say ‘binetbet Kabunyan adi kapey-an’ (cut by the
Almighty that never heals) instead of saying which body part is used for eating. The answer
of the riddle is mouth.
Among this category is an example of a riddle whose meaning gets lost in
translation. “No wada di am-amagem ay beey, sino di umuna ay ikapet mo?” will keep the
guesser thinking of a part of the house that is attached first to the structure being built.
Literally it is translated to “when you build a house, what would you attach first?”. The
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
answer, however, tells us it is not a part of the house the riddle was asking for. It asked for
the part of the body with which one will hold on to things when building a house.
Table 5. Parts of the body riddles in Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Binetbet Kabunian adi kapey-an.
Cut by ‘Kabunian’, it never heals.
Homegrown
(Tepek)
(Mouth)
Wada di lima ay sin-agi,
There five siblings wearing capes
Homegrown
nan-ana-anaaga da.
(Fingers)
(Galumot)
Duwa ay tubong nan-uusong.
Two pipes facing downward.
Homegrown
(Eng)
(Nose)
Lima ay kaiw di niyog,
Five coconut trees, only one is tall.
Homegrown
es-esa lang di natayag.
(Fingers)
(Galumot)
Wada laeng sin ngatok,
It is just above me but I couldn’t see it.
Homegrown
adi ak paylaeng maila.
(Forehead)
(Kitong)
No wada di am-amagem ay beey, Sino di
When you build a house, what is the first
Homegrown
umuna ay ikapet mo?
thing you attach?
(Takay)
(Hands)
Beey ko ay dindiningding napnus ingit di
My house that made of wood is full of
Homegrown
kiling.
bird’s bone.
(Bab-a)
(Teeth)
Wada di lima ay manbabarkada ay nan-
There were five friends holding a box.
Homegrown
eegen si kaman maleta, yan no bukatan da
When they will open it they need five
siyat wada di lima ay mankadwa sin
more. What is the box? What are those five
manbabarkada asi malukatan. Sino din
and the other five?
kaman maleta ya din manbabarkada (Libro
(Book and the fingers)
ya galumot)
Sin awak mo,wada di adikan ammo tan din In your body, there is something you don’t
Homegrown
maestro adi na initdo.
know because your teacher didn’t teach it.
(Bilang di bo-ok)
(Number of hair)
Idi nalabas din gayang
When the hawk passed by it pooed on the
Homegrown
katae sin toktok di esa ay ipogaw
head of a man.
(Oban)
(White hair)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Man and his situation. The answers of these riddles are persons or conditions of a
person, like being pregnant. Among the six riddles in this category, two were homegrown
and four were adopted (Table 6).
The riddles show some of the activities they are doing and the conditions they have
seen. For example, ‘ammom ngem adim ammo’, this is the condition of a pregnant whether
person or animals. It describes a pregnant mother.
Table 6.Man and his situation himself riddles in Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Ammom ngem adim ammo.
You know but you do not know
Homegrown
(Masikog)
(Pregnant)
Apoy sin babak, danum sin ngatok
It’s fire under me and water above
Homegrown
(Maut-oto ay inapoy
me. (Rice being cooked)
Sino di kaando-an
Who is the tallest person that enters Adopted
ay senggep si samba-an?
the church?
(Bok-ong)
(Hunchback- he has to stoop down)
Wada di duwa ay umal-ali
There are two people coming when Adopted
idi dinmateng da adi ka ammo no
they arrived you don’t know if the
lalaki unu babae din kadwa na.
other is boy or a girl. Why is it?
Apay ngata?
(Pregnant)
(Gapu ta adi paylang nan-anak din
ina ay maliton masikog)
Sino di maidawat di lalaki
What can a man can give that a
Adopted
ay adi maidawat di babae
woman cannot?
(Ngadan)
(Surname)
No sin agsapa et duwa, no sin
In the morning there are two, at
Adopted
alasdose et tolo ngem no sin
noon there are three and in the
masdem et manbalin ay upat.
evening there are four.
(Ipogaw)
(Person growing old until he dies)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Nature riddles. The answers of these riddles were related to the nature. All of the
seven riddles in this category were homegrown (Table 7). Some of the answers were like
river, sky, land, and others.
Table 7. Nature riddles of Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Magay sardeng na ay mandan
It doesn’t stop walking day
Homegrown
si labi ya kaagawan.
and night.
(Ginawang)
(River)
Wada di duwa ay bulong,
There are two leaves full of
Homegrown
napno si sabsabong.
flowers.
(Daga ya daya)
(Land and the sky)
Bontiya. Kinwani na, tinomba
He talked then someone replied,
Homegrown
tinomba tinomba. Sino di ngay?
replied, replied. What is it?
(Tombaga)
(Echo)
Wada di parsua,mansoso din kaong For this creature, it is the child that
Homegrown
sin anak na.
breastfeeds on the mother.
(Ginawang ya singi)
(River and its tributaries)
Wada di bayabas ko ed demang
I have a guava faraway
Homegrown
adi kapelpel-asan.
it never falls.
(Talaw)
(Star)
Sino di pangalaan di silaw si lawag
Where does the light get its
Homegrown
na?
brightness? (Darkness)
(Bulinget)
Balasak ed demang p
Stick from afar,
Homegrown
inaod di Kabunian.
arched by ‘Kabunian’.
(Badkong)
(Rainbow)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Manmade-thing riddles. Among the 26 manmade-thing riddles, 18 were
homegrown and 8 were adopted (Table 8).
The answers of the riddles in this category are about the things created or made by
people that includes infrastructure. These are the things that can be found inside and outside
the house. These are the things that people used at home and in their fields on a regular
basis. An example for this is the riddle “Egnan daka, egnam sisya” (it carries you, you carry
it) referring to shoes.
There are riddles in this category that tell of indigenous materials and practices like
‘tamtampikem toktok na, bumug-bugaw tili na’ (while tapping the head, the butt is
shouting). The answer of this riddle is ‘solibao’, an indigenous drum used during
community festivities where they perform their traditional dances. Another is “wada’y
timpo na asi mangan” (it has a season for eating) referring to a tool used in harvesting rice.
There is no exact translation as this tool is not used in the English world. It is a knife-like
tool with its handle attached to the middle section of the blade.
Table 8. Man- made things riddles of Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Egnan da ka, egnam sisya.
It carries you, you carry it.
Adopted
(Sapatos)
(Shoes)
Obet Makasling napukitan si uling.
Buttocks of Makasling puttied with Homegrown
(Paltog)
charcoal.
(Air gun)
Tamtampikem toktok na,
While tapping the head
Homegrown
bumug-bugaw tili na.
the butt is shouting.
(Solibao)
(Indigenous drum)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 8. Continued. . .
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Mangan sin toktok,
It eats using the head;
Homegrown
mantatae sin toktok.
it defecates using its head.
(Koli)
(Jar for ‘tapey’ or rice wine)
Paando-em asi kan usaren.
Make it long before using.
Homegrown
(Lansita)
(Lancet)
Wada’y timpo na asi mangan.
It has a season for eating.
Homegrown
(Lakem)
(no exact translation as this tool is
not used in the English world; it is a
knife-like tool used in harvesting
rice; its handle is attached to the
middle section of the blade)
Kapipisit ka sin siket na,
When you pressed her waist,
Homegrown
nabitag mata na.
her eyes widely opened.
(Linti)
(Flashlight)
No masdem manbalin ay bulong
In the evening it becomes a leaf,
Homegrown
ngem no agsapa manbalin ay
but in the morning it will roll.
longlong.
(Mat)
(Kamen)
Wada di simpo ya duwa ay
There are 12 barangays that are
Homegrown
barangay, kanayon ay paspasyaren
always visited by three officials.
di tolo ay opisyal.
(Clock)
(Orasan)
No goyodem emey,
If you pull it goes,
Homegrown
no ewak mo omali.
but if you let go it comes.
(Bandila)
(Flag)
Wada di puyong na magay peweg
It has a thigh but doesn’t have a
Homegrown
na, wada di bab-a na ,magay subil
knee; it has teeth but doesn’t have
na.
lips.
(Gadgadan di niyog)
(Grater for coconut)
Wada di enem ay mankakabsat
There are six siblings they eat flesh. Homegrown
mangan da si lasag
(Coffin and the dead person)
(Longon ya din epogaw ay natey)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 8. Continued. . .
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Lugan di padi, katautauli.
The priest’s vehicle comes and
Adopted
(Dayog)
goes.
(Swing)
Sarming di nantee-ak, no labsem di I live in a glass but loving me so
Adopted
manlayad sik-a et di manparigat.
much will make your life
(Alak)
miserable.
(Liquor)
Maga di anges na ngem wada di
It has no breath but it has life,
Adopted
biag na,maga di siki na ngem wada
it has no feet but has hands,
di takay na, din rupa na yan wada di its face has numbers.
bilang na.
(Clock)
(Orasan)
No masdem pobre
It is poor in the afternoon
Adopted
no agsapa baknang.
but rich in the morning.
(Bilagan)
(Clothesline)
Pakanem si mamingsan,
Feed it once, it will be full forever.
Adopted
busog na si uwa-uway.
(Pillow)
(Pungan)
Opat ay ipogaw
Four people wearing only one hat.
Adopted
es-esay kalogong da.
(Table)
(Lamisaan)
No ngomato es-esa ngem no
If it goes up it is alone but when it
Adopted
bumaba duduwa.
goes down it becomes two.
(Siper)
(Zipper)
Idiomatic Expressions
Thirteen idiomatic expressions were recalled by the informants (Table 9). The
literal and contextual translations are included in the table to show differences when they
are taken literally. According to the informants, these idiomatic expressions were passed
on by their ancestors, thus they are considered homegrown.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
The elders of Bakun used these local expressions to make their language more
colorful and to deliver what they want to say indirectly. For example, the expression ‘into
pay di ameyam’ (where will you go) is a way of saying hello. This expression is used when
you meet someone along the way. The person who asks is not really interested to know
where you are going; instead this is his way of saying hello or good morning.
These idiomatic expressions are used when there is a need to warn or remind, to
inspire, and to admire.
The expression ‘wada di adi kaila ay mangil-ila en sik-a’ (there is an unseen who
sees you) is used to remind someone to feel safe because he is always in the care of the
Great Unseen. It is also used as a warning for someone to be good because if he does
something bad, he will not be able to run away from it.
Table 9. Idiomatic expressions in Bakun, Benguet
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING IN ENGLISH
Into pay di ameyam?
Where will you go?
It is a way of saying hello
Wada di adi kaila ay mangil- There is unseen that sees you. God
ila en sik-a.
Tab-okam si dap-o.
Cover it with ashes.
Put yeast.
Enka kod tago-en apoy.
Go and make a fire.
Make love.
Binay-an di bain.
Left by shame.
Left- over.
Artin di biag.
Decoration of life.
Problems.
Koto di dontog.
Lice of the mountain.
Animal herds in the
mountain.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 9. Continued. . .
Man- ila kayo si dakdake di Look for something that has Cow
tae na.
big stool.
Man- ila kayo si nakesnab di Look for something that has Chicken
dotdot na.
a wide-ranging feather.
Nan- ala si pito ay amkes
He got seven wild cats.
Butchered seven pigs.
Dakdake di toktok na.
He has a big head.
High ranking officials.
Wada di inpatayaw
He let someone fly.
Has a son or daughter
na.
work abroad.
Na-epket mata na en sik-a.
His eyes were pasted in you. Admire someone.
Sayings
There were seven sayings recalled by the informants, all of which are homegrown.
These sayings are used when there is a need to warn, to inspire, and to advice.
When there is a need to advice. Local expressions are used by the elders to deliver
pieces of advice especially to the young people in the community. For example, an elder
or parent will say to a child, ‘Adi ka mangak- akew tan lawa di, maputoan takay mo no
alaem di baken mo uka” (do not steal because if you do, your hand will be cut). Another
one is, ‘Sik-a ay babae, bantayam din losongam ta adim ibulbulod si odom’ (Woman,
careful with your mortar, do not lend to anyone). This is commonly used by elders giving
advice to the newly wed. This is a reminder that loyalty is very important in marriage.
When there is a need to warn and to inspire. The saying ‘wadan to di mayat ay
danan para en sik-a’ (there will be a better path for you) it meant to inspire. It means that
one should not wallow in self-pity or in sadness, for there will be better times.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Also, there were values learned from the expressions such as obedience, humble, respect,
faithful, loyal, acceptance, honest.
Values integrated in these expressions are respect, obedience, loyalty, among
others.
Table 10. Sayings in Bakun, Benguet
KANKANA-EY
LITERAL TRANSLATION IN
TRANSLATION OF
ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Adi ka mangak- akew tan lawa
Do not steal because if you do, Stealing is bad
di, maputoan takay mo no alaem your hand will be cut
di baken mo uka
Wadan to di maymayat ay danan There will be a better path for you. There is something better in
para en sik-a.
store for you.
Patulineken tako,
Make it cold not hot.
Do not make the situation worst
adi tako papudoten.
instead talk about it in a
peaceful manner.
No sik-a ay lalaki adam
Man, do not lend your pestle to Do not commit adultery.
ibulbulod al-om si odom.
others.
Esten yo din apoy,adi yo ed- Take care of the fire do not put off. The couple must not have any
edpen.
intercourse to each other for at
least four days so that the ritual
done called ‘ngilin’ will be
successful.
Lindek
ko
et
siged
di I dove and swam to my heart’s Do only what is right to others.
panglanglangoy ko kanak et no content I thought it would always Beware with your actions.
pag siged duwanak langoy ay be good I didn’t notice the dirt
langoy
yan
gapu
et
sin deep down that was enough to
panagganganas ko adak nasiputan make me filthy.
din nasikdong ko ay asi-asi sin
uneg di ban-aw ay inmanay ay
nanrugit en sak-en.
Ingoyod ko, ingoyod mo, tan mo
I pulled it, you pulled too then it
Forgive each other.
et ya masokpot.
split.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Figures of Speech
All 23 figures of speech recalled by the informants are homegrown. These
expressions were grouped into figures of speech as studied in English: euphemism, simile,
and irony.
Euphemisms. Table 11 shows the 13 euphemisms collected in Bakun. These
expressions were used to give some advice or to criticize but in a nice way so that the
person will not be hurt. They lessen the intensity of harsh comments. For example, ‘ando
di takay na’ is an expression which means thief. Through this figure of speech, a person
having to say this will at least sound polite.
According to informant Lakay Napoleon, indirect statements uttered are called
‘koliba’.
Table 11. Euphemism
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Ando di takay na
Long- handed
Thief
Naidakep si las-igan
Procreated outside the house Illegitimate child
Inbabakget na san niyak
Belted with flesh
Big belly
Enggay nal-o
He went already
Departed / Dead
Napuskol di rupa na
Thick- skinned face
Shameless
Ando di dila na
Long tongue
Gossip
Enggay et enemy
Went already
Died
Sumagilip di agew
Almost sunset
Death is nearing
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 11. Continued. . .
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Nasdem di tiempo
Late afternoon
Death is nearing
No malingban kami
When we will be covered
When we die
No mankali yan nasasayaw He talks tasteless
Talks nonsense
Nan-aagto si libo-o
Carrying clouds
White hair
Naa-a-sukalan di kali na
His words have sugar
Convincing
Simile and hyperbole. Table 12 shows four similes and two hyperboles. Simile is
used to express appreciation or criticism. It compares somebody or a thing to someone or
another thing that shared the same characteristics or behavior. ‘Kaman talaw’ (like a start)
is used to appreciate one’s beauty, while “san eng mo kaman digway’ (your nose is like
‘digway’) criticizes one for having a flat nose. ‘Digway’ is a wild fruit found in most parts
of Bakun. The shape of the fruit is round and flat.
Hyperbole is an exaggeration used to evoke strong feelings or to create a strong
impression, but is not meant to be taken literally. This is done for emphasis or for some
intense effect. ”Din kalim, kaman kido” literally means “your voice is like thunder” but it
simply means “you have a loud voice”.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 12. Simile and hyperbole
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING
San eng mo kaman
Your nose is like ‘digway’
Flat nose
‘digway’
Din kalim kaman kido
Your voice is like a thunder
Loud voice
Kaman talaw
Like star
Beautiful
Kaman seyep di manok
It is like a sleep of chicken
Easily awake
Kaman muyang
Like a baby
Childish
San aping mo kaman
Your cheeks seem to explode
Chubby cheeks
bomtak
Irony. There were three ironies collected. From the expressions presented, two were
used in appreciating an individual for his or her position in the government and the other
one was used to remind the person what he or she is supposed to do in contrast (Table 13).
Table 13. Irony or contrast
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING IN ENGLISH
Ading ay asi manong.
Younger brother but at the Well- respected young
same time an older one.
official.
Peslen yo san apoy adi
Kill the fire so that the food Watch the fire so that the
kauto di dinengdeng.
will not be cooked.
food will be cooked.
An- anak ka ngem nakay
Young but old.
Matured
ka.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives of the study were to: collect local expressions
being used by the people of Ampusongan and Poblacion; classify the local expressions;
translate the local expressions into English; describe the situations or instances when these
are used; and, determine the origin of the expressions.
The informants of this study were chosen from the people of barangay Poblacion
and Ampusongan in Bakun who have knowledge on local expressions. In identifying the
informants, the snowballing technique was used. Among the 40 informants, thirty were
from Poblacion and ten were from Ampusongan. The youngest was aged 35 while the
oldest was 79 years old.
The local expressions were classified into riddles, idiomatic expressions, figures of
speech, and sayings. These were translated into English to show their literal and contextual
meanings. Riddles, however, were translated literally only as the contextual translation is
already the answer. Classification and translation were done by the researcher based on her
knowledge of expressions as studied in English and on her knowledge of the ‘Kankana-ey’
language. Also gathered were their origin as perceived by the informants and the different
situations where such expressions are used.
This study gathered 115 local expressions from Poblacion and Ampusongan,
Bakun, Benguet. These were classified into riddles (63.24%), figures of speech (19.65%),
idiomatic expressions (11.11%), and sayings (5.98%).
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Among the 73 riddles, almost 74 percent were homegrown. The rest were adopted.
The riddles were sub-categorized according to their answers into plant, animal, parts of the
body, man and his situation, nature, and man-made things. Riddles are shared when there
is a need to entertain in different occasions. The riddles also teach or remind the listeners
of the locality’s indigenous knowledge which include indigenous flora and fauna and
cultural activities.
Fourteen idiomatic expressions were recalled by the informants. The literal and
contextual translations are included in the table to show differences when they are taken
literally. These idiomatic expressions are used when there is a need to warn or remind, to
inspire, and to admire.
There were eight sayings recalled by the informants, all of which are homegrown.
These sayings are used when there is a need to warn, to inspire, and to advice.
All 23 figures of speech recalled by the informants are homegrown. These
expressions were grouped into figures of speech as studied in English: euphemism, simile,
hyperbole, and irony
Conclusions
Based on the results of the study, the following conclusions were drawn:
1. The people of Poblacion and Ampusongan, Bakun have local expressions that
need to be documented and preserved.
2. Local expressions in the locality are being enriched by expressions from other
places but they still impart cultural knowledge and values of the local people.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
3. Local expressions are very useful in getting messages across in different
circumstances.
Recommendations
The following recommendations are forwarded:
1. Community validation for the local expressions.
2. More documentation studies on local expressions from the other
barangays of Bakun.
3. Production of information materials presenting the local expressions of
Bakun, Benguet.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
LITERATURE CITED
BRITANNICA ENCYCLOPEDIA. Figure of Speech. Retrieved September 27, 2012
from http://www.answers.com/figure%20of%20spe.
CIPOLLONE, N., S. KEISER, AND S. VASISHTH . 1998.
Language
Files:
Materials
for
an Introduction to Language and Linguistics. Seventh
Edition. Columbus. Ohio State University Press. P.1.
DAVIS, W. 2005. Vanishing Culture: The issue is whether ancient cultures will be free to
change on their own terms. Official Journal of the National Geographic Society,
vol.196, no.2. Pp. 63-67.
EUGENIO, D. 2005. Philippine Folk Literature: The Riddles.Diliman, Quezon City. The
University of the Philippines Press. Pp.xiv.
HUBPAGES. 2013. Filipino family values. Retrieved March 21, 2013 from
http://emilgen2011.hubpages.com/hub/Filipino-Family-Values.
MICROSOFT, ENCARTA. 2009.
RACISMNOWAY. 2010. Understanding Racism. Retrieved November 14 and December
12,
2012
from
http://www.racismnoway.com.au/about-
racism/understanding/culture-language-identity.html.
ROCKY MOUNTAIN ARABICA COMPANY. 2009. The Kankanaey. Retrieved
December
12,
2012
from
http://www.updilbioalumni.com/rmc/RMACC/farmers-kankanaey.html.
SCARCELLA, R., A. ANDERSON, AND S. KRASHEN. 1990.Developing
Communicative Competence in a Second Language. New York.
Newbury
House Publisher. P.6.
TSERDANELIS, G. and WAI YI PEGGY WONG.2004. Language Files: Materials for
an Introduction to Language and Linguistics. Ninth Edition. Columbus. Ohio
State University Press. P.4-6.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
BAG-AYAN, CAROL B. APRIL 2013. ‘Ap-apat di Amam-a’: Local Expressions
among the People of Ampusongan and Poblacion, Bakun, Benguet. Benguet State
University, La Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives were to: collect local expressions; classify the
local expressions; translate the local expressions into English; describe the situations or
instances when these are used; and, determine the origin of the expressions.
The 40 informants of this study were chosen using the snowballing technique. They
were interviewed using guide questions.
The study gathered 115 local expressions classified into riddles, figures of speech,
idiomatic expressions, and sayings.
The study concluded that the people of Poblacion and Ampusongan, Bakun have
local expressions that need to be documented and preserved; local expressions in the
locality are being enriched by expressions from other places but they still imparted cultural
knowledge and values of the local people; and, local expressions were very useful in getting
messages across different circumstances.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
The study recommends community validation for the local expressions; more
documentation studies on local expressions from the other barangays of Bakun; and the
production of information materials presenting the local expressions of Bakun, Benguet.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
INTRODUCTION
Rationale
It is commonly observed that many migrant families from other parts of the
Cordillera Administrative Region (CAR), now residing in urban areas like Baguio City and
La Trinidad, do not speak the language of their places of origin. They speak Filipino,
English and/or the regional lingua franca Iloko, instead. This is not only true among
children but also among high school and college students as well as their parents. They
adopt the language commonly used in the area in order for them to be understood by other
members of the community. Many have also gone to the extent of being ashamed of their
origins that they deny their ethnic affiliations for fear of being discriminated upon.
However, in this effort to blend into their host communities, their native languages
are being compromised. Since they do not speak these languages even at home, there is no
venue for their children to learn them. How can these children teach and communicate
indigenous knowledge to the coming generations if they themselves do not acquire enough
knowledge about it?
Another negative effect of not knowing the language of one’s ancestors is the
difficulty of communicating with relatives especially the elders. This also increases the
possibility that the child will be confused regarding his or her identity.
The consequences of not speaking their languages contribute to the decreasing
number of speakers of such languages. This is alarming because as Davis (1999) stated,
“as languages disappear, cultures die.”
The importance of language to culture is explained by RacismNoWay (2010) with
the statement that “language is intrinsic to the expression of culture. As a means of
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
communicating values, beliefs and customs, it has an important social function and fosters
feelings of group identity and solidarity. It is the means by which culture and its traditions
and shared values may be conveyed and preserved”. Reinforcing this explanation is a
pronouncement of the Warradjan Aboriginal Cultural Center (nd) that language is
fundamental to cultural identity for people everywhere. It is therefore important that people
keep their own language alive.
The need to keep the language alive is common among indigenous peoples of the
world. In the Cordillera Administrative Region (CAR), the different ethnic groups or
tribes are gifted with languages rich with unique expressions that people consider as their
own. Such expressions are used not only in conveying messages but also in transmitting
values that form part of their culture.
Barangay Ampusongan and Poblacion of Bakun, Benguet have lot of these
expressions that need to be documented in order to help keep the language alive. The elders
use these to avoid hurting feelings or conflicts especially if the message to be conveyed is
somewhat sensitive. These also help in keeping people up during wakes, in entertaining
people during occasions, and in transmitting knowledge. As one of the elders said, “No
panggep pay adi si makwani ay culture et wada pay lang sina tan ad- adu iman san insuro
nan kapu-an ay mayat si pan- adalan” (Indigenous culture is still very much alive because
our ancestors have taught us a lot of good things to learn from).
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Statement of the Problem
There is a lack of written records on local expressions among the ‘Kankana-ey’
people of Bakun, Benguet. This research endeavoured to help fill in the information gap
by answering the following questions:
1. What are the local expressions in Ampusongan and Poblacion, Bakun,
Benguet?
2. What are the classifications of these local expressions?
3. What are the translations of these local expressions in English?
4. In what instances or situations are these used? and,
5. What are the origins of these expressions?
Objectives of the Study
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives of the study were to:
1. collect local expressions being used by the people of Ampusongan and
Poblacion;
2. classify the local expressions;
3. translate the local expressions into English;
4. describe the situations or instances when these are used; and,
5. determine the origin of the expressions.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Importance of the Study
Local expressions in a community are considered gifts from ancestors.
Documenting them is one way of preserving this indigenous knowledge. Results of this
study can contribute to the growing records of indigenous knowledge in the region. It will
also serve as an official document for the local government unit (LGU) of Bakun on local
expressions in the community. Such records may be used as reference materials by
students and researchers; by teachers for the mother tongue based curriculum; and by the
people of Ampusongan and Poblacion, Bakun, especially the youth.
Scope and Limitations of the Study
The study was limited to the collection of local expressions, the description of
situation when they are used, the origin of the expression and their translation into English.
Data were gathered from respondents who were identified by the local leaders in the
community. Findings were presented to the other respondents and some of the barangay
officials for validation.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
REVIEW OF LITERATURE
The ‘Kankana-eys’
The ‘Kankana-eys’ domain includes Western Mountain Province, Southeast Ilocos
Sur, and Northwest Benguet. The ‘Kankana-eys’ are part of the larger ethnic group known
as the Igorots, who built the rice terraces as a sustainable upland agricultural system.
Springs and waterfalls are the main source of water for irrigating the terraces. For the
‘Kankana-ey’, agricultural land is the main source of sustenance and an important form of
wealth. The people also live on hunting and fishing status (Rocky Mountain Coffee
Company, 2009).
The ‘Kankana-ey’ women are skillful in back loom weaving and produce woven
blankets, garments, such as the wrap for women known as the ‘tapis’, and baskets. The
men weave bamboo baskets and engage in woodcraft, pottery and furniture making. The
houses of the ‘Kankana-ey’ are designed like the typical Igorot house and are a reflection
of their social status. In the 2000 census, there were 141,434 residents of ‘Kankana-ey’
ethnicity in Benguet. They are the dominant ethnic group in the province in terms of
numbers: they compose 43% of the total Benguet population. Like the Ibaloi, the
‘Kankana-ey’ has integrated in the mainstream modern Philippine society. Both indigenous
groups are known for their high literacy rate and their exceptional educational
achievements (Rocky Mountain Coffee Company, 2009).
Roles of Language in Culture
Language makes us uniquely human. While some species have the capacity to
communicate using sounds and gestures. Others can acquire certain aspects of human
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
language wherein no other species are comparable to humans with respect to the creativity
and complexity of the systems than humans. Language is being use to express thoughts and
to communicate (Tserdanelis and Wong, 2004).
Culture is a defining feature of a person's identity, contributing to how they see
themselves and the groups with which they identify. Culture may be broadly defined as the
sum total of ways of living built up by a group of human beings, which is transmitted from
one generation to another. Every community, cultural group or ethnic group has its own
values, beliefs and ways of living. The observable aspects of culture such as food, clothing,
celebrations, religion and language are only part of a person's cultural heritage. The shared
values, customs and histories characteristic of culture shape the way a person thinks,
behaves and views the world. A shared cultural heritage bonds the members of the group
together and creates a sense of belonging through community acceptance (Racismnoway,
2010).
Language is the fundamental and key to the expression of culture. It is the means
of communicating values, beliefs and customs; it has an important social function and
fosters feelings of group identity and solidarity. It is the means by which culture and its
traditions and shared values may be conveyed and preserved. Language is fundamental to
cultural identity. This is so for people everywhere (Tserdanelis and Wong, 2004).
The use of language, like most other forms of social behaviour, is governed by
social rules. Some rules are designed to protect people’s feelings by showing respect.
Rather more important are rules designed to protect the integrity of our language. It is
reasonably clear that if people decides to lies in some random way, so that listeners would
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
have no way of determining when speakers were lying and when they are telling the truth,
language would cease to be any value to us (Cipollone, Keiser, and Vasishth, 1998).
The use of community languages is important both for individual and group identity
and for communication across generations. In an increasingly globalised world, linguistic
skills strengthen international ties and foster cultural exchange (Racismnoway, 2010).
According to Scarcella (1990), the rules for appropriate language may vary from
culture to culture; they are usually sensitive across languages to many of the same factors
including the context and topic of discourse and the sex, age, and status of the people
speaking.
The Language Expressions
Euphemism. It is a substitution of a delicate or inoffensive term or phrase for one
that has coarse, sordid, or otherwise unpleasant associations, as in the use of “lavatory” or
“rest room” for “toilet,” and “pass away” for “die”. It is the substitution of an agreeable or
inoffensive expression for one that may offend or suggest something unpleasant.
Riddles. It belongs to the large class of mysterious and puzzling questions that one
person poses to another during puzzling session (Eugenio, 2005). According to Bangan
(1976) as cited by Eugenio (2005), riddling does not monopolize the whole period of
relaxation. It is always accompanied by other activities like light work, idle talk and
storytelling. The mode is generally for enjoyment.
Sayings. It is a proverbial expression that frequently offered piece of advice or
information or a reflection (Microsoft Encarta, 2009).A saying is a short, clever expression
that usually contains advice or expresses some obvious truth. Many traditional sayings are
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
still in general use today. Most of the sayings in this section are well known in English,
though some of them come from other languages. The meaning or interpretation shown for
each saying is believed to be the generally accepted interpretation of the saying, though for
some sayings the interpretation may be more subjective than for others.
Idioms. It is an expression whose meanings cannot be inferred from the meanings
of the words that make it up.
An idiom is an expression, word, or phrase that has a figurative meaning
conventionally understood by native speakers. This meaning is different from the literal
meaning of the idiom's individual elements. In other words, idioms don't mean exactly what
the words say. They have, however, hidden meaning.
Figure of speech. It is a no literal expression or use of language in order to achieve
a particular effect.
Common figures of speech include simile, metaphor, personification, hyperbole,
irony, alliteration, climax, metonymy, paradox, antithesis, apostrophe, anticlimax, conceit,
rhetorical question, litotes, onomatopoeia, and synecdoche.
Irony. It is the dryly humorous or lightly sarcastic mode of speech, in which words
are used to convey a meaning contrary to their literal sense. An instance of irony is the
suggestion, put forward with apparent seriousness by the English satirist Jonathan Swift in
his “A Modest Proposal” that the poor people of Ireland should rid themselves of poverty
by selling their children to the rich to eat.
Metaphor. It is the use of a word or phrase denoting one kind of idea or object in
place of another word or phrase for the purpose of suggesting a likeness between the two.
Thus, in the biblical Book of Psalms, the writer speaks of God's law as “a light to his feet
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
and a lamp to his path.” Other instances of metaphor are contained in the sentences “He
uttered a volley of oaths” and “The man tore through the building”
Personification. It is the representation of inanimate objects or abstract ideas as
living beings, as in the sentences “Necessity is the mother of invention” and “Night
enfolded the town in its ebon wings.”
Simile. It is the specific comparison by means of the words “like” or “as” between
two kinds of ideas or objects. Examples of the simile are contained in the sentence
“Christianity shone like a beacon in the black night of paganism” and in the line by the
English poet William Wordsworth: “But, like a thirsty wind, to roam about”.
Filipino Values
Values can be inculcated but are more enduring when caught. Values formation
which is vital to the socialization skills of an individual can be developed and nurtured in
the family, school and environment. Values may include obtaining knowledge, wisdom
and necessary skills, using them in your home and living out the values you acquired within
the family. The Filipino family has values that have been treasured and passed on for many
generations already. These values are believed to be beneficial as it fulfil some of the basic
needs of people (Hubpages, 2013).
Respect. Filipinos are accustomed to using the words “po,” “opo,” and “ho” when
they are conversing with older people or sometimes to people with higher position or status
in the society. Using these words is customary in the Philippines and it shows sign of
respect. Paggalang can also be given to the elders by virtue of kissing their hands before
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
leaving and upon arrival. Younger member of the family gives due respect to older siblings
by calling them kuya (older brother) or ate (older sister).
Pakikisama or Getting along well with people. The yearning of the Filipinos to be
accepted and well liked by his friends, colleagues, boss and even relatives steers them
perform pakikisama. The word pakikisama means helping others. This trait usually fosters
cooperation and doing good deeds which are favorable to other people.
Utang na Loob or Debt of Gratitude. Usually a system of obligation, when applied
it gives duty and responsibility on the part of the young siblings to serve and repay the
favors done to them sooner or later.
Pagpapahalaga sa Pamilya or putting importance to family. This implies that a
person will put a high regards and concerns over the family before anything else. This is
one of the reasons why a father or a mother in a Filipino family will seek employment
abroad just to earn decent earnings for their family, to meet the family’s basic needs and
want.
Hiya or Shame. This controls the social behaviour of Filipino. It is a value that
makes a Filipino be obedient and be respectful to parents, older siblings and authorities. It
is also a key ingredient to the loyalty of one’s family.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Definition of Terms
Amam-a. It is a generic term use to address a group of elders.
Kankana-ey. It is a dialect use by some of the some ethnic groups in Cordillera
particularly in Benguet and Mountain Province.
Ap-apat di amam-a. It is a local term for local expressions uttered by elders in a
certain community specifically in Bakun and some ‘Kankana-ey’ areas of Benguet.
Figure of speech. It is the mode of expression in which words are used out of their
literal meaning or out of their ordinary use in order to add beauty or emotional intensity or
to transfer the poet's sense impressions by comparing or identifying one thing with another
that has a meaning familiar to the reader.
Idiomatic expression. These were the expressions that not included and classified
in the figure of speech.
Homegrown. These were the expressions that originally composed and heard by
the people of Bakun from the elders in their community.
Adopted. Local expressions that derived from other languages, heard from other
people from other places, and learned from readings.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in two selected barangays of the Municipality of Bakun:
Ampusongan and Poblacion. Poblacion is the capital of the municipality but the Municipal
Hall is located in Ampusongan. These barangays are at the center of the municipality.
Bakun is one of the thirteen municipalities of Benguet Province (Figure 1). It has a
land area of 30, 883.3521 hectares and a population of 14, 897 as of 2007. Aside from
Ampusongan and Poblacion, the other barangays in Bakun are Sinacbat, Bagu, Kayapa,
Gambang, Bagtangan, and Dalipey (Figure 2).Bakun is bounded on the north by the
municipalities of Cervantes, Ilocos Sur and Mankayan; on the south by the municipality of
Kibungan; on the east by the municipalities of Buguias and Mankayan; and on the west,
by the municipalities of Sugpon and Alilem of the province of Ilocos Sur. Ampusongan
and Poblacion are four to six hours ride from La Trinidad via bus.
The study was conducted from December 2012 to February 2013.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Figure 1. Map of Benguet showing the locale of the study
Respondents of the Study
The informants of this study were chosen from the people of barangay Poblacion
and Ampusongan in Bakun who have knowledge on local expressions. In identifying the
informants, the snowballing technique was used. The barangay officials were asked to refer
individuals who could help accomplish the objectives of the study. These individuals in
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
turn identified others. Some of the referred individuals had nothing to share so they referred
others instead.
Among the 40 informants, thirty were from Poblacion and ten were from
Ampusongan. The youngest was aged 35 while the oldest was 79 years old. Twenty-four
informants were elders, aged 50 to 79, who were also members of the Barangay Lupon.
The Barangay Lupon is the Philippine response to the continuing global search for
indigenous mediation structures capable of resolving disputes within a community and
beyond the formal courts of justice.
Data Collection
Data collection was done through face-to-face interviews using guide questions.
Both individual and group interviews were applied. During the gathering, giving examples
for the different classifications of local expressions was done to ensure that the informants
know what to share. The language used during the interviews was ‘Kankana-ey’.
Data Gathered
The data gathered were local expressions used by the people of Ampusongan and
Poblacion, Bakun. These include riddles, sayings, idiomatic expressions, and figures of
speech. Also gathered were their origin as perceived by the informants and the different
situations where such expressions are used.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Data Analysis
The data gathered were consolidated, classified and presented in a narrative form.
Descriptive statistics using frequency counts and percentages were used in presenting the
distribution of local expressions according to certain categories.
Not all the local expressions gathered in this study are presented in this manuscript.
Some had to be screened out for being nonsense, vulgar or demeaning to actual persons in
the community, whether dead or alive.
The local expressions were classified into riddles, idiomatic expressions, figures of
speech, and sayings. These were translated into English to show their literal and contextual
meanings. Riddles, however, were translated literally only as the contextual translation is
already the answer. Classification and translation were done by the researcher based on her
knowledge of expressions as studied in English and on her knowledge of the ‘Kankana-ey’
language.
The origin of the local expressions as perceived by respondents is either
homegrown or adopted. Homegrown expressions are those that are expressed in words that
are related to cultural practices or activities in Bakun. This also applies to those which
informants claimed they have originally composed or heard from the native folks. On the
other hand, expressions are considered ‘adopted’ if these were heard from people outside
the community or read and shared to the community. Through intermarriages, other
expressions brought into the place were adopted.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
RESULTS AND DISCUSSION
Local Expressions in Bakun
Table 1. Distribution of local riddles according to category
CATEGORY
FREQUENCY
PERCENTAGE
(%)
Riddles
74
63.24
Figure of speech
23
19.65
Idiomatic expressions
13
11.11
Sayings
07
05.98
Total
117
100
This study gathered 117 local expressions from Poblacion and Ampusongan,
Bakun, Benguet. As shown in Table 1, these were classified into riddles (63.24%), figures
of speech (19.65%), idiomatic expressions (11.11%), and sayings (05.98%).
Riddles in Bakun
Table 2 shows that among the 74 riddles, almost 74 percent were homegrown. The
rest were adopted.
The riddles were sub-categorized according to their answers into plant, animal,
parts of the body, man and his situation, nature, and man-made things.
Riddles are shared when there is a need to entertain in different occasions. During
wakes, the people look for activities that will make them awake so aside from ‘day-eng’,
the people do riddling. According to Lakay Napoleon, an Ampusongan elder, riddling is
an interesting activity because an individual will apply critical thinking in order to answer
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 2. Distribution of local riddles according to answer category and their origin
CATEGORY
HOMEGROWN
ADOPTED
TOTAL
No.
%
No.
%
No.
%
Plant
16
84.21
03
15.78
19
100.00
Animal
08
66.66
04
33.33
12
100.00
Parts of the body
10
100.00
00
00.00
10
100.00
Man and his situation
02
33.33
04
66.66
06
100.00
Nature
07
100.00
00
00.00
07
100.00
Man- made things
12
60.00
08
40.00
20
100.00
55
74.32
19
25.67
74
100.00
*Row percentages
a riddle. Riddles serve as an alternative for ‘day-eng’ wherein the people who do not know
how to do ‘day-eng’ are given the opportunity to participate in the socialization and
therefore have the feeling of belongingness in the community.
The riddles also teach or remind the listeners of the locality’s indigenous
knowledge which include indigenous flora and fauna and cultural activities.
Plant riddles. The answers of these riddles are related to plants like vegetables and
fruits that are in the community (Table 3). The table shows that among the 19 riddles, 16
were homegrown and three were adopted.
The riddles were constructed based on what the people observed in their
surroundings. They used artistic words so that the people will be hard up in answering. The
riddle about rice is one of the good examples for plant riddles since this is one of their main
crops aside from the fact that rice is a staple food for Filipinos. For example, ‘Sin kabalo
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
na tangadena ed daya, ngem idi makay neyeng-awana din baybay’. The rice was humanized
in the sense that it was made to do a human action (i.e. looking up to heaven).
Table 3. Plant riddles in Bakun, Benguet
KANKANAEY
ENGLISH TRANSLATION
ORIGIN
Sin kabalo na tangadena ed daya ngem When he was younger, he looked up
Homegrown
idi nakay neyeng-awana din baybay.
the sky. When he got older, he looked
(Pagey)
down at the sea.
(Rice plant)
Idi enmeyak nanbaonak si man-at-
When I go I brought some food that is
Homegrown
atong, idi dinmatengak adi nanbaliw
hot when I got there it was still hot.
atong na.(Sili)
What is it?
(Chili)
Wada di inabat ko ay nakay
There’s an old man I met. I touched
Homegrown
ginidok et natey.
him, he died.
(Bain-bain)
(Mimosa plant)
Nan-anak si Aglipina,
When Aglipina gave birth, her baby’s
Homegrown
maek-ekgas lampina.
diapers keep falling.
(Ugso)
(Banana blossom)
Tamtamangek ed demang
I’m viewing it from afar, it always
Homegrown
waday kaindaindadang.
swinging.
(Ugso)
(Banana blossom)
No ilaem adi kan alaen
If you see, you don’t get but if you
Homegrown
ngem no adi kan ilaen, maalam.
don’t see, you get.
(Pulot)
(Amor seco)
Sino di nanatey ay nananggen si
What is dead that holds something
Homegrown
matmatago?
alive?
(Kalatkatan)
(Trellis)
No bemela nabok-ong
When it goes out it is bent but when it
Homegrown
ngem no sumaamabkas.
goes home it is straight.
(Pagey ay maani)
(Harvested palay)
No matey si Obanan
When Obanan dies, they will pass by
Homegrown
Ilaos da si kaagawan.
carrying him daylight.
(Pagey)
(Rice)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 3. Continued. . .
KANKANAEY
ENGLISH TRANSLATION
ORIGIN
Idi enmeyak ed Kapangan wada di
When I went to Kapangan I saw the
Homegrown
naelak ay nankakay yan maga polos di
old ones naked but the children have
bado da ngem idi elaek pay din anan-
layers of clothes.
ak et nantenak-ep di bado da.
(Bamboo)
(Kawayan)
Wada di sin asawa ay nakay ya
An elderly couple visited their child.
Homegrown
nabakes. Idi enemy da ed be-ey di anak When they arrived the son was very
da nalaydan din nay ay anak isunga
happy so he butchered his pig. He cut
pinalti na et din baboy na. Din nay
the pig’s body but he left the head. The
anak kapoto sin awak di baboy ngem
child planted the head and made him
binay-ana din toktok na. Inmula na din rich.
toktok et siya et di binmaknangana.
(Taro/Gabi)
(Gamey)
Wada di esa ay balasang
There is a lady, her pubic hair is
Homegrown
mail-ila din bago na.
showing.
(Mais)
(Corn)
Beey ko ay andu- andu,
My long, long house has many rooms.
Homegrown
nakuarto- kuarto.
(Bamboo)
(Kawayan)
Beey apo, napnus bato.
The house of grandpa is full of stones.
Homegrown
(Bayabas)
(Guava)
Isa kan luta ta tumad-o ak ed deya.
You stay on the ground for I will go
Homegrown
(Sayote)
out.
(Chayote plant or vine)
Waday minatay ko et si lalabos ay
It is nude when I buried it, it was in a
Homegrown
inkaot ko ngem idi nabudal pay yan
coffin when I dug it.
naikong.(Mani)
(Peanut)
Sisya di nasugat
It’s the one being hurt
Adopted
ngem sak-en di nan-uga.
but I was the one who cried.
(Sibuyas)
(Onion bulb)
Wada di sakdo-ak ed demang
There is a spring far away. It does not
adi kaeb-ebakan
get dirty.
Adopted
(Niyog/ soso)
(Coconut/ breast)
Kanek di ad-adu, itep-ak di es-esa.
I’ll eat many, I will throw away one.
Adopted
(Tigi)
(Corn)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Animal riddles. Answers to these riddles are animals. Table 4 shows that eight were
homegrown and four were adopted.
For example, the rooster serves as their clock, thus the riddle, ‘Kabogabogaw ya
kasenyasenyas ngem pag met eman osto sin oras’ (It always shouts and signals but always
right on time). This is derived from the observed characteristics of the rooster.
The riddles were based on real observations in their surroundings.
Table 4. Animal riddles in Bakun, Benguet
KANKANAEY
ENGLISH TRANSLATION IN
ORIGIN
Kabogabogaw ya kasenyasenyas
It always shouts and signals but it is Homegrown
ngem pag met eman osto sin oras.
always right on time.
(Kawitan)
(Rooster)
Sino di natago ay no dumakdake
What creatures will loss a part
Homegrown
yan makulangan din awak na?
when it grows big?
(Godak)
(Frog)
Un-unodem saken
You’re following me and when you Homegrown
yan no detngem saken pemse ka.
found me, you will kill me.
(Koto)
(Lice)
Inmeyak ed wanga
I went to the river, they were all in
Homegrown
namayabaya-ong da.
mourning clothes.
(Baday)
(Tadpole)
Sino di parsua ay pag man-aagto si
What creature always carries ashes? Homegrown
dapengan.
(Carabao)
(Nowang)
Naabat ko si Pitpito,
I met Pitpito
Homegrown
nan-a agto si patpatok.
carrying meat on his head.
(Kawitan)
(Rooster)
No emeyak ed beey yo
When I go to your house, you
Homegrown
yumamyayamyam kayo.
always scold me.
(Aso)
(Dog)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 4. Continued. . .
KANKANAEY
ENGLISH TRANSLATION IN
ORIGIN
Baken met bulag
It is not blind but it can’t see light.
Homegrown
ngem adi makaila si lawag.
(Owl)
(Kop)
Ungo-am asi kan kanen
Kiss before you eat
Adopted
(Bisokol)
(Golden apple snail)
Naaptek no nakapika,
Short when standing, tall when
Adopted
ando no nakatokdo.
sitting.
(Aso)
(Dog)
Maseyep no kaagawan,
It sleeps at daytime
Adopted
bumangon no kalabi-an
awake at night
(Paniki)
(Bat)
Din makedse ay si Hudas
The naughty Hudas wear his tongue Adopted
dila na ena isinilas.
as slippers.
(Bisokol)
(Golden apple snail)
Parts of the body riddles. These riddles are mostly about external parts of the body
like hands, eyes, nose, forehead and others. There were 10 riddles in this category, all
homegrown.
The riddles are used also to educate children about the different parts of the body
in a creative way. For example, they say ‘binetbet Kabunyan adi kapey-an’ (cut by the
Almighty that never heals) instead of saying which body part is used for eating. The answer
of the riddle is mouth.
Among this category is an example of a riddle whose meaning gets lost in
translation. “No wada di am-amagem ay beey, sino di umuna ay ikapet mo?” will keep the
guesser thinking of a part of the house that is attached first to the structure being built.
Literally it is translated to “when you build a house, what would you attach first?”. The
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
answer, however, tells us it is not a part of the house the riddle was asking for. It asked for
the part of the body with which one will hold on to things when building a house.
Table 5. Parts of the body riddles in Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Binetbet Kabunian adi kapey-an.
Cut by ‘Kabunian’, it never heals.
Homegrown
(Tepek)
(Mouth)
Wada di lima ay sin-agi,
There five siblings wearing capes
Homegrown
nan-ana-anaaga da.
(Fingers)
(Galumot)
Duwa ay tubong nan-uusong.
Two pipes facing downward.
Homegrown
(Eng)
(Nose)
Lima ay kaiw di niyog,
Five coconut trees, only one is tall.
Homegrown
es-esa lang di natayag.
(Fingers)
(Galumot)
Wada laeng sin ngatok,
It is just above me but I couldn’t see it.
Homegrown
adi ak paylaeng maila.
(Forehead)
(Kitong)
No wada di am-amagem ay beey, Sino di
When you build a house, what is the first
Homegrown
umuna ay ikapet mo?
thing you attach?
(Takay)
(Hands)
Beey ko ay dindiningding napnus ingit di
My house that made of wood is full of
Homegrown
kiling.
bird’s bone.
(Bab-a)
(Teeth)
Wada di lima ay manbabarkada ay nan-
There were five friends holding a box.
Homegrown
eegen si kaman maleta, yan no bukatan da
When they will open it they need five
siyat wada di lima ay mankadwa sin
more. What is the box? What are those five
manbabarkada asi malukatan. Sino din
and the other five?
kaman maleta ya din manbabarkada (Libro
(Book and the fingers)
ya galumot)
Sin awak mo,wada di adikan ammo tan din In your body, there is something you don’t
Homegrown
maestro adi na initdo.
know because your teacher didn’t teach it.
(Bilang di bo-ok)
(Number of hair)
Idi nalabas din gayang
When the hawk passed by it pooed on the
Homegrown
katae sin toktok di esa ay ipogaw
head of a man.
(Oban)
(White hair)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Man and his situation. The answers of these riddles are persons or conditions of a
person, like being pregnant. Among the six riddles in this category, two were homegrown
and four were adopted (Table 6).
The riddles show some of the activities they are doing and the conditions they have
seen. For example, ‘ammom ngem adim ammo’, this is the condition of a pregnant whether
person or animals. It describes a pregnant mother.
Table 6.Man and his situation himself riddles in Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Ammom ngem adim ammo.
You know but you do not know
Homegrown
(Masikog)
(Pregnant)
Apoy sin babak, danum sin ngatok
It’s fire under me and water above
Homegrown
(Maut-oto ay inapoy
me. (Rice being cooked)
Sino di kaando-an
Who is the tallest person that enters Adopted
ay senggep si samba-an?
the church?
(Bok-ong)
(Hunchback- he has to stoop down)
Wada di duwa ay umal-ali
There are two people coming when Adopted
idi dinmateng da adi ka ammo no
they arrived you don’t know if the
lalaki unu babae din kadwa na.
other is boy or a girl. Why is it?
Apay ngata?
(Pregnant)
(Gapu ta adi paylang nan-anak din
ina ay maliton masikog)
Sino di maidawat di lalaki
What can a man can give that a
Adopted
ay adi maidawat di babae
woman cannot?
(Ngadan)
(Surname)
No sin agsapa et duwa, no sin
In the morning there are two, at
Adopted
alasdose et tolo ngem no sin
noon there are three and in the
masdem et manbalin ay upat.
evening there are four.
(Ipogaw)
(Person growing old until he dies)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Nature riddles. The answers of these riddles were related to the nature. All of the
seven riddles in this category were homegrown (Table 7). Some of the answers were like
river, sky, land, and others.
Table 7. Nature riddles of Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Magay sardeng na ay mandan
It doesn’t stop walking day
Homegrown
si labi ya kaagawan.
and night.
(Ginawang)
(River)
Wada di duwa ay bulong,
There are two leaves full of
Homegrown
napno si sabsabong.
flowers.
(Daga ya daya)
(Land and the sky)
Bontiya. Kinwani na, tinomba
He talked then someone replied,
Homegrown
tinomba tinomba. Sino di ngay?
replied, replied. What is it?
(Tombaga)
(Echo)
Wada di parsua,mansoso din kaong For this creature, it is the child that
Homegrown
sin anak na.
breastfeeds on the mother.
(Ginawang ya singi)
(River and its tributaries)
Wada di bayabas ko ed demang
I have a guava faraway
Homegrown
adi kapelpel-asan.
it never falls.
(Talaw)
(Star)
Sino di pangalaan di silaw si lawag
Where does the light get its
Homegrown
na?
brightness? (Darkness)
(Bulinget)
Balasak ed demang p
Stick from afar,
Homegrown
inaod di Kabunian.
arched by ‘Kabunian’.
(Badkong)
(Rainbow)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Manmade-thing riddles. Among the 26 manmade-thing riddles, 18 were
homegrown and 8 were adopted (Table 8).
The answers of the riddles in this category are about the things created or made by
people that includes infrastructure. These are the things that can be found inside and outside
the house. These are the things that people used at home and in their fields on a regular
basis. An example for this is the riddle “Egnan daka, egnam sisya” (it carries you, you carry
it) referring to shoes.
There are riddles in this category that tell of indigenous materials and practices like
‘tamtampikem toktok na, bumug-bugaw tili na’ (while tapping the head, the butt is
shouting). The answer of this riddle is ‘solibao’, an indigenous drum used during
community festivities where they perform their traditional dances. Another is “wada’y
timpo na asi mangan” (it has a season for eating) referring to a tool used in harvesting rice.
There is no exact translation as this tool is not used in the English world. It is a knife-like
tool with its handle attached to the middle section of the blade.
Table 8. Man- made things riddles of Bakun
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Egnan da ka, egnam sisya.
It carries you, you carry it.
Adopted
(Sapatos)
(Shoes)
Obet Makasling napukitan si uling.
Buttocks of Makasling puttied with Homegrown
(Paltog)
charcoal.
(Air gun)
Tamtampikem toktok na,
While tapping the head
Homegrown
bumug-bugaw tili na.
the butt is shouting.
(Solibao)
(Indigenous drum)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 8. Continued. . .
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Mangan sin toktok,
It eats using the head;
Homegrown
mantatae sin toktok.
it defecates using its head.
(Koli)
(Jar for ‘tapey’ or rice wine)
Paando-em asi kan usaren.
Make it long before using.
Homegrown
(Lansita)
(Lancet)
Wada’y timpo na asi mangan.
It has a season for eating.
Homegrown
(Lakem)
(no exact translation as this tool is
not used in the English world; it is a
knife-like tool used in harvesting
rice; its handle is attached to the
middle section of the blade)
Kapipisit ka sin siket na,
When you pressed her waist,
Homegrown
nabitag mata na.
her eyes widely opened.
(Linti)
(Flashlight)
No masdem manbalin ay bulong
In the evening it becomes a leaf,
Homegrown
ngem no agsapa manbalin ay
but in the morning it will roll.
longlong.
(Mat)
(Kamen)
Wada di simpo ya duwa ay
There are 12 barangays that are
Homegrown
barangay, kanayon ay paspasyaren
always visited by three officials.
di tolo ay opisyal.
(Clock)
(Orasan)
No goyodem emey,
If you pull it goes,
Homegrown
no ewak mo omali.
but if you let go it comes.
(Bandila)
(Flag)
Wada di puyong na magay peweg
It has a thigh but doesn’t have a
Homegrown
na, wada di bab-a na ,magay subil
knee; it has teeth but doesn’t have
na.
lips.
(Gadgadan di niyog)
(Grater for coconut)
Wada di enem ay mankakabsat
There are six siblings they eat flesh. Homegrown
mangan da si lasag
(Coffin and the dead person)
(Longon ya din epogaw ay natey)
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 8. Continued. . .
KANKANAEY
TRANSLATION IN ENGLISH
ORIGIN
Lugan di padi, katautauli.
The priest’s vehicle comes and
Adopted
(Dayog)
goes.
(Swing)
Sarming di nantee-ak, no labsem di I live in a glass but loving me so
Adopted
manlayad sik-a et di manparigat.
much will make your life
(Alak)
miserable.
(Liquor)
Maga di anges na ngem wada di
It has no breath but it has life,
Adopted
biag na,maga di siki na ngem wada
it has no feet but has hands,
di takay na, din rupa na yan wada di its face has numbers.
bilang na.
(Clock)
(Orasan)
No masdem pobre
It is poor in the afternoon
Adopted
no agsapa baknang.
but rich in the morning.
(Bilagan)
(Clothesline)
Pakanem si mamingsan,
Feed it once, it will be full forever.
Adopted
busog na si uwa-uway.
(Pillow)
(Pungan)
Opat ay ipogaw
Four people wearing only one hat.
Adopted
es-esay kalogong da.
(Table)
(Lamisaan)
No ngomato es-esa ngem no
If it goes up it is alone but when it
Adopted
bumaba duduwa.
goes down it becomes two.
(Siper)
(Zipper)
Idiomatic Expressions
Thirteen idiomatic expressions were recalled by the informants (Table 9). The
literal and contextual translations are included in the table to show differences when they
are taken literally. According to the informants, these idiomatic expressions were passed
on by their ancestors, thus they are considered homegrown.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
The elders of Bakun used these local expressions to make their language more
colorful and to deliver what they want to say indirectly. For example, the expression ‘into
pay di ameyam’ (where will you go) is a way of saying hello. This expression is used when
you meet someone along the way. The person who asks is not really interested to know
where you are going; instead this is his way of saying hello or good morning.
These idiomatic expressions are used when there is a need to warn or remind, to
inspire, and to admire.
The expression ‘wada di adi kaila ay mangil-ila en sik-a’ (there is an unseen who
sees you) is used to remind someone to feel safe because he is always in the care of the
Great Unseen. It is also used as a warning for someone to be good because if he does
something bad, he will not be able to run away from it.
Table 9. Idiomatic expressions in Bakun, Benguet
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING IN ENGLISH
Into pay di ameyam?
Where will you go?
It is a way of saying hello
Wada di adi kaila ay mangil- There is unseen that sees you. God
ila en sik-a.
Tab-okam si dap-o.
Cover it with ashes.
Put yeast.
Enka kod tago-en apoy.
Go and make a fire.
Make love.
Binay-an di bain.
Left by shame.
Left- over.
Artin di biag.
Decoration of life.
Problems.
Koto di dontog.
Lice of the mountain.
Animal herds in the
mountain.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 9. Continued. . .
Man- ila kayo si dakdake di Look for something that has Cow
tae na.
big stool.
Man- ila kayo si nakesnab di Look for something that has Chicken
dotdot na.
a wide-ranging feather.
Nan- ala si pito ay amkes
He got seven wild cats.
Butchered seven pigs.
Dakdake di toktok na.
He has a big head.
High ranking officials.
Wada di inpatayaw
He let someone fly.
Has a son or daughter
na.
work abroad.
Na-epket mata na en sik-a.
His eyes were pasted in you. Admire someone.
Sayings
There were seven sayings recalled by the informants, all of which are homegrown.
These sayings are used when there is a need to warn, to inspire, and to advice.
When there is a need to advice. Local expressions are used by the elders to deliver
pieces of advice especially to the young people in the community. For example, an elder
or parent will say to a child, ‘Adi ka mangak- akew tan lawa di, maputoan takay mo no
alaem di baken mo uka” (do not steal because if you do, your hand will be cut). Another
one is, ‘Sik-a ay babae, bantayam din losongam ta adim ibulbulod si odom’ (Woman,
careful with your mortar, do not lend to anyone). This is commonly used by elders giving
advice to the newly wed. This is a reminder that loyalty is very important in marriage.
When there is a need to warn and to inspire. The saying ‘wadan to di mayat ay
danan para en sik-a’ (there will be a better path for you) it meant to inspire. It means that
one should not wallow in self-pity or in sadness, for there will be better times.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Also, there were values learned from the expressions such as obedience, humble, respect,
faithful, loyal, acceptance, honest.
Values integrated in these expressions are respect, obedience, loyalty, among
others.
Table 10. Sayings in Bakun, Benguet
KANKANA-EY
LITERAL TRANSLATION IN
TRANSLATION OF
ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Adi ka mangak- akew tan lawa
Do not steal because if you do, Stealing is bad
di, maputoan takay mo no alaem your hand will be cut
di baken mo uka
Wadan to di maymayat ay danan There will be a better path for you. There is something better in
para en sik-a.
store for you.
Patulineken tako,
Make it cold not hot.
Do not make the situation worst
adi tako papudoten.
instead talk about it in a
peaceful manner.
No sik-a ay lalaki adam
Man, do not lend your pestle to Do not commit adultery.
ibulbulod al-om si odom.
others.
Esten yo din apoy,adi yo ed- Take care of the fire do not put off. The couple must not have any
edpen.
intercourse to each other for at
least four days so that the ritual
done called ‘ngilin’ will be
successful.
Lindek
ko
et
siged
di I dove and swam to my heart’s Do only what is right to others.
panglanglangoy ko kanak et no content I thought it would always Beware with your actions.
pag siged duwanak langoy ay be good I didn’t notice the dirt
langoy
yan
gapu
et
sin deep down that was enough to
panagganganas ko adak nasiputan make me filthy.
din nasikdong ko ay asi-asi sin
uneg di ban-aw ay inmanay ay
nanrugit en sak-en.
Ingoyod ko, ingoyod mo, tan mo
I pulled it, you pulled too then it
Forgive each other.
et ya masokpot.
split.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Figures of Speech
All 23 figures of speech recalled by the informants are homegrown. These
expressions were grouped into figures of speech as studied in English: euphemism, simile,
and irony.
Euphemisms. Table 11 shows the 13 euphemisms collected in Bakun. These
expressions were used to give some advice or to criticize but in a nice way so that the
person will not be hurt. They lessen the intensity of harsh comments. For example, ‘ando
di takay na’ is an expression which means thief. Through this figure of speech, a person
having to say this will at least sound polite.
According to informant Lakay Napoleon, indirect statements uttered are called
‘koliba’.
Table 11. Euphemism
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Ando di takay na
Long- handed
Thief
Naidakep si las-igan
Procreated outside the house Illegitimate child
Inbabakget na san niyak
Belted with flesh
Big belly
Enggay nal-o
He went already
Departed / Dead
Napuskol di rupa na
Thick- skinned face
Shameless
Ando di dila na
Long tongue
Gossip
Enggay et enemy
Went already
Died
Sumagilip di agew
Almost sunset
Death is nearing
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 11. Continued. . .
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL MEANING
IN ENGLISH
Nasdem di tiempo
Late afternoon
Death is nearing
No malingban kami
When we will be covered
When we die
No mankali yan nasasayaw He talks tasteless
Talks nonsense
Nan-aagto si libo-o
Carrying clouds
White hair
Naa-a-sukalan di kali na
His words have sugar
Convincing
Simile and hyperbole. Table 12 shows four similes and two hyperboles. Simile is
used to express appreciation or criticism. It compares somebody or a thing to someone or
another thing that shared the same characteristics or behavior. ‘Kaman talaw’ (like a start)
is used to appreciate one’s beauty, while “san eng mo kaman digway’ (your nose is like
‘digway’) criticizes one for having a flat nose. ‘Digway’ is a wild fruit found in most parts
of Bakun. The shape of the fruit is round and flat.
Hyperbole is an exaggeration used to evoke strong feelings or to create a strong
impression, but is not meant to be taken literally. This is done for emphasis or for some
intense effect. ”Din kalim, kaman kido” literally means “your voice is like thunder” but it
simply means “you have a loud voice”.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Table 12. Simile and hyperbole
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING
San eng mo kaman
Your nose is like ‘digway’
Flat nose
‘digway’
Din kalim kaman kido
Your voice is like a thunder
Loud voice
Kaman talaw
Like star
Beautiful
Kaman seyep di manok
It is like a sleep of chicken
Easily awake
Kaman muyang
Like a baby
Childish
San aping mo kaman
Your cheeks seem to explode
Chubby cheeks
bomtak
Irony. There were three ironies collected. From the expressions presented, two were
used in appreciating an individual for his or her position in the government and the other
one was used to remind the person what he or she is supposed to do in contrast (Table 13).
Table 13. Irony or contrast
KANKANA-EY
LITERAL TRANSLATION
TRANSLATION OF
IN ENGLISH
CONTEXTUAL
MEANING IN ENGLISH
Ading ay asi manong.
Younger brother but at the Well- respected young
same time an older one.
official.
Peslen yo san apoy adi
Kill the fire so that the food Watch the fire so that the
kauto di dinengdeng.
will not be cooked.
food will be cooked.
An- anak ka ngem nakay
Young but old.
Matured
ka.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to document the local expressions in Ampusongan and Poblacion,
Bakun, Benguet. The specific objectives of the study were to: collect local expressions
being used by the people of Ampusongan and Poblacion; classify the local expressions;
translate the local expressions into English; describe the situations or instances when these
are used; and, determine the origin of the expressions.
The informants of this study were chosen from the people of barangay Poblacion
and Ampusongan in Bakun who have knowledge on local expressions. In identifying the
informants, the snowballing technique was used. Among the 40 informants, thirty were
from Poblacion and ten were from Ampusongan. The youngest was aged 35 while the
oldest was 79 years old.
The local expressions were classified into riddles, idiomatic expressions, figures of
speech, and sayings. These were translated into English to show their literal and contextual
meanings. Riddles, however, were translated literally only as the contextual translation is
already the answer. Classification and translation were done by the researcher based on her
knowledge of expressions as studied in English and on her knowledge of the ‘Kankana-ey’
language. Also gathered were their origin as perceived by the informants and the different
situations where such expressions are used.
This study gathered 115 local expressions from Poblacion and Ampusongan,
Bakun, Benguet. These were classified into riddles (63.24%), figures of speech (19.65%),
idiomatic expressions (11.11%), and sayings (5.98%).
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
Among the 73 riddles, almost 74 percent were homegrown. The rest were adopted.
The riddles were sub-categorized according to their answers into plant, animal, parts of the
body, man and his situation, nature, and man-made things. Riddles are shared when there
is a need to entertain in different occasions. The riddles also teach or remind the listeners
of the locality’s indigenous knowledge which include indigenous flora and fauna and
cultural activities.
Fourteen idiomatic expressions were recalled by the informants. The literal and
contextual translations are included in the table to show differences when they are taken
literally. These idiomatic expressions are used when there is a need to warn or remind, to
inspire, and to admire.
There were eight sayings recalled by the informants, all of which are homegrown.
These sayings are used when there is a need to warn, to inspire, and to advice.
All 23 figures of speech recalled by the informants are homegrown. These
expressions were grouped into figures of speech as studied in English: euphemism, simile,
hyperbole, and irony
Conclusions
Based on the results of the study, the following conclusions were drawn:
1. The people of Poblacion and Ampusongan, Bakun have local expressions that
need to be documented and preserved.
2. Local expressions in the locality are being enriched by expressions from other
places but they still impart cultural knowledge and values of the local people.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
3. Local expressions are very useful in getting messages across in different
circumstances.
Recommendations
The following recommendations are forwarded:
1. Community validation for the local expressions.
2. More documentation studies on local expressions from the other
barangays of Bakun.
3. Production of information materials presenting the local expressions of
Bakun, Benguet.
‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013
LITERATURE CITED
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2012
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from
http://www.updilbioalumni.com/rmc/RMACC/farmers-kankanaey.html.
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‘Ap-apat di Amam-a’: Local Expressions among the People of Ampusongan and Poblacion,
Bakun, Benguet | BAG-AYAN, CAROL B. APRIL 2013