BIBLIOGRAPHY SAKIWAT, LOMIBA F. APRIL ...
BIBLIOGRAPHY
SAKIWAT, LOMIBA F. APRIL 2013. Documentation of “Denet” as an
Agricultural Practice among the Farmers of Balili, Mankayan, Benguet. Benguet State
University, La Trinidad Benguet.
Adviser: Christine Grace B. Sidchogan, MDevCom
ABSTRACT
The study was conducted at Balili, Mankayan Benguet to document the process of
practicing Denet as an agricultural thanksgiving ritual.
Specifically, it aimed to determine the different processes in performing Denet; the
communicated values; perceived significance of performing Denet to the farmers,
environment and to the community; how the elders transmit Denet to the younger
generation; the changes and challenges being encountered in the practice of Denet;
perceptions of the respondents regarding the sustainability of Denet as an agricultural
practice and produced a booklet about Denet.
There were 30 farmers who became the respondents of study who tried practicing
Denet or at least participated in the said practice. Also, seven elders from the community
who are performing Denet were the key informants of the study.
Denet contains values relevant to the farmers, community and to the environment. Also, it
served significant roles to the farmers, environment and to the community. According to
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
the respondents and key informants, participation and appreciation of the youth topped in
the ways on how Denet can be transmitted to the younger generation.
Just like other rituals in the Cordillera, there were also several changes in the
practice of Denet especially in the materials and in the processes. Lack of interest among
the youth was the number one challenge or threat faced by the ritual and Denet is worth
sustaining as an agricultural practice because of the enumerated importance to the people
of Balili, Mankayan.
It is therefore important that the farmers in Balili, Mankayan should continue
practicing Denet. Moreover, the youth should try to participate in the ritual for them to
understand the ritual well and the values being communicated in the practice should be
sustained. Further studies maybe conducted in other areas of the region to see the difference
and similarities of practicing the ritual. Finally, the booklet produced in this study may be
used by the people of Balili, Mankayan as a source of information for the ritual.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
INTRODUCTION
Rationale
Our culture is considered as our signature as Cordillerans. It is our unique identity
that distinguishes us from the other ethnic tribes nationwide.
According to George Mclean, culture gives people a sense that they could live in a
meaningful universe and it provides social roles that make each individual a significant
member of the universe. Culture also represents an adaptation or adjustments to the various
condition of life, including the physical, social and the super natural environment.
In the Cordillera, the people‟s traditions, beliefs and rituals act as their laws governing
them to maintain peace and order or to live harmoniously.
According to Sacla (1987), Benguet folks, just like any other ethnic groups, have no
written laws. However, researches reveal that their laws are incorporated in the customs
and traditions, which are observed with precepts, as rules and regulations. For instance, it
is a taboo to be celebrating while a neighbor is mourning. A husband who divorces his wife
without any valid reason is required to live all his properties to the children and the wife is
another law.
Aside from the popular Igorot culture cañao, Benguet people, particularly people from
Mankayan, also have es-eset, a thanksgiving for fortune and good health; utop for good
health and prosperity, and others (Pekas, 2006).
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Denet, a thanksgiving ritual before harvest, is being practiced in Mankayan.
Based on the observation of the researcher, some farmers are intently integrating
Denet in their farming cycle before harvesting, in driving away pest and diseases and for
the protection of their garden from calamities like soil erosion and infertility. It is a ritual
performed by farmers before harvesting because they are hoping for a bountiful harvest.
This ritual is being performed by appealing to the good graces of the gods and goddesses
whom they believe to have control over nature and protects their crops. An elder is being
consulted by the farmer regarding this matter and Denet is being performed (Sacla).
From the preliminary interview conducted by the researcher, Denet can be traced
from a legend. According to Angyok Mangapak, one of the key informants, Kabigat and
Suyan saw their dog barking a small lake while a bird is pouring water from a spring into
the lake. When Kabigat was ready to throw his sphere into the bird, the lake became wide
like a rice field so they decided to plant “paguey” or rice. Their grandmother Bangan
ordered them to get chicken and perform Denet. After the ritual, they harvested more than
what they have expected so they decided to share the blessing and spread the ritual so that
they will be benefited to. This legend of Denet is similar to what Camiling (2012) in
Buguias Benguet was able to document in her study.
In Balili Mankayan, where bulk of the population depends on farming as source of
living, Denet is being practiced by some of the farmers. According to Dam-gas Labisen, a
farmer who practices Denet, he has been practicing it because he believes that the ritual
gives him progress like bountiful harvest and high vegetable price.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Thus, with the given importance of Denet in the life of the farmers, there is a need
to document it as an agricultural practice to sustain the ritual. Through studying all about
Denet, and compiling it into a written form in a booklet, Denet can be further understood
and appreciated for the younger generation.
Statement of the Problem
The study answered the following questions:
1. What are the socio demographic profiles of the respondents?
2. What are the different processes in practicing Denet to drive away pest and
insects, before planting and before harvest?
3. What are the communicated values in practicing Denet?
4. What are the perceived significance of performing Denet to the farmers, to the
environment and to the community?
5. How do the elders transmit Denet to the younger generation?
6. What are the changes in the practice of Denet?
7. What are the challenges being encountered in the practice of Denet?
8. Is Denet worth sustaining as an agricultural practice?
Objectives of the Study
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Generally, the study documented the different processes involve in Denet as an agricultural
thanksgiving ritual.
Specifically, it:
1. determined the socio demographic profiles of the respondents;
2. determined the different processes in practicing Denet to drive away pest and
insects, before planting and before harvest
3. determined the communicated values in practicing Denet;
4. determined the perceived significance of performing Denet to the farmers,
environment and to the community;
5. determined how the elders transmit Denet to the younger generation;
6. identified the changes in the practice of Denet;
7. identified the challenges being encountered in the practice of Denet;
8. determined the perceptions of the respondents regarding the sustainability of
Denet as an agricultural practice; and
9. produced a booklet about Denet.
Importance of the Study
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
The study may help in preserving the culture for the elders and to the younger generation
through written document of the ritual in a form of a booklet. Results of the study may
benefit the community be recognizing the need to protect, sustain and continue practice
Denet as an agricultural practice.
It will also provide information not only to the people of the community who are interested
to know and understand Denet. Also, the study may serve as a reference for other farmers
who want to perform the practice.
Moreover, the study may give knowledge especially to younger generations about the
values being communicated from the said practice.
Scope and Limitations of the Study
The study focused on documenting the different processes involve in performing Denet.
Also, it covered the values being communicated, perceived significance of practicing Denet
to the farmers, environment and to the community, how the elders transmit the ritual to the
younger generation, challenges or threats faced by the community and the changes
observed in the practice of the said ritual.
Photos were collected from the people while performing the ritual.
The study was conducted in Balili, Mankayan, Benguet.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
REVIEW OF LITERATURE
Denet as an Agricultural Practice
Denet is a ritual sponsored by farmers before harvesting because he is hoping for a
bountiful harvest. Although he knew that good harvest depends on the care of plants, the
farmer still believes he will have a good harvest. An elder is being consulted by the farmer
regarding this matter and Denet will be performed. This ritual is being performed by
appealing to the good graces of the gods and goddesses whom they believe to have a control
over nature and protects their crops (Sacla, 1987).
This is supported by Baucas (2003) mentioning that in Denet ritual is performed to
have an abundant harvest. Moreover, in the study of Camiling (2012) about Denet in
Buguias, Benguet, Denet was traced from a legend. According to her key informants who
narrated the legend of Denet, there were two siblings Kabigat and Suyan who went for
hunting with their dog. While on their way, their dog was left behind barking into a small
lake and a bird was pouring water from the spring to the small lake. The hunters went back
home and reported what happened to their father, Pati. He ordered Kabigat to throw his
spear into the wild bird but suddenly to their surprise, the small lake became wide like a
rice field so the two brothers decided to plant “paguey” (rice). When their grandmother
Bangan heard the story, she ordered them to get a healthy chicken and perform Denet to
thank their ancestors. After the ritual, they harvest more than what they have
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
expected. With this they decided to spread their blessing to the other people so that the
other will also be benefited and will also remember us every time they perform the ritual.
Through the preliminary interview conducted by the researcher, this legend was proven to
be similar the legend of Denet in Balili, Mankayan, Benguet.
Furthermore, Baucas said that as observed in the prayers, the native priest invokes
the assistance and blessings of god Masiken, god Pati and god Bangan and also
Kabunyan to bless the farmer and his family. He added that in this ritual, the
“manbunong” offers a chicken or more and some materials. The „manbunong’ checks the
bile or biles of the chicken which if appears favorable and appropriate; it can prevent illness
and bring progress to the farmer and his family. However, Camiling (2012) found out in
her study that aside from the native chickens, other materials such as runo grass (bel-lang),
rice wine or gin and woods are needed in the process of performing Denet.
Beliefs of Benguet People
The Benguet people believe in the existence of unseen beings that emanate from
the Sky world and the underworld that they called spirits possessing power over man. It is
further believed that these unseen beings (spirits) can be manipulated by man to his
advantage. With this belief, the people strive to win the favor of the spirits using prayers
and material offerings in a ritual which the people had adopted as part of their life ways
and thought ways resulting to the establishment of their customs, traditions and taboos.
Although this belief system is unwritten, it was preserved by the native priest in the form
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
of ritual prayers, which was passed from generation to generation until this day
(Anonymous,n.d.).
Furthermore, belief system of both ''kankana-ey'' and ''ibaloy'' shows that above all
the gods and goddesses, there is the “adi-kaila or mengososchung,” the most high. In this
faith evolved a system of appeasing the malevolent unseen and appreciating the benevolent
unseen. The malevolent unseen are the ones preying on the lives of men, women and
children like robbers or kidnappers for ransom. And if not appeased, they harm their
victims by inflicting sickness, injury or finish them to death. Parallel to the malevolent is
the benevolent unseen who is thought to be the supreme one who gave man the power to
counteract the malevolent in the form of rituals. The rituals are classified as to offensive,
defensive and appreciative natures (Anonymous, n.d.).
The spirituality of the Igorots in general is encompassed in their strong belief on
the power of the Almighty referred as Kabunyan, Alawagan, Lumauig or sometimes termed
as Adikaila, Nintotongdo or Manakabalin. With such belief, the core values of inayan,
laton, maykasiyana, lawlawabaw and others are their guiding philosophies in their
everyday living.
Significance of Ritual Practices
Undoubtedly, Benguet people love ritual performance. Ritual practices and
cosmological understanding cannot be separated from the daily round of subsistent
practices. This reminds once again that analysis of the Benguet beliefs and practices
includes subsistence, kinship, and intimacy with the landscape of language. A general
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
observation why the Benguet people love rituals is because through their rituals, their
collective beliefs and ideal experienced affirmed and articulated in a much deeper and
meaningful way than in creedal or doctrinal formulations (Taray, 2008).
Moreover, Taray (2008) added that rituals are windows into the heart of the
Benguet people‟s social life. The persistence of ritual performance honoring their
ancestors’ shows the Benguet understanding that ancestors play a major role in fortifying
and maintaining their solidarity as a kin group and as an indigenous community. During
ritual performance people are expected let go of their individual preoccupations in order to
join the community in honoring, remembering and reconnecting with their ancestors. It is
always important for the „mambunong‟ and the family hosting the ritual to mention the
name of the ancestor for whom the ritual is being performed and to invite the other
ancestors as well.
Taray (2008), further explained that inviting their ancestors and mentioning their
names during rituals is a way of remembering and giving recognition to each of their
ancestors. Hence, rituals are sacred moments when the living and the dead come together
to strengthen their solidarity and interdependence. During the performance, the family yard
becomes the sacred space where the human-spirit worlds come together.
Benguet spirituality involves mutual giving, receiving, enjoyment, forgiveness, and
remembrance. For example, when it is determined by the elders and experts of tradition
that there are indeed convincing signs that an ancestor wishes to shower blessing to her/his
living relatives, the agamid and sangbo rituals are performed as ways of recognizing and
reciprocating in advance the benevolence of the ancestor. A reciprocal
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
relationship is equally important among the living members of the community. For
instance, the giving of the upo is a form of economic and social obligation to be observed
in times of death. In Benguet, relatives and the community are obliged to give material
support in cash or in kind (rice, coffee, bread, drinks, firewood, etc) to the bereaved family.
Significantly, the Benguet people believe that the dead would acknowledge and take these
items as baon and “pasalubong” to the ancestral abode. In addition, relatives and
neighbors do the cooking, serving, and keeping things in order so that the bereaved can
focus on the rituals. The bereaved family is expected to reciprocate when others are also
faced with the same situation. Reciprocity or mutuality, the Benguet people‟s
“Golden Rule,” remains operative in their community life.
On the other hand, in performing certain ritual, materials or props were also given
into consideration and importance. Each ritual has its own specific material requirements.
Each material offering is for a specific purpose in a specific ritual. The purpose of the ritual
determines the material requirements to be offered. Props used in rituals play important
roles portraying its‟ own symbolic meaning.
According to Fiar-od (2009), community rituals require animal sacrifice with rice
wine, water, salted meat and many more. However, rituals as a routine by individuals mat
not necessarily require animal sacrifice. Each of the material used has its own symbolical
meanings thus it is important in the practice. For instance, rice, chicken or plant leaves
symbolizes abundance, sculptured stone of a man is a symbol of good health and longer
life. Rice wine or any other wine is always sipped to maintain friendly relationship with
the living and the dead. It is to be offered freely as means to acknowledge the bountiful
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
harvest from Kabunyan, the Almighty. Also, carved wood standing as the guardian of the
rice granary is a sign f-or abundance and sustainability, salted meat also is for abundance,
sharing and generosity. Necklace like boar necklace, which symbolizes peoples strength,
or armlet are for protection. Live ember or fire for life and strength against the various
elements of nature, water for longer life with cleansing effect, fire as acknowledge to be
first produced by Kabunyan and for an inspired spirit to kindle or rekindle friendship and
the spear, bolo, shield are for security tools.
Moreover, lead officiant in a ritual must meet certain criteria‟s before he is said to be
authorized to perform such ritual. He must be knowledgeable of the community event, can
articulate messages of signs and symbols, trustworthy, unselfish, responsible, not envious,
culturally inclined and a peace maker through indigenous strategies. Also, he must have
the ability to establish relationship with nature (Fiar-od, 2009).
Dancing, chanting and drinking in rituals, give life to the event. Colored tapis is
associated with happy events while dark colors are associated with sad events except with
the isnags of Apayao. Gongs are also giving sounds as a symbol announcing that a feast of
thanksgiving is ongoing. It drives evil spirits and calls for good spirits to give their
blessings. This instrument gives sound to convey unity, cohesion and solidarity towards
the attainment of a singular and unified vision for development and industrialization. It
also symbolizes the highland culture of the Cordilleran‟s being optimistic in their outlook.
Ways of Transmitting Cultural Practices
Cordillera rituals are being transmitted from generation down to another generation
word of mouth. Culture is not static. It changes or is modified or is gradually lost
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
from time to time, but it is the very nature of culture that it will be passed on from
generation to generation, even in its modified form, before it is completely lost.
According to Cliff as cited by Bag-ayan (2010), culture is divided into two
categories, the material culture which includes physical objects, resources and others which
can be preserved in museums and the non-material culture such as the nonphysical ideas
that people have in their culture that are used to shape the peoples thoughts, feelings and
behaviors.
According to Bag-ayan (2010), cultural rituals cannot be preserved in museums.
However it can be documented thus, the performance of the ritualistic events, reciting of
the rites and executing cultural activities can help in maintaining the culture from
generation to generation.
Meanwhile, Nuval (2010) stated in his conclusions that while elders play an
important role in the passing down of cultural practices, youth‟s acceptance and
willingness to learn the cultural practices are essential to the protection of the cultures.
Passing cultures starts from using the word Igorot to describe culture of the Igorot people,
for the term, “Igorot”, is itself a cultural heritage to be preserved. Other BIBAKS are
already conducting informal sessions with the youth teaching them some of the elements
of our culture. Youth should be taught some of the common dances and rituals like what is
begnas, what is senga, what is babayas, what is a tayao, what is a tadok, what is uy-ua-uy
and others. Also, the youth should know when these dances are being performed, what are
their religious significance, etc. Orient the youth with some of the socio-political
institutions or oral traditions, such as the sipat or bodong of the Kalingas, the hudhud of
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
the Ifugao‟s, the ullalim of the Kalingas, the lawa or inayan of the Aplais. What is dap-ay
or ator, what is ebgan orolog. Another way of promoting the Igorot culture to the youth is
to collect and preserve photos and printed literature about Igorot culture and review these
printed materials with the youth (Botengan, 2003).
Although, it was said earlier that rituals are being transmitted by word of mouth,
Faba-an (2007) claimed that it is helpful for the rituals to be put into writing and other
means of documenting such as electronic format about the culture, the artifacts and the
detailed process of the culture because the old folks who know the original performance of
the ritual may soon be gone.
Changes in Cultures
According to George Mclean, culture gives the people a sense to a meaningful
living of a universe and it provides social rules that make people significant to the members
of the universe. In the modern period where there is cultural diversity and also some say
that peoples culture still remains and cannot be easily removed and the people don‟t make
a move on how to actually preserve this cultures in the course of time it will be gone.
Culture also represents an adaptation or adjustments to the various conditions of life
including the physical and, social and supernatural environment.
Further, Mclean added that there are actually two types of culture, the material and the
non-material. Material culture is the objects created by in a given society while non-
material are the norms, lows and customs of a given society.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
With the rise of modernization especially the continuous existence of technology,
youth of today adopt the modern ways of living disregarding the old traditions of their
culture.
METHODOLOGY
Local and Time of the Study
The study was conducted at Mankayan, Benguet (Figure 1) specifically Barangay
Balili. It is one of the twelve Barangays of the municipality of Mankayan. It has a distance
of approximately six kilometers away from Barangay Poblacion, Mankayan starting from
the national highway and approximately ninety eight kilometers from Baguio City. Balili
is located in the North East part of Mankayan Benguet (Figure 2). It is the third largest
barangay of the municipality in terms of area and population.
Barangay Balili is the target place of the study because bulk of the farmlands of the
municipality is located in this area and some farmers here are still practicing Denet. It has
an agricultural land area of 1, 523 hectares (MPDO Mankayan, Benguet). Most of the area
was cultivated for agricultural purposes. Residents of this barangay depend on agriculture
as the source of their food and income.
The study was conducted from January to February 2013.
Respondents of the Study
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
The seven key informants were purposively selected following the given criteria:
the respondents is a resident of Barangay Balili, must be knowledgeable about Denet, can
perform the ritual and should be familiar with the different rules and materials in
performing the practice.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Figure 1. Map of Benguet showing the locale of the study, the municipality of Mankayan
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
A rea of the Study
Figure 2. Map of the Municipality of Mankayan showing the location of the study,
Barangay Balili
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Aside from the key informants, 30 respondents were chosen from the residents
using the following criteria: must be a resident of the target place; solely dependent on
farming as source of livelihood; and must at least tried practicing the ritual or able to
witness and participate in the said practice.
Moreover, for the reliability of the answers in the 7th objective about the
sustainability of Denet, the researcher added 30 respondents from the community who were
knowledgeable about the ritual but may or may not have attended the ritual during the
conduct of the study.
Data Collection
Collection of the data was done personally by the researcher. Face to face interview
was conducted in the field and guided questionnaires were administered to the respondents.
These questions were divided into two categories namely the socio demographic profile of
the respondents and the different processes involved in performing Denet as an agricultural
practice.
Also, for easy understanding and less barriers, mother language specifically
Kankana-ey was used in asking the questions to the respondents, determining the
communicated values, determining how the elders transmit Denet to the younger
generation, the perceived significance of Denet to the farmers, environment and to the
community and in identifying the changes, challenges faced by the community in
performing the ritual was also considered.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Data Gathered
The data gathered focused primarily on the different processes of the ritual Denet.
The communicated values, the perceived significance of the ritual to the farmers,
environment and to the community, challenges and changes faced by the community in
performing Denet were also considered.
Also, photos were collected during the actual performance of Denet in one of the
gardens in Balili, Mankayan, Benguet.
Data Analysis
The data gathered were consolidated, tabulated and analyzed through descriptive
statistics using frequency counts and percentages. It also applied narrative presentation in
discussing the data gathered. Results of the study were documented in a booklet.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
RESULTS AND DISCUSSION
Socio-Demographic Profile of the Respondents
Among the thirty seven respondents, there were seven elders of Balili, Mankayan
who were the key informants of the study. They were the elders who performed the said
ritual and are knowledgeable about the different characteristics of Denet.
Table 1 shows the socio demographic profile of the key informants that were
categorized according to age, sex, address, civil status and the number of years that they
performed Denet.
The key informants were asked to narrate the legend of Denet, enumerate the
different processes of the ritual, who are authorized to perform the ritual and what are the
purposes in performing the rituals. Furthermore, they were the ones who enumerated the
changes that occurred in the practice, the threats they encountered that affected the ritual
and the possible ways of transmitting the ritual to the younger generations.
On the other hand, aside from the key informants, Table 2 presented the socio
demographic profile of the thirty respondents who were the residents of the barangay who
performed Denet in their garden or able to witness and participated in any event where
Denet in being performed. They were also categorized in terms of age, sex, address and
civil status.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Table 1. Profile of the key informants
NAME
SEX
AGE
CIVIL
NO. OF
STATUS
YEARS IN
PERFORMING
DENET
Angyok Mangapac
Male
86
Married
60
Doroteo Wag-e
Male
82
Married
56
Liwayan Ladyog
Male
80
Married
45
Camewet Bunagan
Male
80
Widowed
40
Arthur Lab-isen
Male
60
Married
33
Andress Agatlao
Male
56
Married
32
Bosilan Galidan
Male
68
Married
28
Age. Eight (26.67%) of the respondents belonged to the age range of 31-35 followed by
26-30 (20%). These findings may imply that middle age-farmers perform Denet more than
the younger farmers.
Sex. Twenty six (86.67 %) of the respondents are males and four (13.33) are females. This
finding implies that males attended Denet more compared to females. Aside from the fact
that males usually are the bread winner and are the ones who stay in the garden, the ritual
also prohibits females to attend.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
According to Bosilan Galidan, females are not allowed to attend because the ritual will
bring bad luck instead of good luck to the crops. An example of this would be the formation
of cracks in potato tubers.
Civil status. Nineteen (63.33%) of the respondents were married and eleven
(36.67%) were single.
Table 2. Socio-demographic profile of respondents
AGE
FREQUENCY
PERCENTAGE
(n=30)
(%)
20-25
3
10
26-30
6
20
31-35
8
26.67
36-40
5
16.67
41-45
1
3.33
46-50
2
6.67
51-55
3
10
56-60
2
6.67
TOTAL
30
100
Sex
Male
26
86.67
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Female
4
13.33
TOTAL
30
100
Civil Status
Married
19
63.33
Single
11
36.67
TOTAL
30
100
Processes of Denet Ritual
There were several processes in performing the ritual Denet in Balili, Mankayan (Table
3).
Before the ritual.
Consultation. When a farmer decides to perform Denet in his garden whether for
thanksgiving before harvesting, protection of his crops against unwanted pest and diseases
and for fertility of the soil, he consults a „mambunong‟ whom he wishes to perform the
said ritual. According to Arthur Lab-isen, Denet is not so strict in who will be performing
the ritual. He stated that the officiant of Denet is not necessary a „mambunong‟ or an elder.
As long as he knows the exact process of the ritual and knows all the prayers uttered, he
can be qualified to perform the ritual. Upon the agreement is confirmed, the elder and the
sponsor farmer will set the date and place where the ritual will be done.
In the study of Camiling (2012) about Denet in Buguias, Benguet, the ritual is being
done before harvesting. However, according to Angyok Mangapac, one of the respondents
of the study, Denet is to be performed depending on what the farmer wishes to achieve. If
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
it is for the purpose of driving away pest, the ritual is being done as soon as the farmer
noticed abnormalities in his crops. If it is for the fertility of the soil and protection against
soil erosion and damages brought by calamities, Denet is being done before planting. If it
is for thanksgiving because the farmer expects a bountiful harvest and is hopeful sell his
crops at higher cost, Denet will be done before harvesting.
Figure1. Part of the garden is being cleaned by the farmers where the ritual is to be
performed
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Figure 2. Farmer sets-up the pudong near the area where the ritual is to be done to signify
that Denet is taking place
During the Ritual.
Preparation. To start with, cleaning the area, any part of the garden but usually at
the center in between columns, and preparing for the materials to be used (Figure 1) are
done. The farmers will prepare wood and five pieces of runo grass (bellang) to be used in
setting-up the pudong.
Setting-up of the pudong. Pudong is a symbol set-up in the fields to signify that
Denet is being done in the field thus; this should be the first to be set-up. In Balili,
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Mankayan, pudong is made up of only five pieces of runo grass wrapped around a wood
and usually placed near the area where the ritual is to be performed (Figure 2).
However, in Buguias, as founded by Camiling (2012), pudong is also the first being
prepared during the ritual, placed at the corner of the garden but is made up of only 13
pieces of runo grass.
Praying for the chicken to be sacrificed. After setting up the pudong, the
„mambunong‟, sponsor farmer and another participant will hold the three native chickens
as sacrificial animals. The elder will invoke (Figure 3) the unseen spirits and ancestors.
Table 4 shows a sample prayer uttered during this stage.
Figure 3. The Mambunong (first from right) is seen here praying for the
chicken to be blessed before butchering. Beside him is the sponsor farmer Butchering the
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
chicken. After the invocation of the unseen spirits and ancestors, the „mambunong‟ will
give the chicken to the farmers so they can butcher it. In butchering the animals, the wings
of the chicken are being whipped (pinikpik) until muscles swell (Figure 4). Cutting the neck
(mauguan) may bring bad lack to the farmer and his family because blood was shed on the
ground.
Again, Camiling found out that two native. Chickens are being used in Buguias while in
Mankayan, three native chicken, one rooster and two hens, are being used as sacrificial
animals.
Moreover, in the study of Baucas (2003), he stated that the „manbunong‟ checks the bile
or biles of the chicken which if appears favorable and appropriate, it can prevent illness
and bring progress to the farmer and his family.
Table 4. Sample prayer invoking the unseen spirits and ancestors
KANKANAEY LANGUAGE
ENGLISH TRANSLATION
Dakato ay ap-apo ya toton-od mi ay natey, (To you our dead relatives, come and let us
umali kayo ta pansasangoan tako nan denet perform Denet. Let us help one another in
ay insagana mi. Mantitinulong tako ay offering because you always did this ritual in
mangidaton sinan ritual tan siya di inya-at the past. They always call on you to offer and
yo ed idi. Kanayon da ay ayagan dakayo ay pray over the Denet because you are all there.
mangidaton ya mangikararag sin Denet tan To you leaders in the past, to you elders in
amo da ay wada kayo am-in sisa. Dakayo ay the past, they always call on you because you
panglakayen ed idi, kanayon ay maayagan were good and respected bless this ritual so
kayo tan siged ya maresrespeto kayo. there will be bountiful harvest and more
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Bendisyunan yo nan Denet mi tapno chicken. Bless and give more graces to the
mabunga nan maapit tapno umad-ado din family.)
manok Bendisyonan yo et idawat yo di sifed
sin pamilya.
Reading of the biles. The chicken biles will be given to the „mambunong‟ so that
he can read the meanings (Figure 5). According to Arthur Lab-isen, good biles are those
in proper position facing straight downward and is not covered by the chicken liver.
Camewet Bunagan added that there are chicken with no biles and there are with two biles,
which mean that “swerte” (good luck) awaits the farmer. The farmer may again butcher
another native chicken when he goes home to receive the good luck.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Fugure 4. Farmers butchering the sacrificial animals during the ritual whipping the wings
(“pinicpic” method) of the chicken
Figure 5. The „mambunong‟ reads the biles of the native chicken to see if reflects good
signs
Before, if the biles reflect bad signs, the „mambunong‟ requires another sacrificial
animal until such time that good biles will be found. The key informants claimed that in
instances that good biles cannot be found, the tendency is the offering of pigs. However,
due to changes in the society, three chickens are enough to perform the ritual not minding
the biles.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Invocation and pouring of the ginebra san miguel. While the chickens are being
cooked, the „mambunong‟ will pour a locally-available liquor such as Ginebra San Miguel
(to substitute rice wine), at the foot of the pudong after invoking (Figure 6).
The key informants said that wines or liquor are being offered for them to
communicate with the unseen beings or to their dead ancestors and unseen spirits like
Kabunyan to come down and join the ritual. The sample prayer for the wine or any liquor,
which they called peltic, is shown in Table 5.
After the „mambunong‟ prayed for the wine, he will pour it at the foot of the
pudong. Arthur Lab-isen said that this is to offer drinks to the unseen spirits who came
down to join the ritual. After this, the „mambunong‟ will put chicken feathers around the
pudong symbolizing that Denet had just took place in the area.
Table 5. Sample prayer for wine or any liquor
KANKANAEY LANGUAGE
ENGLISH TRANSLATION
Ayagan mi amin ay toton-od ya iiba ay (We call all the relatives who died through
natey si acsidenti ya suicide. Sapay kuma ta accidents. May you come together in an
naurnos kayo ay umali ay makitunos sinan agreement of goodwill in performing this
panagdenet mi. umali kayo ta inumen tako ritual. Come and let us drink the wine we
nan san miguel ay insaganami.
prepared.)
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Figure 6. The „mambunong‟ seen in the picture is invoking the wine while calling
the names of the sponsor farmer‟s dead ancestors to join the ritual.
Praying and distribution of the cooked chicken meat. When the chicken meat is
already cooked, the „mambunong‟ will again pray for the meat. Table 6 shows a sample
prayer for the cooked meat of the native chicken to be blessed.
After the meat was already cooked, it will be served to the people present in the
ritual. According to the key informants, the chicken meat should be eaten in the garden and
should not be brought home.
Moreover, key informants added that ladies are forbidden to join the ritual. They
said that it will bring bad lack to the farmer and his crops if women will participate in the
ritual.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
They may watch how the ritual is being done but are not allowed to eat the chicken
meat. According to Liwayan Ladyog, this was only a belief of the „mambunong‟ that if
women will join the ritual, the ritual will not be good. An example of the bad effects of
women joining in the ritual may be the formation of cracks in potato tubers.
Table 6. Sample prayer to the unseen spirits and Kabunyan to bless the cooked chicken
meat
KANKANAEY LANGUAGE
Ayagan mi amin ay toton-od ya iiba ay natey si acsidenti ya suicide. Sapay kuma ta
naurnos kayo ay umali ay makitunos sinan panagdenet mi. umali kayo ta inumen tako nan
san miguel ay insaganami. Sik-a ay Kabunyan ay kangatuan, napuan
di
amin
ay
pamindisyon, bendisyunam nan idaton mi ay manok ken sik-a. Maawagan kayo
(nagan di tuton-od ya iib-a ay natey) dawaten mi ay mantinulong kayo ay mangidaton
sinan nay Denet ta siya di siged ay in-aat yo ed idi. Kanayon da ay man adawag en dakayo
ay mangidaton ya mangikararad sin Denet tan wada kayo am-in es-sa.
Maawagan kayo (nagan di panglakayen ay natey), apapon di mambunong ed idi. Ayagan
da dakayo tan siged ay marespeto kayo asi maawagan da pati en kabigat ay nangibingay
sin Denet sin epogaw ed kalutaan, bendisyunan Denet mi et din mula adu di lames na
duwan maibingay abe di swerte sin ib-a na.
ENGLISH TRANSLATION
(We call all the relatives who died through accidents. May you come together in an
agreement of goodwill in performing this ritual. Come and let us drink the wine we
prepared.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
We ask you almighty God, the source of all the blessings, bless this chicken, bless this
Denet ritual offering.
We call on you (names of dead relatives) may we ask all of you to come together to offer
this ritual since by tradition you always did so. They always call all of you to offer and
pray for the Denet because you are all there.
We call on you (name of dead priest/ elder), the leader of all priest in the past. They call
on you because you were always good and respected. Then we call on goods Pati and
Kabigat who shared this practice to the people of the earth, to bless this ritual so that there
is lack, bountiful harvest and good graces to the relatives.)
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
After the ritual.
After the ritual, all who participated in the ritual may eat the chicken meat. If other farmers
want to join, they are allowed even if they did not attend the ritual. Kids are also allowed
to eat the chicken meat. However, women are not allowed to eat in the ritual.
Values Communicated in Denet
The respondents were able to enumerate some values being communicated in Denet (Table
7).
Enhancement of cooperation among farmers. All of the respondents claimed that Denet
can enhance their cooperation as farmers. According to them, they considered Denet as
their meeting period for talking and sharing ideas with each other especially how to manage
new arising diseases of their crops, bankruptcy, best ways to take good care of their crops
and more topics related to plants.
They claimed that farmers rarely meet each other as groups to share new knowledge
about farming due to their hectic schedule. However, with Denet being practiced, they can
create an avenue to communicate with each other.
Honor to ancestors. The respondents claimed that performing Denet is one of their
ways to show that they honor their ancestors. According to them, following the rituals and
practices started by their ancestors is respecting and honoring them even if they are already
dead.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
In the process of performing Denet, one of the prayers uttered by the “mambunong”
is thanking their ancestors for starting the rituals and for continuous guidance of the farmer.
Taray (2008) explained that inviting their ancestors and mentioning their names
during rituals is a way of Benguet people in remembering and recognizing each of their
ancestors. He also added that the persistence of ritual performance honoring their ancestors,
show the Benguet understanding, that ancestors play a major role in fortifying and
maintaining their solidarity as a kin group and as an indigenous community.
Respect to elders. The respondents claimed that they learned how to respect elders
in Denet. According to them, elders of the community know better than them, accepting
the facts that they (elders) have more experience about the different things than them.
Renewal of community relationships. The respondents stated that Denet renews
their relationship within the community. They claimed that relationship in the community
can be renewed and can be further enhanced through community gatherings like rituals.
They added that mingling with each other is a way of renewing the relationship of the
people within the community.
According to Taray (2008), during ritual performances, people are expected let go
of their individual preoccupations in order to join the community in honoring, remembering
and reconnecting with their ancestors.
Table 7. Values Communicated in Denet
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
VALUES
FREQUENCY PERCENTAGE % RANK
N=37
Enhancement of cooperation among
37
100
1
farmersS
Honor to ancestors
35
94.59
2
Respect to elders
32
86.49
3
Renewal of community relationships 15
40.54
4
*Multiple responses
Perceived Significance of Denet
To the farmers. According to the respondents, performing Denet gives them
prosperity like high cost of crops and bountiful harvest. They stated that it is their
responsibility to give thanksgiving ritual for having bountiful harvest and for the protection
of their crops.
To the environment. The respondents claimed that they believe that the ritual
protects their crops from any unwanted pests and diseases. Also, they claimed that the ritual
prevents their field from soil erosion caused by calamities as well as prevent their soil from
infertility but rather would give healthier plants and bountiful harvest.
To the community. According to the respondents, cooperation and help from the
community especially from their co-farmers is being strengthened resulting to
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
establishment of good relationships with each other. Through the ritual, the respondents
added that they meet friends and relatives when performing Denet.
On the study conducted by Camiling (2012) her respondents also claimed that
Denet is significant to the farmers because they find satisfaction and fulfillment in their
lives since the ritual is viewed as an act of thanksgiving and prosperity and bountiful
harvest and it prevents them from bankruptcy. They also added that when conducting the
ritual, and their farm is not productive, their crops grow healthy and they will also have
bountiful harvest.
Moreover, the respondent narrated his basis in believing that indeed, Denet is
important. According to him, when he fallowed the suggestion of an elder to perform Denet
in his garden before planting, his use of pesticides was reduced compared to the previous
cropping seasons because pests in his crops was minimized. Also, when thunderstorm
(dalalo) came, his plants were not affected. The farms of his neighbors were stricken,
however.
This findings imply that Denet is important to the farmers, environment and to the
community.
Transmission of Denet to the Younger Generation
In Balili, Mankayan, all of the key informants said they learned Denet by
accompanying the elders during the times they conduct Denet. While listening to the
prayers uttered by the elders, they tried to memorize and cite those prayers by themselves.
After continuous time of going out with the „mambunong‟ during the ritual, the elders
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
claimed that their knowledge and capabilities to perform the ritual improved and been
polished, thus, after the death of the „mambunong‟, they also tried to continue the ritual.
With their experience, they also believed that youth if today can learn how to
perform the ritual if they are willing to join them when they conduct Denet and are also
willing to learn Denet.
This situation strengthens what Nuval (2011) stated that aside from the important
role of the elders in teaching the ritual, youth acceptance and willingness to learn the
cultural practices are essential to the protection of the cultures.
Further, the key informants claimed that to let the youth be familiarized about the
practice, they narrated the legend of Denet during vacant times like lunch breaks and are
also more willing to teach those who are interested to learn about the processes and the
prayers being uttered in the practice.
Cliff, as cited by Bag-ayan (2010), said material culture can be preserved in
museums but non-material culture like rituals are only being preserved and are being
transmitted through documentation while rituals are being performed and by reciting the
rites and executing cultural activities. Moreover, McLuhan once said that culture is being
transmitted to younger generations through words of mouth.
Changes in the Practice
Just like some cultures, there are also some inevitable changes in the ritual Denet,
as shown in Table 8.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Chicken meat. The key informants said that native chicken should be ideally
sacrificed in performing the ritual. However, due to limited number of native chicken,
commercial chicken can also be used as long as there will be a sacrificial animal to be
offered.
Moreover the key informants stated that the number of chicken to be butchered is
not dependent on bile reading. Before, if the bile shows a bad sign, butchering continues
until a good bile is seen from a chicken. Now, three chickens are enough to sum-up all the
animals that should be offered to perform the ritual because it is too costly.
Pudong. Just like the study conducted by Camiling (2012) in Buguias, pudong in
Mankayan was also put-up in the different corners of the field. But now, the key informants
stated that it could be placed anywhere in the field. However, usually it is placed near where
the ritual is being performed.
Rice Wine. Since rice wine is the usual beverage of the Igorot before especially
during occasions, it is also being used during Denet. But now that many kind of alcohols
were manufactured and the fact that farmers seldom make rice wines, the key informants
said that tapey can be replaced with any intoxicated drinks. According to them, it will not
affect the ritual.
Reading the biles. The number of sacrificial animals needed in the ritual before
depends on the position of the biles, if it reflects good or bad signs. Now, three native
chickens are enough for the ritual not minding the biles. This is because not all the people
who perform Denet can afford to buy plenty of sacrificial animals.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
According to the key informants, as generation changes, the ritual also has some
changes as long as for the improvement of mankind.
Table 8. Changes in performing Denet
CHANGES
BEFORE
AFTER
Chicken meat
Native chicken
Commercial chicken are
used as substitute
Wines
Rice wine
Any liquor
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Pudong
Placed in the four corner of One pudong is enough
the garden
for the ritual
Reading the biles
Biles determine the number of Three biles, regardless of the
chicken to be offered
signs, are enough for the
ritual.
Challenges in the Practice of Denet
The key informants and the respondents have identified three major challenges that they
encountered in practicing Denet as shown in Table 9. The respondents claimed that
proliferation of Christian belief is one challenge in Denet.
Moreover, the respondents claimed that the lack of interest among the youth is also a
challenge. Liwayan, one of the key informants, said that youth of today prefer joining
modern activities than participating in the traditional cultures. He stated that when they
tried to call the presence of the youth to participate in the ritual, they always have alibis.
But when someone calls them to parties and other outings, they have time to go. He added
that youth today spends more time in front of the television or computer than participate
on rituals.
Table 9. Perceived Challenges in the practice of Denet
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
CHALLENGES
FREQUENCY
PERCENTAGE
RANK
n=37 %
Lack of interest among the youth
34
91.89 1
Proliferation of religious belief
26
70.27 2
Economic Aspect
17
45.95 3
*Multiple Responses
Economic aspect is also another challenge. The respondents claimed that the fact that the
price of native chicken gets high, farmers sometimes cannot afford to conduct Denet in
their garden although they wanted to do so because they need to buy the sacrificial animals.
They claimed that not all of them are native chicken to use in the
ritual.
Perception on the Sustainability of Denet as an Agricultural Practice
Table 10 shows the response of the respondents regarding the sustainability of Denet as
an agricultural practice.
Forty nine (73.13%) of the respondents responded that Denet is worth sustaining
as an agricultural practice. According to them, the ritual is a legacy that their ancestor left
and should be continuously be practiced and be followed in honor to them. Moreover, the
respondents claimed that the ritual should be sustained because they believe that it is
helpful to the farmers as well as to the protection of the environment.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Table 10. Sustainability of Denet as an agricultural practice
RESPONSE
FREQUENCY
PERCENTAGE
RANK
(N=67)
(%)
Yes
49
73.13
1
No
18
26.87
2
*Multiple responses
Eighteen (26.87%) of the respondents responded no when asked about then sustainability
of Denet as an agricultural practice. They stated that they are now living in a Christian
community offering new teachings. They said Denet is considered a culture. From the past
thus a ritual of the pagans before. They suggested that instead from conducting the ritual,
farmers should offer thanksgiving to God through prayers. Also, the respondents‟ reason
in answering no was because of the cost of the animal offerings in Denet.
These findings imply that although new sets of beliefs are coming in, Denet is a ritual still
worth sustaining because of the given importance cited by the respondents.
Denet Booklet
The size of the booklet is 8.268x11.693 and yellowish in color. It is all about the
ritual containing the legend of Denet (See Figure 9). It has also the different processes of
the ritual, the different materials used, the purpose of conducting the ritual, the prayers
utterd by the elder in the ritual, and a short introduction about culture. Finally, the
references of the material were also included.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
Figure 9. The produced booklet (front page)
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted at Balili, Mankayan, Benguet to determine the different
processes in practicing Denet; determine the communicated values in practicing Denet;
determine the perceived significance of performing Denet to the farmers, environment and
to the community; determine how the elders transmit Denet to the younger generation;
identify the changes in the practice of Denet; identify the challenges being encountered in
the practice of Denet and determine the perceptions of the respondents regarding the
sustainability of Denet as an agricultural practice.
Also, this study produced a booklet about Denet and its processes.
There were seven elders in the community who were chosen as the key informants
of the study. Also, the other information about the ritual was gathered from the thirty
farmers who had performed Denet in their garden or at least witnessed or participated
during the performance of the ritual. In answering one of the objectives, another twenty
respondents from the community was added during the conduct of the study.
Personal interviews with the key informants and all the respondents were done to
gather the necessary information about the ritual. A digital camera was used in gathering
photos for documenting the said ritual.
Denet is a ritual for practiced by some farmers in Balili, Mankayan to drive away
unwanted pest and diseases of crop, protect the soil from erosion and infertility,
thanksgiving for a bountiful harvest and hopes for prosperity.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
There are several processes in performing Denet from before, during and after
performing the ritual with the necessary materials.
Furthermore, the respondents claimed that Denet is significant to the farmers,
community and to the environment. Thus they believe that the ritual is worth sustaining.
Moreover, the respondents added that just like other rituals there were several changes in
Denet brought by the change of generation. Also, there are challenges that they are
encountering in the performance of Denet.
Conclusions
After the study was conducted, the following conclusions were drawn:
1. Denet has different processes being followed before, during and after performing the
ritual;
3.
Denet contains values relevant to the farmers, community and to the
environment;
4.
Denet performs significant roles to the farmers, environment and to the
community;
5.
Participation and appreciation of the youth tops in the ways on how Denet
can be transmitted to the younger generation;
6.
Just like other rituals, there are also several changes in the practice of Denet;
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
7.
Lack of interest among the youth is the number one challenge or threat faced
in the practice of Denet;
8.
Denet is worth sustaining as an agricultural practice because of its given
importance to the people of Balili, Mankayan.
Recommendations
1. The youth should participate regularly and try to be active during the performance of
Denet to appreciate it
2. Related studies maybe conducted in other areas of the region to see the
difference and similarities of the ritual.
3. The farmers should continuously practice Denet because of its importance to them, to
the community and to the environment
4. The values being communicated in Denet should be retained.
5. The booklet produced in this study may be used by the people of Balili, Mankayan as a
source of information for the ritual.
Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
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2013
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Documentation of “Denet” as an Agricultural Practice among the Farmers of Balili,
Mankayan, Benguet | SAKIWAT, LOMIBA F. APRIL 2013
FIAR-OD, B. 2009. Cordillera Rituals: Their Features and Significance. Germany.
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