Cordillera
Administrative
Region
Island group Luzon
Regional center Baguio City
Total Area
19,294 km2 (7,449.5 sq mi)
Total Population 1,520,743
Provinces 6
Cities 2
Municipalities 75
Barangays 1,176
Languages Ilocano, Ibaloi, Kankanaey,
Kalanguya, Kalinga, Ifugao, Itneg,
Isneg, Pangasinan, Tagalog, English..
Cordillera Administrative Region (CAR)
Is a region in the Philippines composed of the provinces
of Abra, Apayao, Benguet, Ifugao, Kalinga and Mountain
Province, as well as Baguio City, the regional center. The
Cordillera Administrative Region encompasses most of
the areas within the Cordillera Central mountains of
Luzon, the largest mountain range in the country. It is
the country's only land-locked region. The region is
home to numerous indigenous tribes collectively called
the Igorot.
Provinces
Abra
is a landlocked province of the Philippines in the Cordillera
Administrative Region in Luzon. Its capital is Bangued, and it
borders Ilocos Norte and Apayao on the north, Ilocos Sur and
Mountain Province on the south, Ilocos Norte and Ilocos Sur
on the west, and Kalinga, and Apayao on the east. Abra is
hemmed in by the towering mountain ranges of the Ilocos in
the west and the Cordillera Central in the east. It has an
extremely rugged terrain, with mountains and hills rising
along its perimeter and interior. The plains are drained by
the Abra River, which flows northward from Mt. Data in the
Mountain Province.
Apayao
is a landlocked province of the Philippines in the
Cordillera Administrative Region in Luzon. Its capital
town is Kabugao. Even during pre-historic time when
the provice was still the old Mountain Province,
Kabugao was already the recognized as the capital
of the then sub-province of Apayao. It borders
Cagayan to the north and east, Abra and Ilocos
Norte to the west, and Kalinga to the south. Prior to
1995, Kalinga and Apayao comprised a single
province named Kalinga-Apayao, until they were split
into two to better service the needs of individual
Benguet
is a landlocked province of the Philippines in the Cordillera
Administrative Region in Luzon. Its capital is La Trinidad and
borders, clockwise from the south, Pangasinan, La Union,
Ilocos Sur, Mountain Province, Ifugao, and Nueva Vizcaya.
Baguio, a popular tourist destination in the country, is
located in the interior of the province, however, the city is
independent of the province.
Ifugao
is a landlocked province of the Philippines in the Cordillera
Administrative Region in Luzon. The province of Ifugao is located
in a mountainous region characterized by rugged terrain, river
valleys, and massive forests. Its capital is Lagawe and borders
Benguet to the west, Mountain Province to the north, Isabela to
the east, and Nueva Vizcaya to the south. It is named after the
term "i-pugo" which means "i" (from/people) and "pugo" (hill),
thus people of the hill.
Kalinga
is a landlocked province of the Philippines in the Cordillera
Administrative Region in Luzon. Its capital is Tabuk and
borders Mountain Province to the south, Abra to the west,
Isabela to the east, Cagayan to the northeast, and Apayao to
the north. Prior to 1995, Kalinga and Apayao used to be a
single province named Kalinga-Apayao, until they were split
into two to better service the needs of individual native tribes
in the provinces.
Mountain Province
is a landlocked province of the Philippines in the Cordillera
Administrative Region in Luzon. Its capital is Bontoc and
borders, clockwise from the south, Ifugao, Benguet, Ilocos Sur,
Abra, Kalinga, and Isabela. Mountain Province is sometimes
incorrectly named Mountain in some foreign references. The
name is also incorrectly shortened by locals to Mt. Province,
which in turn is read by native Anglophones as "Mount
Province". The province was named so for being in the
Cordillera Central mountain range found in the upper realms
of Luzon island.
Baguio
is a highly urbanized city located in northern Luzon island in
the Philippines. The city has become the center of business and
commerce as well as the center of education in the entire
Northern Luzon thereby becoming the seat of government of
the Cordillera Administrative Region. Baguio City was
established by Americans in 1900 at the site of an Ibaloi village
known as Kafagway. It's name was derived from the word
bagiw in Ibaloi, the indigenous language of the Benguet Region,
meaning 'moss'.
Distinguished Characteristics
➢ the world-famous Banaue Rice Terraces in the
province of Ifugao. The Philippines considers Banaue
Rice Terraces as its "Eighth Wonder of the World." The
Banaue terraces, ancient sprawling man-made
structures from 2,000 to 6,000 years old.Sumaguing
Cave in Sagada and the mummy caves of Benguet and Mt.
Province.
Distinguished Characteristics
➢ There are four National Parks: Cassamata Hill, Mount
Pulag, the highest mountain in Luzon, and second
highest mountain in the Philippines, following Mount
Apo of Davao, with an elevation of 2,922 meters above
mean sea level, Mt. Data, and Balbalasang Balbalan,
located in the province of Kalinga. Kalinga also offers
world-class white water rafting along the Chico River.
Description of
Literary Works
Cordillera Administrative Region like any other regions in
the Philippines is rich in literary works which reflects
their tradition, cultures and beliefs. This was started by
different tribes that scattered in different parts of the
regions. Although they have different language spoken still
they’re able to express their own culture, tradition and
beliefs which reflect in their literary works.
Ibaloy literature like other tribes has an abundance of prose
narratives cosmological myths, origin myths, trickster tales,
fables and tales reflecting their beliefs and customs. Origin
myths include those about the origin of the Ibaloy culture
ceremonies and animals. They have three famous literary
works. The first one was the Enmity of the people in the sky
world and those of the underworld, this was their own version
of how first people on earth was created which is according to
their myth the sun created the earth to stand between two
warring world but when they come to earth to hunt they have
a ragging battle against the deer and left dead a man and a
woman and they recovered, married and had many children.
The second one is the sky world obtained rice from maseken of
the underworld which was about punishing a person for his
negligence. When Kabunayan threw a spear at a deer that
jumped in the black water, he hit the roof of Maseken’s house
instead and when he pulled up the spear, there was a stalk of
rice attached to it. A low voice from the house under the water
accused him of stealing Maseken’s palay and after hearing
Kabunayan’s explanation for the transgression he punished him
and instructed to plant in the field and invoked his name at
every harvest time.
The next one was the Bindayan Ceremony which reflects
their ritual practices that when the Buguias warriors
already killed the snakes head with the help of mambunung
who performed sagausau to takes away the soul of the
enemy to make it sleep soundly, the victorious warriors
stopped several times to dance around the snakes heads.
Isneg have stories and fables, some of them are humorous
and entertaining which explain events and phenomena,
relationship between people and their surroundings. One of
the famous literary works of them was The Judge and The
Fly which is humorous and entertaining.
The story was about the man who had a cow, one evening he united
the cow and brought herto gaze on the Kappay grass but early next
morning he went to see his cow only to find her dead on the closer
look, he saw a dead and squashed fly on the body of his cow. He
reported the matter to the judge who ruled; that hence forth, flies
could be killed anytime. One day he went for a walk, he passed by
the house of the judge who happened to be sittingon a bench in
front of his house, he saw a fly on the forehead of the judge. He was
mad at the sight because that fly reminded him of his cow’s dead
body. He looked around for a piece of kindling wood and finding
one, he jumped in front of the judge and clubbed the fly. The fly
died but the judge’s head was severely injured. An investigation was
conducted but because the judge had said no person could be
imprisoned if he/she killed a fly, the man was not imprisoned.
The Tingguian, a group of pagan people inhabiting the interior
hills of Abra, have their own story of the Great Deluge.
The tragic incident began with the abduction of Humitau, a sea
maiden guard of Taumari-u, lord of the sea by Aponi-talau.
One day, Aponi- talau, a god hero of the Tingguian to the low
lands. He wandered aimlessly through the plains until he
reached the seashore and because he’s unable to resist the
beauty of the dancing wavelets, he made a rattan raft and
rowed seaward.
When, he came to the edge of the world. Their in the place
were the sea and the sky meet, Aponi-talau saw a towering
rock, home of Taumari-u, lord of the sea. It was guarded by
nine beautiful daughters of the seaweeds, gathering his courage,
the Tingguian warrior went nearer the palace gates and he
inquired what place it was, the maiden guards laughed at him
and lured him further inside the palace walls. This made him
very angry. Taking his magic hook, he lashed at the
unsuspecting maidens. The hook hit the youngest and the most
beautiful of them, Humitau.
And although she gave a loud and piersing scream and struggle
desprately to free herself, the magic oil which the mountain
lord had placed at the tip of hook weaked her blood and soon
she was helpless. Aponi-tolau hurriedlypicked up the concious
body of the sea maiden, loaded it on his rattan raft and rowed
shoreward. Shortly after the Tingguianhero had left the bauwi
gates, Taumari-u went out of his abode to see what the
commoion was all about. But he was too late. In his rage he
summoned the waves and the tunas of the sea and orderd
them to bring back the intruder but Aponi-talau was helped
by his mother, Langan of Kadalayapan, mistess of the wind
and rain.
She immediately sent down strong winds to pull Aponi-talau
ashore and despite rthe fury of the waves and the effort of the
tunas, the Tingguian warrior was able to reach the shore
unharmed. Despite his anger, the water lord took pity upon his
favorite Humitau. So, she called back the water and waves. But
he promised that henceforth he would sink men’s boats and
down passengers until Aponi-talau’s crime would be appeased.
The characteristics of the Tigguian people revealed in the trait
of Aponi-talao were bravery, courageous and strong. Also it
was reflected that they used to bellieve in gods and goddesses.
The Ifugao have riddles which serve to entertain and at the
same time educate the young. Ifugao proverbs are used to give
advice to the young. Ifugao also hav tales and epics. Epics are
chanted romances recounting the origin of people, the life and
adventure of Ifugao hero. The Hudhud is chanted while working
in the field of during funeral rites. The Hudhud recognize as a
“Masterpiece of Oral and intangible Heritage of Humanity”.
Hudhud Hi Aliguyon was about the brave warrior named
Aliguyon. He was born in the village called Hannanga. His
parents was Amtalao and dumulao. He was an intelligent,
eager young man who wanted to learned many useful things
from his father. He learned how to fight well and chant a few
magic spells. Evenas a child, he was a leader. Upon leaving
childhood, He gather forces to fight against his father’s enemy,
who was Pangaiwan of the village of Daligdigan. But his
challenge was not answered personally. Instead, he faced
Pangaiwan’s son, Pumbakhayon. Pumbakhayon was just a
skilled in arts of war and magic as Aliguyon.
The two of them battledeach other for three years, and neither
of them show sighns of defeat. Their battle was a tedious one,
and has been said that they both used only one spear. Aliguyon
had thrown a spear to his opponent at the start of their
match, but the fair Pumbakhayon threw the spear back to
Aliguyon, who picked it just as neatly from the air. And in the
end they came to respect each other’s talents and they stopped
fighting. Hudhud Hi Aliguyon shows many of the characterictics
and traits of Ifugaos that they are brave, strong and also fair
in battles that they kniw how to forgive and offer frienship in
their enemies which is a good lesson to learn.
Bontoc social literature aims to communicate ideas or attitude
to others at a certain social occassions. Bontaoc literature
expresses the Bontoc world view and reflects their collective
history. This consist of riddles, proverbs, aphorisms, songs, tales,
legends and myths. Lumawig: Bontos’s god and culture hero.
The most important myths are the Oggood, which is the
narratives concerning Lumawig. He rewards good and formed
wonders to teach ethical norms. He changed his own selfish
father-in-law into a rock with water gushing forth from it’s
anus, because the olderman refused to stand in kline for a drink
of water that Lumawig had caused to spring fron the rock. In
Bontoc town is tiny garden patch that is tended by special
priest irrigated by a constant spring; this is where lumawig first
bought Agrculture to Bontoc.
The Kankanay have rich collection of riddles and epics. They
have sudsud (short talks) which are recounted in gatherings of
adults or when they are relaxing. In Vanoverbergh’s study of
Kankanay tales, the following appears to be main contenent of
the stories; marriage and family life, social customs and
traditions, religious beliefs and practices, and tales of magic
and imagination. Here are two short tales recorded by Dianna
Eugenio. The first was about how the thunder and the lightning
came to be. The other short tale was the origin of the Human
Rice which according to them people was created by gods came
to earth.
Kalinga literature consist of riddles, legends, chanted or sung
myths, epics of ballads. Ulalim are ballads that anrrate the
heroic exploits of culture heroes which also emphasize the
bravery and pride of the kaliga people. Ulalim is the epic of the
kalionga, a mountain tribe in Luzon. The term Ulalim refers to
the songs sung by bards called man-ullalim, which deals with a
hero’s exploits, usually involving kayaw, headhunting raids. Like
mist epics, the songs future romance and magic and extol
bravery.
Their famous literary works are the Magical Birth of Banna
where in maiden named Dinanaw chew a betel nut and
becomes pregnant. Three years later she gave birth to Banna
and his friends tells hinm that he son of the prisoner Dulliyaw
but his mother denies it. Another 3 years pass and Banna kills
Dulaw but his companion tell him that Dullilaw is his father.
Father and son return to mgobay and his mother accept
Dulliyaw’s offer of betel nut and they rejoice. This literary work
likethe other literary works of kalinga featured Banna who
represents people of kalinga or the kalinga tribe. Banna’s
characteristicsflects those of kalinga which is strong and
courageous.
CAR
Our Regional Heritage: Cordillera
Administrative Region (CAR)
The Cordilleras
Provinces
Capital
Abra
Bangued
Apayao
Kabugao
Benguet
La Trinidad
Ifugao
Lagawe
Kalinga
Tabuki
Mt. Province
Bontoc
The Cordillera Administrative Region (CAR) created by the former President
Corazon Aquino in 1987 is composed of six(6) provinces (Abra, Apayao,
Benguet, Kalinga, Ifugao, and Mountain province).
The National Economical and Development Authority (NEDA) described the
region as a “landlocked region” located in northern central portion of Luzon. With
a mountainous topography, it is basically cold and windy almost all year round.
The people in this region are called “Cordillerans.” The term encompasses the
aborigines or the natives of the mountains called “Igorots.”
The Igorots are blessed with very rich and fertile land good for planting almost all
kinds of fruit-bearing trees, vegetables such as cabbage, potatoes, carrots,
lettuce, beans, etc. From beneath the ground comes precious stones mined and
transformed into jewels and machine parts: gold, silver, copper, etc.
As the regions natural wealth enriches its people, so does its culture makes its
people proud and unique. Tribal dances such as the CAÑAO: songs and chants
such as the Salidumay and epics like Hudhud have invited the curious and
adventurous spirits of people from elsewhere.
Its oral literary tradition (spoken tradition from the Latin word or or os
meaning “mouth” and tradition meaning “action of handling over”) is rich,
though, it has remained untapped for a long period of time. Folks, tales,
fables, proverbs, riddles, and songs abound and are now being brought our
to the open for the entire Philippines to study and appreciate.
The following songs, riddles, proverbs, and chants transmitted by word of
mouth capture the very tradition of the ethnic group called “Igorots.”
Contemporary singers have tried to preserve songs for courtship, harvest,
wedding, burial, and lang-aya (kankanaey term)
and adivay (ibaloi term) for socialization and culture festival.
Local contemporary folk singers include, Joel Tingbaoen, Bryan Aliping,
Rod Danggol, Morr Tadeo, and Listo Langbis. And in the advent of
Christianity, songs such as “Layad Nan Likatan,” “Si Ama and Chaya,”
“Istoryan San Pablo,” “No Semsemken Mi,” and “Egtayo Panshanagan”
have been part of the collection of Cordillera songs.
Geographic location
The Cordillera Administrative Region (CAR) is
bounded on the north by the province of
Cagayan, on the west by Ilocos Norte and Ilocos
Sur, on the east by Isabela and in the south by
the province of Pangasinan and Nueva Vizcaya.
Riddles
Humans have always been fascinated by puzzles as a reflection of the
quality that distinguished him from lower forms of creation. One of the
literary forms which has become popular among the writers of Classical
Greece is the so called riddle. It is puzzling question designed as a
mental challenge. People all over the global have their own sets of
riddles.
In the Philippines, riddles are often raised during weddings, burials, and
reunions. It is used to entertain people and at the same time cut the
boredom in the assembly.
In the Mountain Province and some other parts of the Cordillera, most
riddles resolve around the themes of harvest, death, love and
household chores.
Ang CAÑAO
Ang salitang keh-dota o canao ay nagmula sa salitang
Nabaloy (Ibaloi) na ang ibig sabihin sa ingles ay “to burn
to feast.” Ang canao ay isang tradisyon (pawala na sa
kasalukuyang panahon) para sa mga Ibaloi at Kankanaey sa Benguet.
Ito ay isang pistang nangangailangan ng hayop na
kakatayin at itoy binubuo ng dalawampung katao o higit
pa depende sa antas ng pamumuhay at uri ng canao na
gaganapin. Ito’y tumatagal ng siang araw o isang
lingo(pinakamahaba na ‘yong katorseng araw) depende
uli sa antas at kakayahan ng pamilya na maghahandog
nito.
Ang keshel (baboy) ang paniniwalang karapatdapat na alay dahil ito’y isang sagradong hayop
kaysa sa ibang hayop. Ginaganap ito sa mga
okasyong tulad ng anihan, binyag, patanim,
pagpapagaling sa may sakit, paghingi ng ulan at
pagpapatigil sa bagyo.
MGA URI NG CAÑAO
Ang Kape (KAFFI)
Isang uri ito ng canao na isinasagawa kung may
naitayong bagong bahay o pagkatapos ng ilang
araw pagkalibing sa yumaong kamag-anak o
nananaginip ang pamilya na may darating na
biyaya sa kanila.
Ang Kayed
Ito ay boluntaryo o sapilitang isinasagawa. Kung
ang isang mayaman ay nagnanais na mapanatili
ang pagkapuno sa baryo at ang paggalang ng
mga tao, isinasagawa ang “kayed”.
Ang Sabeng (Sab-Ong)
Isinasagawa ito ng bagong mag-asawa subalit
dahilan sa kakapusan sa salapi, ang
mayayaman lang ang nakakagawa nito.
Ang Keshaw
Ang Keshaw ay salitang Ibaloi na ang ibig sabihin ay
“paghingi.” Ginaganap ang canao na ito sa pamilyang may
mga nadapuan ng sakit na ayun sa mga mambonong ay dala
ito ng mga kehdaring (mga kaluluwa ng namatay na kamaganak, o yaong di nakakita). Ibig sabihin nakakalimutan na ng
pamilya ang mga namatay na kamag-anak kaya para
mapaalalahanan ang mga buhay na kamag-anak, dadapuan
ang isang miyembro ng isang sakit. At eto nga ay gagaling sa
pamamagitan ng pag-alay ng keshaw. Hindi kailangang
magarbo eto,maaring katamtamanng laki ng baboy at
puwedeng samahan ng isa o dalawang aso.
Ang Pechit (PEH-SHIT)
Ito ang pinakamataas na uri ng canao. Tumatagal
ng tatlo hanggang apat na araw.
San Ba-ey Da
By Bryan Aliping
I
II
No laydem ay mangila, isanan baey da ama
Immeyak ed baey yo inapoy san insango yo ,
Anusam ta Mandan ka isay agew ya kagedwa
Pati pay san isida yo, yan pinirito ay pato
Isnan ba-ey da ama, adi kan kadisdismaya
Isnan baey da amam, sinisinyakal da nan daanan
Ta ep-epat san tukod na, ngem three stories ay
kananda
Ngem san enta nanpasyaran mendukdukog si inam
No ilam san agdan, kawayan ay inamag da
San ngil-ak ken badangan Mandukog yan kuma-an
San nagil-ak ken amam, man-annidon day-uwan
Tay magay pahtaloon na ngeni adu-ando san wanes
na
Kanak en ennak datngan nan ngusiyek duwan kuma-an
No ilam pay si Ina, adi kan kadisdismaya
ILaek san inaunam, manbalbalsig san arubayan
Tay maiwed sapatos na ngem nadiwal san dapan na Kanak en emak badangan, nanggusiyek duwan kuma-an
Inmey ta ed ba-ey mi, wat togtogi di insango mi
Adiyak makabadan gaget yo ay sin pangabong
Pati pay san isida mi yan ug-ugot di sayote
Adiyak makabadang gaget yo ay dadama
San pangpangan mi nilaga ay kawayan
Kedeng et baw adi, san man arem ay napubri
Pati nan pansibuwan nakaw-kawayanay kal-lasan
Dangdang-Ay
(Kalinga)
Inneyam de oddiya
Kanaranto kan sika
Patimoy ka’d din guinak ay totowaa.
Sisitum somsomokko
Mapadas nandom-domno
Maed inyak indom no adisika.
Awad ossan sabsabong
Estay naataatan
Elamhad no lomsaka domdo manak
Maypay todan sabsabong
Amyadongok kan sika
Adina makibkibra obobongaak.
Hud-Hud(Ifugao Epic)
‘Hudhud,’ is one of the earliest epics ever written in the Philippines.
It was believed to have originally been written in an ancient Philippine
script called ‘Alibata,’ and then later on translated, upon discovery, into
Tagalog (Filipino).
The ‘Hudhud’ was a powerful narrative, recounting the story of heroes
with god-like abilities. Aliguyan was the name of ‘Hudhud’s primary
hero.
Although not as much famous as the Ilocos region’s ‘Biag ni Lamang’ (Life of Lam-ang), or the world-famous Beowulf, the Ifugao epic
‘Hudhud,’ continues to become a favorite among students or
researchers of Philippine literature. The reason is because it illustrates
some very important lessons – the evils and foolishness of warfare,
and, the goodness and advantages of upholding peace.
Hud-Hud(story summary)
Long had there been conflict between the two tribes that lived in the land of Ifugao. One
tribe was ruled by Antalao, and his son Aliguyan; and the rival tribe was ruled by
Pangaiwan, with his son Pumbakhayon.
The conflict between the two tribes halted for some time, but once, Aliguyan decided to
continue his battle with his opponent Pumbakhayon.
Aliguyan prayed to the rooster, and to the Idao bird, which gave him a sign that he made
the right decision. Aliguyan, with his companions then, proceeded to the plains of
Daligdigan. There, he shouted, urging Pumbakhayon to do battle with him. Pumbakhayon
instantly accepted the challenge. They agreed to meet at a set date and time, and they
would fight to the death.
When Pumbakhayon went home to prepare for the battle, unknowingly just like what
Aliguyan did, Pumbakhayon prayed to the rooster and the Idao bird.
And the two heroes battled in the fields. They possessed equal strength and cleverness
in doing battle. The battle was amazing. Even the ladies applauded.
In the middle of the fight, Dangunay, Pumbakhayon’s mother, arrived with
Pumbakhayon’s sister Bugan. Dangunay advised to stop the fight since it was obvious
that the two heroes were just equally brave.
But the battle between Aliguyan and Pumbakhayon continued. It continued and lasted
until one and a half year, when, Aliguyan decided to visit his home. He was greeted with a
celebration; but a celebration that did not last for long, because Pumbakhayon followed
Aliguyan and their battle continued.
Just like their previous battles, Aliguyan and Pumbakhayon’s fight continued to be in
the level field. Aliguyan’s mother, Dumalao, arrived with Aliguyan’s sister Aginaya.
Just like what Pumbakhayon’s mother advised, Dumalao asserted to stop the fight
since it was obvious that the two heroes were just equal in strength and cleverness.
But the battle between Aliguyan and Pumbakhayon continued. Their battle
became well known throughout the land of Ifugao.
News of the battle reached Daulayan, steadfast suitor of Pumbakhayon’s sister
Bugan. But Daulayan received a news that Pumbakhayon, his would-be brother-inlaw, was defeated and killed by Aliguyan. Daulayan decided to take revenge, but
was only surprised to see that Pumbakhayon was still alive.
Nonetheless, Daulayan still challenged Aliguyan. And Daulayan was defeated by
Aliguyan.
Pumbakhayon declared that Daulayan’s loss was a great shame. Pumbakhayon
would not let him marry his sister Bugan, and he announced that the rightful man to
receive his sister’s hand in marriage was no one else but Aliguyan.
There was great joy and festivity. The two opposing tribes achieved peace.
Aliguyan married Pumbakhayon’s sister Bugan, and when Aliguyan took
Pumbakhayon with him to his home tribe, Pumbakhayon met Aliguyan’s sister
Aginaya. And their hearts were in agreement. Pumbakhayon took Aginaya to his
home tribe and married.
Since then, there had been peace and joy between the two tribes of Aliguyan and
Pumbakhayon. Both tribes became known as great and honorable
The Ifugao EPIC “HUDHUD”,
Philippines…
The UNESCO World Heritage List has recognized the Ifugao epic
“”HUDHUD,”" citing it as among the “”Masterpieces of the oral and
intangible heritage of the humanity.”" The HUDHUD Epic is the only
Southeast Asian Cultural Piece selected in the UNESCO list. This was the
first time that the UNESCO gave the awards. It was the second time that
UNESCO honored Ifugao, after the province’s famous rice terraces was
included among UNESCO’s World Heritage List in 1995.
The HUDHUD, once chanted, will go on for two to three days. The epic is
chanted by Ifugao women, usually at harvest time, funeral wakes, and
wedding time. There used to be many versions of the HUDHUD but the
advent of Catholicism in the province has helped dilute this heritage.
The late anthropologist Fr. Francis Lambrecht, CICM brought HUDHUD to
the international scene, which he claims has been sung by generations of
Ifugaos since the late 17th century and still is a central part of the Ifugao
life.
The Moon and the Sun-Tingguian Folk
Tale (Abra)
In the olden days, like the moon, the sun also has the star children
which were yellowish in color, very bright, and very hot. The star
children of the moon, however, were reddish and cool. The moon was
scared that this stars would wither and die if they play with the star
children of the sun. The moon suggested to the sun that they kill theur
children who were crowding the heaven with their number.
When the sun had killed his children, the moon merely hid behind the
dark clouds. In the evening, when the clouds faded, the moon stars
appeared. This angered the sun so he gave chase to the moon. Thus
when he overtakes the moon, we have the so-called eclipse. Every
morning, the sun kills the moon stars that he catches.
Until now, this chase continues and because the moon still continues
to give birth to stars, these mooon stars are still around.
Wedding Dance
By Amador Daguio
Awiyao reached for the upper horizontal log which served as the edge of the headhigh threshold. Clinging to the log, he lifted himself
with one bound that carried him across to the narrow door. He slid back the cover, stepped inside, then pushed the cover back in place.
After some moments during which he seemed to wait, he talked to the listening darkness.
"I'm sorry this had to be done. I am really sorry. But neither of us can help it."
The sound of the gangsas beat through the walls of the dark house like muffled roars of falling waters. The woman who had moved
with a start when the sliding door opened had been hearing the gangsas for she did not know how long. There was a sudden rush of
fire in her. She gave no sign that she heard Awiyao, but continued to sit unmoving in the darkness.
But Awiyao knew that she heard him and his heart pitied her. He crawled on all fours to the middle of the room; he knew exactly where
the stove was. With bare fingers he stirred the covered smoldering embers, and blew into the stove. When the coals began to glow,
Awiyao put pieces of pine on them, then full round logs as his arms. The room brightened.
"Why don't you go out," he said, "and join the dancing women?" He felt a pang inside him, because what he said was really not the
right thing to say and because the woman did not stir. "You should join the dancers," he said, "as if--as if nothing had happened." He
looked at the woman huddled in a corner of the room, leaning against the wall. The stove fire played with strange moving shadows and
lights
upon her face. She was partly sullen, but her sullenness was not because of anger or hate.
"Go out--go out and dance. If you really don't hate me for this separation, go out and dance. One of the men will see you dance well; he
will like your dancing, he will marry you. Who knows but that, with him, you will be luckier than you were with me."
"I don't want any man," she said sharply. "I don't want any other man."
He felt relieved that at least she talked: "You know very well that I won't want any other woman either. You know
that, don't you? Lumnay, you know it, don't you?"
She did not answer him.
"You know it Lumnay, don't you?" he repeated.
"Yes, I know," she said weakly.
"It is not my fault," he said, feeling relieved. "You cannot blame me; I have been a good husband to you."
"Neither can you blame me," she said. She seemed about to cry.
"No, you have been very good to me. You have been a good wife. I have nothing to say against you." He set
some of the burning wood in place. "It's only that a man must have a child. Seven harvests is just too long to wait.
Yes, we have waited too long. We should have another chance before it is too late for both of us."
This time the woman stirred, stretched her right leg out and bent her left leg in. She wound the blanket more
snugly around herself.
"You know that I have done my best," she said. "I have prayed to Kabunyan much. I have sacrificed many
chickens in my prayers."
"Yes, I know."
"You remember how angry you were once when you came home from your work in the terrace because I
butchered one of our pigs without your permission? I did it to appease Kabunyan, because, like you, I wanted to
have a child. But what could I do?"
"Kabunyan does not see fit for us to have a child," he said. He stirred the fire. The spark rose through the crackles of the flames.
The smoke and soot went up the ceiling.
Lumnay looked down and unconsciously started to pull at the rattan that kept the split bamboo flooring in place. She tugged at the
rattan flooring. Each time she did this the split bamboo went up and came down with a slight rattle. The gong of the dancers
clamorously called in her care through the walls.
Awiyao went to the corner where Lumnay sat, paused before her, looked at her bronzed and sturdy face, then turned to where the
jars of water stood piled one over the other. Awiyao took a coconut cup and dipped it in the top jar and drank. Lumnay had filled the
jars from the mountain creek early that evening.
"I came home," he said. "Because I did not find you among the dancers. Of course, I am not forcing you to come, if you don't want
to join my wedding ceremony. I came to tell you that Madulimay, although I am marrying her, can never become as good as you
are. She is not as strong in planting beans, not as fast in cleaning water jars, not as good keeping a house clean. You are one of the
best wives in the
whole village."
"That has not done me any good, has it?" She said. She looked at him lovingly. She almost seemed to smile.
He put the coconut cup aside on the floor and came closer to her. He held her face between his hands and looked longingly at her
beauty. But her eyes looked away. Never again would he hold her face. The next day she would not be his any more. She would go
back to her parents. He let go of her face, and she bent to the floor again and looked at her fingers as they tugged softly at the split
bamboo floor.
"This house is yours," he said. "I built it for you. Make it your own, live in it as long as you wish. I will build another house for
Madulimay."
"I have no need for a house," she said slowly. "I'll go to my own house. My parents are old. They will need help in the planting of the
beans, in the pounding of the rice."
"I will give you the field that I dug out of the mountains during the first year of our marriage," he said. "You know I did it for you. You
helped me to make it for the two of us."
"I have no use for any field," she said.
He looked at her, then turned away, and became silent. They were silent for a time.
"Go back to the dance," she said finally. "It is not right for you to be here. They will wonder where you are, and Madulimay will not
feel good. Go back to the dance."
"I would feel better if you could come, and dance---for the last time. The gangsas are playing."
"You know that I cannot."
"Lumnay," he said tenderly. "Lumnay, if I did this it is because of my need for a child. You know that life is not worth
living without a child. The man have mocked me behind my back. You know that."
"I know it," he said. "I will pray that Kabunyan will bless you and Madulimay."
She bit her lips now, then shook her head wildly, and sobbed.
She thought of the seven harvests that had passed, the high hopes they had in the beginning of their new life, the
day he took her away from her parents across the roaring river, on the other side of the mountain, the trip up the
trail which they had to climb, the steep canyon which they had to cross. The waters boiled in her mind in forms of
white and jade and roaring silver; the waters tolled and growled,
resounded in thunderous echoes through the walls of the stiff cliffs; they were far away now from somewhere on
the tops of the other ranges, and they had looked carefully at the buttresses of rocks they had to step on---a slip
would have meant death.
They both drank of the water then rested on the other bank before they made the final climb to the other side of the
mountain.
She looked at his face with the fire playing upon his features---hard and strong, and kind. He had a sense of
lightness in his way of saying things which often made her and the village people laugh. How proud she had been
of his humor. The muscles where taut and firm, bronze and compact in their hold upon his skull---how frank his
bright eyes were. She looked at his body the carved out of the mountains
five fields for her; his wide and supple torso heaved as if a slab of shining lumber were heaving; his arms and legs
flowed down in fluent muscles--he was strong and for that she had lost him.
She flung herself upon his knees and clung to them. "Awiyao, Awiyao, my husband," she cried. "I did everything to
have a child," she said passionately in a hoarse whisper. "Look at me," she cried. "Look at my body. Then it was full
of promise. It could dance; it could work fast in the fields; it could climb the mountains fast. Even now it is firm, full.
But, Awiyao, I am useless. I must die."
"It will not be right to die," he said, gathering her in his arms. Her whole warm naked naked breast quivered against
his own; she clung now to his neck, and her hand lay upon his right shoulder; her hair flowed down in cascades of
gleaming darkness.
"I don't care about the fields," she said. "I don't care about the house. I don't care for anything but you. I'll have no other man."
"Then you'll always be fruitless."
"I'll go back to my father, I'll die."
"Then you hate me," he said. "If you die it means you hate me. You do not want me to have a child. You do not want my name to live
on in our tribe."
She was silent.
"If I do not try a second time," he explained, "it means I'll die. Nobody will get the fields I have carved out of the mountains; nobody
will come after me."
"If you fail--if you fail this second time--" she said thoughtfully. The voice was a shudder. "No--no, I don't want you to fail."
"If I fail," he said, "I'll come back to you. Then both of us will die together. Both of us will vanish from the life of our tribe."
The gongs thundered through the walls of their house, sonorous and faraway.
"I'll keep my beads," she said. "Awiyao, let me keep my beads," she half-whispered.
"You will keep the beads. They come from far-off times. My grandmother said they come from up North, from the slant-eyed people
across the sea. You keep them, Lumnay. They are worth twenty fields."
"I'll keep them because they stand for the love you have for me," she said. "I love you. I love you and have nothing to give."
She took herself away from him, for a voice was calling out to him from outside. "Awiyao! Awiyao! O Awiyao! They are looking for you
at the dance!"
"I am not in hurry."
"The elders will scold you. You had better go."
"Not until you tell me that it is all right with you."
"It is all right with me."
He clasped her hands. "I do this for the sake of the tribe," he said.
"I know," she said.
He went to the door.
"Awiyao!"
He stopped as if suddenly hit by a spear. In pain he turned to her. Her face was in agony. It pained him to leave. She had been
wonderful to him. What was it that made a man wish for a child? What was it in life, in the work in the field, in the planting and
harvest, in the silence of the night, in the communing with husband and wife, in the whole life of the tribe itself that made man wish
for the laughter and speech of a child? Suppose he changed his mind? Why did the unwritten law demand, anyway, that a man, to
be a man, must have a child to come after him? And if he was fruitless--but he loved Lumnay. It was like taking away of his life to
leave her like this.
"Awiyao," she said, and her eyes seemed to smile in the light. "The beads!" He turned back and walked to the farthest corner of
their room, to the trunk where they kept their worldly possession---his battle-ax and his spear points, her betel nut box and her
beads. He dug out from the darkness the beads which had been given to him by his grandmother to give to Lumnay on the beads
on, and tied them in place. The white and jade and deep orange obsidians shone in the firelight. She suddenly clung to him, clung to
his neck as if she would never let him go.
"Awiyao! Awiyao, it is hard!" She gasped, and she closed her eyes and huried her face in his neck.
The call for him from the outside repeated; her grip loosened, and he buried out into the night.
Lumnay sat for some time in the darkness. Then she went to the door and opened it. The moonlight struck her face; the moonlight
spilled itself on the whole village.
She could hear the throbbing of the gangsas coming to her through the caverns of the other houses. She knew that all the houses
were empty that the whole tribe was at the dance. Only she was absent. And yet was she not the best dancer of the village? Did
she not have the most lightness and grace? Could she not, alone among all women, dance like a bird tripping for grains on the
ground, beautifully
timed to the beat of the gangsas? Did not the men praise her supple body, and the women envy the way she stretched her hands
like the wings of the mountain eagle now and then as she danced? How long ago did she dance at her own wedding? Tonight, all
the women who counted, who once danced in her honor, were dancing now in honor of another whose only claim was that perhaps
she could give her
husband a child. "It is not right. It is not right!" she cried. "How does she know? How can anybody know? It is not right," she said.
Suddenly she found courage. She would go to the dance. She would go to the chief of the village, to the elders, to tell them it was
not right. Awiyao was hers; nobody could take him away from her. Let her be the first woman to complain, to denounce the
unwritten rule that a man may take another woman. She would tell Awiyao to come back to her. He surely would relent. Was not
their love as strong as the
river?
She made for the other side of the village where the dancing was. There was a flaming glow over the whole place; a great bonfire
was burning. The gangsas clamored more loudly now, and it seemed they were calling to her. She was near at last. She could see
the dancers clearly now. The man leaped lightly with their gangsas as they circled the dancing women decked in feast garments and
beads, tripping on the ground like graceful birds, following their men. Her heart warmed to the flaming call of the dance; strange heat
in her blood welled up, and she started to run. But the gleaming brightness of the bonfire commanded her to stop. Did anybody see
her approach?
She stopped. What if somebody had seen her coming? The flames of the bonfire leaped in countless sparks which spread and rose
like yellow points and died out in the night. The blaze reached out to her like a spreading radiance. She did not have the courage to
break into the wedding feast.
Lumnay walked away from the dancing ground, away from the village. She thought of the new clearing of beans which Awiyao and
she had started to make only four moons before. She followed the trail above the village.
When she came to the mountain stream she crossed it carefully. Nobody held her hand, and the stream water was very cold. The
trail went up again, and she was in the moonlight shadows among the trees and shrubs. Slowly she climbed the mountain.
When Lumnay reached the clearing, she cold see from where she stood the blazing bonfire at the edge of the village, where the
wedding was. She could hear the far-off clamor of the gongs, still rich in their sonorousness, echoing from mountain to mountain. The
sound did not mock her; they seemed to call far to her, to speak to her in the language of unspeaking love. She felt the pull of their
gratitude for her
sacrifice. Her heartbeat began to sound to her like many gangsas.
Lumnay though of Awiyao as the Awiyao she had known long ago-- a strong, muscular boy carrying his heavy loads of fuel logs
down the mountains to his home. She had met him one day as she was on her way to fill her clay jars with water. He had stopped at
the spring to drink and rest; and she had made him drink the cool mountain water from her coconut shell. After that it did not take him
long to decide to throw his spear on the stairs of her father's house in token on his desire to marry her.
The mountain clearing was cold in the freezing moonlight. The wind began to stir the leaves of the bean plants. Lumnay looked for a
big rock on which to sit down. The bean plants now surrounded her, and she was lost among them.
A few more weeks, a few more months, a few more harvests---what did it matter? She would be holding the bean flowers, soft in the
texture, silken almost, but moist where the dew got into them, silver to look at, silver on the light blue, blooming whiteness, when the
morning comes. The stretching of the bean pods full length from the hearts of the wilting petals would go on.
Lumnay's fingers moved a long, long time among the growing bean pods.
The Summary
They have been married for seven harvest periods yet Awiyao and Lumnay weren't able
to produce children and Awiyao badly need one to affirm his virility and to establish his
place among his tribesmen so he decided to leave Lumnay and marry Madulimay.The
story is set in one of the mountainous provinces in the northern Philippines on the eve of
Awiyao's wedding to Madulimay, while gangsas beat and women dance to celebrate the
union. Awiyao slipped away from the celebration to convince Lumnay to join the dancing
women. Instead, their conversation turned to a passionate goodbye, each expressing love
for the other, their speeches filled with recollection of precious memories, finding it hard to
let go of one another.The climax was reached with Awiyao running, blood surging,
resolved to stop the dance and complain against the tribe's culture that permits a man to
marry another woman if the first wife couldn't bear him children. But suddenly she stopped
and turned back, defeated.Daguio, in the story presented a clash against a basic human
emotion and culture and thus established two important points: that culture transcends
love and the bitter truth about the inequality of the sexes. He did not establish though that
Lumnay was sterile. Awiyao could have been the one with fertility problems, who knows?
Awiyao's pride forced him to leave Lumnay, no matter how he loved his wife. But if he was
the one with fertility problems, would Lumnay's love be enough to take him back?On the
second point, their culture permits man to leave his wife and take another woman hoping
the second wife would bear him children but no such provision for women exists. And
although the first wife may remarry, it would only be after her husband left her. And what
if, in Lumnay's second marriage, she would bear children, what of the culture now?
THANK YOU 
Prepared by: Arjon S. Resurreccion
BSIT-3A