BIBLIOGRAPHY CAMILING, GINA D. APRIL 2012. Namuna...
BIBLIOGRAPHY
CAMILING, GINA D. APRIL 2012. Namuna ay Apit: A Documentation of Denet and its
Communicated Values among the Farmers of Nakiangan, Abatan, Buguias, Benguet.Benguet
State University, La Trinidad Benguet.
Adviser: Gretchen Shagami C. Mangahas, MDC
ABSTRACT
The study was conducted at Nakiangan, Abatan, Buguias Benguet to Document the
practice of Denet .
Specifically, it aimed to determine the communicated values of Denet among the farmers;
to determine its perceived significance to the farmers, environment, and to the community; to
determine the changes occurred to the ritual and to determine the challenges/threats in
performing Denet ritual.
There were two manbunongs in the community who were chosen as the key informants
of the study. Other information about the ritual was also gathered from 30 farmers who had
requested for the performance of Denet ritual in their garden/farm.
Using descriptive statistics to interpret the data, it was found out that there are values being
communicated in Denet and the practice is significant to their livelihood, community and
environment so they want to sustain the preservation of the practice.
It is then therefore important that the farmers in Nakiangan should continue practicing
Denet. Further, compilation of Denet prayers should be done in order not to be forgotten. Lastly,
more studies on Denet ritual should be conducted in some parts of Buguias to validate and
strengthen the findings of this study.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
TABLE OF CONTENTS
Page
Bibliography.......................................................................................................
i
Abstract…….......................................................................................................
i
Table of Contents………………………………………………………………. ii
INTRODUCTION
Rationale..................................................................................................
1
Statement of the Problem....................................................................... 2
Objectives of the Study.......................................................................... 3
Importance of the Study........................................................................
3
Scope and Limitation of the Study......................................................... 3
REVIEW OF LITERATURE
Characteristics of Rituals........................................................................ 4
Traditional
Practices................................................................................
4
Belief
System..........................................................................................
5
Rites and rituals....................................................................................... 7
Denet
Ritual.............................................................................................
7
Values in Rituals…………………………............................................. 8
Significance of Rituals............................................................................ 9
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
METHODOLOGY
Locale and Time of the Study........................................................... …
10
Respondents of the study……………………………………………… 10
Data Collection………………………………………………………... 11
Data to be gathered……………………………………………………. 13
Data Analysis…………………………………………………………. 13
RESULTS AND DISCUSSION
Description and origin of
Denet Ritual……………………………………………………………
15
Processes and Materials………………………………………………... 16
Values learned in the practice
ofDenet…………………………………………………………………
26
Perceived Significance of Denet……………………………………….
28
Changes/Innovations occur in
the practice of Denet…………………....................................................
29
Challenges/Threats in the
practice of Denet………………………………………………………..
30
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary………………………………………………………………... 32
Conclusions……………………………………………………………... 33
Recommendations……………………………………………………….. 34
LITERATURE CITED…………………………………………………………. 35
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
1
INTRODUCTION
Rationale
Modernization is the word that describes the world today, the development of new
technologies affects the lives of the people. People adapt new ideas, and develop new
views towards community issues. According to Keith (1983), traditions, cultures and
indigent practices which mark the history and beginning of our development seem to be
losing their traces.
History tells us that before the Philippines was colonized and influenced by the
other foreigners who came in the Philippines many years ago, Filipinos were said to be
rich in culture. Filipinos have their own traditional beliefs and practices which are
performed during thanks giving and other occasions.
In Benguet, particularly in Buguias, there are numerous traditional beliefs and
practices that were handed down by our ancestors. Sangbo, Cañao, Pakde and Denet are
some of the traditional practices that are mostly performed in Buguias. But today, some
practices have become obsolete and are being altered because the farmers have been
acculturated with some modern ways. Some no longer believe in traditional ways.
Financial limitation is also one factor that affects the gradual disappearance of these
practices. Before, people can afford to perform such practices even if it requires a lot of
animals to be butchered, but today, most farmers they could no longer afford to butcher
big animals like pigs and cows.
Denet is one of the rituals of Buguias that is still being practiced by the farmers
frequently. It is a ritual performed by appealing to the gods and goddesses to give good
graces and control over nature to protect the crops of farmers from insect pests and
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
2
diseases. This is done by the farmers in Buguias, either after planting or before
harvesting.
It could easily be perceived that modernization may contribute to the gradual
disappearance of traditional practices over time. The practice Denet serves as a channel
for farmers in sharing indigenous practices with each other, and as claimed by Baucas
(2003), this practice also brings progress to the farmers and can cure illness. In order for
the practice not to be forgotten, the study was designed to keep record of the practice of
farmers in Nakiangan, Abatan, Buguias, Benguet.
Statement of the Problem
Generally the study documented Denet and its communicated values among the
farmers in Nakiangan, Abatan, Buguias, Benguet
Specifically, it answered the following:
1. What is Denet and its origin?
2.
How Denet is being practiced and what are the symbolical meanings of
the processes done?
3. What are the communicated values in Denet?
4. What are the perceived significance of Denet
a. to the farmers?
b. to the environment, and
c. to the community?
5. What are the changes in the performance of Denet?
6. What are the challenges being encountered in practicing Denet?
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
3
Objectives of the Study
Generally the study aimed to document the practice Denet.
Specifically,
it:
1. Narrated the origin of Denet
2. Described how Denet is being practiced and the symbolical meanings of the
processes done.
3. Determined the communicated values in Denet
4. Identified the perceived significance of Denet to the farmers, environment and
community
5. Determined the changes in performing Denet
6. Determined the challenges being encountered in practicing Denet
Importance of the Study
This research may serve as a reference material to the barangay officials of
Nakiangan about Denet. It may also serve as reference for other farmers who don’t know
the practice for them to understand and appreciate it.
Also, the results of the study may serve as an information material for the young
generation who does not know enough about the practice. The practice of Denet does not
only serve as a channel for sharing indigenous practices but also for learning the values
that may have been communicated by the practice. Lastly, this may serve as reference
material to communication students and to those who will be conducting related research.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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Scope and Limitations
The study focused on the practice Denet, its values being communicated, its
perceived significance to the farmers, environment and to the community.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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REVIEW OF LITERATURE
Characteristics of Rituals
According to Katelyn et.al (2009), ritual is performed by a leader of some sort
(has a lot of knowledge/status or priest) it is attended by a community/group of people
and it has a structure made up of rites with sacred object that has a symbolic meaning.
Moreover, according to Fiar-od (2009), Rituals is a systems of cultural rites to
preserve the environment, it is addressed to deities, environmental or ancestral spirits as
helpers to control any natural phenomenon and is being performed with utmost respect of
seniority rule anchored on the COE’s unique hierarchical structure and is also being
hosted by individuals or by a group.
Traditional Practices
The Benguet inhabitants have several rituals that they perform occasionally and
when it becomes necessary. These rituals are their folk medicine, and they can perform
these rituals for their own social and economic uplift (Baucas, 2003).
According to Baucas (2003), Benguet tribes believe that their gods, goddesses and
spirits can only assist and favour them if they perform appropriate rituals.
Meanwhile, according to Fiar-od (2009), Cordillera rituals have been handed
down from generation to generation by word of mouth, even when the Americans came
and introduced Christianity. With the Igorots' competence of their Indigenous knowledge,
such rituals are structured even today as to steps and procedures per Se, in application of
the customary laws, indigenous knowledge, and their Christian belief as well.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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Belief System in Rituals
According to Sacla (1987), the Ibaloy and Kankanaey believe in the existence of
the sky world and underworld spirits. The sky world spirits believed to own the bounties
of this earth such as gold, bronze, copper, iron, animals, fishes and plants, while the
underworld spirits are the keepers of these riches.
It is also held that the sky world spirits share these bounties to those who believe
in them and withhold these to those offend them. The underworld spirits share power in
dispensing of these bounties so that man's quest for these riches without honouring these
spirits offends them. When the spirits are offended they become vengeful and may cause
sickness, death, misfortune and poverty to man. The victims of these malevolent spirits
must perform rituals to appease the unseen spirits (Sacla, 1987).
Through out the ages, the farmers' top enemies are the locusts, rats, insects and
other unnamed plant disease. The control of these infestations was serious problems to
the farmers Be Cause of the lack of scientific control of these pests and diseases. When
these infestations became rampant until beyond control, the people believe it to be caused
by the spirits. They further believe that the prevalence of rodents, insects and other
diseases are attributed to the disturbed spirits during working period.
The people also believe that the spirits have the power to call and spread out these pests
and diseases to infest the farm. In order to stop these infestations, the farmers resort to the
use of rituals to appease the offended spirits and request the said spirits to call back the
pests and diseases (Sacla, 1987).
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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According to Sacla (1987), their belief of appeasing the spirits to void and be free
of misfortune inflected upon man resulted to a belief system which became the basis of
the healing and thanksgiving rituals. These rituals became parts of the thought ways and
life ways of the people.
Meanwhile, according to Allad-iw (2005), Among the Kankanaey of Kibungan,
Benguet, they believe that the bile-reading practice persists as this is performed in rituals
related to their lives as indigenous people. Patricio Bokilis, a 60 year old elder in the
town of Kibungan, explained to NORDIS how the elders in their area read the bile of a
sacrificed animal based on its position or size. If there is a good sign, there is also a bad
sign based on the interpretation of the bile. These are the beded, pokdos, kelwed, and
paas. The beded is when the bile appears to be blackish. Any ritual with such bile is not
good as it symbolize a failure of achieving the purpose of the ritual, Bokilis added.
If the bile of the offered animal is hanging from the liver, it is called pokdos. This
is a bad sign as it symbolizes that the person for whom the ritual was performed might
give up before achieving the purpose of the offering. Another bad omen is the kelwad
where the tip of the bile is pointing to either the left or right side. This symbolizes that the
purpose of the ritual will not be achieved because the acts are not directed for its
achievement. The paas, on the other hand, symbolizes a bad omen as the bile has no
water.
When the bile of the offered animal shows any of the bad signs, the elders will
make another offering until the bile of the offered animal manifests any of the good signs,
based on the position or size of the bile. Bokilis claims that they usually have the good
omen based on the bile of the added animal or animals.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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Rites and Rituals
Numerous ceremonies and rituals are performed to implore the deities during
important events like birth, marriage, death and other celebrations. These deities are also
invoked for good health and bountiful harvest, for the termination of an illness befalling a
family member and for voiding an evil omen. Most of the time, these rituals necessitate
the butchering of appropriate sacrificial animals and the drinking of tapey or wine. The
chanting of the appropriate prayers by the manbunong is never absent in the ceremonies,
(Cordillera Schools Group Inc. 2000).
According to Baucas (2003), most rituals require more than two animals, several
kinds of ritual materials including the food to be consumed. Other rituals will just require
an animal and few ritual materials.
Meanwhile, according to Allad-iw (2005), the indigenous peoples of the
Cordillera have rituals and rites performed in connection with their lifestyle and life
cycles. These are performed in connection with birth, marriage, sickness, death,
agricultural, and even political and economic activities. Community holidays, based on
their declaration, are observed with a specific period of time and taboos imposed.
These rites and rituals are the people’s means of communing with Kabunian, the
Igorot god, with their dead ancestors, or with the spirits in their environs. The bile of the
animal offered, as interpreted by indigenous priest or elder, determines the success or
failure of the prayer or the ritual.
Denet Ritual
According to Sacla (1987), after planting, the farmer expects a bountiful harvest,
while the farmer knew that his good harvest is dependent on the care of the plants, still he
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
9
expects more harvest and so, he consults the elders for possibilities. An elder consulted
in this matter recommends the performance of denet. This is the ritual performed by
appealing to the good graces of the gods and goddesses, Kabunyan, believed to have
control over nature and protect the crops of the farmers. A chicken is offered for this
purpose. The farmer performs the denet hoping for a bountiful harvest.
Moreover, according to Baucas (2003), as observed in the prayers, the native
priest or manbunong invokes the assistance and blessings of god masiken, god pati and
god bangan. Kabunian is also addressed to bless the sponsors of this ritual.
Values in Rituals
In the study of Celino (1983), she found out that there are values derived by the
Daklan Tribe from common rituals. These values include renewal of community
relationship, renewed and revered relationship with the dead, respect for and obedience to
elders and senior citizens of the community, strengthen family ties, enhancement of
cooperation in the community through rituals and development of desirable traits.
Meanwhile, in the study of Nuval (2010), one of his conclusion claimed that
rituals produce a value laden citizens. His claim was supported by his own findings that a
ritual has their own values. In the case of ba’diw, values are told through stories. The
values include discipline, morality, relationship with others, lessons learned from
experiences, shared relationship with others, and reconciliation for family members.
Significance of Rituals
According to Fiar-od (2009), Rituals are identified with series of invocations and
performances. There is butchering of animals, it includes praying and chanting by
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
10
individual or group. Communal meal as part of the ritual is a concept tied up with sharing
and spirituality. Agricultural rituals also include the butchering of chickens or pigs to
appease spirits in control of nature by the power of a super being.
Moreover, in the study of Nuval (2010), he cited that Ba’diw (oldest way of
storytelling in the form of chants among Ibalois) practice gives impact and significance to
the societal development of the community like agriculture,politics,community relations,
family ties, health and education.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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METHODOLOGY
Locale and Time of the Study
The study was conducted at Abatan, Buguias, Benguet. Abatan is 85 kilometer
away from the city of Baguio and it is known as the meeting place of different people. It
is composed of nine sitios.
Sitio Nakiangan was the target place of the study; it is the biggest in the nine sitios
of Barangay Abatan (Figure 1). It is composed of 143 household and is two kilometers
away from the center of the town. The main source of livelihood of people is farming.
Sitio Nakiangan was the target place of the study because as observed, farmers
practice Denet.
The study was conducted from December 2011 to January 2012.
Respondents of the Study
The information needed in the study was gathered from two key informants who
are manbunongs. They are Ismael San Pedro Sr., 61 years old, and Manuel Og-oget, 71
years old. They were chosen through purposive sampling with the following criteria:
Must have administered Denet in the place and must be residents in the place.
Information was also gathered from 30 farmers. They were chosen through
purposive sampling with the following criteria: Must be a farmer and must be practicing
Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
12
Socio-demographic profile of the respondents
Table 1 shows the socio-demographic profile of the respondents. The profile
includes sex, age and civil status.
Age. Twelve (38%) of the respondents belong to the age range 46-55, followed
by 66-75 (22%). Only one of the respondents belongs to 76-85 years old.
The finding implies that older farmers in their middle-age perform Denet more
than the younger farmers.
Table 1. Socio-demographic profile of respondents
PROFILE FREQUENCY
PERCENTAGE
RANK
N=32
%
Age
36-45
6
19
3
46-55
12
38
1
56-65
3
9
4
66-75
7
22
2
76-85
1
3
5
TOTAL 32
100
Sex
Male
27
84
1
Female
5
16
2
TOTAL 32
100
Civil Status
Married
26
81
1
Widowed/er
5
16
2
Single
1
3
3
TOTAL 32
100
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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Sex. Twenty seven (84%) of the respondents are males. This finding implies that
males attend Denet more than females since males are the head of the family and are the
one responsible in farming activities. This is supported by Rosenthal, C.J and Marshall;
V.W. in their study entitled “The head of the Family”. They stated that the position of the
head of the family is dominated by males’ incumbents.
Civil Status. Twenty-six (81%) of the respondents are married, few (16 %) are
widowed/er and only1 (3%) is single.
Figure 1. Map of Abatan Showing the locale of the study
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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Data Collection
An interview schedule was used to gather information from the key informants
and respondents. The questions were translated into the dialect of the respondents during
the interview. Observation was done by the researcher with video and photo
documentation during a performance of Denet.
Data Gathered
The data gathered include the description of Denet, the communicated values in
Denet, the perceived significance of practicing Denet to the farmers, environment and to
the community, the changes in the performance of Denet, and the challenges encountered
in practicing Denet.
Data Analysis
The data were consolidated, analyzed and discussed in a narrative form.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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RESULTS AND DISCUSSION
Description and Origin of Denet Ritual
Description of Denet. Denet is a simple ritual, usually performed in the garden, as
a form of thanksgiving. This is done because the farmer expects for a bountiful harvest.
There were more or less than 10 farmers who were present during the performance of
Denetand a manbunongwas requested to officiate or administer the ritual.
Og-oget stated that aside from the garden, Denetcould also be held in the rice
field. Moreover, he added that anybody can attend Deneteven if they were not invited.
Origin of Denet. According to the key informants, the origin of Denet is
legendary. San Pedro Sr. and Og-oget related the legend of Denet in an interview. They
narrated that, long time ago, there were two gods,Kabigat and Patiwho went for hunting
with their dog. On their way, the dog was left behind and was barking at something so
Patireturned to checkon it. Pati saw a wild bird (beya-an) sprinkling water from the
spring. Pati ordered Kabigat to throw his spear to the wild bird but to their surprise, the
water spring became wide like a rice field so the two brothers planted it with “sabog”
(oats) and “paguey” (rice). The plants grew healthy and the farm magically expanded so
they were surprised. They informed their grandmother Bangan about it and she ordered
them to get a healthy chicken and perform Denet in their rice field to thank their
ancestors so that they will harvest more. When they performed Denet, their harvest
multiplied making them rich. Then they said, “Let us introduce and teach this ritual to the
earth people, so that if they will perform it, they will remember us in their prayers and we
will not be forgotten.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
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They first threw Denet to the Western part of the world but the people don’t know
how to perform it so they got it back and threw again to the Eastern part. Lumawig was
the one who caught it and so he performed it in his rice field.His harvest multiplied and
he became rich.
As time passed by, Denet was shared to the nearby places until it
reachedBuguias. It was observed before that the people who performed the ritual became
rich.
According to the key informants, in the legend, Lumawig was a god who came
down to earth and married a lady from Bontoc, Mountain Province. It wasbelieved that he
also introduced other rituals and traditional practices like the Caňao.
Moreover, the key informants stated that they learned the practice of
Denetthrough stories theyheard from their forefathers and through personal observations.
Processes and Materials Prepared for the Ritual
It was found out in the study that in the ritual, there were required materials to be
used to each process (Table 1).
Before the ritual.Consultation with the manbunong and setting of the date for the
ritual.
When the farmer is about to harvest his crops and is expecting for a bountiful
harvest and good selling of his harvested crops, he consults the manbunong.
After the consultation, the manbunong with the farmer will set the date for the
ritual. It would be before the harvesting day.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
17
During the ritual.During the ritual the following activities are done: Preparation
of the materials to be used;setting –up of pudong;pouring of rice wine or gin to the cup;
placing of gin at the foot of the pudong;praying over the native chickens;butchering of
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
19
two native chickens; reading of chickens’ bile; cooking of the meat; putting of chicken
feathers around the pudong; and praying over the cooked meat.
The preparation starts when the manbunong will prepare wood and 13 pieces of
runo grass (bel-lang) to be used in setting- up apudong. They used runo grass since it has
been the practice and are readily available in the garden.
Pudong(Figure 1)is a symbol made with 13 pieces of runo grass tied together to
signify that Denet is taking place in the area. It is being put-up at the corner of the garden.
Figure 1.Pudong at the corner of the farm
The mabunong will set-up a pudong at the corner of the garden to signify the
unseen spirits that they are performing Denet in the garden. He will put –up the wood
then after that, he will again put the 13 pieces of runo grass around it then tie with a rope.
Og-oget stated that thepudong should be the first thing to be set-up because it
serves as a proof and evidence not only to the people but also to the unseen spirits that
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
20
Denet was held in the garden and it is believed that when wine is placed at its foot, the
unseen spirits will recognize immediately that they are performing Denet in the garden.
After setting-up thepudong, the manbunong together with the farmer will sit
together. The farmer will pour wine to the cup then give it to themanbunong to invoke his
prayer which may go this way:
KANKANA-EY LANGUAGE ENGLISH TRANSLATION
Ayagan mi amin ay toton-od yaib-a ay
(We call all the relatives who died
Nateysiaksidenteya suicide, sapaykoma
through accidents and suicides, may
Ta naurnos kayo ay umali ay makitunossinan
you come together in an agreement
Panagdenet mi. Umali kayo ta inumentako nan
of goodwill in performing this
san Miguel ay ensagana mi.
ritual. Come and let us drink the
wine we prepared.)
Figure 2. The manbunong with the farmer praying for the offering of the gin
Moreover, San Pedro Sr. stated that the wine/gin is offered to call for the spirits of
their dead ancestors. He added that this is the most important thing to be prepared during
the ritual because the ritual is useless and not effective without this.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
21
After the prayer, the sponsor farmer will drink the wine that was poured earlier.
Then pour again another wine to the cup then put it at the foot of the puudong to serve as
drink for the unseen spirits.
There were also two native chickens to be prepared. It should be a rooster and a
hen (see Figure 3). The manbunong together with the farmer will hold the two native
chickens. The manbunongthen will invoke his prayer as follows:
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
Dakayo ay ap-apoyatoton-od mi ay natey, (To you our dead relatives come and let us
Umali kayo ta mandenettako. perform Denet. Let us help one another in
Mantinulongtako ay mangidatonsinan offering because you always did this ritual
ritual tan siya di enya-at yoedidi. Kanayon in the past. They always call on you to
da
ay
ayagandakayo offer and pray over the Denetbecause you
aymangidatonyamangikararag sin Denet are all there. To you leaders in the past,
tan amuda ay wada kayo am-in sisa. they always call on you because you were
Dakayo ay panglakayenedidi, kanayon ay good and respected, Bless this ritual so
ma-ay-ayagan
kayo
tan there will be bountiful harvest and there
sigedyamairesrespeto
kayo.Bendisyonan more be chicken, bless and give good
yon nan Denet mi tapnumabunga nan graces to the family.)
maapityaumad-ado
din
manok.
Bendisyonanyo et edawatyo di mayat sin
paamilya.
Figure 3.The manbunong with the farmer praying over the native chickens
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
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After the prayer, two farmers will get the chicken and each of them butchers the
chicken they got. The chicken wings are whipped one after the other (mapiyak din
manok) until the muscle of the wings swell as seen by the thick red coloring of the skin of
the chicken wings. It is believed that when they butcher the chicken through slicing the
neck (mauguan), when blood falls to the ground, bad luck will come to the sponsor
farmer and blessings will not come into his family and relatives.
Og-oget stated that when they butcher two native chickens, the spirits will take
good care of these and let them produce more offspring, thus it should be a rooster and a
hen (see Figure 4).
Figure 4. The farmers butchering of the two native chickens
The meat of the chicken will be sliced and be given to themanbunong to read the bile. In
reading the bile, there is a good sign and a bad sign based on the position and color of the
bile. When the bile shows any of the bad signs like bile is hanging from the liver and
appears to be blackish, the manbunong will make another offering until the bile of the
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
23
offered animal manifests any of the good sign like when the bile is in its right position
and is good in size. Interpretation is based on the position or size of the bile. It is believed
that when the bile is in its right position, the crops will be productive and it will be sold
with high price.
The manbunongwill invoke his prayer. He will call on Kabunyan (Kankana-ey
term for the supreme God) and the prayers invoking the supreme Kankana- ey god to
bless the offering of the chicken. He calls all the name of dead relatives, dead priests, to
help offer the sacrificial animals of the day.
The manbunong also calls on godPati and Kabigatand asks for continued
blessings like riches, bountiful harvest for the sponsor and their children as well as for the
farmers present in the gathering (see Figure 5).
Figure 5.Manbunong reading the chickens’ bile
The Key informants claim that they usually have the good sign based on the bile
of the chickens being butchered.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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24
On the other hand, San Pedro Sr. stated that in some other parts of Buguias, the
bile of the chicken shows one of the bad sign so they butchered another offering but it
still shows the bad sign, so they butcher pig as their sacrificial animal. The prayer may go
this way:
KANKNA-EY LANGUAGE
ENGLISH TRANSLATION
Sik-a ay Kabunyan ay kangangato-an, (We ask you almighty God, the source of all
napo-an di amin ay pamendisyon, blessings, bless thischicken, bless this
bendisyonam nan idaton mi ay manok en Denet ritual offering. We call on you
sik-a. Bendisyonam din nay denet. (name of) dead relative) may we ask all
Maawagan kayo (nagan di ton-od/ib-a ay of you to come together to offer this offering
natey)dawaten mi ay mantinulong kayo ay of ritual. Since by tradition, you always
mangidaton sin nay Denet tan siya di did so,they always call all of you to offer
siged ay in ya-at yoedidi. Kanayon da ay and pray over the Denet because you are all
man adawag en dakayo
ay
there, we call on you (name of dead
mangidatonyamangikararag sin Denet tan priests/elders) the leader of all priests in the
wada kayo am-in es-sa. Maawagan kayo past. They call on you because you were
(nagan di panglakayen/
manbunong always good and respected. Then we call on
ay natey),ap-apon di manbunongedidi, gods Pati and Kabigat who shared this
ayagan da dakayo tan sigedyamairespeto practice to earth people, to bless this ritual
kayo Asimaawagan da Pati en Kabigat ay so that there is luck, bountiful harvest and
nangibingay sin Denet sin
good graces to the relatives.)
epogawedkalutaan, Bendisyonanyo nan
Denet mi et din mulaadu di lames
naduanmaibingayabe di swerte sin ib-a na
The manbunong will end his prayer after giving the bile to the farmer. The meat of the
chicken will by sliced and cooked. While cooking, it is believed that the pot should not be
covered (Figure 6) so that good luck will come and so that the owner of the pot will
always have food to be cooked in it. While cooking, the manbunong will get the feathers
of the chicken and placed it around the pudong to inform the spirits that they already
butchered sacrificial animals.
When the meat is already cooked, they will place it in a basin then themanbunong
will invoke again his prayer.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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25
Figure6. Photo of uncovered pot
The prayer would be the combination of the prayer he invoked when he prayed during
the offering the gin and the prayer in the reading of bile. The prayer may go this way:
KANKNA-EY LANGUAGE
ENGLISH TRANSLATION
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
26
Ayagan mi amin ay toton-od yaib-a ay
Nateysiaksidenteya suicide, sapaykoma Ta
We call all the relatives who died through
naurnos kayo ay umali ay makitunossinan
accident and suicide, may you come together in
Panagdenet mi. Umali kayo ta
peacefully and in goodwill in performing this
inumentako nan san Miguel ay ensagana mi.
ritual. Come and let us drink the wine we
prepared.
Sik-a ay Kabunyan ay kangangato-an, napo-an
(We ask you almighty God, the source of all
di amin ay pamendisyon, bendisyonam nan
blessings, bless this chicken, bless this
idaton mi ay manok en sik-a. Bendisyonam din Denet ritual offering. We call on you
nay denet. Maawagan kayo (nagan di ton-
(name of) dead relative) may we ask all
od/ib-a ay natey) dawaten mi ay mantinulong
of you to come together to offer this ritual
kayo ay mangidaton sin nay Denet tan siya di
since by tradition, you always did so, they
siged ay in ya-at yoedidi. Kanayon da ay man
always call all of you to offer and pray
adawag en dakayo
ay
over the Denet Because you are all there,
mangidatonyamangikararag sin Denet tan wada we call on you (name of dead
kayo am-in es-sa. Maawagan kayo (nagan di
priests/elders) the leader of all priests in the
panglakayen/ manbunong ay natey), ap-apon past. They call on you because you were
di manbunongedidi, ayagan da dakayo tan
always good and respected. Then we call on
sigedyamairespeto kayo Asimaawagan da Pati
gods Pati and Kabigat who shared this
en Kabigat ay nangibingay sin Denet sin
practice to earth people, to bless this ritual
epogawedkalutaan, Bendisyonanyo nan Denet
so that there is luck, bountiful harvest and
mi et din mulaadu di lames
good graces to the relatives.)
naduanmaibingayabe di swerte sin ib-a na
After the ritual. The serving of the meat and pouring of wine at the foot of the
pudong would be done to give drinks to the unseen spirits and at the same time to end the
ritual.
After the prayer, the meat will be counted and divided according to the number of
farmers present in the gathering. Each will receive an equal share of meats.
Furthermore, most of the processes occurred during the ritual stage followed by
after the ritual and then before the ritual.
In the actual performance of Denet, there were four prayers invoked by the
manbunong, during the praying for the offering of gin, praying over the native chickens, in
reading the chickens’ bile and in praying over the cooked meat.
Values learned in the practice of Denet
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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27
It was found out in the study that there were values being communicated in Denet.
Enhancement of cooperation among farmers. All of the respondents claimed that
they support each other. Whenever their co-farmer holds Denet in his garden, they will
attend and will assume important roles/tasks like butchering and cooking the chicken.
Also, there is an equal meat sharing scheme for each farmer who attended the gathering.
Honor to ancestors. All of the respondents claimed that the memory of their
beloved dead relatives occupy a special place in their hearts.
Prayers during Denet ritual include asking and thanking the dead for their
guidance, which explains the deep respect for them.
Respect for and obedience to elders. Twenty seven (84%) of the respondents
claimed that in Denet, one value they could learn is the respect for the elders. The
community folks/elders who are given the task to administer such ritual are often
consulted for advice, their suggestion and observations about rituals are final and should
be upheld.
Table 3. Values communicated in Denet
VALUES *
FREQUENCY
PERCENTAGE RANK
N=32
%
Enhancement of cooperation among
32
100
1.5
farmers
Honor to ancestors
32
100
1.5
Respect to elders
27
84
3
Sharing of blessings
7
22
4
Strengthen family ties
5
16
5
*Multiple Responses
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Moreover, the most requested groups to initiate/administer Denet are the
manbunongs/elders. This is supported by the Cordillera Schools Group Inc. (2000), when
they stated that the chanting of the appropriate prayers by the manbunong is never absent
in the ceremonies Also, the best part of the meat and the first wine/gin are given to them.
Sharing of blessings.Seven (22%) of the respondents claimed that Denetritual
calls on the farmers who attended the gathering to partake its wine and food. Cooked
slices of meat were equally given to all who were present in the gathering.
One of the respondents added that when the sponsor farmer do not have any
native chicken, co-farmers who has a native chicken will volunteer to provide the
sacrificial animal for free or the sponsor farmer may give payment.
Strengthen family ties. Five (16%) of the respondents claimed that Denet could
strengthen the bonding of the family. The presence of the family members is important.
They also feel important in participating to the ritual.
The findings imply that only few identified strengthen family ties as one of the
values being communicated in Denetbecause according to Og-oget, the youth are not
interested to join in this kind of activity. The children therefore usually do not join their
parents in Denet. This was supported during the actual performance of Denet. As
observe, 32% of the respondents who were present during the gathering belonged to age
bracket 46-55.
Perceived Significance of Denet
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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In an interview, most of the respondents claimed that Denetshould be preserved
because it this is a practice taught by their forefathers and is significant in their lives as
famers, to their environment and to their community.
To the farmers. The respondents claimed that they find satisfaction and fulfillment
in their lives as Denet is viewed as an act of thanksgiving for prosperity and bountiful
harvest. They stated that Denet prevents them from bankruptcy since their crops produce
a good harvest. Moreover, they added that through Denet, they established their
relationship with their co-farmers. There is friendship being built.
To the environment.The respondents claimed that Denet prevents their garden
from soil erosion and any calamity. Also, their crops from any plants diseases and insect
pest. Moreover, according to the key informants, when their farm is not productive and is
prone to soil erosion and they perform Denet, their crops grow healthy and they will also
have bountiful harvest.
To the community.The respondents claimed that they share in a common ritual
through the participation of other farmers. It was observed that friends and relatives meet
in a spirit of gathering together. Moreover, one of the respondents stated that through the
ritual they established good relationship with each other and they share each other’s
experiences.
The finding implies that performing Denet is significant to the farmers’
livelihood, environment and community.
Changes/Innovations that have occured in the practice of Denet
It was found out that there were several changes that have occurred over time in
the practice of Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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30
Wine. Respondents claimed substitution of rice wine to any intoxicated beverage.
Before, they used tapuey (rice wine) to call for the spirits and as a drink in Denet.
Today, farmers seldom make tapuey. They only do it when there are big
occasions/celebrations to be done.
Pudong. The key informants also added the use of pudong has changed. Before,
pudongshould be placed in every corner or terrace of the garden, but now, they only put
pudong in one corner of the garden. Og-oget stated that whether they distributed the
pudong in the corner of the garden or not, the ritual would not be affected.
Meat. Before, the meat should not be eaten in the garden. It should be brought
home because they usually performed Denet during night time. But now, they can eat it
in the garden because they usually performed Denet during day time. San Pedro stated
that they can perform Denet at any time. Moreover, when the meat is not enough for the
number of farmers present in the gathering, they can butcher another chicken, either
native or commercial.
The finding implies that there were changes incurred in the use of one material
and two processes but it did not significantly change the whole ritual itself.
Challenges/Threats in the Practice of Denet
As shown in Table 3, 22 (69%) of the respondents also claimed that proliferation
of modern religious beliefs can be considered as challenge in Denet.
Og-oget stated that there are few sectors of the church that criticize and consider cultural
practices as “paganistic” activity so some farmers who were converted to Christianity no
longer practice Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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31
Thirteen (41%) respondents claimed that lack of interest among the young
generation is also a challenge. Og-oget explained that youth today do not appreciate the
ritual. They spend more their time infront of the computer or television rather than
joining the ritual. Also, he added that youth considered the Denet as for adults only.
Moreover, ten (31%) of the respondents claimed that manbunong today are few so
no one will replace them when they die. They observed that the decreasing number of
manbunong contributed to the gradual disappearance of Denet. They explained that the
death of manbunongs would mean that no one could already overlook on the ritual
because they are the only qualified to administer such ritual and that people will no
longer seek their advice.
Also, ten (31%) of the respondents claimed that economic aspect is considered as
a challenge in practicing Denet. Every ritual requires the offering of sacrificial animals.
Besides, it requires every farmer to raise chickens and if he does not raise any, he is
obliged to buy two native chickens and gin for the ritual. Also, during the ritual, if the
meat is not enough for the number of farmers present, they need to butcher again another
chicken.
Table 4. Perceived challenges/threats in the practice of Denet
Perceived challenges/threats *
FREQUENCY PERCENTAGE
RANK
N=32
%
Proliferation of religious beliefs
22
66
1
Lack of interest among teen-agers
13
41
2
Economic aspect
10
31
3.5
Declining numbers of manbunong
10
31
3.5
*Multiple responses
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The finding implies that the proliferation of religious beliefs ranks first as one of
the perceived challenges in the practice of Denetbecause as observed, there were four
denominations in the place in which members of the community belong to.
SUMMARY, CONCLUSION AND RECOMMENDATION
Summary
The study was conducted at Nakiangan, Abatan, Buguias Benguet to determine
the communicated values of Denet among the farmers; to determine its perceived
significance to the farmers, environment, and to the community; to determine the changes
occurred to the ritual and to determine the challenges/threats in performing Denet ritual.
This study also aimed to produce a video documentary and photos on the
performance of the ritual.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
33
There were twomanbunongs in the community who were chosen as the Key
informants of the study. Other information about the ritual was also gathered from 30
farmers who had requested for the performance of Denet ritual in their garden/farm.
Personal interviews with the key informants and the respondents were done to
gather all the necessary information about the ritual. Video camera and digital camera
were also used to document the actual ritual that was performed.
The
origin
of
Denet in Buguias is legendary. It was based on the legend story of
Pati and Kabigat who were known to be gods of the place. Denetis a ritual and isa form
of thanksgiving is important in the lives of the farmers in Buguias specifically in
SitioNakiangan, Abatan, Buguias, Benguet. They believed that the performance of the
ritual is an assurance of a bountiful harvest and abundant blessings.
There were three stages stages in the ritual and most of the processes occurred
during the ritual stage. Four prayers were also invoked by the manbunong in Denet.
Furthermore, most of the respondents claimed that enhancement of cooperation
among farmers was the best communicated valuesin Denet. Only few suggested
strengthen family ties because older respondents mostly attendDenetthan youth.
Moreover, the respondents claimed that performing Denet is significant to their
livelihood, community and environment so they want to sustain the preservation of the
practice.
On the other hand, the respondents claimed that there are minimal changes
incurred in the practice of Denet,but they are still performing Denet . Moreover, the
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
34
respondents claimed that proliferation of modern religion greatly affects the practice of
Denet.
Conclusions
The study concludes that:
1. Rituals may originate from legends.
2.Denet just like any other rituals is based on beliefs.
3. There are communicated values in the performance of Denet.
4. There are perceived significance of Denet to farmers.
5. Changes that occurred in the practice of Denet were based on the availability of the
materials and convenience of the participants.
6. Diversity in religious beliefs is still considered as a threat in the continuous practice of
other indigenous activities.
7. The farmers believe in the intercession role of the spirits of the dead relatives for the
success of the ritual.
Recommendations
The researcher recommends the following:
1. More studies on Denet ritual should be conducted in some parts of Buguias to
validate and strengthen the findings of this study.
2. As recommended by San Pedro Sr. a compilation of Denet prayer should be done in
order for it not to be forgotten because today,manbunongs are decreasing in number and
no one will replace them.
3. Farmers should continue practicing Denet because there are values being learned.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
35
LITERATURE CITED
ALLAD-IW, A. 2005. Cordillera Indigenous peoples perform own Rituals. Dec.
8,2011 from
http://www.nordis.net/news/2005/ndw050320/ndw050320_9cordirituals.htm
BAUCAS, B. 2003.Traditional Beliefs and Cultural Practices in Benguet. Philippines:
New Baguio Offset Press. P.31, 32, 39, 46.
CELINO, S.1983. The rituals of the Ibalois of Daklan. MS Thesis. University of
Baguio.Baguio
City.Pp.104-107.
CORDILLERA SCHOOLS GROUP INC. 2000. Ethnography of the Major
Ethnolinguistic Groups in the Cordillera.Quezon City:New Day Publisher. P.137,
170.
FIAR-OD, B. 2009. Cordillera Rituals: Their Features and Significance.Germany.
Tangib
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
36
Printing Press.Pp.9, 14 -20.
KATELYN, JACALYN, LAURA, and DENISE.2009. Ritual Studies. December 8,
2011, from http://people.stu.ca/~parkhill/rite109/ritualcharacteristics1.html
KEITH, G.1983. A Glimpse of Benguet.Philippines: Hilltop Printing Press. P1-10.
NUVAL, P. 2010. Ba’diw as a Communication Tool for Community development in
Topdac, Atok, Benguet. BS Thesis. Benguet State University, La Trinidad,
Benguet,
Pp.49-60.
ROSENTHAL, C.J. AND MARSHALL, V.W. 2009.“The head of the Family”.
USA. Allswell Printing Press. Pp. 67-68
SACLA, W. 1987 .Treasury of Beliefs and Home Rituals of Benguet. Philippines:
BCF
Printing Press, Baguio City. Pp.2, 4, 67.
APPENDIX A
Guide Questionnaire
For the Key Informant (Manbunongs)
NAMUNA AY APIT: DENET AND ITS COMMUNICATED VALUES AMONG THE
FARMERS OF NAKIANGAN, ABATAN, BUGUIAS, BENGUET
I. Socio-demographic profile of the respondents
Name :( Optional) ______________________
Sex: ____
Age: ____
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
37
Civil Status: ____Single____Married____Widow_____Widower_____Separated
II. History/ Origin of Denet practice
1. Describe Denet
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
2. How didDenet start in your community?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
3. How did you learn practicing Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
4. What are the rituals in Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
5. What are the beliefs in Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
III. What values can you learn in the practice Denet?
_____Renewal of community relationship
_____Strengthen family ties
_____Respect to elders
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
38
_____Enhancement of cooperation among farmers
_____Honor to ancestors
Others, please specify________________
IV. What are the perceived significance of Denetin the following?
a. in you as farmer?
____________________________________________________________
____________________________________________________________
b. in your environment?
____________________________________________________________
____________________________________________________________
c. in your community?
____________________________________________________________
____________________________________________________________
V. What are the changes/ innovations you noticed in the practicing of Denet?
MATERIALS PROCESSES
Before Now Before Now
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
39
VI. What are the challenges/threats you encounter in the practice of Denet?
____________________________________________________
__________________________________________________________
__________________________________________________________
APPENDIX B
Guide Questionnaire
For the Respondents(Farmers)
NAMUNA AY APIT: DENET AND ITS COMMUNICATED VALUES AMONG THE
FARMERS OF NAKIANGAN, ABATAN, BUGUIAS, BENGUET
I. Socio-demographic profile of the respondents
Name :( Optional) ______________________
Sex: ____
Age: ____
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
40
Civil Status: ____Single____Married____Widow_____Widower_____Separated
II. What values can you learn in the practice Denet?
_____Renewal of community relationship
_____Strengthen family ties
_____Respect to elders
_____Enhancement of cooperation among farmers
_____Honor to ancestors
Others, please specify________________
III. Perceived Significance of practicingDenet
1. What is the significance/meaning of practicingDenet in the following:
a. In you as farmer?
__________________________________________________________
__________________________________________________________
b. In your environment?
___________________________________________________________
___________________________________________________________
c. In your community
___________________________________________________________
___________________________________________________________
2. Do you want to preserve the practice?
If YES, Why?___________________
If NO, Why not?____________________
IV.Whatare the changes/innovations you noticed in the practice of Denet?
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
41
MATERIALS PROCESSES
Before Now Before Now
V.Whatare the challenges/threats you noticed in the practice of Denet?
____________________________________________________
__________________________________________________________
__________________________________________________________
APPENDIX C
Photos of the Researcher and respondents
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
42
Researcher together with the Key informant
Researcher together with Henry Osed
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
43
Researcher together with MatisPaa-ayas
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
CAMILING, GINA D. APRIL 2012. Namuna ay Apit: A Documentation of Denet and its
Communicated Values among the Farmers of Nakiangan, Abatan, Buguias, Benguet.Benguet
State University, La Trinidad Benguet.
Adviser: Gretchen Shagami C. Mangahas, MDC
ABSTRACT
The study was conducted at Nakiangan, Abatan, Buguias Benguet to Document the
practice of Denet .
Specifically, it aimed to determine the communicated values of Denet among the farmers;
to determine its perceived significance to the farmers, environment, and to the community; to
determine the changes occurred to the ritual and to determine the challenges/threats in
performing Denet ritual.
There were two manbunongs in the community who were chosen as the key informants
of the study. Other information about the ritual was also gathered from 30 farmers who had
requested for the performance of Denet ritual in their garden/farm.
Using descriptive statistics to interpret the data, it was found out that there are values being
communicated in Denet and the practice is significant to their livelihood, community and
environment so they want to sustain the preservation of the practice.
It is then therefore important that the farmers in Nakiangan should continue practicing
Denet. Further, compilation of Denet prayers should be done in order not to be forgotten. Lastly,
more studies on Denet ritual should be conducted in some parts of Buguias to validate and
strengthen the findings of this study.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
TABLE OF CONTENTS
Page
Bibliography.......................................................................................................
i
Abstract…….......................................................................................................
i
Table of Contents………………………………………………………………. ii
INTRODUCTION
Rationale..................................................................................................
1
Statement of the Problem....................................................................... 2
Objectives of the Study.......................................................................... 3
Importance of the Study........................................................................
3
Scope and Limitation of the Study......................................................... 3
REVIEW OF LITERATURE
Characteristics of Rituals........................................................................ 4
Traditional
Practices................................................................................
4
Belief
System..........................................................................................
5
Rites and rituals....................................................................................... 7
Denet
Ritual.............................................................................................
7
Values in Rituals…………………………............................................. 8
Significance of Rituals............................................................................ 9
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
METHODOLOGY
Locale and Time of the Study........................................................... …
10
Respondents of the study……………………………………………… 10
Data Collection………………………………………………………... 11
Data to be gathered……………………………………………………. 13
Data Analysis…………………………………………………………. 13
RESULTS AND DISCUSSION
Description and origin of
Denet Ritual……………………………………………………………
15
Processes and Materials………………………………………………... 16
Values learned in the practice
ofDenet…………………………………………………………………
26
Perceived Significance of Denet……………………………………….
28
Changes/Innovations occur in
the practice of Denet…………………....................................................
29
Challenges/Threats in the
practice of Denet………………………………………………………..
30
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary………………………………………………………………... 32
Conclusions……………………………………………………………... 33
Recommendations……………………………………………………….. 34
LITERATURE CITED…………………………………………………………. 35
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the Farmers of
Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
1
INTRODUCTION
Rationale
Modernization is the word that describes the world today, the development of new
technologies affects the lives of the people. People adapt new ideas, and develop new
views towards community issues. According to Keith (1983), traditions, cultures and
indigent practices which mark the history and beginning of our development seem to be
losing their traces.
History tells us that before the Philippines was colonized and influenced by the
other foreigners who came in the Philippines many years ago, Filipinos were said to be
rich in culture. Filipinos have their own traditional beliefs and practices which are
performed during thanks giving and other occasions.
In Benguet, particularly in Buguias, there are numerous traditional beliefs and
practices that were handed down by our ancestors. Sangbo, Cañao, Pakde and Denet are
some of the traditional practices that are mostly performed in Buguias. But today, some
practices have become obsolete and are being altered because the farmers have been
acculturated with some modern ways. Some no longer believe in traditional ways.
Financial limitation is also one factor that affects the gradual disappearance of these
practices. Before, people can afford to perform such practices even if it requires a lot of
animals to be butchered, but today, most farmers they could no longer afford to butcher
big animals like pigs and cows.
Denet is one of the rituals of Buguias that is still being practiced by the farmers
frequently. It is a ritual performed by appealing to the gods and goddesses to give good
graces and control over nature to protect the crops of farmers from insect pests and
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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diseases. This is done by the farmers in Buguias, either after planting or before
harvesting.
It could easily be perceived that modernization may contribute to the gradual
disappearance of traditional practices over time. The practice Denet serves as a channel
for farmers in sharing indigenous practices with each other, and as claimed by Baucas
(2003), this practice also brings progress to the farmers and can cure illness. In order for
the practice not to be forgotten, the study was designed to keep record of the practice of
farmers in Nakiangan, Abatan, Buguias, Benguet.
Statement of the Problem
Generally the study documented Denet and its communicated values among the
farmers in Nakiangan, Abatan, Buguias, Benguet
Specifically, it answered the following:
1. What is Denet and its origin?
2.
How Denet is being practiced and what are the symbolical meanings of
the processes done?
3. What are the communicated values in Denet?
4. What are the perceived significance of Denet
a. to the farmers?
b. to the environment, and
c. to the community?
5. What are the changes in the performance of Denet?
6. What are the challenges being encountered in practicing Denet?
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Objectives of the Study
Generally the study aimed to document the practice Denet.
Specifically,
it:
1. Narrated the origin of Denet
2. Described how Denet is being practiced and the symbolical meanings of the
processes done.
3. Determined the communicated values in Denet
4. Identified the perceived significance of Denet to the farmers, environment and
community
5. Determined the changes in performing Denet
6. Determined the challenges being encountered in practicing Denet
Importance of the Study
This research may serve as a reference material to the barangay officials of
Nakiangan about Denet. It may also serve as reference for other farmers who don’t know
the practice for them to understand and appreciate it.
Also, the results of the study may serve as an information material for the young
generation who does not know enough about the practice. The practice of Denet does not
only serve as a channel for sharing indigenous practices but also for learning the values
that may have been communicated by the practice. Lastly, this may serve as reference
material to communication students and to those who will be conducting related research.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Scope and Limitations
The study focused on the practice Denet, its values being communicated, its
perceived significance to the farmers, environment and to the community.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet / Gina D. Camiling. 2012
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REVIEW OF LITERATURE
Characteristics of Rituals
According to Katelyn et.al (2009), ritual is performed by a leader of some sort
(has a lot of knowledge/status or priest) it is attended by a community/group of people
and it has a structure made up of rites with sacred object that has a symbolic meaning.
Moreover, according to Fiar-od (2009), Rituals is a systems of cultural rites to
preserve the environment, it is addressed to deities, environmental or ancestral spirits as
helpers to control any natural phenomenon and is being performed with utmost respect of
seniority rule anchored on the COE’s unique hierarchical structure and is also being
hosted by individuals or by a group.
Traditional Practices
The Benguet inhabitants have several rituals that they perform occasionally and
when it becomes necessary. These rituals are their folk medicine, and they can perform
these rituals for their own social and economic uplift (Baucas, 2003).
According to Baucas (2003), Benguet tribes believe that their gods, goddesses and
spirits can only assist and favour them if they perform appropriate rituals.
Meanwhile, according to Fiar-od (2009), Cordillera rituals have been handed
down from generation to generation by word of mouth, even when the Americans came
and introduced Christianity. With the Igorots' competence of their Indigenous knowledge,
such rituals are structured even today as to steps and procedures per Se, in application of
the customary laws, indigenous knowledge, and their Christian belief as well.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Belief System in Rituals
According to Sacla (1987), the Ibaloy and Kankanaey believe in the existence of
the sky world and underworld spirits. The sky world spirits believed to own the bounties
of this earth such as gold, bronze, copper, iron, animals, fishes and plants, while the
underworld spirits are the keepers of these riches.
It is also held that the sky world spirits share these bounties to those who believe
in them and withhold these to those offend them. The underworld spirits share power in
dispensing of these bounties so that man's quest for these riches without honouring these
spirits offends them. When the spirits are offended they become vengeful and may cause
sickness, death, misfortune and poverty to man. The victims of these malevolent spirits
must perform rituals to appease the unseen spirits (Sacla, 1987).
Through out the ages, the farmers' top enemies are the locusts, rats, insects and
other unnamed plant disease. The control of these infestations was serious problems to
the farmers Be Cause of the lack of scientific control of these pests and diseases. When
these infestations became rampant until beyond control, the people believe it to be caused
by the spirits. They further believe that the prevalence of rodents, insects and other
diseases are attributed to the disturbed spirits during working period.
The people also believe that the spirits have the power to call and spread out these pests
and diseases to infest the farm. In order to stop these infestations, the farmers resort to the
use of rituals to appease the offended spirits and request the said spirits to call back the
pests and diseases (Sacla, 1987).
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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According to Sacla (1987), their belief of appeasing the spirits to void and be free
of misfortune inflected upon man resulted to a belief system which became the basis of
the healing and thanksgiving rituals. These rituals became parts of the thought ways and
life ways of the people.
Meanwhile, according to Allad-iw (2005), Among the Kankanaey of Kibungan,
Benguet, they believe that the bile-reading practice persists as this is performed in rituals
related to their lives as indigenous people. Patricio Bokilis, a 60 year old elder in the
town of Kibungan, explained to NORDIS how the elders in their area read the bile of a
sacrificed animal based on its position or size. If there is a good sign, there is also a bad
sign based on the interpretation of the bile. These are the beded, pokdos, kelwed, and
paas. The beded is when the bile appears to be blackish. Any ritual with such bile is not
good as it symbolize a failure of achieving the purpose of the ritual, Bokilis added.
If the bile of the offered animal is hanging from the liver, it is called pokdos. This
is a bad sign as it symbolizes that the person for whom the ritual was performed might
give up before achieving the purpose of the offering. Another bad omen is the kelwad
where the tip of the bile is pointing to either the left or right side. This symbolizes that the
purpose of the ritual will not be achieved because the acts are not directed for its
achievement. The paas, on the other hand, symbolizes a bad omen as the bile has no
water.
When the bile of the offered animal shows any of the bad signs, the elders will
make another offering until the bile of the offered animal manifests any of the good signs,
based on the position or size of the bile. Bokilis claims that they usually have the good
omen based on the bile of the added animal or animals.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Rites and Rituals
Numerous ceremonies and rituals are performed to implore the deities during
important events like birth, marriage, death and other celebrations. These deities are also
invoked for good health and bountiful harvest, for the termination of an illness befalling a
family member and for voiding an evil omen. Most of the time, these rituals necessitate
the butchering of appropriate sacrificial animals and the drinking of tapey or wine. The
chanting of the appropriate prayers by the manbunong is never absent in the ceremonies,
(Cordillera Schools Group Inc. 2000).
According to Baucas (2003), most rituals require more than two animals, several
kinds of ritual materials including the food to be consumed. Other rituals will just require
an animal and few ritual materials.
Meanwhile, according to Allad-iw (2005), the indigenous peoples of the
Cordillera have rituals and rites performed in connection with their lifestyle and life
cycles. These are performed in connection with birth, marriage, sickness, death,
agricultural, and even political and economic activities. Community holidays, based on
their declaration, are observed with a specific period of time and taboos imposed.
These rites and rituals are the people’s means of communing with Kabunian, the
Igorot god, with their dead ancestors, or with the spirits in their environs. The bile of the
animal offered, as interpreted by indigenous priest or elder, determines the success or
failure of the prayer or the ritual.
Denet Ritual
According to Sacla (1987), after planting, the farmer expects a bountiful harvest,
while the farmer knew that his good harvest is dependent on the care of the plants, still he
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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expects more harvest and so, he consults the elders for possibilities. An elder consulted
in this matter recommends the performance of denet. This is the ritual performed by
appealing to the good graces of the gods and goddesses, Kabunyan, believed to have
control over nature and protect the crops of the farmers. A chicken is offered for this
purpose. The farmer performs the denet hoping for a bountiful harvest.
Moreover, according to Baucas (2003), as observed in the prayers, the native
priest or manbunong invokes the assistance and blessings of god masiken, god pati and
god bangan. Kabunian is also addressed to bless the sponsors of this ritual.
Values in Rituals
In the study of Celino (1983), she found out that there are values derived by the
Daklan Tribe from common rituals. These values include renewal of community
relationship, renewed and revered relationship with the dead, respect for and obedience to
elders and senior citizens of the community, strengthen family ties, enhancement of
cooperation in the community through rituals and development of desirable traits.
Meanwhile, in the study of Nuval (2010), one of his conclusion claimed that
rituals produce a value laden citizens. His claim was supported by his own findings that a
ritual has their own values. In the case of ba’diw, values are told through stories. The
values include discipline, morality, relationship with others, lessons learned from
experiences, shared relationship with others, and reconciliation for family members.
Significance of Rituals
According to Fiar-od (2009), Rituals are identified with series of invocations and
performances. There is butchering of animals, it includes praying and chanting by
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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individual or group. Communal meal as part of the ritual is a concept tied up with sharing
and spirituality. Agricultural rituals also include the butchering of chickens or pigs to
appease spirits in control of nature by the power of a super being.
Moreover, in the study of Nuval (2010), he cited that Ba’diw (oldest way of
storytelling in the form of chants among Ibalois) practice gives impact and significance to
the societal development of the community like agriculture,politics,community relations,
family ties, health and education.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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METHODOLOGY
Locale and Time of the Study
The study was conducted at Abatan, Buguias, Benguet. Abatan is 85 kilometer
away from the city of Baguio and it is known as the meeting place of different people. It
is composed of nine sitios.
Sitio Nakiangan was the target place of the study; it is the biggest in the nine sitios
of Barangay Abatan (Figure 1). It is composed of 143 household and is two kilometers
away from the center of the town. The main source of livelihood of people is farming.
Sitio Nakiangan was the target place of the study because as observed, farmers
practice Denet.
The study was conducted from December 2011 to January 2012.
Respondents of the Study
The information needed in the study was gathered from two key informants who
are manbunongs. They are Ismael San Pedro Sr., 61 years old, and Manuel Og-oget, 71
years old. They were chosen through purposive sampling with the following criteria:
Must have administered Denet in the place and must be residents in the place.
Information was also gathered from 30 farmers. They were chosen through
purposive sampling with the following criteria: Must be a farmer and must be practicing
Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Socio-demographic profile of the respondents
Table 1 shows the socio-demographic profile of the respondents. The profile
includes sex, age and civil status.
Age. Twelve (38%) of the respondents belong to the age range 46-55, followed
by 66-75 (22%). Only one of the respondents belongs to 76-85 years old.
The finding implies that older farmers in their middle-age perform Denet more
than the younger farmers.
Table 1. Socio-demographic profile of respondents
PROFILE FREQUENCY
PERCENTAGE
RANK
N=32
%
Age
36-45
6
19
3
46-55
12
38
1
56-65
3
9
4
66-75
7
22
2
76-85
1
3
5
TOTAL 32
100
Sex
Male
27
84
1
Female
5
16
2
TOTAL 32
100
Civil Status
Married
26
81
1
Widowed/er
5
16
2
Single
1
3
3
TOTAL 32
100
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Sex. Twenty seven (84%) of the respondents are males. This finding implies that
males attend Denet more than females since males are the head of the family and are the
one responsible in farming activities. This is supported by Rosenthal, C.J and Marshall;
V.W. in their study entitled “The head of the Family”. They stated that the position of the
head of the family is dominated by males’ incumbents.
Civil Status. Twenty-six (81%) of the respondents are married, few (16 %) are
widowed/er and only1 (3%) is single.
Figure 1. Map of Abatan Showing the locale of the study
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Data Collection
An interview schedule was used to gather information from the key informants
and respondents. The questions were translated into the dialect of the respondents during
the interview. Observation was done by the researcher with video and photo
documentation during a performance of Denet.
Data Gathered
The data gathered include the description of Denet, the communicated values in
Denet, the perceived significance of practicing Denet to the farmers, environment and to
the community, the changes in the performance of Denet, and the challenges encountered
in practicing Denet.
Data Analysis
The data were consolidated, analyzed and discussed in a narrative form.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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RESULTS AND DISCUSSION
Description and Origin of Denet Ritual
Description of Denet. Denet is a simple ritual, usually performed in the garden, as
a form of thanksgiving. This is done because the farmer expects for a bountiful harvest.
There were more or less than 10 farmers who were present during the performance of
Denetand a manbunongwas requested to officiate or administer the ritual.
Og-oget stated that aside from the garden, Denetcould also be held in the rice
field. Moreover, he added that anybody can attend Deneteven if they were not invited.
Origin of Denet. According to the key informants, the origin of Denet is
legendary. San Pedro Sr. and Og-oget related the legend of Denet in an interview. They
narrated that, long time ago, there were two gods,Kabigat and Patiwho went for hunting
with their dog. On their way, the dog was left behind and was barking at something so
Patireturned to checkon it. Pati saw a wild bird (beya-an) sprinkling water from the
spring. Pati ordered Kabigat to throw his spear to the wild bird but to their surprise, the
water spring became wide like a rice field so the two brothers planted it with “sabog”
(oats) and “paguey” (rice). The plants grew healthy and the farm magically expanded so
they were surprised. They informed their grandmother Bangan about it and she ordered
them to get a healthy chicken and perform Denet in their rice field to thank their
ancestors so that they will harvest more. When they performed Denet, their harvest
multiplied making them rich. Then they said, “Let us introduce and teach this ritual to the
earth people, so that if they will perform it, they will remember us in their prayers and we
will not be forgotten.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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They first threw Denet to the Western part of the world but the people don’t know
how to perform it so they got it back and threw again to the Eastern part. Lumawig was
the one who caught it and so he performed it in his rice field.His harvest multiplied and
he became rich.
As time passed by, Denet was shared to the nearby places until it
reachedBuguias. It was observed before that the people who performed the ritual became
rich.
According to the key informants, in the legend, Lumawig was a god who came
down to earth and married a lady from Bontoc, Mountain Province. It wasbelieved that he
also introduced other rituals and traditional practices like the Caňao.
Moreover, the key informants stated that they learned the practice of
Denetthrough stories theyheard from their forefathers and through personal observations.
Processes and Materials Prepared for the Ritual
It was found out in the study that in the ritual, there were required materials to be
used to each process (Table 1).
Before the ritual.Consultation with the manbunong and setting of the date for the
ritual.
When the farmer is about to harvest his crops and is expecting for a bountiful
harvest and good selling of his harvested crops, he consults the manbunong.
After the consultation, the manbunong with the farmer will set the date for the
ritual. It would be before the harvesting day.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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During the ritual.During the ritual the following activities are done: Preparation
of the materials to be used;setting –up of pudong;pouring of rice wine or gin to the cup;
placing of gin at the foot of the pudong;praying over the native chickens;butchering of
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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two native chickens; reading of chickens’ bile; cooking of the meat; putting of chicken
feathers around the pudong; and praying over the cooked meat.
The preparation starts when the manbunong will prepare wood and 13 pieces of
runo grass (bel-lang) to be used in setting- up apudong. They used runo grass since it has
been the practice and are readily available in the garden.
Pudong(Figure 1)is a symbol made with 13 pieces of runo grass tied together to
signify that Denet is taking place in the area. It is being put-up at the corner of the garden.
Figure 1.Pudong at the corner of the farm
The mabunong will set-up a pudong at the corner of the garden to signify the
unseen spirits that they are performing Denet in the garden. He will put –up the wood
then after that, he will again put the 13 pieces of runo grass around it then tie with a rope.
Og-oget stated that thepudong should be the first thing to be set-up because it
serves as a proof and evidence not only to the people but also to the unseen spirits that
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Denet was held in the garden and it is believed that when wine is placed at its foot, the
unseen spirits will recognize immediately that they are performing Denet in the garden.
After setting-up thepudong, the manbunong together with the farmer will sit
together. The farmer will pour wine to the cup then give it to themanbunong to invoke his
prayer which may go this way:
KANKANA-EY LANGUAGE ENGLISH TRANSLATION
Ayagan mi amin ay toton-od yaib-a ay
(We call all the relatives who died
Nateysiaksidenteya suicide, sapaykoma
through accidents and suicides, may
Ta naurnos kayo ay umali ay makitunossinan
you come together in an agreement
Panagdenet mi. Umali kayo ta inumentako nan
of goodwill in performing this
san Miguel ay ensagana mi.
ritual. Come and let us drink the
wine we prepared.)
Figure 2. The manbunong with the farmer praying for the offering of the gin
Moreover, San Pedro Sr. stated that the wine/gin is offered to call for the spirits of
their dead ancestors. He added that this is the most important thing to be prepared during
the ritual because the ritual is useless and not effective without this.
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After the prayer, the sponsor farmer will drink the wine that was poured earlier.
Then pour again another wine to the cup then put it at the foot of the puudong to serve as
drink for the unseen spirits.
There were also two native chickens to be prepared. It should be a rooster and a
hen (see Figure 3). The manbunong together with the farmer will hold the two native
chickens. The manbunongthen will invoke his prayer as follows:
KANKANA-EY LANGUAGE
ENGLISH TRANSLATION
Dakayo ay ap-apoyatoton-od mi ay natey, (To you our dead relatives come and let us
Umali kayo ta mandenettako. perform Denet. Let us help one another in
Mantinulongtako ay mangidatonsinan offering because you always did this ritual
ritual tan siya di enya-at yoedidi. Kanayon in the past. They always call on you to
da
ay
ayagandakayo offer and pray over the Denetbecause you
aymangidatonyamangikararag sin Denet are all there. To you leaders in the past,
tan amuda ay wada kayo am-in sisa. they always call on you because you were
Dakayo ay panglakayenedidi, kanayon ay good and respected, Bless this ritual so
ma-ay-ayagan
kayo
tan there will be bountiful harvest and there
sigedyamairesrespeto
kayo.Bendisyonan more be chicken, bless and give good
yon nan Denet mi tapnumabunga nan graces to the family.)
maapityaumad-ado
din
manok.
Bendisyonanyo et edawatyo di mayat sin
paamilya.
Figure 3.The manbunong with the farmer praying over the native chickens
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After the prayer, two farmers will get the chicken and each of them butchers the
chicken they got. The chicken wings are whipped one after the other (mapiyak din
manok) until the muscle of the wings swell as seen by the thick red coloring of the skin of
the chicken wings. It is believed that when they butcher the chicken through slicing the
neck (mauguan), when blood falls to the ground, bad luck will come to the sponsor
farmer and blessings will not come into his family and relatives.
Og-oget stated that when they butcher two native chickens, the spirits will take
good care of these and let them produce more offspring, thus it should be a rooster and a
hen (see Figure 4).
Figure 4. The farmers butchering of the two native chickens
The meat of the chicken will be sliced and be given to themanbunong to read the bile. In
reading the bile, there is a good sign and a bad sign based on the position and color of the
bile. When the bile shows any of the bad signs like bile is hanging from the liver and
appears to be blackish, the manbunong will make another offering until the bile of the
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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offered animal manifests any of the good sign like when the bile is in its right position
and is good in size. Interpretation is based on the position or size of the bile. It is believed
that when the bile is in its right position, the crops will be productive and it will be sold
with high price.
The manbunongwill invoke his prayer. He will call on Kabunyan (Kankana-ey
term for the supreme God) and the prayers invoking the supreme Kankana- ey god to
bless the offering of the chicken. He calls all the name of dead relatives, dead priests, to
help offer the sacrificial animals of the day.
The manbunong also calls on godPati and Kabigatand asks for continued
blessings like riches, bountiful harvest for the sponsor and their children as well as for the
farmers present in the gathering (see Figure 5).
Figure 5.Manbunong reading the chickens’ bile
The Key informants claim that they usually have the good sign based on the bile
of the chickens being butchered.
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On the other hand, San Pedro Sr. stated that in some other parts of Buguias, the
bile of the chicken shows one of the bad sign so they butchered another offering but it
still shows the bad sign, so they butcher pig as their sacrificial animal. The prayer may go
this way:
KANKNA-EY LANGUAGE
ENGLISH TRANSLATION
Sik-a ay Kabunyan ay kangangato-an, (We ask you almighty God, the source of all
napo-an di amin ay pamendisyon, blessings, bless thischicken, bless this
bendisyonam nan idaton mi ay manok en Denet ritual offering. We call on you
sik-a. Bendisyonam din nay denet. (name of) dead relative) may we ask all
Maawagan kayo (nagan di ton-od/ib-a ay of you to come together to offer this offering
natey)dawaten mi ay mantinulong kayo ay of ritual. Since by tradition, you always
mangidaton sin nay Denet tan siya di did so,they always call all of you to offer
siged ay in ya-at yoedidi. Kanayon da ay and pray over the Denet because you are all
man adawag en dakayo
ay
there, we call on you (name of dead
mangidatonyamangikararag sin Denet tan priests/elders) the leader of all priests in the
wada kayo am-in es-sa. Maawagan kayo past. They call on you because you were
(nagan di panglakayen/
manbunong always good and respected. Then we call on
ay natey),ap-apon di manbunongedidi, gods Pati and Kabigat who shared this
ayagan da dakayo tan sigedyamairespeto practice to earth people, to bless this ritual
kayo Asimaawagan da Pati en Kabigat ay so that there is luck, bountiful harvest and
nangibingay sin Denet sin
good graces to the relatives.)
epogawedkalutaan, Bendisyonanyo nan
Denet mi et din mulaadu di lames
naduanmaibingayabe di swerte sin ib-a na
The manbunong will end his prayer after giving the bile to the farmer. The meat of the
chicken will by sliced and cooked. While cooking, it is believed that the pot should not be
covered (Figure 6) so that good luck will come and so that the owner of the pot will
always have food to be cooked in it. While cooking, the manbunong will get the feathers
of the chicken and placed it around the pudong to inform the spirits that they already
butchered sacrificial animals.
When the meat is already cooked, they will place it in a basin then themanbunong
will invoke again his prayer.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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25
Figure6. Photo of uncovered pot
The prayer would be the combination of the prayer he invoked when he prayed during
the offering the gin and the prayer in the reading of bile. The prayer may go this way:
KANKNA-EY LANGUAGE
ENGLISH TRANSLATION
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
26
Ayagan mi amin ay toton-od yaib-a ay
Nateysiaksidenteya suicide, sapaykoma Ta
We call all the relatives who died through
naurnos kayo ay umali ay makitunossinan
accident and suicide, may you come together in
Panagdenet mi. Umali kayo ta
peacefully and in goodwill in performing this
inumentako nan san Miguel ay ensagana mi.
ritual. Come and let us drink the wine we
prepared.
Sik-a ay Kabunyan ay kangangato-an, napo-an
(We ask you almighty God, the source of all
di amin ay pamendisyon, bendisyonam nan
blessings, bless this chicken, bless this
idaton mi ay manok en sik-a. Bendisyonam din Denet ritual offering. We call on you
nay denet. Maawagan kayo (nagan di ton-
(name of) dead relative) may we ask all
od/ib-a ay natey) dawaten mi ay mantinulong
of you to come together to offer this ritual
kayo ay mangidaton sin nay Denet tan siya di
since by tradition, you always did so, they
siged ay in ya-at yoedidi. Kanayon da ay man
always call all of you to offer and pray
adawag en dakayo
ay
over the Denet Because you are all there,
mangidatonyamangikararag sin Denet tan wada we call on you (name of dead
kayo am-in es-sa. Maawagan kayo (nagan di
priests/elders) the leader of all priests in the
panglakayen/ manbunong ay natey), ap-apon past. They call on you because you were
di manbunongedidi, ayagan da dakayo tan
always good and respected. Then we call on
sigedyamairespeto kayo Asimaawagan da Pati
gods Pati and Kabigat who shared this
en Kabigat ay nangibingay sin Denet sin
practice to earth people, to bless this ritual
epogawedkalutaan, Bendisyonanyo nan Denet
so that there is luck, bountiful harvest and
mi et din mulaadu di lames
good graces to the relatives.)
naduanmaibingayabe di swerte sin ib-a na
After the ritual. The serving of the meat and pouring of wine at the foot of the
pudong would be done to give drinks to the unseen spirits and at the same time to end the
ritual.
After the prayer, the meat will be counted and divided according to the number of
farmers present in the gathering. Each will receive an equal share of meats.
Furthermore, most of the processes occurred during the ritual stage followed by
after the ritual and then before the ritual.
In the actual performance of Denet, there were four prayers invoked by the
manbunong, during the praying for the offering of gin, praying over the native chickens, in
reading the chickens’ bile and in praying over the cooked meat.
Values learned in the practice of Denet
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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27
It was found out in the study that there were values being communicated in Denet.
Enhancement of cooperation among farmers. All of the respondents claimed that
they support each other. Whenever their co-farmer holds Denet in his garden, they will
attend and will assume important roles/tasks like butchering and cooking the chicken.
Also, there is an equal meat sharing scheme for each farmer who attended the gathering.
Honor to ancestors. All of the respondents claimed that the memory of their
beloved dead relatives occupy a special place in their hearts.
Prayers during Denet ritual include asking and thanking the dead for their
guidance, which explains the deep respect for them.
Respect for and obedience to elders. Twenty seven (84%) of the respondents
claimed that in Denet, one value they could learn is the respect for the elders. The
community folks/elders who are given the task to administer such ritual are often
consulted for advice, their suggestion and observations about rituals are final and should
be upheld.
Table 3. Values communicated in Denet
VALUES *
FREQUENCY
PERCENTAGE RANK
N=32
%
Enhancement of cooperation among
32
100
1.5
farmers
Honor to ancestors
32
100
1.5
Respect to elders
27
84
3
Sharing of blessings
7
22
4
Strengthen family ties
5
16
5
*Multiple Responses
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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Moreover, the most requested groups to initiate/administer Denet are the
manbunongs/elders. This is supported by the Cordillera Schools Group Inc. (2000), when
they stated that the chanting of the appropriate prayers by the manbunong is never absent
in the ceremonies Also, the best part of the meat and the first wine/gin are given to them.
Sharing of blessings.Seven (22%) of the respondents claimed that Denetritual
calls on the farmers who attended the gathering to partake its wine and food. Cooked
slices of meat were equally given to all who were present in the gathering.
One of the respondents added that when the sponsor farmer do not have any
native chicken, co-farmers who has a native chicken will volunteer to provide the
sacrificial animal for free or the sponsor farmer may give payment.
Strengthen family ties. Five (16%) of the respondents claimed that Denet could
strengthen the bonding of the family. The presence of the family members is important.
They also feel important in participating to the ritual.
The findings imply that only few identified strengthen family ties as one of the
values being communicated in Denetbecause according to Og-oget, the youth are not
interested to join in this kind of activity. The children therefore usually do not join their
parents in Denet. This was supported during the actual performance of Denet. As
observe, 32% of the respondents who were present during the gathering belonged to age
bracket 46-55.
Perceived Significance of Denet
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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In an interview, most of the respondents claimed that Denetshould be preserved
because it this is a practice taught by their forefathers and is significant in their lives as
famers, to their environment and to their community.
To the farmers. The respondents claimed that they find satisfaction and fulfillment
in their lives as Denet is viewed as an act of thanksgiving for prosperity and bountiful
harvest. They stated that Denet prevents them from bankruptcy since their crops produce
a good harvest. Moreover, they added that through Denet, they established their
relationship with their co-farmers. There is friendship being built.
To the environment.The respondents claimed that Denet prevents their garden
from soil erosion and any calamity. Also, their crops from any plants diseases and insect
pest. Moreover, according to the key informants, when their farm is not productive and is
prone to soil erosion and they perform Denet, their crops grow healthy and they will also
have bountiful harvest.
To the community.The respondents claimed that they share in a common ritual
through the participation of other farmers. It was observed that friends and relatives meet
in a spirit of gathering together. Moreover, one of the respondents stated that through the
ritual they established good relationship with each other and they share each other’s
experiences.
The finding implies that performing Denet is significant to the farmers’
livelihood, environment and community.
Changes/Innovations that have occured in the practice of Denet
It was found out that there were several changes that have occurred over time in
the practice of Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
30
Wine. Respondents claimed substitution of rice wine to any intoxicated beverage.
Before, they used tapuey (rice wine) to call for the spirits and as a drink in Denet.
Today, farmers seldom make tapuey. They only do it when there are big
occasions/celebrations to be done.
Pudong. The key informants also added the use of pudong has changed. Before,
pudongshould be placed in every corner or terrace of the garden, but now, they only put
pudong in one corner of the garden. Og-oget stated that whether they distributed the
pudong in the corner of the garden or not, the ritual would not be affected.
Meat. Before, the meat should not be eaten in the garden. It should be brought
home because they usually performed Denet during night time. But now, they can eat it
in the garden because they usually performed Denet during day time. San Pedro stated
that they can perform Denet at any time. Moreover, when the meat is not enough for the
number of farmers present in the gathering, they can butcher another chicken, either
native or commercial.
The finding implies that there were changes incurred in the use of one material
and two processes but it did not significantly change the whole ritual itself.
Challenges/Threats in the Practice of Denet
As shown in Table 3, 22 (69%) of the respondents also claimed that proliferation
of modern religious beliefs can be considered as challenge in Denet.
Og-oget stated that there are few sectors of the church that criticize and consider cultural
practices as “paganistic” activity so some farmers who were converted to Christianity no
longer practice Denet.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
31
Thirteen (41%) respondents claimed that lack of interest among the young
generation is also a challenge. Og-oget explained that youth today do not appreciate the
ritual. They spend more their time infront of the computer or television rather than
joining the ritual. Also, he added that youth considered the Denet as for adults only.
Moreover, ten (31%) of the respondents claimed that manbunong today are few so
no one will replace them when they die. They observed that the decreasing number of
manbunong contributed to the gradual disappearance of Denet. They explained that the
death of manbunongs would mean that no one could already overlook on the ritual
because they are the only qualified to administer such ritual and that people will no
longer seek their advice.
Also, ten (31%) of the respondents claimed that economic aspect is considered as
a challenge in practicing Denet. Every ritual requires the offering of sacrificial animals.
Besides, it requires every farmer to raise chickens and if he does not raise any, he is
obliged to buy two native chickens and gin for the ritual. Also, during the ritual, if the
meat is not enough for the number of farmers present, they need to butcher again another
chicken.
Table 4. Perceived challenges/threats in the practice of Denet
Perceived challenges/threats *
FREQUENCY PERCENTAGE
RANK
N=32
%
Proliferation of religious beliefs
22
66
1
Lack of interest among teen-agers
13
41
2
Economic aspect
10
31
3.5
Declining numbers of manbunong
10
31
3.5
*Multiple responses
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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The finding implies that the proliferation of religious beliefs ranks first as one of
the perceived challenges in the practice of Denetbecause as observed, there were four
denominations in the place in which members of the community belong to.
SUMMARY, CONCLUSION AND RECOMMENDATION
Summary
The study was conducted at Nakiangan, Abatan, Buguias Benguet to determine
the communicated values of Denet among the farmers; to determine its perceived
significance to the farmers, environment, and to the community; to determine the changes
occurred to the ritual and to determine the challenges/threats in performing Denet ritual.
This study also aimed to produce a video documentary and photos on the
performance of the ritual.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
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33
There were twomanbunongs in the community who were chosen as the Key
informants of the study. Other information about the ritual was also gathered from 30
farmers who had requested for the performance of Denet ritual in their garden/farm.
Personal interviews with the key informants and the respondents were done to
gather all the necessary information about the ritual. Video camera and digital camera
were also used to document the actual ritual that was performed.
The
origin
of
Denet in Buguias is legendary. It was based on the legend story of
Pati and Kabigat who were known to be gods of the place. Denetis a ritual and isa form
of thanksgiving is important in the lives of the farmers in Buguias specifically in
SitioNakiangan, Abatan, Buguias, Benguet. They believed that the performance of the
ritual is an assurance of a bountiful harvest and abundant blessings.
There were three stages stages in the ritual and most of the processes occurred
during the ritual stage. Four prayers were also invoked by the manbunong in Denet.
Furthermore, most of the respondents claimed that enhancement of cooperation
among farmers was the best communicated valuesin Denet. Only few suggested
strengthen family ties because older respondents mostly attendDenetthan youth.
Moreover, the respondents claimed that performing Denet is significant to their
livelihood, community and environment so they want to sustain the preservation of the
practice.
On the other hand, the respondents claimed that there are minimal changes
incurred in the practice of Denet,but they are still performing Denet . Moreover, the
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
34
respondents claimed that proliferation of modern religion greatly affects the practice of
Denet.
Conclusions
The study concludes that:
1. Rituals may originate from legends.
2.Denet just like any other rituals is based on beliefs.
3. There are communicated values in the performance of Denet.
4. There are perceived significance of Denet to farmers.
5. Changes that occurred in the practice of Denet were based on the availability of the
materials and convenience of the participants.
6. Diversity in religious beliefs is still considered as a threat in the continuous practice of
other indigenous activities.
7. The farmers believe in the intercession role of the spirits of the dead relatives for the
success of the ritual.
Recommendations
The researcher recommends the following:
1. More studies on Denet ritual should be conducted in some parts of Buguias to
validate and strengthen the findings of this study.
2. As recommended by San Pedro Sr. a compilation of Denet prayer should be done in
order for it not to be forgotten because today,manbunongs are decreasing in number and
no one will replace them.
3. Farmers should continue practicing Denet because there are values being learned.
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
35
LITERATURE CITED
ALLAD-IW, A. 2005. Cordillera Indigenous peoples perform own Rituals. Dec.
8,2011 from
http://www.nordis.net/news/2005/ndw050320/ndw050320_9cordirituals.htm
BAUCAS, B. 2003.Traditional Beliefs and Cultural Practices in Benguet. Philippines:
New Baguio Offset Press. P.31, 32, 39, 46.
CELINO, S.1983. The rituals of the Ibalois of Daklan. MS Thesis. University of
Baguio.Baguio
City.Pp.104-107.
CORDILLERA SCHOOLS GROUP INC. 2000. Ethnography of the Major
Ethnolinguistic Groups in the Cordillera.Quezon City:New Day Publisher. P.137,
170.
FIAR-OD, B. 2009. Cordillera Rituals: Their Features and Significance.Germany.
Tangib
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
36
Printing Press.Pp.9, 14 -20.
KATELYN, JACALYN, LAURA, and DENISE.2009. Ritual Studies. December 8,
2011, from http://people.stu.ca/~parkhill/rite109/ritualcharacteristics1.html
KEITH, G.1983. A Glimpse of Benguet.Philippines: Hilltop Printing Press. P1-10.
NUVAL, P. 2010. Ba’diw as a Communication Tool for Community development in
Topdac, Atok, Benguet. BS Thesis. Benguet State University, La Trinidad,
Benguet,
Pp.49-60.
ROSENTHAL, C.J. AND MARSHALL, V.W. 2009.“The head of the Family”.
USA. Allswell Printing Press. Pp. 67-68
SACLA, W. 1987 .Treasury of Beliefs and Home Rituals of Benguet. Philippines:
BCF
Printing Press, Baguio City. Pp.2, 4, 67.
APPENDIX A
Guide Questionnaire
For the Key Informant (Manbunongs)
NAMUNA AY APIT: DENET AND ITS COMMUNICATED VALUES AMONG THE
FARMERS OF NAKIANGAN, ABATAN, BUGUIAS, BENGUET
I. Socio-demographic profile of the respondents
Name :( Optional) ______________________
Sex: ____
Age: ____
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
37
Civil Status: ____Single____Married____Widow_____Widower_____Separated
II. History/ Origin of Denet practice
1. Describe Denet
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
2. How didDenet start in your community?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
3. How did you learn practicing Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
4. What are the rituals in Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
5. What are the beliefs in Denet?
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
III. What values can you learn in the practice Denet?
_____Renewal of community relationship
_____Strengthen family ties
_____Respect to elders
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
38
_____Enhancement of cooperation among farmers
_____Honor to ancestors
Others, please specify________________
IV. What are the perceived significance of Denetin the following?
a. in you as farmer?
____________________________________________________________
____________________________________________________________
b. in your environment?
____________________________________________________________
____________________________________________________________
c. in your community?
____________________________________________________________
____________________________________________________________
V. What are the changes/ innovations you noticed in the practicing of Denet?
MATERIALS PROCESSES
Before Now Before Now
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
39
VI. What are the challenges/threats you encounter in the practice of Denet?
____________________________________________________
__________________________________________________________
__________________________________________________________
APPENDIX B
Guide Questionnaire
For the Respondents(Farmers)
NAMUNA AY APIT: DENET AND ITS COMMUNICATED VALUES AMONG THE
FARMERS OF NAKIANGAN, ABATAN, BUGUIAS, BENGUET
I. Socio-demographic profile of the respondents
Name :( Optional) ______________________
Sex: ____
Age: ____
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
40
Civil Status: ____Single____Married____Widow_____Widower_____Separated
II. What values can you learn in the practice Denet?
_____Renewal of community relationship
_____Strengthen family ties
_____Respect to elders
_____Enhancement of cooperation among farmers
_____Honor to ancestors
Others, please specify________________
III. Perceived Significance of practicingDenet
1. What is the significance/meaning of practicingDenet in the following:
a. In you as farmer?
__________________________________________________________
__________________________________________________________
b. In your environment?
___________________________________________________________
___________________________________________________________
c. In your community
___________________________________________________________
___________________________________________________________
2. Do you want to preserve the practice?
If YES, Why?___________________
If NO, Why not?____________________
IV.Whatare the changes/innovations you noticed in the practice of Denet?
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
41
MATERIALS PROCESSES
Before Now Before Now
V.Whatare the challenges/threats you noticed in the practice of Denet?
____________________________________________________
__________________________________________________________
__________________________________________________________
APPENDIX C
Photos of the Researcher and respondents
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
42
Researcher together with the Key informant
Researcher together with Henry Osed
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
43
Researcher together with MatisPaa-ayas
Namuna ay Apit: A Documentation of Denet and its Communicated Values among the
Farmers of Nakiangan, Abatan, Buguias, Benguet /Gina D. Camiling. 2012
Document Outline
- Namuna ay Apit: A Documentation of Denet and itsCommunicated Values among the Farmers of Nakiangan, Abatan, Buguias, Benguet
- BIBLIOGRAPHY
- TABLE OF CONTENTS
- INTRODUCTION
- REVIEW OF LITERATURE
- METHODOLOGY
- RESULTS AND DISCUSSION
- SUMMARY, CONCLUSION AND RECOMMENDATION
- LITERATURE CITED