BIBLIOGRAPHY WAILAN, ANN T. APRIL 2008....
BIBLIOGRAPHY
WAILAN, ANN T. APRIL 2008. Documentation of the Traditional
Communication Practices of the Baliwon Tribe in Barangay Bantay, Paracelis, Mountain
Province. Benguet State University, La Trinidad, Benguet.
Adviser: Christine Grace B. Sidchogan, BSc
ABSTRACT
The study was conducted in Barangay Bantay, Paracelis Mountain Province from
December 2007 – January 2008. The key informants were members of the Baliwon tribe
who know their culture.
The study aimed to determine the profile of the key informants; identify the
traditional communications of the Baliwon tribe; determine when do they perform these
traditional communication practices; determine who performs the traditional
communication practices and to determine the changes happened to the traditional
communication practices of the tribe.
A video camera, digital camera, tape recorder and a set of guide questions were
used to gather the information.
Findings revealed that the Baliwon tribe has a very rich culture. However, few of
the tribe members know their traditional practices. Findings also showed that most of the
traditional communication practices were not observed or not being applied at present.
Recommendations derived from the study were: because the traditions of the tribe
in almost all aspects changed, the barangay or even the municipality should have
documentaries of their cultures to preserve and sustain these practices; further study on
other aspects of the Baliwon tribe culture should be conducted for other people as well as
younger generations to know their culture; and a follow up study should be conducted to
validate the results of this study.
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TABLE OF CONTENTS
Page
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . … i
Abstract
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i
Table of Contents
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
INTRODUCTION
Rationale
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Statement of the Problem
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Objectives of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Importance of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Scope and Limitation
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
REVIEW OF LITERATURE
Communication
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Birth and Infancy
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Naming
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
6
Marriage
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Curing the Sick
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Death and Burial
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Conflict
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Definition of Terms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
METHODOLOGY
Locale and Time of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . .
12
Respondents of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Data Collection
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Data Gathered
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Data Analysis
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
RESULTS AND DISCUSSION
Traditional Communication Practices in Marriage . . . . . . . . . . . . . .
16
Traditional Communication Practices in Birth
. . . . . . . . . . . . .
24
Traditions in Curing the Sick
. . . . . . . . . . . . . . . . . . . . . . . .
27
Traditional
Death
Practices
.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
29
Traditions in Resolving Conflicts
. . . . . . . . . . . . . . . . . . . . . . . .
31
Passing of Culture
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . .
32
Changes in the Traditional Practices
. . . . . . . . . . . . . . . . . .
33
SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
Summary
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
38
Recommendations
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39
LITERATURE CITED
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40
APPENDICES
Appendix A. Guide Questions
. . . . . . . . . . . . . . . . . . . . . . . . .
41
Appendix B. Two Column Script
. . . . . . . . . . . . . . . . . . . . . . . .
43
1
INTRODUCTION
Rationale
Philippines is composed of different tribes. Each tribe has its unique culture that
they perform or impose, which determines what tribe they belong.
In today’s generation, changes in our cultures are observed especially in the
communication aspect. Advanced technologies are being invented. These technological
advances affect the way we think, act and sometimes, we consciously and unconsciously
get rid of the cultures we think we do not need.
These changes should not totally eradicate the cultures established by our
ancestors because it is our heritage. Our culture is our identity.
The indigenous peoples of the Cordillera are collectively known as “Igorots,”
with different ethnolinguistic groups of the Bontok, Kankanaey, Ibaloi, Kalinga, Ifugao,
Isneg, Tinggian, Gaddang, Kalanguya and others. The Igorot are distinguished from the
majority of the Filipinos by the fact that their culture did not undergo Hispanization and
did not come under colonial rule (Cordillera People’s Alliance/ CPA, 1999).
Paracelis, one of the municipalities of Mountain Province, located at the eastern
most part of the province, is a mixture of ethnolinguistic speaking tribes such as the
Baliwon, Balangao, and Kalingas.
The Baliwon tribe is also called “Gaddang” but they are popularly known as
“Baliwon” in Paracelis. They are believed to be the one who discovered Paracelis. They
were believed to be from Isabela who migrated in the place in search for a living.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Baliwon tribe has a distinct culture of their own. They have their own traditions,
values, customs, beliefs and practices handed from generation to generation.
Most of our cultures are being transferred orally during the olden times. This
makes communication very important and valued for establishing a culture. Some of the
cultures, however, were totally forgotten and some are starting to fade away. Generations
of today are being influenced by the modernizing world.
This study aimed to document the traditional communication practices of the
Baliwon tribe. Documenting a certain culture helps in preserving it because as it was
observed, most of the cultures of the tribe changed due to the influence of the
modernizing world. This will help the future generations know their culture for most of
their traditions are seldom practiced in today’s generation and only elders and few
members know it. This will also let the people know some of the cultures of the Baliwon
tribe to understand their characteristics and attitudes towards things in life.
It will also show how communication plays a vital role in their culture. It is
because in the olden days, they transfer cultures from generation to generation orally.
Statement of the Problem
The study Documentation of the Traditional Communication Practices of the
Baliwon Tribe in Barangay Bantay, Paracelis, Mountain Province aimed to answer the
following questions:
1. What is the profile of the key informants?
2. What are the traditional communication practices of the Baliwon Tribe?
3. When do they perform these traditional communication practices?
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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4. Who perform these traditional communication practices?
5. What are the changes that happened to these communication practices?
Objectives of the Study
The study Documentation of the Traditional Communication Practices of the
Baliwon Tribe in Barangay Bantay, Paracelis, Mountain Province aimed to:
1. determine the profile of the key informants;
2. identify the traditional communication practices of Baliwon tribe;
3. determine when do they perform these traditional communication practices;
4. determine who performs the traditional communication practices;
5. determine the changes happened to the traditional communication practices of
the tribe.
Importance of the Study
In understanding one society, it is important to understand their cultures
especially indigenous people who pass their traditions orally. We have to know a
community’s/ society’s way of life, traditions and beliefs in order to understand and
communicate easily with the people of a certain community. Through communication,
cultures are being developed, established, and applied.
Documenting a certain culture will help the people remember their culture and
value the heritage their ancestors made for the identity of the tribe.
This study will serve as information to the future generations of the Baliwon tribe
to let them know the significance of their culture. This will be a preservation of the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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cultures of the tribe because it seems that most of their traditions changed due to the
influence of the modernizing world. Few of the young people know their traditions for
these are not being practiced in today’s generation. It will also serve as reference of
students who want to know and learn the traditions of the Baliwon tribe.
Results will also serve as reference for the students who want to conduct the same
scope of study.
Scope and Limitations of the Study
This study focused only on the traditional communication practices of the
Baliwon tribe in Barangay Bantay, Paracelis, Mountain Province. Member of the tribe
who know their culture were the key informants of the study. The documentation was
limited to interviewing and re-enactment of the traditional communication practices of
the tribe.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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REVIEW OF LITERATURE
Communication
Communication is any act by which one person gives to or receives from another
person information about that person's needs, desires, perceptions, knowledge, or
affective states. Communication may be intentional or unintentional, may involve
conventional or unconventional signals, may take linguistic or nonlinguistic forms, and
may occur through spoken or other modes (de Valenzuela, 2002).
Birth and Infancy
In Bontoc society, as stated by De Los Reyes and De Los Reyes (1987), a
marriage is fully consummated after the birth of a child. Four to nine months after birth
of the child, when the umbilical chord falls off, the family celebrates. A chicken is
slaughtered and eaten by the child’s immediate family and grand parents. The celebration
is called ‘putting’ and ritual (‘mangmang’), food and prayers are offered to Lumawig for
the protection of the child.
According to Scott (1988), as soon as a child is born, the whole household eats
together. The mother has separate dish, separate basket of sweet potato (‘camote’),
separate wooden bowl - nobody eats with her. Not until after the navel string drops off
the child will anyone else eat with her. As soon as they have finished the first meal for
the child’s birth, the husband takes the placenta and buries it in front of the house. Then
he takes the basket from which the wife ate and the bowl from which she drank soup and
goes to the spring and washes them. He puts it down the dap-ay stone and says, if the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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child is boy, “Here is what has been caught by the men’s fishing net” or if it be a girl,
“Here is what has been caught by the women’s fishing”. When he goes back, he puts two
sticks of runo-reed, from the inside the house, in the ground before the house, in order
that the townsfolk may know that visits are taboo. After a birth, members of both the
couple’s family assemble in the house, the men bringing gifts of meat and rice and beans.
The eating together resembles the unity of the two families.
Naming
The newborn infant is called ‘engnga,’ which means baby. On the fourth day, a
ritual called ‘Gobbaw’ is performed, where the child is given a name. This terminates the
period during the household is under taboo. A chicken is killed in the house yard and the
father or the grandfather recites the ‘Gobbaw’ prayer. One of the grandparents or the
parents usually gives the name. The names of the famous ancestors are perpetuated in this
way, occurring over in different branches in the family, generally alternate generation.
The prayer includes a brief summary of the events involved in the ritual and a request for
freedom from sickness, sufficient milk, and rice gruel for the child and a long life. The
ancestors of the child on both sides, as well as the living relatives, are invited to come
and bestow protection and affection. The inheritance of the names from indirect
ancestors- usually from the grandparental generation-serves to keep alive the memory of
a considered number of ancestors who might otherwise forgotten (Scott, 1988).
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Marriage
Marriage, they say, is a 50-50 partnership, a venture that involves equal tight and
equal duties. Yes, the laws that govern the institution vary in nations the world over
(Agusto, M., 1993).
The Igorot tribes of the Mountain Province have a wedding practice called the
"trial marriage." The Sagada Igorot, for instance, have a ward or "Dap-ay" where boys at
an early age live and sleep with their age mates. This ward is connected to one or more
girls’ dormitories called ‘ebgan’ used for courtship. In this dormitory, the girls gather at
night to sleep and to be visited by their suitors. When a boy develops a real attachment to
a girl, they live together in a trial marriage until the girl becomes pregnant (Wedding Art
Work, 2007).
Tribe weddings as stated by Miranda (1993) are always addressed to the pagan
gods. To the Igorots of Mountain Province, this God is known as Lumawig; the
Tinggians of the Abra hinterlands, Kadaklan;the Isneg of Apayao area of Mountain
Province, Kabunian; the Gaddangs of Nueve Vizcaya, Guiladen; and the Tagbanwas of
Palawan, Maguindoze (Anima,1975).
In addition, the Capitol Library Archives states that, by tradition, children follow
the choice of their parents. Matching is basically made on the basis of wealth and social
status. Sons are encouraged to marry early so that their parents may see their
grandchildren before they die. During the engagement period, the future husband serves
at the girl’s home by doing domestic tasks. Three to six months later, the wedding
ceremony is performed by the ‘mombaki’ in the girl’s home. Newly married couples live
separately from their parents to ensure mutual respect and cooperation.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Anima (1975) also sated that as is true to the other ethnic groups, the Samal
traditions with respect are negotiated. This means that they are arranged by elders. These
are either the ‘usba’ (from paternal side) or ‘wali’ (from the maternal side). The former
outranks the latter. But a marriage task force always constitutes four men equally
apportioned from the ‘usba’ and ‘wali’ ranks. They negotiate with their counterparts from
the prospective bride’s party. The party brings with them a ‘mamagan’ (a betel nut box),
complete with ‘pola’ (areca nut), ‘buyug’ (pepper vine leaf), ‘bangkit’ (lime), ‘tabakug’
(compressed tobacco) and ‘tagambil’ (resin). The transfer of ‘mamagan’ to the brides
group is symbolic, as it transmits message of their purpose. If it is returned as it were, it
means a rejection. But if the ‘mamagan’ is returned minus its contents, it denotes
acceptance of the suit. The courtship then proceeds to the so-called ‘pagtilaw-halga’. It is
in the occasion for the bargaining of the dowry. A noteworthy feature of this phase is the
increase of ‘usba’ and ‘wali’ representatives from four to six.
Curing of the Sick
When someone gets sick in the family, it is believed that the sick person is being
punished by the fairies because of his carelessness or naughtiness. A herbolario is invited
to perform the healing ceremony. The family kills or dresses a pig or two chickens on this
occasion (Shead, 2001).
In Isabela, the ‘atang-atang’ ritual of the Ibanag features a gaily decorated small
bamboo raft with offerings of rice, oil, eggs, cigarettes, rice cakes and a little chick
representing the soul of the sick person. Around this raft situated on the ground, two
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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women dance, drink and chant Christian prayers to cure the sick. Later, the women take
oil from the raft and rub it on the face, legs or hands of the sick (Tiongson, 2001).
Death and Burial
The Bontocs believe in the existence of a soul and life after death. When a person
dies, his relatives are gathered to mourn him and to perform rituals. During the wake, the
mourners prepare food, and wine; sing, pray and make animal sacrifices. The burial
customs vary according to age and social standing; a ‘kachangyan’ has a more elaborate
mortuary rite which lasts from four straight days and nights. A commoner is usually
buried one day after he died. A child’s burial is devoid of trappings and attended only by
few relatives. An old man’s burial brings gathering of immediate relatives. The corpse is
usually buried in a vacant lot close to the rice fields, near the house or nearby cave. After
burial, the bereaved members of the family observe taboos (refraining from social
activities) to prevent another loss in the family (De Los Reyes and De Los Reyes, 1987).
Conflict
Conflict is when two or more values, perspectives and opinions are contradictory
in nature and haven't been aligned or agreed about yet, including: within yourself when
you're not living according to your values; when your values and perspectives are
threatened; or discomfort from fear of the unknown or from lack of fulfillment
(McNamara, 2008).
Conflict is not necessarily harmful or wrong. The manner in which conflicts are
handled determines whether they are damaging to the friendship or marriage. People who
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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learn to value their conflicts can utilize them to improve their communication skills,
openly face and resolve their differences, and thereby grow in the relationship (Langston,
2000).
Definition of Terms
‘Afafat’. The act of searching the spirits responsible for the cure of the sickness
by the “agkammang” when curing a sick person.
‘Agkammang’. A person which serves as the healer or quack doctor. It is usually
an old woman who performs the ‘kammang’.
‘Barawasi’. It is a woven cloth used during to cover the ‘diket’ during the ‘pisil’.
‘Binunga’. It is a mournful song for the dead sung during the wake.
‘Diyot’. It is the act of bathing a new born baby and praying him her by the
‘agkammang’.
‘Fuldot’. It serves as a sign to the ‘anitos’ and ancestors if the new born baby is a
boy or a girl.
‘Kammang’. It refers to the ritual/ ritual prformed by the ‘agkammang’.
‘Lallakay’. It refers to the elders of the community.
‘Mabbagga’. The crier which serves as a messenger to the community in the olden
days.
‘Midallong si Balay’. It is one of the ‘kammang’ performed for the new born
baby in the house by the ‘agkammang’.
‘Midallong si Wawwang. It is one of the ‘kammang’ performed for the new born
baby at the river bank by the ‘agkammang’.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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‘Pisil’. It is the act of bringing ‘diket’ by a boy and girl.
‘Sigluted Uwey’. It is a ring made out of ‘uwey’ worn during by relatives of the
dead during the wake.
‘Takitak’. It is a bamboo instrument played before burying the dead to disturb the
appearance of bad omens.
‘Tufukan’. The act of searching the spirit who responsible for making the person
sick by the ‘agkammang’.
‘Walang’. It is a necklace given by the boy to the girl as dowry.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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METHODOLOGY
Locale and Time of the Study
This study was conducted at Barangay Bantay, Paracelis Mountain Province.
Paracelis is one of the municipalities of Mountain Province. It is located at the
easternmost part of the province, which is 125 kilometers away from Bontoc, the capital
town of Mountain Province. It is composed of nine (9) scattered barangays. It is bounded
on the north by Kalinga; on the south by Ifugao Province; on the east by the province of
Isabela; on the west by its mother municipality, Natonin.
Bantay is one of the barangays of Paracelis. It is composed of sitios namely
Mabaclao, Masablang, Labay, Kalefan, Asilap, Kalaw, Dalanao, Alino, Bantay Proper,
Mabullog, Gassilang, Pagga, and Aba. Selected sitios were the place of the study.
The study was conducted on December 2007 to January 2008.
Respondents of the Study
The respondents of the study were selected elders of the Baliwon tribe who knows
their traditions in Barangay Bantay, Paracelis Mountain Province. Respondents were
limited to 10 selected elders of the barangay.
Respondents were selected through the following criteria: member of the Baliwon
tribe, and knows the culture of the Baliwon tribe.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Data Collection
Key informants were interviewed personally by the researcher using guide
questions. Video camera, digital camera, and tape recorder were also used to come up
with more reliable information.
Data Gathered
The data gathered were traditional communication practices of the Baliwon tribe
and the changes made from the present.
Data Analysis
Since this is a descriptive study, data were simply consolidated, summarized and
presented in narrative form.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Figure 1. Map of Mountain Province showing Paracelis
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Figure 2. Map of Barangay Bantay, the place of the study
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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RESULTS AND DISCUSSION
Baliwon (Gaddang) tribe is one of the indigenous peoples (IPS’s) in Paracelis,
Mountain Province. Though they were believed to be the first people in Paracelis, almost
all of them stay in barangays around the central barangay where they are dominant, like
in Barangay Bantay which is located on the west of Barangay Poblacion. This tribe has a
rich culture that they practice and undeniably, almost all of their culture involves
communication.
Take for instance the way they heal the sick wherein they practice the traditional
prayer or the ‘kammang’. Here, the ‘agkammang’ (healer) will be possessed by the spirits
who caused the sickness and it will talk to the living people.
The study was able to document several cultural practices of the Baliwon tribe
that involves communication. It started with the marriage, the birth comes next, and
followed by death, resolving conflicts and the passing of culture.
Traditional Communication Practices in Marriage
The documented marriage rites for the Baliwon tribe have two classifications; the
parental arrangement and the man’s choice marriage in Figure 3. Under the parental
arrangement, there were two strategies documented: a) arrangement when the children
are grown up and, (b) arrangement while the babies are not yet born.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Traditional Marriage Types
Parental
Marriage by
Arrangement
Choice
Arrangement
Arrangement while
while the babies
the children are
are not yet born
grown up
Figure 3. Traditional marriage types
Arrangement when the children are grown up. According to Mr. Perfecto Saliwan
(55 years old, married and presently residing at Labay, Bantay, Paracelis, Mountain
Province), parents are the one who make arrangements for this set up. If both parties (of
the woman and the man) agree, the children will be married and relatives of both parties
will be invited.
In addition, Mr. Catalino Bangilan (46 year old, married and presently residing at
Masablang, Bantay, Paracelis, Mountain Province), said that, “If I want a girl for my son,
I will talk to the parents of the girl and we will let our children marry because we parents
are the ones who are honored. Our children can’t do anything if we are the ones who will
tell them to get married.”
After the agreement, one of the practices of the tribe is to conduct the ‘pisil’ (the
act of bringing ‘diket’ or sticky rice delicacy) rendered by both parties.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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This is also supplemented by Mr. Bangilan by stating that, “The girl will prepare a
party for the boy and then the boy will also bring ‘diket’ to the girl. After this, the girl
will also bring ‘diket’ to the boy’s house and the boy will conduct a party for the girl.”
The ‘pisil’ signifies the acceptance of relatives of both parties to the newly
married couple. This also serves as the marriage rite for couples in the olden days.
It involves a step-by-step process. In the ‘silyasi’ (skillet), they put the ‘diket’ and is
covered with ‘barawasi’ (woven cloth), a bowl with ‘apog’ (lime), ‘gawed’ (pepper vine
leaf) and the wooden art that represents ‘Nanolay’ (God).
If possible, they also put money and in some instances, they include the ‘walang’
((necklace made out of significant beads that serves as dowry) here. The wooden art is
like a bird, which serves as evidence that they are married.
As stated by Mr. Walter Balingdan (46 years old, separated, and presently
residing at Labay’ Bantay, Paracelis, Mountain Province, barangay captain of Bantay)
and Mrs. Evarista Bungan (45 years old, married, and presently residing at Labay,
Bantay, Paracelis, Mountain Province), the community will know that two persons are
going to get married because the relatives will tell it verbally to people.
The community will also know it when both parties initiate the ‘pisil’. According
to Mrs. Ana Macocay (widow and presently residing at Mabullog, Bantay, Paracelis,
Mountain Province, one of the ‘agkammang’ of the place), when parents and relatives of
the boy will go to the girl’s house, which they call as ‘pa’bal’ or ‘pisil’, they will play the
‘dungadong’.
‘Dungadong’ is a bamboo instrument played when the boy or girl will do the
‘pisil’.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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For the parental arrangement when the children are grown up, the traditional
communication practice is observed during the period where the two pairs of parents talk
for the marriage arrangement of their children.
After the arrangement, the boy together with his parents and relative will go to the
girl’s house and give ‘diket’. The girl will also do the same thing after some time.
The bringing of ‘diket’ during the ‘pisil’ by the boy and the girl signifies the
acceptance of both parties of the people to be married. The use of ‘dungadong’ in doing
‘pisil’ is to avoid occurrence of bad omens.
The ‘walang’ is given after the parents talked to each other to let their children
marry. The ‘walang’ serves as dowry of the boy to the girl. For some instances, ‘walang’
is given during the ‘pisil’. The ‘walang’ is usually equivalent to 10 carabaos but the boy
can give more than that by adding more of the significant beads which has greater value
to the ‘walang’. The ‘walang’ is an heirloom inherited from the ancestors that are being
passed to the younger generations.
However, Mr. Depagon also said that if it happens that the girl will say that she
really does not like the boy, the family of the girl will pay twice the ‘walang’ given by
the family of the boy. For some instances, if the family of the boy really wants the girl for
their child, they will serve the family of the girl such as doing house chores until the girl
will agree to marry the boy.
Arrangement while the children are not yet born. The traditional communication
practice is observed when the parents agree for the marriage of their children while the
mothers have not yet given birth. The two parties will come to an agreement that they
will let their children be married in the future. Here, the children are already betrothed
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while they are still inside their mothers’ womb.
When the mothers gave birth already and they have a boy and a girl, ‘walang’ will
then be given to the girl. The ‘walang’ is usually given before the ‘pisil’ as seen in Figure
4.
As the two children grow up, their parents will see to it that they will like each
other. When they observed that they like each other enough, the boy will bring ‘diket’ to
the girl’s house. Again, the ‘pisil’ will be done.
Just like in the arrangement when children are grown up, it is during this stage
that the parents and relatives give pieces of advice to the newly married couple.
The
‘walang’
worn by the
girl
Figure 4. The newly married couple with the ‘walang’.
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As stated by Mr. Romulo Bungan (57 years old, married and presently residing at
Labay, Bantay, Paracelis, Mountain Province), arrangement is made when two women
are pregnant. Parents will make arrangements that their babies will be married when they
grow up.
Mr. Jenaro Bawanta (54 years old, married and presently residing at Labay,
Bantay, Paracelis, Mountain Province.) said that, “We have a culture that when two
parents will agree to let their children marry in the future. The parents of the boy will be
lucky if the other parents whom they had an arrangement with will have a girl. But if the
children are both boys, the other boy can marry another girl.”
He further said that if the male and female child can already understand about
marriage, their parents will tell it to them immediately about the arrangement. After that,
the boy will then give ‘walang’ to the girl. Even if the girl is still young, she can be
married.
Mr. Diego Pattan (51 years old, married and residing at Kalefan, Bantay,
Paracelis, Mountain Province) also said that if the children of the two parties who talked
together will be two boys or two girls, the agreement will be canceled and they will make
another agreement. If one of the parents will get pregnant in the future and the baby’s sex
is female, she will be betrothed to the original boy automatically
Consequently, if the agreement is finished, the parents will tell it to both parties
and the boy will give ‘walang’ to the girl.
In addition, Mr. Ramon Depagon stated that parents would still look after their
children even if they are married. They will ensure enough courtship between the two
children and reach the right age before doing the ‘pisil’ to formalize the marriage.
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On the other hand, Mr. Pattan said that betrothed individuals could not do
anything with the decisions of their parents. They should marry each other.
Marriage by choice. For the marriage by choice, communication is observed
when the boy offers ‘momma’ (mixture of betel nut, vine leaf pepper, lime etc.) to the
girl. If the girl accepts the ‘momma’ that was offered by the boy, it will signify that she
also likes him.
The act of offering the ‘momma’ is a way of telling the intimate feelings of the
boy to the girl.
As stated by Mr. Dalayday (49 years old presently residing at Labay, Bantay,
Paracelis, Mountain Province), the courtship in Baliwon is done by using the ‘sayay’ (a
bag where they put the betel nut together with the ‘apog’ and ‘gawed’).
If the boy wants a girl, he will offer her a ‘momma’, and ‘i-apogan’ (the act of
giving ‘apog’). If the girl accepts the ‘momma’ and chews it, it means that she likes him
too. But if she did not accept the ‘momma,’ it is a way of saying that she rejects him.
Still, that is the way the boy will express his love to the girl.
If it so happened that the boy and girl have mutual understanding, the ‘pisil’ will
be done. It is during this time that the community will know that the boy and the girl will
be married.
If the boy and girl agree, ‘pisil’ and giving of ‘walang’ will be the next step just
like the process of the other practices in marriage.
This practice corroborates with the Samal tradition as stated by Anima (1975)
wherein they offer a betel box. It means acceptance when the contents of the betel box
comes back or returned with decreased contents.
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Figure 4 . Boy offering ‘momma’ to the girl.
Traditional Communication Practices in Birth
The Baliwon tribe is also rich in traditional birth practices. There were four
documented communication practices that are done after the woman gives birth to a
child: the ‘fuldot’, the ‘diyot’, the ‘midallong si balay’ and the ‘midallong si wawwang’.
Fuldot. According to Mr. Depagon, after a woman gives birth, she will go to the
well and get stick, tie the leaves and stick it in the ground near the well together with a
necklace, which is what they call as ‘fuldot’.
‘Fuldot’ is done for the ‘anitos’ and the dead ancestors to let them know that a
child is born. ‘Fuldot’ with necklace or ‘buwa’ (betel nut) signifies a newborn baby girl
while ‘fuldot’ with spear signifies a newborn baby boy. They put it near the well because
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they believe that ‘anitos’ stay there. After the ‘fuldot, ‘kammang’ (ritual) is performed to
the newborn baby.
According to Mr. Pattan, ‘songa’ or ‘kammang’ is performed by the
‘agkammang’ for the child not to get sick.
‘Diyot’ (Bath). ‘Diyot’, according to Mrs. Evarista Bungan, one of the
‘agkammang’ in the place, is done by butchering a pig to protect the child from bad
spirits of rivers and springs. During the bath, the ‘agkammang’ recites a ritual and recites
the story of a legendary couple Lotaw (wife) and Giddayo (Husband) of the tribe. They
are the first couple to perform the ‘diyot’ by praying to the ‘anitos’ (spirits) not to harm
their children.
‘Midallong si Balay’. The ‘midallong si Balay’ is performed by the ‘agkammang’.
It is done to invite spirits from nearby springs and rivers to their house for them not to
harm the newborn baby. The practice is usually done at night time because the family of
the newborn baby should not go out. This is done by the ‘agkammang’ by reciting a ritual
inviting spirits. This is according to Mrs. Gumanggang, one also of the ‘agkammang’ in
the place.
‘Midallong si Wawwang’. ‘Midallong si wawwang,’ another ‘kammang,’ is done
by performing a ritual at the riverbank to let the spirits from rivers befriend the baby or to
gain unity between the spirits and the baby and for them not to harm the child. This
practice is also done at night, according to Mrs. Gumanggang.
After the ‘midallong si wawwang’, series of ‘buni’ or ‘songa’ (other terms for
prayer of ‘kammang’) are also done depending on the gender of the child and the richness
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or wealth of the family.
‘Buni’ or ‘Songa’ or ‘Kammang’ is done by the ‘agkammang’.
Figure 6. The ‘agkammang’ performing the ‘midallong si balay’.
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Figure 7. An ‘agkammang’ performing the ‘Midallong si Balay’.
Traditional Communication Practices in Curing the Sick
According to Mr. Bungan and Mr. Bawanta, if someone is sick, they will rub
herbal ointment such as coconut oil. But if the sick person is not healed for a certain span
of time or the sickness worsens, they will presume that the sickness is caused by the
‘anitos’ or done by other people. It is on these instances that they will call the
‘akammang,’ a traditional healer in their community.
The ‘agkammang’ will then search the cause of the sickness by doing a ritual and
if she/ he searched the ‘anito’ (spirit) who caused the sickness, the spirit will posses the
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‘agkammang’ and talk to the living people. The spirit will then tell the cause of the
sickness and will say what should be done to cure the sick person.
Mr. Dalayday also said that if a member of the family gets sick, they will call for
the ‘agkammang’ who will find out the cause of the sickness and ‘afafat’ (search the
spirit responsible for curing the sick). If the illness will not still be cured, the
‘agkammang’ will continue to ‘tufukan’ (search) the ‘anito’ who is causing the sickness.
Mr. Saliwan also said that “If someone is sick, they will ‘aafuriat’ and perform the
‘kammang’ just like the ‘attang’.
This is the same with the culture of Ibanag of Isabela as stated by Tiongson
(2001) wherein they perform the ‘atang-atang’ ritual by offering things like rice, eggs,
and cigarettes to the spirits.
Figure 8. Mrs. Gumanggang (one of the ‘agkammang’ in the place) preparing the
things needed for the ‘attang,’ one of the traditional practices of curing the
sick that they call ‘kammang’.
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Figure 9. The ‘agkammang’ ready for the ritual of ‘attang.’
Figure 10. The ‘agkammang,’ possessed by bad spirits, talking to the
relatives of the sick.
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Figure 11. A person performing ‘binunga’.
Traditional Communication Practices in times of
f Death
Just like other tribes, the Baliwon tribe has traditional practices on death. There
were three documented practices involving communication when a member dies.
These are: the presence of ‘mabbagga’ or the village crier, the performance of the
mournful song ‘binunga’ and the use of ‘sigluted uwey’.
‘Mabbaga’ (Village crier). When somebody dies, a member of the community
will run towards the house of the relatives of the dead to let them know what happened
even if how far they are. In the olden days, the crier or ‘mabbagga’ will also run around
the community while shouting to send the message that somebody died.
According to Mr. Balingdan, a ‘mabbagga’ is sent by the family of the dead to go
and tell the news to the relatives of the dead. In addition, Mr. Pattan said that when the
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‘mabbagga’ will arrive, they will ask if the relatives will come to set the days of wake
and burial of the dead.
The ‘mabbagga’ is also the one who goes outside the village to tell the other
relatives about the death of the person.
‘Binunga’ (Mournful Song). The ‘binunga’ on the other hand is done during the
wake of the dead. This is a mournful song performed to let the other people know the
departed’s life story especially his good deeds that may serve as learning for those who
are still living. ‘Binunga’ is performed by the ones who know the history of the dead.
As said by Mr. Dalayday, they sing the ‘binunga’ which tells the history of the
dead.
In addition, Mr. Depagon said that wake is done outside the house because it is
not allowed inside for they believe that it will bring bad luck to the family (they call this
practice as ‘kammaral’). They will make a small house where they will put the dead.
Mr. Depagon also said that hours before the burial, they will remove rice grains
and they will scatter it around the small house. The ones who will be going for the burial
will go inside the small house.
In addition, Mr. Bungan and Mrs. Macocay said that ‘takitak’ is also played
before they burry the dead.
‘Takitak’ is a bamboo instrument played during the wake in order to avoid the
occurrence of bad omens that they believe will bring misfortune to the family of the dead.
The washing of hands by ‘dalayap’ (one kind of citrus), as said by Mrs. Macocay
after burial, signifies the separation of the dead from the living.
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Just like other tribes, the Baliwon tribe also practices mummifying the dead
before burying.
‘Sigluted Uwey’. During the wake, the relatives of the dead will wear the ‘sigluted
uwey’ on the hand. This is a ring that signifies that they are the relatives of the dead.
Traditional Communication Practices in Resolving Conflicts
In a community, the rise of conflict cannot be prevented because people have
different views of things. That is why in the Baliwon tribe, they have their own way of
resolving or settling conflicts in their community.
Mr. Walter Balingdan stated that if there is conflict in the olden days, they will
call for old men who will talk to the opposing parties. Punishments are given according to
how big the problem is. The two parties should be present during the settlement with the
old men.
In addition, Mr. Saliwan said that elders present during the settlement are those
who have the ability to give advice and settle disputes.
Just like any tribe in the Cordillera, the Baliwon tribe puts a great respect to the
old people’s wisdom in settling conflicts. They are called the ‘lallakay’ in their local
term.
In resolving conflicts, the ‘lallakay’ together with the involved parties will meet at
one place and talk over the cause of the dispute. The disputing parties can invite some
relatives and witnesses (if there are any) and the presence of ‘lallakay’ is very important.
Here, they will listen to the two parties and come to a decision in the end. The ‘lallakay’
will also give advices to the disputing parties.
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In addition, Mr. Bawanta also said that promises of not doing it again are made
by both parties during the settlement.
Mrs. Macocay also added that, during the settlement, pieces of advice will be
given to conflicting parties by the elders.
Mr. Bungan added that if the settlement is finished, the conflict is over.
Traditional Communication Practices in Passing the Culture
The Baliwon tribe also sustains their culture such as their folk stories, good values
and their traditional practices being applied in their everyday life through different ways.
The folk stories are passed to the younger generations through story telling. Here,
the children will listen to their elders’ stories.
The important values are also passed when the younger generations can see that
their older folks are applying it in their daily lives. For example, when somebody gets
sick, the younger generations will observe the traditional healing process to learn how its
process.
Furthermore, Mr. Bawanta said that cultures are seen through the actions of the
old men.
As stated by Mr. Pattan, “Cultures are heritage. If the parents know the culture,
they will teach it to their children.”
Mr. Dalayday also said that they know their culture for their parents tell them and
they observe some of them when their parents are doing the practice.
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Changes in the Culture of the Baliwon Tribe
Due to the influence of the modernizing world, cultures are being affected. Most
of the traditional communications of the tribe are not usually observed in today’s
generation.
Changes in the traditional communication practices in marriage. The changes
observed in the traditional practices in marriage are: parental arrangement is no longer
observed, marriage rites are in accordance with the laws of the government. Marriage
rites are done in churches and there should be the presence of marriage papers for
records.
According to Mr. Pattan, one of the changes in their traditional marriage practice
is the influence of other culture such as the fact that the children nowadays are the ones
who will look for whom they will marry.
Mr. Balingdan also stated that the ‘diket’, butchering, and ‘barawasi’ which are
the elements of getting married before, are not observed or practiced today. Mr. Bungan
also added that modern wedding is mostly done this time.
In addition, Mr. Dalayday stated that marriage rites today are in accordance with
the laws of the government and if possible, wedding in church should be done. In line
with that, Mr. Bawanta said that their children need the presence of legal papers like
marriage contract, especially when they will be using them in school.
Changes in the traditional communication practices on birth. As stated by Mr.
Balingdan, “When a child is born today, there is no ‘songa’ performed. Many give birth
to hospitals and midwife, nurse or doctors are the ones who will attend the baby.”
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Mr. Pattan also said that the baptism in church exists and the presence of birth
certificate of the child is a must.
In addition to that, Mr. Dalayday said that the need to register the child is the
requirement today. However, Mrs. Bungan also said that the presence of faith to God is
the greatest change in their traditional birth practices.
The ‘kammang’ also is not usually observed today, because according to Mr.
Depagon, the Christian prayer is what is taught to children, not how to do the
‘kammang”’
Changes in the traditional communication practices in curing the sick. In curing
the sick today, as stated by Mr. Balingdan, they bring the sick to hospitals and doctors are
the ones who will find the cause of the sickness—whether it is caused by bacteria, virus
or other harmful causes.
Mr. Dalayday also said that they do not anymore perform ‘kammang’ because of
the presence of hospitals.
However, Mr. Saliwan said that hospitals are faster to cure the sick but if the
sickness cannot be cured, that is the only time that they perform the traditional way of
curing like the ‘attang’.
In addition, Mr. Pattan said that the presence of religions or religious sectors is
one of the changes today.
Changes in the traditional communication practices on death. Mr. Balingdan said
that ‘binunga’ is not performed in most death cases today because their faith with God
goes along with the singing of religious songs —setting aside the ‘binunga’.
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Technologies like cell phones are used to inform relatives of the dead and the role
of the ‘mabbagga’ is not anymore observed.
Changes in the traditional communication practices in of resolving conflicts.
Nowadays, resolving conflicts are done in accordance with the laws of the government
just like the papers that will serve as proof that a case is finished. However, the presence
of complaints at the barangay level is settled with the help of the elders in the community
until now. Elders still are involved during the settling of the conflict but the process set
by the government in resolving conflict should also be there for record purposes.
Complaining to the barangay by conflicting parties is one of the changes today as
seen by Mr. Dalayday.
In addition, Mr. Balingdan said that nowadays, there are papers signed by people
present during the settlement that will prove that a case was settled.
However, even if there are complaints in the barangay, Mr. Dalayday said that the
presence of elders during the settlement or arrangement is still honored today.
Mr. Bawanta said that the variation today is the process followed due to the laws
of the government.
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SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
Summary
The study was conducted in Paracelis Mountain Province to determine the profile
of the key informants; identify the traditional communication practices of Baliwon tribe;
determine when do they perform these traditional communication practices; determine
who performs the traditional communication practices and to determine the changes
happened to the traditional communication practices of the tribe.
The study was conducted at Barangay Bantay, Paracelis, Mountain Province. Key
informants of the study are tribe members who know their culture.
Data were gathered through personal interviews with the key informants. A video
camera, tape recorder, digital camera and a set of guide questions were used to document
the interviews and record actual occasions.
The traditional communication practices of the Baliwon tribe in marriage are:
parental arrangement when the children are grown up; parental arrangement when the
children are not yet born; and marriage by choice.
‘Fuldot’, ‘Diyot’, ‘Midallong si Balay’ and ‘Midallong si Wawwang’ are the
documented rites in birth.
In curing the sick, performance of ritual by the ‘agkammang’ is the documented
practice.
In death, the documented communication practices are ‘mabbagga’, ‘binunga’ and
the ‘sigluted uwey’.
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The ‘lallakay’s’ role in settling conflicts is very important for they are the ones
who give advice and listen to conflicting parties before coming up with a decision.
In passing the culture, the elders tell stories for the younger generations to know
their folk stories and children observe the practices being done in their everyday life as
the elders performs it.
The changes observed in the traditional practices in marriage are: parental
arrangement is not observed, marriage rites are according to the laws of government. In
birth practices, the changes include the baptism in church, ‘kammang’ is not usually
performed, and the presence of legal records of the newborn baby is a must.
In curing the sick in the tribe, the changes are the religious prayers, the presence
of hospitals and ‘kammang’ is only done if the sickness is not cured by doctors in
hospitals.
For the tribe’s traditional practices, Christian songs and religious prayers are the
ones observed in most death cases not the ‘binunga’.
A technology like cell phones are used in informing relatives of the dead and the
“mabbagga” is not anymore observed.
The differences observed in the tribe’s traditions in resolving conflicts is the
presence of the process of resolving conflicts that are being done due to the laws of the
government just like the papers that will serve as proof that a case is finished. The
complaints at the barangay, however, the elders of the community are still involved in
settling conflicts.
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Conclusions
Based from the discussion, the following conclusions are derived:
1. Only few of the Baliwon tribe members know their traditional cultures.
2. Traditional communication practices on marriage are done by parents, by the
boy by offering a ‘momma’ to the girl.
3. The traditional communication birth practices are done by performing rituals
by the ‘agkammang’ and by making the ‘fuldot’ just after giving birth.
4. Performing rituals by the ‘agkammang’ is the traditional communication
practices of the tribe in curing the sick.
5. The traditional communication practices on death are done by the
‘mabbagga’, by singing the ‘binunga’ and by wearing the ‘sigluted uwey’.
6. Traditional communication practices of the tribe in resolving conflicts are
observed when the ‘lallakays’ and the disputing parties talk together.
7. The tribe passes their culture to the younger generations by telling stories and
by observing their elders apply it in their daily lives.
8. For the changes in the traditional communication practices of the tribe, most
are affected by the laws of the government and influenced by other tribe
cultures.
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Recommendations
Based on the conclusions, the following recommendations were derived:
1. Because the traditions of the tribe in almost all aspects changed, the barangay
or even the municipality should have documentaries of their cultures to
preserve and sustain these practices.
2. Further study on other aspects of the Baliwon tribe culture should be
conducted for other people as well as younger generations to know their
culture.
3. A follow up study should be conducted to validate the results of this study.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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LITERATURE CITED
AGUSTO, M. 1993, June 25. Volume 8..Strange MarriageCustoms and Traditions.
Philippine Daily Inquirer. Pp12.
ANIMA,N. 1975. Courtship and Marriage Practices among Philippine Tribes. Quezon
City. OMAR Publications.Pp 60, 88, 89
ARCHIVES of the Capitol Library. 1995.CAR Historical Background 1A..Pp200
DE LOS REYES, A.J. and DE LOS REYES A. M. 1987.Ethnographies of Major Tribes:
Igorot: A People Who Daily Touch the Earth and Sky. Cordillera School Groups.
Pp. 56-58
DE VALENZUELA, J. S. July 30, 2002. Retrieved March 19, 2008 from
http://www.unm.edu/~devalenz/handouts/defcomm.html
LANGSTON, S. 2000. Resolving Conflicts. El Rophe Center, Inc. Retrieved March 20,
2008 from http://members.aol.com/elrophe/resolvingconflicts.html
MCNAMARA, C. 2008. Basics of Conflict Management. Retrieved March 20, 2008
from http://www.managementhelp.org/intrpsnl/basics.htm
TIONGSON, N. The Indigenous Dramas. 2001. Retrieved from
http://www.filipinoheritage.com/arts/phil-dramas/pre-colonial-indigenous-
dramas2.htm
SCOTT, H.1988. Sagada Reader. Quezon City. New Day Publishers. Pp 67-70
SHEAD, M. P. Copyright. 2001. Filipino Culture. livinginthephilippines Inc. Retrieved
from http://www.livinginthephilippines.com/filipino_culture2.html
WEDDING ART WORK. Copyright 1999-2007. WeddingsAtWork.com. Retrieved from
http://www.weddingsatwork.com/culture_practices.shtml
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APPENDICES
Appendix A. Guide Questions
Name:
Age:
Civil Status:
Address
A. Marriage
How do couples find their partner?
**Parental Arrangement
a. How will parents select the right man/ woman for their
children?
b. In arrange marriage, what are the things to be done
before they will settle as husband and wife?
c. What if the girl doesn’t want the girl?
**By Choice Marriage
a. How will a man tell what he feels with the woman?
How will the community know that a member of the community will soon
be married?
After the marriage ceremony, is their anything else to do for the guidance f
the couple?
What are the changes made in your traditional marriage practice?
B. Birth
After the woman give birth, are their things to be done to welcome the
newborn baby?
If there are rituals, what are these rituals?
Who performs the ritual?
What are the changes made from the traditional way to the present way?
C. Sickness
How do you cure the sick?
What communication practices (rituals or ceremonies) are performed?
What rituals are these?
What are the changes made from the traditional way to the present?
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D. Death
If a member dies, how will the community know what happened?
What communication practices (rituals or ceremonies) are performed
before burying the dead?
What are these rituals?
How do you perform these rituals?
Who will perform the ritual?
What are the changes made from the traditional way to the present?
E. Resolving Conflicts
How do you resolve conflicts between members of the tribe?
If you will make settlements, who should be the people involved?
What are the changes made from the traditional way to the present?
F. Passing of Culture
How do elders let the young generation know of your culture?
Do they chant it or as a story or just tell it to them or by observing?
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Appendix B. Two Column Script
Title: The Golden Practices of Baliwon Tribe
Writer: Ann T. Wailan
Time Duration: 30 min.
AUDIO VISUAL
BIZ: Music Up and Under
TEXT: The Golden Practices of the
Baliwon Tribe
Narration:
Settled in a place of rolling hills and Fade in to NS of map of Paracelis
generous land, Paracelis is one of the
ten municipalities of Mountain
Province.
It is bounded on the North by the Fade in to the Municipal Building of
Province of Kalinga, on the South by Paracelis
Ifugao Province, on the East by the
Province of Isabela, and on the West by
Natonin.
Paracelis is composed of different Zoom in to the name of the
tribes such as Balangao, Kalinga and Municipality
Baliwon. Just like the other tribes in the
Cordillera, the Indigenous Peoples of
Paracelis are noted of their rich culture
– may it be in their traditional Fade in garment and a woman
garments, rituals, beliefs and practices. performing ritual
But one vital aspect of their culture is
the element that binds them as one, the Fade in crowd of people
attribute that sustains their culture –
communication.
For the Baliwon tribe or Gaddang as Fade in to an old woman performing
they are called in the place, their folk ritual
stories are passed orally by the
“lallakay” to the younger generations
while the fire at the hearth (“afuto”) is
flickering at night. Traditional chants
are also performed during a healing
process for a tribe member who is sick.
They also need to communicate with
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the other tribes when the need arises.
With these, we can say that MS of two people talking
communication is basically an
important element of every tradition. Its
existence is absolute. And its
significance in building an identity for
the Baliwon people is indeed
undeniable.
BIZ: MUSIC UP AND UNDER
Text: “Naiyatawa”: Traditional
Marriage (Parental Arrangement)
Narration:
The documented marriage rites for the NS of two mothers talking to one
Baliwon tribe have two classifications, another
the parental arrangement and the man’s
choice. Under the parental
FBS of two children
arrangement, there are two strategies:
a) arrangement when the children are
grown up and, (b) arrangement while
the babies are not yet born.
For the parental arrangement when the MS of two pairs of parents talking
children are grown up, the traditional
communication practice is observed
during the period where the two pairs
of parents talk for the marriage
arrangement their children.
(Interview of Mr. Walter Balingdan)
“The parents of the man will go to the MS of Mr. Balingdan
woman’s house and talk to her parents.
The parents of the man and the woman
will make an agreement to let their
children marry. After that, the man will
go to the woman’s home together with
his parents.”
(Interview of Mr. Bangilan)
“If I want a woman for my son, MS of Mr. Bangilan
together with my wife, we will go to
that woman’s home and talk to her
parents. Our children cannot do
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anything once we order them to be
married with each other.”
Narration:
While for the babies who are not yet ECU of a Person
born, the traditional communication
practice is already observed when the
parents agree for the marriage of their
children at the right time.
(Interview of Mr. Depagon)
“When the two pairs of parents will MS of Mr. Depagon
meet at one point wherein if it happens
that the sexes of the babies are male
and female, they will let them marry.
Even if they are still young, the boy
will give ‘walang’, a necklace that
symbolizes a dowry (which costs about
ten carabaos), to the girl.”
Narration:
As the two children grow up, their NS of a sunrise
parents will see to it that they will like
each other. When they were observed NS of boy ang girl
that they like each other enough, the
boy will bring ‘diket’ to the girl’s Zoom in to a crowd of people eating
house. This tradition is called ‘pisil’,
where the boy or girl will bring ‘diket’
to the boy or girl’s house.
During this stage, the parents will Zoom in to parents and a pair of boy
advice the boy and the girl that when and girl talking
they will have children in the future,
they should take care of them. After
sometime, the girl will also bring
‘diket’ to the boy’s house to show her
gratitude to the boy.”
In a ‘silyasi’ where they put the ‘diket’ CU of a container containing buwa,
and is covered with ‘barawasi’ or apog, gawed
woven cloth, there is a bowl with
‘apog’, ‘gawed’ and the wooden art that
represents ‘Nanolay’, their universal
god. If possible, they also put money
and in some instances, they include the
‘walang’ here. The wooden art is like a CU of the necklace (walang)
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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bird, which serves as evidence that they
are married.
(Interview with Mr. Pattan)
“The parents will make arrangements. MS of Mr. Pattan
Whether you are born or not, your
parents already made arrangements.”
“If the children are born and it so
happened that both are boys, the
arrangement will be cancelled and a
new arrangement will be made. The
other boy will then wait for a girl to be
born by the other women in their
village. On the other hand, the other
boy will have to wait for his supposed
to be fiancé’s sister who will be born
depending on the agreement.”
“The act of giving ‘walang’ and ‘pisil’ FBS of a man and a woman who wears
will be done after that”.
“walang” on her neck
BIZ: MUSIC UP AND UNDER
Text: Marriage by Choice
(Interview with Mr. Dalayday)
MS of Mr. Dalayday
“The courtship in ‘Gaddang’ is
done by using the ‘sayay’ (a bag where FBS of a man and woman (man
they put the betel nut together with the preparing a set for “moma”)
‘apog’ and ‘gawed’). If the boy wants a
girl, he will offer her a ‘moma’, and ‘i-
apogan’ (the act of giving of ‘apog’). If Boy offering “moma” to the girl
the girl accepts the ‘moma’ and chews
it, it means that she likes him too. But if
she did not accept the ‘moma’, it is a Fade in to a boy and a girl (girl accepts
way of saying that she rejects him. Still, the “moma”
that is the way how the boy will
express his love to the girl.”
Narration:
If the boy and girl feel mutually in love Fade in to people dancing while the
with each other, the ‘pisil’ will be done. “dungadong” is being played.
It is this time when the community will
know that the boy and the girl will be
married
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BIZ: MUSIC UP AND UNDER
Text: TRADITIONAL BIRTH
PRACTICES
Narration:
The Baliwon tribe is also rich in Fade in to sunset
traditional birth practices. There are
four documented communication
practices that are done after the woman
gives birth to a child.
BIZ: MUSIC UP AND UNDER
Text: “Fuldot”
Narration:
‘Fuldot’ is done for the ‘anitos’ and MS of Creek
ancestors know that a child is born.
‘Fuldot’ with necklace or ‘buwa’ FBS of beetle nut (“buwa”)
signifies a newborn girl while ‘fuldot’ FBS of a spear
with spear signifies a newborn boy.
(Interview with Mr. Depagon)
“After a woman gives birth, she will go MS of Mr. Depagon
to the well where we fetch water. She
will get ‘runo’ (stick) and tie its leaves
and put it there together with a necklace
that symbolizes “bileg” (power) of the MS of a “runo” with tied leaves
dead ancestors. That is what we call
‘fuldot’. After three days, she will go to
the well and get the ‘fuldot’ and get the
necklace and put it on the baby’s neck.
On the fifth day, the baby will FBS of a small house made out of
undergo the ‘buni’. A small house is “cogon”
built where the ‘buni’ is done. An old
woman who knows how to do it does
‘Buni’. This is done to protect the baby
from bad spirits.
BIZ: MUSIC UP AND UNDER
Text: “Diyot”
According to Mrs. Bungan, the MS of Mrs. Bungan
‘Agkammang’ or Quack Doctor in the
area, ‘Diyot’ is performed by
butchering a pig to protect the child
from bad spirits of springs and rivers.
(Interview with Mr. Balingdan)
“If a baby is born, ‘Diyot’ is performed, MS of Mr. Balingdan
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“barunganay” or a small hut is made,
and the ‘songa’ (or ‘buni’) will be done
by the one who knows how to pray or
the ‘agkammang’.
BIZ: MUSIC UP AND UNDER
Text: “Midallong si Balay”
Narration:
According to Mrs. Gumanggang, one of Fade in to an old woman performing
the ‘agkammang’ in the place, this is “midallong si balay”
one of the ‘kammang’ performed. This
is done to invite spirits to their house
from the springs and rivers nearby for
them not harm the newborn baby.
BIZ: MUSIC UP AND UNDER
Text: Midallong si wawang
Narration:
This is also done to let the spirits in LS of a river
rivers be friends of the baby and for
them not to harm the child in the future.
This is done by the ‘agkammang’.by
reciting a ritual at the riverbank
After the ‘midallong’, series of
‘kammang’ will be done depending on
the gender of the child and wealth or
richness of the family.
BIZ: MUSIC UP AND UNDER
Text: TRADITIONS IN CURING THE
SICK
Narration:
In curing the sick tribe members, the Fade in to a body being rubbed
Baliwon tribe applies several traditional
home remedies such as the ‘afuriatan’
or the act of rubbing herbal ointment to CU of an extract of herbal medicines
the sick person, letting the sick person
drink the concoction from the leaves CU of a part of the body with pressed
that they believed are helpful, and leaves
pressing different leaves or they locally
term it as ‘tapalan’.
But if the sick person is not healed for a Fade in to the agkammang preparing
certain span of time or the sickness for the things needed for one of the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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49
worsens, they will presume that ‘anitos’ rituals for the process of healing
or even other people cause the sickness.
It is on these instances that they will
call the ‘agkammang’, a traditional
healer in their community.
(Interview with Mr. Balingdan)
“If someone gets sick, they will call for MS of Mr. Balingdan
the ‘agkammang’ who will determine
the cause of the sickness and who will
pray for the sick. The ‘agkammang’
will then be the one to do what should
be done to cure the sickness.”
Narration: In the process, the Fade in to bright sky
‘agkammang’ will call for the ‘anitos’
who are responsible for the sickness
and talk to them. The ‘anito’ will
possess the ‘agkammang’ and will talk FBS of an old woman and a man
to the relatives of the sick person. It is talking
on this instance that the ‘anito’ will tell
the bad deeds of the sick person that
caused his ailment.
(Insert the live demonstration of the Fade in “agkammang” performing a
‘agkammang’)
ritual for curing the
BIZ: MUSIC UP AND UNDER
TEXT: TRADITIONAL PRACTICES
ON DEATH
Narration: Just like other tribes, the Fade in to crowd of people
Baliwon have traditional practices on
death. There are three documented
practices involving communication
when a tribe member dies.
BIZ: MUSIC UP AND UNDER
Text: “Mabbagga”: The village crier
Narration: When somebody dies, a LS of houses
member of the community will run
towards the home of the relatives of the FBS of a “bahay kubo”
dead to let them know what happened
even if how far they are. In the olden
days, the crier or ‘mabbagga’ will also
run around the community while
shouting to send the message that
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somebody died.
When the crier comes back, they will MS of crowd of people
ask if the relatives will be coming and
when will they come. It is on this time
that they can set the number of days of
wake and burial of the dead.
(Re-enactment will go along with the (Re-enactment will go along with the
narration)
narration)
BIZ: MUSIC UP AND UNDER
Text: Binunga
Narration:
The ‘binunga’ on the other hand is done Fade in to an old woman performing
during the wake of the dead. This binunga.
mournful song is made to let the other
people know the departed’s life story
especially his good deeds that may
serve as learning for those who are still
living.
(Interview with Mr. Balingdan)
MS of Mr. Balingdan
“People who will attend the wake will
perform the ‘binunga’. Those who only
know the life history of the dead are the (Insert re-enactment)
ones who can do the ‘binunga’. This Fade in to women alternately
‘binunga’ is a mournful song for the performing binunga
dead, we will hear what they say and
we can do it alternately.
BIZ: MUSIC UP AND UNDER
Text: “Sigluted Uwey”
Narration:
The ‘sigluted uwey’ is a ring that CU of a “sigluted uwey”
signifies that a certain person is the
departed’s relative. It is worn during
the wake.
(Interview with Mr. Jenaro Bawanta)
MS of Mr. Bawanta
“Relatives of the dead have ‘sigluted
uwey’ worn in their hand.
BIZ: MUSIC UP AND UNDER
TEXT: PASSING OF CULTURE
Narration:
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The Baliwon tribe also sustains their FBS of a child, member of Baliwon
culture such as their folk stories, good tribe
values and their traditional practices
being applied in their everyday life.
The folk stories are passed to the Snap shots of MS of a woman which is
younger generation through story a tribe member
telling. The important values are also
passed when they can see that their
older folks are applying it in their daily
lives. When somebody gets sick, the
younger generations observe the
traditional healing process.
Interview with Mr. Pattan
“Cultures are heritage. The parents MS of Mr. Pattan
know the culture and they will teach it
to their children.
Interview with Mr. Dalayday
“We know our culture for our parents MS of Mr. Dalayday
tell it to us and we observe some of
them.”
Interview with Mr. Bungan
“We know it already when we are still MS of Mr. Bungan
young because we can see what they
are doing and we hear what they say.”
BIZ: MUSIC UP AND UNDER
Text: Traditions in Resolving Conflicts
Narration:
Just like any tribe in the Cordillera, the MS of an old woman
Baliwon tribe puts a great respect to the
old people’s wisdom in settling
conflicts. They are called the ‘lallakay’
in their local term. In resolving
conflicts, the ‘lallakay’ together with
the involved parties will meet at one
place and talk over the cause of the
dispute. Here, they will listen to the two
parties and come to a decision in the
end. The ‘lallakay’ will also give
advices to the disputing parties.
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Interview with Mr. Pattan
“If there will be having conflict, they Ms of Mr. Pattan
call for the ‘lallakay’ who will settle the
dispute. Punishments are given
according to how big is the problem.”
BIZ: MUSIC UP AND UNDER
Text: Changes in the Cultures of the
Tribe
Narration:
Due to the influence of the modernizing FBS of Computer
world and presence of the technologies,
cultures are being affected. Effects that CU of a Cellphone
change the traditional communication
practices of the tribe.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditional
Marriage Practices
Insert Interviews
Mr. Pattan
“The change today from before is that MS of Mr. Pattan
the cultures are modernized by Ilocano
cultures and… the children are the ones
who will look for whom they will
marry not the parents anymore”
Mr. Dalayday
“Because people are now educated, MS Mr. Dalayday
they read books nowadays and they
will know the laws of the government
and marriage rites today is in
accordance to the laws of the
government where in there should be
papers, and if possible there is
wedding”
Narration:
The changes observed in the traditional MS of Church
practices in marriage are; parental
arrangement is not observed, marriage
rites are according to the laws of
government.
BIZ: MUSIC UP AND UNDER
Text: Changes in Birth Practices
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Insert Interviews
Mr. Balingdan
“When a child is born today, there is no MS of Mr. Balingdan
‘songa’ performed for many give birth
to hospitals and there is midwife, nurse
or doctors are the ones who will attend
the
baby”
Mr. Pattan
“The change today is we are MS of Mr. Pattan
modernized, there is baptism in church,
and there is a birth certificate given to
the child”
Mr. Dalayday
“Now, we need to register the child.”
MS of Mr. Dalayday
Narration:
The changes in birth practices of the CU of Church
tribe includes the baptism in church,
‘kammang’ is not usually performed, CU of Birth Certificate
and the presence of legal records of the
newborn baby.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditional
Practice of Curing the Sick
Insert Interviews
Mr. Pattan
“There are already church prayers Ms of Mr. Pattan
because of religions and there are
doctors”
Mr. Dalayday
“We now bring sick person to the MS of Mr. Dalayday
hospital and no longer perform
‘kammang’
Mr. Saliwan
Hospitals are faster to cure sickness. If MS of Mr. Saliwan
sickness is not cured then that is the
time we will perform the tradition to
‘attang’
Narration:
The change in curing the sick in the Zoom in to a name of Hospital
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tribe are the religious prayers, the
presence of hospitals and ‘kammang’ is
only done if the sickness is not cured
by doctors in hospitals
BIZ: MUSIC UP AND UNDER
Text: Changes in Traditional Death
Practices
Insert Interviews
Mr. Balingdan
MS of Mr. Balingdan
“In most death cases today, religious
songs are the ones that they sing.”
Mr. Dalayday
Songs and prayers are done every MS of Mr. Dalayday
evening are the ones which are
observed. We are already Christianized
Narration:
The change in the tribe’s traditional LS of group of people singing Christian
practices is that Christian songs and Songs to the dead
religious prayers are the ones observed
in most death cases not the ‘binunga’.
Technologies like cell phones are the
ones used for informing relatives of the
dead and the ‘mabbagga’ is not
anymore observed.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditions on
Resolving Conflicts
Insert Interviews
Mr. Balingdan
“The presences of papers that will MS of Mr. Balingdan
prove that a case was solved and to be
signed by the people present during the
settlement are the ones observed
nowadays.”
Mr. Dalayday
Complains to the barangay and officials MS of Mr. Dalayday
are the one who will see it. The
presence of elders is still honored
during the settlement of the conflict.
Mr. Bawanta
“It changed today because of the laws MS of Mr. Bawanta
of the government”
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Mr. Bungan
“Today, even if the elders will settle the MS of Mr. Bungan
problem, complaining is still there”
Narration:
The changes observe in their traditions Fade in to Barangay Hall
in resolving conflicts is the presence of
the process of resolving conflicts that
are being done due to the laws of the
government just like the papers that
will serve as proof that a case is
finished just like the complains at the
barangay even the elders of the
community are still honored in settling
conflicts.
BIZ: MUSIC UP
Acknowledgment
Special thanks to the
interviewees namely:
Mr. Walter Balingdan: the
Barangay Captain
Mr. Jenaro Bawanta
Mr. Ramon Depagon
Mr. Perfecto Saliwan
Mrs. Evarista Bungan
Mr. Romulo Bungan
Mr. Catalino Bangilan
Mr. Romeo Dalayday
Mrs. Ana Macocay
Mr. Diego Pattan
Special thanks to the actors and
actresses namely:
Mrs. Caropian Gumanggang
and family
Mrs Clarita Fenagson and
Family
Ms. Kistine Gumaggang
Mr. Mark Jay Sallaya
Mr. Eddie Berong
Mrs Zenaida Berong
Mr. Victor Fengason
Ms. Deborah Taynan
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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Mrs. Juliet Molintas
Mr. Darwin Dumbab
Ms. Christy Marie Dumbab
Great thanks also to:
Ms. Petra Dumawin
Mr. Jordan Pattan
Mr. Junel Pattan
Mr. Leonard Balicnog
Edited by: Mr. Chamberlaine
Altatis
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Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
WAILAN, ANN T. APRIL 2008. Documentation of the Traditional
Communication Practices of the Baliwon Tribe in Barangay Bantay, Paracelis, Mountain
Province. Benguet State University, La Trinidad, Benguet.
Adviser: Christine Grace B. Sidchogan, BSc
ABSTRACT
The study was conducted in Barangay Bantay, Paracelis Mountain Province from
December 2007 – January 2008. The key informants were members of the Baliwon tribe
who know their culture.
The study aimed to determine the profile of the key informants; identify the
traditional communications of the Baliwon tribe; determine when do they perform these
traditional communication practices; determine who performs the traditional
communication practices and to determine the changes happened to the traditional
communication practices of the tribe.
A video camera, digital camera, tape recorder and a set of guide questions were
used to gather the information.
Findings revealed that the Baliwon tribe has a very rich culture. However, few of
the tribe members know their traditional practices. Findings also showed that most of the
traditional communication practices were not observed or not being applied at present.
Recommendations derived from the study were: because the traditions of the tribe
in almost all aspects changed, the barangay or even the municipality should have
documentaries of their cultures to preserve and sustain these practices; further study on
other aspects of the Baliwon tribe culture should be conducted for other people as well as
younger generations to know their culture; and a follow up study should be conducted to
validate the results of this study.
ii
TABLE OF CONTENTS
Page
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . … i
Abstract
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i
Table of Contents
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii
INTRODUCTION
Rationale
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Statement of the Problem
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Objectives of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Importance of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3
Scope and Limitation
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
REVIEW OF LITERATURE
Communication
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Birth and Infancy
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
Naming
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
6
Marriage
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7
Curing the Sick
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Death and Burial
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9
Conflict
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Definition of Terms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
METHODOLOGY
Locale and Time of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . .
12
Respondents of the Study
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Data Collection
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Data Gathered
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
Data Analysis
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13
RESULTS AND DISCUSSION
Traditional Communication Practices in Marriage . . . . . . . . . . . . . .
16
Traditional Communication Practices in Birth
. . . . . . . . . . . . .
24
Traditions in Curing the Sick
. . . . . . . . . . . . . . . . . . . . . . . .
27
Traditional
Death
Practices
.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
29
Traditions in Resolving Conflicts
. . . . . . . . . . . . . . . . . . . . . . . .
31
Passing of Culture
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . .
32
Changes in the Traditional Practices
. . . . . . . . . . . . . . . . . .
33
SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
Summary
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
38
Recommendations
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39
LITERATURE CITED
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40
APPENDICES
Appendix A. Guide Questions
. . . . . . . . . . . . . . . . . . . . . . . . .
41
Appendix B. Two Column Script
. . . . . . . . . . . . . . . . . . . . . . . .
43
1
INTRODUCTION
Rationale
Philippines is composed of different tribes. Each tribe has its unique culture that
they perform or impose, which determines what tribe they belong.
In today’s generation, changes in our cultures are observed especially in the
communication aspect. Advanced technologies are being invented. These technological
advances affect the way we think, act and sometimes, we consciously and unconsciously
get rid of the cultures we think we do not need.
These changes should not totally eradicate the cultures established by our
ancestors because it is our heritage. Our culture is our identity.
The indigenous peoples of the Cordillera are collectively known as “Igorots,”
with different ethnolinguistic groups of the Bontok, Kankanaey, Ibaloi, Kalinga, Ifugao,
Isneg, Tinggian, Gaddang, Kalanguya and others. The Igorot are distinguished from the
majority of the Filipinos by the fact that their culture did not undergo Hispanization and
did not come under colonial rule (Cordillera People’s Alliance/ CPA, 1999).
Paracelis, one of the municipalities of Mountain Province, located at the eastern
most part of the province, is a mixture of ethnolinguistic speaking tribes such as the
Baliwon, Balangao, and Kalingas.
The Baliwon tribe is also called “Gaddang” but they are popularly known as
“Baliwon” in Paracelis. They are believed to be the one who discovered Paracelis. They
were believed to be from Isabela who migrated in the place in search for a living.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Baliwon tribe has a distinct culture of their own. They have their own traditions,
values, customs, beliefs and practices handed from generation to generation.
Most of our cultures are being transferred orally during the olden times. This
makes communication very important and valued for establishing a culture. Some of the
cultures, however, were totally forgotten and some are starting to fade away. Generations
of today are being influenced by the modernizing world.
This study aimed to document the traditional communication practices of the
Baliwon tribe. Documenting a certain culture helps in preserving it because as it was
observed, most of the cultures of the tribe changed due to the influence of the
modernizing world. This will help the future generations know their culture for most of
their traditions are seldom practiced in today’s generation and only elders and few
members know it. This will also let the people know some of the cultures of the Baliwon
tribe to understand their characteristics and attitudes towards things in life.
It will also show how communication plays a vital role in their culture. It is
because in the olden days, they transfer cultures from generation to generation orally.
Statement of the Problem
The study Documentation of the Traditional Communication Practices of the
Baliwon Tribe in Barangay Bantay, Paracelis, Mountain Province aimed to answer the
following questions:
1. What is the profile of the key informants?
2. What are the traditional communication practices of the Baliwon Tribe?
3. When do they perform these traditional communication practices?
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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4. Who perform these traditional communication practices?
5. What are the changes that happened to these communication practices?
Objectives of the Study
The study Documentation of the Traditional Communication Practices of the
Baliwon Tribe in Barangay Bantay, Paracelis, Mountain Province aimed to:
1. determine the profile of the key informants;
2. identify the traditional communication practices of Baliwon tribe;
3. determine when do they perform these traditional communication practices;
4. determine who performs the traditional communication practices;
5. determine the changes happened to the traditional communication practices of
the tribe.
Importance of the Study
In understanding one society, it is important to understand their cultures
especially indigenous people who pass their traditions orally. We have to know a
community’s/ society’s way of life, traditions and beliefs in order to understand and
communicate easily with the people of a certain community. Through communication,
cultures are being developed, established, and applied.
Documenting a certain culture will help the people remember their culture and
value the heritage their ancestors made for the identity of the tribe.
This study will serve as information to the future generations of the Baliwon tribe
to let them know the significance of their culture. This will be a preservation of the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
4
cultures of the tribe because it seems that most of their traditions changed due to the
influence of the modernizing world. Few of the young people know their traditions for
these are not being practiced in today’s generation. It will also serve as reference of
students who want to know and learn the traditions of the Baliwon tribe.
Results will also serve as reference for the students who want to conduct the same
scope of study.
Scope and Limitations of the Study
This study focused only on the traditional communication practices of the
Baliwon tribe in Barangay Bantay, Paracelis, Mountain Province. Member of the tribe
who know their culture were the key informants of the study. The documentation was
limited to interviewing and re-enactment of the traditional communication practices of
the tribe.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
5
REVIEW OF LITERATURE
Communication
Communication is any act by which one person gives to or receives from another
person information about that person's needs, desires, perceptions, knowledge, or
affective states. Communication may be intentional or unintentional, may involve
conventional or unconventional signals, may take linguistic or nonlinguistic forms, and
may occur through spoken or other modes (de Valenzuela, 2002).
Birth and Infancy
In Bontoc society, as stated by De Los Reyes and De Los Reyes (1987), a
marriage is fully consummated after the birth of a child. Four to nine months after birth
of the child, when the umbilical chord falls off, the family celebrates. A chicken is
slaughtered and eaten by the child’s immediate family and grand parents. The celebration
is called ‘putting’ and ritual (‘mangmang’), food and prayers are offered to Lumawig for
the protection of the child.
According to Scott (1988), as soon as a child is born, the whole household eats
together. The mother has separate dish, separate basket of sweet potato (‘camote’),
separate wooden bowl - nobody eats with her. Not until after the navel string drops off
the child will anyone else eat with her. As soon as they have finished the first meal for
the child’s birth, the husband takes the placenta and buries it in front of the house. Then
he takes the basket from which the wife ate and the bowl from which she drank soup and
goes to the spring and washes them. He puts it down the dap-ay stone and says, if the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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child is boy, “Here is what has been caught by the men’s fishing net” or if it be a girl,
“Here is what has been caught by the women’s fishing”. When he goes back, he puts two
sticks of runo-reed, from the inside the house, in the ground before the house, in order
that the townsfolk may know that visits are taboo. After a birth, members of both the
couple’s family assemble in the house, the men bringing gifts of meat and rice and beans.
The eating together resembles the unity of the two families.
Naming
The newborn infant is called ‘engnga,’ which means baby. On the fourth day, a
ritual called ‘Gobbaw’ is performed, where the child is given a name. This terminates the
period during the household is under taboo. A chicken is killed in the house yard and the
father or the grandfather recites the ‘Gobbaw’ prayer. One of the grandparents or the
parents usually gives the name. The names of the famous ancestors are perpetuated in this
way, occurring over in different branches in the family, generally alternate generation.
The prayer includes a brief summary of the events involved in the ritual and a request for
freedom from sickness, sufficient milk, and rice gruel for the child and a long life. The
ancestors of the child on both sides, as well as the living relatives, are invited to come
and bestow protection and affection. The inheritance of the names from indirect
ancestors- usually from the grandparental generation-serves to keep alive the memory of
a considered number of ancestors who might otherwise forgotten (Scott, 1988).
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Marriage
Marriage, they say, is a 50-50 partnership, a venture that involves equal tight and
equal duties. Yes, the laws that govern the institution vary in nations the world over
(Agusto, M., 1993).
The Igorot tribes of the Mountain Province have a wedding practice called the
"trial marriage." The Sagada Igorot, for instance, have a ward or "Dap-ay" where boys at
an early age live and sleep with their age mates. This ward is connected to one or more
girls’ dormitories called ‘ebgan’ used for courtship. In this dormitory, the girls gather at
night to sleep and to be visited by their suitors. When a boy develops a real attachment to
a girl, they live together in a trial marriage until the girl becomes pregnant (Wedding Art
Work, 2007).
Tribe weddings as stated by Miranda (1993) are always addressed to the pagan
gods. To the Igorots of Mountain Province, this God is known as Lumawig; the
Tinggians of the Abra hinterlands, Kadaklan;the Isneg of Apayao area of Mountain
Province, Kabunian; the Gaddangs of Nueve Vizcaya, Guiladen; and the Tagbanwas of
Palawan, Maguindoze (Anima,1975).
In addition, the Capitol Library Archives states that, by tradition, children follow
the choice of their parents. Matching is basically made on the basis of wealth and social
status. Sons are encouraged to marry early so that their parents may see their
grandchildren before they die. During the engagement period, the future husband serves
at the girl’s home by doing domestic tasks. Three to six months later, the wedding
ceremony is performed by the ‘mombaki’ in the girl’s home. Newly married couples live
separately from their parents to ensure mutual respect and cooperation.
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Anima (1975) also sated that as is true to the other ethnic groups, the Samal
traditions with respect are negotiated. This means that they are arranged by elders. These
are either the ‘usba’ (from paternal side) or ‘wali’ (from the maternal side). The former
outranks the latter. But a marriage task force always constitutes four men equally
apportioned from the ‘usba’ and ‘wali’ ranks. They negotiate with their counterparts from
the prospective bride’s party. The party brings with them a ‘mamagan’ (a betel nut box),
complete with ‘pola’ (areca nut), ‘buyug’ (pepper vine leaf), ‘bangkit’ (lime), ‘tabakug’
(compressed tobacco) and ‘tagambil’ (resin). The transfer of ‘mamagan’ to the brides
group is symbolic, as it transmits message of their purpose. If it is returned as it were, it
means a rejection. But if the ‘mamagan’ is returned minus its contents, it denotes
acceptance of the suit. The courtship then proceeds to the so-called ‘pagtilaw-halga’. It is
in the occasion for the bargaining of the dowry. A noteworthy feature of this phase is the
increase of ‘usba’ and ‘wali’ representatives from four to six.
Curing of the Sick
When someone gets sick in the family, it is believed that the sick person is being
punished by the fairies because of his carelessness or naughtiness. A herbolario is invited
to perform the healing ceremony. The family kills or dresses a pig or two chickens on this
occasion (Shead, 2001).
In Isabela, the ‘atang-atang’ ritual of the Ibanag features a gaily decorated small
bamboo raft with offerings of rice, oil, eggs, cigarettes, rice cakes and a little chick
representing the soul of the sick person. Around this raft situated on the ground, two
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women dance, drink and chant Christian prayers to cure the sick. Later, the women take
oil from the raft and rub it on the face, legs or hands of the sick (Tiongson, 2001).
Death and Burial
The Bontocs believe in the existence of a soul and life after death. When a person
dies, his relatives are gathered to mourn him and to perform rituals. During the wake, the
mourners prepare food, and wine; sing, pray and make animal sacrifices. The burial
customs vary according to age and social standing; a ‘kachangyan’ has a more elaborate
mortuary rite which lasts from four straight days and nights. A commoner is usually
buried one day after he died. A child’s burial is devoid of trappings and attended only by
few relatives. An old man’s burial brings gathering of immediate relatives. The corpse is
usually buried in a vacant lot close to the rice fields, near the house or nearby cave. After
burial, the bereaved members of the family observe taboos (refraining from social
activities) to prevent another loss in the family (De Los Reyes and De Los Reyes, 1987).
Conflict
Conflict is when two or more values, perspectives and opinions are contradictory
in nature and haven't been aligned or agreed about yet, including: within yourself when
you're not living according to your values; when your values and perspectives are
threatened; or discomfort from fear of the unknown or from lack of fulfillment
(McNamara, 2008).
Conflict is not necessarily harmful or wrong. The manner in which conflicts are
handled determines whether they are damaging to the friendship or marriage. People who
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learn to value their conflicts can utilize them to improve their communication skills,
openly face and resolve their differences, and thereby grow in the relationship (Langston,
2000).
Definition of Terms
‘Afafat’. The act of searching the spirits responsible for the cure of the sickness
by the “agkammang” when curing a sick person.
‘Agkammang’. A person which serves as the healer or quack doctor. It is usually
an old woman who performs the ‘kammang’.
‘Barawasi’. It is a woven cloth used during to cover the ‘diket’ during the ‘pisil’.
‘Binunga’. It is a mournful song for the dead sung during the wake.
‘Diyot’. It is the act of bathing a new born baby and praying him her by the
‘agkammang’.
‘Fuldot’. It serves as a sign to the ‘anitos’ and ancestors if the new born baby is a
boy or a girl.
‘Kammang’. It refers to the ritual/ ritual prformed by the ‘agkammang’.
‘Lallakay’. It refers to the elders of the community.
‘Mabbagga’. The crier which serves as a messenger to the community in the olden
days.
‘Midallong si Balay’. It is one of the ‘kammang’ performed for the new born
baby in the house by the ‘agkammang’.
‘Midallong si Wawwang. It is one of the ‘kammang’ performed for the new born
baby at the river bank by the ‘agkammang’.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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‘Pisil’. It is the act of bringing ‘diket’ by a boy and girl.
‘Sigluted Uwey’. It is a ring made out of ‘uwey’ worn during by relatives of the
dead during the wake.
‘Takitak’. It is a bamboo instrument played before burying the dead to disturb the
appearance of bad omens.
‘Tufukan’. The act of searching the spirit who responsible for making the person
sick by the ‘agkammang’.
‘Walang’. It is a necklace given by the boy to the girl as dowry.
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METHODOLOGY
Locale and Time of the Study
This study was conducted at Barangay Bantay, Paracelis Mountain Province.
Paracelis is one of the municipalities of Mountain Province. It is located at the
easternmost part of the province, which is 125 kilometers away from Bontoc, the capital
town of Mountain Province. It is composed of nine (9) scattered barangays. It is bounded
on the north by Kalinga; on the south by Ifugao Province; on the east by the province of
Isabela; on the west by its mother municipality, Natonin.
Bantay is one of the barangays of Paracelis. It is composed of sitios namely
Mabaclao, Masablang, Labay, Kalefan, Asilap, Kalaw, Dalanao, Alino, Bantay Proper,
Mabullog, Gassilang, Pagga, and Aba. Selected sitios were the place of the study.
The study was conducted on December 2007 to January 2008.
Respondents of the Study
The respondents of the study were selected elders of the Baliwon tribe who knows
their traditions in Barangay Bantay, Paracelis Mountain Province. Respondents were
limited to 10 selected elders of the barangay.
Respondents were selected through the following criteria: member of the Baliwon
tribe, and knows the culture of the Baliwon tribe.
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Data Collection
Key informants were interviewed personally by the researcher using guide
questions. Video camera, digital camera, and tape recorder were also used to come up
with more reliable information.
Data Gathered
The data gathered were traditional communication practices of the Baliwon tribe
and the changes made from the present.
Data Analysis
Since this is a descriptive study, data were simply consolidated, summarized and
presented in narrative form.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Figure 1. Map of Mountain Province showing Paracelis
Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
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Figure 2. Map of Barangay Bantay, the place of the study
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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RESULTS AND DISCUSSION
Baliwon (Gaddang) tribe is one of the indigenous peoples (IPS’s) in Paracelis,
Mountain Province. Though they were believed to be the first people in Paracelis, almost
all of them stay in barangays around the central barangay where they are dominant, like
in Barangay Bantay which is located on the west of Barangay Poblacion. This tribe has a
rich culture that they practice and undeniably, almost all of their culture involves
communication.
Take for instance the way they heal the sick wherein they practice the traditional
prayer or the ‘kammang’. Here, the ‘agkammang’ (healer) will be possessed by the spirits
who caused the sickness and it will talk to the living people.
The study was able to document several cultural practices of the Baliwon tribe
that involves communication. It started with the marriage, the birth comes next, and
followed by death, resolving conflicts and the passing of culture.
Traditional Communication Practices in Marriage
The documented marriage rites for the Baliwon tribe have two classifications; the
parental arrangement and the man’s choice marriage in Figure 3. Under the parental
arrangement, there were two strategies documented: a) arrangement when the children
are grown up and, (b) arrangement while the babies are not yet born.
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Traditional Marriage Types
Parental
Marriage by
Arrangement
Choice
Arrangement
Arrangement while
while the babies
the children are
are not yet born
grown up
Figure 3. Traditional marriage types
Arrangement when the children are grown up. According to Mr. Perfecto Saliwan
(55 years old, married and presently residing at Labay, Bantay, Paracelis, Mountain
Province), parents are the one who make arrangements for this set up. If both parties (of
the woman and the man) agree, the children will be married and relatives of both parties
will be invited.
In addition, Mr. Catalino Bangilan (46 year old, married and presently residing at
Masablang, Bantay, Paracelis, Mountain Province), said that, “If I want a girl for my son,
I will talk to the parents of the girl and we will let our children marry because we parents
are the ones who are honored. Our children can’t do anything if we are the ones who will
tell them to get married.”
After the agreement, one of the practices of the tribe is to conduct the ‘pisil’ (the
act of bringing ‘diket’ or sticky rice delicacy) rendered by both parties.
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This is also supplemented by Mr. Bangilan by stating that, “The girl will prepare a
party for the boy and then the boy will also bring ‘diket’ to the girl. After this, the girl
will also bring ‘diket’ to the boy’s house and the boy will conduct a party for the girl.”
The ‘pisil’ signifies the acceptance of relatives of both parties to the newly
married couple. This also serves as the marriage rite for couples in the olden days.
It involves a step-by-step process. In the ‘silyasi’ (skillet), they put the ‘diket’ and is
covered with ‘barawasi’ (woven cloth), a bowl with ‘apog’ (lime), ‘gawed’ (pepper vine
leaf) and the wooden art that represents ‘Nanolay’ (God).
If possible, they also put money and in some instances, they include the ‘walang’
((necklace made out of significant beads that serves as dowry) here. The wooden art is
like a bird, which serves as evidence that they are married.
As stated by Mr. Walter Balingdan (46 years old, separated, and presently
residing at Labay’ Bantay, Paracelis, Mountain Province, barangay captain of Bantay)
and Mrs. Evarista Bungan (45 years old, married, and presently residing at Labay,
Bantay, Paracelis, Mountain Province), the community will know that two persons are
going to get married because the relatives will tell it verbally to people.
The community will also know it when both parties initiate the ‘pisil’. According
to Mrs. Ana Macocay (widow and presently residing at Mabullog, Bantay, Paracelis,
Mountain Province, one of the ‘agkammang’ of the place), when parents and relatives of
the boy will go to the girl’s house, which they call as ‘pa’bal’ or ‘pisil’, they will play the
‘dungadong’.
‘Dungadong’ is a bamboo instrument played when the boy or girl will do the
‘pisil’.
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For the parental arrangement when the children are grown up, the traditional
communication practice is observed during the period where the two pairs of parents talk
for the marriage arrangement of their children.
After the arrangement, the boy together with his parents and relative will go to the
girl’s house and give ‘diket’. The girl will also do the same thing after some time.
The bringing of ‘diket’ during the ‘pisil’ by the boy and the girl signifies the
acceptance of both parties of the people to be married. The use of ‘dungadong’ in doing
‘pisil’ is to avoid occurrence of bad omens.
The ‘walang’ is given after the parents talked to each other to let their children
marry. The ‘walang’ serves as dowry of the boy to the girl. For some instances, ‘walang’
is given during the ‘pisil’. The ‘walang’ is usually equivalent to 10 carabaos but the boy
can give more than that by adding more of the significant beads which has greater value
to the ‘walang’. The ‘walang’ is an heirloom inherited from the ancestors that are being
passed to the younger generations.
However, Mr. Depagon also said that if it happens that the girl will say that she
really does not like the boy, the family of the girl will pay twice the ‘walang’ given by
the family of the boy. For some instances, if the family of the boy really wants the girl for
their child, they will serve the family of the girl such as doing house chores until the girl
will agree to marry the boy.
Arrangement while the children are not yet born. The traditional communication
practice is observed when the parents agree for the marriage of their children while the
mothers have not yet given birth. The two parties will come to an agreement that they
will let their children be married in the future. Here, the children are already betrothed
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while they are still inside their mothers’ womb.
When the mothers gave birth already and they have a boy and a girl, ‘walang’ will
then be given to the girl. The ‘walang’ is usually given before the ‘pisil’ as seen in Figure
4.
As the two children grow up, their parents will see to it that they will like each
other. When they observed that they like each other enough, the boy will bring ‘diket’ to
the girl’s house. Again, the ‘pisil’ will be done.
Just like in the arrangement when children are grown up, it is during this stage
that the parents and relatives give pieces of advice to the newly married couple.
The
‘walang’
worn by the
girl
Figure 4. The newly married couple with the ‘walang’.
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As stated by Mr. Romulo Bungan (57 years old, married and presently residing at
Labay, Bantay, Paracelis, Mountain Province), arrangement is made when two women
are pregnant. Parents will make arrangements that their babies will be married when they
grow up.
Mr. Jenaro Bawanta (54 years old, married and presently residing at Labay,
Bantay, Paracelis, Mountain Province.) said that, “We have a culture that when two
parents will agree to let their children marry in the future. The parents of the boy will be
lucky if the other parents whom they had an arrangement with will have a girl. But if the
children are both boys, the other boy can marry another girl.”
He further said that if the male and female child can already understand about
marriage, their parents will tell it to them immediately about the arrangement. After that,
the boy will then give ‘walang’ to the girl. Even if the girl is still young, she can be
married.
Mr. Diego Pattan (51 years old, married and residing at Kalefan, Bantay,
Paracelis, Mountain Province) also said that if the children of the two parties who talked
together will be two boys or two girls, the agreement will be canceled and they will make
another agreement. If one of the parents will get pregnant in the future and the baby’s sex
is female, she will be betrothed to the original boy automatically
Consequently, if the agreement is finished, the parents will tell it to both parties
and the boy will give ‘walang’ to the girl.
In addition, Mr. Ramon Depagon stated that parents would still look after their
children even if they are married. They will ensure enough courtship between the two
children and reach the right age before doing the ‘pisil’ to formalize the marriage.
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On the other hand, Mr. Pattan said that betrothed individuals could not do
anything with the decisions of their parents. They should marry each other.
Marriage by choice. For the marriage by choice, communication is observed
when the boy offers ‘momma’ (mixture of betel nut, vine leaf pepper, lime etc.) to the
girl. If the girl accepts the ‘momma’ that was offered by the boy, it will signify that she
also likes him.
The act of offering the ‘momma’ is a way of telling the intimate feelings of the
boy to the girl.
As stated by Mr. Dalayday (49 years old presently residing at Labay, Bantay,
Paracelis, Mountain Province), the courtship in Baliwon is done by using the ‘sayay’ (a
bag where they put the betel nut together with the ‘apog’ and ‘gawed’).
If the boy wants a girl, he will offer her a ‘momma’, and ‘i-apogan’ (the act of
giving ‘apog’). If the girl accepts the ‘momma’ and chews it, it means that she likes him
too. But if she did not accept the ‘momma,’ it is a way of saying that she rejects him.
Still, that is the way the boy will express his love to the girl.
If it so happened that the boy and girl have mutual understanding, the ‘pisil’ will
be done. It is during this time that the community will know that the boy and the girl will
be married.
If the boy and girl agree, ‘pisil’ and giving of ‘walang’ will be the next step just
like the process of the other practices in marriage.
This practice corroborates with the Samal tradition as stated by Anima (1975)
wherein they offer a betel box. It means acceptance when the contents of the betel box
comes back or returned with decreased contents.
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Figure 4 . Boy offering ‘momma’ to the girl.
Traditional Communication Practices in Birth
The Baliwon tribe is also rich in traditional birth practices. There were four
documented communication practices that are done after the woman gives birth to a
child: the ‘fuldot’, the ‘diyot’, the ‘midallong si balay’ and the ‘midallong si wawwang’.
Fuldot. According to Mr. Depagon, after a woman gives birth, she will go to the
well and get stick, tie the leaves and stick it in the ground near the well together with a
necklace, which is what they call as ‘fuldot’.
‘Fuldot’ is done for the ‘anitos’ and the dead ancestors to let them know that a
child is born. ‘Fuldot’ with necklace or ‘buwa’ (betel nut) signifies a newborn baby girl
while ‘fuldot’ with spear signifies a newborn baby boy. They put it near the well because
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they believe that ‘anitos’ stay there. After the ‘fuldot, ‘kammang’ (ritual) is performed to
the newborn baby.
According to Mr. Pattan, ‘songa’ or ‘kammang’ is performed by the
‘agkammang’ for the child not to get sick.
‘Diyot’ (Bath). ‘Diyot’, according to Mrs. Evarista Bungan, one of the
‘agkammang’ in the place, is done by butchering a pig to protect the child from bad
spirits of rivers and springs. During the bath, the ‘agkammang’ recites a ritual and recites
the story of a legendary couple Lotaw (wife) and Giddayo (Husband) of the tribe. They
are the first couple to perform the ‘diyot’ by praying to the ‘anitos’ (spirits) not to harm
their children.
‘Midallong si Balay’. The ‘midallong si Balay’ is performed by the ‘agkammang’.
It is done to invite spirits from nearby springs and rivers to their house for them not to
harm the newborn baby. The practice is usually done at night time because the family of
the newborn baby should not go out. This is done by the ‘agkammang’ by reciting a ritual
inviting spirits. This is according to Mrs. Gumanggang, one also of the ‘agkammang’ in
the place.
‘Midallong si Wawwang’. ‘Midallong si wawwang,’ another ‘kammang,’ is done
by performing a ritual at the riverbank to let the spirits from rivers befriend the baby or to
gain unity between the spirits and the baby and for them not to harm the child. This
practice is also done at night, according to Mrs. Gumanggang.
After the ‘midallong si wawwang’, series of ‘buni’ or ‘songa’ (other terms for
prayer of ‘kammang’) are also done depending on the gender of the child and the richness
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or wealth of the family.
‘Buni’ or ‘Songa’ or ‘Kammang’ is done by the ‘agkammang’.
Figure 6. The ‘agkammang’ performing the ‘midallong si balay’.
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Figure 7. An ‘agkammang’ performing the ‘Midallong si Balay’.
Traditional Communication Practices in Curing the Sick
According to Mr. Bungan and Mr. Bawanta, if someone is sick, they will rub
herbal ointment such as coconut oil. But if the sick person is not healed for a certain span
of time or the sickness worsens, they will presume that the sickness is caused by the
‘anitos’ or done by other people. It is on these instances that they will call the
‘akammang,’ a traditional healer in their community.
The ‘agkammang’ will then search the cause of the sickness by doing a ritual and
if she/ he searched the ‘anito’ (spirit) who caused the sickness, the spirit will posses the
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‘agkammang’ and talk to the living people. The spirit will then tell the cause of the
sickness and will say what should be done to cure the sick person.
Mr. Dalayday also said that if a member of the family gets sick, they will call for
the ‘agkammang’ who will find out the cause of the sickness and ‘afafat’ (search the
spirit responsible for curing the sick). If the illness will not still be cured, the
‘agkammang’ will continue to ‘tufukan’ (search) the ‘anito’ who is causing the sickness.
Mr. Saliwan also said that “If someone is sick, they will ‘aafuriat’ and perform the
‘kammang’ just like the ‘attang’.
This is the same with the culture of Ibanag of Isabela as stated by Tiongson
(2001) wherein they perform the ‘atang-atang’ ritual by offering things like rice, eggs,
and cigarettes to the spirits.
Figure 8. Mrs. Gumanggang (one of the ‘agkammang’ in the place) preparing the
things needed for the ‘attang,’ one of the traditional practices of curing the
sick that they call ‘kammang’.
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Figure 9. The ‘agkammang’ ready for the ritual of ‘attang.’
Figure 10. The ‘agkammang,’ possessed by bad spirits, talking to the
relatives of the sick.
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Figure 11. A person performing ‘binunga’.
Traditional Communication Practices in times of
f Death
Just like other tribes, the Baliwon tribe has traditional practices on death. There
were three documented practices involving communication when a member dies.
These are: the presence of ‘mabbagga’ or the village crier, the performance of the
mournful song ‘binunga’ and the use of ‘sigluted uwey’.
‘Mabbaga’ (Village crier). When somebody dies, a member of the community
will run towards the house of the relatives of the dead to let them know what happened
even if how far they are. In the olden days, the crier or ‘mabbagga’ will also run around
the community while shouting to send the message that somebody died.
According to Mr. Balingdan, a ‘mabbagga’ is sent by the family of the dead to go
and tell the news to the relatives of the dead. In addition, Mr. Pattan said that when the
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‘mabbagga’ will arrive, they will ask if the relatives will come to set the days of wake
and burial of the dead.
The ‘mabbagga’ is also the one who goes outside the village to tell the other
relatives about the death of the person.
‘Binunga’ (Mournful Song). The ‘binunga’ on the other hand is done during the
wake of the dead. This is a mournful song performed to let the other people know the
departed’s life story especially his good deeds that may serve as learning for those who
are still living. ‘Binunga’ is performed by the ones who know the history of the dead.
As said by Mr. Dalayday, they sing the ‘binunga’ which tells the history of the
dead.
In addition, Mr. Depagon said that wake is done outside the house because it is
not allowed inside for they believe that it will bring bad luck to the family (they call this
practice as ‘kammaral’). They will make a small house where they will put the dead.
Mr. Depagon also said that hours before the burial, they will remove rice grains
and they will scatter it around the small house. The ones who will be going for the burial
will go inside the small house.
In addition, Mr. Bungan and Mrs. Macocay said that ‘takitak’ is also played
before they burry the dead.
‘Takitak’ is a bamboo instrument played during the wake in order to avoid the
occurrence of bad omens that they believe will bring misfortune to the family of the dead.
The washing of hands by ‘dalayap’ (one kind of citrus), as said by Mrs. Macocay
after burial, signifies the separation of the dead from the living.
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Just like other tribes, the Baliwon tribe also practices mummifying the dead
before burying.
‘Sigluted Uwey’. During the wake, the relatives of the dead will wear the ‘sigluted
uwey’ on the hand. This is a ring that signifies that they are the relatives of the dead.
Traditional Communication Practices in Resolving Conflicts
In a community, the rise of conflict cannot be prevented because people have
different views of things. That is why in the Baliwon tribe, they have their own way of
resolving or settling conflicts in their community.
Mr. Walter Balingdan stated that if there is conflict in the olden days, they will
call for old men who will talk to the opposing parties. Punishments are given according to
how big the problem is. The two parties should be present during the settlement with the
old men.
In addition, Mr. Saliwan said that elders present during the settlement are those
who have the ability to give advice and settle disputes.
Just like any tribe in the Cordillera, the Baliwon tribe puts a great respect to the
old people’s wisdom in settling conflicts. They are called the ‘lallakay’ in their local
term.
In resolving conflicts, the ‘lallakay’ together with the involved parties will meet at
one place and talk over the cause of the dispute. The disputing parties can invite some
relatives and witnesses (if there are any) and the presence of ‘lallakay’ is very important.
Here, they will listen to the two parties and come to a decision in the end. The ‘lallakay’
will also give advices to the disputing parties.
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In addition, Mr. Bawanta also said that promises of not doing it again are made
by both parties during the settlement.
Mrs. Macocay also added that, during the settlement, pieces of advice will be
given to conflicting parties by the elders.
Mr. Bungan added that if the settlement is finished, the conflict is over.
Traditional Communication Practices in Passing the Culture
The Baliwon tribe also sustains their culture such as their folk stories, good values
and their traditional practices being applied in their everyday life through different ways.
The folk stories are passed to the younger generations through story telling. Here,
the children will listen to their elders’ stories.
The important values are also passed when the younger generations can see that
their older folks are applying it in their daily lives. For example, when somebody gets
sick, the younger generations will observe the traditional healing process to learn how its
process.
Furthermore, Mr. Bawanta said that cultures are seen through the actions of the
old men.
As stated by Mr. Pattan, “Cultures are heritage. If the parents know the culture,
they will teach it to their children.”
Mr. Dalayday also said that they know their culture for their parents tell them and
they observe some of them when their parents are doing the practice.
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Changes in the Culture of the Baliwon Tribe
Due to the influence of the modernizing world, cultures are being affected. Most
of the traditional communications of the tribe are not usually observed in today’s
generation.
Changes in the traditional communication practices in marriage. The changes
observed in the traditional practices in marriage are: parental arrangement is no longer
observed, marriage rites are in accordance with the laws of the government. Marriage
rites are done in churches and there should be the presence of marriage papers for
records.
According to Mr. Pattan, one of the changes in their traditional marriage practice
is the influence of other culture such as the fact that the children nowadays are the ones
who will look for whom they will marry.
Mr. Balingdan also stated that the ‘diket’, butchering, and ‘barawasi’ which are
the elements of getting married before, are not observed or practiced today. Mr. Bungan
also added that modern wedding is mostly done this time.
In addition, Mr. Dalayday stated that marriage rites today are in accordance with
the laws of the government and if possible, wedding in church should be done. In line
with that, Mr. Bawanta said that their children need the presence of legal papers like
marriage contract, especially when they will be using them in school.
Changes in the traditional communication practices on birth. As stated by Mr.
Balingdan, “When a child is born today, there is no ‘songa’ performed. Many give birth
to hospitals and midwife, nurse or doctors are the ones who will attend the baby.”
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Mr. Pattan also said that the baptism in church exists and the presence of birth
certificate of the child is a must.
In addition to that, Mr. Dalayday said that the need to register the child is the
requirement today. However, Mrs. Bungan also said that the presence of faith to God is
the greatest change in their traditional birth practices.
The ‘kammang’ also is not usually observed today, because according to Mr.
Depagon, the Christian prayer is what is taught to children, not how to do the
‘kammang”’
Changes in the traditional communication practices in curing the sick. In curing
the sick today, as stated by Mr. Balingdan, they bring the sick to hospitals and doctors are
the ones who will find the cause of the sickness—whether it is caused by bacteria, virus
or other harmful causes.
Mr. Dalayday also said that they do not anymore perform ‘kammang’ because of
the presence of hospitals.
However, Mr. Saliwan said that hospitals are faster to cure the sick but if the
sickness cannot be cured, that is the only time that they perform the traditional way of
curing like the ‘attang’.
In addition, Mr. Pattan said that the presence of religions or religious sectors is
one of the changes today.
Changes in the traditional communication practices on death. Mr. Balingdan said
that ‘binunga’ is not performed in most death cases today because their faith with God
goes along with the singing of religious songs —setting aside the ‘binunga’.
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Technologies like cell phones are used to inform relatives of the dead and the role
of the ‘mabbagga’ is not anymore observed.
Changes in the traditional communication practices in of resolving conflicts.
Nowadays, resolving conflicts are done in accordance with the laws of the government
just like the papers that will serve as proof that a case is finished. However, the presence
of complaints at the barangay level is settled with the help of the elders in the community
until now. Elders still are involved during the settling of the conflict but the process set
by the government in resolving conflict should also be there for record purposes.
Complaining to the barangay by conflicting parties is one of the changes today as
seen by Mr. Dalayday.
In addition, Mr. Balingdan said that nowadays, there are papers signed by people
present during the settlement that will prove that a case was settled.
However, even if there are complaints in the barangay, Mr. Dalayday said that the
presence of elders during the settlement or arrangement is still honored today.
Mr. Bawanta said that the variation today is the process followed due to the laws
of the government.
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SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
Summary
The study was conducted in Paracelis Mountain Province to determine the profile
of the key informants; identify the traditional communication practices of Baliwon tribe;
determine when do they perform these traditional communication practices; determine
who performs the traditional communication practices and to determine the changes
happened to the traditional communication practices of the tribe.
The study was conducted at Barangay Bantay, Paracelis, Mountain Province. Key
informants of the study are tribe members who know their culture.
Data were gathered through personal interviews with the key informants. A video
camera, tape recorder, digital camera and a set of guide questions were used to document
the interviews and record actual occasions.
The traditional communication practices of the Baliwon tribe in marriage are:
parental arrangement when the children are grown up; parental arrangement when the
children are not yet born; and marriage by choice.
‘Fuldot’, ‘Diyot’, ‘Midallong si Balay’ and ‘Midallong si Wawwang’ are the
documented rites in birth.
In curing the sick, performance of ritual by the ‘agkammang’ is the documented
practice.
In death, the documented communication practices are ‘mabbagga’, ‘binunga’ and
the ‘sigluted uwey’.
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The ‘lallakay’s’ role in settling conflicts is very important for they are the ones
who give advice and listen to conflicting parties before coming up with a decision.
In passing the culture, the elders tell stories for the younger generations to know
their folk stories and children observe the practices being done in their everyday life as
the elders performs it.
The changes observed in the traditional practices in marriage are: parental
arrangement is not observed, marriage rites are according to the laws of government. In
birth practices, the changes include the baptism in church, ‘kammang’ is not usually
performed, and the presence of legal records of the newborn baby is a must.
In curing the sick in the tribe, the changes are the religious prayers, the presence
of hospitals and ‘kammang’ is only done if the sickness is not cured by doctors in
hospitals.
For the tribe’s traditional practices, Christian songs and religious prayers are the
ones observed in most death cases not the ‘binunga’.
A technology like cell phones are used in informing relatives of the dead and the
“mabbagga” is not anymore observed.
The differences observed in the tribe’s traditions in resolving conflicts is the
presence of the process of resolving conflicts that are being done due to the laws of the
government just like the papers that will serve as proof that a case is finished. The
complaints at the barangay, however, the elders of the community are still involved in
settling conflicts.
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Conclusions
Based from the discussion, the following conclusions are derived:
1. Only few of the Baliwon tribe members know their traditional cultures.
2. Traditional communication practices on marriage are done by parents, by the
boy by offering a ‘momma’ to the girl.
3. The traditional communication birth practices are done by performing rituals
by the ‘agkammang’ and by making the ‘fuldot’ just after giving birth.
4. Performing rituals by the ‘agkammang’ is the traditional communication
practices of the tribe in curing the sick.
5. The traditional communication practices on death are done by the
‘mabbagga’, by singing the ‘binunga’ and by wearing the ‘sigluted uwey’.
6. Traditional communication practices of the tribe in resolving conflicts are
observed when the ‘lallakays’ and the disputing parties talk together.
7. The tribe passes their culture to the younger generations by telling stories and
by observing their elders apply it in their daily lives.
8. For the changes in the traditional communication practices of the tribe, most
are affected by the laws of the government and influenced by other tribe
cultures.
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Recommendations
Based on the conclusions, the following recommendations were derived:
1. Because the traditions of the tribe in almost all aspects changed, the barangay
or even the municipality should have documentaries of their cultures to
preserve and sustain these practices.
2. Further study on other aspects of the Baliwon tribe culture should be
conducted for other people as well as younger generations to know their
culture.
3. A follow up study should be conducted to validate the results of this study.
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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LITERATURE CITED
AGUSTO, M. 1993, June 25. Volume 8..Strange MarriageCustoms and Traditions.
Philippine Daily Inquirer. Pp12.
ANIMA,N. 1975. Courtship and Marriage Practices among Philippine Tribes. Quezon
City. OMAR Publications.Pp 60, 88, 89
ARCHIVES of the Capitol Library. 1995.CAR Historical Background 1A..Pp200
DE LOS REYES, A.J. and DE LOS REYES A. M. 1987.Ethnographies of Major Tribes:
Igorot: A People Who Daily Touch the Earth and Sky. Cordillera School Groups.
Pp. 56-58
DE VALENZUELA, J. S. July 30, 2002. Retrieved March 19, 2008 from
http://www.unm.edu/~devalenz/handouts/defcomm.html
LANGSTON, S. 2000. Resolving Conflicts. El Rophe Center, Inc. Retrieved March 20,
2008 from http://members.aol.com/elrophe/resolvingconflicts.html
MCNAMARA, C. 2008. Basics of Conflict Management. Retrieved March 20, 2008
from http://www.managementhelp.org/intrpsnl/basics.htm
TIONGSON, N. The Indigenous Dramas. 2001. Retrieved from
http://www.filipinoheritage.com/arts/phil-dramas/pre-colonial-indigenous-
dramas2.htm
SCOTT, H.1988. Sagada Reader. Quezon City. New Day Publishers. Pp 67-70
SHEAD, M. P. Copyright. 2001. Filipino Culture. livinginthephilippines Inc. Retrieved
from http://www.livinginthephilippines.com/filipino_culture2.html
WEDDING ART WORK. Copyright 1999-2007. WeddingsAtWork.com. Retrieved from
http://www.weddingsatwork.com/culture_practices.shtml
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APPENDICES
Appendix A. Guide Questions
Name:
Age:
Civil Status:
Address
A. Marriage
How do couples find their partner?
**Parental Arrangement
a. How will parents select the right man/ woman for their
children?
b. In arrange marriage, what are the things to be done
before they will settle as husband and wife?
c. What if the girl doesn’t want the girl?
**By Choice Marriage
a. How will a man tell what he feels with the woman?
How will the community know that a member of the community will soon
be married?
After the marriage ceremony, is their anything else to do for the guidance f
the couple?
What are the changes made in your traditional marriage practice?
B. Birth
After the woman give birth, are their things to be done to welcome the
newborn baby?
If there are rituals, what are these rituals?
Who performs the ritual?
What are the changes made from the traditional way to the present way?
C. Sickness
How do you cure the sick?
What communication practices (rituals or ceremonies) are performed?
What rituals are these?
What are the changes made from the traditional way to the present?
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D. Death
If a member dies, how will the community know what happened?
What communication practices (rituals or ceremonies) are performed
before burying the dead?
What are these rituals?
How do you perform these rituals?
Who will perform the ritual?
What are the changes made from the traditional way to the present?
E. Resolving Conflicts
How do you resolve conflicts between members of the tribe?
If you will make settlements, who should be the people involved?
What are the changes made from the traditional way to the present?
F. Passing of Culture
How do elders let the young generation know of your culture?
Do they chant it or as a story or just tell it to them or by observing?
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Appendix B. Two Column Script
Title: The Golden Practices of Baliwon Tribe
Writer: Ann T. Wailan
Time Duration: 30 min.
AUDIO VISUAL
BIZ: Music Up and Under
TEXT: The Golden Practices of the
Baliwon Tribe
Narration:
Settled in a place of rolling hills and Fade in to NS of map of Paracelis
generous land, Paracelis is one of the
ten municipalities of Mountain
Province.
It is bounded on the North by the Fade in to the Municipal Building of
Province of Kalinga, on the South by Paracelis
Ifugao Province, on the East by the
Province of Isabela, and on the West by
Natonin.
Paracelis is composed of different Zoom in to the name of the
tribes such as Balangao, Kalinga and Municipality
Baliwon. Just like the other tribes in the
Cordillera, the Indigenous Peoples of
Paracelis are noted of their rich culture
– may it be in their traditional Fade in garment and a woman
garments, rituals, beliefs and practices. performing ritual
But one vital aspect of their culture is
the element that binds them as one, the Fade in crowd of people
attribute that sustains their culture –
communication.
For the Baliwon tribe or Gaddang as Fade in to an old woman performing
they are called in the place, their folk ritual
stories are passed orally by the
“lallakay” to the younger generations
while the fire at the hearth (“afuto”) is
flickering at night. Traditional chants
are also performed during a healing
process for a tribe member who is sick.
They also need to communicate with
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the other tribes when the need arises.
With these, we can say that MS of two people talking
communication is basically an
important element of every tradition. Its
existence is absolute. And its
significance in building an identity for
the Baliwon people is indeed
undeniable.
BIZ: MUSIC UP AND UNDER
Text: “Naiyatawa”: Traditional
Marriage (Parental Arrangement)
Narration:
The documented marriage rites for the NS of two mothers talking to one
Baliwon tribe have two classifications, another
the parental arrangement and the man’s
choice. Under the parental
FBS of two children
arrangement, there are two strategies:
a) arrangement when the children are
grown up and, (b) arrangement while
the babies are not yet born.
For the parental arrangement when the MS of two pairs of parents talking
children are grown up, the traditional
communication practice is observed
during the period where the two pairs
of parents talk for the marriage
arrangement their children.
(Interview of Mr. Walter Balingdan)
“The parents of the man will go to the MS of Mr. Balingdan
woman’s house and talk to her parents.
The parents of the man and the woman
will make an agreement to let their
children marry. After that, the man will
go to the woman’s home together with
his parents.”
(Interview of Mr. Bangilan)
“If I want a woman for my son, MS of Mr. Bangilan
together with my wife, we will go to
that woman’s home and talk to her
parents. Our children cannot do
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anything once we order them to be
married with each other.”
Narration:
While for the babies who are not yet ECU of a Person
born, the traditional communication
practice is already observed when the
parents agree for the marriage of their
children at the right time.
(Interview of Mr. Depagon)
“When the two pairs of parents will MS of Mr. Depagon
meet at one point wherein if it happens
that the sexes of the babies are male
and female, they will let them marry.
Even if they are still young, the boy
will give ‘walang’, a necklace that
symbolizes a dowry (which costs about
ten carabaos), to the girl.”
Narration:
As the two children grow up, their NS of a sunrise
parents will see to it that they will like
each other. When they were observed NS of boy ang girl
that they like each other enough, the
boy will bring ‘diket’ to the girl’s Zoom in to a crowd of people eating
house. This tradition is called ‘pisil’,
where the boy or girl will bring ‘diket’
to the boy or girl’s house.
During this stage, the parents will Zoom in to parents and a pair of boy
advice the boy and the girl that when and girl talking
they will have children in the future,
they should take care of them. After
sometime, the girl will also bring
‘diket’ to the boy’s house to show her
gratitude to the boy.”
In a ‘silyasi’ where they put the ‘diket’ CU of a container containing buwa,
and is covered with ‘barawasi’ or apog, gawed
woven cloth, there is a bowl with
‘apog’, ‘gawed’ and the wooden art that
represents ‘Nanolay’, their universal
god. If possible, they also put money
and in some instances, they include the
‘walang’ here. The wooden art is like a CU of the necklace (walang)
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bird, which serves as evidence that they
are married.
(Interview with Mr. Pattan)
“The parents will make arrangements. MS of Mr. Pattan
Whether you are born or not, your
parents already made arrangements.”
“If the children are born and it so
happened that both are boys, the
arrangement will be cancelled and a
new arrangement will be made. The
other boy will then wait for a girl to be
born by the other women in their
village. On the other hand, the other
boy will have to wait for his supposed
to be fiancé’s sister who will be born
depending on the agreement.”
“The act of giving ‘walang’ and ‘pisil’ FBS of a man and a woman who wears
will be done after that”.
“walang” on her neck
BIZ: MUSIC UP AND UNDER
Text: Marriage by Choice
(Interview with Mr. Dalayday)
MS of Mr. Dalayday
“The courtship in ‘Gaddang’ is
done by using the ‘sayay’ (a bag where FBS of a man and woman (man
they put the betel nut together with the preparing a set for “moma”)
‘apog’ and ‘gawed’). If the boy wants a
girl, he will offer her a ‘moma’, and ‘i-
apogan’ (the act of giving of ‘apog’). If Boy offering “moma” to the girl
the girl accepts the ‘moma’ and chews
it, it means that she likes him too. But if
she did not accept the ‘moma’, it is a Fade in to a boy and a girl (girl accepts
way of saying that she rejects him. Still, the “moma”
that is the way how the boy will
express his love to the girl.”
Narration:
If the boy and girl feel mutually in love Fade in to people dancing while the
with each other, the ‘pisil’ will be done. “dungadong” is being played.
It is this time when the community will
know that the boy and the girl will be
married
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BIZ: MUSIC UP AND UNDER
Text: TRADITIONAL BIRTH
PRACTICES
Narration:
The Baliwon tribe is also rich in Fade in to sunset
traditional birth practices. There are
four documented communication
practices that are done after the woman
gives birth to a child.
BIZ: MUSIC UP AND UNDER
Text: “Fuldot”
Narration:
‘Fuldot’ is done for the ‘anitos’ and MS of Creek
ancestors know that a child is born.
‘Fuldot’ with necklace or ‘buwa’ FBS of beetle nut (“buwa”)
signifies a newborn girl while ‘fuldot’ FBS of a spear
with spear signifies a newborn boy.
(Interview with Mr. Depagon)
“After a woman gives birth, she will go MS of Mr. Depagon
to the well where we fetch water. She
will get ‘runo’ (stick) and tie its leaves
and put it there together with a necklace
that symbolizes “bileg” (power) of the MS of a “runo” with tied leaves
dead ancestors. That is what we call
‘fuldot’. After three days, she will go to
the well and get the ‘fuldot’ and get the
necklace and put it on the baby’s neck.
On the fifth day, the baby will FBS of a small house made out of
undergo the ‘buni’. A small house is “cogon”
built where the ‘buni’ is done. An old
woman who knows how to do it does
‘Buni’. This is done to protect the baby
from bad spirits.
BIZ: MUSIC UP AND UNDER
Text: “Diyot”
According to Mrs. Bungan, the MS of Mrs. Bungan
‘Agkammang’ or Quack Doctor in the
area, ‘Diyot’ is performed by
butchering a pig to protect the child
from bad spirits of springs and rivers.
(Interview with Mr. Balingdan)
“If a baby is born, ‘Diyot’ is performed, MS of Mr. Balingdan
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“barunganay” or a small hut is made,
and the ‘songa’ (or ‘buni’) will be done
by the one who knows how to pray or
the ‘agkammang’.
BIZ: MUSIC UP AND UNDER
Text: “Midallong si Balay”
Narration:
According to Mrs. Gumanggang, one of Fade in to an old woman performing
the ‘agkammang’ in the place, this is “midallong si balay”
one of the ‘kammang’ performed. This
is done to invite spirits to their house
from the springs and rivers nearby for
them not harm the newborn baby.
BIZ: MUSIC UP AND UNDER
Text: Midallong si wawang
Narration:
This is also done to let the spirits in LS of a river
rivers be friends of the baby and for
them not to harm the child in the future.
This is done by the ‘agkammang’.by
reciting a ritual at the riverbank
After the ‘midallong’, series of
‘kammang’ will be done depending on
the gender of the child and wealth or
richness of the family.
BIZ: MUSIC UP AND UNDER
Text: TRADITIONS IN CURING THE
SICK
Narration:
In curing the sick tribe members, the Fade in to a body being rubbed
Baliwon tribe applies several traditional
home remedies such as the ‘afuriatan’
or the act of rubbing herbal ointment to CU of an extract of herbal medicines
the sick person, letting the sick person
drink the concoction from the leaves CU of a part of the body with pressed
that they believed are helpful, and leaves
pressing different leaves or they locally
term it as ‘tapalan’.
But if the sick person is not healed for a Fade in to the agkammang preparing
certain span of time or the sickness for the things needed for one of the
Documentation of the Traditional Communication Practices of the Baliwon Tribe
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worsens, they will presume that ‘anitos’ rituals for the process of healing
or even other people cause the sickness.
It is on these instances that they will
call the ‘agkammang’, a traditional
healer in their community.
(Interview with Mr. Balingdan)
“If someone gets sick, they will call for MS of Mr. Balingdan
the ‘agkammang’ who will determine
the cause of the sickness and who will
pray for the sick. The ‘agkammang’
will then be the one to do what should
be done to cure the sickness.”
Narration: In the process, the Fade in to bright sky
‘agkammang’ will call for the ‘anitos’
who are responsible for the sickness
and talk to them. The ‘anito’ will
possess the ‘agkammang’ and will talk FBS of an old woman and a man
to the relatives of the sick person. It is talking
on this instance that the ‘anito’ will tell
the bad deeds of the sick person that
caused his ailment.
(Insert the live demonstration of the Fade in “agkammang” performing a
‘agkammang’)
ritual for curing the
BIZ: MUSIC UP AND UNDER
TEXT: TRADITIONAL PRACTICES
ON DEATH
Narration: Just like other tribes, the Fade in to crowd of people
Baliwon have traditional practices on
death. There are three documented
practices involving communication
when a tribe member dies.
BIZ: MUSIC UP AND UNDER
Text: “Mabbagga”: The village crier
Narration: When somebody dies, a LS of houses
member of the community will run
towards the home of the relatives of the FBS of a “bahay kubo”
dead to let them know what happened
even if how far they are. In the olden
days, the crier or ‘mabbagga’ will also
run around the community while
shouting to send the message that
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somebody died.
When the crier comes back, they will MS of crowd of people
ask if the relatives will be coming and
when will they come. It is on this time
that they can set the number of days of
wake and burial of the dead.
(Re-enactment will go along with the (Re-enactment will go along with the
narration)
narration)
BIZ: MUSIC UP AND UNDER
Text: Binunga
Narration:
The ‘binunga’ on the other hand is done Fade in to an old woman performing
during the wake of the dead. This binunga.
mournful song is made to let the other
people know the departed’s life story
especially his good deeds that may
serve as learning for those who are still
living.
(Interview with Mr. Balingdan)
MS of Mr. Balingdan
“People who will attend the wake will
perform the ‘binunga’. Those who only
know the life history of the dead are the (Insert re-enactment)
ones who can do the ‘binunga’. This Fade in to women alternately
‘binunga’ is a mournful song for the performing binunga
dead, we will hear what they say and
we can do it alternately.
BIZ: MUSIC UP AND UNDER
Text: “Sigluted Uwey”
Narration:
The ‘sigluted uwey’ is a ring that CU of a “sigluted uwey”
signifies that a certain person is the
departed’s relative. It is worn during
the wake.
(Interview with Mr. Jenaro Bawanta)
MS of Mr. Bawanta
“Relatives of the dead have ‘sigluted
uwey’ worn in their hand.
BIZ: MUSIC UP AND UNDER
TEXT: PASSING OF CULTURE
Narration:
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The Baliwon tribe also sustains their FBS of a child, member of Baliwon
culture such as their folk stories, good tribe
values and their traditional practices
being applied in their everyday life.
The folk stories are passed to the Snap shots of MS of a woman which is
younger generation through story a tribe member
telling. The important values are also
passed when they can see that their
older folks are applying it in their daily
lives. When somebody gets sick, the
younger generations observe the
traditional healing process.
Interview with Mr. Pattan
“Cultures are heritage. The parents MS of Mr. Pattan
know the culture and they will teach it
to their children.
Interview with Mr. Dalayday
“We know our culture for our parents MS of Mr. Dalayday
tell it to us and we observe some of
them.”
Interview with Mr. Bungan
“We know it already when we are still MS of Mr. Bungan
young because we can see what they
are doing and we hear what they say.”
BIZ: MUSIC UP AND UNDER
Text: Traditions in Resolving Conflicts
Narration:
Just like any tribe in the Cordillera, the MS of an old woman
Baliwon tribe puts a great respect to the
old people’s wisdom in settling
conflicts. They are called the ‘lallakay’
in their local term. In resolving
conflicts, the ‘lallakay’ together with
the involved parties will meet at one
place and talk over the cause of the
dispute. Here, they will listen to the two
parties and come to a decision in the
end. The ‘lallakay’ will also give
advices to the disputing parties.
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Interview with Mr. Pattan
“If there will be having conflict, they Ms of Mr. Pattan
call for the ‘lallakay’ who will settle the
dispute. Punishments are given
according to how big is the problem.”
BIZ: MUSIC UP AND UNDER
Text: Changes in the Cultures of the
Tribe
Narration:
Due to the influence of the modernizing FBS of Computer
world and presence of the technologies,
cultures are being affected. Effects that CU of a Cellphone
change the traditional communication
practices of the tribe.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditional
Marriage Practices
Insert Interviews
Mr. Pattan
“The change today from before is that MS of Mr. Pattan
the cultures are modernized by Ilocano
cultures and… the children are the ones
who will look for whom they will
marry not the parents anymore”
Mr. Dalayday
“Because people are now educated, MS Mr. Dalayday
they read books nowadays and they
will know the laws of the government
and marriage rites today is in
accordance to the laws of the
government where in there should be
papers, and if possible there is
wedding”
Narration:
The changes observed in the traditional MS of Church
practices in marriage are; parental
arrangement is not observed, marriage
rites are according to the laws of
government.
BIZ: MUSIC UP AND UNDER
Text: Changes in Birth Practices
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Insert Interviews
Mr. Balingdan
“When a child is born today, there is no MS of Mr. Balingdan
‘songa’ performed for many give birth
to hospitals and there is midwife, nurse
or doctors are the ones who will attend
the
baby”
Mr. Pattan
“The change today is we are MS of Mr. Pattan
modernized, there is baptism in church,
and there is a birth certificate given to
the child”
Mr. Dalayday
“Now, we need to register the child.”
MS of Mr. Dalayday
Narration:
The changes in birth practices of the CU of Church
tribe includes the baptism in church,
‘kammang’ is not usually performed, CU of Birth Certificate
and the presence of legal records of the
newborn baby.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditional
Practice of Curing the Sick
Insert Interviews
Mr. Pattan
“There are already church prayers Ms of Mr. Pattan
because of religions and there are
doctors”
Mr. Dalayday
“We now bring sick person to the MS of Mr. Dalayday
hospital and no longer perform
‘kammang’
Mr. Saliwan
Hospitals are faster to cure sickness. If MS of Mr. Saliwan
sickness is not cured then that is the
time we will perform the tradition to
‘attang’
Narration:
The change in curing the sick in the Zoom in to a name of Hospital
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tribe are the religious prayers, the
presence of hospitals and ‘kammang’ is
only done if the sickness is not cured
by doctors in hospitals
BIZ: MUSIC UP AND UNDER
Text: Changes in Traditional Death
Practices
Insert Interviews
Mr. Balingdan
MS of Mr. Balingdan
“In most death cases today, religious
songs are the ones that they sing.”
Mr. Dalayday
Songs and prayers are done every MS of Mr. Dalayday
evening are the ones which are
observed. We are already Christianized
Narration:
The change in the tribe’s traditional LS of group of people singing Christian
practices is that Christian songs and Songs to the dead
religious prayers are the ones observed
in most death cases not the ‘binunga’.
Technologies like cell phones are the
ones used for informing relatives of the
dead and the ‘mabbagga’ is not
anymore observed.
BIZ: MUSIC UP AND UNDER
Text: Changes in the Traditions on
Resolving Conflicts
Insert Interviews
Mr. Balingdan
“The presences of papers that will MS of Mr. Balingdan
prove that a case was solved and to be
signed by the people present during the
settlement are the ones observed
nowadays.”
Mr. Dalayday
Complains to the barangay and officials MS of Mr. Dalayday
are the one who will see it. The
presence of elders is still honored
during the settlement of the conflict.
Mr. Bawanta
“It changed today because of the laws MS of Mr. Bawanta
of the government”
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Mr. Bungan
“Today, even if the elders will settle the MS of Mr. Bungan
problem, complaining is still there”
Narration:
The changes observe in their traditions Fade in to Barangay Hall
in resolving conflicts is the presence of
the process of resolving conflicts that
are being done due to the laws of the
government just like the papers that
will serve as proof that a case is
finished just like the complains at the
barangay even the elders of the
community are still honored in settling
conflicts.
BIZ: MUSIC UP
Acknowledgment
Special thanks to the
interviewees namely:
Mr. Walter Balingdan: the
Barangay Captain
Mr. Jenaro Bawanta
Mr. Ramon Depagon
Mr. Perfecto Saliwan
Mrs. Evarista Bungan
Mr. Romulo Bungan
Mr. Catalino Bangilan
Mr. Romeo Dalayday
Mrs. Ana Macocay
Mr. Diego Pattan
Special thanks to the actors and
actresses namely:
Mrs. Caropian Gumanggang
and family
Mrs Clarita Fenagson and
Family
Ms. Kistine Gumaggang
Mr. Mark Jay Sallaya
Mr. Eddie Berong
Mrs Zenaida Berong
Mr. Victor Fengason
Ms. Deborah Taynan
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Mrs. Juliet Molintas
Mr. Darwin Dumbab
Ms. Christy Marie Dumbab
Great thanks also to:
Ms. Petra Dumawin
Mr. Jordan Pattan
Mr. Junel Pattan
Mr. Leonard Balicnog
Edited by: Mr. Chamberlaine
Altatis
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Documentation of the Traditional Communication Practices of the Baliwon Tribe
in Barangay Bantay, Paracelis, Mountain Province / Ann T. Wailan. 2008
Document Outline
- Documentation of the Traditional
Communication Practices of the Baliwon Tribe in Barangay Bantay, Paracelis, Mountain
Province
- BIBLIOGRAPHY
- ABSTRACT
- TABLE OF CONTENTS
- INTRODUCTION
- Rationale
- Statement of the Problem
- Objectives of the Study
- Importance of the Study
- Scope and Limitations of the Study
- REVIEW OF LITERATURE
- Communication
- Birth and Infancy
- Naming
- Marriage
- Curing of the Sick
- Death and Burial
- Conflict
- Definition of Terms
- METHODOLOGY
- Locale and Time of the Study
- Respondents of the Study
- Data Collection
- Data Gathered
- Data Analysis
- RESULTS AND DISCUSSION
- Traditional Communication Practices in Marriage
- Traditional Communication Practices in Birth
- Traditional Communication Practices in Curing the Sick
- Traditional Death Practices
- Traditional Communication Practices in Resolving Conflicts
- Changes in the Culture of the Baliwon Tribe
- SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
- Summary
- Conclusions
- Recommendations
- LITERATURE CITED
- APPENDICES