BIBLIOGRAPHY BAG-AYAN, FRENZYLLE D....
BIBLIOGRAPHY
BAG-AYAN, FRENZYLLE D. APRIL 2010. Communication Strategies in
Transmitting Culture Among the Karao Tribe of Bokod, Benguet. Benguet State
University, La Trinidad, Benguet.
Adviser: Anna Liza B. Wakat, MDevcom
ABSTRACT
This study aimed to identify the existing cultural practices of the Karao Tribe, to
identify the methods of transmitting the cultural practices of the Karao Tribe, to identify
the problems encountered during the transmission, and to identify the challenges
affecting conservation of the Karao tribe’s culture.
The data were obtained through interview schedule with the Karao tribes using
guide questionnaires.
The findings stated that the existing cultural practices of the Karao tribe are as
follows: induthuan, sindad, colimbet, i-owac, sarey, wil-es, epas, ampasit, chanas, pedad,
and sangbo. These practices are transmitted to the younger generations through oral
communication during family conferences, on actual event and during festival.
However due to the identified perceived challenges such as the change in spiritual
belief, educational attainment, financial problems, transition period, technological effects,
and intermarriage resistant among the youths and huge gap of communication between
the youths and the elders happen.
Further research regarding the tribe may be done especially to their dialect and to
their social institutions.
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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
The Karao Tribe ………………………………………………………………
5
Traditional Family Practices ………………………………………………….
8
Religious Cañao and Rituals ………………………………………………….
9
Methods and Strategies of
Transmitting Cultural Practices ………………………………………………
12
Challenges Affecting Culture ………………………………………………….
14
METHODOLOGY
Locale and Time …………………………………………………………........
15
Respondents of the Study ……………………………………………………..
15
Data Collection ……………………………………………………………….
15
Data Gathered …………………………………………………………….......
18
Data Analysis …………………………………………………………………
18
RESULTS AND DISCUSSION
Existing Cultural Practices ………………………………………………........
19
Communication Strategies ……………………………………………………
37
Problems Encountered During
the Transmission ………………………………………………………….......
39
Perceived Challenges Affecting
the Karao Tribe’s Culture ……………………………………………………
40
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary ………………………………………………………………….......
46
Conclusions …………………………………………………………………...
47
Recommendations …………………………………………………………….
48
LITERATURE CITED ……………………………………………………………….
49
APPENDICES
A. Letter to the respondents ………………………………….................
51
B. Interview Schedule ……………………………………......................
52
C. Guide Question for the Youths ………………………………………
54
INTRODUCTION
Rationale
Culture is that complex whole which includes knowledge, belief, art, morals, law,
custom, and any other capabilities and habits acquired by man as a member of a society,
which the group uses to operate within and sometimes outside its environment (Garcia et.
al., 1984). According to them, this means that, culture, which affects a person from
womb to tomb, only develops as man lives with others.
Sociologists however study culture into two categories, material culture and non-
material culture respectively. According to Cliff (n.d.), material culture refers to the
physical objects, resources and spaces that people use to define their culture like temples,
schools, mosques, homes, goods and procducts and so forth that help in defining the
members (of such community) behaviors and perceptions. On the other hand, he
explained that non-material culture pertains to the nonphysical ideas that people have
about their culture or the several processes that a culture uses to shape its member’s
thoughts, feelings and behaviors. Such processes include beliefs, rules, values, norms,
morals, language, organizations and institutions (Cliff, n.d.).
Unlike material culture, non-material culture cannot be preserved in museums but
can be documented and let it be executed on feasts to be continually practiced. This
process would help in transmitting the cultural practices to avoid its death.
In the Cordillera, most ethnic groups have survived maintaining the customs and
traditions passed to them by their ancestors. However, some have divided and almost lost
their identity as a tribal institution because as it was stated earlier, cultural practices are
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unlike artifacts, thus it cannot be preserved. This justifies that the performance of
ritualistic events, reciting of rites, and executing of cultural activities help in maintaining
the culture from generation to generation.
The study then focuses on the cultural beliefs and practices among the Karao
Tribe of Bokod, Benguet. Barangay Karao is a tribe possessing rich culture yet dimly
noticed even by their fellow Igorots, specially the youth.
Such cultures are the indoto-an, pekkel, ele’was, iowac, and kecheng na payao.
On the other hand, their dialect is called awa or iwaan (Atos, 1982).
Many concerns have been striving to relay and preserve such mother culture.
Museums were built, video documentaries were made, books were stitched, and oral
historians mouthed their beliefs and practices through out their generation with the strong
hope that those honored and treasured cultures live and be practiced if not neither
developed nor rejected.
Thus, to document and be educated with the Karaos cultural practices, identifying
the communication strategies and the best medium used is its necessity. In addition, the
challenges brought about by the mainstream society are to be recorded.
Statement of the Problem
The Karao of Bokod is a not so known tribe in Benguet but was believed (and
with few documentations) to be possessing rich tradition. Thus, initiating curiosity to
learn and document their beliefs and practices, most importantly their communication
strategies and the best medium used in handing their culture to their next generation.
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This study aimed to answer the following questions:
1. What are the existing cultural practices among the Karao Tribe?
2. What are the methods of transmitting the Karao Tribe’s cultural practices to
the
subsequent generation?
3. What were the problems encountered during the process of transmission?
4. What are the challenges affecting the conservation of the Karao Tribe’s
culture?
Objective of the Study
With the general objective of identifying the communication strategies of the
Karao tribe in transmitting their cultural practices and the best medium used as well, the
study specifically aimed to:
1. Identify the existing cultural practices of the Karao Tribe.
2. Identify the methods of transmitting the cultural practices of the Karao
Tribe.
3. Identify the problems encountered during the transmission.
4. Identify the challenges affecting conservation of the Karao tribe’s culture.
Importance of the Study
This study may serve as a reference as it will enrich one’s knowledge about the
Karao Tribe’s cultural practices. This will also justify the vital role of communication in
transmitting culture. Furthermore, communication students, practitioners, and/or
Communication Strategies in Transmitting Culture Among the Karao
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researchers may adopt and use the insights of this study for better and effective
information dissemination.
Scope and Limitation
This study focused on the communication strategies practiced by the Karao Tribe
of Bokod, Benguet in passing their cultural practices. The respondents were the members
of the society especially the elders as the key informants, and the youths of the Karao
Tribe. Library and internet research were also used.
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METHODOLOGY
Locale and Time of the Study
The study was conducted from November 2009 to January 2010 at Barangay
Karao, Bokod, Benguet (shown at Figures). Karao is more than three hours drive
northeast from Bagiuo City and is one of the ten barangays of the Municipality of Bokod.
The said barangay is bounded on the north and east by Barangay Ekip and Barangay
Poblacion (also on its southren part), and on the west side is the Ambangeg of Bokod. In
addition, Karao is five minutes drive from Poblacion, Bokod (Atos, 1982).
Respondents of the Study
The respondents of the study were specifically be ten Karao tribe elders who
possessing rich knowledge and are still practicing their cultural beliefs and practices, and
other five members of the society that may supplement significant ideas that may help in
identifying and/or comparing the Karao’s cultural practices, now and then. Eleven youths
were also interviewed to measure their awareness on their tribes cultural practices.
Data Collection
Key informant interview (shown in Figure 2) was used in gathering needed data.
Ilokano was used as a medium of communication because the interviewer can neither
speak nor understand awa (Karao’s dialect) and thus it is the most convenient and most
appropriate for both the interviewee and interviewer.
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Data Gathered
The data gathered were the cultural beliefs and practices of the Karao Tribe, their
communication strategies and the best medium used in transmitting their cultural
practices and the changes brought about by the mainstream society and/or by any new
beliefs and practices introduced to the Karao culture. The awareness of the youth
concerning their cultural practices was also recorded.
Data Analysis
The data gathered was organized, collaborated, summarized and was presented in
a narrative form.
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RESULTS AND DISCUSSION
Existing Cultural Practices
The Karaos, in spite of the tremendous changes, sustained their customary
practices up to this generation because they believe that there uniqueness and unity bring
them blessings.
They value their reputation and their identity because this was exactly how their
ancestors viewed it for themselves. As what Mr. Alfonso Alperez, one of the key
informants said in an interview that, “Isu ti kasta ti biyag ti ka-ap-apo-an” (It is how our
ancestors’ life were). This philosophy helped them in resisting to the influences of the
mainstream society that was believed to be bringing unity to their tribe. Table 1 shows
the summarized cultural practices of the Karao tribe.
Family Practices. The tulag is the strongly practiced marriage approach
nowadays among the Karao. Parents were no longer in control on who they wanted their
children to be married with. The marriage may or may not be celebrated as long as the
signing of the wedding documents is done by both parties.
According to the key informants, tulag which starts from "a boy meets girl" story
that developed into a special relationship bonded by love, commitment and trust suited
the ideal lifestyle of the present generation, having all the freedom in “choosing” and
“deciding” for themselves. The beautiful union is then eve sealed in a rite of marriage, by
a vow of fidelity and love for each other and only death can break them apart.
On the other hand, kalon and kaising were only practiced in some remote parts of
Karao.
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Table 1. Description of the existing cultural practices of Karao
EXISTING CULTURAL PRACTICES
DESCRIPTION
Family Practices
Tulag
It follows courtship, engagement and
marriage. This is the dominant wedding
practice of the Karao.
Kalon
Applicable only to those ages from late
twenties to early thirties where in they are
helped by the eman kedons to express their
gratitude to their prospect husband or wife.
It is the parents who plan for the marriage
Kaising
of their children.
Pregnancy and Birth
Karao depend on the ability and availability
of medicines, doctors, clinics, and
hospitals.
Death and Burial Rites
Normal wake is three nights (for 18 years
old and above)
Two nights (for 18 years and below)
Bangil is done in honor of the dead.
Chilos
Collective term for their rituals
According to an interview with Mr. Geoffrey Gonzalo, a Barangay Kagawad of
Karao, kalon (the process) is applicable only to any adult (males or females ages from
late twenties and early thirties who are not yet married) who may want moral support in
expressing his/her feelings to someone. He said that the role of the eman kedon (now they
simply the married elders) is to help him/her express his/her feelings. According to him,
in a case where a male is in need of help, the eman kedon will just accompany him to the
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female’s house then things are discussed. He added that when the female will positively
respond to the offer, a wedding will be plan by both parties. On the other hand, he
continued that when a female needs help, the male is invited to the house of the female
to discuss things over. When the male agrees, a wedding will be planned.
He said that the planning of the wedding date and the celebration is now the
couple to-be’s concern. According to him, they are given weeks for wedding preparation
in case one of them will withdraw. He exemplified that when the male is not going to the
female’s house anymore during the planning, with no valid reasons, it is understood that
he is no longer interested in the wedding and when the female will say also that she is no
longer committed to the plan, the wedding will be abandoned. In addition, he said that
any expenses during the process is not required to be paid by the one who withdrawn.
Lastly, he noted that butchering animal is not a requirement during this process
especially during the wedding celebration in order not to burden the soon to be couples
who are just beginning to enter a new phase of life. He noted that wedding documents are
enough.
Before, kalon only happens when elders intercede during a cañao in picking a
woman for a man. To date, this is not is not practically done because an eman kedon
must share with the expenses of the kalon (as human) when the kalon may not afford all
the operating costs during the wedding.
Gonzalo said that today, kaising was always unsuccessful because children when
grown insist on who they wanted and disobey their parents plans. In addition, he added
that ‘love” is one of the big factor that affects the decision of the children to say “No.” to
their parents, and when we talk about love he said that it is hard to contradict that. At
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some instances, both parents may plan a wedding for their children, either their children
are already born or yet to be conceived.
Pregnancy and birth. The Karao tribe depend on the ability and availability of
doctors, medicines, clinics and hospitals to guarantee the mother a d the child’s safety
and good health. They no longer depend on manghilot (native medwife). However,
Gonzalo said that some precautions are still followed.
One of these is the “eel matters” where in according to Alperez, either the
pregnant wife or the husband must not catch or watch an eel during the pregnancy. This
is so because, the Karao tribe believed that the watching and the catching of the eel
brings death to the child. He further explain this with his story about a pregnant Karao
woman who happened to pass through Baguio market, and saw the eels being sold along
the market road. After giving birth, the baby grew for a little while but died afterwards.
The cause of the death was believed to the of seeing the eels.
According to Mrs. Alicia Bankey, one of the key informants, eels are perilous to a
Karao’s life because this is what their ancestors had made pact with. Mr. Alperez
supported this in his statement that Karao’s are to snakes as Ibalois are to eels. This
means that, Karao’s are safe with the snakes but unsafe with the eels, the Ibalois on the
other hand, are in threat with snakes but are secured with eels.
In addition, Alperez said that when the eel that was seen or caught was small, the
baby will die during his/her childhood, however when it was big, the baby will die during
his/her adulthood with or without a cause.
Furthermore, the not cutting of hair is not practiced anymore. According to
Bankey, today’s generation insist that the certain prohibition was never taught to them at
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school.
Moreover, Genaro Lamsis, one of the key informants said that the husband must
not also prepare a meal for his wife and for his family when the food was a fruit of
treachery like robbing and other dirty work so that the soon to be born baby will not grow
as a thief. He added that, this practically serves as an ethical teaching to any member of
the society.
In addition, Gonzalo said that after the mother had given birth, she was served
with native chicken’s soup to help her gain her strength from giving birth. He said that
the native chicken must not be fed with commercial corns and injected with any medicine
to ensure that the nutrients from the chicken is pure and safe.
On the other hand, Gonzalo said that manghilots were no longer comfortable in
assisting a laboring mother because of the fear that they might be the reason and/or
accused responsible for the death of baby or whenever the delivery failed.
Death and Burial Rite. According to the key informants, the Karao’s death and
burial ritual stayed to be short and simple. They said that the normal wake lasts for three
days and two nights where the dead is 18 years old and above. On the other hand, it could
be for two days they explained that when the dead is below 18 years old.
In addition, the key informants mentioned that the wake can be extended when the
relative of the dead is quite far, but butchering of animals starts only three or two days
before the burial. Furthermore, they said that during the first day of slaughtering
sacrificial animals, the corpse is clothed with white shirt and pants for males and white
shirt and tapis (Benguet’s traditional skirt) for females.
After that, they said that the corpse will be put in a coffin with a pure white
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blanket or striped with black and blue called the colabao. Alperez stressed that the coffin
must be made of Benguet pinewood only for it was believed that the spirit of the dead
dislikes any other material for the coffin.
Moreover, the key informants said that in the case of a normal wake, a bangil
(three-pronged extemporaneous talk addressed to the deceased, to the bereaved family
and to the general public in attendance) is done. According to them, bangil serves as an
honor to the dead who have learned to work in the field (for males) and/or carry Benguet
baskets (for females). In addition, they said that following their tradition, on the first
night at 10:00 o’clock in the evening, the men and the women start the bangil.
Furthermore, they said that the awas (elder men) stay outside while the i-inas
(elder women) sit inside the house as the caretakers of the fire. They noted that the fire
must kept burning for it is a symbol of good health. They also explained that each
selected awas participant must prepare his speech about the dead person whether good or
bad for it also serves as an advice to everyone. In this situation, they said that a respected
awas will open the bangil to start the story of the dead person when he/she was still alive.
According to them, the man’s bangil is called the seba, which is followed by the
woman’s bangil called o-wa, which comes after every seba’s paragraph. They said that
o-wa is the echo of the seba. According to them, this was done to relay the message to the
dead and to inform him/her that they are telling his/her story. At the same time, they
mentioned that the makabaley (host) goes around with a winnower of tobacco passed
from inside of the house then to the outside to ensure understandings between the living
and the dead.
The key informants said that on the second day pigs are butchered at every meal
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for viand however it depends on the financial capability of the host. Bankey noted that
religious groups are also welcomed to sing their pilgrim songs and prayer services.
Additionally, they said that a bangil is done again the second night at same time
for the sake of those who missed the first night and as to compensate the shortcomings
during the first night. At dawn, a dog is offered to the dead to serve as his/her company in
his/her journey to the next world.
Moreover, they said that lightning before burial is considered a sign of something
terrible to happen to the bereaved family. This is why they do the burial (third day) at
any time early in the morning to avoid lightning strikes in the afternoon. They also said
that to make the sneezing unnoticed, they strike bamboo sticks to make some noises
during the burying process. This is done because they believed that sneezing burdens the
bereaved family to butcher another pig to ward off any bad things to happen.
In addition, Aplerez stated that burial rites were only done at the chengeg na
baley (ancestral house) sometimes called puunan (foundation house) (seen in Figure 3).
This is so because, he said that Karao members may build their own houses, and may go
to where ever they may please, but will certainly and will always be going back to their
ancestral house when they die.
In addition, Alperez added that the bodies were mixed with the others when the
burial site was already full. He said that this was believed to further strengthen their unity
and their warm family relationships.
Chilos. Table 2 shows the different kinds of Chilos and its purpose and
performance. They were categorized as follows: healing practices, thanksgiving practices
and rituals for different occasions.
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Figure 3. An extended chengeg na baley
.
Although some of the healing practices were forgotten because of the modern
technology and availability of hospitals and clinics in the area, the Karao still observe
some of these traditional healing rites when a physician is unable to sick or when a cause
is not determined during the laboratory procedures. Healing rituals are done only with
the prescription of a mambunong
Iowa is a ritual used for healing pig, dog and snake bites however, pigs and snake
bites are cured at clinics and hospitals.
Sarey is a ritual for cleaning off any misfortune encountered by a Karao member
such as accidents. In the case of Danceryll, a Karao adolescent (together with his younger
brother) who encountered an accident by falling on a high sloping area, they were not
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Table 2. Purposes of the different kinds of Chilos
KINDS OF CHILOS
PURPOSE/S
Healing Practices
Iowac
For healing pig, dog and snake bites. Pig
and dog bites are cured at clinics and
hospitals. Healing snake bites may be done
by any Karao member
Sarey
Healing and cleaning off of misfortune
encountered such as accident.
Wil-es
Healing a sick family member or a pet that
caused by cohabiting with other
man/woman other than his/her
wife/husband.
Ampasit
Healing an illness that was caused by a
disturbed or harmed spirit.
Pedad
Healing an illness or the giving of clothes,
blankets, shoes and money to an ancestral
spirit.
Thanksgiving Practices
Pekkel
Thanksgiving ceremony before harvest to
ensure soil fertility and vast harvest.
Ele’was
A post-harvest thanksgiving for a vast
harvest. It is simply a “blow out”.
Practices for different events
Iduthuan
It is a thanksgiving when the rite is offered
to God and to other spirits called the
induthuan na akow. Induthuan na minatay
if it is done to appease the dead.
Sindad
A healing ritual if it will come after
colimbet
A thanksgiving ritual when it is intended to
correct the defects of the induthuan
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Kecheng na payew
Washing of the dirty body after a field
work
Chanas/Deyaw
The blessing of a newly constructed house.
Sangbo
To keep the fortune brought by an
unexpected animal entering a house.
allowed to enter the house until the ritual was complete. He mentioned that an egg was
buried at their house’s entrance (a round pebble and/or a round stone may be buried).
According to the key informants, this is done to be certain that the misfortune be
concealed and will not repeat itself. After that Danceryll said that his foot and his
brother’s foot were held just above the buried egg and were washed (by any Karao
member) with clear water. He continued that along with it was a prayer (saying that the
incident will not happen again) uttered by a mambunong. However, Alperez told that any
adult committed to the ritual may do the prayer.
Wil-es on the other hand is a ritual done for curing an illness caused by someone
who had relationship other than with his wife or husband if and only if the person is
really guilty by confessing it. This is not always true to all of them because illnesses can
be a result of many causes as explained by the respondents.
In this case, the key informants said that a pig is sacrificed with the mambunong’s
presence who will advise and will make the husband/wife who committed the sin to
promise in front of his/her wife and the general public present that he will not repeat
his/her mistake again.
At times, Gonzalo explained that the concerned couple was not allowed to eat the
sacrificed pig’s meat during the ritual because it is believed that eating the sacrificed
animal will hinder the efficiency of the ritual. He said that a chicken is sacrificed merely
for their viand.
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Ampasit is performed in healing an illness caused by a disturbed or hurt spirit.
Gonzalo said that as far as he can remember, unseen spirits prefer silent environment thus
the noises produced by the products of technology such as chainsaws, jeepneys, motors
and others are driving them away.
However when an ampasit happens, Gonzalo said that the ritual is performed on
the actual place where the ampasit happened. A chicken maybe sacrificed but usually
pigs are butchered depending on what the mambunong has to require.
Gonzalo said in his story that one day, his neighbor went to his garden to burn the
dried leaves and weeds. After the burning is done, he started walking home when his
neighbor’s face begun to feel itchy and sore. Feeling uncomfortable, his neighbor
scratched and rubbed his itchy face though it hurts. He said that, his neighbors face begun
swelling upon scratching and rubbing. It happened then that Gonzalo’s neighbor meet a
mambunong along the way, who, upon looking at the swelling face concluded that it is
caused by a disturbed and harmed unseen being.
According to Gonzalo, the mambunong advised the neighbor to sacrifice a pig at
the place where he burned the dried leaves and weeds. With clothes and blankets
alongside with the meat, the mambunong uttered his prayer to the disturbed/harmed spirit.
Just after the mambunong said his last lines, Gonzalo claimed that he witnessed the actual
disappearance of the swelling of his neighbor’s face.
He continued that after performing the ritual, the healed person went home and
sacrificed another animal, mostly chicken, as an announcement of his arrival (kimibitan).
The mambunong served as the assistant of the healed individual in entering the house.
Pedad is another ritual done whenever their ancestor’s spirit will ask something
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through a dream and/or by making them sick.
In this case, the key informants said that sacrificed animal differs on what the
mambunong has to require. Clothes, blankets and/shoes needed by the spirit is then
delivered and will be relayed by the mambunong by saying that the spirits request is
granted. They also said that the mambunong may also advice the dead to use the offered
shoes, clothes, blankets and/or money in good terms and may no longer disturb the
bereaved family.
Thanksgiving rites includes pekkel and ele’was. The key informants said that this
ritual is not practically observed although the good effect is really seen because of
financial requirements.
Gonzalo explained that pekkel is only done by wealthy member or by anyone with
a strong faith on this ritual at the alang, a small nipa hut where they place the harvested
rice and is built at the rice field. He said that the ritual is strictly done only at anytime
early in the morning before the harvesting starts where a pig is butchered. He continued
that before eating, a prayer is offered to God and to the other spirits to bestow a vast
harvest.
According to Gonzalo, this is true to a certain family in their place who is
observing pekkel. He said that for other farmers, they need to input large quantity of
fertilizers on their rice fields and farms while this family will just plant the seedlings and
will wait until the harvesting comes. He noted that they visit their plants but certainly,
they do not apply fertilizers and chemicals.
On the other hand, ele’was serves as a “blow out” when a farmer had a vast
harvest. A pig or a chicken maybe butchered at the house of the farmer.
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Other rituals include: induthuan, sindad, kecheng na payew, chanas/deyaw,
sangbo, and inkileg.
Lately, the rite of induthuan (for thanksgiving and funeral) is being done during
festivals and on actual events. This is being performed by the different ancestral house
organizations of the Karao tribe. Mr. Bankey said that this traditional ritual requires the
strict adherence of meat division and allocation.
To date, sindad and induthuan (these rituals are their oldest and is the only
practiced ritual during the headhunting period) are strictly for males and elder women.
The youths were not allowed to join because this has been their practice before when
headhunting was rampant.
Bankey said that most of the times, the males meet at the abonan (male’s club
house) (seen at Figures 4 and 5) to plan for their fighting strategies against the busols
(headhunters) who are coming from the mountains to hunt them and how to protect the
women and the younger generations. According to the key informants, the women and
their children were left home so that they may not be involved in the fight.
He continued that during an induthuan or sindad only the elder women were
allowed to carefully allocate meat for the males at the abonan for a good meal and for
strength.
Ba-ac stated that induthuan pays attention to the congregation of the males on the
abonan (now referred as the male clubhouse) to eat the meat allocated to them, and the
exclusive participation of only the elders and the males of the Karao and the specified
days when the meat were eaten. She explained that singing and dancing is not observed in
Communication Strategies in Transmitting Culture Among the Karao
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Figure 4. A modern abonan built out of blocks of cements, stones and green sheets
Figure 5. Details of the abonan
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
21
this ritual because this is not a feast. For this reason, she said that rice wine is not served
in the induthuan.
According to the key informants, induthuan is furthermore divided into two types
(except for their difference in classification and function, both types follow the same
form), these are as follows:
Induthuan na Akow (day) is performed primarily to praise God. This ritual also
beseech God for blessings, and/or to remove curses of harmful spirits which have brought
illness or death to the family.
Induthuan ti Minatay (for appeasing the dead) is the more common type which is
held on the kaweldo (seventh or eighth day) of the dead. According to the key
informants, with the introduction and belief of the people on the ninth day (pamisa)
brought about by Catholicism, the Karao added another ritual which was the Kappe
(being the last funerary ritual) to observe the induthuan ni minatay.
However, he said that the induthuan ni minatay is still performed two to three
days (the kaweldo) before the ninth day. The key informants said that, presently with the
kappe ritual, the pig’s meat in the induthuan ni minatay is cut-up in the house of the host
(before it is only done at the abonan).
In addition, the key informants said that no bones of the pig are to be broken so
that the dead may receive it as wholly as possible (seen at Figure 6). They said that if a
slight mistake is committed in the cutting process, the whole ritual is invalidated and the
dead for whom the induthuan is being offered is displeased. According to them, the
elders may decide to butcher another pig if a mistake is committed.
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On the other hand, sindad may come after induthuan and colimbet which is
called sindad na colimbet to ward off the defects of the said rituals in order to usher luck.
The key informants said that this is characterized by offering of one pig for the dead in
exchange for the health of an ailing person or as a thanksgiving ritual when done after the
induthuan na akow.
They said that there is no singing or dancing that accompanies this ritual but rice
wine is present. According to them, a short prayer over the rice wine was made (prayers
depend on the sindad’s purpose) before sacrificing the pig. Meat allocations for males
were then brought to the abo-nan where the meat was eaten.
Kecheng na Payew. According to Umaking, one of the respondents, this was
literally the washing of the body with water and soap after working.
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Figure 6. The careful slicing of the pig parts
Moreover, chanas or deyaw is the blessing of a newly constructed house.
According to the key informants, this may be associated with holy water and prayers
offered by a priest. A mambunong may also be a celebrant together with the priest.
According to them, when the mambunong and the priest are both present, the priest may
do his service first after that the mambunong may do his concerns also.
Sangbo is a ritual done to usher luck when an unexpected animal enters a house
such as snake, bird and/or lizard. The key informants noted that in order to usher such
luck, they have to work in order to have good fortune. For instance, if they have a
business, they should manage their business carefully and effectively so that they will
gain more.
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However, sangbo is not practiced by all the members of Karao because according
to Alperez, sangbo is done only by members who have strong faith in this and were
wealthy. He said that they usually butcher a pig because it was believed that the
sacrificed animal will be in return a good fortune. They claim that, when they will not do
the ritual, no fortune will come and bad luck might happen.
Inkileg is done to appease someone’s spirit who died of violence. According to
Gonzalo, when the dead for example died last night, the ritual is done early next morning
to the place where the incident happened. He said that while holding a native chicken, the
mambunong will shout his prayer calling the attention of the soul of the dead person to
follow him home to where his body is. According to the key informants, the mambunong
will let go of the chicken in exchange to the soul of the dead. They said that the chicken
may go wherever or may be taken by anybody who may pass it by as long as it will not
return home with them.
They said that when the death is unexpected, the soul stays behind to where the
incident happened even though the body was already brought home. This ritual is done to
avoid the wandering of the soul and to make him/her aware of his/her death,.
Communication Strategies
Practically, Karao elders do oral communication in transmitting their culture.
The key informants said that although a dissertation was made and bites of
information in the internet was available regarding the Karao tribe, spoken words are
traditionally and is still the existing transmission of cultural practices among the tribe’s
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member. Oral communication was characterized by family conferences, storytelling, and
family reunions and/or during rituals and through festivities.
Family conference. Ba-ac said in an interview that family conferences (usually
before, during or after dinner when the family is more complete) help a lot in either
relating their children on how they live before. This is when they also explain why a
certain Karao member was punished for doing robbery, and the purposes of such rituals
and other concerns. In other words, the conference is a perfect moment for them to tell
their traditions’ stories and to make their children understand why they should abide by
the society’s do’s and don’ts. In addition, this is when they set examples for their children
to learn.
Additionally, the key informants said that the abonan was where adults educate
and reprimand male adolescents and young male adults who committed errors. For
example when somebody committed robbery this is where they anonymously decide to
penalize him/her with carabao. This is done to ensure that the members of the society
conform in ways prescribed for them to do so.
Actual events. Alperez said that they take opportunities during rituals such as
cañao to relate to the youths. During occasions, an elder has a better opportunity to
explain the ritual to the youths because they can relate. It is believed that by witnessing
the actual event, understanding and accepting the process is more trouble free.
In addition, one of the youth responded that they are being connected to the life of
their ancestors when they participate in rituals because they are reminded of them. She
said that through the actual events accepting and/or rejecting the introduced culture to
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them is easier. However, one of the youths said that they are only informed when they
ask.
Festival. For a long time, the Karao’s have not done any festivals to display their
traditions. Only in January 2010 when OHUB (Oneness Hospitability and Unity brings
and Blessings) festival was organized to celebrate the 1st Karao Foundation Day. The
celebration was intended to promote their unity through their customary practices. It was
also a means of transmitting their culture to the next generation.
With this festival, Abraham Beray, one of the key informants said that the youths
were expected to appreciate their traditional rituals that have been nourishing them since
then that they ended up united up to this date. He added that they believed that unity
brings blessings among their tribe.
Due to the mentioned communication strategies, the Karao youths claimed that
they are aware of their existing rituals. It is indeed inspiring to hear most of them saying
that they love their own culture.
Nonetheless, they do not know the names of their rituals and it was not clearly
explained to them why a certain ritual is being done because there is still huge
communication gap among them and the elders and/or adults. As a result, other youths
are losing interest to conserve their rituals because they do not understand them.
Induthuan is one of the confusing traditions among the Karao youth because
children and adolescents are not allowed in the occasion. However, Ba-ac said that some
of the youths asked their parents and to anyone who might relate to them the ceremonies.
Moerever, all the youth respondents said that only the abonan, and the cheng
ngeg na baley were known to them both the name and the purpose because these are the
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more salient features of the Karao society. This is shown on their consistent answers
when they were asked about the purposes of the two social institutions. They knew that
the abonan was where the males eat their meat allocations. They also stated that this is
solely for males. However, they did not know the history of the abonan.
On the other hand, they also knew the terms of the ancestral house where in this
serves as a cemetery for their clan and at times this is where wedding celebration was
done.
Problems Encountered During
the Process of Transmission
Resistance. During the transmission, Ba-ac said that some of the youths are
resistant in accepting their culture although others accept it eventually. Thus, Bankey
said that accepting and/or rejecting is selective. In addition, the resistance persists in an
individual once he is introduced to the mainstream society.
However, this is true only to heirs who wanted a change in their lives. One of the
youth respondents said secretly that he no longer appreciates his tribe’s cultural practices
because he wanted a change far from their tradition and similar to that of the outside
world. He implies that he did not want to grow along with paganism (referring to his
tribe’s culture).
In addition, the youths are really losing their interest to learn their culture due to
transition period.
On the other hand, most of the youths accepted their culture right away. One of
the interviewee said that she loves her own culture and that she did not like any foreign
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concepts to be added upon it because she said that she can no longer claim her culture as
her own when mixed with other culture.
Lack of communication. One encountered problem during the transmission is the
big gap of communication between the elders and the youngsters. As what Ms. Bauyan, a
Karao teacher said that being busy with each daily lives, Ikarao’s tend to forget the
essence of communicating simple things such as having family conferences and
storytelling (although some observed family conferences).
She said that due to heavy work on the field, parents only think of getting enough
rest upon arriving at home thereby missing the opportunity to have a chat with their kids.
In addition, the youths preferred to be exchanging stories with their peers than with their
parents.
Perceived Challenges Affecting the
of Karao Tribe’s Culture
Accepting and/or rejecting of the Karao’s cultural practices were eventually
optional. Table 3 illustrates the summarized effects of the challenges affecting Karao’s
culture as perceived by the key informants. These are the following:
Educational attainment. Educated Karao members were becoming resistant in
accepting and in continually living their ancestors’ customs and traditions because the
introduction of education to them results to a broader understanding of themselves and of
their environment.
Their higher level of educational attainments helped them in taking and in making
choices. These includes the determining of right over wrong, extreme and “just enough”,
and/or practical or not.
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As what Bankey had stated, other learned and students would contradict their tribe’s
traditional teachings by saying that, “Ti inadal mi, isu ti aramiden mi.” (What we learn is
what we apply). But she added that this is selective though because most of the members
treasure their culture. However, as education brings opportunities to pursue other and
often more lucrative careers arise, fewer and fewer people are attracted to traditional
craft.
Change in spiritual beliefs. One of the main victory of Christianity was its
apostolic labor of introducing the one and only God. Bankey indicated that, Christianity
made them realize that there are no other gods but God alone.
Other marked changes brought about by adopting Christianity were the adoption
of the seventh, eighth, and ninth days, singing of pilgrims and ushering of prayers to the
dead.
However, although people in Karao were Christianized, Ba-ac said that great
numbers of the society members still practice animism, which is the appeasing of the
spirits of the dead, and the worshiping of nature. In addition, Gonzalo said that they still
observe their traditional rituals on healing cases when a physician cannot heal the sick.
Table 3. Effects of the perceived challenges in the conservation of the Karao Tribe’s
culture
PERCIEVED CHALLENGES
EFFECTS
Educational Attainment
Learned and students tend to decide basing
on their educational knowledge where in
what they learn is what largely applied.
Career oppurtunities brought about by
educational attainment are causing the
members to have lesser time on traditional
issues.
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Change in Spiritual Beliefs
Christianity made the Karao people to
believe that there is only one GOD. Pilgrim
songs and prayers are observed during
funerary rites and house warming.
Financial Problem
Financially unstable Karao members are
not observing babeng, pekkel, ele’was,
apsul, and dawa. They need not butcher
number of pigs also during funerary rites
and they are not required to celebrate
wedding ceremonies, more important are
the wedding documents.
Transition Period
Youths are becoming stubborn and are
being too “intelligent” for their ages.
Technological Effect
Television is more interesting to the
younger generations than spending time
with the stories of the old folks and
attending to the rituals being done.
The availability and ability of medicines,
clinics, hospitals and doctors to cure
abandoned some of the healing rituals such
as apsul, and Iowac.
Intermarriage Intermarriages open the opportunity for
intercultural settings.
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In addition, Bankey said that as to their death and burial procedures, this has been
their creed since it is very tough for them to let go of the ritual. Furthermore, they
strongly respect the spirits of their dead.
Kagawad Ba-ac is one of the leading self-appointed promoter and preserver of her
own culture. She is keeping a list about the customary laws of the Karao’s and is highly
encouraging researchers to document their culture.
Along with the introduction of Roman Catholicism, Protestants followed. Mrs.
Antonio, a Southern Baptist missionary (nurse in profession) affirmed in an interview
that the introduction of Christianity to her life, to her family and to her clan made them
realize that their ancestor’s customary laws that they have been living with for years are
against God’s teachings. Thus, making them totally abandon the said practices imposed
to them by their ancestors.
To date, though they are Karao residents, they are no longer part of the tribe by
excluding themselves from any traditional rites being done.
Financial problem. Although Karao possesses rich culture, some of their cultural
practices are being neglected and are selectively practiced because of financial
requirements. Alfonso, one of the key informant confirmed that babeng as one of the
grandest cañao among the tribe is now being ignored because of the growing
international economic crisis which causes goods to cost higher and higher. A small pig
alone for example costs thousands.
The pekkel and ele’was are not practically observed also because only those
wealthy and those possessing strong faith to the rituals are doing them. The key
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informants said that number of offered animals during rituals were also minimized into
one chicken or one pig or more depending on the ability of the host but normally pigs are
not butchered only on small scale cañao, death and burial and wedding celebrations. The
good thing is, any member of the tribe who is financially unstable is not forced to butcher
number of pigs during funerary rites, housewarmings and especially at wedding
celebration.
Furthermore, members of the tribe move away from their homes to locate better
employment that may sustain the financial needs of their family thus having no time on
traditional issues. According to one of the respondents, her family moved out of Karao to
find more profitable jobs in Baguio to sustain their family’s necessities especially her
education.
After her parents found jobs, they settled in Baguio up to this date. Being far from
her place of origin gave her no opportunity to any actual encounter of her supposed
cultural heritage. Her parents, especially her father totally had no time to go home on
traditional ceremonies. She only acquired knowledge regarding their culture through the
stories of her mother.
Transition period. Gonzalo said that, younger generations are becoming “too
intelligent” for their ages. They are becoming stubborn thus neglecting their elder’s
teachings.
He said that Karao elders are respectively strict back then, while the youths are so
passive. During their generation he said that, they have no say to what were taught and
introduced to them because they highly respect and obey their parents and the elders.
This is the opposite for the youths nowadays who insist on their own point of views.
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Because of these instances, elders are also losing their patience, persistence, and their
excitement to teach the younger generations regarding their traditions. As what Bankey
had said, “Basta insurumi, nangamong dan nu tungpalen da wennu saan.” (As long as we
taught them, it is up to them to follow or not)
On the part of Mr. Lamsis one of the key informants, he may be open to change,
but he is willing to exert effort in relaying their culture to the next generation.
Technological effect. In the field of technology, the key in formants said that
apsul is no longer being practiced due to the ability and availability of doctors, hospitals
and medicines.
Moreover while older and middle-aged folks stay together and concern
themselves about a certain preparation for a certain ceremony such as pedad, very few of
the young people were. Lamsis said that you will find them in front of their televisions
watching telenobela’s (Tagalog based drama) and/or MTV (Music Television). This is at
times the scenario because the younger generations are not allowed to directly participate
on some rituals such as the induthuan and sindad.
Intermarriage. According to Umaking one of the key informant, when an Ikarao
interacts with another individual other than his tribe and resulted to intermarriage, the
assimilation of new culture happens. Alperez said in an interview that in a situation
where a certain family got sick that needs a mabunong’s consent, either of the husband’s
or the wife’s culture is to be followed. Mostly, it is the wife’s culture that is being
followed.
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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to determine the communication strategies used by the Karao
Tribe elders in transmitting their cultural practices and the medium used; to identify the
existing cultural practices as it is compared from the past to the present, and why and
how it is done; to identify the problems of the elders in transmitting their culture to the
younger generations and why are the problems encountered; to determine the youth’s
awareness regarding their cultural practices and to identify the factors affecting cultural
changes.
Ten elders who have rich knowledge on their culture and who are still practicing
them served as the key informants in the study and eleven youths were also interviewed
regarding on their awareness on their culture. Aside from interviews, photos were also
taken.
The study revealed that, the Karao managed to continually practiced their culture
up to this date. Their cultural practices is characterized by their traditional family
practices which is centered in marriage, pregnancy and birth and death and burial
practices; and chilos which pertains to all of their rituals except that of marriage rites.
Their existing cultural practices are identified as follows: induthuan, sindad, colimbet, i-
owac, sarey, wil-es, epas, ampasit, chanas, pedad, and sangbo.
The communication strategy used by the elders was oral communication thru
family conference, during actual rituals and festivals. Problems during the transmission
happened to be lack of communication between the youth and the elders, and resistant
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
35
youth.
The youth’s are aware of their cultural practices but are not knowledgeable of the
terms or of the names of the rituals.
The factors that contributes to cultural changes are identified as follows: changes
in spiritual belief, educational attainment, financial problems, transition period,
technological effect, and intermarriage.
Conclusions
The following conclusions are derived based on the result of the study:
1.
The Karao tribe possesses rich traditional practices that was characterized
by appeasing and/or giving thanks to the dead and other spirits but only the elders are
practicing them.
2.
Oral communication stays to play a great role in passing culture to the
next generation as shown by the Karao youths awareness to their rituals.
3.
Although spoken word was effective in relaying such culture to the next
generation, the growing resistance among the youths and the huge gap of communication
between them and the elders affects greatly in the low efficacy of the transmission thus
making them unaware of the names and the importance and purposes of their rituals.
4.
There were several challenges in the passing on of the Karao culture to the
younger generations.
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Recommendations
The following are the recommendations based on the findings of the study:
1. Karao tribe who claims to be united because of their uniqueness must then be
viewed not only as a tribal possession rather their oneness and unity may serve as a
reminder to us all on how these ethics promotes a peaceful and intact society.
2. Researchers may undergo a more in depth study and documentation regarding
the Karaos culture especially the abonan as it is the more salient feature of Karao and is
unique compared to the other tribes in Benguet.
3. Researchers may also study their dialect called awa/iwaan because this is
different from Ibaloi, Kalanguya and Kankanaey.
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LITERATURE CITED
ATOS, M. D. 1982. The Culture of the Karao Tribe. D. Disertation. University of
Baguio, Baguio City. Pp.i-vi, 1-6, 41-101.
BA-AC, D. B. (2009) Origin of Karao.(Personal Interview)
BANKEY. D. (2009) The Karao Culture (Personal Interview)
CLIFF.n.d. Material and Non-material Culture. Retrieved January 3, 2010, from
http://www.cliffsnotes.com/WileyCDA/CliffsReviewTopic/topicArticleId-
26957,articleId-26850-html.
CRABTREE, D. n.d.. The Importance of History. Retrieved November 25, 2009, from
http://www.mckenziestudycenter.org/society/articles/history.htmlt.
DACULOG, M. T. 2009. The Mambunong’s Role. (Personal Interview)
DE LOS REYES A. J. and A. M. DE LOS REYES (Ed.) 1986. Cordillera
History:
IGOROT People Who Daily Touch the Earth and the Sky. Cordillera Schools
Group, BaguioCity.1986.2 P:ii-iii.
FABA-AN, L. F. 2007.Communication Media Used in Transmitting Canao Rites and
Practices: the Case of the Laoyan Clan. U.G.Thesis. BSU, La Trinidad,
Benguet.Pp.9-10.
GARCIA, A.L. n.d. The Karao in Bokod. Retrieved September 13, 2009, from
http//literalno4.tripod.com/krao.frame.html
GARCIA, M. B., F.M. ZULUETA, C. T. CARITATIVO. 1984. Focus on Filipino
Society and Culture. National Bookstore Inc., Publishers, Metro Manila :246-
248, 251-256
MALIS, C. 2007. Wedding Rituals: The Ikaraos. VOL. 36 Issue 1. June- July 2007. p 12,
20
MENDI, L. S. n.d. Teaching Igbo Culture. Retrieved October 24, 2009, from
http://www.kwenu.com/publicationc/orabuchi/2006/27passing_culture.htm
ORTIGAS, I. L. and F. E.REGALADO. 1978. Society and Culture in the Rural
Philippines. Phoenix Publishing House Inc., Quezon City. 1978. Pp:14-16
PANOPIO, I. S. and R. S. ROLDA. 2000. Society and Culture Introduction to Sociology
and Anthropology. JMC Press Inc., Quezon City. 2000. Pp:48-53, 57, 59-60
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Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
38
POWELL, K. n.d. Tradition and Belief Regarding to Death. Retrieved March 16, 2010,
from http://genealogy.about.com/od/cemetery_records/a/burial_customs.htm.
SCOTT, H. W. 1974. The Discovery of the Igorots.Quezon City: New Day Publishers
1974. Pp 85-88.
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Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
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APPENDICES
APPENDIX A.
Benguet State University
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
La Trinidad, Benguet
December 18, 2009
BRGY CAPTAIN
Karao Tribe
Brgy. Karao
Bokod, Benguet
Sir/Madame:
Warm Greetings!
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
40
I am Frenzylle D. Bag-ayan, a fourth year Bachelor of Science in Development
Communication (BSDC) student majoring in Communication Broadcasting
(CommBroad) at Benguet State University (BSU). Presently, I am conducting my
Undergraduate Thesis titled, “Communication Strategies in Transmitting Culture among
the Karao Tribe of Bokod, Benguet.”
In line with this, I would like to plea from your good office for an assistance and/or
accommodation for an interview on the issues that will supplement my objectives. My
respondents would be five Karao elders, ten youths, and some past and present barangay
officials.
The conduction will be on December 26-27 2009. We will be departing 12:00 noon from
Baguio City.
Your participation in the study will be very much appreciated.
Please contact me at mobile number 0920-822-3821.
Attach here with is my research’s objectives.
Thank you very much! A blessed Christmas!
Truly yours,
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
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FRENZYLLE D. BAG-AYAN
NOTED BY:
ANNA LIZA BASQUIAL-WAKAT
Adviser
APPENDIX B. INTERVIEW SCHEDULE
DATE :
INTERVIEWEE:
OCCUPATION:
AGE :
Guide Questions:
1. What are your tribe’s existing cultural practices in terms of the following?
a. Wedding celebration
b. Funeral rites
c. Agricultural practices
d. Healing practices
e. Thanksgiving rites
f. Others
2. Do you resist from the introduction of new ideas or of new culture in your society?
a. If yes, why?__________________________________________________
b. If no, why not?________________________________________________
3. How is the Karao culture communicated to the younger generation?
_____ through books
_____ through computer
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_____ through spoken words
On what occasion_________________________________________
______ others
4. What were the encountered problems during the transmission of the cultural practices to
the subsequent generation?
_____ lack of interest from the younger generation
_____ lack of communication between the elders and the younger
generations
_____ resistant heir
_____others__________________________________________________
___
5. What are the differences of the Karao Tribe culture from past to present?
a. As of the practices or rites?
b. As to the participants involved?
c. As to the proper time or occasion to perform?
d. As to the length of time performed?
e. As to the (number of) offerings given?
f. As to the materials used in the practices or rites?
g. Others?
6. What are the possible reasons for the changes in the cultural beliefs and practices of your
tribe?
a.)As to the practices or rites?
b.)As to the participants involved?
c.)As to the proper time or occasion to perform?
d.)As to the length of time performed ?
e.)As to the (number of) offerings given?
f.)As to the materials used in the practices or rites?
g.)Others?
7. In what way do you think you could preserve the good culture of your tribe?
Communication Strategies in Transmitting Culture Among the Karao
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43
APPENDIX C. GUIDE QUESTION FOR THE YOUTHS
DATE :
INTERVIEWEE:
OCCUPATION:
AGE :
Guide Questions:
1. Are you aware of your cultural practices?
_____ Yes
_____ No
2. What are the cultural practices that you are aware of in terms of the following?
a. Wedding celebration
b. Funeral rites
c. Agricultural practices
d. Healing practices
e. Thanksgiving ceremonies
f. Others
3. Do you appreciate the said cultural practices?
_____ Yes, why?______________________________________________________
_____ No, why not?___________________________________________________
4. Do you resist from the introduction of new ideas or of new culture in your society?
_____ Yes, why?______________________________________________________
_____ No, why not?___________________________________________________
5. In what way do you think you could preserve the good culture of your tribe?
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
BAG-AYAN, FRENZYLLE D. APRIL 2010. Communication Strategies in
Transmitting Culture Among the Karao Tribe of Bokod, Benguet. Benguet State
University, La Trinidad, Benguet.
Adviser: Anna Liza B. Wakat, MDevcom
ABSTRACT
This study aimed to identify the existing cultural practices of the Karao Tribe, to
identify the methods of transmitting the cultural practices of the Karao Tribe, to identify
the problems encountered during the transmission, and to identify the challenges
affecting conservation of the Karao tribe’s culture.
The data were obtained through interview schedule with the Karao tribes using
guide questionnaires.
The findings stated that the existing cultural practices of the Karao tribe are as
follows: induthuan, sindad, colimbet, i-owac, sarey, wil-es, epas, ampasit, chanas, pedad,
and sangbo. These practices are transmitted to the younger generations through oral
communication during family conferences, on actual event and during festival.
However due to the identified perceived challenges such as the change in spiritual
belief, educational attainment, financial problems, transition period, technological effects,
and intermarriage resistant among the youths and huge gap of communication between
the youths and the elders happen.
Further research regarding the tribe may be done especially to their dialect and to
their social institutions.
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
The Karao Tribe ………………………………………………………………
5
Traditional Family Practices ………………………………………………….
8
Religious Cañao and Rituals ………………………………………………….
9
Methods and Strategies of
Transmitting Cultural Practices ………………………………………………
12
Challenges Affecting Culture ………………………………………………….
14
METHODOLOGY
Locale and Time …………………………………………………………........
15
Respondents of the Study ……………………………………………………..
15
Data Collection ……………………………………………………………….
15
Data Gathered …………………………………………………………….......
18
Data Analysis …………………………………………………………………
18
RESULTS AND DISCUSSION
Existing Cultural Practices ………………………………………………........
19
Communication Strategies ……………………………………………………
37
Problems Encountered During
the Transmission ………………………………………………………….......
39
Perceived Challenges Affecting
the Karao Tribe’s Culture ……………………………………………………
40
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary ………………………………………………………………….......
46
Conclusions …………………………………………………………………...
47
Recommendations …………………………………………………………….
48
LITERATURE CITED ……………………………………………………………….
49
APPENDICES
A. Letter to the respondents ………………………………….................
51
B. Interview Schedule ……………………………………......................
52
C. Guide Question for the Youths ………………………………………
54
INTRODUCTION
Rationale
Culture is that complex whole which includes knowledge, belief, art, morals, law,
custom, and any other capabilities and habits acquired by man as a member of a society,
which the group uses to operate within and sometimes outside its environment (Garcia et.
al., 1984). According to them, this means that, culture, which affects a person from
womb to tomb, only develops as man lives with others.
Sociologists however study culture into two categories, material culture and non-
material culture respectively. According to Cliff (n.d.), material culture refers to the
physical objects, resources and spaces that people use to define their culture like temples,
schools, mosques, homes, goods and procducts and so forth that help in defining the
members (of such community) behaviors and perceptions. On the other hand, he
explained that non-material culture pertains to the nonphysical ideas that people have
about their culture or the several processes that a culture uses to shape its member’s
thoughts, feelings and behaviors. Such processes include beliefs, rules, values, norms,
morals, language, organizations and institutions (Cliff, n.d.).
Unlike material culture, non-material culture cannot be preserved in museums but
can be documented and let it be executed on feasts to be continually practiced. This
process would help in transmitting the cultural practices to avoid its death.
In the Cordillera, most ethnic groups have survived maintaining the customs and
traditions passed to them by their ancestors. However, some have divided and almost lost
their identity as a tribal institution because as it was stated earlier, cultural practices are
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unlike artifacts, thus it cannot be preserved. This justifies that the performance of
ritualistic events, reciting of rites, and executing of cultural activities help in maintaining
the culture from generation to generation.
The study then focuses on the cultural beliefs and practices among the Karao
Tribe of Bokod, Benguet. Barangay Karao is a tribe possessing rich culture yet dimly
noticed even by their fellow Igorots, specially the youth.
Such cultures are the indoto-an, pekkel, ele’was, iowac, and kecheng na payao.
On the other hand, their dialect is called awa or iwaan (Atos, 1982).
Many concerns have been striving to relay and preserve such mother culture.
Museums were built, video documentaries were made, books were stitched, and oral
historians mouthed their beliefs and practices through out their generation with the strong
hope that those honored and treasured cultures live and be practiced if not neither
developed nor rejected.
Thus, to document and be educated with the Karaos cultural practices, identifying
the communication strategies and the best medium used is its necessity. In addition, the
challenges brought about by the mainstream society are to be recorded.
Statement of the Problem
The Karao of Bokod is a not so known tribe in Benguet but was believed (and
with few documentations) to be possessing rich tradition. Thus, initiating curiosity to
learn and document their beliefs and practices, most importantly their communication
strategies and the best medium used in handing their culture to their next generation.
Communication Strategies in Transmitting Culture Among the Karao
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This study aimed to answer the following questions:
1. What are the existing cultural practices among the Karao Tribe?
2. What are the methods of transmitting the Karao Tribe’s cultural practices to
the
subsequent generation?
3. What were the problems encountered during the process of transmission?
4. What are the challenges affecting the conservation of the Karao Tribe’s
culture?
Objective of the Study
With the general objective of identifying the communication strategies of the
Karao tribe in transmitting their cultural practices and the best medium used as well, the
study specifically aimed to:
1. Identify the existing cultural practices of the Karao Tribe.
2. Identify the methods of transmitting the cultural practices of the Karao
Tribe.
3. Identify the problems encountered during the transmission.
4. Identify the challenges affecting conservation of the Karao tribe’s culture.
Importance of the Study
This study may serve as a reference as it will enrich one’s knowledge about the
Karao Tribe’s cultural practices. This will also justify the vital role of communication in
transmitting culture. Furthermore, communication students, practitioners, and/or
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
4
researchers may adopt and use the insights of this study for better and effective
information dissemination.
Scope and Limitation
This study focused on the communication strategies practiced by the Karao Tribe
of Bokod, Benguet in passing their cultural practices. The respondents were the members
of the society especially the elders as the key informants, and the youths of the Karao
Tribe. Library and internet research were also used.
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METHODOLOGY
Locale and Time of the Study
The study was conducted from November 2009 to January 2010 at Barangay
Karao, Bokod, Benguet (shown at Figures). Karao is more than three hours drive
northeast from Bagiuo City and is one of the ten barangays of the Municipality of Bokod.
The said barangay is bounded on the north and east by Barangay Ekip and Barangay
Poblacion (also on its southren part), and on the west side is the Ambangeg of Bokod. In
addition, Karao is five minutes drive from Poblacion, Bokod (Atos, 1982).
Respondents of the Study
The respondents of the study were specifically be ten Karao tribe elders who
possessing rich knowledge and are still practicing their cultural beliefs and practices, and
other five members of the society that may supplement significant ideas that may help in
identifying and/or comparing the Karao’s cultural practices, now and then. Eleven youths
were also interviewed to measure their awareness on their tribes cultural practices.
Data Collection
Key informant interview (shown in Figure 2) was used in gathering needed data.
Ilokano was used as a medium of communication because the interviewer can neither
speak nor understand awa (Karao’s dialect) and thus it is the most convenient and most
appropriate for both the interviewee and interviewer.
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Data Gathered
The data gathered were the cultural beliefs and practices of the Karao Tribe, their
communication strategies and the best medium used in transmitting their cultural
practices and the changes brought about by the mainstream society and/or by any new
beliefs and practices introduced to the Karao culture. The awareness of the youth
concerning their cultural practices was also recorded.
Data Analysis
The data gathered was organized, collaborated, summarized and was presented in
a narrative form.
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RESULTS AND DISCUSSION
Existing Cultural Practices
The Karaos, in spite of the tremendous changes, sustained their customary
practices up to this generation because they believe that there uniqueness and unity bring
them blessings.
They value their reputation and their identity because this was exactly how their
ancestors viewed it for themselves. As what Mr. Alfonso Alperez, one of the key
informants said in an interview that, “Isu ti kasta ti biyag ti ka-ap-apo-an” (It is how our
ancestors’ life were). This philosophy helped them in resisting to the influences of the
mainstream society that was believed to be bringing unity to their tribe. Table 1 shows
the summarized cultural practices of the Karao tribe.
Family Practices. The tulag is the strongly practiced marriage approach
nowadays among the Karao. Parents were no longer in control on who they wanted their
children to be married with. The marriage may or may not be celebrated as long as the
signing of the wedding documents is done by both parties.
According to the key informants, tulag which starts from "a boy meets girl" story
that developed into a special relationship bonded by love, commitment and trust suited
the ideal lifestyle of the present generation, having all the freedom in “choosing” and
“deciding” for themselves. The beautiful union is then eve sealed in a rite of marriage, by
a vow of fidelity and love for each other and only death can break them apart.
On the other hand, kalon and kaising were only practiced in some remote parts of
Karao.
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Table 1. Description of the existing cultural practices of Karao
EXISTING CULTURAL PRACTICES
DESCRIPTION
Family Practices
Tulag
It follows courtship, engagement and
marriage. This is the dominant wedding
practice of the Karao.
Kalon
Applicable only to those ages from late
twenties to early thirties where in they are
helped by the eman kedons to express their
gratitude to their prospect husband or wife.
It is the parents who plan for the marriage
Kaising
of their children.
Pregnancy and Birth
Karao depend on the ability and availability
of medicines, doctors, clinics, and
hospitals.
Death and Burial Rites
Normal wake is three nights (for 18 years
old and above)
Two nights (for 18 years and below)
Bangil is done in honor of the dead.
Chilos
Collective term for their rituals
According to an interview with Mr. Geoffrey Gonzalo, a Barangay Kagawad of
Karao, kalon (the process) is applicable only to any adult (males or females ages from
late twenties and early thirties who are not yet married) who may want moral support in
expressing his/her feelings to someone. He said that the role of the eman kedon (now they
simply the married elders) is to help him/her express his/her feelings. According to him,
in a case where a male is in need of help, the eman kedon will just accompany him to the
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female’s house then things are discussed. He added that when the female will positively
respond to the offer, a wedding will be plan by both parties. On the other hand, he
continued that when a female needs help, the male is invited to the house of the female
to discuss things over. When the male agrees, a wedding will be planned.
He said that the planning of the wedding date and the celebration is now the
couple to-be’s concern. According to him, they are given weeks for wedding preparation
in case one of them will withdraw. He exemplified that when the male is not going to the
female’s house anymore during the planning, with no valid reasons, it is understood that
he is no longer interested in the wedding and when the female will say also that she is no
longer committed to the plan, the wedding will be abandoned. In addition, he said that
any expenses during the process is not required to be paid by the one who withdrawn.
Lastly, he noted that butchering animal is not a requirement during this process
especially during the wedding celebration in order not to burden the soon to be couples
who are just beginning to enter a new phase of life. He noted that wedding documents are
enough.
Before, kalon only happens when elders intercede during a cañao in picking a
woman for a man. To date, this is not is not practically done because an eman kedon
must share with the expenses of the kalon (as human) when the kalon may not afford all
the operating costs during the wedding.
Gonzalo said that today, kaising was always unsuccessful because children when
grown insist on who they wanted and disobey their parents plans. In addition, he added
that ‘love” is one of the big factor that affects the decision of the children to say “No.” to
their parents, and when we talk about love he said that it is hard to contradict that. At
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some instances, both parents may plan a wedding for their children, either their children
are already born or yet to be conceived.
Pregnancy and birth. The Karao tribe depend on the ability and availability of
doctors, medicines, clinics and hospitals to guarantee the mother a d the child’s safety
and good health. They no longer depend on manghilot (native medwife). However,
Gonzalo said that some precautions are still followed.
One of these is the “eel matters” where in according to Alperez, either the
pregnant wife or the husband must not catch or watch an eel during the pregnancy. This
is so because, the Karao tribe believed that the watching and the catching of the eel
brings death to the child. He further explain this with his story about a pregnant Karao
woman who happened to pass through Baguio market, and saw the eels being sold along
the market road. After giving birth, the baby grew for a little while but died afterwards.
The cause of the death was believed to the of seeing the eels.
According to Mrs. Alicia Bankey, one of the key informants, eels are perilous to a
Karao’s life because this is what their ancestors had made pact with. Mr. Alperez
supported this in his statement that Karao’s are to snakes as Ibalois are to eels. This
means that, Karao’s are safe with the snakes but unsafe with the eels, the Ibalois on the
other hand, are in threat with snakes but are secured with eels.
In addition, Alperez said that when the eel that was seen or caught was small, the
baby will die during his/her childhood, however when it was big, the baby will die during
his/her adulthood with or without a cause.
Furthermore, the not cutting of hair is not practiced anymore. According to
Bankey, today’s generation insist that the certain prohibition was never taught to them at
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school.
Moreover, Genaro Lamsis, one of the key informants said that the husband must
not also prepare a meal for his wife and for his family when the food was a fruit of
treachery like robbing and other dirty work so that the soon to be born baby will not grow
as a thief. He added that, this practically serves as an ethical teaching to any member of
the society.
In addition, Gonzalo said that after the mother had given birth, she was served
with native chicken’s soup to help her gain her strength from giving birth. He said that
the native chicken must not be fed with commercial corns and injected with any medicine
to ensure that the nutrients from the chicken is pure and safe.
On the other hand, Gonzalo said that manghilots were no longer comfortable in
assisting a laboring mother because of the fear that they might be the reason and/or
accused responsible for the death of baby or whenever the delivery failed.
Death and Burial Rite. According to the key informants, the Karao’s death and
burial ritual stayed to be short and simple. They said that the normal wake lasts for three
days and two nights where the dead is 18 years old and above. On the other hand, it could
be for two days they explained that when the dead is below 18 years old.
In addition, the key informants mentioned that the wake can be extended when the
relative of the dead is quite far, but butchering of animals starts only three or two days
before the burial. Furthermore, they said that during the first day of slaughtering
sacrificial animals, the corpse is clothed with white shirt and pants for males and white
shirt and tapis (Benguet’s traditional skirt) for females.
After that, they said that the corpse will be put in a coffin with a pure white
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blanket or striped with black and blue called the colabao. Alperez stressed that the coffin
must be made of Benguet pinewood only for it was believed that the spirit of the dead
dislikes any other material for the coffin.
Moreover, the key informants said that in the case of a normal wake, a bangil
(three-pronged extemporaneous talk addressed to the deceased, to the bereaved family
and to the general public in attendance) is done. According to them, bangil serves as an
honor to the dead who have learned to work in the field (for males) and/or carry Benguet
baskets (for females). In addition, they said that following their tradition, on the first
night at 10:00 o’clock in the evening, the men and the women start the bangil.
Furthermore, they said that the awas (elder men) stay outside while the i-inas
(elder women) sit inside the house as the caretakers of the fire. They noted that the fire
must kept burning for it is a symbol of good health. They also explained that each
selected awas participant must prepare his speech about the dead person whether good or
bad for it also serves as an advice to everyone. In this situation, they said that a respected
awas will open the bangil to start the story of the dead person when he/she was still alive.
According to them, the man’s bangil is called the seba, which is followed by the
woman’s bangil called o-wa, which comes after every seba’s paragraph. They said that
o-wa is the echo of the seba. According to them, this was done to relay the message to the
dead and to inform him/her that they are telling his/her story. At the same time, they
mentioned that the makabaley (host) goes around with a winnower of tobacco passed
from inside of the house then to the outside to ensure understandings between the living
and the dead.
The key informants said that on the second day pigs are butchered at every meal
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for viand however it depends on the financial capability of the host. Bankey noted that
religious groups are also welcomed to sing their pilgrim songs and prayer services.
Additionally, they said that a bangil is done again the second night at same time
for the sake of those who missed the first night and as to compensate the shortcomings
during the first night. At dawn, a dog is offered to the dead to serve as his/her company in
his/her journey to the next world.
Moreover, they said that lightning before burial is considered a sign of something
terrible to happen to the bereaved family. This is why they do the burial (third day) at
any time early in the morning to avoid lightning strikes in the afternoon. They also said
that to make the sneezing unnoticed, they strike bamboo sticks to make some noises
during the burying process. This is done because they believed that sneezing burdens the
bereaved family to butcher another pig to ward off any bad things to happen.
In addition, Aplerez stated that burial rites were only done at the chengeg na
baley (ancestral house) sometimes called puunan (foundation house) (seen in Figure 3).
This is so because, he said that Karao members may build their own houses, and may go
to where ever they may please, but will certainly and will always be going back to their
ancestral house when they die.
In addition, Alperez added that the bodies were mixed with the others when the
burial site was already full. He said that this was believed to further strengthen their unity
and their warm family relationships.
Chilos. Table 2 shows the different kinds of Chilos and its purpose and
performance. They were categorized as follows: healing practices, thanksgiving practices
and rituals for different occasions.
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Figure 3. An extended chengeg na baley
.
Although some of the healing practices were forgotten because of the modern
technology and availability of hospitals and clinics in the area, the Karao still observe
some of these traditional healing rites when a physician is unable to sick or when a cause
is not determined during the laboratory procedures. Healing rituals are done only with
the prescription of a mambunong
Iowa is a ritual used for healing pig, dog and snake bites however, pigs and snake
bites are cured at clinics and hospitals.
Sarey is a ritual for cleaning off any misfortune encountered by a Karao member
such as accidents. In the case of Danceryll, a Karao adolescent (together with his younger
brother) who encountered an accident by falling on a high sloping area, they were not
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Table 2. Purposes of the different kinds of Chilos
KINDS OF CHILOS
PURPOSE/S
Healing Practices
Iowac
For healing pig, dog and snake bites. Pig
and dog bites are cured at clinics and
hospitals. Healing snake bites may be done
by any Karao member
Sarey
Healing and cleaning off of misfortune
encountered such as accident.
Wil-es
Healing a sick family member or a pet that
caused by cohabiting with other
man/woman other than his/her
wife/husband.
Ampasit
Healing an illness that was caused by a
disturbed or harmed spirit.
Pedad
Healing an illness or the giving of clothes,
blankets, shoes and money to an ancestral
spirit.
Thanksgiving Practices
Pekkel
Thanksgiving ceremony before harvest to
ensure soil fertility and vast harvest.
Ele’was
A post-harvest thanksgiving for a vast
harvest. It is simply a “blow out”.
Practices for different events
Iduthuan
It is a thanksgiving when the rite is offered
to God and to other spirits called the
induthuan na akow. Induthuan na minatay
if it is done to appease the dead.
Sindad
A healing ritual if it will come after
colimbet
A thanksgiving ritual when it is intended to
correct the defects of the induthuan
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Kecheng na payew
Washing of the dirty body after a field
work
Chanas/Deyaw
The blessing of a newly constructed house.
Sangbo
To keep the fortune brought by an
unexpected animal entering a house.
allowed to enter the house until the ritual was complete. He mentioned that an egg was
buried at their house’s entrance (a round pebble and/or a round stone may be buried).
According to the key informants, this is done to be certain that the misfortune be
concealed and will not repeat itself. After that Danceryll said that his foot and his
brother’s foot were held just above the buried egg and were washed (by any Karao
member) with clear water. He continued that along with it was a prayer (saying that the
incident will not happen again) uttered by a mambunong. However, Alperez told that any
adult committed to the ritual may do the prayer.
Wil-es on the other hand is a ritual done for curing an illness caused by someone
who had relationship other than with his wife or husband if and only if the person is
really guilty by confessing it. This is not always true to all of them because illnesses can
be a result of many causes as explained by the respondents.
In this case, the key informants said that a pig is sacrificed with the mambunong’s
presence who will advise and will make the husband/wife who committed the sin to
promise in front of his/her wife and the general public present that he will not repeat
his/her mistake again.
At times, Gonzalo explained that the concerned couple was not allowed to eat the
sacrificed pig’s meat during the ritual because it is believed that eating the sacrificed
animal will hinder the efficiency of the ritual. He said that a chicken is sacrificed merely
for their viand.
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Ampasit is performed in healing an illness caused by a disturbed or hurt spirit.
Gonzalo said that as far as he can remember, unseen spirits prefer silent environment thus
the noises produced by the products of technology such as chainsaws, jeepneys, motors
and others are driving them away.
However when an ampasit happens, Gonzalo said that the ritual is performed on
the actual place where the ampasit happened. A chicken maybe sacrificed but usually
pigs are butchered depending on what the mambunong has to require.
Gonzalo said in his story that one day, his neighbor went to his garden to burn the
dried leaves and weeds. After the burning is done, he started walking home when his
neighbor’s face begun to feel itchy and sore. Feeling uncomfortable, his neighbor
scratched and rubbed his itchy face though it hurts. He said that, his neighbors face begun
swelling upon scratching and rubbing. It happened then that Gonzalo’s neighbor meet a
mambunong along the way, who, upon looking at the swelling face concluded that it is
caused by a disturbed and harmed unseen being.
According to Gonzalo, the mambunong advised the neighbor to sacrifice a pig at
the place where he burned the dried leaves and weeds. With clothes and blankets
alongside with the meat, the mambunong uttered his prayer to the disturbed/harmed spirit.
Just after the mambunong said his last lines, Gonzalo claimed that he witnessed the actual
disappearance of the swelling of his neighbor’s face.
He continued that after performing the ritual, the healed person went home and
sacrificed another animal, mostly chicken, as an announcement of his arrival (kimibitan).
The mambunong served as the assistant of the healed individual in entering the house.
Pedad is another ritual done whenever their ancestor’s spirit will ask something
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through a dream and/or by making them sick.
In this case, the key informants said that sacrificed animal differs on what the
mambunong has to require. Clothes, blankets and/shoes needed by the spirit is then
delivered and will be relayed by the mambunong by saying that the spirits request is
granted. They also said that the mambunong may also advice the dead to use the offered
shoes, clothes, blankets and/or money in good terms and may no longer disturb the
bereaved family.
Thanksgiving rites includes pekkel and ele’was. The key informants said that this
ritual is not practically observed although the good effect is really seen because of
financial requirements.
Gonzalo explained that pekkel is only done by wealthy member or by anyone with
a strong faith on this ritual at the alang, a small nipa hut where they place the harvested
rice and is built at the rice field. He said that the ritual is strictly done only at anytime
early in the morning before the harvesting starts where a pig is butchered. He continued
that before eating, a prayer is offered to God and to the other spirits to bestow a vast
harvest.
According to Gonzalo, this is true to a certain family in their place who is
observing pekkel. He said that for other farmers, they need to input large quantity of
fertilizers on their rice fields and farms while this family will just plant the seedlings and
will wait until the harvesting comes. He noted that they visit their plants but certainly,
they do not apply fertilizers and chemicals.
On the other hand, ele’was serves as a “blow out” when a farmer had a vast
harvest. A pig or a chicken maybe butchered at the house of the farmer.
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Other rituals include: induthuan, sindad, kecheng na payew, chanas/deyaw,
sangbo, and inkileg.
Lately, the rite of induthuan (for thanksgiving and funeral) is being done during
festivals and on actual events. This is being performed by the different ancestral house
organizations of the Karao tribe. Mr. Bankey said that this traditional ritual requires the
strict adherence of meat division and allocation.
To date, sindad and induthuan (these rituals are their oldest and is the only
practiced ritual during the headhunting period) are strictly for males and elder women.
The youths were not allowed to join because this has been their practice before when
headhunting was rampant.
Bankey said that most of the times, the males meet at the abonan (male’s club
house) (seen at Figures 4 and 5) to plan for their fighting strategies against the busols
(headhunters) who are coming from the mountains to hunt them and how to protect the
women and the younger generations. According to the key informants, the women and
their children were left home so that they may not be involved in the fight.
He continued that during an induthuan or sindad only the elder women were
allowed to carefully allocate meat for the males at the abonan for a good meal and for
strength.
Ba-ac stated that induthuan pays attention to the congregation of the males on the
abonan (now referred as the male clubhouse) to eat the meat allocated to them, and the
exclusive participation of only the elders and the males of the Karao and the specified
days when the meat were eaten. She explained that singing and dancing is not observed in
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Figure 4. A modern abonan built out of blocks of cements, stones and green sheets
Figure 5. Details of the abonan
Communication Strategies in Transmitting Culture Among the Karao
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this ritual because this is not a feast. For this reason, she said that rice wine is not served
in the induthuan.
According to the key informants, induthuan is furthermore divided into two types
(except for their difference in classification and function, both types follow the same
form), these are as follows:
Induthuan na Akow (day) is performed primarily to praise God. This ritual also
beseech God for blessings, and/or to remove curses of harmful spirits which have brought
illness or death to the family.
Induthuan ti Minatay (for appeasing the dead) is the more common type which is
held on the kaweldo (seventh or eighth day) of the dead. According to the key
informants, with the introduction and belief of the people on the ninth day (pamisa)
brought about by Catholicism, the Karao added another ritual which was the Kappe
(being the last funerary ritual) to observe the induthuan ni minatay.
However, he said that the induthuan ni minatay is still performed two to three
days (the kaweldo) before the ninth day. The key informants said that, presently with the
kappe ritual, the pig’s meat in the induthuan ni minatay is cut-up in the house of the host
(before it is only done at the abonan).
In addition, the key informants said that no bones of the pig are to be broken so
that the dead may receive it as wholly as possible (seen at Figure 6). They said that if a
slight mistake is committed in the cutting process, the whole ritual is invalidated and the
dead for whom the induthuan is being offered is displeased. According to them, the
elders may decide to butcher another pig if a mistake is committed.
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On the other hand, sindad may come after induthuan and colimbet which is
called sindad na colimbet to ward off the defects of the said rituals in order to usher luck.
The key informants said that this is characterized by offering of one pig for the dead in
exchange for the health of an ailing person or as a thanksgiving ritual when done after the
induthuan na akow.
They said that there is no singing or dancing that accompanies this ritual but rice
wine is present. According to them, a short prayer over the rice wine was made (prayers
depend on the sindad’s purpose) before sacrificing the pig. Meat allocations for males
were then brought to the abo-nan where the meat was eaten.
Kecheng na Payew. According to Umaking, one of the respondents, this was
literally the washing of the body with water and soap after working.
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Figure 6. The careful slicing of the pig parts
Moreover, chanas or deyaw is the blessing of a newly constructed house.
According to the key informants, this may be associated with holy water and prayers
offered by a priest. A mambunong may also be a celebrant together with the priest.
According to them, when the mambunong and the priest are both present, the priest may
do his service first after that the mambunong may do his concerns also.
Sangbo is a ritual done to usher luck when an unexpected animal enters a house
such as snake, bird and/or lizard. The key informants noted that in order to usher such
luck, they have to work in order to have good fortune. For instance, if they have a
business, they should manage their business carefully and effectively so that they will
gain more.
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However, sangbo is not practiced by all the members of Karao because according
to Alperez, sangbo is done only by members who have strong faith in this and were
wealthy. He said that they usually butcher a pig because it was believed that the
sacrificed animal will be in return a good fortune. They claim that, when they will not do
the ritual, no fortune will come and bad luck might happen.
Inkileg is done to appease someone’s spirit who died of violence. According to
Gonzalo, when the dead for example died last night, the ritual is done early next morning
to the place where the incident happened. He said that while holding a native chicken, the
mambunong will shout his prayer calling the attention of the soul of the dead person to
follow him home to where his body is. According to the key informants, the mambunong
will let go of the chicken in exchange to the soul of the dead. They said that the chicken
may go wherever or may be taken by anybody who may pass it by as long as it will not
return home with them.
They said that when the death is unexpected, the soul stays behind to where the
incident happened even though the body was already brought home. This ritual is done to
avoid the wandering of the soul and to make him/her aware of his/her death,.
Communication Strategies
Practically, Karao elders do oral communication in transmitting their culture.
The key informants said that although a dissertation was made and bites of
information in the internet was available regarding the Karao tribe, spoken words are
traditionally and is still the existing transmission of cultural practices among the tribe’s
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member. Oral communication was characterized by family conferences, storytelling, and
family reunions and/or during rituals and through festivities.
Family conference. Ba-ac said in an interview that family conferences (usually
before, during or after dinner when the family is more complete) help a lot in either
relating their children on how they live before. This is when they also explain why a
certain Karao member was punished for doing robbery, and the purposes of such rituals
and other concerns. In other words, the conference is a perfect moment for them to tell
their traditions’ stories and to make their children understand why they should abide by
the society’s do’s and don’ts. In addition, this is when they set examples for their children
to learn.
Additionally, the key informants said that the abonan was where adults educate
and reprimand male adolescents and young male adults who committed errors. For
example when somebody committed robbery this is where they anonymously decide to
penalize him/her with carabao. This is done to ensure that the members of the society
conform in ways prescribed for them to do so.
Actual events. Alperez said that they take opportunities during rituals such as
cañao to relate to the youths. During occasions, an elder has a better opportunity to
explain the ritual to the youths because they can relate. It is believed that by witnessing
the actual event, understanding and accepting the process is more trouble free.
In addition, one of the youth responded that they are being connected to the life of
their ancestors when they participate in rituals because they are reminded of them. She
said that through the actual events accepting and/or rejecting the introduced culture to
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them is easier. However, one of the youths said that they are only informed when they
ask.
Festival. For a long time, the Karao’s have not done any festivals to display their
traditions. Only in January 2010 when OHUB (Oneness Hospitability and Unity brings
and Blessings) festival was organized to celebrate the 1st Karao Foundation Day. The
celebration was intended to promote their unity through their customary practices. It was
also a means of transmitting their culture to the next generation.
With this festival, Abraham Beray, one of the key informants said that the youths
were expected to appreciate their traditional rituals that have been nourishing them since
then that they ended up united up to this date. He added that they believed that unity
brings blessings among their tribe.
Due to the mentioned communication strategies, the Karao youths claimed that
they are aware of their existing rituals. It is indeed inspiring to hear most of them saying
that they love their own culture.
Nonetheless, they do not know the names of their rituals and it was not clearly
explained to them why a certain ritual is being done because there is still huge
communication gap among them and the elders and/or adults. As a result, other youths
are losing interest to conserve their rituals because they do not understand them.
Induthuan is one of the confusing traditions among the Karao youth because
children and adolescents are not allowed in the occasion. However, Ba-ac said that some
of the youths asked their parents and to anyone who might relate to them the ceremonies.
Moerever, all the youth respondents said that only the abonan, and the cheng
ngeg na baley were known to them both the name and the purpose because these are the
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more salient features of the Karao society. This is shown on their consistent answers
when they were asked about the purposes of the two social institutions. They knew that
the abonan was where the males eat their meat allocations. They also stated that this is
solely for males. However, they did not know the history of the abonan.
On the other hand, they also knew the terms of the ancestral house where in this
serves as a cemetery for their clan and at times this is where wedding celebration was
done.
Problems Encountered During
the Process of Transmission
Resistance. During the transmission, Ba-ac said that some of the youths are
resistant in accepting their culture although others accept it eventually. Thus, Bankey
said that accepting and/or rejecting is selective. In addition, the resistance persists in an
individual once he is introduced to the mainstream society.
However, this is true only to heirs who wanted a change in their lives. One of the
youth respondents said secretly that he no longer appreciates his tribe’s cultural practices
because he wanted a change far from their tradition and similar to that of the outside
world. He implies that he did not want to grow along with paganism (referring to his
tribe’s culture).
In addition, the youths are really losing their interest to learn their culture due to
transition period.
On the other hand, most of the youths accepted their culture right away. One of
the interviewee said that she loves her own culture and that she did not like any foreign
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concepts to be added upon it because she said that she can no longer claim her culture as
her own when mixed with other culture.
Lack of communication. One encountered problem during the transmission is the
big gap of communication between the elders and the youngsters. As what Ms. Bauyan, a
Karao teacher said that being busy with each daily lives, Ikarao’s tend to forget the
essence of communicating simple things such as having family conferences and
storytelling (although some observed family conferences).
She said that due to heavy work on the field, parents only think of getting enough
rest upon arriving at home thereby missing the opportunity to have a chat with their kids.
In addition, the youths preferred to be exchanging stories with their peers than with their
parents.
Perceived Challenges Affecting the
of Karao Tribe’s Culture
Accepting and/or rejecting of the Karao’s cultural practices were eventually
optional. Table 3 illustrates the summarized effects of the challenges affecting Karao’s
culture as perceived by the key informants. These are the following:
Educational attainment. Educated Karao members were becoming resistant in
accepting and in continually living their ancestors’ customs and traditions because the
introduction of education to them results to a broader understanding of themselves and of
their environment.
Their higher level of educational attainments helped them in taking and in making
choices. These includes the determining of right over wrong, extreme and “just enough”,
and/or practical or not.
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As what Bankey had stated, other learned and students would contradict their tribe’s
traditional teachings by saying that, “Ti inadal mi, isu ti aramiden mi.” (What we learn is
what we apply). But she added that this is selective though because most of the members
treasure their culture. However, as education brings opportunities to pursue other and
often more lucrative careers arise, fewer and fewer people are attracted to traditional
craft.
Change in spiritual beliefs. One of the main victory of Christianity was its
apostolic labor of introducing the one and only God. Bankey indicated that, Christianity
made them realize that there are no other gods but God alone.
Other marked changes brought about by adopting Christianity were the adoption
of the seventh, eighth, and ninth days, singing of pilgrims and ushering of prayers to the
dead.
However, although people in Karao were Christianized, Ba-ac said that great
numbers of the society members still practice animism, which is the appeasing of the
spirits of the dead, and the worshiping of nature. In addition, Gonzalo said that they still
observe their traditional rituals on healing cases when a physician cannot heal the sick.
Table 3. Effects of the perceived challenges in the conservation of the Karao Tribe’s
culture
PERCIEVED CHALLENGES
EFFECTS
Educational Attainment
Learned and students tend to decide basing
on their educational knowledge where in
what they learn is what largely applied.
Career oppurtunities brought about by
educational attainment are causing the
members to have lesser time on traditional
issues.
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Change in Spiritual Beliefs
Christianity made the Karao people to
believe that there is only one GOD. Pilgrim
songs and prayers are observed during
funerary rites and house warming.
Financial Problem
Financially unstable Karao members are
not observing babeng, pekkel, ele’was,
apsul, and dawa. They need not butcher
number of pigs also during funerary rites
and they are not required to celebrate
wedding ceremonies, more important are
the wedding documents.
Transition Period
Youths are becoming stubborn and are
being too “intelligent” for their ages.
Technological Effect
Television is more interesting to the
younger generations than spending time
with the stories of the old folks and
attending to the rituals being done.
The availability and ability of medicines,
clinics, hospitals and doctors to cure
abandoned some of the healing rituals such
as apsul, and Iowac.
Intermarriage Intermarriages open the opportunity for
intercultural settings.
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In addition, Bankey said that as to their death and burial procedures, this has been
their creed since it is very tough for them to let go of the ritual. Furthermore, they
strongly respect the spirits of their dead.
Kagawad Ba-ac is one of the leading self-appointed promoter and preserver of her
own culture. She is keeping a list about the customary laws of the Karao’s and is highly
encouraging researchers to document their culture.
Along with the introduction of Roman Catholicism, Protestants followed. Mrs.
Antonio, a Southern Baptist missionary (nurse in profession) affirmed in an interview
that the introduction of Christianity to her life, to her family and to her clan made them
realize that their ancestor’s customary laws that they have been living with for years are
against God’s teachings. Thus, making them totally abandon the said practices imposed
to them by their ancestors.
To date, though they are Karao residents, they are no longer part of the tribe by
excluding themselves from any traditional rites being done.
Financial problem. Although Karao possesses rich culture, some of their cultural
practices are being neglected and are selectively practiced because of financial
requirements. Alfonso, one of the key informant confirmed that babeng as one of the
grandest cañao among the tribe is now being ignored because of the growing
international economic crisis which causes goods to cost higher and higher. A small pig
alone for example costs thousands.
The pekkel and ele’was are not practically observed also because only those
wealthy and those possessing strong faith to the rituals are doing them. The key
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informants said that number of offered animals during rituals were also minimized into
one chicken or one pig or more depending on the ability of the host but normally pigs are
not butchered only on small scale cañao, death and burial and wedding celebrations. The
good thing is, any member of the tribe who is financially unstable is not forced to butcher
number of pigs during funerary rites, housewarmings and especially at wedding
celebration.
Furthermore, members of the tribe move away from their homes to locate better
employment that may sustain the financial needs of their family thus having no time on
traditional issues. According to one of the respondents, her family moved out of Karao to
find more profitable jobs in Baguio to sustain their family’s necessities especially her
education.
After her parents found jobs, they settled in Baguio up to this date. Being far from
her place of origin gave her no opportunity to any actual encounter of her supposed
cultural heritage. Her parents, especially her father totally had no time to go home on
traditional ceremonies. She only acquired knowledge regarding their culture through the
stories of her mother.
Transition period. Gonzalo said that, younger generations are becoming “too
intelligent” for their ages. They are becoming stubborn thus neglecting their elder’s
teachings.
He said that Karao elders are respectively strict back then, while the youths are so
passive. During their generation he said that, they have no say to what were taught and
introduced to them because they highly respect and obey their parents and the elders.
This is the opposite for the youths nowadays who insist on their own point of views.
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Because of these instances, elders are also losing their patience, persistence, and their
excitement to teach the younger generations regarding their traditions. As what Bankey
had said, “Basta insurumi, nangamong dan nu tungpalen da wennu saan.” (As long as we
taught them, it is up to them to follow or not)
On the part of Mr. Lamsis one of the key informants, he may be open to change,
but he is willing to exert effort in relaying their culture to the next generation.
Technological effect. In the field of technology, the key in formants said that
apsul is no longer being practiced due to the ability and availability of doctors, hospitals
and medicines.
Moreover while older and middle-aged folks stay together and concern
themselves about a certain preparation for a certain ceremony such as pedad, very few of
the young people were. Lamsis said that you will find them in front of their televisions
watching telenobela’s (Tagalog based drama) and/or MTV (Music Television). This is at
times the scenario because the younger generations are not allowed to directly participate
on some rituals such as the induthuan and sindad.
Intermarriage. According to Umaking one of the key informant, when an Ikarao
interacts with another individual other than his tribe and resulted to intermarriage, the
assimilation of new culture happens. Alperez said in an interview that in a situation
where a certain family got sick that needs a mabunong’s consent, either of the husband’s
or the wife’s culture is to be followed. Mostly, it is the wife’s culture that is being
followed.
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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study aimed to determine the communication strategies used by the Karao
Tribe elders in transmitting their cultural practices and the medium used; to identify the
existing cultural practices as it is compared from the past to the present, and why and
how it is done; to identify the problems of the elders in transmitting their culture to the
younger generations and why are the problems encountered; to determine the youth’s
awareness regarding their cultural practices and to identify the factors affecting cultural
changes.
Ten elders who have rich knowledge on their culture and who are still practicing
them served as the key informants in the study and eleven youths were also interviewed
regarding on their awareness on their culture. Aside from interviews, photos were also
taken.
The study revealed that, the Karao managed to continually practiced their culture
up to this date. Their cultural practices is characterized by their traditional family
practices which is centered in marriage, pregnancy and birth and death and burial
practices; and chilos which pertains to all of their rituals except that of marriage rites.
Their existing cultural practices are identified as follows: induthuan, sindad, colimbet, i-
owac, sarey, wil-es, epas, ampasit, chanas, pedad, and sangbo.
The communication strategy used by the elders was oral communication thru
family conference, during actual rituals and festivals. Problems during the transmission
happened to be lack of communication between the youth and the elders, and resistant
Communication Strategies in Transmitting Culture Among the Karao
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35
youth.
The youth’s are aware of their cultural practices but are not knowledgeable of the
terms or of the names of the rituals.
The factors that contributes to cultural changes are identified as follows: changes
in spiritual belief, educational attainment, financial problems, transition period,
technological effect, and intermarriage.
Conclusions
The following conclusions are derived based on the result of the study:
1.
The Karao tribe possesses rich traditional practices that was characterized
by appeasing and/or giving thanks to the dead and other spirits but only the elders are
practicing them.
2.
Oral communication stays to play a great role in passing culture to the
next generation as shown by the Karao youths awareness to their rituals.
3.
Although spoken word was effective in relaying such culture to the next
generation, the growing resistance among the youths and the huge gap of communication
between them and the elders affects greatly in the low efficacy of the transmission thus
making them unaware of the names and the importance and purposes of their rituals.
4.
There were several challenges in the passing on of the Karao culture to the
younger generations.
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Recommendations
The following are the recommendations based on the findings of the study:
1. Karao tribe who claims to be united because of their uniqueness must then be
viewed not only as a tribal possession rather their oneness and unity may serve as a
reminder to us all on how these ethics promotes a peaceful and intact society.
2. Researchers may undergo a more in depth study and documentation regarding
the Karaos culture especially the abonan as it is the more salient feature of Karao and is
unique compared to the other tribes in Benguet.
3. Researchers may also study their dialect called awa/iwaan because this is
different from Ibaloi, Kalanguya and Kankanaey.
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LITERATURE CITED
ATOS, M. D. 1982. The Culture of the Karao Tribe. D. Disertation. University of
Baguio, Baguio City. Pp.i-vi, 1-6, 41-101.
BA-AC, D. B. (2009) Origin of Karao.(Personal Interview)
BANKEY. D. (2009) The Karao Culture (Personal Interview)
CLIFF.n.d. Material and Non-material Culture. Retrieved January 3, 2010, from
http://www.cliffsnotes.com/WileyCDA/CliffsReviewTopic/topicArticleId-
26957,articleId-26850-html.
CRABTREE, D. n.d.. The Importance of History. Retrieved November 25, 2009, from
http://www.mckenziestudycenter.org/society/articles/history.htmlt.
DACULOG, M. T. 2009. The Mambunong’s Role. (Personal Interview)
DE LOS REYES A. J. and A. M. DE LOS REYES (Ed.) 1986. Cordillera
History:
IGOROT People Who Daily Touch the Earth and the Sky. Cordillera Schools
Group, BaguioCity.1986.2 P:ii-iii.
FABA-AN, L. F. 2007.Communication Media Used in Transmitting Canao Rites and
Practices: the Case of the Laoyan Clan. U.G.Thesis. BSU, La Trinidad,
Benguet.Pp.9-10.
GARCIA, A.L. n.d. The Karao in Bokod. Retrieved September 13, 2009, from
http//literalno4.tripod.com/krao.frame.html
GARCIA, M. B., F.M. ZULUETA, C. T. CARITATIVO. 1984. Focus on Filipino
Society and Culture. National Bookstore Inc., Publishers, Metro Manila :246-
248, 251-256
MALIS, C. 2007. Wedding Rituals: The Ikaraos. VOL. 36 Issue 1. June- July 2007. p 12,
20
MENDI, L. S. n.d. Teaching Igbo Culture. Retrieved October 24, 2009, from
http://www.kwenu.com/publicationc/orabuchi/2006/27passing_culture.htm
ORTIGAS, I. L. and F. E.REGALADO. 1978. Society and Culture in the Rural
Philippines. Phoenix Publishing House Inc., Quezon City. 1978. Pp:14-16
PANOPIO, I. S. and R. S. ROLDA. 2000. Society and Culture Introduction to Sociology
and Anthropology. JMC Press Inc., Quezon City. 2000. Pp:48-53, 57, 59-60
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Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
38
POWELL, K. n.d. Tradition and Belief Regarding to Death. Retrieved March 16, 2010,
from http://genealogy.about.com/od/cemetery_records/a/burial_customs.htm.
SCOTT, H. W. 1974. The Discovery of the Igorots.Quezon City: New Day Publishers
1974. Pp 85-88.
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
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APPENDICES
APPENDIX A.
Benguet State University
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
La Trinidad, Benguet
December 18, 2009
BRGY CAPTAIN
Karao Tribe
Brgy. Karao
Bokod, Benguet
Sir/Madame:
Warm Greetings!
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
40
I am Frenzylle D. Bag-ayan, a fourth year Bachelor of Science in Development
Communication (BSDC) student majoring in Communication Broadcasting
(CommBroad) at Benguet State University (BSU). Presently, I am conducting my
Undergraduate Thesis titled, “Communication Strategies in Transmitting Culture among
the Karao Tribe of Bokod, Benguet.”
In line with this, I would like to plea from your good office for an assistance and/or
accommodation for an interview on the issues that will supplement my objectives. My
respondents would be five Karao elders, ten youths, and some past and present barangay
officials.
The conduction will be on December 26-27 2009. We will be departing 12:00 noon from
Baguio City.
Your participation in the study will be very much appreciated.
Please contact me at mobile number 0920-822-3821.
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Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
41
FRENZYLLE D. BAG-AYAN
NOTED BY:
ANNA LIZA BASQUIAL-WAKAT
Adviser
APPENDIX B. INTERVIEW SCHEDULE
DATE :
INTERVIEWEE:
OCCUPATION:
AGE :
Guide Questions:
1. What are your tribe’s existing cultural practices in terms of the following?
a. Wedding celebration
b. Funeral rites
c. Agricultural practices
d. Healing practices
e. Thanksgiving rites
f. Others
2. Do you resist from the introduction of new ideas or of new culture in your society?
a. If yes, why?__________________________________________________
b. If no, why not?________________________________________________
3. How is the Karao culture communicated to the younger generation?
_____ through books
_____ through computer
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
42
_____ through spoken words
On what occasion_________________________________________
______ others
4. What were the encountered problems during the transmission of the cultural practices to
the subsequent generation?
_____ lack of interest from the younger generation
_____ lack of communication between the elders and the younger
generations
_____ resistant heir
_____others__________________________________________________
___
5. What are the differences of the Karao Tribe culture from past to present?
a. As of the practices or rites?
b. As to the participants involved?
c. As to the proper time or occasion to perform?
d. As to the length of time performed?
e. As to the (number of) offerings given?
f. As to the materials used in the practices or rites?
g. Others?
6. What are the possible reasons for the changes in the cultural beliefs and practices of your
tribe?
a.)As to the practices or rites?
b.)As to the participants involved?
c.)As to the proper time or occasion to perform?
d.)As to the length of time performed ?
e.)As to the (number of) offerings given?
f.)As to the materials used in the practices or rites?
g.)Others?
7. In what way do you think you could preserve the good culture of your tribe?
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
43
APPENDIX C. GUIDE QUESTION FOR THE YOUTHS
DATE :
INTERVIEWEE:
OCCUPATION:
AGE :
Guide Questions:
1. Are you aware of your cultural practices?
_____ Yes
_____ No
2. What are the cultural practices that you are aware of in terms of the following?
a. Wedding celebration
b. Funeral rites
c. Agricultural practices
d. Healing practices
e. Thanksgiving ceremonies
f. Others
3. Do you appreciate the said cultural practices?
_____ Yes, why?______________________________________________________
_____ No, why not?___________________________________________________
4. Do you resist from the introduction of new ideas or of new culture in your society?
_____ Yes, why?______________________________________________________
_____ No, why not?___________________________________________________
5. In what way do you think you could preserve the good culture of your tribe?
Communication Strategies in Transmitting Culture Among the Karao
Tribe of Bokod, Benguet / Frenzylle D. Bag-ayan 2010
Document Outline
- Communication Strategies inTransmitting Culture Among the Karao Tribe of Bokod, Benguet
- BIBLIOGRAPHY
- ABSTRACT
- TABLE OF CONTENTS
- INTRODUCTION
- METHODOLOGY
- RESULTS AND DISCUSSION
- SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
- LITERATURE CITED
- APPENDICES