BIBLIOGRAPHY MENDOZA, LENY DOMEYEG. ...
BIBLIOGRAPHY
MENDOZA, LENY DOMEYEG. APRIL 2013. “Panakabalin di Adawag”:
Documentation of “Basabas” (Wish) as Part of Rituals in Balili, Mankayan, Benguet.
Benguet State University, La Trinidad, Benguet
Adviser: Anna Liza B. Wakat, MDevCom
ABSTRACT
The study was generally conducted to document basabas as part of bigger rituals
in Balili, Mankayan, Benguet. Specifically, it aimed to identify the events where basabas
is uttered, determine the purpose of basabas, determine the qualifications of the person
who can do basabas, determine how basabas is done, describe the content of basabas
based on the event where it is uttered, determine the perceived importance of basabas in
the occasions and people/host of the event, determine the perceived values gained from the
practice of basabas, and determine how the practice is passed on to succeeding generations.
The study was conducted from December 2012 to January 2013.
Interview schedule was used to gather information from the community
respondents and key informant interview for the key informants.
The key informants identified the events where basabas is practiced. The events
were cañao and sida including other events when there is cañao like wedding, Christmas,
New Year and fiesta. Also the importance of basabas was discussed by the key informants.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
They also discussed the qualifications of the person who can do basabas and the contents
of basabas based on the events where it is uttered.
The key informants also explained that in order to pass basabas to succeeding
generations, they encouraged youth to participate in cultural events and by teaching youths
who are willing to learn basabas.
The respondents also identified unity, thankfulness, hopefulness, peacefulness and
respectfulness as the perceived values in the practice of basabas.
The perceived importance was categorized according to the importance of basabas
in the community, in the family and in the lives of the people who participated.
It also appeared in the study that there are rules and regulations being followed in
the performance of basabas. Also, the contents of basabas focuses more on positive wishes
for the participants of a certain ritual activity.
It is then recommended that the residents of barangay Balili in Mankayan may
continue practicing basabas because it helps every people and family who participated and
understands the significance of such culture. Also, they may continue uttering basabas
because there are values being learned from it. They may also consider adding activities
that may entice youth especially that desirable values can be gained from these practices.
It is also recommended that recording events like cañao and sida where basabas is
uttered is recommended for a contribution to the Indigenous Knowledge Systems and
Practices of Cordillera.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
INTRODUCTION
Rationale
Even with the advent of different technologies in the modern world, different
cultural practices are still observed in most of the provinces in Cordillera. Our unique and
distinct cultural practices form our unique identity.
Some of the provinces in our country that were colonized by the foreigners adapted
the cultures that were introduced by them and they live a modern way of life.
However, the Cordillera Administrative Region is just one of the regions in our country
that was not colonized by the Spaniards and other foreigners and with that, as Cordillerans
we were able to preserve our culture.
Among the municipalities of Benguet, Mankayan is rich in cultural practices
despite the advent of modern world. Until now it was observed that the people of Mankayan
still perform rituals during weddings, death and illnesses where ritual prayers are chanted
by the native priest called the ‘manbunong’. ‘Manbunong’ is either a male or a female who,
as a rule, comes from the poor class (Pekas, 2006).
Most residents of Mankayan belong to the Kankana-ey tribe where Kankana-eys
are believed to be the original inhabitants of Benguet. They also believe in the existence
of unseen beings that emanate from the sky world and the underworld. That these unseen
beings are called spirits thought to have power over man (Pekas, 2006).
In Mankayan, Benguet the practice of basabas has always been part of the lives of the
people in the said place. As observed, this is strongly practiced by many elders during
some occasions.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Basabas is the shouting of a wish by an elder to the dancing couple who are the
celebrating family and other elders (Sacla, 1987). Basabas is part of a practice like cañao
and sida and its purpose is to ask blessings from Kabunyan to bless the nantayaw or the
people, either male or female who participated in the dance.
However, the practice and the value of performing basabas and other indigenous
practices are faced by the threat of near extinction because of the fast changing way of
living in today’s generation.
There is a need to conduct this study to add more knowledge and to share
information to the people of Mankayan and others on what and how important basabas is.
Statement of the Problem
Generally, the study documented the practice of basabas in Balili, Mankayan, Benguet.
Specifically it answered the following questions:
1. In what event is basabas practiced?
2. What is the purpose of basabas?
3. What are the qualifications of the person who can do basabas?
4. How is basabas done?
5. What is the content of basabas based on the event where it is uttered?
6. What are the perceived importance of basabas in occasions and people/host of
the event?
7. What are the perceived values gained from the practice of basabas?
8. How is basabas being passed to the succeeding generations?
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Objectives of the Study
Generally, the study documented the practice of basabas in Balili, Mankayan,
Benguet.
Specifically, the study was able to:
1. identify the events where basabas is uttered;
2. determine the purpose of basabas;
3. determine the qualifications of the person who can do basabas;
4. describe how basabas is done;
5. describe the content of basabas based on the event where it is uttered;
6. determine the perceived importance of basabas in the occasions and
people/host of the event;
7. determine the perceived values gained from the practice of basabas; and,
8. determine how the practice is passed on to succeeding generations.
Importance of the Study
The study may help in the conservation of culture for the elders and the younger
generations through documentation. This study may also help the community in
understanding cultural practices. The study may also contribute in the conservation of the
culture and help others to be familiarized with these practices.
Moreover, the study may also be used by indigenous groups in protecting and
preserving the Indigenous Knowledge Systems and Practices (IKSP) of Indigenous
People.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Furthermore, this study may serve as a medium to remind the community with these
practices. Results of the study may also be used by students or anyone with related topics
of the study.
Scope and Limitation of the Study
The study was only limited in studying one of the practices of Mankayan, Benguet which
is basabas. The study specifically aimed to identify the events where basabas is uttered,
determine the purpose of basabas, determine the qualifications of the person who can do
basabas, determine is basabas done, describe the content of basabas based on the event
where it is uttered, determine the perceived importance of basabas in the occasions and
people/host of the event, determine the values gained from the basabas and to determine
how basabas is passed down to succeeding generations.
The study was conducted in Balili, Mankayan, Benguet where basabas is still
practiced. It is also where the respondents were taken from.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
REVIEW OF LITERATURE
Characteristics of Cultural Practices
as a Tool for Communication
Culture is shared, by which we mean that every culture is shared by a group of
people. Depending on the region they live in, the climatic conditions they thrive in and
their historical heritage, they form a set of values and beliefs. This set of their principles of
life shapes their culture. No culture belongs to an individual. It is rather shared among
many people of a certain part of the world. It belongs to a single community and not to any
single human being (Oak, 2012).
Furthermore from Oak still, he said that culture is learned. The members of a culture
share certain ideals which shape their lives. Generations learn to follow these ideals and
principles. Culture propagates through generations which adopt their old customs and
traditions as a part of their culture. The ideals they base their lives on is a part of their
culture. Cultural values are imparted from one generation to another, thus resulting in a
continual of traditions that are a part of culture. The language, the literature and the art
forms pass across generations. Culture is learned, understood and adopted by the younger
generations of society. No individual is born with a sense of his/her culture (Oak, 2012).
Elements of Culture
According to Oak (2012), the language, other forms of expression as also the thoughts
and emotions of the people, their social and cultural norms their principles and beliefs are
the basic elements of culture. For an effective transfer of culture from one generation to
another, it has to be translated in terms of symbols, which represent the cultural values of
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
a community. Language, art and religion form the system of symbols that render a deep
meaning to culture. Despite the efforts of the older generations to transfer their cultural
values to the forthcoming generations, many tend to remain unaware of their culture.
Oak (2012) further mentioned that people are often found to have an incomplete
knowledge of their culture. People seldom know their culture completely.A gradual change
is characteristic to almost every culture. Cultures are subjected to change. Culture loses
some of its traits and gains new ones. The aspects of culture that change vary across
societies. With the passage of time, new technologies emerge, new modes of work come
up, social thinking undergoes transitions and so does culture. Every culture changes in time
although the rate of change of every culture varies.
Studies have brought out a fact that no culture can remain in isolation. There is
hardly any social community that is completely isolated from the rest of the world. Every
culture hence, is mostly influenced by cultures of the surrounding regions. Cultural values
are prone to be affected by the values of communities in close vicinity. The cultures, which
emerged during the same periods of time often show certain similarities. Modern times
have an intermix of cultures. Cultures are blended together giving rise to shared cultures
(Oak, 2012).
The People of Benguet
According to (Baucas 2003), the early ethnic groups of people in Benguet are the
Ibadoy, the Kankana-ey, the Kalanguya, the Madek-ey and the Ikarao. There are also
some I-owak who reside in some parts of Bokod and in Itogon during the latter years. The
Kankana-ey (Mangalkali) occupied the municipalities of Bakun, Mankayan, Kibungan,
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kapangan and patly of Atok, Buguias and Tublay. The Ibadoy population inhabited
Kabayan, Bokod, Itogon, Tuba,Sablan, Tublay, La Trinidad and partly Atok. The
Kalanguya tribe occupied eastern parts of Buguias, Kabayan, Bokod and some areas in
Itogon. The Mandek-ey resided in Central Buguias while the Ikarao inhabited the barrio of
Karao in Bokod. The present trend tends to consider the Mandek-ey, the Ikalahan and the
Manhikang of Amlimay as Kalanguyas. Originally, the inhabitants of the present Baguio
City, originally named Kafagway are the Ibadoy.
It was told that Chinese traders came up to Benguet before the coming of the
Spaniards in the 16th century. It is said that some Chinese traders came to Benguet to trade
their Chinese wares with the gold of the Igorots as early as 14th to 15th century. Because of
the coming of the Spaniards in the early part of the 16th century to Benguet and the coming
also of the Americans to the province in the last years of the 19th century, many Benguet
tribes were assimilated religiously and culturally (Baucas, 2003).
Religious Beliefs of Kankana-ey Tribe in Benguet
Baucas (2003) said that the traditional inhabitants of Benguet believe in the
existence of several unseen beings that resides in the sky world and in the unworld. These
unseen beings ere their gods, goddesses, spirits of dead people, the Anitos on Tinmongo or
Ampasit and the Banig.
Baucas (2003) added that it is believed by the old folks that their gods, goddesses
and the spirits of their ancestors (ka-apuan) reside somewhere in the sky-world while the
Anitos, Ampasit, Tinmongo, Banig and the spirits of the people who died of unnatural
deaths have their respective homes in the underworld. There are other earthly spirits that
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
are known because they used to cause sufferings to the inhabitants; hence they are called
malevolent spirits. These spirits are called the Kamiling or Kamiding, the Tonton or Debek,
the Pinad-ing, the Karuntogan, the Liblibayen, the Mandoweng, the Bittatew, the Pamaka,
the Tayaban, the Penten and some others.
In addition Baucas also said that the inhabitants of Benguet also believed that the
lead god is Kabunian among the gods and goddesses that are enumerated like Pati. Kabigat,
Lumawig, Gatan, Balitok, Suyan, Amduyan, Apinan, Daungan, Tengnan and Ibaga. Being
the lead god, Kabunian is always mentioned by the native priests in his or her prayer before
the lesser gods and goddesses are also invoked.
Furtheremore, it is believed by the old folks that Kabunian can talk to the old
inhabitants thru the great spirit “Bolol” during the bajog/bayog ritual. Kabunian can inform
the old folks what can happen in the future either great famine or time of plenty (Baucas,
2003).
Cabato (2005) also added that Benguet serves as the gateway to the Cordillera
region and as the center of where the action is in North Luzon. It is endowed with rich
human and natural resources and a unique temperate climate. It is also a home to three
major tribes namely; the Kankana-eys , the Ibalois and the Kalanguyas . Although speaking
different dialects, the people share similar cultures, which are carefully preserved as
evidenced by their customs, and traditions being practiced that continue to influence their
day-to-day activities. The Kankana-ey tribe constitutes about 36%of the total
population, 27% of the Ibalois and Kalanguyas while 24% of the lowlander population,
mostly Ilocano speakers. The three highland groups differ mainly in language but
are similar in their traditional beliefs and rituals. They all believe that spirits and
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
supernatural beings exist, who are responsible for bestowing blessings and bounties when
they are pleased and honored, as well as inflicting pain and suffering when they are
displeased and not heeded. It is believed that these unseen beings (spirits) can be
manipulated by man to his advantage. With this belief, the people strive to win the favor
of the spirits using prayers and material offerings in a ritual (Cabato, 2005).
The Native Priest
The native priests are the chosen spiritual leaders in the community well versed in
the belief system. They are consulted in healing the sick, in comforting the victim of
misfortune and in the offering thanks to the deities for fortunes received. The priests are
therefore counsels of the people in times of joy, sorrow and distress (Sacla, 1987).
Importance of Culture in the Community
Oak (2012) said that the cultural values of a community give it an identity of its
own. A community gains a character and a personality of its own because of the culture of
its people. Culture is shared by the members of a community. It is learned and passed from
the older generations to the newer ones. For an effective transfer of culture from one
generation to another, it has to be translated into symbols. Language, art and religion serve
as the symbolic means of transfer of cultural values between generations.
Furthermore Oak added that culture is bond that ties the people of a region or
community together. It is that one common bond which brings the people of a community
together. The customs and traditions that the people of a community follow, the festivals
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
they celebrate, the kind of clothing they wear, the food they eat, and almost importantly,
the cultural values they adhere to, bind them together.
Culture is seen as a system of social control, wherein people shape their standards
and behavior. The cultural values form the founding principles of one’s life. They influence
one’s principles and philosophies of life. They influence one’s way of living and thus
impact social life. The importance of culture lies in the fact that it is a link between people
and their value systems (Oak, 2012).
According also to Atos (1982), it is important to delve into the people’s culture in
order to be able to liberate them from reliance on static customs, superstitious beliefs, and
other practices that hinder progress and development.
Values Gained from Cultural Practices
There are positive and negative cultural values and practices just as positive and
negative moral principles exist. Positive moral principles prescribe the cultivation of the
following virtues or positive cultural values and practices: respect for others, fidelity,
respect for age and authority, love of one's neighbours, personal integrity, sense of duty,
patriotism, justice, truthfulness, discipline, moderation, tolerance, brotherhood (or
solidarity), cooperation, altruism, kindness, generosity, hospitality, and others (Olayinka,
2009).
According also to Laron (1981), the practice of cañao to the Bontoc tribe in Mt.
Province fosters unity among the members of their group. It promotes their identity and
uniqueness as a people. They also share a feeling of pride for their traditions, beliefs,
legends, and customs that have molded them like their forbears from the beginning of time.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Access of Youth to Culture
“Access of young people to culture as actors or users is an essential condition for
their full participation in society. Access to culture can reinforce awareness of sharing a
common cultural heritage and promote active citizenship open to the world. Involvement
in cultural activities can allow young people to express their creative energy and contribute
to their personal development and their feeling of belonging to a community” access in
cultural life is understood as a fundamental right of young people to participate in the
society as members of full rights and responsibilities. Without access to culture and
participation in cultural life people do not have the same possibilities to develop the social
and cultural connections that are important to maintaining a satisfactory coexistence in
conditions of equality (Feixa et al., 2009).
The concept of culture includes all cultural and artistic activities: performing arts,
visual and plastic arts, music, cultural heritage and architecture, literature.Young people as
users, buyers, consumers, audiences. This is mainly related to cultural participation, aiming
at facilitating access of young people to certain cultural organisations having high quality
programming, and certain added value, which are less attended by young people. Young
people as active participants and creators of arts. This aspect is very tightly connected with
educational policies at all levels from the primary and secondary school to higher
education, life-long learning and vocational training. There is a need for a better
cooperation between players and programmes related both to cultural and educational
policies and instruments in regard to arts education. Policies related to culture and arts as
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
part of leisure time of young people include motivation of young people to be involved in
amateur art forms, community art, art related to social change (Feixa et al, 2009).
Importance of Prayer
According to Johnson (2011) prayer is the utterance from your spirit to God. In
simple, talking to God is called prayer. Prayer is the simple opening of one’s heart to our
Father in Heaven. Praying is coming to Him and telling Him everything in your heart.
Johnson (2011) also stated seven importance of prayer. First, drawing nearer to God. Men
and women who opt for arranged marriages are often told to talk to the person and learn
more about each other. Second, tool to bind powers of darkness. Prayer is powerful and
you need to remember, the words uttered in prayer have wonder-working power. Third,
prayer changes you. The influence may be positive or negative, but there sure is an
influence (Johnson, 2011).
Moreover, it is important to pray for God's protection on your family everyday.
Pray for your parents, spouse, children every single day. Pray for God's protection upon
their young lives. Fourth, sets captives free. Fifth, prayer is intercession. Intercession is
standing in the gap and praying for others in need (Johnson, 2011).
Sixth, prayer heals. Jesus healed the sick while He was on Earth. And lastly, prayer
brings about breakthroughs. There. It is my appeal you fast and pray. There is power in
fasting and praying. It may sound very spiritual and something you have never done before
(Johnson, 2011).
McManaman (2010) also added that the most important thing is to acquire the
habit of prayer. It has to become a habit. Without that, we don't have an interior life; we
just have an exterior life. And when all we have is an exterior life, we become anxious,
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
restless, and that leads to greed, the inordinate love of possessing. For we end up trying to
secure our own happiness and to reduce our own anxiety, and when things do not go our
way in life, we become angry, impatient, irritated, we lose the peace that we long for
McManaman (2010).
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in Balili, Mankayan, Benguet (Fig.1). It has a total
population of 34,563 in 6,495 households according to the 2007 census and has a total land
area of 17,494.50 hectares.The Municipality of Mankayan has 12 barangays namely: Balili,
Bedbed, Bulalacao, Cabiten, Colalo, Guinaoang, Poblacion, Taneg, Tabio, Sapid, and
Suyoc. Mankayan is more or less 100 kilometers away from Baguio City and 95 km from
La Trinidad, Benguet.
Barangay Balili, Mankayan was chosen as the locale of the study because the place
is mostly inhabited by Kankana-ey tribe that includes the elders who are still doing the
basabas.
The study was conducted from December 2012 to January 2013.
Respondents of the Study
Thirty respondents were purposively selected for the study with the following criteria: must
be a resident of Mankayan and a Kankana-ey, must have witnessed the practice of basabas;
and had participated in the practice of basabas.
There were also six key informants which are the mambunong or elders who served as the
source of knowledge about the basabas.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Figure 1. Map of Benguet showing the locale of the study
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Figure 2. Map of Mankayan showing the locale of the study
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Data Collection
An interview schedule was used as a tool for gathering information from the
community respondents and a key informant interview for the key informants. Some of the
questions were based on the instrument of Palcon (2012) from her thesis entitled, “The
Power of Ritual: Capturing the Communication Processes in the Practice of mangmang for
Community Development by the Bontoc Tribe in Sitio Bayabas, Pico, La Trinidad,
Benguet.
Data Gathered
The data gathered focused primarily on the documentation of Basabas.
It also included the socio-demographic profile of the respondents; particular events where
basabas was usually done; qualifications of the person who can utter basabas; contents of
the basabas base on the events where it was uttered; how basabas was done; perceived
importance of basabas in the occasions and people/host of the event; communicated values
in the practice of basabas and on how basabas is passed down to succeeding generations.
Data Analysis
The data gathered were consolidated, tabulated and were analyzed through
descriptive statistics using frequency counts and percentages. The data were also processed
and presented in a narrative form.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
RESULTS AND DISCUSSION
Socio-Demographic Profile of the Respondents
Table 1 presents the socio-demographic profile of the respondents. They were categorized
according to age, address, place of origin, sex, and years of stay in the community.
The table shows many of the respondents were on the age bracket 35-40. There
were more male (23) than female (7) and all of them were originally from Balili,
Mankayan, Benguet. The youngest among the respondents was 36 years old while the
oldest was 55 years old.
Further, many of the respondents were from Sitio Nagawaan, six are from both Sitio
Conacon and Atayan, three are from both Sayapot and Dongen and only one from Sitio
Central, Nabilngan, Basigan and Tam-awan. Also, the respondents had been living in
Balili, Mankayan since they were born.
Meanwhile, there were six key informants for the study which is presented in Table 2
namely: Alfredo Malute, Angyoc Mangapak, Basilio Ngaseo, Wilson Alicwadey, Lally
Lencio, and Sabiano Daw-ilan. All of them participated in the event. They were male and
have witnessed basabas. The oldest of them was 99 years old and the youngest was 55
years old. All of them were married and had children already. They were all attending
events in their community where there is basabas especially during cañao. All of them also
had an experience in uttering basabas in the past years.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 1. Socio-demographic profile of the respondents
CHARACTERISTICS
FREQUENCY
PERCENTAGE
n=30
(%)
Age Bracket
35-40
12
40.00
41-46
5
16.67
47-52
8
26.67
53-58
5
16.67
TOTAL
30
100
Sex
Female
7
23.33
Male
23
76.67
TOTAL
30
100
Address
Nagawaan
8
26.67
Atayan
6
20.00
Conacon
6
20.00
Sayapot
3
10.00
Dongen
3
10.00
Central
1
3.33
Nabilngan
1
3.33
Basigan
1
3.33
Tam-awan
1
3.33
TOTAL
30
100
Table 2. Socio-demographic profile of the key informants
NAME
AGE
SEX
CIVIL STATUS
Sabiano Daw-ilan
99
M
Married
Angyoc Mangapak
80
M
Married
Basilio Ngaseo
75
M
Married
Lally Lencio
65
M
Married
Alfredo Malute
56
M
Married
Wilson Alicwadey
55
M
Married
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Events Where Basabas is Uttered
The events where basabas is uttered according to the key informants were during
cañao and sida only. Cañao is a festival or ceremony of offering. It is performed for
thanksgiving for the health of the community, for a bountiful harvest, for healing and for
entertainment, cultural shows and festivities. The events where there is cañao were during
wedding, fiesta, and house blessing. Palking, one of the respondents said that during the
wedding of her first son, they performed cañao after the ceremony as there thanksgiving
for the successes of the wedding. On the other hand, sida is also a thanksgiving celebration
for bountiful blessings and also for healing. In sida, the presence of the elders assures the
celebrating family of the proper guidance in the observance of the ritual, beliefs and
practices. According to one key informant, Angyoc Mangapak, basabas is uttered when
there is gangsa in the said events. The events where there is gangsa were during wedding,
fiesta in the municipality, Christmas and New year where basabas may be uttered. He also
added that basabas, as compared to rituals, is the benediction part.
Purpose of Basabas
According to the key informants, the purpose of basabas is to ask blessings from
Kabunyan. Ngaseo, one of the key informants also said that the purpose of basabas is to
take away bad luck in the family and that happiness, peace, wealth and all sorts of good
luck and blessings will be showered to the celebrating family, to the community and to all
the people who attended the event.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Sida. Sakiwat, host of the sida said that through basabas three of her family members were
still alive although they were undergoing monthly dialysis because of their bad health
condition. This is the reason why they still practiced basabas.
Cañao. Casiben, another respondent, said that when they performed cañao last year and
there was basabas they can feel the blessings from Kabunyan because they were still
surviving although they had no permanent jobs. The purpose of basabas also during cañao
is to maintain good luck in the family and to bless the source of income of the celebrating
family.
Christmas. During Christmas, according to Malute, it is a tradition in their place that they
practice basabas when they perform gangsa so that as they celebrate the birth of Jesus
Christ, blessings with every family will continue to be showered upon them.
New Year. Albert Catnas, one of the respondents also said that in celebrating New year
they perform basabas in order to utter good luck in their family and to give them more
strength to be able to work for their family and to live longer.
Moreover, the respondents said that basabas can also be done to anyone who is sick. The
purpose of basabas in uttering it to the sick is to heal whatever that sickness is in order to
enjoy his life and to work instead of just thinking of his sickness.
Further, the respondents said that through basabas, the wish of the family will be
answered if they have faith and if they believe in Kabunyan.
Qualifications of the Person who can Do Basabas
According to Basilio Ngaseo, one of the key informants, the person who can do the
basabas is not just anybody because basabas is a serious thing. He explained that an elderly
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
man who already participated, witnessed and who had experienced uttering basabas in the
past can do the basabas.
According to Mangapak, one of the key informants, an elderly man should be at
the age of 55 and above in terms of age. Also, an elderly man should have experiences in
the practice of rituals and has enough knowledge about culture. He also added that women
seldom do basabas because as observed, it is by tradition that men have greater experiences
in terms of culture. In their place, as Mangapak observed, men have more power of
volunteerism in terms of culture so usually, they were the ones who are being taught on
how to do rituals. This finding corroborates the findings of Jervis (2006) who found out
that man in every culture held more powerful positions than women.
How Basabas is Done
According to all the respondents, after the beating of gongs and drums where tayaw
and sadong were done, an elder stoods up and shouted the wish or the basabas. Tayaw is
the dance of the male and sadong is the dance of the female. The shouting of the wish is
done once only in every dancing. Without the gongs, basabas will not be uttered because
according to Lencio one of the key informants. The sound of the gangsa is important in
honoring the ancestors of the celebrating family. This was supported by Baucas (2003)
who found out in his study that the sound of the gongs, solibao and a piece of iron when
synchronized together produces a sensational effect in the sida rites. He also added that the
sound alone reminds the people assembled that the ritual is being solemnly celebrated.
According to Ngaseo, any elder who is available on the event can utter basabas. If
they are many, the oldest among them will do the basabas first as their respect to the elder.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
According to Mangapak one of the key informants, the elder who will utter
basabas should also use his heart and mind in uttering basabas so that his wish will be
granted. He also added that the elder who will utter the basabas can shout it or he can just
say it in his normal voice.
Figure 3. Participants doing the tayaw and sadong
Figure 4. An old man doing the basabas
Contents of Basabas
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
According to Alfredo Malute, one of the key informants, there were no particular
words or phrases to follow in uttering basabas because the elder will base it on his mind
and heart. According also to Lencio, one of the key informants, the content of basabas
depends on the dancers who performed the tayaw and sadong. Dancers were either couples
or singles in status. The content of basabas for a couple is shown below. The contents of
basabas were for the host, for the dancers, for the community and for the elder himself.
The elder will ask Kabunyan to bless and bestow good luck to the host, to have long life
for the dancers, to have more progress for the community and for the elder to be invited
again if there will be another feast.
Sample of basabas as uttered during sida for a husbad and wife.
Kankana-ey
English
Basabasak dakayo ay man asawa
I wish you couple, dancing in
ay nagitayaw si kading di ap-apo
honor of the ancestors to be
ta maganak kayo si enggana esay
blessed with a dozen of
dosena ay anak ya matago tago
children; long life and also to
kayo omat abe sin boma-ey ta
the host that there shall
mabendibendisyonan da ta waday
be feast like this again.
kama-nana kasin ay pan uurnungan
Basabas can also be done for singles. In a particular event like sida, one of the key
informants uttered basabas that asked to bestow good luck to the host for them to have
more fruitful living so that they can call for another event someday. For the dancers,
the elder wished for them to get married to other nations to have a brighter future and that
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
someday they will be an inspiration to the community. This was shown below.
Sample of basabas as uttered during sida for single person.
Kankana-ey
English
Basabasak dakayo ay nagitayaw si I wish you dancers, dancing in honor
Kading di ap-apo ta maki asawa
of the ancestors to get married in
Kayo si odom ay nas-nasyon, no
other nations, if you are happy, dance
Ginmaya kayo ya ipapas yod wani
now, bestow to the host good luck;
Ta ilablab-ak di boma-ey, matago long life and have progress in life and
Tago kayo ta man progreso di biag be an inspiration to our community.
Yo ta manbalin kayo si silaw sinan
Ili tako.
Basabas can also be done for youth or students as long as they participated in the tayaw
and sadong during the dance. Alfredo Malute, one of the key informants said that the
participation of youth on rituals in their place may help prevent the extinction of their
culture. He also added that the participation of youth in cultural activities can allow them
to share and express their ideas to the people. This supports the findings of Feixa. et al.
(2009) saying that access of young people to culture can reinforce their awareness of
sharing a common cultural heritage and promote active citizenship open to the world.
Moreover, involvement in cultural activities can allow them to express their
creative energy and contribute to their personal development and their feeling of belonging
to a community . The contents shown below focused on the studies of the youth to have a
brighter future someday.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Sample of basabas as uttered for students/ youth during sida
Kankana-ey
English
Basabasak dakayo ay aanak ay
I wish you chidren, dancing in honor of
Nangitayaw si kading di ap-apo
the
Ta mabendisyonan kayo ya maka
ancestors to be blessed and to finish your
Skwela kayo ta mayat di biag yo
studies so that you will have a good future
Sin masakbayan, no ginmaya kayo
in life; if you are happy dance now, shower
ya ipapas yod wani ta mabendisyonan
blessings to the host and let good luck
abe din boma-ey, iali yo di swerte sina
come in this house.
ay beey.
Basabas can also be done for wedding celebrations as long as there is gangsa.
The wish of an elder is for the new couples. The elder will wish to Kabunyan that that new
couple will be blessed with many children who will become doctors, nurses, teachers,
lawyers and engineers so that someday they may be the ones who will lend money to the
people in their place. The elder will also wish to have their permanent job so that they may
help their fellow in their community. According to Malute, one of the key informants that
during wedding the content of basabas should be directed to the new couple considering
that it was there moment and the day when they were the most beautiful and handsome
among all the people who attended their wedding. Malute also added that if possible the
content of basabas should be the best wish for them as they learn to live in their own
without their parents. This was shown below.
Sample of basabas as uttered during a wedding.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kankana-ey
English
Basabasak dakayo ay ka as-asawa
I wish you newly couple to be blessed
ta Magana-ganak kayo ta pun-en
with plenty of children that will fill the
yon nan lubong tako ta wada ton
world so that someday your children
di dodoktor, mamaistala, aabogado,
will be doctors, teachers, lawyers, and
ya eengineer. Ya nu aben anuka ya
engineers. And someday you will be
dakayo di man utangan di umili.
the ones to lend money to the people in
Omatabe sin pan oblaan yo ta
our place. And also to your
dakayo di makipuldiyaan nan ipugaw
employment so that someday you will
sinan ili tako ay nay.
offer jobs to our community.
Basabas is also done during cañao. An elder wished for the celebrating family so that all
good luck will come in their house. The elder also will include the land where the family
is planting different vegetables to have a productive crops and price at the time they will
sell their products. Sample of basabas as uttered during cañao is shown below.
Kankana-ey
English
Basabasak dakayo ay boma-ey sina ta amin I wish you family that good luck will
Ay suwerte yan umali sinan baey yo.
come in your house. Also to the land
Omat abe sin galden yo ta nu man apit kayo you are planting to have productive and
ya tumama. Sik-a ay Kabunyan ya sik-ay
prolific vegetables. Kabunyan, take care
mangaywan sin salun-at da, omat abe sin
of their health and also to their children
anan-ak da tanu enda man lagbo ya laton. to be able to work and have a good work
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Basabas can also be done during Christmas when there is gangsa. An elder will utter his
wish for the dancers to continue guiding them in their work so that they may be help their
community also. The elder will utter his wish more from the girl/ lady to have more strength
in working for the life of his family. This was shown below.
Kankana-ey
English
Basabasak dakayo ay nanayaw ta
I wish you dancers to be blessed with your
nan maki pulpuldiya-an yo ya
work so that it may help for the betterment
mabalin ay tumulong sinan ili tako.
of our community. Especially to the girl to
Omat abe sin babae ta sik-a di
have more strength in her work for her
manpuldiya ya mayat abe ay
family.
katagu-an di pamilyam.
Basabas can also be done during New year and also if there is gangsa. The elder will thank
Kabunyan for another year. The reason for the people of Balili to play gansa and to have
the basabas is because New year is also a day for them to express their gratitude to
Kabunyan for all the blessings they enjoyed from the past years. Also it is a privilege for
them to make another way of living and to improve their lives as thay face another year.
According to Galidan, one of the respondents, it is a great blessing that she face another
year and another adventure in life she will be much happier if she will wish for a better life
and not to encounter obstacles that she cannot handle. The elder will wish for the dancers
to have a good and wonderful new year and that good luck will come in their lives and also
to the participants who played the instruments.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kankana-ey
English
Basabasak dakayo ay nanayaw ta
I wish you dancers to have full of
gumasa-gasat di baro ay taw-en
blessings in this new year and that good
yo ya umali di suwerte sin biyag yo.
luck will come in your lives. Also to the
Omat metlang sin nantukar si
people who played the instruments and to
instrument ya sin amin en datako ay
all of us who are here.
wada sina.
Basabas can also be done to a person who is sick and who cannot stand and walk. An elder
will go in the house of that sick person to utter his wish for him. According to Malute, one
of the key informants, a sick person has the opportunity to be healed and to enjoy his/her
life. There is no other wish that an elder will utter but only for the healing of that person.
An example was shown below.
Sample of basabas as uttered for a sick person.
Kankana-ey
English
Basabasak din nay man saksakit ay
I wish you brother/sister to be cured of
kabsat tako ta makaan din sakit ay
whatever that sickness is. That your
rikrikna-em ta amey kuma sin
disease will be transferred to the ghost of
pipinten ta iey da ed baybay ya
the sea where they will throw to the
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
ibasibas da sin kabato bato sidi ta
stones in there home so that you will no
adi et mantatauli sin nay ay kabsat.
longer feel that pain again.
Perceived Importance of Basabas
According to all of the respondents, the importance of basabas in their personal life is to
strengthen their faith and to maintain their relationship to Kabunyan. This was shown in
Table 4. Another importance of basabas to the celebrating family is to satisfy their needs
and to thank Kabunyan from the bountiful blessings in their family. All of the respondents
also said that basabas is important because it is their way of expressing their gratitude to
Kabunyan. Five of the key informants said that the importance of basabas also is to honor
the ancestors of the celebrating family. They also added that basabas is important to have
continuous blessings in the community especially to the family. Seventy six percent of the
respondents also said that one importance of basabas is to strengthen the relationship of
the people in their community.
All of the key informants also said that another importance of basabas in the
community is to bring people together. These findings were shown in Table 4. This
supports the findings of Palcon (2012) where she found out that rituals create oneness
among the community. Three of the key informants also added that participating in such
events can serve as a reunion for the family and all of them said that it also served as the
reunion for the entire community.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 3. Importance of Basabas as perceived by the respondents
IMPORTANCE
FREQUENCY
PERCENTAGE
(n=30)
(%)
Strenghten relationship with
30
100
Kabunyan
Being thankful to Kabunyan
30
100
Strengthen relationship of people
23
76.66
Table 4. Importance of Basabas as perceived by the key informants
IMPORTANCE
FREQUENCY
PERCENTAGE
(n=30)
(%)
Honor to the ancestors
5
83.33
Reunion for the family
3
50
Reunion for the community
6
100
Values Gained from Basabas
Unity. According to all the respondents, unity is the main value gained from the
practice of basabas. As said by Ngaseo, people who are called to participate in the event
where basabas is practiced could be at any age; thus, creating a peaceful bond for everyone.
As discussed on the perceived importance of basabas, Mangapak said that basabas
can bring people together where they participated in the practice of basabas that may show
the oneness of the people in the community.
Thankfulness. All of the respondents said that if you practice basabas in every
events, you are thankful because the contents of basabas includes how important were the
participation of the people in the community. The respondents also added that being
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
thankful to Kabunyan is important when you utter basabas because He is the reason for
the bountiful blessings that come in their lives.
Hopefulness. All of the respondents also said that if you utter basabas you are
hopeful that Kabunyan will answer the wish that you wanted to have in life. They also
added that performing basabas brings peace of mind to them.
Respectfulness to ancestors and Kabunyan. Seventy percent of the respondents as
shown in Table 5 said that their respect to the ancestors should always be remembered
because their ancestors played a very important role in their community. Respect to
Kabunyan and to the ancestors was shown in basabas by mentioning and including them
in uttering a wish because as what Kahakwa said, they play very important roles in the
community.
This was supported by the study of Kahakwa (2004) that ancestors perform many roles like
unifying families and people, caring for each other, empowering, blessing, rewarding,
inspiring, protecting families and clans from diseases, evil, enemies, even in war, mediating
between people and the divinity, enforcing discipline in case of the breaking social values
and facilitating holistic healing.
Peacefulness. Sixty six percent of the respondents said that the uttering of basabas in
events made their minds peaceful because they believe that someday their wish will be
granted. Other respondents also said that the utterance of basabas can also be the way to
maintain the peacefulness in their community as it was included in the prayer.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 5. Values Gained from Basabas
VALUES GAINED
FREQUENCY
PERCENTAGE
(n=30)
(%)
Unity
30
100
Thankfulness
30
100
Hopefulness
30
100
Respectfulness
21
70.00
Peacefulness
20
66.66
*multiple response
How Basabas is Passed on to Succeeding Generations
According to Ngaseo, one of the key informants, as long as culture is existing, basabas
will always exist.
Mangapak also said that as long as the youth will participate in any rituals, elders will teach
them if they are willing to contribute and to continue their practices if ever the elders will
die. This was supported by Feixa, et al. (2009) saying that access in cultural life is
understood as a fundamental right of young people to participate in the society as members
of full rights and responsibilities.
He also added that their way of teaching the youths on how to utter basabas is by
uttering a sample and then after uttering it they will let the youth utter his own words also.
He also said that as he observed, some of the youth will just hear the elders and then the
youth will consult them if his basabas is right. This was supported by John Palking Jr. one
youth from Balili who learned basabas by just listening to elders during some events in
their place. According to him the sense of hearing can be a tool for learning something if
you wish to learn it. The teaching of basabas is done after the event. They will teach
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
basabas if the youth will ask the elders to teach them and according to all of the key
informants, they will also ask the youth if they want to learn and if the youth will say yes
then they will teach them.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
Generally, the study was conducted to document basabas in Balili, Mankayan,
Benguet. Specifically it aimed to identify the events where basabas is uttered, to determine
the purpose of basabas, to determine the qualifications of the person who can do basabas,
to determine how basabas is done, to describe the content of basabas based on the event
where it is uttered, to determine the perceived importance of basabas in the occasions and
people/host of the event, to determine the perceived values gained from the practice of
basabas, and to determine how basabas is passed on to succeeding generations.
There were 30 respondents and six key informants who served as the source of
knowledge about the study. They were chosen from the following criteria; must be a
resident of Mankayan and a Kankana-ey, must have witnessed the uttering of basabas, and
had participated in the practice of basabas.
The data was gathered through an interview schedule which was conducted from
December 2012 to January 2013.
The Municipality of Mankayan which includes Barangay Balili has many religious
practices and beliefs and with those practices it includes the parts of rituals where basabas
is uttered.
The study revealed that uttering basabas is performed only by an elder who is
knowledgeable enough to do so.
Basabas also carry values which are imparted to the people who participated in
the practice. Unity, helpfulness and respect are the identified values by the respondents
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
which they observed in the practice of basabas.
Furthermore, the content of basabas depends on the dancers and it is up to the elder
on what to say because the content of basabas will come from the mind and heart of the
elder.
According to the respondents, it is important to utter basabas during the event
because the purpose is to bring good luck, good health, more wealth and as a whole to bring
good life to everyone in the community.
In order to continue the practice of basabas, elders teach the younger generations
to participate in cañao and sida. Also, by asking them if they want to learn the basabas and
if they say yes the elders will utter their own sample of basabas and then they let the youth
hear it for them to create their own basabas.
Conclusions
The following conclusions were drawn from the study:
1. Cañao and sida are the events where basabas is uttered purposively done to
ask blessings from Kabunyan.
2. One’s experience in the performance of basabas qualifies a person to perform
such.
3. There are rules and regulations being followed in the performance of basabas.
4. Content of basabas focuses more on positive wishes for the participants of a
certain ritual activity.6
5. Basabas is important in rituals in order to satisfy the needs and wants of the
celebrating family including the community as well.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
6. Basabas develops and shares desirable social values to the participant.
7. The passing of basabas is not deliberate therefore there is a possibility that it
may be forgotten if not recorded and documented properly.
Recommendations
Based on the conclusions, the following recommendations were drawn:
1. Residents of Balili, Mankayan may continue uttering basabas because there
are values being learned from it.
2. In order to encourage youth participation in performing rituals, residents of
Balili, Mankayan may consider adding activities that may entice youth especially that
desirable values can be gained from these practices.
3. More studies on cañao and sida where basabas is uttered to strengthen the
findings of this study.
4. Recording events like cañao and sida where basabas is uttered is
recommended for a contribution to the Indigenous Knowledge Systems and Practices of
Cordillera.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
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mankayan-benguet.pdf.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
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SACLA, W. 1987. Treasury of Beliefs and Home Rituals of Benguet. BCF Printing Press
Baguio City. Pp. 5, 174.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
MENDOZA, LENY DOMEYEG. APRIL 2013. “Panakabalin di Adawag”:
Documentation of “Basabas” (Wish) as Part of Rituals in Balili, Mankayan, Benguet.
Benguet State University, La Trinidad, Benguet
Adviser: Anna Liza B. Wakat, MDevCom
ABSTRACT
The study was generally conducted to document basabas as part of bigger rituals
in Balili, Mankayan, Benguet. Specifically, it aimed to identify the events where basabas
is uttered, determine the purpose of basabas, determine the qualifications of the person
who can do basabas, determine how basabas is done, describe the content of basabas
based on the event where it is uttered, determine the perceived importance of basabas in
the occasions and people/host of the event, determine the perceived values gained from the
practice of basabas, and determine how the practice is passed on to succeeding generations.
The study was conducted from December 2012 to January 2013.
Interview schedule was used to gather information from the community
respondents and key informant interview for the key informants.
The key informants identified the events where basabas is practiced. The events
were cañao and sida including other events when there is cañao like wedding, Christmas,
New Year and fiesta. Also the importance of basabas was discussed by the key informants.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
They also discussed the qualifications of the person who can do basabas and the contents
of basabas based on the events where it is uttered.
The key informants also explained that in order to pass basabas to succeeding
generations, they encouraged youth to participate in cultural events and by teaching youths
who are willing to learn basabas.
The respondents also identified unity, thankfulness, hopefulness, peacefulness and
respectfulness as the perceived values in the practice of basabas.
The perceived importance was categorized according to the importance of basabas
in the community, in the family and in the lives of the people who participated.
It also appeared in the study that there are rules and regulations being followed in
the performance of basabas. Also, the contents of basabas focuses more on positive wishes
for the participants of a certain ritual activity.
It is then recommended that the residents of barangay Balili in Mankayan may
continue practicing basabas because it helps every people and family who participated and
understands the significance of such culture. Also, they may continue uttering basabas
because there are values being learned from it. They may also consider adding activities
that may entice youth especially that desirable values can be gained from these practices.
It is also recommended that recording events like cañao and sida where basabas is
uttered is recommended for a contribution to the Indigenous Knowledge Systems and
Practices of Cordillera.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
INTRODUCTION
Rationale
Even with the advent of different technologies in the modern world, different
cultural practices are still observed in most of the provinces in Cordillera. Our unique and
distinct cultural practices form our unique identity.
Some of the provinces in our country that were colonized by the foreigners adapted
the cultures that were introduced by them and they live a modern way of life.
However, the Cordillera Administrative Region is just one of the regions in our country
that was not colonized by the Spaniards and other foreigners and with that, as Cordillerans
we were able to preserve our culture.
Among the municipalities of Benguet, Mankayan is rich in cultural practices
despite the advent of modern world. Until now it was observed that the people of Mankayan
still perform rituals during weddings, death and illnesses where ritual prayers are chanted
by the native priest called the ‘manbunong’. ‘Manbunong’ is either a male or a female who,
as a rule, comes from the poor class (Pekas, 2006).
Most residents of Mankayan belong to the Kankana-ey tribe where Kankana-eys
are believed to be the original inhabitants of Benguet. They also believe in the existence
of unseen beings that emanate from the sky world and the underworld. That these unseen
beings are called spirits thought to have power over man (Pekas, 2006).
In Mankayan, Benguet the practice of basabas has always been part of the lives of the
people in the said place. As observed, this is strongly practiced by many elders during
some occasions.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Basabas is the shouting of a wish by an elder to the dancing couple who are the
celebrating family and other elders (Sacla, 1987). Basabas is part of a practice like cañao
and sida and its purpose is to ask blessings from Kabunyan to bless the nantayaw or the
people, either male or female who participated in the dance.
However, the practice and the value of performing basabas and other indigenous
practices are faced by the threat of near extinction because of the fast changing way of
living in today’s generation.
There is a need to conduct this study to add more knowledge and to share
information to the people of Mankayan and others on what and how important basabas is.
Statement of the Problem
Generally, the study documented the practice of basabas in Balili, Mankayan, Benguet.
Specifically it answered the following questions:
1. In what event is basabas practiced?
2. What is the purpose of basabas?
3. What are the qualifications of the person who can do basabas?
4. How is basabas done?
5. What is the content of basabas based on the event where it is uttered?
6. What are the perceived importance of basabas in occasions and people/host of
the event?
7. What are the perceived values gained from the practice of basabas?
8. How is basabas being passed to the succeeding generations?
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Objectives of the Study
Generally, the study documented the practice of basabas in Balili, Mankayan,
Benguet.
Specifically, the study was able to:
1. identify the events where basabas is uttered;
2. determine the purpose of basabas;
3. determine the qualifications of the person who can do basabas;
4. describe how basabas is done;
5. describe the content of basabas based on the event where it is uttered;
6. determine the perceived importance of basabas in the occasions and
people/host of the event;
7. determine the perceived values gained from the practice of basabas; and,
8. determine how the practice is passed on to succeeding generations.
Importance of the Study
The study may help in the conservation of culture for the elders and the younger
generations through documentation. This study may also help the community in
understanding cultural practices. The study may also contribute in the conservation of the
culture and help others to be familiarized with these practices.
Moreover, the study may also be used by indigenous groups in protecting and
preserving the Indigenous Knowledge Systems and Practices (IKSP) of Indigenous
People.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Furthermore, this study may serve as a medium to remind the community with these
practices. Results of the study may also be used by students or anyone with related topics
of the study.
Scope and Limitation of the Study
The study was only limited in studying one of the practices of Mankayan, Benguet which
is basabas. The study specifically aimed to identify the events where basabas is uttered,
determine the purpose of basabas, determine the qualifications of the person who can do
basabas, determine is basabas done, describe the content of basabas based on the event
where it is uttered, determine the perceived importance of basabas in the occasions and
people/host of the event, determine the values gained from the basabas and to determine
how basabas is passed down to succeeding generations.
The study was conducted in Balili, Mankayan, Benguet where basabas is still
practiced. It is also where the respondents were taken from.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
REVIEW OF LITERATURE
Characteristics of Cultural Practices
as a Tool for Communication
Culture is shared, by which we mean that every culture is shared by a group of
people. Depending on the region they live in, the climatic conditions they thrive in and
their historical heritage, they form a set of values and beliefs. This set of their principles of
life shapes their culture. No culture belongs to an individual. It is rather shared among
many people of a certain part of the world. It belongs to a single community and not to any
single human being (Oak, 2012).
Furthermore from Oak still, he said that culture is learned. The members of a culture
share certain ideals which shape their lives. Generations learn to follow these ideals and
principles. Culture propagates through generations which adopt their old customs and
traditions as a part of their culture. The ideals they base their lives on is a part of their
culture. Cultural values are imparted from one generation to another, thus resulting in a
continual of traditions that are a part of culture. The language, the literature and the art
forms pass across generations. Culture is learned, understood and adopted by the younger
generations of society. No individual is born with a sense of his/her culture (Oak, 2012).
Elements of Culture
According to Oak (2012), the language, other forms of expression as also the thoughts
and emotions of the people, their social and cultural norms their principles and beliefs are
the basic elements of culture. For an effective transfer of culture from one generation to
another, it has to be translated in terms of symbols, which represent the cultural values of
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
a community. Language, art and religion form the system of symbols that render a deep
meaning to culture. Despite the efforts of the older generations to transfer their cultural
values to the forthcoming generations, many tend to remain unaware of their culture.
Oak (2012) further mentioned that people are often found to have an incomplete
knowledge of their culture. People seldom know their culture completely.A gradual change
is characteristic to almost every culture. Cultures are subjected to change. Culture loses
some of its traits and gains new ones. The aspects of culture that change vary across
societies. With the passage of time, new technologies emerge, new modes of work come
up, social thinking undergoes transitions and so does culture. Every culture changes in time
although the rate of change of every culture varies.
Studies have brought out a fact that no culture can remain in isolation. There is
hardly any social community that is completely isolated from the rest of the world. Every
culture hence, is mostly influenced by cultures of the surrounding regions. Cultural values
are prone to be affected by the values of communities in close vicinity. The cultures, which
emerged during the same periods of time often show certain similarities. Modern times
have an intermix of cultures. Cultures are blended together giving rise to shared cultures
(Oak, 2012).
The People of Benguet
According to (Baucas 2003), the early ethnic groups of people in Benguet are the
Ibadoy, the Kankana-ey, the Kalanguya, the Madek-ey and the Ikarao. There are also
some I-owak who reside in some parts of Bokod and in Itogon during the latter years. The
Kankana-ey (Mangalkali) occupied the municipalities of Bakun, Mankayan, Kibungan,
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kapangan and patly of Atok, Buguias and Tublay. The Ibadoy population inhabited
Kabayan, Bokod, Itogon, Tuba,Sablan, Tublay, La Trinidad and partly Atok. The
Kalanguya tribe occupied eastern parts of Buguias, Kabayan, Bokod and some areas in
Itogon. The Mandek-ey resided in Central Buguias while the Ikarao inhabited the barrio of
Karao in Bokod. The present trend tends to consider the Mandek-ey, the Ikalahan and the
Manhikang of Amlimay as Kalanguyas. Originally, the inhabitants of the present Baguio
City, originally named Kafagway are the Ibadoy.
It was told that Chinese traders came up to Benguet before the coming of the
Spaniards in the 16th century. It is said that some Chinese traders came to Benguet to trade
their Chinese wares with the gold of the Igorots as early as 14th to 15th century. Because of
the coming of the Spaniards in the early part of the 16th century to Benguet and the coming
also of the Americans to the province in the last years of the 19th century, many Benguet
tribes were assimilated religiously and culturally (Baucas, 2003).
Religious Beliefs of Kankana-ey Tribe in Benguet
Baucas (2003) said that the traditional inhabitants of Benguet believe in the
existence of several unseen beings that resides in the sky world and in the unworld. These
unseen beings ere their gods, goddesses, spirits of dead people, the Anitos on Tinmongo or
Ampasit and the Banig.
Baucas (2003) added that it is believed by the old folks that their gods, goddesses
and the spirits of their ancestors (ka-apuan) reside somewhere in the sky-world while the
Anitos, Ampasit, Tinmongo, Banig and the spirits of the people who died of unnatural
deaths have their respective homes in the underworld. There are other earthly spirits that
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
are known because they used to cause sufferings to the inhabitants; hence they are called
malevolent spirits. These spirits are called the Kamiling or Kamiding, the Tonton or Debek,
the Pinad-ing, the Karuntogan, the Liblibayen, the Mandoweng, the Bittatew, the Pamaka,
the Tayaban, the Penten and some others.
In addition Baucas also said that the inhabitants of Benguet also believed that the
lead god is Kabunian among the gods and goddesses that are enumerated like Pati. Kabigat,
Lumawig, Gatan, Balitok, Suyan, Amduyan, Apinan, Daungan, Tengnan and Ibaga. Being
the lead god, Kabunian is always mentioned by the native priests in his or her prayer before
the lesser gods and goddesses are also invoked.
Furtheremore, it is believed by the old folks that Kabunian can talk to the old
inhabitants thru the great spirit “Bolol” during the bajog/bayog ritual. Kabunian can inform
the old folks what can happen in the future either great famine or time of plenty (Baucas,
2003).
Cabato (2005) also added that Benguet serves as the gateway to the Cordillera
region and as the center of where the action is in North Luzon. It is endowed with rich
human and natural resources and a unique temperate climate. It is also a home to three
major tribes namely; the Kankana-eys , the Ibalois and the Kalanguyas . Although speaking
different dialects, the people share similar cultures, which are carefully preserved as
evidenced by their customs, and traditions being practiced that continue to influence their
day-to-day activities. The Kankana-ey tribe constitutes about 36%of the total
population, 27% of the Ibalois and Kalanguyas while 24% of the lowlander population,
mostly Ilocano speakers. The three highland groups differ mainly in language but
are similar in their traditional beliefs and rituals. They all believe that spirits and
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
supernatural beings exist, who are responsible for bestowing blessings and bounties when
they are pleased and honored, as well as inflicting pain and suffering when they are
displeased and not heeded. It is believed that these unseen beings (spirits) can be
manipulated by man to his advantage. With this belief, the people strive to win the favor
of the spirits using prayers and material offerings in a ritual (Cabato, 2005).
The Native Priest
The native priests are the chosen spiritual leaders in the community well versed in
the belief system. They are consulted in healing the sick, in comforting the victim of
misfortune and in the offering thanks to the deities for fortunes received. The priests are
therefore counsels of the people in times of joy, sorrow and distress (Sacla, 1987).
Importance of Culture in the Community
Oak (2012) said that the cultural values of a community give it an identity of its
own. A community gains a character and a personality of its own because of the culture of
its people. Culture is shared by the members of a community. It is learned and passed from
the older generations to the newer ones. For an effective transfer of culture from one
generation to another, it has to be translated into symbols. Language, art and religion serve
as the symbolic means of transfer of cultural values between generations.
Furthermore Oak added that culture is bond that ties the people of a region or
community together. It is that one common bond which brings the people of a community
together. The customs and traditions that the people of a community follow, the festivals
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
they celebrate, the kind of clothing they wear, the food they eat, and almost importantly,
the cultural values they adhere to, bind them together.
Culture is seen as a system of social control, wherein people shape their standards
and behavior. The cultural values form the founding principles of one’s life. They influence
one’s principles and philosophies of life. They influence one’s way of living and thus
impact social life. The importance of culture lies in the fact that it is a link between people
and their value systems (Oak, 2012).
According also to Atos (1982), it is important to delve into the people’s culture in
order to be able to liberate them from reliance on static customs, superstitious beliefs, and
other practices that hinder progress and development.
Values Gained from Cultural Practices
There are positive and negative cultural values and practices just as positive and
negative moral principles exist. Positive moral principles prescribe the cultivation of the
following virtues or positive cultural values and practices: respect for others, fidelity,
respect for age and authority, love of one's neighbours, personal integrity, sense of duty,
patriotism, justice, truthfulness, discipline, moderation, tolerance, brotherhood (or
solidarity), cooperation, altruism, kindness, generosity, hospitality, and others (Olayinka,
2009).
According also to Laron (1981), the practice of cañao to the Bontoc tribe in Mt.
Province fosters unity among the members of their group. It promotes their identity and
uniqueness as a people. They also share a feeling of pride for their traditions, beliefs,
legends, and customs that have molded them like their forbears from the beginning of time.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Access of Youth to Culture
“Access of young people to culture as actors or users is an essential condition for
their full participation in society. Access to culture can reinforce awareness of sharing a
common cultural heritage and promote active citizenship open to the world. Involvement
in cultural activities can allow young people to express their creative energy and contribute
to their personal development and their feeling of belonging to a community” access in
cultural life is understood as a fundamental right of young people to participate in the
society as members of full rights and responsibilities. Without access to culture and
participation in cultural life people do not have the same possibilities to develop the social
and cultural connections that are important to maintaining a satisfactory coexistence in
conditions of equality (Feixa et al., 2009).
The concept of culture includes all cultural and artistic activities: performing arts,
visual and plastic arts, music, cultural heritage and architecture, literature.Young people as
users, buyers, consumers, audiences. This is mainly related to cultural participation, aiming
at facilitating access of young people to certain cultural organisations having high quality
programming, and certain added value, which are less attended by young people. Young
people as active participants and creators of arts. This aspect is very tightly connected with
educational policies at all levels from the primary and secondary school to higher
education, life-long learning and vocational training. There is a need for a better
cooperation between players and programmes related both to cultural and educational
policies and instruments in regard to arts education. Policies related to culture and arts as
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
part of leisure time of young people include motivation of young people to be involved in
amateur art forms, community art, art related to social change (Feixa et al, 2009).
Importance of Prayer
According to Johnson (2011) prayer is the utterance from your spirit to God. In
simple, talking to God is called prayer. Prayer is the simple opening of one’s heart to our
Father in Heaven. Praying is coming to Him and telling Him everything in your heart.
Johnson (2011) also stated seven importance of prayer. First, drawing nearer to God. Men
and women who opt for arranged marriages are often told to talk to the person and learn
more about each other. Second, tool to bind powers of darkness. Prayer is powerful and
you need to remember, the words uttered in prayer have wonder-working power. Third,
prayer changes you. The influence may be positive or negative, but there sure is an
influence (Johnson, 2011).
Moreover, it is important to pray for God's protection on your family everyday.
Pray for your parents, spouse, children every single day. Pray for God's protection upon
their young lives. Fourth, sets captives free. Fifth, prayer is intercession. Intercession is
standing in the gap and praying for others in need (Johnson, 2011).
Sixth, prayer heals. Jesus healed the sick while He was on Earth. And lastly, prayer
brings about breakthroughs. There. It is my appeal you fast and pray. There is power in
fasting and praying. It may sound very spiritual and something you have never done before
(Johnson, 2011).
McManaman (2010) also added that the most important thing is to acquire the
habit of prayer. It has to become a habit. Without that, we don't have an interior life; we
just have an exterior life. And when all we have is an exterior life, we become anxious,
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
restless, and that leads to greed, the inordinate love of possessing. For we end up trying to
secure our own happiness and to reduce our own anxiety, and when things do not go our
way in life, we become angry, impatient, irritated, we lose the peace that we long for
McManaman (2010).
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
METHODOLOGY
Locale and Time of the Study
The study was conducted in Balili, Mankayan, Benguet (Fig.1). It has a total
population of 34,563 in 6,495 households according to the 2007 census and has a total land
area of 17,494.50 hectares.The Municipality of Mankayan has 12 barangays namely: Balili,
Bedbed, Bulalacao, Cabiten, Colalo, Guinaoang, Poblacion, Taneg, Tabio, Sapid, and
Suyoc. Mankayan is more or less 100 kilometers away from Baguio City and 95 km from
La Trinidad, Benguet.
Barangay Balili, Mankayan was chosen as the locale of the study because the place
is mostly inhabited by Kankana-ey tribe that includes the elders who are still doing the
basabas.
The study was conducted from December 2012 to January 2013.
Respondents of the Study
Thirty respondents were purposively selected for the study with the following criteria: must
be a resident of Mankayan and a Kankana-ey, must have witnessed the practice of basabas;
and had participated in the practice of basabas.
There were also six key informants which are the mambunong or elders who served as the
source of knowledge about the basabas.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Figure 1. Map of Benguet showing the locale of the study
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Figure 2. Map of Mankayan showing the locale of the study
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Data Collection
An interview schedule was used as a tool for gathering information from the
community respondents and a key informant interview for the key informants. Some of the
questions were based on the instrument of Palcon (2012) from her thesis entitled, “The
Power of Ritual: Capturing the Communication Processes in the Practice of mangmang for
Community Development by the Bontoc Tribe in Sitio Bayabas, Pico, La Trinidad,
Benguet.
Data Gathered
The data gathered focused primarily on the documentation of Basabas.
It also included the socio-demographic profile of the respondents; particular events where
basabas was usually done; qualifications of the person who can utter basabas; contents of
the basabas base on the events where it was uttered; how basabas was done; perceived
importance of basabas in the occasions and people/host of the event; communicated values
in the practice of basabas and on how basabas is passed down to succeeding generations.
Data Analysis
The data gathered were consolidated, tabulated and were analyzed through
descriptive statistics using frequency counts and percentages. The data were also processed
and presented in a narrative form.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
RESULTS AND DISCUSSION
Socio-Demographic Profile of the Respondents
Table 1 presents the socio-demographic profile of the respondents. They were categorized
according to age, address, place of origin, sex, and years of stay in the community.
The table shows many of the respondents were on the age bracket 35-40. There
were more male (23) than female (7) and all of them were originally from Balili,
Mankayan, Benguet. The youngest among the respondents was 36 years old while the
oldest was 55 years old.
Further, many of the respondents were from Sitio Nagawaan, six are from both Sitio
Conacon and Atayan, three are from both Sayapot and Dongen and only one from Sitio
Central, Nabilngan, Basigan and Tam-awan. Also, the respondents had been living in
Balili, Mankayan since they were born.
Meanwhile, there were six key informants for the study which is presented in Table 2
namely: Alfredo Malute, Angyoc Mangapak, Basilio Ngaseo, Wilson Alicwadey, Lally
Lencio, and Sabiano Daw-ilan. All of them participated in the event. They were male and
have witnessed basabas. The oldest of them was 99 years old and the youngest was 55
years old. All of them were married and had children already. They were all attending
events in their community where there is basabas especially during cañao. All of them also
had an experience in uttering basabas in the past years.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 1. Socio-demographic profile of the respondents
CHARACTERISTICS
FREQUENCY
PERCENTAGE
n=30
(%)
Age Bracket
35-40
12
40.00
41-46
5
16.67
47-52
8
26.67
53-58
5
16.67
TOTAL
30
100
Sex
Female
7
23.33
Male
23
76.67
TOTAL
30
100
Address
Nagawaan
8
26.67
Atayan
6
20.00
Conacon
6
20.00
Sayapot
3
10.00
Dongen
3
10.00
Central
1
3.33
Nabilngan
1
3.33
Basigan
1
3.33
Tam-awan
1
3.33
TOTAL
30
100
Table 2. Socio-demographic profile of the key informants
NAME
AGE
SEX
CIVIL STATUS
Sabiano Daw-ilan
99
M
Married
Angyoc Mangapak
80
M
Married
Basilio Ngaseo
75
M
Married
Lally Lencio
65
M
Married
Alfredo Malute
56
M
Married
Wilson Alicwadey
55
M
Married
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
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Events Where Basabas is Uttered
The events where basabas is uttered according to the key informants were during
cañao and sida only. Cañao is a festival or ceremony of offering. It is performed for
thanksgiving for the health of the community, for a bountiful harvest, for healing and for
entertainment, cultural shows and festivities. The events where there is cañao were during
wedding, fiesta, and house blessing. Palking, one of the respondents said that during the
wedding of her first son, they performed cañao after the ceremony as there thanksgiving
for the successes of the wedding. On the other hand, sida is also a thanksgiving celebration
for bountiful blessings and also for healing. In sida, the presence of the elders assures the
celebrating family of the proper guidance in the observance of the ritual, beliefs and
practices. According to one key informant, Angyoc Mangapak, basabas is uttered when
there is gangsa in the said events. The events where there is gangsa were during wedding,
fiesta in the municipality, Christmas and New year where basabas may be uttered. He also
added that basabas, as compared to rituals, is the benediction part.
Purpose of Basabas
According to the key informants, the purpose of basabas is to ask blessings from
Kabunyan. Ngaseo, one of the key informants also said that the purpose of basabas is to
take away bad luck in the family and that happiness, peace, wealth and all sorts of good
luck and blessings will be showered to the celebrating family, to the community and to all
the people who attended the event.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Sida. Sakiwat, host of the sida said that through basabas three of her family members were
still alive although they were undergoing monthly dialysis because of their bad health
condition. This is the reason why they still practiced basabas.
Cañao. Casiben, another respondent, said that when they performed cañao last year and
there was basabas they can feel the blessings from Kabunyan because they were still
surviving although they had no permanent jobs. The purpose of basabas also during cañao
is to maintain good luck in the family and to bless the source of income of the celebrating
family.
Christmas. During Christmas, according to Malute, it is a tradition in their place that they
practice basabas when they perform gangsa so that as they celebrate the birth of Jesus
Christ, blessings with every family will continue to be showered upon them.
New Year. Albert Catnas, one of the respondents also said that in celebrating New year
they perform basabas in order to utter good luck in their family and to give them more
strength to be able to work for their family and to live longer.
Moreover, the respondents said that basabas can also be done to anyone who is sick. The
purpose of basabas in uttering it to the sick is to heal whatever that sickness is in order to
enjoy his life and to work instead of just thinking of his sickness.
Further, the respondents said that through basabas, the wish of the family will be
answered if they have faith and if they believe in Kabunyan.
Qualifications of the Person who can Do Basabas
According to Basilio Ngaseo, one of the key informants, the person who can do the
basabas is not just anybody because basabas is a serious thing. He explained that an elderly
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
man who already participated, witnessed and who had experienced uttering basabas in the
past can do the basabas.
According to Mangapak, one of the key informants, an elderly man should be at
the age of 55 and above in terms of age. Also, an elderly man should have experiences in
the practice of rituals and has enough knowledge about culture. He also added that women
seldom do basabas because as observed, it is by tradition that men have greater experiences
in terms of culture. In their place, as Mangapak observed, men have more power of
volunteerism in terms of culture so usually, they were the ones who are being taught on
how to do rituals. This finding corroborates the findings of Jervis (2006) who found out
that man in every culture held more powerful positions than women.
How Basabas is Done
According to all the respondents, after the beating of gongs and drums where tayaw
and sadong were done, an elder stoods up and shouted the wish or the basabas. Tayaw is
the dance of the male and sadong is the dance of the female. The shouting of the wish is
done once only in every dancing. Without the gongs, basabas will not be uttered because
according to Lencio one of the key informants. The sound of the gangsa is important in
honoring the ancestors of the celebrating family. This was supported by Baucas (2003)
who found out in his study that the sound of the gongs, solibao and a piece of iron when
synchronized together produces a sensational effect in the sida rites. He also added that the
sound alone reminds the people assembled that the ritual is being solemnly celebrated.
According to Ngaseo, any elder who is available on the event can utter basabas. If
they are many, the oldest among them will do the basabas first as their respect to the elder.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
According to Mangapak one of the key informants, the elder who will utter
basabas should also use his heart and mind in uttering basabas so that his wish will be
granted. He also added that the elder who will utter the basabas can shout it or he can just
say it in his normal voice.
Figure 3. Participants doing the tayaw and sadong
Figure 4. An old man doing the basabas
Contents of Basabas
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
According to Alfredo Malute, one of the key informants, there were no particular
words or phrases to follow in uttering basabas because the elder will base it on his mind
and heart. According also to Lencio, one of the key informants, the content of basabas
depends on the dancers who performed the tayaw and sadong. Dancers were either couples
or singles in status. The content of basabas for a couple is shown below. The contents of
basabas were for the host, for the dancers, for the community and for the elder himself.
The elder will ask Kabunyan to bless and bestow good luck to the host, to have long life
for the dancers, to have more progress for the community and for the elder to be invited
again if there will be another feast.
Sample of basabas as uttered during sida for a husbad and wife.
Kankana-ey
English
Basabasak dakayo ay man asawa
I wish you couple, dancing in
ay nagitayaw si kading di ap-apo
honor of the ancestors to be
ta maganak kayo si enggana esay
blessed with a dozen of
dosena ay anak ya matago tago
children; long life and also to
kayo omat abe sin boma-ey ta
the host that there shall
mabendibendisyonan da ta waday
be feast like this again.
kama-nana kasin ay pan uurnungan
Basabas can also be done for singles. In a particular event like sida, one of the key
informants uttered basabas that asked to bestow good luck to the host for them to have
more fruitful living so that they can call for another event someday. For the dancers,
the elder wished for them to get married to other nations to have a brighter future and that
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
someday they will be an inspiration to the community. This was shown below.
Sample of basabas as uttered during sida for single person.
Kankana-ey
English
Basabasak dakayo ay nagitayaw si I wish you dancers, dancing in honor
Kading di ap-apo ta maki asawa
of the ancestors to get married in
Kayo si odom ay nas-nasyon, no
other nations, if you are happy, dance
Ginmaya kayo ya ipapas yod wani
now, bestow to the host good luck;
Ta ilablab-ak di boma-ey, matago long life and have progress in life and
Tago kayo ta man progreso di biag be an inspiration to our community.
Yo ta manbalin kayo si silaw sinan
Ili tako.
Basabas can also be done for youth or students as long as they participated in the tayaw
and sadong during the dance. Alfredo Malute, one of the key informants said that the
participation of youth on rituals in their place may help prevent the extinction of their
culture. He also added that the participation of youth in cultural activities can allow them
to share and express their ideas to the people. This supports the findings of Feixa. et al.
(2009) saying that access of young people to culture can reinforce their awareness of
sharing a common cultural heritage and promote active citizenship open to the world.
Moreover, involvement in cultural activities can allow them to express their
creative energy and contribute to their personal development and their feeling of belonging
to a community . The contents shown below focused on the studies of the youth to have a
brighter future someday.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Sample of basabas as uttered for students/ youth during sida
Kankana-ey
English
Basabasak dakayo ay aanak ay
I wish you chidren, dancing in honor of
Nangitayaw si kading di ap-apo
the
Ta mabendisyonan kayo ya maka
ancestors to be blessed and to finish your
Skwela kayo ta mayat di biag yo
studies so that you will have a good future
Sin masakbayan, no ginmaya kayo
in life; if you are happy dance now, shower
ya ipapas yod wani ta mabendisyonan
blessings to the host and let good luck
abe din boma-ey, iali yo di swerte sina
come in this house.
ay beey.
Basabas can also be done for wedding celebrations as long as there is gangsa.
The wish of an elder is for the new couples. The elder will wish to Kabunyan that that new
couple will be blessed with many children who will become doctors, nurses, teachers,
lawyers and engineers so that someday they may be the ones who will lend money to the
people in their place. The elder will also wish to have their permanent job so that they may
help their fellow in their community. According to Malute, one of the key informants that
during wedding the content of basabas should be directed to the new couple considering
that it was there moment and the day when they were the most beautiful and handsome
among all the people who attended their wedding. Malute also added that if possible the
content of basabas should be the best wish for them as they learn to live in their own
without their parents. This was shown below.
Sample of basabas as uttered during a wedding.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kankana-ey
English
Basabasak dakayo ay ka as-asawa
I wish you newly couple to be blessed
ta Magana-ganak kayo ta pun-en
with plenty of children that will fill the
yon nan lubong tako ta wada ton
world so that someday your children
di dodoktor, mamaistala, aabogado,
will be doctors, teachers, lawyers, and
ya eengineer. Ya nu aben anuka ya
engineers. And someday you will be
dakayo di man utangan di umili.
the ones to lend money to the people in
Omatabe sin pan oblaan yo ta
our place. And also to your
dakayo di makipuldiyaan nan ipugaw
employment so that someday you will
sinan ili tako ay nay.
offer jobs to our community.
Basabas is also done during cañao. An elder wished for the celebrating family so that all
good luck will come in their house. The elder also will include the land where the family
is planting different vegetables to have a productive crops and price at the time they will
sell their products. Sample of basabas as uttered during cañao is shown below.
Kankana-ey
English
Basabasak dakayo ay boma-ey sina ta amin I wish you family that good luck will
Ay suwerte yan umali sinan baey yo.
come in your house. Also to the land
Omat abe sin galden yo ta nu man apit kayo you are planting to have productive and
ya tumama. Sik-a ay Kabunyan ya sik-ay
prolific vegetables. Kabunyan, take care
mangaywan sin salun-at da, omat abe sin
of their health and also to their children
anan-ak da tanu enda man lagbo ya laton. to be able to work and have a good work
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Basabas can also be done during Christmas when there is gangsa. An elder will utter his
wish for the dancers to continue guiding them in their work so that they may be help their
community also. The elder will utter his wish more from the girl/ lady to have more strength
in working for the life of his family. This was shown below.
Kankana-ey
English
Basabasak dakayo ay nanayaw ta
I wish you dancers to be blessed with your
nan maki pulpuldiya-an yo ya
work so that it may help for the betterment
mabalin ay tumulong sinan ili tako.
of our community. Especially to the girl to
Omat abe sin babae ta sik-a di
have more strength in her work for her
manpuldiya ya mayat abe ay
family.
katagu-an di pamilyam.
Basabas can also be done during New year and also if there is gangsa. The elder will thank
Kabunyan for another year. The reason for the people of Balili to play gansa and to have
the basabas is because New year is also a day for them to express their gratitude to
Kabunyan for all the blessings they enjoyed from the past years. Also it is a privilege for
them to make another way of living and to improve their lives as thay face another year.
According to Galidan, one of the respondents, it is a great blessing that she face another
year and another adventure in life she will be much happier if she will wish for a better life
and not to encounter obstacles that she cannot handle. The elder will wish for the dancers
to have a good and wonderful new year and that good luck will come in their lives and also
to the participants who played the instruments.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Kankana-ey
English
Basabasak dakayo ay nanayaw ta
I wish you dancers to have full of
gumasa-gasat di baro ay taw-en
blessings in this new year and that good
yo ya umali di suwerte sin biyag yo.
luck will come in your lives. Also to the
Omat metlang sin nantukar si
people who played the instruments and to
instrument ya sin amin en datako ay
all of us who are here.
wada sina.
Basabas can also be done to a person who is sick and who cannot stand and walk. An elder
will go in the house of that sick person to utter his wish for him. According to Malute, one
of the key informants, a sick person has the opportunity to be healed and to enjoy his/her
life. There is no other wish that an elder will utter but only for the healing of that person.
An example was shown below.
Sample of basabas as uttered for a sick person.
Kankana-ey
English
Basabasak din nay man saksakit ay
I wish you brother/sister to be cured of
kabsat tako ta makaan din sakit ay
whatever that sickness is. That your
rikrikna-em ta amey kuma sin
disease will be transferred to the ghost of
pipinten ta iey da ed baybay ya
the sea where they will throw to the
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
ibasibas da sin kabato bato sidi ta
stones in there home so that you will no
adi et mantatauli sin nay ay kabsat.
longer feel that pain again.
Perceived Importance of Basabas
According to all of the respondents, the importance of basabas in their personal life is to
strengthen their faith and to maintain their relationship to Kabunyan. This was shown in
Table 4. Another importance of basabas to the celebrating family is to satisfy their needs
and to thank Kabunyan from the bountiful blessings in their family. All of the respondents
also said that basabas is important because it is their way of expressing their gratitude to
Kabunyan. Five of the key informants said that the importance of basabas also is to honor
the ancestors of the celebrating family. They also added that basabas is important to have
continuous blessings in the community especially to the family. Seventy six percent of the
respondents also said that one importance of basabas is to strengthen the relationship of
the people in their community.
All of the key informants also said that another importance of basabas in the
community is to bring people together. These findings were shown in Table 4. This
supports the findings of Palcon (2012) where she found out that rituals create oneness
among the community. Three of the key informants also added that participating in such
events can serve as a reunion for the family and all of them said that it also served as the
reunion for the entire community.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 3. Importance of Basabas as perceived by the respondents
IMPORTANCE
FREQUENCY
PERCENTAGE
(n=30)
(%)
Strenghten relationship with
30
100
Kabunyan
Being thankful to Kabunyan
30
100
Strengthen relationship of people
23
76.66
Table 4. Importance of Basabas as perceived by the key informants
IMPORTANCE
FREQUENCY
PERCENTAGE
(n=30)
(%)
Honor to the ancestors
5
83.33
Reunion for the family
3
50
Reunion for the community
6
100
Values Gained from Basabas
Unity. According to all the respondents, unity is the main value gained from the
practice of basabas. As said by Ngaseo, people who are called to participate in the event
where basabas is practiced could be at any age; thus, creating a peaceful bond for everyone.
As discussed on the perceived importance of basabas, Mangapak said that basabas
can bring people together where they participated in the practice of basabas that may show
the oneness of the people in the community.
Thankfulness. All of the respondents said that if you practice basabas in every
events, you are thankful because the contents of basabas includes how important were the
participation of the people in the community. The respondents also added that being
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
thankful to Kabunyan is important when you utter basabas because He is the reason for
the bountiful blessings that come in their lives.
Hopefulness. All of the respondents also said that if you utter basabas you are
hopeful that Kabunyan will answer the wish that you wanted to have in life. They also
added that performing basabas brings peace of mind to them.
Respectfulness to ancestors and Kabunyan. Seventy percent of the respondents as
shown in Table 5 said that their respect to the ancestors should always be remembered
because their ancestors played a very important role in their community. Respect to
Kabunyan and to the ancestors was shown in basabas by mentioning and including them
in uttering a wish because as what Kahakwa said, they play very important roles in the
community.
This was supported by the study of Kahakwa (2004) that ancestors perform many roles like
unifying families and people, caring for each other, empowering, blessing, rewarding,
inspiring, protecting families and clans from diseases, evil, enemies, even in war, mediating
between people and the divinity, enforcing discipline in case of the breaking social values
and facilitating holistic healing.
Peacefulness. Sixty six percent of the respondents said that the uttering of basabas in
events made their minds peaceful because they believe that someday their wish will be
granted. Other respondents also said that the utterance of basabas can also be the way to
maintain the peacefulness in their community as it was included in the prayer.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
Table 5. Values Gained from Basabas
VALUES GAINED
FREQUENCY
PERCENTAGE
(n=30)
(%)
Unity
30
100
Thankfulness
30
100
Hopefulness
30
100
Respectfulness
21
70.00
Peacefulness
20
66.66
*multiple response
How Basabas is Passed on to Succeeding Generations
According to Ngaseo, one of the key informants, as long as culture is existing, basabas
will always exist.
Mangapak also said that as long as the youth will participate in any rituals, elders will teach
them if they are willing to contribute and to continue their practices if ever the elders will
die. This was supported by Feixa, et al. (2009) saying that access in cultural life is
understood as a fundamental right of young people to participate in the society as members
of full rights and responsibilities.
He also added that their way of teaching the youths on how to utter basabas is by
uttering a sample and then after uttering it they will let the youth utter his own words also.
He also said that as he observed, some of the youth will just hear the elders and then the
youth will consult them if his basabas is right. This was supported by John Palking Jr. one
youth from Balili who learned basabas by just listening to elders during some events in
their place. According to him the sense of hearing can be a tool for learning something if
you wish to learn it. The teaching of basabas is done after the event. They will teach
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
basabas if the youth will ask the elders to teach them and according to all of the key
informants, they will also ask the youth if they want to learn and if the youth will say yes
then they will teach them.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
Generally, the study was conducted to document basabas in Balili, Mankayan,
Benguet. Specifically it aimed to identify the events where basabas is uttered, to determine
the purpose of basabas, to determine the qualifications of the person who can do basabas,
to determine how basabas is done, to describe the content of basabas based on the event
where it is uttered, to determine the perceived importance of basabas in the occasions and
people/host of the event, to determine the perceived values gained from the practice of
basabas, and to determine how basabas is passed on to succeeding generations.
There were 30 respondents and six key informants who served as the source of
knowledge about the study. They were chosen from the following criteria; must be a
resident of Mankayan and a Kankana-ey, must have witnessed the uttering of basabas, and
had participated in the practice of basabas.
The data was gathered through an interview schedule which was conducted from
December 2012 to January 2013.
The Municipality of Mankayan which includes Barangay Balili has many religious
practices and beliefs and with those practices it includes the parts of rituals where basabas
is uttered.
The study revealed that uttering basabas is performed only by an elder who is
knowledgeable enough to do so.
Basabas also carry values which are imparted to the people who participated in
the practice. Unity, helpfulness and respect are the identified values by the respondents
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
which they observed in the practice of basabas.
Furthermore, the content of basabas depends on the dancers and it is up to the elder
on what to say because the content of basabas will come from the mind and heart of the
elder.
According to the respondents, it is important to utter basabas during the event
because the purpose is to bring good luck, good health, more wealth and as a whole to bring
good life to everyone in the community.
In order to continue the practice of basabas, elders teach the younger generations
to participate in cañao and sida. Also, by asking them if they want to learn the basabas and
if they say yes the elders will utter their own sample of basabas and then they let the youth
hear it for them to create their own basabas.
Conclusions
The following conclusions were drawn from the study:
1. Cañao and sida are the events where basabas is uttered purposively done to
ask blessings from Kabunyan.
2. One’s experience in the performance of basabas qualifies a person to perform
such.
3. There are rules and regulations being followed in the performance of basabas.
4. Content of basabas focuses more on positive wishes for the participants of a
certain ritual activity.6
5. Basabas is important in rituals in order to satisfy the needs and wants of the
celebrating family including the community as well.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
6. Basabas develops and shares desirable social values to the participant.
7. The passing of basabas is not deliberate therefore there is a possibility that it
may be forgotten if not recorded and documented properly.
Recommendations
Based on the conclusions, the following recommendations were drawn:
1. Residents of Balili, Mankayan may continue uttering basabas because there
are values being learned from it.
2. In order to encourage youth participation in performing rituals, residents of
Balili, Mankayan may consider adding activities that may entice youth especially that
desirable values can be gained from these practices.
3. More studies on cañao and sida where basabas is uttered to strengthen the
findings of this study.
4. Recording events like cañao and sida where basabas is uttered is
recommended for a contribution to the Indigenous Knowledge Systems and Practices of
Cordillera.
“Panakabalin di Adawag”: Documentation of “Basabas” (Wish) as Part of Rituals in
Balili, Mankayan, Benguet | MENDOZA, LENY DOMEYEG. APRIL 2013
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