BIBLIOGRAPHY BASALONG, GERALYN M. APRIL 2009....
BIBLIOGRAPHY
BASALONG, GERALYN M. APRIL 2009. Indigenous Ways of Knowing Mambunong
Practices Among the Kankana-ey and Ibaloi in Kapangan, Benguet. Benguet State University, La
Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study aimed to described the rituals requiring a ‘manbunong’, determined the
activities carried out by the ‘manbunong’ during rituals; recorded the prayers uttered by the
‘manbunong’; determined the sources of knowledge on ‘manbunong’ practices and determined
how the ‘manbunong’ transfers his/her knowledge to the younger generation. Data for the study
were gathered from five ‘manbunong’ and eleven patients.
Rituals requiring a ‘manbunong’ are mostly asking for protection and blessings.
Activities during the rituals are butchering animals, offering of materials and food to the spirits,
and of uttering prayers. The ‘bunong’ states the names of the host family or the patients,
enumerates the offered materials, recognizes the spirits whom the prayers are addressed to, and
asks favors from these spirits. The ‘manbunong’ acquired their knowledge from ‘Kabunian’
through dreams and from other ‘manbunong’.
The study concludes that rituals requiring ‘manbunong’ are those rituals asking for
blessings and protection from the spirits; that only the ‘manbunong’ should utter the prayers
during rituals and ritual prayers should only be uttered during rituals; that traditional material
offerings during rituals can be substituted with modern items; and that knowledge of
‘manbunong’ is not taught or learned in a formal education setting.
It is recommended that further studies on indigenous knowledge of the ‘manbunong’ and
ways of knowing should be conducted among all the ‘manbunong’ in the region in order to
validate and support the findings of this study; and, that information materials showing that
traditional practices can be applied side by side with Christianity should be prepared and
disseminated.
TABLE OF CONTENTS
Page
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Abstract. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iii
INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Rationale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Statement of the Problem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Objectives of the Problem. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Importance of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Scope and Limitations of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
REVIEW OF LITERATURE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Native Priest . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Traditional Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Materials Offered During Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Ritual Prayers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Ibaloi and Kankana-ey Tribe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Indigenous Ways of Knowing. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Method of Knowledge Conversation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
METHODOLOGY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Locale and Time of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Respondents of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
Data Collection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
Data Gathered. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Data Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
RESULTS AND DISCUSSION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Rituals Requiring a ‘Manbunong’. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Activities During Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14
Ritual Prayers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25
Sources of Knowledge of ‘Manbunong’ Practices. . . . . . . . . . . . . . . . . . . . .
26
Transferring the Knowledge of a ‘Manbunong’
to the Younger Generation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
30
SUMMARY, CONCLUSIONS ND RECOMMENDATIONS. . . . . . . . . . . . . . . .
31
Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31
Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32
Recommendations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32
LITERATURE CITED. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
APPENDIX
A. Guide Questions for Key Informants . . . . . . . . . . . . . . . . . . . . . . . . . . . .
34
B. Interview Schedule for Respondents. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35
INTRODUCTION
Rationale
The indigenous peoples of Benguet believe in the existence of unseen beings
called the spirits. Spirits are thought of as either benevolent or malevolent. Benevolent
spirits protect the people from harm and provide them with good things while malevolent
spirits cause illness and misfortune. With this belief, the people strive to win the favor of
the spirits through prayers and material offerings in rituals. Rituals are, therefore,
performed to ask for the upliftment of people’s social and economic well-being, for the
prevention of any form of suffering, and for the defeating of enemies.
The key person in these rituals is the ‘manbunong’ for the Kankanaey or
‘mambunong’ for the Ibaloi. He is chosen as a spiritual leader and a counsel for members
of the community. ‘Manbunong’ literally means “one who prays” and ‘bunong’ means
prayer. According to Sacla (1987), a ‘manbunong’ is a healer in times of sickness, a
comforter in times of hardship and death, an exalter in times of victory and a guide in
planning for thanksgiving celebrations. These roles indicate that the ‘manbunong’ could
be influential in the preservation of religious traditional practices.
There are still ‘manbunongs’ in Benguet but they have not been inventoried so
there is no data on how many of them are left. Many have already died without anybody
taking over the roles they used to perform, hence people who need to go through a ritual
have to seek out a ‘manbunong’ from other communities. This observation is, however,
refuted by a Bakun ‘manbunong’ who said that a ‘manbunong’ is believed to be like a
banana plant; when it falls; another shoot will grow (Cariño, 2007).
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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“How another shoot grows” in this situation is the concern of this study. While
some studies have already documented many traditional practices, not much attention
have been given to how the specialized knowledge applied in the rituals had been
acquired or passed on from one generation to the next, hence this study.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Statement of the Problem
This study shall attempt to address the lack of materials describing the ways of
knowing for ‘manbunong’ practices in Benguet. The need for this study is reflected by
Baucas (2003), an Ibaloi elder who stated that knowledge of the past events can serve as
insights for future progress.
Specifically, it seeks to answer the following questions:
1. Which rituals require a ‘manbunong’?
2. What activities are carried out during the rituals?
3. What are the prayers uttered by the ‘manbunong’?
4. From whom did the ‘manbunong’ acquire his knowledge on activities done
and prayers uttered during rituals?
5. How does the ‘manbunong‘transfer his knowledge to the next generation?
Objectives of the Study
The study aimed to determine the indigenous ways of knowing for ‘manbunong’
practices in Barangay Sagubo and Barangay Datakan of Kapangan, Benguet. The
specific objectives shall be:
1. To describe the rituals that requires a ‘manbunong’ in Kapangan, Benguet;
2. To determine the activities carried out by the ‘manbunong’ during rituals;
3. To record the prayers uttered by the ‘manbunong’ during rituals;
4. To determine the sources of knowledge on ‘manbunong’ practices in Kapangan,
Benguet;
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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5. To determine how the ‘manbunong’ transfers his/her knowledge to the younger
generation.
Importance of Study
This study may assist in the development and production of information materials
which will help make the people of Benguet and other people understand their culture
more. The documentation can contribute to the preservation of indigenous knowledge.
More importantly, since the study is on indigenous ways of knowing, the results
will provide insights that may be helpful in the indigenization of the school curriculum in
terms of content and methodology.
Scope and Limitation
The study focused on the indigenous ways of knowing for ‘manbunong’ practices
in Barangay Sagubo and Barangay Datakan of Kapangan, Benguet. Data were gathered
from the remaining ‘manbunong’ in the locale of the study.
On the other hand, the research will not study the ritual effectiveness and the
comparison of these to the modern practices.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
REVIEW OF LITERATURE
Native Priest
Native priest are chosen spiritual leaders in the community well in the belief
system. They are consulted in healing the sick, in comforting the victim of misfortune
and in the offering of thanks. The deities for fortunes received. The priests are therefore
counsels of people in times of joy, sorrow and distress. Native priests can be a ‘mansip-
ok’ (Kankana-ey) or ‘mansibok’ (Ibaloi), ‘manbunong’ (Kn) or ‘mambunong’ (Ib.) and
‘mankotom’ (Kn.) or ‘manchiba’ (Ib.).
A ‘mansip-ok’ determines and prescribed the ritual cure. Then, the ‘manbunong’
acknowledged and performs the desired ritual. ‘Mankotom’ also interprets omen and
signs which includes dreams. There are some ‘manbunong’ who can do ‘mansip-ok’ or
mankotom does, or both (Sacla, 2003).
According to the compilation of Zabdaculog (1990), before a person acquired his
authority to become a ‘manbunong’, he experiences a unusual dream, for example if a
person dreams that he defeated a snake barehanded, he was privileged in becoming a
‘manbunong’.
Baucas (2003) added that the old folks believe that native priest inherited their
knowledge and prayers and are considered “God-given.”
Traditional Rituals
Rituals as stated by Baucas (2003) are performed for social and economic uplift
and to prevent suffering and to defeat their enemies.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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He also added that most rituals require more than two animals and several kinds
of ritual materials including the food to be consumed while others will just require an
animal and few ritual materials.
In addition, Sacla (1987) stated that in any ritual administered by a native priest,
the elders insist that the taboo be strictly observed during celebration. It is believed that
the effective healing process of any rituals lies on the firm observance of taboo.
Taboo includes the following: (a) chanting the ritual prayers without the
corresponding ritual celebration; (b) playing of gongs and ‘gansa’ outside of prescribed
rituals; (c) eating of the ritual meat while the ‘manbunong’ is saying the ritual prayer; and
(d) any one may open the ritual jar or rice wine, ‘tapey’/‘tafey’, unless given permission.
Some of the traditional rituals are ‘liyaw’ (Kn.) / ‘lawit’ (Ib.) which aims to ask
blessings from ‘Kabunian’ in terms of a bountiful harvest, good health, long life and
protection from calamities. ‘Lawit’ / ‘dawit’ is performed by the family or person who
suffers from misfortunes which believed that their spirits has momentarily separated from
them. Moreover, ‘daw-es’/ ‘chaw-es’ is performed for a warrior who survived a battle
and a person who survived a misfortune that cause them mental and emotional imbalance.
A chick (kiap) is used as an offering, (Sacla, 1987).
According to Baucas (2003), ‘kafe’ is an Ibaloi ritual. This is performed in several
situations such as wedding, ceremonies, burial, entering a new house and house struck by
lightning and thunder.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Materials Offered During Ritual
According to Sacla (1987), the ritual animals are chicken, dog, pig, cow, carabao,
horse and duck as required by the elders. The materials offering are blankets, clothes,
coins, jars, tools, porcelain plates and bowls, beads, bronze armlets and anklets, tobacco,
stone flint, necklace, earrings and ring.
He also added that absence of any of the requisites render the ritual unacceptable
to the spirits when it is offered. Thus, a ritual that is not accepted is ineffective.
Ritual Prayers
Sacla (1987) stated that ritual prayer is the expression of the message of the
celebrating family conveyed by the native priest, ‘manbunong’, to a spirit or spirits who
are expected unseen recipient of the material sacrifices in a ritual.
He also added that the ‘manbunong’ and non-manbunong old folks said that
learning the prayer formula or one’s knowledge of prayer cannot guarantee that the
particular person can performs said ritual effectively.
It is very rare to apply a certain prayer on two rituals even if said rituals have
same purpose or purposes. Individual native priest has his/her own style and presentation.
An individual native priest can supplement the prayer formula with his own words that
serve as enrichment of the prayer of ritual (Baucas, 2003).
The Kankana-ey ‘manbunong’ uses Ibaloi or Kalanguya aside from his/her
language in his/her ‘bunong’ and vice versa (Sacla, 1987).
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Ibaloi and Kankana-ey Tribe
The two main ethnic tribes of Benguet which are Ibaloi and Kankana-ey are not
far apart in linguistics. Their belief systems are common to both with little deviation in
their performance but do not change the intent and purposes (Sacla, 1987).
Indigenous Ways of Knowing
Indigenous ways of knowing (IWOK) as stated by Pember (2003) is focused on
the process of learning rather than the outcome and emphasizes the holistic understanding
of a topic or situation.
Battiste and Henderson (2000) also stated that IWOK share the meaning of the
following structure: (1) knowledge that sacred traditions and persons who know these
traditions are responsible for teaching ‘‘morals’’ and ‘‘ethics’’ to practitioners who are
then given responsibility for this specialized knowledge and its dissemination; and (2)
knowledge that an extended kinship passes on teachings and social practices from
generation to generation.
Methods of Knowledge Conservation
Indigenous knowledge stated by Ulluwishewa (2006) is often unknown to
development professionals because it remains only in the minds of local groups. It is not
always documented and is increasingly being lost with each succeeding generation
because the younger generation may not be prepared to adopt indigenous knowledge
system which has been practiced by their ancestors. It is being forgotten and replaced by
modern technology and education.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
METHODOLOGY
Locale and Time of the Study
The study was conducted at the two selected barangays of the Kapangan which
were barangay Sagubo (Kakana-ey tribe) and barangay Datakan (Ibaloi tribe).
Kapangan is the 5th municipality in the province of Benguet. It is bounded on the
north by the municipality of Kibungan, on the east by the municipality of Atok, on the
west by the Province of la Union and on the south by the municipalities of Tublay and
Sablan. Kapangan is presently divided into fifteen barangays, namely: Balakbak, Beleng-
Belis, Boklaoan, Cayapes, Central Kapangan, Cuba, Datakan, Gadang, Gaswiling,
Labueg, Paykek, Pongayan, Pudong, Sagubo and Taba-ao.
Sagubo lies on the northwest part of Kapangan. It is bounded on the north by
barangay Gadang, the south by barangay Gaswiling, on the east by barangay Pudong and
Paykek, and west by the Province of La Union. It is 45 kilometers away from Baguio
City and is accessible by jeepneys.
Datakan lies on the southeast part of Kapangan. It is bounded on the north by
barangay Labueg, the west by barangay Pongayan and south and east by Province of
Tublay. It is 43 kilometers away from Baguio City and is accessible by jeepneys and
buses.
This place was chosen to be the place of study because ‘manbunong’ practices are
still observed.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Figure1. Map of Kapangan showing the locale of the study
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Respondents of the Study
All the practicing ‘manbunong’ in the study area were the key informants for this
study. These have been identified as holders of specialized knowledge by elders and
other residents in the said barangays.
Table 1. General characteristics of the key informants
NAME
AGE
PLACE
NO. OF YEARS
PRACTICING
Lolo Belali
73
Proper Sagubo, Sagubo
16
Lolo Silyo
64
Lanas, Sagubo
13
Baket Teling
79
Cabanawan, Datakan
19
Lakay Katso
84
Balok, Datakan
29
Lolo Ton
76
Central Datakan, Datakan
16
For data validation, 11 respondents were surveyed. These respondents were
referred by the ‘manbunong’ who had consulted them, so that they were able to provide
the needed information.
Data Collection
The researcher conducted key informant interviews using guide questions and a
tape recorder and digital camera to document the answers. The interviews were in
Ilokano and Kankana-ey with the assistance of locals who can help address language
problems.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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An interview schedule will be used to gather data from the survey respondents.
They were enumerated by the key informants.
The interviews were done by the researcher.
Data Gathered
The data gathered were the indigenous ways of knowing ‘manbunong’ practices
which were rituals which require a ‘manbunong’; activities performed by the
‘manbunong’ during rituals; prayers uttered by ‘manbunong’; cases of the people who
sought the service of ‘manbunong’; sources of knowledge in ‘manbunong’ practices; how
the ‘manbunong’ acquired their knowledge in ‘manbunong’ practices and methods of
passing the knowledge to others.
Data Analysis
Data were consolidated and presented in a descriptive and narrative form.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
RESULTS AND DISCUSSION
Rituals Requiring a ‘Manbunong’
Table 2 shows the rituals requiring the service of a ‘manbunong’ identified by the
key informants and the respondents. These rituals are performed when the need arises. Of
the nine rituals, five were done to ask for blessings from the spirit/s of the dead or from
Kabunian. Blessings being asked for may be a bountiful harvest for the farmers and good
health for a family.
Five of the nine rituals are common to both the Ibaloi and Kankana-ey
‘manbunong’, thus all five ‘manbunong’ in this study are able to perform them except for
Lolo Ton who could not perform the ‘daw-es’/‘chaw-es’. This ritual requires more
intense prayers than the other rituals and he does not have enough preparation for it. Lolo
Stoney’s circumstances are discussed further in page 29.
‘Agamid’ and ‘sumang’ are both Kankana-ey rituals so they are performed only
by the Kankana-ey ‘manbunong’. In like manner, ‘kemtad’ and ‘kafe’ are both Ibaloi
rituals hence they are performed only by the Ibaloi ‘manbunong’.
Each ritual is described in detail in the next section.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Table 2. Rituals requiring the services of a ‘manbunong’ in Kapangan, Benguet
RITUALS
PURPOSES
MANBUNONG
‘Liyaw’/’Diyaw’
to ask for blessings from Kabunian Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
and Lolo Ton
‘Sangbo’/‘Sengbo’ to ask for blessings from Kabunian Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
and spirits of the dead
and Lolo Ton
‘Kedaw’/’Kechaw’ to ask for blessings from the spirits Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
of the dead
and Lolo Ton
‘Kemtad’
to ask for blessings from the spirits Baket Teling, Lakay Katso
of the dead
and Lolo Ton
‘Agamid’
to ask for blessings from the spirits Lolo Belali and Uncle Silyo
of the dead
‘Lawit’/’Dawit’
to summon the wandering spirits of Lolo Belali, Uncle Silyo,
the living to come home
Baket Teling, Lakay Katso
and Lolo Ton
‘Daw-es’/
to relieve those who suffer from
Lolo Belali, Uncle Silyo,
‘Chaw-es’
mental and emotional imbalance
Baket Teling and Lakay
Katso
‘Kafe’
to advise the spirits of the dead to
Baket Teling, Lakay Katso
proceed to the world where they
and Lolo Stoney
belong
‘Sumang’
to fight curses
Lolo Belali and Uncle Silyo,
Activities During Rituals
Table 3 shows the activities done and materials used during the rituals.
Butchering of animals and uttering of prayers are required in all rituals identified. Rice
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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wine, too, is a requirement in all the rituals but it may be substituted with gin. The other
activities done and materials used in the different rituals are shown in the table.
Table 3. Activities and materials used during the performance of each ritual
RITUALS
ACTIVITIES
MATERIALS
‘Liyaw’/ ‘Diyaw’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
cogon grass
‘Sangbo’/‘Sengbo’
butchering of animal/s
pig
uttering of prayers
rice wine
offering of food and materials
‘Kedaw’/‘Kechaw’
butchering of animal/s
dog/chicken/pig
uttering of prayers
rice wine
offering of food and materials
blankets
money
tobacco
‘Kemtad’
butchering of animal/s
pig/chicken
uttering of prayers
rice wine
offering of food and materials
blankets
clothes
shoes
tobacco
money
‘Agamid’
butchering of animal/s
pigs
uttering of prayers
rice wine
offering of food and materials
blankets
performing tayaw
clothes
shoes
tobacco
money
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Table 3. Continued….
RITUALS
ACTIVITIES
MATERIALS
‘Lawit’/ ‘Dawit’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
‘Daw-es’/ ‘Chaw-es’
butchering of animal/s
pig/chicken/dog
uttering of prayers
rice wine
offering of food and materials
woven bamboo
performing tayaw
headgear (kalaw)
house or garden tools
bamboo cane
bolo
‘Kafe’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
blankets
clothes
shoes
tobacco
money
‘Sumang’
butchering of animal/s
chicken/pig/dog/duck
uttering of prayers
rice wine
Reading the size and position of the gallbladder is done in all the rituals. If the
gallbladder is normal or filled with bile, it promotes good health and blessings; if not,
some ‘manbunong’ prescribe the butchering of another animal while others just pray to
prevent any impending misfortune.
Liyaw(Kn)/Diyaw(Ib). The purpose of this ritual is to ask for blessings from
‘Kabunian’ in terms of a bountiful harvest, good health, long life and protection from
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calamities. It is also done on a farm or house struck by lightning since it is believed that
lightning is a manifestation of Kabunians’ anger.
Sacla (1987) and the key informants have similar descriptions of this ritual.
Animals commonly used in this ritual are chickens or pigs. These are butchered in front
of the farm or house and then the ‘manbunong’ utters prayers. The gallbladder is read,
interpreted and offered to ‘Kabunian’. If the gallbladder is good, it means that ‘Kabunian’
will grant them the blessings being asked for.
If the ritual is to be performed during house blessings, the blood of the offered
animal is dabbed on the wall of the house to protect the house and its occupants from
harm.
Figure 2. Butchering of the pig (inset) blood dabbed on the house wall during ‘diyaw’
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Sangbo/Sengbo. This ritual is done to ask for blessings, like good fortune and
good health, from ‘Kabunian’ and spirits of the dead with the realization of any good
omen seen by an individual. A good omen is interpreted by the ‘mansip-ok’. These may
be seen in dreams like of one becoming an important person. It may also be seen in some
creatures coming into one’s residence like a dog carrying a stick in its mouth. It is
believed that these omens of blessings will actually happen only with the performance of
‘sangbo’.
A pig is butchered in this ritual. When cooked, the meat together with rice wine is
offered to ‘Kabunian’. Prayers uttered depend on the ‘manbunong’.
Kedaw/Kechaw. This term literally means “to ask or request for something”. This
ritual offers the things being requested by spirits of the dead from the living members of
the family. This can be rendered for a person who died even several years ago. The
‘kedaw’ from the spirits are relayed through dreams, sickness and other forms of
misfortunes happening to a member of the concerned family. Such incidents are known
through the interpretation of a ‘mansip-ok’.
A resident of Datakan named Manang Myra had dreamt that his husband and son
were drowned. Lakay Katso interpreted it as the spirit of his dead uncle asking for an
animal to be butchered.
The materials offered are rice wine, blankets, clothing, and money. Animals
butchered can be dog, chicken or pig. Activities done are similar with ‘agamid’ except
performing a ‘tayaw’.
Kemtad (Ibaloi ritual).The Ibaloi ‘manbunong’ performs this ritual to ask for
blessings from the spirit of the dead and also to ask them not to hurt the living members
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of the family. Sacrificial animal is chicken or pig. If the family can afford, the number of
pigs to butcher should correspond to the number of the dead to be prayed for. So, if three
persons are to be prayed for, then three pigs are butchered. The bile in the gallbladder is
read by the manbunong for the family after which, it is separated from the liver and stuck
in place on the ceiling with an ‘iwik’ (wooden stick).
Materials offered are clothes, shoes, blankets, money, tobacco, matches, rice
wine, gin and soda drinks. The foods and drinks offered are consumed by the host family
after the manbunong’s prayer.
After the feast (pangan), the ‘manbunong’ chants a closing prayer reminding the host
family to be good.
Figure 3. Each pig represents a spirit of a dead during ‘kemtad’
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Figure 4. Interpretation of the gallbladder for the host family
Figure 5. Separation of the bile from the liver
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Figure 6. Offered materials for ‘kemtad’
Agamid (Kankana-ey ritual). ‘Agamid’ is a ritual to ask for blessings from the
spirit of the dead. It is performed three to nine months after the burial. This is done
because it is believed that the spirit of the dead brings good luck to the family in return
for the offering. It is generally expensive because the concerned individuals must prepare
at least two pigs. The first pig represents the materials offered while the other is for the
blessing asked.
Before butchering two or more pigs, the ‘manbunong’ recites the necessary prayer
beside them. Then the ‘manbunong’ examines the condition or position of the gallbladder
of the butchered animal to determine whether or not good fortune will come to the
family. If the gallbladder does not look favorable, the host family is required to butcher
another pig. But if the family cannot afford another pig, the ‘manbunong’ chants a prayer
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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asking that the host family be favored with health and wealth. The bile in the gallbladder
is read by the manbunong for the family after which, it is separated from the liver and
stuck in place on the ceiling with an ‘iwik’ (wooden stick).
Aside from the animals butchered, other offerings may be blankets, clothes, rice
wine or gin, tobacco or cigarettes, matches or lighters, money and other belongings of the
family they deem usable by the dead.
When cooked, the choice parts of the pig, like the liver, are set aside for the host
family. These are placed near the materials being offered as the ‘manbunong’ chants
another prayer. Then all members of the family eat together believing that the spirit of
their dead is eating with them. This is known as ‘ukob’ in kankana-ey. The visitors
attending the ‘agamid’ eat only after the host family has eaten already.
The next activity performed in the Agamid is the ‘tayaw’, the indigenous dance,
to please the spirit of the dead. It is required that the host family performs the ‘tayaw’
inside their house and the ‘manbunong’ requests the spirit of the dead to do the ‘tayaw’
with the performing members of the family. Dancing the tayaw continues outside the
house and is joined in by the people attending the agamid ritual.
After the activities, the ‘manbunong’ recites a prayer to end the agamid.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Figure 7. Tayaw performed outside the house during agamid
Lawit(Kn)/Dawit(Ib). The key informants described this ritual in the same manner
that it was presented by Sacla (1987). This is performed when a family or person is
suffering due to misfortunes like death of a member of family caused by sudden sickness,
accident or unforeseen events that may cause a person to be deeply disturbed. It is
believed that the suffering person or family has momentarily separated from his spirit and
that the disturbed spirit roams aimlessly.
After offering the chicken and rice wine, the ‘manbunong’ utters a prayer. Then, a
red cloth is used as a banner with two cogon grasses stuck on both sides for the living
spirit to see the place where she/he will be called. ‘Manbunong’ utters prayer calling the
‘Kabunian’ to lead the roaming spirits home.
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Daw-es/Chaw-es. The key informants described this ritual in exactly the same way
that Sacla (1987) described it. This is a simple ritual for a warrior who survived a battle
or a person who survived a misfortune that caused mental and emotional imbalance.
The ‘manbunong’ prescribes a dog or other animals as an offering. The
bile/gallbladder of the animal is inspected by the manbunong. However, in Sacla’s
(2003) accounts, a chick (kiap) instead is offered in this ritual.
The head of the animal is cut off from the body and positioned facing the entrance
of the house. The ‘manbunong’ wears a woven bamboo head gear (kalaw). He/she sings a
short song while waving a bolo to get rid of evils. He/she does this while the people beat
two bamboo canes.
After the dance, the head of the animal is buried to an area which is not usually
step on. Then, the ‘manbunong’ utters his/her ‘bunong’.
Kafe (Ibaloi ritual). The ‘manbunong’ uses this ritual to advise the spirit of dead
relatives to proceed to the world where they belong and to give good luck, wisdom and
wealth to those who are left behind. Activities and materials offered are similar to those
in ‘kemtad’ but the animal to butcher can be pig or chicken and tayaw is performed.
According to Lolo Stoney, this is also performed to make a person good.
However, Baucas (2003) stated that this ritual is performed in several situations
such as wedding ceremonies, burial, entering a new house and others.
Sumang (Kankana-ey ritual). This is done to fight curses. It is believed that the
‘mansapo’ is capable of performing a ritual to make someone suffer from hardships such
as illnesses leading to death.
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‘Sumang’ requires butchering of animals and rice wine. The animals to be
butchered depend on the severity of sufferings of the victim. Some used dogs because
they serve as guard or protector against curses that could be inflicted again by the
‘mansapo’.
However, duck is said to be more effective because it can fly and doesn’t always
walks on land. Animal’s step can predict weaknesses of a victim. Thus, duck is used for
more cruel suffering.
After the ‘manbunong’ utters his prayers, he usually advises the victim to prevent
suffering again. An example for this is Martha who was paralyzed. The ‘manbunong’
believed that a person cursed her because he envied her successful business. After
performing the ritual recommended by the ‘manbunong', she got well.
Ritual Prayers
According to Lakay Katso, prayers should be uttered during rituals only because
the spirits will be disturbed.
The Kankana-ey and Ibaloi ‘manbunong’ use their own language in their prayers
but Sacla (1987) stated that a Kankana-ey speaking ‘manbunong’ uses Ibaloi or
Kalanguya aside from his language in his ‘bunong’ or vice versa.
Every ritual has prayers addressed to different spirits. The prayers are uttered
either through chanting or simply reciting. The ‘manbunong’ states the names of the host
family or the patients, enumerates the offered materials, and recognizes the spirits whom
the prayers are addressed to, and asks favors from these spirits. The prayers are uttered
before the animal offering is butchered, after it is killed, and before it is be eaten.
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Here is a sample ‘bunong’ in the ritual ‘agamid’:
Kankana-ey version
English translation
Yan na-ey din inpapa-itaw yo ay
Here are the things that both of you
sin-asawa, na-ey di galey ay pangaley yo
husband and wife desire in a dream.
si-awni, naey ay nauto makan, mangan Here are the blankets that you will use
kayo ta manayaw kayo si-awni. Ianuka din later and the cooked food for you to eat
gasat yo, swerte di byahe ya negosyo. soon. You shall endow to your family your
Ayagam din ga-et mu nu waday umun- good fortunes in transportations and in
unod en sik-a.
other businesses. Call also your
Sana di pilak ay nasurok ay dua ay ribu companions following you.
ay pan plete yo ay sin-asawa, tanu kulang Here is a sum of money amounting to
din pilak yo asi yo usaren sa.
more than two thousand pesos (Php2,
I-anukam din swerswerte yo ta nadanun 000.00) for your fare. Use it if your money
din ikaliman di bulan aypantaulian din is not enough.
inuk-ukob da en dakayo ta taptapian yo Endow in them your good fortunes that
pay.
what they had provided to you and eaten
with you, you return more.
Sources of Knowledge on ‘Manbunong’ Practices
Table 4 shows the sources of knowledge of the ‘manbunong’. Four of them
acquired it from ‘Kabunian’ or ‘Ap-apu’ (spirits of the dead ancestors) through dreams.
This corresponds to what Baucas (2003) stated that native priests (‘manbunong’,
‘mansip-ok’ and ‘mankotom’) acquired their knowledge from “God”.
One ‘manbunong’ acquired his knowledge from another ‘manbunong’. Their
individual stories follow:
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Table 4. Sources of ‘manbunongs’ knowledge
‘MANBUNONG’
MODE OF ACQUIRING
Baket Teling
from Ka
bunian or Ap-apu through dreams
Lakay Katso
from Ka
bunian or Ap-apu through dreams
Lolo Belalai
from Ka
bunian or Ap-apu through dreams
Uncle Silyo
from Kabunian or Ap-apu through dreams
Lolo Stoney
from other manbunong
Baket Teling. She dreamt of four situations before she became a ‘manbunong’.
First, she dreamt that while she was catching tadpoles for viand in a river, an old woman
blocked the flow of water so that it would go to the opposite direction. The old woman
said that she would catch tadpoles where the water flowed. When she went home at dusk,
she saw a very bright light.
Second, she dreamt that her grandmother who was a ‘manbunong’ gave her a
‘kayabang’, a native basket made of closely woven bamboo. Her grandmother ordered
her to follow her steps. They separated ways after that and on her way home, she saw a
bright light again.
Third, when she was pregnant with her third child, she dreamt that her
grandmother presented milled, not milled, and newly harvested rice and let her choose
what she would bring home. She did not choose any; instead, she only got small quantity
from each. On her way home, she accidentally dropped the rice grains.
After three days, she had severe stomach ache. She consulted a ‘mansip-ok’ and
related all her dreams. She was advised to butcher two pigs. And she did. The pigs were
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tethered with a rope and the ‘manbunong’ held the rope and passed it to Baket Teling as a
sign of passing and accepting the gift. After which, her stomach ache was gone.
Lastly, she dreamt that her grandmother asked her what she would choose – to be
a ‘man-ilot’ or ‘manpadto’ (to interpret omens and foretell the future). But she did not
accept any of the two because she said that if she would become a ‘man-ilot’, she would
get tired always and if she would become a ‘manpadto’, she was afraid of giving wrong
interpretations and predictions. Because she did not choose any, her grandmother gave
her a red cloth which symbolizes being a ‘manbunong’. Hence, she became a
‘manbunong’.
She said that “A ‘manbunong’ whose knowledge is given by ‘Kabunian’or ‘Ap-
apu’ is more knowledgeable than those who acquired it from other ‘manbunong’.
Lakay Katso. He dreamt that a man whom he did not know personally brought
him to heaven where he saw an old man whom he believed to be ‘Kabunian’. The old
man commanded him to work as a ‘manbunong’.
From then one, he suffered from unexplainable body aches and severe headache.
Because of this, he performed ‘canao’ after which, he fully became a ‘manbunong’ and a
‘mankotom’. Due to his abilities, he became famous in their place and in other places.
Lolo Belali. He dreamt that the dead ‘manbunong’ uncle who used to live with
them went home with his uncle’s clothes. He did not understand what his dream meant so
he asked the elders and they interpreted that to mean that his uncle was passing his
knowledge to him.
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To check if the interpretation was right, he started performing rituals for his
family and these worked. Since then, his neighbors had been asking him to do ‘bunong’
for them.
Uncle Silyo. He lost his sanity. He had been seeing seven spirits. Among these
sprits were a lady and a big man who could transform his body into clouds. These two
would always talk to him. They accompanied him to a mountain where the lady taught
him to do ‘ilot’ and the big man guided and taught him the ‘bunong’ and ‘sip-ok’.
Uncle Silyo’s family called a ‘manbunong’ to perform a ‘daw-es’. He was healed
eventually.
He also dreamt that he flew using anahaw leaves as his wings. The elders said that
he was given the knowledge of ‘bunong’ so they advised him to butcher a pig to finally
receive the gift. And he did.
This corroborates what Zabdaculog (1990) stated that “before a person acquired
his authority to become a ‘manbunong’, he experiences a unusual dream, for example if a
person dreams that he defeated a snake barehanded, he was privileged to become a
‘manbunong’.
Lolo Stoney. He did not dream like the other ‘manbunong’. He was always asked
by other ‘manbunong’ to assist them whenever they would perform ‘bunong’. He stated
that he could not forget the ‘bunong’ he heard. Hence, he already learned ‘bunong’ and
when they died; he took their place as ‘manbunong’.
But he emphasized that he could not do the ritual ‘daw-es’/ ‘chaw-es’. He said
that this is not performed often. Though he witnessed other ‘manbunong’ doing it, he was
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not able to learn it. He explained this by saying, “Like in formal education, there are
several stages and I am still in the first grade.”
Transferring the Knowledge of a ‘Manbunong’ to the Younger Generation
Four ‘manbunong’ said that they do not transfer their knowledge because they
believe that only ‘Kabunian’ and ‘Ap-apu’ have the ability to do it. For example, Lolo
Belalai said that “It would be good if I can pass my knowledge to the students through
seminars but I know that only ‘Kabunian’ has the power to transfer it. Hence, I could not
transfer it.”
On the other hand, Uncle Silyo teaches ‘bunong’ to the younger people who want
to learn it. For instance, a man approached him and asked to be taught the ‘bunong’ so he
taught him. But after this man tried to perform ‘bunong’, he dreamt that an old man
discouraged him, saying: “No matter how you try, you cannot be a ‘manbunong’ because
only ‘Kabunian’ has the power to give the gift.” Thus, he did not pursue it.
This is also corroborated by the story of Lolo Belali about his neighbor who jotted
down all the prayers of his mother who was a ‘manbunong’. When his mother died, he
read verbatim one prayer for himself so that he could test if this would be effective.
However, his voice became hoarse until now. This supports what Baket Teling said,
“The prayers of those people who try to be a ‘manbunong’ without ‘Kabunian’s will, will
not be granted.”
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to describe the rituals that require a ‘manbunong’ in Kapangan,
Benguet; to determine the activities carried out by the ‘manbunong’ during rituals; to
record the prayers uttered by the ‘manbunong’ during rituals; to determine the sources of
knowledge on ‘manbunong’ practices and to determine how the ‘manbunong’ transfers
his/her knowledge to the younger generation. Data for the study were gathered from five
manbunong and eleven patients.
Rituals requiring a ‘manbunong’ are ‘liyaw’/‘diyaw’, ‘sangbo’/‘sengbo’, ‘kedaw’/
‘kechaw’, ‘kemtad’, ‘agamid’, ‘lawit’/‘dawit’, ‘daw-es’/‘chaw-es’, ‘kafe’ and ‘sumang’.
‘Agamid’ and ‘sumang’ are Kankana-ey rituals while ‘kemtad’ and ‘kafe’ are Ibaloi
rituals. These rituals are mostly asking for protection and blessings. Activities during the
rituals are butchering animals, offering of materials and food to the spirits, and of uttering
prayers. Some ritual performed the ‘tayaw’.
The ‘bunong’ states the names of the host family or the patients, enumerates the
offered materials, recognizes the spirits whom the prayers are addressed to, and asks
favors from these spirits.
The ‘manbunong’ acquired their knowledge from ‘Kabunian’ or ‘Ap-apu’ through
dreams and from other ‘manbunong’. Knowledge of ‘manbunongs’ could not be passed
because it is God-given.
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Conclusions
Based on the findings of the study, the following conclusions are drawn:
1. Rituals requiring ‘manbunong’ are those rituals asking for blessings and
protection from the spirits.
2. Traditional material offerings during rituals can be substituted with modern
items.
3. Only the ‘manbunong’ should utter the prayers during rituals and ritual prayers
should only be uttered during rituals.
4. Knowledge of ‘manbunong’ is not taught or learned in a formal education
setting.
Recommendations
The following recommendations are forwarded:
1. Further studies on indigenous knowledge of the ‘manbunong’ and ways of
knowing should be conducted among all the ‘manbunong’ in the region in order to
validate and support the findings of this study; and,
2. Information materials showing that traditional practices can be applied side by
side with Christianity should be prepared and disseminated.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
LITERATURE CITED
BATISTE, J. and HENDERSON, A. 2000. Retrieved October 27, 2008 from http. /www.
…………..usask.ca/education/people/aikenhead/IKC revisited. pdf.
BAUCAS, B. L. 2003. Traditional Beliefs and Cultural Practices in Benguet. La
………==Trinidad Benguet. New Baguio Offset Press. Pp. 5,39-42,47, 56-67
CARIÑO, D. 2007. Where have all the mambunong gone? Retrieved August 28, 2008
kkkkkkkkkfrom http://newsinfo.inquirer.net/inquirerheadlines/regions/view_article. php?
-------------article_id=103465
PEMBER, M. 2008. Diversifying Pedagogy. Retrieved September 18, 2008, from
ffffffffffffffhttp:// www.eric.ed.gov/ERICWebPortal/Home.portal
SACLA, W. D. 1987. Treasury of Beliefs and Home Rituals of Benguet. Province of
llllllllllllllllBenguet. BCF Printing Press, Baguio City. Pp. 4,5,7,8,74,88,132,138,144,151.
ULLUWISHEWA, R. 2006. Indigenous Knowledge, National IK Resources Centres and
kkkkkkkkSustainable Development. Retrieved September 5, 2006 from http:// www.
tttttttttttttttnuffic.nl/ciran/ikdm/1-3/articles/ulluwishewa.htm
ZABDACULOG. 1990. 6th Charter Anniversary Capitol Inauguration. Pp. 9-11,14
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
BASALONG, GERALYN M. APRIL 2009. Indigenous Ways of Knowing Mambunong
Practices Among the Kankana-ey and Ibaloi in Kapangan, Benguet. Benguet State University, La
Trinidad, Benguet.
Adviser: Maria Luz D. Fang-asan, PhD
ABSTRACT
The study aimed to described the rituals requiring a ‘manbunong’, determined the
activities carried out by the ‘manbunong’ during rituals; recorded the prayers uttered by the
‘manbunong’; determined the sources of knowledge on ‘manbunong’ practices and determined
how the ‘manbunong’ transfers his/her knowledge to the younger generation. Data for the study
were gathered from five ‘manbunong’ and eleven patients.
Rituals requiring a ‘manbunong’ are mostly asking for protection and blessings.
Activities during the rituals are butchering animals, offering of materials and food to the spirits,
and of uttering prayers. The ‘bunong’ states the names of the host family or the patients,
enumerates the offered materials, recognizes the spirits whom the prayers are addressed to, and
asks favors from these spirits. The ‘manbunong’ acquired their knowledge from ‘Kabunian’
through dreams and from other ‘manbunong’.
The study concludes that rituals requiring ‘manbunong’ are those rituals asking for
blessings and protection from the spirits; that only the ‘manbunong’ should utter the prayers
during rituals and ritual prayers should only be uttered during rituals; that traditional material
offerings during rituals can be substituted with modern items; and that knowledge of
‘manbunong’ is not taught or learned in a formal education setting.
It is recommended that further studies on indigenous knowledge of the ‘manbunong’ and
ways of knowing should be conducted among all the ‘manbunong’ in the region in order to
validate and support the findings of this study; and, that information materials showing that
traditional practices can be applied side by side with Christianity should be prepared and
disseminated.
TABLE OF CONTENTS
Page
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Abstract. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iii
INTRODUCTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Rationale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Statement of the Problem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Objectives of the Problem. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Importance of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Scope and Limitations of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
REVIEW OF LITERATURE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Native Priest . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Traditional Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Materials Offered During Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Ritual Prayers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Ibaloi and Kankana-ey Tribe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Indigenous Ways of Knowing. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Method of Knowledge Conversation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
METHODOLOGY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Locale and Time of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Respondents of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
Data Collection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
Data Gathered. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Data Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
RESULTS AND DISCUSSION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Rituals Requiring a ‘Manbunong’. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Activities During Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14
Ritual Prayers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25
Sources of Knowledge of ‘Manbunong’ Practices. . . . . . . . . . . . . . . . . . . . .
26
Transferring the Knowledge of a ‘Manbunong’
to the Younger Generation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
30
SUMMARY, CONCLUSIONS ND RECOMMENDATIONS. . . . . . . . . . . . . . . .
31
Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31
Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32
Recommendations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32
LITERATURE CITED. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
APPENDIX
A. Guide Questions for Key Informants . . . . . . . . . . . . . . . . . . . . . . . . . . . .
34
B. Interview Schedule for Respondents. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35
INTRODUCTION
Rationale
The indigenous peoples of Benguet believe in the existence of unseen beings
called the spirits. Spirits are thought of as either benevolent or malevolent. Benevolent
spirits protect the people from harm and provide them with good things while malevolent
spirits cause illness and misfortune. With this belief, the people strive to win the favor of
the spirits through prayers and material offerings in rituals. Rituals are, therefore,
performed to ask for the upliftment of people’s social and economic well-being, for the
prevention of any form of suffering, and for the defeating of enemies.
The key person in these rituals is the ‘manbunong’ for the Kankanaey or
‘mambunong’ for the Ibaloi. He is chosen as a spiritual leader and a counsel for members
of the community. ‘Manbunong’ literally means “one who prays” and ‘bunong’ means
prayer. According to Sacla (1987), a ‘manbunong’ is a healer in times of sickness, a
comforter in times of hardship and death, an exalter in times of victory and a guide in
planning for thanksgiving celebrations. These roles indicate that the ‘manbunong’ could
be influential in the preservation of religious traditional practices.
There are still ‘manbunongs’ in Benguet but they have not been inventoried so
there is no data on how many of them are left. Many have already died without anybody
taking over the roles they used to perform, hence people who need to go through a ritual
have to seek out a ‘manbunong’ from other communities. This observation is, however,
refuted by a Bakun ‘manbunong’ who said that a ‘manbunong’ is believed to be like a
banana plant; when it falls; another shoot will grow (Cariño, 2007).
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“How another shoot grows” in this situation is the concern of this study. While
some studies have already documented many traditional practices, not much attention
have been given to how the specialized knowledge applied in the rituals had been
acquired or passed on from one generation to the next, hence this study.
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Statement of the Problem
This study shall attempt to address the lack of materials describing the ways of
knowing for ‘manbunong’ practices in Benguet. The need for this study is reflected by
Baucas (2003), an Ibaloi elder who stated that knowledge of the past events can serve as
insights for future progress.
Specifically, it seeks to answer the following questions:
1. Which rituals require a ‘manbunong’?
2. What activities are carried out during the rituals?
3. What are the prayers uttered by the ‘manbunong’?
4. From whom did the ‘manbunong’ acquire his knowledge on activities done
and prayers uttered during rituals?
5. How does the ‘manbunong‘transfer his knowledge to the next generation?
Objectives of the Study
The study aimed to determine the indigenous ways of knowing for ‘manbunong’
practices in Barangay Sagubo and Barangay Datakan of Kapangan, Benguet. The
specific objectives shall be:
1. To describe the rituals that requires a ‘manbunong’ in Kapangan, Benguet;
2. To determine the activities carried out by the ‘manbunong’ during rituals;
3. To record the prayers uttered by the ‘manbunong’ during rituals;
4. To determine the sources of knowledge on ‘manbunong’ practices in Kapangan,
Benguet;
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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5. To determine how the ‘manbunong’ transfers his/her knowledge to the younger
generation.
Importance of Study
This study may assist in the development and production of information materials
which will help make the people of Benguet and other people understand their culture
more. The documentation can contribute to the preservation of indigenous knowledge.
More importantly, since the study is on indigenous ways of knowing, the results
will provide insights that may be helpful in the indigenization of the school curriculum in
terms of content and methodology.
Scope and Limitation
The study focused on the indigenous ways of knowing for ‘manbunong’ practices
in Barangay Sagubo and Barangay Datakan of Kapangan, Benguet. Data were gathered
from the remaining ‘manbunong’ in the locale of the study.
On the other hand, the research will not study the ritual effectiveness and the
comparison of these to the modern practices.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
REVIEW OF LITERATURE
Native Priest
Native priest are chosen spiritual leaders in the community well in the belief
system. They are consulted in healing the sick, in comforting the victim of misfortune
and in the offering of thanks. The deities for fortunes received. The priests are therefore
counsels of people in times of joy, sorrow and distress. Native priests can be a ‘mansip-
ok’ (Kankana-ey) or ‘mansibok’ (Ibaloi), ‘manbunong’ (Kn) or ‘mambunong’ (Ib.) and
‘mankotom’ (Kn.) or ‘manchiba’ (Ib.).
A ‘mansip-ok’ determines and prescribed the ritual cure. Then, the ‘manbunong’
acknowledged and performs the desired ritual. ‘Mankotom’ also interprets omen and
signs which includes dreams. There are some ‘manbunong’ who can do ‘mansip-ok’ or
mankotom does, or both (Sacla, 2003).
According to the compilation of Zabdaculog (1990), before a person acquired his
authority to become a ‘manbunong’, he experiences a unusual dream, for example if a
person dreams that he defeated a snake barehanded, he was privileged in becoming a
‘manbunong’.
Baucas (2003) added that the old folks believe that native priest inherited their
knowledge and prayers and are considered “God-given.”
Traditional Rituals
Rituals as stated by Baucas (2003) are performed for social and economic uplift
and to prevent suffering and to defeat their enemies.
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He also added that most rituals require more than two animals and several kinds
of ritual materials including the food to be consumed while others will just require an
animal and few ritual materials.
In addition, Sacla (1987) stated that in any ritual administered by a native priest,
the elders insist that the taboo be strictly observed during celebration. It is believed that
the effective healing process of any rituals lies on the firm observance of taboo.
Taboo includes the following: (a) chanting the ritual prayers without the
corresponding ritual celebration; (b) playing of gongs and ‘gansa’ outside of prescribed
rituals; (c) eating of the ritual meat while the ‘manbunong’ is saying the ritual prayer; and
(d) any one may open the ritual jar or rice wine, ‘tapey’/‘tafey’, unless given permission.
Some of the traditional rituals are ‘liyaw’ (Kn.) / ‘lawit’ (Ib.) which aims to ask
blessings from ‘Kabunian’ in terms of a bountiful harvest, good health, long life and
protection from calamities. ‘Lawit’ / ‘dawit’ is performed by the family or person who
suffers from misfortunes which believed that their spirits has momentarily separated from
them. Moreover, ‘daw-es’/ ‘chaw-es’ is performed for a warrior who survived a battle
and a person who survived a misfortune that cause them mental and emotional imbalance.
A chick (kiap) is used as an offering, (Sacla, 1987).
According to Baucas (2003), ‘kafe’ is an Ibaloi ritual. This is performed in several
situations such as wedding, ceremonies, burial, entering a new house and house struck by
lightning and thunder.
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Materials Offered During Ritual
According to Sacla (1987), the ritual animals are chicken, dog, pig, cow, carabao,
horse and duck as required by the elders. The materials offering are blankets, clothes,
coins, jars, tools, porcelain plates and bowls, beads, bronze armlets and anklets, tobacco,
stone flint, necklace, earrings and ring.
He also added that absence of any of the requisites render the ritual unacceptable
to the spirits when it is offered. Thus, a ritual that is not accepted is ineffective.
Ritual Prayers
Sacla (1987) stated that ritual prayer is the expression of the message of the
celebrating family conveyed by the native priest, ‘manbunong’, to a spirit or spirits who
are expected unseen recipient of the material sacrifices in a ritual.
He also added that the ‘manbunong’ and non-manbunong old folks said that
learning the prayer formula or one’s knowledge of prayer cannot guarantee that the
particular person can performs said ritual effectively.
It is very rare to apply a certain prayer on two rituals even if said rituals have
same purpose or purposes. Individual native priest has his/her own style and presentation.
An individual native priest can supplement the prayer formula with his own words that
serve as enrichment of the prayer of ritual (Baucas, 2003).
The Kankana-ey ‘manbunong’ uses Ibaloi or Kalanguya aside from his/her
language in his/her ‘bunong’ and vice versa (Sacla, 1987).
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Ibaloi and Kankana-ey Tribe
The two main ethnic tribes of Benguet which are Ibaloi and Kankana-ey are not
far apart in linguistics. Their belief systems are common to both with little deviation in
their performance but do not change the intent and purposes (Sacla, 1987).
Indigenous Ways of Knowing
Indigenous ways of knowing (IWOK) as stated by Pember (2003) is focused on
the process of learning rather than the outcome and emphasizes the holistic understanding
of a topic or situation.
Battiste and Henderson (2000) also stated that IWOK share the meaning of the
following structure: (1) knowledge that sacred traditions and persons who know these
traditions are responsible for teaching ‘‘morals’’ and ‘‘ethics’’ to practitioners who are
then given responsibility for this specialized knowledge and its dissemination; and (2)
knowledge that an extended kinship passes on teachings and social practices from
generation to generation.
Methods of Knowledge Conservation
Indigenous knowledge stated by Ulluwishewa (2006) is often unknown to
development professionals because it remains only in the minds of local groups. It is not
always documented and is increasingly being lost with each succeeding generation
because the younger generation may not be prepared to adopt indigenous knowledge
system which has been practiced by their ancestors. It is being forgotten and replaced by
modern technology and education.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
METHODOLOGY
Locale and Time of the Study
The study was conducted at the two selected barangays of the Kapangan which
were barangay Sagubo (Kakana-ey tribe) and barangay Datakan (Ibaloi tribe).
Kapangan is the 5th municipality in the province of Benguet. It is bounded on the
north by the municipality of Kibungan, on the east by the municipality of Atok, on the
west by the Province of la Union and on the south by the municipalities of Tublay and
Sablan. Kapangan is presently divided into fifteen barangays, namely: Balakbak, Beleng-
Belis, Boklaoan, Cayapes, Central Kapangan, Cuba, Datakan, Gadang, Gaswiling,
Labueg, Paykek, Pongayan, Pudong, Sagubo and Taba-ao.
Sagubo lies on the northwest part of Kapangan. It is bounded on the north by
barangay Gadang, the south by barangay Gaswiling, on the east by barangay Pudong and
Paykek, and west by the Province of La Union. It is 45 kilometers away from Baguio
City and is accessible by jeepneys.
Datakan lies on the southeast part of Kapangan. It is bounded on the north by
barangay Labueg, the west by barangay Pongayan and south and east by Province of
Tublay. It is 43 kilometers away from Baguio City and is accessible by jeepneys and
buses.
This place was chosen to be the place of study because ‘manbunong’ practices are
still observed.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Figure1. Map of Kapangan showing the locale of the study
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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Respondents of the Study
All the practicing ‘manbunong’ in the study area were the key informants for this
study. These have been identified as holders of specialized knowledge by elders and
other residents in the said barangays.
Table 1. General characteristics of the key informants
NAME
AGE
PLACE
NO. OF YEARS
PRACTICING
Lolo Belali
73
Proper Sagubo, Sagubo
16
Lolo Silyo
64
Lanas, Sagubo
13
Baket Teling
79
Cabanawan, Datakan
19
Lakay Katso
84
Balok, Datakan
29
Lolo Ton
76
Central Datakan, Datakan
16
For data validation, 11 respondents were surveyed. These respondents were
referred by the ‘manbunong’ who had consulted them, so that they were able to provide
the needed information.
Data Collection
The researcher conducted key informant interviews using guide questions and a
tape recorder and digital camera to document the answers. The interviews were in
Ilokano and Kankana-ey with the assistance of locals who can help address language
problems.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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An interview schedule will be used to gather data from the survey respondents.
They were enumerated by the key informants.
The interviews were done by the researcher.
Data Gathered
The data gathered were the indigenous ways of knowing ‘manbunong’ practices
which were rituals which require a ‘manbunong’; activities performed by the
‘manbunong’ during rituals; prayers uttered by ‘manbunong’; cases of the people who
sought the service of ‘manbunong’; sources of knowledge in ‘manbunong’ practices; how
the ‘manbunong’ acquired their knowledge in ‘manbunong’ practices and methods of
passing the knowledge to others.
Data Analysis
Data were consolidated and presented in a descriptive and narrative form.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
RESULTS AND DISCUSSION
Rituals Requiring a ‘Manbunong’
Table 2 shows the rituals requiring the service of a ‘manbunong’ identified by the
key informants and the respondents. These rituals are performed when the need arises. Of
the nine rituals, five were done to ask for blessings from the spirit/s of the dead or from
Kabunian. Blessings being asked for may be a bountiful harvest for the farmers and good
health for a family.
Five of the nine rituals are common to both the Ibaloi and Kankana-ey
‘manbunong’, thus all five ‘manbunong’ in this study are able to perform them except for
Lolo Ton who could not perform the ‘daw-es’/‘chaw-es’. This ritual requires more
intense prayers than the other rituals and he does not have enough preparation for it. Lolo
Stoney’s circumstances are discussed further in page 29.
‘Agamid’ and ‘sumang’ are both Kankana-ey rituals so they are performed only
by the Kankana-ey ‘manbunong’. In like manner, ‘kemtad’ and ‘kafe’ are both Ibaloi
rituals hence they are performed only by the Ibaloi ‘manbunong’.
Each ritual is described in detail in the next section.
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Table 2. Rituals requiring the services of a ‘manbunong’ in Kapangan, Benguet
RITUALS
PURPOSES
MANBUNONG
‘Liyaw’/’Diyaw’
to ask for blessings from Kabunian Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
and Lolo Ton
‘Sangbo’/‘Sengbo’ to ask for blessings from Kabunian Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
and spirits of the dead
and Lolo Ton
‘Kedaw’/’Kechaw’ to ask for blessings from the spirits Lolo Belali, Uncle Silyo,
Baket Teling, Lakay Katso
of the dead
and Lolo Ton
‘Kemtad’
to ask for blessings from the spirits Baket Teling, Lakay Katso
of the dead
and Lolo Ton
‘Agamid’
to ask for blessings from the spirits Lolo Belali and Uncle Silyo
of the dead
‘Lawit’/’Dawit’
to summon the wandering spirits of Lolo Belali, Uncle Silyo,
the living to come home
Baket Teling, Lakay Katso
and Lolo Ton
‘Daw-es’/
to relieve those who suffer from
Lolo Belali, Uncle Silyo,
‘Chaw-es’
mental and emotional imbalance
Baket Teling and Lakay
Katso
‘Kafe’
to advise the spirits of the dead to
Baket Teling, Lakay Katso
proceed to the world where they
and Lolo Stoney
belong
‘Sumang’
to fight curses
Lolo Belali and Uncle Silyo,
Activities During Rituals
Table 3 shows the activities done and materials used during the rituals.
Butchering of animals and uttering of prayers are required in all rituals identified. Rice
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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wine, too, is a requirement in all the rituals but it may be substituted with gin. The other
activities done and materials used in the different rituals are shown in the table.
Table 3. Activities and materials used during the performance of each ritual
RITUALS
ACTIVITIES
MATERIALS
‘Liyaw’/ ‘Diyaw’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
cogon grass
‘Sangbo’/‘Sengbo’
butchering of animal/s
pig
uttering of prayers
rice wine
offering of food and materials
‘Kedaw’/‘Kechaw’
butchering of animal/s
dog/chicken/pig
uttering of prayers
rice wine
offering of food and materials
blankets
money
tobacco
‘Kemtad’
butchering of animal/s
pig/chicken
uttering of prayers
rice wine
offering of food and materials
blankets
clothes
shoes
tobacco
money
‘Agamid’
butchering of animal/s
pigs
uttering of prayers
rice wine
offering of food and materials
blankets
performing tayaw
clothes
shoes
tobacco
money
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Table 3. Continued….
RITUALS
ACTIVITIES
MATERIALS
‘Lawit’/ ‘Dawit’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
‘Daw-es’/ ‘Chaw-es’
butchering of animal/s
pig/chicken/dog
uttering of prayers
rice wine
offering of food and materials
woven bamboo
performing tayaw
headgear (kalaw)
house or garden tools
bamboo cane
bolo
‘Kafe’
butchering of animal/s
chicken or pig
uttering of prayers
rice wine
offering of food and materials
blankets
clothes
shoes
tobacco
money
‘Sumang’
butchering of animal/s
chicken/pig/dog/duck
uttering of prayers
rice wine
Reading the size and position of the gallbladder is done in all the rituals. If the
gallbladder is normal or filled with bile, it promotes good health and blessings; if not,
some ‘manbunong’ prescribe the butchering of another animal while others just pray to
prevent any impending misfortune.
Liyaw(Kn)/Diyaw(Ib). The purpose of this ritual is to ask for blessings from
‘Kabunian’ in terms of a bountiful harvest, good health, long life and protection from
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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calamities. It is also done on a farm or house struck by lightning since it is believed that
lightning is a manifestation of Kabunians’ anger.
Sacla (1987) and the key informants have similar descriptions of this ritual.
Animals commonly used in this ritual are chickens or pigs. These are butchered in front
of the farm or house and then the ‘manbunong’ utters prayers. The gallbladder is read,
interpreted and offered to ‘Kabunian’. If the gallbladder is good, it means that ‘Kabunian’
will grant them the blessings being asked for.
If the ritual is to be performed during house blessings, the blood of the offered
animal is dabbed on the wall of the house to protect the house and its occupants from
harm.
Figure 2. Butchering of the pig (inset) blood dabbed on the house wall during ‘diyaw’
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Sangbo/Sengbo. This ritual is done to ask for blessings, like good fortune and
good health, from ‘Kabunian’ and spirits of the dead with the realization of any good
omen seen by an individual. A good omen is interpreted by the ‘mansip-ok’. These may
be seen in dreams like of one becoming an important person. It may also be seen in some
creatures coming into one’s residence like a dog carrying a stick in its mouth. It is
believed that these omens of blessings will actually happen only with the performance of
‘sangbo’.
A pig is butchered in this ritual. When cooked, the meat together with rice wine is
offered to ‘Kabunian’. Prayers uttered depend on the ‘manbunong’.
Kedaw/Kechaw. This term literally means “to ask or request for something”. This
ritual offers the things being requested by spirits of the dead from the living members of
the family. This can be rendered for a person who died even several years ago. The
‘kedaw’ from the spirits are relayed through dreams, sickness and other forms of
misfortunes happening to a member of the concerned family. Such incidents are known
through the interpretation of a ‘mansip-ok’.
A resident of Datakan named Manang Myra had dreamt that his husband and son
were drowned. Lakay Katso interpreted it as the spirit of his dead uncle asking for an
animal to be butchered.
The materials offered are rice wine, blankets, clothing, and money. Animals
butchered can be dog, chicken or pig. Activities done are similar with ‘agamid’ except
performing a ‘tayaw’.
Kemtad (Ibaloi ritual).The Ibaloi ‘manbunong’ performs this ritual to ask for
blessings from the spirit of the dead and also to ask them not to hurt the living members
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
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of the family. Sacrificial animal is chicken or pig. If the family can afford, the number of
pigs to butcher should correspond to the number of the dead to be prayed for. So, if three
persons are to be prayed for, then three pigs are butchered. The bile in the gallbladder is
read by the manbunong for the family after which, it is separated from the liver and stuck
in place on the ceiling with an ‘iwik’ (wooden stick).
Materials offered are clothes, shoes, blankets, money, tobacco, matches, rice
wine, gin and soda drinks. The foods and drinks offered are consumed by the host family
after the manbunong’s prayer.
After the feast (pangan), the ‘manbunong’ chants a closing prayer reminding the host
family to be good.
Figure 3. Each pig represents a spirit of a dead during ‘kemtad’
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Figure 4. Interpretation of the gallbladder for the host family
Figure 5. Separation of the bile from the liver
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
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Figure 6. Offered materials for ‘kemtad’
Agamid (Kankana-ey ritual). ‘Agamid’ is a ritual to ask for blessings from the
spirit of the dead. It is performed three to nine months after the burial. This is done
because it is believed that the spirit of the dead brings good luck to the family in return
for the offering. It is generally expensive because the concerned individuals must prepare
at least two pigs. The first pig represents the materials offered while the other is for the
blessing asked.
Before butchering two or more pigs, the ‘manbunong’ recites the necessary prayer
beside them. Then the ‘manbunong’ examines the condition or position of the gallbladder
of the butchered animal to determine whether or not good fortune will come to the
family. If the gallbladder does not look favorable, the host family is required to butcher
another pig. But if the family cannot afford another pig, the ‘manbunong’ chants a prayer
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asking that the host family be favored with health and wealth. The bile in the gallbladder
is read by the manbunong for the family after which, it is separated from the liver and
stuck in place on the ceiling with an ‘iwik’ (wooden stick).
Aside from the animals butchered, other offerings may be blankets, clothes, rice
wine or gin, tobacco or cigarettes, matches or lighters, money and other belongings of the
family they deem usable by the dead.
When cooked, the choice parts of the pig, like the liver, are set aside for the host
family. These are placed near the materials being offered as the ‘manbunong’ chants
another prayer. Then all members of the family eat together believing that the spirit of
their dead is eating with them. This is known as ‘ukob’ in kankana-ey. The visitors
attending the ‘agamid’ eat only after the host family has eaten already.
The next activity performed in the Agamid is the ‘tayaw’, the indigenous dance,
to please the spirit of the dead. It is required that the host family performs the ‘tayaw’
inside their house and the ‘manbunong’ requests the spirit of the dead to do the ‘tayaw’
with the performing members of the family. Dancing the tayaw continues outside the
house and is joined in by the people attending the agamid ritual.
After the activities, the ‘manbunong’ recites a prayer to end the agamid.
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Figure 7. Tayaw performed outside the house during agamid
Lawit(Kn)/Dawit(Ib). The key informants described this ritual in the same manner
that it was presented by Sacla (1987). This is performed when a family or person is
suffering due to misfortunes like death of a member of family caused by sudden sickness,
accident or unforeseen events that may cause a person to be deeply disturbed. It is
believed that the suffering person or family has momentarily separated from his spirit and
that the disturbed spirit roams aimlessly.
After offering the chicken and rice wine, the ‘manbunong’ utters a prayer. Then, a
red cloth is used as a banner with two cogon grasses stuck on both sides for the living
spirit to see the place where she/he will be called. ‘Manbunong’ utters prayer calling the
‘Kabunian’ to lead the roaming spirits home.
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Daw-es/Chaw-es. The key informants described this ritual in exactly the same way
that Sacla (1987) described it. This is a simple ritual for a warrior who survived a battle
or a person who survived a misfortune that caused mental and emotional imbalance.
The ‘manbunong’ prescribes a dog or other animals as an offering. The
bile/gallbladder of the animal is inspected by the manbunong. However, in Sacla’s
(2003) accounts, a chick (kiap) instead is offered in this ritual.
The head of the animal is cut off from the body and positioned facing the entrance
of the house. The ‘manbunong’ wears a woven bamboo head gear (kalaw). He/she sings a
short song while waving a bolo to get rid of evils. He/she does this while the people beat
two bamboo canes.
After the dance, the head of the animal is buried to an area which is not usually
step on. Then, the ‘manbunong’ utters his/her ‘bunong’.
Kafe (Ibaloi ritual). The ‘manbunong’ uses this ritual to advise the spirit of dead
relatives to proceed to the world where they belong and to give good luck, wisdom and
wealth to those who are left behind. Activities and materials offered are similar to those
in ‘kemtad’ but the animal to butcher can be pig or chicken and tayaw is performed.
According to Lolo Stoney, this is also performed to make a person good.
However, Baucas (2003) stated that this ritual is performed in several situations
such as wedding ceremonies, burial, entering a new house and others.
Sumang (Kankana-ey ritual). This is done to fight curses. It is believed that the
‘mansapo’ is capable of performing a ritual to make someone suffer from hardships such
as illnesses leading to death.
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‘Sumang’ requires butchering of animals and rice wine. The animals to be
butchered depend on the severity of sufferings of the victim. Some used dogs because
they serve as guard or protector against curses that could be inflicted again by the
‘mansapo’.
However, duck is said to be more effective because it can fly and doesn’t always
walks on land. Animal’s step can predict weaknesses of a victim. Thus, duck is used for
more cruel suffering.
After the ‘manbunong’ utters his prayers, he usually advises the victim to prevent
suffering again. An example for this is Martha who was paralyzed. The ‘manbunong’
believed that a person cursed her because he envied her successful business. After
performing the ritual recommended by the ‘manbunong', she got well.
Ritual Prayers
According to Lakay Katso, prayers should be uttered during rituals only because
the spirits will be disturbed.
The Kankana-ey and Ibaloi ‘manbunong’ use their own language in their prayers
but Sacla (1987) stated that a Kankana-ey speaking ‘manbunong’ uses Ibaloi or
Kalanguya aside from his language in his ‘bunong’ or vice versa.
Every ritual has prayers addressed to different spirits. The prayers are uttered
either through chanting or simply reciting. The ‘manbunong’ states the names of the host
family or the patients, enumerates the offered materials, and recognizes the spirits whom
the prayers are addressed to, and asks favors from these spirits. The prayers are uttered
before the animal offering is butchered, after it is killed, and before it is be eaten.
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Here is a sample ‘bunong’ in the ritual ‘agamid’:
Kankana-ey version
English translation
Yan na-ey din inpapa-itaw yo ay
Here are the things that both of you
sin-asawa, na-ey di galey ay pangaley yo
husband and wife desire in a dream.
si-awni, naey ay nauto makan, mangan Here are the blankets that you will use
kayo ta manayaw kayo si-awni. Ianuka din later and the cooked food for you to eat
gasat yo, swerte di byahe ya negosyo. soon. You shall endow to your family your
Ayagam din ga-et mu nu waday umun- good fortunes in transportations and in
unod en sik-a.
other businesses. Call also your
Sana di pilak ay nasurok ay dua ay ribu companions following you.
ay pan plete yo ay sin-asawa, tanu kulang Here is a sum of money amounting to
din pilak yo asi yo usaren sa.
more than two thousand pesos (Php2,
I-anukam din swerswerte yo ta nadanun 000.00) for your fare. Use it if your money
din ikaliman di bulan aypantaulian din is not enough.
inuk-ukob da en dakayo ta taptapian yo Endow in them your good fortunes that
pay.
what they had provided to you and eaten
with you, you return more.
Sources of Knowledge on ‘Manbunong’ Practices
Table 4 shows the sources of knowledge of the ‘manbunong’. Four of them
acquired it from ‘Kabunian’ or ‘Ap-apu’ (spirits of the dead ancestors) through dreams.
This corresponds to what Baucas (2003) stated that native priests (‘manbunong’,
‘mansip-ok’ and ‘mankotom’) acquired their knowledge from “God”.
One ‘manbunong’ acquired his knowledge from another ‘manbunong’. Their
individual stories follow:
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Table 4. Sources of ‘manbunongs’ knowledge
‘MANBUNONG’
MODE OF ACQUIRING
Baket Teling
from Ka
bunian or Ap-apu through dreams
Lakay Katso
from Ka
bunian or Ap-apu through dreams
Lolo Belalai
from Ka
bunian or Ap-apu through dreams
Uncle Silyo
from Kabunian or Ap-apu through dreams
Lolo Stoney
from other manbunong
Baket Teling. She dreamt of four situations before she became a ‘manbunong’.
First, she dreamt that while she was catching tadpoles for viand in a river, an old woman
blocked the flow of water so that it would go to the opposite direction. The old woman
said that she would catch tadpoles where the water flowed. When she went home at dusk,
she saw a very bright light.
Second, she dreamt that her grandmother who was a ‘manbunong’ gave her a
‘kayabang’, a native basket made of closely woven bamboo. Her grandmother ordered
her to follow her steps. They separated ways after that and on her way home, she saw a
bright light again.
Third, when she was pregnant with her third child, she dreamt that her
grandmother presented milled, not milled, and newly harvested rice and let her choose
what she would bring home. She did not choose any; instead, she only got small quantity
from each. On her way home, she accidentally dropped the rice grains.
After three days, she had severe stomach ache. She consulted a ‘mansip-ok’ and
related all her dreams. She was advised to butcher two pigs. And she did. The pigs were
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tethered with a rope and the ‘manbunong’ held the rope and passed it to Baket Teling as a
sign of passing and accepting the gift. After which, her stomach ache was gone.
Lastly, she dreamt that her grandmother asked her what she would choose – to be
a ‘man-ilot’ or ‘manpadto’ (to interpret omens and foretell the future). But she did not
accept any of the two because she said that if she would become a ‘man-ilot’, she would
get tired always and if she would become a ‘manpadto’, she was afraid of giving wrong
interpretations and predictions. Because she did not choose any, her grandmother gave
her a red cloth which symbolizes being a ‘manbunong’. Hence, she became a
‘manbunong’.
She said that “A ‘manbunong’ whose knowledge is given by ‘Kabunian’or ‘Ap-
apu’ is more knowledgeable than those who acquired it from other ‘manbunong’.
Lakay Katso. He dreamt that a man whom he did not know personally brought
him to heaven where he saw an old man whom he believed to be ‘Kabunian’. The old
man commanded him to work as a ‘manbunong’.
From then one, he suffered from unexplainable body aches and severe headache.
Because of this, he performed ‘canao’ after which, he fully became a ‘manbunong’ and a
‘mankotom’. Due to his abilities, he became famous in their place and in other places.
Lolo Belali. He dreamt that the dead ‘manbunong’ uncle who used to live with
them went home with his uncle’s clothes. He did not understand what his dream meant so
he asked the elders and they interpreted that to mean that his uncle was passing his
knowledge to him.
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To check if the interpretation was right, he started performing rituals for his
family and these worked. Since then, his neighbors had been asking him to do ‘bunong’
for them.
Uncle Silyo. He lost his sanity. He had been seeing seven spirits. Among these
sprits were a lady and a big man who could transform his body into clouds. These two
would always talk to him. They accompanied him to a mountain where the lady taught
him to do ‘ilot’ and the big man guided and taught him the ‘bunong’ and ‘sip-ok’.
Uncle Silyo’s family called a ‘manbunong’ to perform a ‘daw-es’. He was healed
eventually.
He also dreamt that he flew using anahaw leaves as his wings. The elders said that
he was given the knowledge of ‘bunong’ so they advised him to butcher a pig to finally
receive the gift. And he did.
This corroborates what Zabdaculog (1990) stated that “before a person acquired
his authority to become a ‘manbunong’, he experiences a unusual dream, for example if a
person dreams that he defeated a snake barehanded, he was privileged to become a
‘manbunong’.
Lolo Stoney. He did not dream like the other ‘manbunong’. He was always asked
by other ‘manbunong’ to assist them whenever they would perform ‘bunong’. He stated
that he could not forget the ‘bunong’ he heard. Hence, he already learned ‘bunong’ and
when they died; he took their place as ‘manbunong’.
But he emphasized that he could not do the ritual ‘daw-es’/ ‘chaw-es’. He said
that this is not performed often. Though he witnessed other ‘manbunong’ doing it, he was
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not able to learn it. He explained this by saying, “Like in formal education, there are
several stages and I am still in the first grade.”
Transferring the Knowledge of a ‘Manbunong’ to the Younger Generation
Four ‘manbunong’ said that they do not transfer their knowledge because they
believe that only ‘Kabunian’ and ‘Ap-apu’ have the ability to do it. For example, Lolo
Belalai said that “It would be good if I can pass my knowledge to the students through
seminars but I know that only ‘Kabunian’ has the power to transfer it. Hence, I could not
transfer it.”
On the other hand, Uncle Silyo teaches ‘bunong’ to the younger people who want
to learn it. For instance, a man approached him and asked to be taught the ‘bunong’ so he
taught him. But after this man tried to perform ‘bunong’, he dreamt that an old man
discouraged him, saying: “No matter how you try, you cannot be a ‘manbunong’ because
only ‘Kabunian’ has the power to give the gift.” Thus, he did not pursue it.
This is also corroborated by the story of Lolo Belali about his neighbor who jotted
down all the prayers of his mother who was a ‘manbunong’. When his mother died, he
read verbatim one prayer for himself so that he could test if this would be effective.
However, his voice became hoarse until now. This supports what Baket Teling said,
“The prayers of those people who try to be a ‘manbunong’ without ‘Kabunian’s will, will
not be granted.”
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to describe the rituals that require a ‘manbunong’ in Kapangan,
Benguet; to determine the activities carried out by the ‘manbunong’ during rituals; to
record the prayers uttered by the ‘manbunong’ during rituals; to determine the sources of
knowledge on ‘manbunong’ practices and to determine how the ‘manbunong’ transfers
his/her knowledge to the younger generation. Data for the study were gathered from five
manbunong and eleven patients.
Rituals requiring a ‘manbunong’ are ‘liyaw’/‘diyaw’, ‘sangbo’/‘sengbo’, ‘kedaw’/
‘kechaw’, ‘kemtad’, ‘agamid’, ‘lawit’/‘dawit’, ‘daw-es’/‘chaw-es’, ‘kafe’ and ‘sumang’.
‘Agamid’ and ‘sumang’ are Kankana-ey rituals while ‘kemtad’ and ‘kafe’ are Ibaloi
rituals. These rituals are mostly asking for protection and blessings. Activities during the
rituals are butchering animals, offering of materials and food to the spirits, and of uttering
prayers. Some ritual performed the ‘tayaw’.
The ‘bunong’ states the names of the host family or the patients, enumerates the
offered materials, recognizes the spirits whom the prayers are addressed to, and asks
favors from these spirits.
The ‘manbunong’ acquired their knowledge from ‘Kabunian’ or ‘Ap-apu’ through
dreams and from other ‘manbunong’. Knowledge of ‘manbunongs’ could not be passed
because it is God-given.
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Conclusions
Based on the findings of the study, the following conclusions are drawn:
1. Rituals requiring ‘manbunong’ are those rituals asking for blessings and
protection from the spirits.
2. Traditional material offerings during rituals can be substituted with modern
items.
3. Only the ‘manbunong’ should utter the prayers during rituals and ritual prayers
should only be uttered during rituals.
4. Knowledge of ‘manbunong’ is not taught or learned in a formal education
setting.
Recommendations
The following recommendations are forwarded:
1. Further studies on indigenous knowledge of the ‘manbunong’ and ways of
knowing should be conducted among all the ‘manbunong’ in the region in order to
validate and support the findings of this study; and,
2. Information materials showing that traditional practices can be applied side by
side with Christianity should be prepared and disseminated.
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
LITERATURE CITED
BATISTE, J. and HENDERSON, A. 2000. Retrieved October 27, 2008 from http. /www.
…………..usask.ca/education/people/aikenhead/IKC revisited. pdf.
BAUCAS, B. L. 2003. Traditional Beliefs and Cultural Practices in Benguet. La
………==Trinidad Benguet. New Baguio Offset Press. Pp. 5,39-42,47, 56-67
CARIÑO, D. 2007. Where have all the mambunong gone? Retrieved August 28, 2008
kkkkkkkkkfrom http://newsinfo.inquirer.net/inquirerheadlines/regions/view_article. php?
-------------article_id=103465
PEMBER, M. 2008. Diversifying Pedagogy. Retrieved September 18, 2008, from
ffffffffffffffhttp:// www.eric.ed.gov/ERICWebPortal/Home.portal
SACLA, W. D. 1987. Treasury of Beliefs and Home Rituals of Benguet. Province of
llllllllllllllllBenguet. BCF Printing Press, Baguio City. Pp. 4,5,7,8,74,88,132,138,144,151.
ULLUWISHEWA, R. 2006. Indigenous Knowledge, National IK Resources Centres and
kkkkkkkkSustainable Development. Retrieved September 5, 2006 from http:// www.
tttttttttttttttnuffic.nl/ciran/ikdm/1-3/articles/ulluwishewa.htm
ZABDACULOG. 1990. 6th Charter Anniversary Capitol Inauguration. Pp. 9-11,14
Indigenous Ways of Knowing Mambunong Practices Among the Kankana-ey and Ibaloi in
Kapangan, Benguet. BASALONG, GERALYN M. APRIL 2009
Document Outline
- Indigenous Ways of Knowing MambunongPractices Among the Kankana-ey and Ibaloi in Kapangan, Benguet
- BIBLIOGRAPHY
- TABLE OF CONTENTS
- INTRODUCTION
- REVIEW OF LITERATURE
- METHODOLOGY
- RESULTS AND DISCUSSION
- SUMMARY,CONCLUSIONS and RECOMMENDATIONS
- LITERATURE CITED