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The 2nd ICBE Consultation 

Table of contents 

Summary Report......................................................................................................................................... 2 

Acknowledgments ...................................................................................................................................... 5 

Overview of the Consultation Preparations and Proceedings ................................................................... 6 

How The Idea of Gathering the Igorots/Cordillerans in Europe Came About ......................................... 10 

Igorot Cultural Heritage ............................................................................................................................ 13 

The Beliefs and Home Rituals of Benguet ................................................................................................ 16 

The Role of Women Among the Igorots ................................................................................................... 26 

On Migration from the Igorotland – Past, Present and Future: An Igorot Migrant’s Perspective ........... 28 

Challenges in a Bicultural Marriage .......................................................................................................... 31 

Message of the Philippine Ambassador to Austria .................................................................................. 36 

The Story of the IGO ................................................................................................................................. 38 

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Summary Report 

The Igorot European Consultation (Consultation) with the theme, “Our Cordillera 

People’s Culture: Our Heritage,” was held in Vienna, Austria from 29 May-1 June 

2003. The host was Igorot Organization of Austria (Igorot Austria). The registered 

participants were 90, of which 71 were first generation and 19, second generation. 

There were 12 Igorot supporters who attended. The participants and supporters came 

from Austria, Belgium, Germany, Ireland, Israel, Luxembourg, The Netherlands, the 

Philippines, Switzerland, the United Kingdom, and the USA. 

The objectives of the Consultation were: 

1. To know the current issues affecting Igorot migrants in Europe, 

2. To enable Igorots in Europe to have a cultural exchange, and 

3. To address the issues of second generation Igorots. 

The Consultation began with a welcome program by the members of Igorot Austria. 

Then Susan Kilakil of Cordi-Bel read a paper on “How the Idea of Gathering the 

Igorots/Cordillerans in Europe Came About.” Cordi-Bel hosted the Assembly of 

Cordillera of People in Europe (ACPE), the first gathering of Cordillerans in Europe, 

held in Gent, Belgium in April 2002. 

Mr. Rex Botengan, president of the Igorot Global Organization, was the keynote 

speaker. However he was unable to attend upon advice of his physician. Linda 

Khensay, president of Igorot-UK, read his paper. Earlier, the Philippine Ambassador to 

Austria, His Excellency Victor G. Garcia III, gave a message. 

A panel discussion on the theme followed. The panelists were: Severino Oblas, an 

Ibaloi based in Germany, “The Beliefs and Home Rituals of Benguet,” Maria Cristina 

Apolinar-Abeya, of BIMAK DC, “The Role of Women Among the Igorots;” and Hilda 

Olat Bounggick, a second generation member of Igorot Austria, “Igorot Values.” During 

the open forum, there was one unanswered question, “What is it in our culture that we 

want to pass on to our children?” 

Later, there were lectures on migrant issues. Conchita Pooten, of Igorot-UK, spoke on 

“On Migration from the Igorotland – Past, Present and Future: An Igorot Migrant’s 

Perspective,” and Lolit Hafner-Monico, of BIBAK-Switzerland, talked about 

“Challenges in a Bicultural Marriage.” 

The lectures were followed by workshops: 

1. Cordillera migrants’ situation in Europe, 

2. Bicultural marriage, 

3. Second generation Igorots, and 

4. Aging migrants. 

Nicole Lani Abeya-Barnabas, a second generation member of BIMAK DC, was tasked 

by her father, Edwin Abeya, to give the “Update on the Igorot International 

Consultation-5 (IIC-5).”The IIC-5 will be held in St. Louis, Missouri, USA from 1- 4 July 

2004. She also read “The Story of the Igorot Global Organization” written by Rex 

Botengan. 

Chants (oggayam), Igorot songs by the first generation Igorots, and modern dance and 

violin intermission by the second generation of Igorots in Austria enlivened the 

Consultation. During the “Igorot Night” the participants, in their colorful costumes, 

danced to the beating of the gongs. Members of Igorot Austria presented a Kanyaw 

(Babayas). Babayas is an Igorot traditional wedding ceremony.


At the closing plenary session, the group decided to have as its name “Igorot 

Cordillera (BIMAAK)-Europe” (ICBE). Some recommendations from the workshop 

reports and other points forwarded during the plenary session were: 

1. Second generation Igorots 

� Encourage “Back to Roots” program. 

� Include camping during next consultation. 

� Deal on question of values and culture. (This was also a recommendation from 

the workshop on bicultural marriage) 

2. Cordillera migrants’ situation in Europe 

� Make a declaration and program of action to address the issues of Igorot 

migrants. The concept paper will be made; circulated to the participants, among 

others, for comments; and presented at the IIC-5. 

3. Aging migrants 

� Set up a residential home for elderly Igorot migrants. This will be implemented 

in the United Kingdom. Igorot UK will make the concept paper, which will be 

presented at the IIC-5. 

� Venue of next consultation will be Switzerland. 

4. Bicultural Marriage 

� The Igorot partner learns the language of the receiving country. 

� Victims of domestic violence be encouraged to talk about their problems. They 

should be advised to contact institutions that give legal advice and protection. 

� Encourage foreign partner to spend time in the Philippines with the in-laws to 

experience daily life in the “ili” (village). 

� Concerning children, it is best to talk to them in two languages (language of the 

receiving country and English). 

� Have a campaign to reduce the waiting for years of legalization of the Igorot 

partner (in some countries, this is five years; in others, three). 

The participants decided to meet again in 2005 in Switzerland to conclude the 

discussion on the theme “Our Cordillera People’s Culture: Our Heritage.” 

Words of thanks were expressed to: 

� all participants for attending the Consultation, 

� the speakers who came and those unable to attend, 

� Igorot Austria for hosting the Consultation, 

� the officers of Igorot Austria, and 

� BIBAK Switzerland for accepting to host the 2005 consultation. 

The participants had a city tour, with Klemens Hruska as the guide. The Consultation 

ended with a Thanksgiving Party courtesy of the Olat-Bounggick family. The members 

of Igorot Austria prepared a surprise program on the occasion of the 50th birthday 

anniversary of Cristabel Olat-Bounggick, Coordinator, Igorot Austria. 

The Consultation was financially self-reliant. 

In the written evaluation, there was a question: “What will you remember and cherish 

most in our Consultation?” One answer was, “Everything will be remembered – the 

host, the venue, all guests and participants are worth cherishing.” Another was, “The


exchange of experiences among the participants and their willingness to go on and 

preserve their culture and adapt to the culture of their host country.” 

On the whole, the participants expressed much satisfaction with the Consultation and 

eagerly look forward to the 2005 activity in Switzerland. 

Prepared by Yvonne Belen 

Documentation Committee 

Members: Claire Alacyang, Hilda Bounggick, Marylin Bradfer and Susan Kilakil


Acknowledgments 

Yvonne Belen 

We, participants of the Igorot European Consultation, express our thanks to: 

� The speakers who shared their ideas, thoughts and experiences. 

� Rex and Janet Botengan and Edwin Abeya for their enthusiasm and continuing 

support. 

� Our visitors from the USA -- Maria Cristina (Mia) Apolinar-Abeya and Nicole 

Lani (Lani) Abeya-Barnabas; the Philippines -- Iluminada Bilagot; and Israel -- 

Marjorie Lev, for their wholehearted presence. 

� His Excellency Victor G. Garcia III, Ambassador Extraordinary and 

Plenipotentiary to the Republic of Austria and Permanent Representative to the 

International organizations in Vienna, for his inspiring talk. 

� Klemens Hruska for his sense of humor and for sharing well-researched 

information during the city tour. 

� Anton Hartong for scanning the photographs and lay outing. 

We also thank our donors: 

� Mr. and Mrs. Pablo Laayon, Jr., Mr. and Mrs. Romulo Licay, Mr. and Mrs. 

Rodney Cafirma, Mr. and Mrs. Patrick Bounggick, and Ms. Josie Lua for the 

coffee, bread, soft drinks, mineral water, and disposable cups. 

� Patrick Bounggick, Sr., Andy Cutig, Dionisio Cutig, David Mang-usan, and 

George Florendo for the gasoline. 

� Cristabel Olat-Bounggick and Klemens Hruska for the office materials. 

� Yvonne Belen and Cristabel Olat-Bounggick for the communications 

(telephone, stamps). 

Finally, the following are acknowledged: 

� Joel Zarate, Jr., who helped to look for a guest book. 

� Maureen Sagayo, who bought the guest book, where the participants wrote 

their messages. 

� Cristabel Olat-Bounggick, the over-all coordinator of the Consultation. 

� The officers and members of the Igorot Association in Austria (Igorot Austria), 

who did the preparatory work, made the participants feel at home when they 

arrived, and accompanied them when they needed to go around Vienna. 

� Fred Labfayong, who sent our photographs to the BIBAKNETS. 

� Dominga Webber, who sent our photographs to the Igorot Quarterly. 

� Susan Kilakil, who accepted the request to have the Proceedings photocopied 

and mailed.


Overview of the Consultation Preparations and Proceedings 

Yvonne Belen 

History 

During the first “Assembly of Cordillera People in Europe” (ACPE) held in Gent, 

Belgium in April 2002, which was hosted by the Cordillera Community in Belgium 

(Cordi-Bel), the participants decided, among others, to meet again in 2003. An odd 

year was chosen considering that the Igorot International Consultations are usually 

held on an even year. 

The participants set the objectives of the next activity and nominated the Igorot 

Organization of Austria (Igorot Austria) as the host. In principle, Patrick Bounggick, Sr., 

president of Igorot Austria, accepted the nomination but had to refer the matter to the 

organization’s members. 

Meanwhile, some participants planned to attend the IIC-4 in London in June 2002 and 

they decided to have a meeting there. During the caucus, Patrick Bounggick, Sr. said 

that Igorot Austria agreed to host 2003 Igorot Europe wide activity. Due to lack of 

financial resources, it was proposed that the planning would be done through 

electronic mail. Alfredo Labfayong volunteered to open a group electronic mail account 

and moderate it. 

Preparations 

Cristabel Olat-Bounggick, coordinator of Igorot Austria, was the anchor person in 

Vienna. She would later become the coordinator of the Igorot European Consultation. 

Communications among the Igorot residents in Europe to plan for the activity began in 

July 2003. Alfredo Labfayong suggested the theme: “Integration of the Igorot Identity 

into the Mainstream (European) Community.” The topics to be discussed would be 

mixed marriages and second generation Igorots. Ric Cuyob suggested that a 

background of the 2003 activity should be written. 

Severino (Rhino) Oblas proposed a topic on Igorot beliefs and home rituals. The writer 

suggested if someone could talk about Igorot women and requested Maria Cristina 

(Mia) Apolinar-Abeya to be the speaker. Cristabel Olat-Bounggick asked if it was 

possible to include Igorot values. She was also requested to look for a speaker. The 

subjects on Beliefs and Home Rituals of Benguet, Igorot women, and Igorot values 

would later become the topics for the panel discussion. 

Patrick Bounggick, Sr. was requested to give the opening remarks (oggayam) while 

Richard Stone Pooten and Peter Agnaonao would give the opening and closing 

prayer, respectively. 

One consultation objective was to enable to Igorots in Europe to have a cultural 

exchange. From the communications, it was turning out that many were interested on 

the topic of Igorot culture. So the theme, “Our Cordillera People’s Culture: Our 

Heritage,” was suggested. It was proposed that Rex Botengan, president of the Igorot 

Global Organization (IGO), would moderate the panel discussion. This, aside from 

giving the “Story of the IGO.” Later, he was requested to give the keynote address. He 

agreed after his physician gave him the go-signal to travel. However, he declined to 

moderate the panel discussion and suggested that somebody else should do it.


The second objective was to know the conditions of Igorot migrants in Europe. To fulfill 

this objective, talks on the situation of migrants in Europe and bicultural marriage, and 

workshops were planned. The talks would provide the background for some of the 

workshops. Conchita Pooten agreed to put down some points on the Cordillera 

migrants’ situation and she requested to focus on aging migrants. Lolit Hafner 

accepted to write an article on the challenges in a bicultural marriage. Four workshop 

topics were proposed: migrants’ situation, aging migrants, bicultural marriage and 

second generation. Different organizations were requested to convene the workshops. 

The third objective was to address the issues of the second generation and a 

workshop was allotted for them. Meanwhile, Igorot Austria suggested that the name of 

the activity would be “Igorot European Consultation.” 

There was a request to have an update on the IIC-5 to be held in St. Louis, Missouri in 

2004. Edwin Abeya, Chair of the IIC-5 Planning Committee, was invited to give the 

update. However due to a previous commitment, he would be unable to attend. He 

tasked his daughter, Nicole Lani Abeya-Barnabas, to represent him. 

Edmund Sr. Bugnosen was invited to moderate the panel discussion. He also 

prepared a paper on “Igorot Values.” Since he would be unable to come, he sent his 

article, which is included in the appendix. 

Ambassador Victor G. Garcia III, the Ambassador Extraordinary and Plenipotentiary to 

the Republic of Austria and Permanent Representative to the International 

Organizations in Austria, was invited to deliver a message. 

By the time the talks were lined up, the workshops planned, and plenary sessions 

scheduled, there was a full program. And the details of the cultural night, which was 

called “Igorot Night,” still had to be included. Igorot Austria planned to have a cultural 

performance, Kanyaw Babayas. The country participants had to prepare their cultural 

presentations. 

The Igorot organizations, associations or individuals present during the ACPE were 

encouraged to invite other Igorots they knew. Igorots in France, Germany, The 

Netherlands and Sweden were invited but they were unable to go. 

Meanwhile, Igorot Austria formed different committees, which were: Program, Physical 

arrangements, Registration, Outing and Socials, and Finance. Cristabel Olat- 

Bounggick was the overall Chair. 

The program planning was all done by electronic mail except in instances when 

telephone calls were needed a few days before the Consultation. 

Four days before the Consultation, Janet Botengan wrote that she and Rex would be 

unable to attend. Rex’s physician strongly advised against his travel. Rex Botengan 

expressed his apologies several times and wished the participants the best. 

Consultation Proper 

Participants 

The participating organizations were: Igorot Association of Austria (Igorot Austria), 

Cordillera Community in Belgium (Cordi-Bel), BIBAK Ireland, BIBAK Switzerland, 

Igorot UK and BIMAK DC. 

There were 102 participants who attended, of which 71 belonged to the first 

generation, 19 were second generation Igorots and 12 were supporters.


Activities 

On the first day, the host organization, Igorot Austria, welcomed the participants with a 

program. The participants briefly introduced themselves. As background to the 

Consultation, Susan Kilakil read the paper on “How the Idea of Gathering 

Cordillerans/Igorots Came About” prepared by Cordi-Bel. Lani Abeya-Barnabas closed 

the evening with an update on the IIC-5. 

From among the participants, a documentation committee was set up and added to 

the committees formed by Igorot Austria. 

On the morning of the second day, Richard Stone Pooten said the opening prayer. 

Then His Excellency Victor G. Garcia III, Ambassador to Austria gave a message. 

Patrick Bounggick, Sr. followed with a chant of his opening remarks (oggayam).Linda 

Khensay, president of Igorot-UK, read the keynote address of Rex Botengan. The 

panel discussion followed with Severino Oblas speaking on “Rituals and Home Beliefs 

of Benguet,” Maria Cristina Apolinar-Abeya, on “Role of Women Among the Igorots” 

and Hilda Bounggick on “Igorot Values. ”Questions like, “What rituals or values do you 

want to be preserved?” and “What is it in our culture that we want to pass on to our 

children?” were partially answered. 

In the afternoon, there were workshops on: Cordillera Migrants’ Situation in Europe, 

Second Generation, Bicultural Marriage and Aging Migrants. During the plenary 

session, the reporters read their workshop summary and recommendations. 

In order to encourage the participants to assemble before the sessions, the men would 

play the gongs and the women danced. Richard Stone Pooten taught the delegates 

the song “Enta Baw” and how it should be properly sang with two columns facing each 

other, each column taking turns singing the stanzas and stepping backward and 

forward while singing. As intermissions, there were violin and modern dance 

performances. 

Everyone was already looking forward to the Igorot Night. All the women and most of 

the men participants were in their costume. The gongs were more than enough. Aside 

from the set of gongs of IGO-Austria, the delegates from Switzerland also brought their 

own set. Igorot Austria performed a Kanyaw-Babayas, an Igorot traditional wedding 

ceremony. The participants from each country in Europe were called on to give their 

cultural performance. 

On the morning of the last day, Saturday, Marylin Bradfer gave a summary of the 

Friday morning’s activities. During the plenary session, the following subjects were 

taken up: recommendations from the workshop reports; name of our group and 

whether we will organize and make our bylaws; and plans for the next activity. The 

delegates decided on the name: Igorot Cordillera (BIMAAK)-Europe. On the formation 

of a Europe-wide Igorot organization, they thought it was too early to do this. It was 

mentioned that while there is no organization on a Europe-wide level, the Igorots are 

encouraged to form their group or association in their country of work and/or 

residence. 

Meanwhile, BIBAK Switzerland was nominated and agreed to host the 2005 activity. A 

member of their organization, Fred Labfayong, moderated the discussion on the plans 

for 2005. After the words of thanks, Peter Agnaonao gave the closing prayer. 

In the afternoon, the participants went sightseeing. They went through the Wiener 

Wald or Vienna forest then up to the mountain until they reached Kahlenberg. Here 

they had a panoramic view of the city of Vienna and the river Danube. Then they 

visited the palaces - Schönbrunn and Belvedere. The day was capped with a


Thanksgiving Party sponsored by the Olat-Bounggick family. It was also a surprise 

party for Cristabel Olat-Bounggick who was celebrating her 50th birthday anniversary. 

The delegates went their separate ways on Sunday, 1 June. Many went home, others 

stayed for more sightseeing, and a few went camping to a mountain resort in Austria. 

Many Igorots in Europe will remember the Ascension weekend of 2003. They were 

happy with the thought that they have come together and will see each other again in 

2005.


How The Idea of Gathering the Igorots/Cordillerans in Europe 

Came About 

Cordillera Community in Belgium (Cordi-Bel) 

Read by Susan Kilakil 

The story of how the idea of gathering the Cordillerans in Europe came about is like a 

story of a man attracted to a woman but because of lack of resources, he cannot have 

enough courage and is thereby always holding back his intention of inviting that 

woman for a date. But as always, a solution is found. 

Background 

The United Nations (UN) declaration of August 9 as the International Day of 

Indigenous Peoples in 1993 brought Igorots in the Netherlands and Belgium to 

celebrate the day with other indigenous peoples and advocates here in Europe. Since 

1994, when the Decade of the Indigenous Peoples was declared by the UN, these 

Igorots used the occasion to make known their struggles and aspirations in the 

Cordillera. They were supported by advocate groups like the NCIV (Netherlands 

Center for Indigenous Peoples), EAIP (European Alliance with Indigenous Peoples) 

and the KWIA (Support Group for Indigenous Peoples) and solidarity organizations. 

The Beginning of the Idea 

In early 1995, individual Igorots from Belgium, the Netherlands and Luxembourg 

started to share ideas for the coming together of Cordillerans in the BeNeLux 

(Belgium-Netherlands-Luxembourg). However, due to personal preoccupation, 

distance and problem of coordination, this idea did not materialize. Meanwhile, 

Brussels, being the headquarters of the European Union and other international 

institutions, a regular and continuous flow of Filipinos (non-government and 

government delegates) visited the city. The Igorot families in Belgium hosted some of 

these visitors, providing an opportunity to gather for sharing with them. The frequency 

of coming together of Igorots in Belgium created the condition for the formation of the 

Cordi-Bel (Cordillera Community in Belgium) much ahead of the BeNeLux plan. 

From the Igorot Quarterly, we read that Igorot organizations or groups exist in different 

countries of the European Union (like the IGO-France, Igorot-UK, Igorot Organization 

of Austria, Cordi-Bel and in non-EU member states like BIBAK Switzerland. We found 

out that Cordillerans were in almost all countries in Europe and a number of them are 

in Austria, Belgium, France, Germany, Greece, Ireland, Italy, Luxembourg, The 

Netherlands, Spain, Sweden, Switzerland and the United Kingdom. 

The Push Factor 

Meanwhile, through Cordi-Bel, we started to actively take part in the migrants’ struggle 

for the protection of our rights and welfare and in upholding our dignity. Together with 

the other Filipino organizations, we tried to do something about our common problems 

such as: problem of legalization, long working hours, low pay, discrimination, abuse, 

de-skilling, separation from family/loved ones, cultural adjustment, excessive 

collections of fees and in some cases, government neglect. We too tried to respond to 

the call of our fellow Igorots back home for the defense of land, life and resources. In


spite of our long absence from home, we continued to be one with the Cordillerans 

and the Filipino people. 

We were also inspired to know that in other global regions, the Cordillera 

migrants/immigrants are organizing themselves and are actively taking part in 

mobilizations for migrant rights and welfare. They take part in cultural activities to show 

the richness of our culture. They promote mutual help and activities to support projects 

in the Cordillera and to respond to emergencies. 

Thus, the idea of an assembly of Cordillera People in Europe started to shape. In one 

of our preparatory meetings, The Rev. Cesar Taguba of the Ecumenical Ministry for 

Filipinos Abroad (EMFA), who have had the chance to visit Filipino communities in 

Europe, said: 

“The Cordillera region is one of the poorest and neglected regions in the Philippines, 

notwithstanding the exploitation of its abundant mineral, energy and forest resources. 

Thus, it is safe to conclude that it is one of the regions with the highest number of 

uprooted peoples. There are people from the Cordillera in almost all the major laborreceiving 

countries in Europe, Asia-Pacific and North America.” He concluded that 

“Therefore, there is an urgent need to bring together all the initiatives of Cordillera 

people in Europe to achieve impact and further empowerment. Thus, it is necessary, 

advantageous and possible for us to have a Europe wide voice and platform.” 

The Birth of the Idea 

There were four factors that encouraged the idea of pushing for an Assembly of 

Cordillera People in Europe (ACPE), which was held in Gent, Belgium from 19-21 April 

2002: 

First, there was the positive response from those who were contacted to attend and to 

be member of the Preparatory Committee. Second, the success of the first Cordillera 

Day celebration in Gent in 2001 made a breakthrough. Third, the support and solidarity 

of groups and sympathetic institutions like the NCOS (National Centre for 

Development Cooperation but now simply called. 11.11.11) and the Government of 

East Flanders in Belgium. 

Fourth, the timely Igorot International Consultation-4 (IIC-4) in London on June 28–30, 

2002 woke us up to have a European delegation. 

Moreover, with the Schengen agreement, it was easy for participants to come to 

Belgium. All these favorable factors gave Cordi-Bel the confidence to host the first 

ACPE, parallel to the holding of the second Cordillera Day in Belgium. 

Conclusion and Remark 

Guided by the principle of self-reliance and democratic decision-making, we held three 

preparatory meetings, conscious that the ACPE complements other initiatives like the 

IIC. We agreed on the theme, “Strengthening the Cordillera Community in Europe and 

Fostering Solidarity with the Cordillera People's Aspiration for Land, Life and Self- 

Determination.” 

What happened in the assembly in Gent is documented in the ACPE proceedings. 

The ACPE in Gent and now our coming together here in Vienna is a testimony of our 

desire to strengthen our unity for empowerment as migrants and immigrants, as


concerned Cordillerans and for some, citizens in Europe. We congratulate IGO-Austria 

and all others for their labor of love, which brought us here. 

May Kabunian bless and sustain our initiative to work together towards the fulfillment 

of our aspirations and vision as a Cordillera community in Europe.


Igorot Cultural Heritage 

Rex Botengan 

Ladies and Gentlemen: 

Greetings to you all from the Igorot Global Organization. It is indeed an honor to be 

asked to address your 2nd Cordillera Conference, and a privilege for my wife and I to 

be with European friends again and to meet new ones. I would like to take this 

opportunity to thank our European friends – from London to Berlin, to Vienna, and to 

Amsterdam for your generous hospitalities when we made a whirling European visit 

last year. 

I would like also to thank in advance friends, who have invited us to visit their homes in 

Switzerland and Belgium after this Conference. While the drab city of West Covina in 

California where we live is incomparable to the beauty and pageantry of your cities, we 

invite you, whenever you are in the USA, to drop by West Covina and experience one 

of the most ethnically diverse communities in the world. When you can, please visit us 

in West Covina. 

When Yvonne Belen asked me many months ago to be with you at this conference 

and share the story of IGO, I had no hesitancy because I should know the story of 

IGO. But when she asked me at a later date to speak on Culture, I hesitated and told 

her that I did not have the proper credentials of an anthropologist to speak on culture. 

But she shot back and said, “We don’t need to hear from an anthropologist; we want to 

hear your thoughts about Cultural Heritage.” On that basis, I told Yvonne, “owen man 

ngarud.” 

In 1995, I made an informal survey on the purposes of Bibaks around the world, and I 

found out that most Bibak organizations share two identical purposes, as written in 

their constitutions. First of these shared purposes is, “for the mutual support of one 

another,” and the second is, “the preservation or conservation of “our” cultural 

heritage. 

What do we really mean by “our” cultural heritage? What does “our” stand for? Does it 

stand for Cordillera culture, or Igorot culture? It is not my intention to open up a debate 

on the words Igorot and Cordilleran, but to share my thoughts on what I think we mean 

when we say “our cultural heritage”. After all, whichever is acceptable by a community 

- Igorot or Cordilleran - should be respected. 

It is my understanding that the term “Cordilleran” is a political identity. The word 

became popular in 1987 after then President Corazon Aquino issued Exec. Order 220, 

at the urging of some Cordillera leaders, led by Fr. Conrado Balweg, to form a 

Cordillera Administrative Region (CAR) for the purpose of regional autonomy. CAR 

was used as a rallying cry to unite the people of the Cordillera to manage their own 

natural resources, instead of outsiders managing it for them. Unfortunately, the noble 

purpose of CAR has not been attained, and CAR as a political unity seems to be 

breaking up. Cordilleran to me therefore is a political identity. 

“Igorot” on the other hand, derived from “Igolot”, meaning “people of the mountains” or 

“from the mountains”, had been our name since early Spanish times, through the 

American occupation, up to the present. The term readily describes the people of the 

mountains, how they look like and how they live. Igorot reveals a specific image of a 

people – an image of a man wearing a g-string, no clothes, with a spear, and walking 

by the rice fields; it reveals an image of a person beating the gong, or an image of a 

woman wearing tapis and working in the rice fields.


Igorot readily reveals the picture of mountains, rivers, and forests, of rice fields, of 

kanyaw, of headhunting, of tapey, and all that a mountain people looks like. Igorot 

speaks of a culture, So, I think that when we speak of “our cultural heritage” it is the 

Igorot heritage that we have in mind. In our hesitancy to use the term Igorot because it 

is “kababain” (shameful), we use the neutral modifier, OUR – “our heritage.” But other 

learned scholars are blunt in using the term Igorot to describe our culture. 

Bishop Francisco Claver, an eminent Igorot theologian, remarked at the 3rd Igorot 

Consultation in Baguio City that “Igorot” is itself a cultural heritage to be preserved with 

pride. 

Bishop Artemio Zabala, another eminent Igorot theologian, speaking at the 1st Igorot 

International Consultation In West Covina in 1995, said, “To be an Igorot is a divine gift 

from God, a precious thing in God’s sight, a thing to be grateful for, to glory in, to 

affirm, and be proud of. To be Igorot is a legacy to cultivate and nurture . . .” 

Dr. Gerard Finin, a fellow at the East West Center, University of Hawaii, also speaking 

during the 1st Igorot Consultation, said, and I quote: “It is acknowledged that an 

understanding of Philippine history and culture must include at least some of the 

history and culture of the Igorot. No longer viewed as an embarrassment, Igorot 

culture is increasingly appreciated as a shining example of that which is honestly and 

truly Filipino.” 

William Henry Scott, the proud American Igorot, adorned his residence in Sagada with 

Igorot artifacts and described them to visitors as invaluable samples of Igorot cultural 

heritage. 

Therefore, we should not be embarrassed or ashamed of our culture, but be proud of it 

and conserve it. Of course, culture is not static: it changes or is modified or is gradually 

lost, but it is the very nature of culture that it be passed on from generation to 

generation, even in its modified form, before it is completely lost. So how do we 

preserve and pass on to the next generation some of the basic elements of our 

culture. I can only suggest a few practical conservation measures. 

First thing we do, according to the aforementioned Igorot bishops, is to be use the 

word Igorot to describe our culture, for the term, “Igorot”, is itself a cultural heritage to 

be preserved. 

Secondly, I suggest that we do what other BIBAKS are already doing: conduct informal 

sessions with the youth and teach them some of the elements of our culture. Teach 

them some of the common dances and rituals; what is begnas, what is senga, what is 

babayas, what is a tayao, what is a tadok, what is uy-ua-uy – when are these dances 

performed, what are their religious significance, etc. 

Orient the youth with some of the socio-political institutions or oral traditions, such as 

the sipat or bodong of the Kalingas, the hudhud of the Ifugaos, the ullalim of the 

Kalingas, the lawa or inayan of the Aplais. What is dap-ay or ator, what is ebgan or 

olog. 

Teach them a few words in Igorot, and let them know that there are several Igorot 

languages – as Kankanaey, Ibaloy, Kalinga, Ifugao, Ilocano, etc. 

Give them an understanding of some of the various weaving designs of the Igorots, 

Encourage the young, when they have the chance to visit the Philippines, to pay a visit 

to the ili, visit the rice terraces, visit the museums. 

I also suggest that another way of cultural conservation and promotion, at the same 

time, sharing our culture with the community, is to set up mobile mini-Igorot museums.


Every year or every two years, during the organization’s Foundation Day celebration, 

the organization collects as many artifacts and other items of cultural importance to be 

exhibited to the public. Collect such items as various kinds of baskets, various weaving 

designs, wood carvings, photographs, books or other written literature, tapes, etc.; 

organize these items in some coherent fashion, properly label them for the public and 

our young people to see and learn from. 

Another way of promoting the Igorot culture to the youth is to collect and preserve 

photos and printed literature about Igorot culture and review these printed materials 

with the youth. One such book is the book, E. Masferre, which is a photo 

documentation of the agricultural, village, and ritual life of the Igorots. This single 

volume book has been exhibited in the great museums of America and Europe. 

Another book that is an excellent teaching material is the book, Basketry of the Luzon 

Cordillera, published by the UCLA Fowler Museum of Cultural History. Contributors to 

this book include Florina Capistrano Baker, Albert Bacdayan, B. Lynn Milgram, and 

Roy Hamilton, Editor. Here in this book are photos and explanation of the various 

Igorot basketry, such as the liga-o, the gimata, the luwa, the kayabang, akge, the 

bitoto, the atobang, the annanga, and a hundred other basketry that tells the story of 

the Igorot culture. 

It is very inspiring to see in these two books how the Igorots lived in earlier times, and 

to see them now leap frog in a hundred years from primitive living to modern life – from 

g-string to necktie, from the rice fields to the Congress of the Philippines, from the 

mountains of the Cordillera to the cities of America and Europe. 

In summary, what I have said is for us to preserve and conserve as much as we can 

the basic elements of the Igorot culture and pass them on to the next generation. For if 

we do not know who and what we are, where we came from, we would not appreciate 

our road ahead.


The Beliefs and Home Rituals of Benguet 

Outline: Presented by Severino Oblas 

Table of contents 

I. The Belief System 

II. Classification Of Spirits 

A. Spirits Classified As To Hierarchy 

B. Kankana-ey – Ibaloy 

1. Adika-ila/Mengos-oschong 

2. Kabunyan/Kavunian 

3. Ap-apo/Kaapuan 

4. Kakading/Kedaring 

5. Anito/Ikalutaan 

C. Spirits Classified As To Generosity of Acts 

Benevolent – Maeya/Mapteng 

Malevolent – Makedse/Makedsel 

III. Kankan-ey And Ibaloy Perception On This Belief And Its Effect To The Living 

A. The Native Priest – Priestly Class 

Mansip-ok/Mansi-bok 

Manbunong/Mambunong 

Mankotom/Manchiba 

B. The Healing Rituals 

C. The Thanksgiving Rituals 

D. The Ritual Prayers 

E. Material Offering In A Ritual 

F. Rituals and Lunar Signs 

G. Socio-Cultural Patterns in Ritual Ethics 

H. Rituals Used to Inflict Harm On Other Persons 

I. Malignant Touch Of A Person 

Reference: Treasury of Beliefs and Home Rituals of Benguet by W. Sacla, 1987


I. The Belief System 

The two main ethnic tribes, ''kankana-ey'' and ''ibaloy'' are not far apart in their belief 

system, except that they are dissimilar in linguistics. Their belief system is common to 

both with little deviation in methods of performance but do not change the intent and 

purposes. 

The Benguet people believe in the existence of unseen beings that emanate from the 

Skyworld and the underworld. That these unseen beings are called spirits thought to 

have power over man. It is further believed that these unseen beings (spirits) can be 

manipulated by man to his advantage. With this belief, the people strive to win the 

favor of the spirits using prayers and material offerings in a ritual. 

This belief resulted to a belief system from which customs, traditions and taboos are 

establish. Through the centuries, the people had adopted this system as part of their 

life ways and thoughtways. Although this belief system is unwritten, it was preserved 

by the native priest in the form of ritual prayers, which was passed from one 

generation to another until this day. 

* The pagan worship referred to the natives of Benguet by western writers does not 

find relevance in the belief system of both Kankana-ey and Ibaloy of Benguet. In fact, it 

has been a taboo for both tribes to have images in their homes for purposes of 

worship, except for the love of art. Hence, to understand Western concepts, the 

worship of idols, images, temples and sacred places are flatly paganism and the 

worshippers are called pagans. * 

The belief system of both people shows that above all the gods and goddesses 

(Kabana) there is the ADI-KAILA or MENGO- SOSCHUNG, the most high. In this faith 

evolved a system of appeasing the malevolent unseen and appreciating the 

benevolent unseen. The malevolent unseen are the ones preying on the lives of men, 

women and children like robbers or kidnappers for ransom. And if not appeased, they 

harm their victims by inflicting sickness, injury or finish them to death. Parallel to the 

malevolent is the benevolent unseen who is thought to be the supreme one who gave 

man the power to counteract the malevolent in the form of rituals. The rituals are 

classified as to offensive, defensive and appreciative natures. 

II. Knowing their attributes and whims is important as a basis to 

classify said spirits as to hierarchy and generosity. 

A. A classification of the spirits according to Hierarchy 

As to hierarchy, the maker of the universe, the ADIKA-ILA/ MENGOS-OSCHONG, is 

the highest and powerful of all the spirits and his realm is in the skyworld. 

Next highest are the KABUNYAN/ KAVUNIAN also from the skyworld. Both skyworld 

spirits look over man for whatever calls them for help. 

The next to the Kabunyan are the spirits of the ancestors, AP-APO/ KAAPUAN and 

the spirits of people who just died, KAKADING/ KEDARING. They are believed to 

move freely from the skyworld to the underworld and back as they wish. 

> The spirits of folks long dead are called KAAPUAN. They live with the deities, 

kabunyan in the skyworld and are among the skyworld spirits called 

IKADAYAAN/CHINAYKAYNG. The kaapuan spirits can travel from the skyworld to the 

earth, to the underworld and back, a privilege the underworld spirits may not enjoy.


Composing the last group are numerous spirits collectively called underworld spirits. 

ANITO/IKALUTAAN, that live in the ocean, rivers, lakes, springs, caves, rocks, 

ravines, bushy trees and shrubs and abandoned buildings and in the ground...so many 

that the native priest identify them in groups according to their dwelling places and 

could be everywhere. These underworld spirits when offended, trespassed and 

brushed aside could be violent thereby inflicting illness, death and misfortune to man. 

The ''dilus/chilus'' ritual is offered. 

> Most of these are violent spirits, consisting of groups of spirits. Each group has a 

collective name: 

1. ''tomongao''-''pinad-ing''--- for mountain spirits 

2. ''ampasit''--- that live in water source 

3. ''pinten/pinchen''--- spirits of people dead by accident, drowning and having 

committed suicide. 

4. ''tonoton/debek''--- spirits that live in swampy areas. 

5. ''kamil-ling/kamid-ding''--- spirits that cause sudden skin disease when offended. 

6. ''nante-es bilig/manla-os''--- mountain spirits that live in Mt. Pulag and other high 

mountains. 

7. ''pamakan/legado''(legion)--- the spirits of those who died in battle and in accident 

do not go to the skyworld but remain on this earth. 

Others are ''amlag,'' tayab-ban, 'botatew'', ''mandoweng.'' 

***The tomongao also keeps the gold, silver and other minerals and controls the 

disposal of the same. 

B. As to generosity, the spirits are classified as: 

� Benevolent - ''Maeya/Mapteng'' 

� Malevolent - ''Makedse/Makedsel'' 

Generally, all spirits are regarded as good, however, the degree of goodness and 

badness of the spirits depends on their perception of man's actions. The degree of 

offense of man against the spirits is the measure of the degree of his punishment 

curable only by appeasing the spirits. 

On the other hand, the spirits not being offended and trespassed remain to be 

benevolent as protectors and providers to man. 

Both the favors and wrath of the spirits to the perception of man can be availed of and 

appeased. This is traced as the basis of ritual practices. 

The benevolent spirit is offered a Thanksgiving ritual consisting of animals, food, 

ricewine and other materials as gift. The malevolent spirit who causes sickness could 

also be appeased by performing a healing ritual to restore the health of the afflicted by 

offering similar gifts. 

III. Kankana-ey and Ibaloy 

Perception on this Form of Beliefs and Its Effects on the Living 

The longing for material wealth and good health by man makes him very ritual 

conscious. The Benguet people regard rituals and feasts as a fulfillment of their 

aspirations as well as a cure to their illness. They believe that the good spirit will give 

them favors in the form of good health and material wealth.


** What has been popularized as ''Kanyaw'' by our lowland brothers is neither a 

Kankana-ey nor Ibaloy term for the rituals. Whatever it is, the Kankana-ey call their 

ritual affairs as ''Sida'' or ''Dilus''. The Ibaloy call theirs as ''Kedot'', ''Chilus'' or 

''Kecheng''. Our elders assert that Kanyaw as understood by outsiders has no 

meaning or relevance to our rituals, whatsoever***. 

A. THE NATIVE PRIEST: PRIESTLY CLASS 

The native priests are the chosen spiritual leaders in the community well versed in the 

belief system (in every community there is always a ''Manbunong''). 

They are consulted in healing the sick, in comforting the victims of misfortune and in 

the offering thanks to the deities for fortunes received. The priests are therefore 

counsels of the people in times of joy, sorrow and distress. 

** However, no ''mambunong'' has ever written a book on rituals, this is so because 

oral ritual customs are both secret and sacred to both tribes. The ritual ministry can not 

be transferred by formal schooling neither seminar-workshop nor private sessions can 

make a manbunong; 

>>> It is the ADIKAILA (unseen) who gave man the power of the ministry. The priests 

are chosen by the spirits through dreams. Their knowledge of their calling is enriched 

by the tutoring of older priests. All priests are considered equal, no one is higher or 

lower in rank. 

* The native priests are not visible as monks of temples, they work for their livelihood 

like ordinary persons but must attend to his spiritual obligation when called upon. 

As the spirits are classified, the priests are also categorized according to their 

calling: 

> The MANSIP-OK /MANSI'BOK - having been given certain powers to determine the 

cause of illness, death and misfortune, and prescribes the appropriate ritual cure. 

Each man sip-ok uses his own devices in determining the cause of sufferings. 

When a ritual is prescribed, it is given to the MANBUNONG/MAMBUNONG to 

administer. The manbunong in turn performs the desired ritual. 

*** The MANBUNONG acts as a medium between the sick and the spirit. In this case 

when a manbunong is performing the ritual of healing, he is communicating with the 

spirits to relieve the affected person of his sufferings; After which the manbunong 

comforts the afflicted assuring him the cure because the ritual was done well 

according to the wishes of the spirits. The effectiveness of the ritual is in his hands. 

* Since the pre-Christian times, the manbunong occupies an important place in the 

priestly ministry, who acknowledges and performs the desired ritual cure. 

In rituals the MANKOTOM/MANCHIBA interprets omens and signs which the mansipok 

and the manbunong may not decide. 

They are the wise men of the community, who oversee the observance of the 

traditional practices, keepers and guardians of the customs and tradition with high 

regards for the strict observance of rituals and taboos. They could assume the 

functions of the mansip-ok and the manbunong.


>>> Having the exercise of dual functions, the MANKOTOM does other functions 

judiciously, they have been usually the advocates of peace. In times of trouble, the 

people look up to them for advice and comfort. 

THE FOLLOWING ARE COMMOM CASES REFERRED TO THE MANKOTOM FOR 

RESOLUTION: 

1. Settling dispute---any dispute arising from misunderstanding, stealing, divorce, 

property ownership and other disorder within the community are brought before the 

Mankotom for peaceful settlement. Parties and witnesses are summoned to shed 

light as basis for a decision. 

2. Counseling of persons disturbed of bad omen arising out of taboo, ''natomo''. 

3. Counseling of persons disturbed of bad dreams, ''base''. 

4. Counseling of families afraid of the appearance or passing of strange birds and 

animals in their home as bad omen, ''gibek''/''bohas''. 

5. Counseling of individual or family who suddenly lost their material wealth. 

6. Counseling of families who are beset by successive deaths, ''gupo''/''ebasel''. 

*** In compliance to tradition, pigs are preferable butchered for this purpose as a 

reconciliatory ritual animal offered by the Manbunong to ADIKAILA. 

> The purpose of this ritual is to seal the decision and to warn either party not to defy 

the decision, lest he shall be cursed by ADIKAILA. 

Manbunong in his prayer the justice of ADIKAILA: 

''Sik-a ay Adikaila ay nangamag ya nandowin sinan daga ya amin ay matmatago nay 

itangad con sik-a nan kap-ya nay ta tagoem di mamati si bilen mo''...translated as ... 

To you unseen being who created this earth and all living creators, I look up to you 

offering this reconciliatory ritual that those who obey you be blessed. 

B. HEALING RITUALS: 

This is the administering of prescribed rituals as a healing cure, protection, purification, 

sanity, normalize birth and good voyage/journey. 

The spirits are called upon with offerings of animals, wine food and other 

desired/prescribed materials for favors received or restored health. 

In any ritual rice wine, ''tapey''/''tafey'' is always used being the traditional ritual wine. 

The traditional ritual animal is the pig. 

> Traditionally, a sick person who feels ill consults the native priest, ''mansip-ok. The 

mansip-ok gathers all information related to the illness then prescribes the ritual cure. 

However, the ritual observance is not only limited to healing the sick. The folks perform 

it for various purposes as follows: 

1. To welcome an omen of good luck, with the belief that such omen will increase 

ones chances of becoming rich; 

2. To counteract a bad omen so as to evade the ill effect; 

3. To strengthen ones chances of winning a case, a contest, a conflict or a game of 

chance; 

4. To ask the KABUNYAN and the spirits protection, guidance and good luck before 

going on a journey or in time of movement;


5. To ask the favor of the KABUNYAN and the ancestors to bless ones newly 

established project; 

6. To ask the KABUNYAN to bless ones newly acquired property; 

7. To reconcile a broken relation; 

8. As a house warming in occupying a new home; 

9. To ask the Almighty, ADIKAILA to bless the newly planted field for a bountiful 

harvest; 

THE HEALING RITUALS OF THE KANKANA-EY AND IBALOY 

> KEDAW / KECHAW > TANONG / TANONG 

> SANGBO / SANGBO > SOBSOBOT / SEBSEBOT 

> SEG-AK; DASADAS / DIYAW NI BALEY 

> LIYAW DIYAW > BEGNAS / BEGNAS 

> DENET / BALAK > DANGTEY / DANGTEY 

> PETED / PETTAD > TOMO / TEMMO 

> DAW-ES / CHAW-ES > BOSALAN-BAWBAWI / SUKDUT 

> POCPOCLEY / POKPOKLEY > ES-ESET / MANSINGPET 

> SABOSAB / SABOSAB > DAWDAWAK-ANAWANG-MAKSIL 

> BASING / KE-SOG > TOMONGAO: BAYANI-LEBEK /DEBEK 

> LAWIT / DAWIT > KIAD / KIYAD — DIPAT 

> PAKDE > LET-WAD 

> PAMAKAN-LEGADO > LOBON - KAFE – SAPNAK 

> EPAS > AN-ANITO / KESCHENG 

> DAWIGI/POTOC 

***>BENDIYAN; CHUNGAS; KOSDEY; BATBAT; SEDPANG AND BANGKILAY are 

exceptions only for the Ibaloys. 

C. THANKSGIVING RITUALS 

*** Since there are classes of spirits, the rituals are performed to conform with the 

spirit's demands. Such spirits: 

> Kabunyan/Kavunian 

> Ap-apo/Kaapuan 

> Kakading/Kedaring 

...are offered thanksgiving rituals. These spirits receive the most ritual for being 

benevolent to man. It is believed these spirits can intercede for man for bountiful 

harvest, prolific animals and good health. 

A progressive and successful businessman, a farmer of bountiful harvest, an elected 

public official, anyone who attained a high professional status and a man whose life 

was spared from an accident believe that the favors and protection are from the spirits. 

In appreciation to the favors granted, it is customary practice to celebrate thanksgiving 

feasts in honor of the Kabunyan and their Ap-apo/kaapuan. These thanksgiving feasts 

are proportionate to the economic status of the individual in accordance with traditional 

stages of thanksgiving rituals. 

One who has bountiful harvest, herd of animals and has money gives bigger feast and 

performs the higher ritual stage. Others may start from a lower stage as a step to 

attaining the higher one. The biggest feast is called the ''pedit/pechit'', a celebration of 

which elevates the giver of feast to the wealthy class, ''baknang'', in the community.


Spirits invoked in these occasions are the KABUNYAN, known to be twelve, AP- 

APO/KAAPUAN and the ancestors of the celebrating family. The 12 gods, Kabunyan 

are: Pati, Kabigat, Lumawig, Gatan, Bal-litoc, Suyan, Amduyan, Kalan, Wigan, Lopis, 

Bentawan and Maudi. The 12 goddesses, Kabunyan are: Bangan, Bugan, Pe-ey, 

Yapeng Lingen, Ubang, Angban, Angtan, Apinan, Daungen, Tengnan and Ibaga. 

The gods and goddesses, Kabunyan are honored in a song chanted by the elders as 

the main ritual prayer in big feasts. This song is called ''bay-yog /ba'jog or angba''. In 

the lower grade of feasts, only a few of the Kabunyan are mentioned in the song. 

ON RITUALS: For example - A Thanksgiving Feast among the Kankana-ey called 

''Pedit'' and its stages are discussed on a separate page. 

(The TETEG > THE TOLO > PEDIT) 

D. THE RITUAL PRAYER 

A ritual prayer is the expression of the message of the celebrating family conveyed by 

the native priest, MANBUNONG, to a spirit or spirits who are the expected unseen 

recipients of material sacrifices in a ritual. 

The ritual prayer may be expressed in various dialects spoken in the locality. It is 

believed however that spirits of the different races can be addressed to in the 

manbunong's native dialect. The chanting of the message states the names of the 

celebrating families, identifies the spirits whom it is addressed to and concludes by 

asking favors from the spirits. 

In the ritual prayer, the manbunong acts as the medium between the celebrating family 

and the spirit; between the sick and the spirit, between the spirit and another spirit, 

when used as an offense or defense between persons. It is the manbunong who 

communicates the wishes of the celebrating family to the spirit or spirits, with the hope 

that in return the spirits will answer the prayer and reciprocate the offering by giving 

good health, protection and material favors. 

The rituals are performed according to their specific purposes: Each ritual has a 

corresponding prayer, specific spirit addressed to persons involved, material offerings, 

sacrificial animals, and time of performance. 

>< Among others are example of healing and thanksgiving prayer: (Amlag Prayer – 

Lobon Prayer) on a separate pages. 

E. MATERIAL OFFERINGS IN RITUALS 

Noted from the native priest ritual prayer, the gods and goddesses, Kabunyan, came 

down from the skyworld to the earth bringing along with them animals, crops and 

precious metals as their gift to the earth people. The Kabunyan gave these gifts to 

people whom they favor. The person therefore, who by his industry is able to acquire 

material wealth, believes it as a blessing from the Kabunyan. 

In appreciation and as a token of gratitude, the people offer some of their acquired 

material riches through rituals. The people believe that what Kabunyan had given to 

man be offered in turn as material offerings in ritual which are acceptable to the gods 

and goddesses. The ritual materials are the animals offered as living sacrifices, crops 

and precious metals. 

The ritual animals are chicken, dog, pig, cow, carabao, horse and duck as required by 

the elders. The material offerings are the ritual blankets, clothes, coins, jars, tools, 

porcelain plates and bowls, beads, bronze armlets and anklets, tobacco, stone flint,


necklace, earring and rings. The absence of any of these requisites render the ritual 

unacceptable to the spirits in whom it is offered. A ritual that is not accepted is 

ineffective. 

SPECIFIC MATERIAL REQUIREMENT IN RITUAL 

Each ritual has its own specific material requirements. Each material offering is for a 

specific purpose in a specific ritual. The purpose of the ritual determines the material 

requirements to be offered. 

> Ritual materials are therefore categorized according to ritual objectives as follows: 

a. ritual materials for healing purposes, ''dilus / chilus'' 

b. ritual materials for thanksgiving feasts, ''pedit / sida'' 

c. ritual materials for death purposes, ''icoyog di natey; may-odop''; 

F. RITUALS AND LUNAR SIGNS 

Celebration of rituals follow or is dependent on lunar signs interpreted to conform with 

the ritual purposes in order to be effective. The performance of the ritual is dependent 

on two determining events: 

a. the formation of the moon 

b. the twelve seasons - ''mata-on/tinawen'' –12 months, calendar year 

In the Gregorian calendar, the lunar month corresponds to a calendar month. Under 

the lunar month, the moon undergoes three marked changes disappearing from the 

sky totally on the fourth stage. The first emergence appearing as an arc on the first 

week is designated as the ''beska / beskal''- first quarter. When the moon gradually 

changes to look round it is called ''teke / pingil'' - full moon and ''manbakas / dened'' - 

last quarter. Starting from the fourth week the moon disappears called ''lened / 

nedned''- new moon. 

The BESKA/BESKAL which is the first time that the moon emerges in a half circle is 

the best period to celebrate the ritual. It is believed that as the moon progresses to a 

next cycle which is the full moon, the celebrating family looks to a progressive and 

prosperous life. As the moon regresses from TEKE/PINGIL to the LENED/DENED, it is 

inappropriate time to celebrate the rituals on the belief that the celebrating family may 

lose their good luck and fortune. 

G. SOCIO-CULTURAL PATTERNS IN RITUAL ETHICS 

In any ritual administered by the native priest, the elders insist that the taboo be strictly 

observed during celebration. It is believed that the effective healing process of any 

ritual lies in the firm observance of the taboo. 

> There are instances in the performance of rituals that compel both the rich and the 

poor to observe ritual ethics. The taboo observed as do's and don'ts in performing the 

ritual forms part of the ritual ethics. For example: 

> Open the jar of ''tapey'' when requested by the native priest. 

> Don't just sip the tapey juice when it is not yet offered to the spirit(s). 

A violation is considered unethical and the person who may have done it is censured 

The playing of gongs, ''gangsa'' follows appropriate ritual patterns. The first to hold the 

gongs and other ritual instruments are the elders in the community. The celebrating 

family are the first to start the ritual dance, ''tayaw''. Succeeding dancers are the elder 

kin of the celebrating family. After which the community joins in.


The elder who holds the gangsa acts as the protocol officer, the blankets for dancing 

has to be given to elders as a gesture of respect. 

During ritual feasts, pigs are offered as sacrifices. According to custom the catching 

and goring of the pig has to be done by selected persons. A widower or divorcee is not 

given these tasks. The belief behind is not to prematurely have the celebrant widowed 

or divorced. Slicing and distribution of meat has to be done and/or supervised by 

elders, possibly those who had been celebrating ritual feasts. In cases where there is 

excess of meat, it is shared to the neighbors who failed to attend the feast. 

These ritual ethics were carried from generation to generation through the 

performance of the ritual. 

Traditionally, the ritual performance itself reminds the people to conduct themselves in 

the observance of the taboo. The taboo involves the disciplinary aspect attendant to 

the 

pursuance of a healing and favorable effect of the ritual. 

**Terms used in observing the appropriate ethic in administering a particular ritual: 

> ''abid'', ''diba'' and ''ngilin'' are Kankana-ey terms 

> “shiva and ''ngilin'' are Ibaloy words. 

H. Rituals Used To Inflict Harm On Other Persons 

These rituals while carried by tradition are also tabooed by tradition. This is so 

because of its indiscriminate use by persons whose intention is to wish harm on 

innocent persons. Even just knowing the prayers for these sorcery rituals is prohibited 

by the elders. He who knows the prayers keep it for himself. 

The performance of these rituals are strictly done in secluded places with only the 

mambunong and the performing person. Other members of the family or relatives are 

not allowed to witness the activities. 

Among these rituals are as follows: 

1. SAPO / ANGJA-AMAG 

2. SAGAWSAW / MENGEMMAG 

3. PAYPAY / PAYPAY 

4. PEYED / PEJED 

5. PAKAWE / PAKGWEL 

These rituals are performed to inflict harm to the enemy in the form of sickness, curse, 

accident, misfortune or death. When taken as a defense against the bad intention of a 

hostile foe, the performers of this ritual do it to defend themselves against the effects 

of the ritual performed against them or neutralize the tension. Believed as an effective 

deterrent against odds, this ritual as a defense has been applied in disputes and other 

cases where settlement is remote and where the wrong-doer is making any means to 

attain his purpose. 

Used sparingly by both tribes except in cases where “paypay” is the best ritual 

deterrent to save one’s life against sorcery or witchcraft, “kulam” or “gamud”, inflicted 

by persons outside the Ibaloy or Kankana-ey tribes. 

Historically and in modern sports competition attempts were made by some people in 

order to outwit the stronger. The same was made in the election of public officials. It is 

believed that by performing this ritual the opponent will experience fear and 

discouragement contributing to losing the contest.


I. The Malignant Touch of A Person 

A. Bengat – malignant touch of a person or a person believed to be possessed of a 

spirit that gets near him or who touch his belongings. 

A person may suffer the bengat in the form of an allergy such as itchy skin, nose, ears, 

private skin and the skin itchiness may worsen to a skin disease if not healed 

immediately. 

B. Sigit – Strange pain by just talking or inhaling the warmth of a person believed to 

have been in touch with wild animals – under the care of the “tomongao”. 

A victim of sigit may suffer headache, backache, stomachache usually accompanied 

by vomiting. However, the victim could immediately recover if the hunter who caused 

the pain touches the person at the same time saying a short prayer to the spirits. 

Reference: Treasury of Beliefs and Home Rituals of Benguet by Wasing Sacla 1987 

Note: We Igorots often come together again to share one’s own “Padas”, or 

experiences in life for better understanding of our practices and belief. Matago-tago 

tako am-in!


The Role of Women Among the Igorots 

Maria Cristina Apolinar-Abeya 

Greetings from the USA and a pleasant morning to everyone. I have been asked to 

speak on the Role of Women Among the Igorots. Let me begin by saying that a 

woman’s role does not change whether or not she is among Igorots. Allow me then to 

speak on the Role of the Igorot Woman as I see it. 

SOMEONE once said that BEYOND THE EXTRAORDINARY, EMERGES THAT 

WHICH IS FLAWLESS. THE IGOROT WOMAN IS A PRODUCT OF AN 

EXTRAORDINARY BACKGROUND. IMAGINE HER EARLY BEGINNINGS – Raised 

TO BE MAN’S SHADOW IN WHAT OTHERS MAY VIEW AS THE MOST PRIMITIVE 

OF ENVIRONMENTS. She bore and raised her children in a simple hut with the 

ground for a floor, cogon grass for a roof and fire from wood for heat. In the nine 

months that she would bear her baby, she does not have the luxury of pre-natal visits, 

no la-maze classes, no trips to some trendy shop for cravings or baby furniture, no 

baby shower. Instead, she follows her husband to the fields, to some steep mountain, 

to till the soil, to plant crop, to harvest and carry home heavy loads on her head and to 

prepare food for the family. AND yet, through each birth, she does not scream, she 

does not cry out, she does not curse, she merely anticipates, in great quiet strength, 

the birth of a new life. She was never asked what her opinion was on family or political 

affairs but she did not question why. Instead, she quietly assumed her mission which 

is to help raise her family and serve her husband. Her ROLE – partner of strength in 

marriage – never questioning her husband’s wisdom; doing the best with what was 

available; finding joy in simple rituals during family gatherings; raising her children in 

the same way her parents raised her; living the rule of the farm; and trusting each day 

to Kabunian. 

This was life - pure and simple. No western civilization, just the plain and simple Igorot 

village - an “existence in nature’s bosom”. Life was governed by the rule of the farm, 

the rule of nature. “To everything, there was a season” and if a woman was fit, she 

survived the seasons. The values that she would pass on to her children would be 

patience, moral strength, fidelity, hard work and respect for nature, as well as, for 

humankind. 

Then came the war. We would see the Igorot woman serving alongside with the men 

in her tapis, barefoot, but brave and persistent. I know for a fact that Igorot women 

carried heavy loads on their heads to bring supplies to American soldiers. I know for a 

fact that Igorot women mounted horses and carried messages for Filipino and 

American soldiers. The role she took would in fact play an important part in winning 

the war. 

After the war came WESTERN civilization. The Igorot woman grows out of the Igorot 

village into very different cultures. She is SENT to school right along with the boys. 

She learns of new ways of cooking, new ways of dressing, and new ideas. She learns 

that she can work away from the fields, be a teacher, a nurse or even a lawyer. She 

learns to compete not only with other women but also with men. With each discovery, 

she moves further and further away from her simple beginnings into the western 

world’s complexities of life. She is met with challenges regarding her beginnings, her 

language, the way she dresses, dances, the food she eats, her culture. Others view 

her with derogatory connotations of "unchristian" and "uncivilized". She holds her head 

high. Little by little her highland pride over powers lowland prejudice. She marries into 

new cultures. She charges hard toward education in every sense of the word. She


assimilates into other cultures but through it all, she clings to her Igorot soul, beliefs, 

mores, and values. She raises her children as her parents would have raised her – 

with the fierceness of a mountain lion protecting her cubs, with the purity and 

gentleness of a dove that sows peace and tranquility, and with wisdom and respect for 

the unseen, for nature and for humankind. This is how she was taught from birth in 

that simple Igorot village. – She goes through life with these words ringing in her head 

- “Inayan”, “Anosam”, “menbikas-ka”, “Wad-ay nan Tomo-tong-cho”, “Ipiyas nan 

Gawis”. 

THIS THEN IS THE ROLE OF THE IGOROT WOMAN – EMBRACE THE GOOD OF 

HER IGOROT UPBRINGING AND ENSURE THE PERPETUITY OF THESE MORALS 

IN HER LIFE AND HER CHILDREN’S LIFE.


On Migration from the Igorotland – Past, Present and Future: 

An Igorot Migrant’s Perspective 

Conchita Pooten 

The issue of migration is a topic of enormous debate, which can be looked upon in a 

variety of different ways. Therefore I wish to focus my topic in this instance by opening 

a forum of debate that we can reflect and hopefully build during this consultation. 

From the outset I would point out that in respect of the research statistics collated, I 

have made no distinction as to the percentages of immigrants that migrated due to 

nursing or other such professions or vocations nor have I identified the statistics of 

those Filipinos that were Igorot. Therefore qualifications would need to be added to my 

discussion. 

It would be interesting to discuss the reasons why Filipinos, more specifically Igorots 

are forced to migrate. What gains does the Igorotland obtain from migrants that have 

left and in turn what loss does it encounter? Among Igorot migrants, what aspect of 

development is most affected? More interestingly how could we, the Igorot migrants in 

Europe, as a body address these concerns? What actual actions could we declare in 

the form of a binding Igorot Declaration and Program of Action (IDPA) to address the 

issue on migration? 

As a starting point, migration is the progressive and continuing movement of people. A 

recent United Nations (UN) publication estimated a figure that nearly 175 million 

people (approximately 3% of the world's population) are now living outside of the 

country of where they were born, a figure that has doubled since 1975. 1 

International migration statistics in 2002 established that Europe played a major host 

recipient in the movement of migrants in the region of 56 million people; this was 

closely followed by Asia with 50 million and North America with 41 million. While 

almost 10% of those living in developed countries are considered migrants, only 1 in 

70 of people living in these developing countries are considered migrant. These 

figures suggest that around 60% of migrants reside in developed countries. 

During the late 20th century, the Philippines experienced a phenomenal/stark rise in 

the growth of its international migration. The outward migration of immigrants from the 

Philippines saw a movement spanning a wide range of continents of the globe such as 

Europe, Middle East, Asia, Africa, North America and Australia. Such migration has 

been made up of skilled workers that include domestic workers, technicians, navy 

personnel, professionals that include nurses alike, engineers, business people, 

students, refugees, asylum seekers and family members. For the most part the 

majority of such people have been motivated by financial reasons. 

A view shared by the United Nations is that migration is both a result and a cause of 

development (United Nations, 1998) 2 . The underlying effect of migration is that it 

amounts to social and cultural change in both the home and receiving countries alike. 

Philippine media in recent times has highlighted the migration issue in terms of having 

contributed to the country's evident 'brain drain' particularly amongst its skilled 

populace, which in turn has surmounted to a disadvantage to the country. On the other 

hand it can be argued that the exportation of human resources is vividly contributing to 

1 UN Publication, Go Between no. 94, October – November 2002 

2 „The new economics of labor migration and the role of remittance in the migration process”. International 

Migration 37: 63-88, United Nations, 1998.


the country's income. Similarly the receiving developed country has the benefit of a 

diverse cultural addition. 

The Philippines is indicative of a country that heavily relies on the exportation of its 

labor workforce. Recent statistics have shown that the Philippines has more than one 

tenth of its people living abroad. The financial contribution of the export of labor has 

proven essential to the Philippine economy. 

"It has been estimated that unemployment levels would be 40 per cent higher without 

labor migration. Official remittances from migrants in 1994 were US$2.94 billion, which 

assisted in financing 50% of the Philippines' external trade deficit (Amjad, 1996). 

According to (Go, 1998) workers remitted a total of US$23.4 billion between 1975 and 

1995, with the largest source country being the USA. By the early 1990s, 16 per cent 

of households in the Philippines were receiving remittances from abroad (Saith, 

1997) 3 .” 

More significantly as can be seen from recent Igorot International Consultations, and 

Grand Kanyaws alike of which we are participants here today, it is evident that Igorot 

migrants have excelled in the diverse areas of work and endeavours sought. 

From a personal perspective I was a nursing student of 18 when I immigrated to the 

United Kingdom in search of pastures new. It was 1975, a year in which I recall the 

Marcos regime actively advocating the promotion in the exportation labour. This 

coincided with the immigration policy of the then receiving Labor government of the 

UK, which duly released open its doors to the East that included the Philippines. 

I would submit that back then for most of us Filipino immigrants, sentiments that echo 

true in today's climate, migration was simply a logical response to the country's 

inability to generate employment. 

The findings of leading academics in this area that have compiled research into the 

movement of Filipino immigrants to put forward the idea that: 

"The Filipino family has become 'transnational' in an effort to protect itself from 

declining real incomes and standards of living, and to achieve family aims for 

investment in education and the acquisition of other productive assets including land 

and housing. “(Abella, 1993) 4 . 

This would appear true that we, and by "we" I am referring to those of us immigrants 

with families that have permanently settled outside of the Philippines. The contention 

that our families have become transnational is a further area of debate however it is 

one that I shall take allegiance with right now. 

An issue that I wish to address is that of our indigenous elders, more significantly the 

protection of any aged Igorot elderly migrant who needs assistance. I refer in particular 

to the first batch of nurses, workers, immigrants that migrated from the Philippines in 

the 1970s, a decade which (I myself was part of) to the UK. It is these first timers that 

we have witnessed take retirement and become 'our first batch of the elderly'. More so, 

it is a concern for some of us that will reach the age of retirement in some 5-10 years 

or so. 

Fortunately, the UK operates on the basis of a welfare state system. The idea of which 

those who have contributed to the welfare of society, i.e., the government by way of 

income tax contributions during employment will be entitled to statutory pension 

provisions. Moreover those who elected to supplement their pensions with private 

3 "Migration as a factor in social transformation in East Asia." Stephen Castles, 2002. 

4 Ibid.


pension schemes or investments have been and will be fortunate to avail themselves 

of the 'riches' they have earned. 

Moving on then, this financial advantage can be strengthened by the kinship of our 

immediate families, our spouses, children and other extended family members. 

However unfortunate to say there are those who are not in such a position. I speak 

primarily of those members of our elderly who did not get married and settle with 

children, those of our elderly that arrived to the UK to work on the premise to maintain 

just that - work. Work to send money 'back home.' Now that work has ceased many of 

them retired what has become of those that decided to stay and not return 'back 

home.' It is these members of our community that I wish to foremost address.


Challenges in a Bicultural Marriage 

Lolita Hafner-Monico 

1. Introduction 

Bicultural marriage and families like ours are getting more and more common this time 

as a result of more open opportunities to work and travel abroad. There are many 

anecdotes, sad and funny, about the growing member of bicultural unions, but these 

issues, I leave it to other members to share as we go on with our discussions and 

open forum. We would like to encourage and convince others to share their 

experiences and ideas with those who may be facing the challenges of biculturalism in 

marriage on issues and impacts or family dynamics related to such differences. 

Being in a mixed culture marriage, we see it as a challenge to learn from each other. 

We try to combine the good from both cultures, and build a bridge between different 

cultures and help combat racist tendencies in the society we are in. 

Problems and challenges in such marriage exist just like in monoculture marriages, 

issues maybe different or less serious than those concerning cultural differences but 

the bottom line is how these are confronted, managed and resolved. Problems range 

from basics like food, finances, works and politics to other topics as male and female 

roles, education and religion. The issues on raising children will be expounded by 

other members more knowledgeable by experience in the open forum. Also included, 

will be topics dealing with conflicts and violence, the rest, on the promises and joys of 

bicultural marriage. We hope that after this meeting, most if not all had gain insight into 

the challenges and impacts of crossing cultures. 

The most common challenge in a bicultural marriage begins with the couple 

themselves. Each partner undergoes phases of adjustments like defining their roles in 

the partnership and setting common goals for the future. It is always a struggle of 

acceptance and tolerance between two individuals. As we all by now realize, marriage 

is by nature a practice of compromise. Each partner brings their own experience and 

wisdom to the union. In raising children, couples are put to test on how well they have 

learned to handle their many differences. With children, all issues surface and must be 

confronted. Usually in the end, differences don’t matter. It’s how they are managed 

that counts, or again how we decide is more important than what to decide. 

2. Some Questions and Challenges in raising children: 

� How should we raise our children? How do we help our children achieve a 

sense of identity? What tradition should the family follow? What food will be 

served? How will children dress? 

� Should we speak two languages? Or what language will we speak? 

� What kind of education do we want them to have? How will we teach them the 

things they don’t learn in school? 

� Teach them both religions (if couple have different religion)? 

� Should we celebrate holiday of both cultures? 

� How should we teach them to behave and what method do we use? 

The question list could go endless as there are differences, but we shall try to deal 

with the above as a start. 

How should we raise our children? How do we help our children achieve a sense of 

identify?


Some bicultural families adapt one culture or the other. Others try to give their children 

the best of both. The goal is to give the children both cultures, to have them feel like 

natives in both countries, thus offer them a rich background. It is a challenge and a bit 

risky but the rewards is worth it. In the worst case, they will be outsiders wherever they 

are, feeling alienated and misunderstood, or they may embrace one culture and reject 

the other. Some may even set aside their own heritage and ethnicity so that they might 

survive with the majority. On the other hand, if we succeed, they’ll be at home in both 

cultures. They will have a unique valuable perspective. Bicultural children have the 

ability to see and are able to deal with the complexities of multicultural relations. The 

struggles they go through in clarifying their identity help them to become better people. 

They become interesting citizens with a broad view on human relations. They can be a 

bridge to two cultures as well. 

There are no definitive answers or absolute rules to offer for each question. 

Approaches that work well for some families may prove a failure to others. What really 

matters are doing the work to discover which way will function for the family. Through 

experience, we learn to deal with the problems. In coping up, parents have to be 

flexible in resolving these challenges. 

One practical advice from experience concerns the language. Knowing the language 

of the spouse helps one gain access to the culture. It follows that if a parent is willing 

to study and learn the language of the other confirms that language for the children 

and encourage them to be bilingual. It is observed that bilingual children have the 

ability to better bond and communicate with extended family. This offers them an 

essential link to their identity. It has been noted too that bilingual people tend to be 

more tolerant of others and flexible thinkers. 

Often, it is thought that if you do not raise children in two languages from birth, they 

will never become fluently bilingual. This need not be the case. Many bilingual people 

learn their language in adolescence or even well into adulthood because of migration, 

or pure interest in another culture. In teaching both languages, it is important that 

children hear pure language, so that they can learn to distinguish the language from 

each other and speak them. 

Education 

Just like in any family, bicultural parents are tasked an active role in children 

education. Children begin their informal education with their parents from infancy on. It 

is through their parents they learn those things not taught in school like the values, 

culture and tradition of the family. 

Their formal education begins from kindergarten when they start socializing and from 

that time forward, the school takes control of their education. During this time of 

parenting, parents experience most of the joys and pitfalls, frustration and rewards of 

raising children. It is said that parenting young children and teenagers is one of the 

most demanding job parents can have. Though all children and families have the 

same basic needs and rights with regards to education, bicultural families face 

particular challenges in their children’s education. Most common problems result from 

coping and understanding with the demands of schools. In the process, both parents 

especially the immigrant parent could be faced with challenges like language barrier or 

inability to help in the assignments, or in some cases left out of the school activities. 

On the other hand, such situation gives the parent opportunities to learn with the 

children in their educational system.


Religion 

The decision on how to raise children in interfaith marriages varies from couple to 

couple. If both parents are Christians, usually conflicts are less severe than when a 

partner has a different religion like Islam or Buddhism. Christian parents find it their 

duty to educate their children in the Christian values. They bring their children to 

church on Sundays, and teach them how to pray and share with them and their 

spouse their Christian faith. Often, children are expected to follow the religious 

affiliation of their parents. However, for some couples with different religion, they settle 

into compromise, they teach their children the fundamentals of their faith, and when 

children reach the age of maturity, they should be left to decide for themselves which 

religious affiliation they want to embrace. 

In order to avoid conflicts of religion, it is best to discuss and agree before marriage 

about the future of the children. Failure to do so could put children in crisis and may 

disregard religion or refuse to follow either one. 

Other Problems in Bicultural families 

� Dealing with in laws – In-laws may be deeply committed to their cultural identity 

and unable to appreciate the ways that their adult child is broadened by or 

attracted to the partner’s culture, thus limiting contact or distant to the partner. 

Communication gap between the young generations to the old (grandchildren to 

grandparents) could also be a problem due to integration into the dominant 

culture. 

� Racism / Discrimination / Domination / Oppression and Violence 

� Parent-children conflict (mother - daughter; father - son; mother - son; or father 

- daughter); 

� Financial problems – e. g., disagreements on: financial help to a partner’s 

relatives as well as extended family obligations, overspending, wrong priorities 

in the budget, vices, etc. Problems may also arise due to cost of living and few 

work opportunities. 

� Stereotyping of such marriage – it occurs as a result of negative media 

reporting about socio-economic problems rooted in the homeland. Likewise, 

there are also prejudices towards racial groups or ethnic origins. 

� Language barrier – misunderstanding due to little knowledge of the common 

language. 

� Misuse of marriage – e.g., to legalize status, economic purposes, etc. 

� De-skilling – raising a family and domestic duties leave no chance to apply or 

practice learned skills or profession. Different educational system can also 

hinder employment. 

3. Promises and Joys of Bicultural Marriage: 

While it is important to share and discuss the challenges and impacts of bicultural 

marriage, it is equally important to look at the other side of the coin. If there are so 

called pitfalls, then there are also its peaks. Most often, the joys of bicultural marriage 

result as much from overcoming the obstacles and confronting the challenges as from 

the adventure of merging two cultures. From the point of view of a spouse, adapting 

into the culture offers:


� New skills and knowledge - for example, housekeeping, driving, child-care, 

culinary skills, handicrafts, language and many more. 

� Opportunities for travel and adventure - Holidays and vacation with spouse and 

families inland or abroad offers an exciting and enriching experience. 

� Dual citizenship - provides additional security in form of pension, insurances, 

investments and other social benefits. 

� Enhanced social life - belonging to one or more groups, clubs, or organization 

be it for religious, educational, political, cultural, sport or entertainment 

purposes. 

� Greater opportunities of employment - knowing the language and settled in a 

community with the family, it is easier to find a job and avail of training new 

skills. 

4. Recommendations 

1. Learn all you can about your partner’s culture; become familiar with the 

background. 

2. Learn to cook and sample the food of your partner; this way, children will grow 

up liking and appreciating both. 

3. Keep an open line of communication – openness and sharing leads to closeness 

and growth while silence leads to misunderstanding and can erode harmonious 

relationship. The bond between parents and children are strengthened when 

communication is freer and there is mutual respect to each culture. This also 

fosters strength of characters among children who are brought up in the 

knowledge and understanding of their two culture. They then develop selfconfidence 

and pride in their identity as bicultural children. 

4. Tolerance and flexibility - Accept the fact that there are many correct ways of 

doing things like in resolving conflicts, and handling crisis or frustrations. 

5. In dealing with in-laws, it is best to do things their way at their home and your 

way at yours. 

6. Be an optimist in raising the children - growing up in a bicultural family can offer 

children a rich background. While children struggle into adulthood trying to 

define his or her identity, and to find balance between two cultures, it is 

important for parents not to compete for the child’s interest, but rather to let them 

see who you are and where you come from. Bicultural people don’t have to 

choose one or the other of their heritage. They are fully entitled to all of their 

family history, heritage and traditions. 

7. Work out together a wise financial management whether one or both are 

earning. Compromise to settle disagreement, only then can both start to build a 

sound financial structure of the family. 

8. Commitment to the partnership – maintain morale and keep marriage and family 

relationship strong. It should be based on mutual love, trust and honesty. 

5. Conclusion 

Bicultural marriages with its complexities and certain characteristics have its own 

share of promises and pitfalls just like in any other marriage. Although there can be 

many problems and challenges in this complex relationship, they can also be very 

successful. Most often, the joys and satisfactions outweigh the problems. Every


marriage requires commitment, dedication and work, but bicultural unions require even 

more attention because of the many obstacles that a couple face. Some of the more 

serious challenges like child-raising pose a big task to the parent to bring up these 

children successful in the global environment in which we must function today. We 

believe, when tapped and developed, this intercultural competence in bicultural 

families is an important skill for success and interpersonal relations. 

To the immigrant spouse, entering into the marriage means adapting into a new 

culture and undergoing transition. While some fit in easy to the new culture, some may 

need a longer time to overcome the shock, homesickness, language barrier and 

change of climate. At the last, being a visible foreigner to the eye does not necessarily 

make us different because the basis of most of the culture around the world is based 

on one known motto, “Respect and love to others like you would like them to do to 

you“.


Message of the Philippine Ambassador to Austria 

His Excellency Victor G. Garcia III 

On behalf of my family, the embassy staff, and the Filipino organizations based in 

Austria, I would like to greet you and your fellow Igorots of Europe, and congratulate 

you on this second Igorot European Consultation, with the theme. "Our Cordillera 

People's Culture, Our Heritage." Hosting this event is a notable achievement of the 

Igorot Association Austria. 

The heritage of Cordilleran ancient culture and tradition is still most evident today: the 

world-famous Ifugao rice terraces carved by human hands from thousands of years 

ago; the ancient burial caves in Sagada; the well- preserved sacred mummies of 

Benguet's ancestral peoples; the Chico river and its turbulent but enlightening political 

story; the pristine mountain forests that are home to untold stories of past Philippine 

highland history. These are but some evidences of the unique character of the peoples 

of the Cordilleras as we see them today: their resiliency as a people, representative of 

the Filipino character of bravery, heroism, and valor. 

Autonomy has long been a dream of the Cordillera people, and several referenda 

towards this end, as mandated in the Constitution, had been conducted but with no 

visible results yet. Autonomy in this sense must not be viewed as total independence 

from the National Government, but more as an equal partner of the National 

Government in terms of looking after the welfare of the peoples of the region. It is 

therefore the hope of many that one day, the Cordillera region will not only achieve its 

goal of autonomy, but also enhance its role as an integral and productive part of the 

Philippines, contributing its own share in the progress of our nation. 

In this respect, it is noteworthy to cite President Gloria Macapagal Arroyo's intensified 

efforts to tap our international bilateral partners to bring progress to the Philippines and 

its various regions, especially the most depressed among them. Her recent state visit 

to the United States, for instance, has produced manifold results for partnership. 

According to Secretary of Foreign Affairs Blas F. Ople, the series of RP-US 

agreements on joint scientific research, narcotics law enforcement, remittance flows, 

agriculture and reintegration of ex-MNLF combatants and other matters of mutual 

concern reflect the broad nature of RP-US relations. According to Secretary Ople: 

“The partnership between the two countries goes beyond counter-terrorism and 

defence issues. Both sides have agreed to embark on joint programs meant to spur 

peace and development in the Philippines.” While immediate impacts of the 

President's efforts may not be readily forthcoming, their contribution on peace and 

development in our country and in all its regional entities including the Cordilleras will 

no doubt be substantive in the long term. 

Sa pagkakataong ita, nagpapasalamat aka sa malaking tulong ng mga Filipino 

organizations katulad ng Igorot chapters sa buong Europa sa nag- iisang hangarin 

natin na umangat ang Pilipinas mula sa kahirapan. 

A landmark opportunity for Filipinos abroad, like the members of the Igorot Association 

chapters here in Europe, to participate in crafting the future destiny of our country will 

be a reality by 2004 through Overseas Absentee Voting, which was recently signed 

into law by the President. Under this law, all qualified Filipinos abroad will be able to 

participate in national elections for President, Vice-President, Senators and Sectoral 

Representatives through designated polling centers in Philippine embassies, including 

the Philippine Embassy here in Vienna. I therefore call upon all members of the Igorot 

Association chapters throughout Europe to take advantage of this first-ever chance to


select our country's leaders so that your voices can be heard in the halls of our 

Government by participating in the electoral exercises next year. Through your 

meaningful exercise of your voting rights, you will thus be able to help Government in 

alleviating poverty and contributing to development of our country by careful choice of 

our national leaders. 

In conclusion, I salute your efforts to undertake these consultations in a spirit of 

harmony, unity and solidarity, not only as fellow-Igorots but as Filipinos living as 

foreigners in this continent. In this regard, I commend the outstanding contributions of 

Mr. Patrick Bounggick, Sr. and all those involved in the preparations for this historic 

event. 

Mabuhay kayong lahat at biyayain sana ng Panginoon ang inyong pagpupulong!


The Story of the IGO 

Rex Botengan 

You have asked me to share with you at this conference the story of the Igorot Global 

Organization, popularly known as, the IGO. I am pleased .to respond to this request 

because IGO is the story of passionate debate, excitement, tenacity, and drama. The 

story is a testament to the tenacity of the Igorot in fighting for the recognition and 

preservation of a priceless ethnic identity. 

The idea of an Igorot international organization was proposed at the 1st Igorot 

Consultation in West Covina in 1995. For lack of time, the proposal was tabled for the 

next Consultation in Virginia in 1997. At the 2nd Consultation, BIMAK DC, then 

headed by Mia Abeya, presented a resolution to form an umbrella organization that 

would kind of coordinate programs of the various Bibak/Igorot/Cordillera organizations 

around the world. The idea of an international organization was universally acceptable, 

I think by the conferees, but to name the organization “Igorot” was vehemently 

objected by a minority. 

A clarifying resolution was then presented to change the name “Igorot International 

Consultation” to Cordillera International Consultation, and to name a consequent 

international organization “Cordillera International Organization” instead of using the 

term Igorot to describe such an emerging organization. 

The resolution to change Igorot to Cordillera evoked a heated and passionate debate, 

but in the end the vote was 80% in favor of using the word Igorot, and only 20% 

favored Cordilleran. 

With the Igorot name retained, another resolution was passed to form a Committee to 

work the mechanics, structure, programs, and purpose of an international umbrella 

organization. The Chair of IIC-2, Mia Abeya, then called for volunteers to the 

organizing committee, which was called the Planning Committee. Rex Botengan was 

chosen to chair the Planning Committee to plan an international organization for 

presentation at the 3rd IIC in Baguio City. 

The planning committee met several times to come up with a purpose, structure, 

bylaws, and programs of the emerging organization. But these planning sessions had 

been punctuated by the tenacious desire of a few to change Igorot to Cordilleran. And 

always these planning meetings had to repeat itself by re-voting to use or not to use 

the word Igorot to describe the emerging organization. 

The Vancouver Planning Meeting in 1999 was a dramatic one because the Philippine 

delegation, headed by the Chairman of the National Commission for Indigenous 

people, Atty. David Daoas, and the Mayor of La Trinidad, now Vice Governor Edna 

Tabanda, came to the Vancouver meeting armed with a Philippine resolution, signed 

by several civic organizations in Baguio and Mt. Province, proposing that the term 

Cordilleran be used instead of the word Igorot. There were about 150 people at the 

planning meeting in Vancouver, including 55 delegates from the Philippines. After 

heated debate on changing Igorot to Cordillera, the dramatic vote was that only three 

people stood up to vote in favor of changing Igorot to Cordillera. 

The final drama on the word Igorot came up at the 3rd Consultation in Baguio City in 

2000. In the midst of the general assembly meeting of about 500 delegates, I was 

privileged to read the first resolution to form an Igorot international Organization and 

name it, as had been previously suggested by Arthur Butic, The Igorot Global 

Organization. After I read the resolution, the presiding officer asked for any discussion.


Nobody stood to say anything. Then the presiding officer asked, “Those who are 

against the resolution, please raise your hands.” Lo, and behold, not even one hand 

was raised. – Just silence. And the chair declared, “The resolution to form an 

international Igorot organization, to be called The Igorot Global Organization” is 

passed unanimously by acclamation.” 

So after three years of intense debate, IGO met as an endorsed organization in 

Baguio City, which proceeded to approve a set of constitution and bylaws, the election 

of the members of the Council of Elders, and the election of Rex Botengan to be the 

interim chair of IGO. 

At this point, I’d like to recognize the members of the IGO Planning Committee for their 

tenacious fight to preserve the Igorot identity. These people include Arthur Butic, Carol 

Cappleman, Jovita Luglug, Albert Bacdayan, Carolyn Bacdayan, Conchita and Richard 

Pooten, Edwin & Mia Abeya, Marshall & Adele Wandag, Michael Wandag, Tim 

Botengan, Lori Zavalla, Hugo & Grace Prill, Pete Dominguez, Bishop & Mary Zabala, 

Lambert Sagalla, Willy Austria, Wagner Buting, Claus Agpad Nabert, Ching Aspillaga, 

Johnny Copero, Angela Ola-o, Mildred Dacog, Judge Sylvan Katz, Rex and Janet 

Botengan, and others.


Igorot Values: Some Personal Thoughts 

Ayban (or) Edmund Sr. Bugnosen 

Advisor, Igorot-UK 

1. Introduction 

Although a very small community – in numbers at least - the Igorots are basically a 

“United Nations” of indigenous people. Like the United Nations, which is composed of 

different countries with commonalities and differences, the Igorots are also composed 

of different tribal groups who share some common attributes, but also have many 

distinct differences in traditions, practices and values. Therefore, it is difficult to talk of 

or on “Igorot values” in a collective sense. I myself feel rather very uncomfortable to 

speak on this very topic because I am but an Igorot product, by birth and exposure, of 

one of the many tribal sub-groups that make up the bigger Igorot world. Hence I am 

not, by any means, qualified to talk on Igorot values. What I would like to do, therefore, 

is just to share some of my thoughts on this topic, based on my background, exposure 

and observations. 

2. Igorot value means what? 

Even the word “value” has many different meanings, and placing “Igorot” to qualify it, 

would only further complicate its meaning. Values could also have either good or bad 

implications. Therefore, I am not volunteering any meaning or definition of Igorot 

values. Suffice to say that in this paper “Igorot value” is used in the broadest sense, 

which could mean Igorot tradition, belief and practice or mainly Igorot ways of life. 

3. The not-so-good Igorot values 

If my knowledge of the bad Igorot values is a yardstick, I am glad it is few. Baes or 

revenge is one that easily comes to my mind. The historical “head-hunting” stigma that 

we Igorots carry is to some extent contributed by the “life-for life” practice of some 

Igorot tribes in settling their disputes, which unfortunately is still seen during these 

times. The baes is also institutionalised in other tribes through the presence of people 

(some of whom could be relatives of yours and mine) who do tala, sapo, pad-padya 

and kedet (these are some forms of witchcraft). 

Also starting with letter “B” is Baos – meaning curse but applied differently in the sense 

that it is not merely uttering bad words, but rather done with deep conviction and could 

be a ritual process in combination with the sacrifice of an animal. It is often a reflection 

of one’s lack of sense of forgiveness, but it could also be a reaction to helplessness, or 

to being victimized by unknown persons, forces or actions. 

Ungos would also be one of my examples of the not-so-good Igorot values. It is a 

parental way of “saying no” or rejecting prospective son/daughter-in-law. Reasons for 

rejection are varied but one’s family standing in terms of material wealth and education 

is a common consideration. However, there are happy endings to victims of ungos - a 

grandfather (I call him as such because he is a cousin of my actual grandfather) finally 

married the love of his life after she was widowed. They would have been married 

earlier had it not been for this ungos. The value of having and maintaining agi 

(extended family) as expressed in my extended grandfather above, rather than 

embracing only very close relatives promotes cooperation and unity but also has its 

own disadvantages.


4. Igorot values that fall “something in between” 

There are also Igorot attributes that are either good or bad depending on how it is 

taken or applied. The ba-in (meaning shame but perhaps best interpreted as shyness 

or dishonorable) of the modern-day Igorot could be a hindrance to his/her professional 

development and advancement if it keeps her/him from showing her/his full potential. 

Similarly the inayan value could play for or against his/her day-to-day endeavors. 

Because of inayan (be careful attitude and fear of the unknown) one tends to avoid 

taking risks, but on the other hand it also keeps one from engaging in some bad or 

unwanted deeds. 

5. Good Igorot values are plenty 

One of the fundamental values of the Igorots that is in common with that of other 

Filipinos is the respect to elders, but in the Igorot mentality, I think it is more of obeying 

elders. Unfortunately, this is slowly being eroded. I have also noticed changes in Igorot 

values across the years. The ubaya (a unifying community holiday) for example is no 

longer totally observed in some communities. Also, with the introduction of “Christian” 

teachings some converts began to think or realize that a number of the Igorot ways of 

giving thanks and praise or having festivities such as senga (butchering animals for 

various reasons/occasions), daw-es (a cleansing ceremony with animal sacrifice) and 

others are no longer proper ways of doing things. 

During my exposure - as a small boy - to the dap-ays of Payeo and Padanga-an 

(barrios of Besao) I have seen people working from out of town (mostly in the mines of 

Benguet and Zambales) who are on vacation bringing gifts (called tinikang) of liquor, 

matches, tobacco or canned goods to the members of the dap-ay. It was a way of 

sharing ones bounty with those who were stayed put in the ili. However, the Igorot 

value that fascinated me most during this process is the way the dap-ay members 

accept and appreciate such gifts. Knowing that the gifts were hard-earned, the elder 

who does the prayer (pitik) would praise the gift-giver and ask for more blessings upon 

him and the tinikang is readily accepted and the liquor and tobacco enjoyed. However 

in cases (very rare occasions) where the dap-ay members are aware or even suspect 

that the gifts are the result of suspect activities (e.g., stolen, swindling, etc.), the gifts 

are refused. It is a very decent and good Igorot value, which unfortunately seem to be 

fading as well. Otherwise many of our good Igorot values or practices will endure. 

Our unity and solidarity (I have no appropriate Igorot word for this) will surely remain 

and grow. This is clearly demonstrated by the holding of this very meeting as well as 

the past and future Igorot consultations, not to mention the on-going formation of 

Igorot organizations and groupings around the world and at home. 

Our natural tendency to help each other is also a value that we should be proud of. It 

has firm institutional foundations in the forms of ob-ob bo (taking turns to do work for 

one another, and modernized involving money), giving supon (gifts, including cash) 

during times of weddings and deaths, sagaok (sharing ones fortune in gold mining), 

etc. to keep us going and it is a practice. 

Foremost on my list of our good Igorot values is our strong belief in “life after death”. It 

is a very Christian value, which actually existed within the Igorot people long before 

the Christian influence or teachings were introduced in the Igorotlandia. It is therefore 

very clear that the Kabunian (the Almighty) did not forget us. Somehow the Kabunian 

has taught the Igorots this universal belief of “life after death” since the very early days 

of the Igorot existence.


May the Kabunian guide us all to follow the right values! 

6. Finally … 

May I “end” this presentation (would it be nice if Ayban can say it in a Igorot sing-song 

rhyme as well !) in the traditional way of Igorot-story telling, which is essentially a 

process of not ending a story, by saying – siya nan enak kanan na ta tapyan abes di 

tapina (this is what I say and I leave it up to others to say more). 

7. Apologies 

Please accept my sincere apology for not making it to this important Igorot gathering. I 

have been looking forward to meeting everybody and to visit Vienna again but 

unfortunately work got in the way. I am doing small assignments in Indonesia and here 

in the Philippines, which coincided with the event. 

Ayban/Baguio City/ 28th May 2003


Workshop Reports 

Cordillera Migrants’ Situation in Europe 

Presented by Ruth Lammawin-Licay 

Convenor: Igorot Austria 

Facilitator: Richard Stone Pooten 

As presented by the group, we came up with some contributions to limit this problem 

(to the undocumented) 

1. Help can be extended to limit this problem: like endorsing relatives and kailians 

to diplomats, who may be able to extend their visa so they will be able to work 

longer. 

2. Others may be able to seek and get assistance from some Catholic 

organization and other resources from the respective host country. 

3. During hard times, in case of death or sickness – we could extend help through 

voluntary individual assistance like abuloy or contribution from the church. 

4. Fund raising – giving assistance or advising them to avoid bad influences or 

unlawful acts rather, we try to contribute to better quality of work in our host 

country. 

5. Through education – know their rights as migrants, like educating and 

explaining to relatives about unfitted jobs or employment. For example, a 

registered nurse turns out to be an ordinary house help or others. 

6. Avail of amnesty and exercise your rights. Exercise your right to vote in the host 

country. 

Note: Illegals are better called undocumented or irregulars.


Bicultural Marriage 

Presented by Juerg Hafner, BIBAK Switzerland 

Convenor: BIBAK Switzerland 

Facilitators: Dominga Webber 

Ric Cuyob 

Due to limited time, there were only four problems/challenges discussed during the 

workshop: 

1. Language 

The language problem is often experienced at the beginning of a marriage just as 

before the marriage. That is the time when many things have to be discussed and 

agreed upon by the partners. 

� If the in-laws don’t speak a common language (e.g., English), it makes the start 

in the new place more difficult. 

� Limited knowledge of the language or vocabularies could easily lead to 

misunderstandings and difficulties in expressing clearly one’s feelings, emotions 

and needs. 

Approaches are: 

� The couple has to be aware, that both have the same responsibility to learn and 

speak a common language. 

� As a start even just few knowledge of the local language can break the ice and 

open doors to the other culture. 

� Concerning children: 

� It’s best to talk to the children in two languages (local language and English, 

because usually the real mother tongue e.g., Kankana-ey or Ilocano will not be 

very useful to them). 

2. Financial/economic 

Beside common topics like budgeting, which are not a specific problem of bicultural 

marriage, most discussion focused on the problems as a result of financial help to a 

partner’s relatives as well as extended family obligations. 

Some of the reasons to send money home are: 

� close family ties - feeling obligated to help family members or relatives in dire 

need 

� differences concerning social benefits (e.g., retirement insurance in Europe, no 

or limited means in the Philippines). 

The approach is: 

� The foreign partner spends time in the Philippines with the in-laws to 

experience the daily life there and have an idea how much can be done just 

with a little amount and how necessary a certain support could be.


3. Violence 

As well, violence is not a specific problem of bicultural marriage. But unlike among 

other couples the victim does not know well how to go against it. 

Victims are often mail-order brides; some are even held like slaves or imprisoned in 

the house or apartment and not given any rights. They often don’t know the local 

language and have no social contacts to voice out their problems. Besides that, they 

are suppressed and suffer in silence due to shame and expectations of their relatives 

back home. 

Ways to help them: 

� encourage them to talk about their problems and not to be ashamed to expose 

their situation; 

� to give them a shelter 

� to advise them what to do and seek contacts from certain organizations or 

institutions who can give them legal advice and protection. 

4. Religion 

Ways to approach problems concerning religion within a couple or a family are: 

� Clearing this topic before the wedding. Because religion can be a main issue 

among couple or in a family, such questions have to be discussed in an early 

stage of a relationship (love is blind!). 

� For family convenience local conditions should be considered, e.g., if there is 

only a protestant school in the village, it makes it more complicated for a child to 

go far to school just because he belongs to another religion. 

� The children should be able to decide for themselves at a certain age, if and in 

which religion they want to be baptized. Still the parent’s responsibility is to 

teach them the basic moral values. 

5. Conclusions: 

If the couple is open and honest to each other, the marriage can be enriched by the 

different cultures and give a benefit to both of them. 

Just as well, trust and commitment to each other leads to harmonious relationship in 

the family. 

Bond between parents and children is strengthened when communication is free and 

there is mutual respect to each culture.


Aging Migrants 

Presented by Jane Gavino 

Convenor: Igorot-UK 

Facilitator: Conchita Pooten 

Recommendations: 

� Build a residential home for Igorots who reached retirement age 

� Suggested name is Igorot Center for the Elderly (ICE). A database of the 

number of Igorots who are near retirement age will be made. This plan will be 

presented to the IIC-5 in St. Louis, Missouri, USA in 2004. 

� That Switzerland will be the host country of next activity.


Second Generation Igorots 

Presented by Claire Alacyang 

Convenor: Igorot Austria Youth 

In this issue we want to share the issues identified by a second generation Igorots and 

recommendations contributed during the discussion. 

Issues 

1. Who are the First, second, third etc… generation Igorots? 

As I approached my seat, somebody asked me which generation do I belong. I was 

puzzled as the one beside me said that the 2nd generation are the ones born in 

Europe, which means that I belong to the 1st generation. Not satisfied, I 

approached the elders and asked their ideas. The other said because I am 30 yrs 

old, I belong to the 1st as the 2nd are 18 years and younger. I tried to defend 

myself not belonging to the 1st as I am still in the process of learning the culture 

and traditions of the Igorots and I am not as knowledgeable as the elders who are 

present during the consultation. Which means then that I belong to the 2nd. 

Nobody gave further comment. 

2. Youth participation 

Youth always find an excuse in joining the cultural presentation or joining any 

consultation or even joining BIBAK/BIMAAK or IGO organizations, which prevent 

them from getting involved in several activities. This is due to lack of understanding 

of why these activities are being carried out. Parents need to discuss with their 

children the reason why we are attending these consultations and joining such 

organizations. Parents have to discuss with their children about their acceptance, 

willingness, and understanding of the culture and tradition of being an Igorot, 

because forcing the children without explanation will just lead to rebellion, as they 

are not ready to acknowledge who they really are. 

3. Communication 

Parents lack answering their children’s questions with honesty and expect the 

children to understand the culture without explanation. Parents also lack the 

acceptance and acknowledgement to the new changes of the new generation. 

4. Embarrassment 

Though Igorot costumes are being worn occasionally, the youth feel uncomfortable 

wearing them. Though wearing tapis is more acceptable, wearing g-string (baag) 

makes the male very embarrassed as they feel they are being primitive. Each of us 

wants to be accepted by everyone and not look funny in the eyes of one. 

5. Role models 

Elders or parents should be role models to their children. Showing respect and 

warm affectionate relationship in front of their children gives the children an idea on 

how to value and show how to love. Lifestyle such as drinking, smoking or 

gambling inside a home is not a healthy practice and children will either follow or


disregard what they see. But with the strong peer relationship and strong 

environmental influence of parents, especially inside the home, being a role model 

to their children is a very big factor in bringing up their children. 

Another thing, parents specifically fathers who do not want to wear g-string (baag) 

make their children dislike to wear them. And women who wear their Igorot 

costume make more women accept wearing the indigenous attire. 

6. Marriage 

Most Igorot parents always say to their children that they should marry an Igorot. 

How we wish! 

With us going around the world, we should be non-judgmental of others, as 

whatever nationality or whatever province we meet, we should learn to accept the 

differences. And to the ones who are married to foreigners we should make them 

be accepted too. 

7. Education 

Being an Igorot is not to be ashamed of. We know for a fact that even our 

countrymen, when they hear the word Igorot, they think that we are very funny 

looking, uneducated, very primitive, and men with tails. We have to tell others that 

Igorots are just like the other person next to them. We should make ourselves be 

accepted by a crowd. 

Both parents and children should not to be judgmental of other culture. We need to 

learn others culture too. 

8. Youth’s contribution to economy. 

Youth think that knowing how to perform an Igorot dance or knowing how to play 

gongs are enough in contributing to the economy. We should also think of ways on 

what or how can we contribute to the improvement to the economy. 

Recommendations: 

1. Communication to be enhanced among the family members to make each of them 

feel that they are being loved. Children need parents’ acknowledgement be it on 

simple things or achievements: such as saying how are you, how’s school, good 

job, or even saying I love you. We know for a fact that Igorots are not affectionate 

verbally but they show their love by saying that you should study well, but simple 

warm words uttered by a parent to their children are heart enlightening. Parents 

should also accept and acknowledge the changes and assimilate it to the new 

generation. Parents should also make the children understand honestly the 

questions raised especially when it comes to culture and traditions. As we know we 

have different culture from the others and that we have our cultural identity. 

2. Be role models to the young. 

3. Youth act or contribute in the improvement of the economy such as helping during 

the fund raising, help in pushing through a project such as sponsoring scholarship 

programs for the needy. 

4. Make BIBAK/BIMAAK, IGO a form of socialization and make it as fun to gain the 

participation and understanding of the youth that will allow them to get involved 

with other people.


How We Reached a Consensus on our Name 

Cesar T. Taguba 

The plenary session on the “Name of our Group” was one of the highlights of the 

consultation. The presider announced that the first round would be suggestions on the 

name, after which the second round would be one-minute explanation from the 

proponents. When the table was opened for proposals, several participants eagerly 

took the floor. Suggested names were: Igorot-Europe, Igorot IGO-Cordillera 

Consultation, Philippine Cordillerans-Europe, Europe Igorot Community, Igorot Europe 

Assembly, Igorot Cordillera (BIBAK)- Europe, and BIMAAK-Europe. Each proponent 

made a good account of their proposal drawing from history and contemporary reality. 

A vote was called. The name Igorot Cordillera (BIMAAK)-Europe was chosen on 

account of its spirit of incorporating the best argument of the various proposals. The 

term Cordillera recognizes the political and geographical concept as presently 

understood. The term Igorot refers to the indigenous people in the Cordillera, while 

BIBAK refers to the provinces that compose the Cordillera region. An amendment was 

made to include Aapayao and to upgrade Bontoc to Mountain Province. Thus it should 

be BIMAAK (Benguet, Ifugao, Mountain Province, Abra, Apayao, Kalinga). Acting on 

the amendments, the final name was Igorot Cordillera (BIMAAK)-Europe. 

The presider noted that there was much enthusiasm in the content and process as 

evidenced by the short but focused discussion and above all, the commendable unity 

after the consensus on the name. He expressed the opinion that the selected name 

refers to the Europe-wide consultation and does not impose itself on those who call 

their organization as Igorots, Cordillera or BIBAK. 

Another major decision was to maintain the consultative and/or loose network 

character of the Europe-wide meeting(s), as against a highly formalized organizational 

structure, which may be useful in the future. As experienced in ACPE (Belgium, 2002) 

and the Vienna consultation, a Host Committee with volunteers, which transformed 

itself into the Steering and Management Committee during the consultation was 

sufficient. A proposal was made by the presider that in between the assemblies, a 

Council of Elders composed of heads of the various organizations be organized to act 

on matters that call for immediate action. 

The presider noted that we have a long way to go in organizing more of the 

unorganized Cordillera Igorots in Europe. He ended the plenary session thanking the 

participants for the job well done and expressing the full confidence and support of all 

for BIBAK Switzerland’s challenging role of hosting the 2005 consultation.


Celebration: Igorot Night 

KANYAW Babayas 

(Igorot Traditional Wedding Ceremony) 

By Igorot Austria 

The KANYAW Babayas was the cultural presentation of Igorot Austria during the 

Igorot Night 

Part I 

Kanyaw – Brief explanation of the Babayas 

Oggayam 

a song /chant performed by a leader during a public program. It is usually a way of 

saying welcome remarks (after the oggayam, explanation follows) 

Introduction – Among the mountaineers, the highlanders or the Igorots, solidarity of 

the different provinces is observed in an occasion like a wedding celebration. Every 

province is represented and they come to attend in their own native costume. 

(Participants represent their province of origin. Each costume will be described with a 

brief introduction of each province, Benguet, Ifugao, Mountain Province, Apayao, Abra 

and Kalinga). The provinces are also called with an acronym, BIMAAK. 

Digdigwe - It is a song and dance that rhymes wherein every verse starts with the 

word digdigwe. The hands are knit together at the back to form one column side by 

side. They chant in chorus as they move forward, backward and sideward. 

(Explanation Follows) 

Preparation and Thanksgiving of Harvesting Time – (all representatives of the 

different Cordillera Provinces). Babayas is usually performed after harvest time. 

Everybody cooperates for the preparation of the wedding. The community help in 

pounding rice, gathering fruits and vegetables and other are being gathered too. 

Courtship – (The participants of the Harvesting will remain at the stage as they act as 

background.) 

Doc-ong – If a male is in love with a lady, he tries his best to gather the best quality of 

fuel wood and bring it to the house of the lady in the presence of her parents. 

In return the female will bring rice to the house of the man to demonstrate that she 

loves the man too. 

The spiritual life of the Cordillera people is very much affected by music, chants and 

dances. The spiritual power of music and dance is part of the peoples everyday life. 

The dances are of different kinds depending on the purpose. The instruments used in 

dancing are originally hand-made by the villagers called “gongs,” which last for years 

and can be inherited. 

Tuppaya – Danced by the newly wed couple. It is a “Courtship Dance.” 

Eagle Dance – The dance originated in Eastern Bontoc. Three males play the 

instruments while a pair of dancers follows the music. It is usually performed during 

thanksgiving and wedding ceremonies.


Part II 

Traditional Wedding Celebration – Weddings are the most important public worship of 

all. The families sit before both man and woman while they listen to promises of fidelity 

and heritage that pass between the newly wed couple. The families sanctify the 

occasion with elaborate rituals and prayers. The leaders of the community with high 

morality will perform the rituals, in the form of chanting to proclaim and declare the 

marriage, which starts the night before celebration until the day of the wedding. 

Attendance is both a right and duty of both side of the bride and groom. Otherwise the 

rituals are imperfect if the required participant is absent. Trial marriage and divorce is 

not acceptable in the customary law of the Igorots. If such is encountered, she or he is 

an outcast in the community. 

- positioning of the couple 

- positioning of both parents 

1. Palakis 

2. Giving of Gifts – 

- Rice 

- Rice Wine 

- others like beads, jewelries, money, etc. 

3. Prayers for the gifts: The night before the day of the wedding celebration, the 

parents or grandparents of the newly-wed will declare the land inheritance in the 

form of chanting. This is confirmed by any in the audience, who is knowledgeable 

of the landmarks. Any inheritance pronounced during the wedding in accordance 

with customary laws cannot be withdrawn. Among the Igorots the land as 

inheritance should not be sold but should be passed on by the family from 

generation to generation. Land is like “life” so the Igorots try to rekindle their 

respect and protection of their land, a precious gift from God as they believe. 

Aside from the voluntary contribution of the community to the day of celebration, 

gifts are given too during the day of the wedding celebration. Every head of the 

family in the community, employed or unemployed, contribute. It is her or his social 

obligation to give a gift(s) to the newly wed couple and also to members of the 

family living in another place. Giving of gifts (supon) is in cash or in kind. It used to 

be rice, rice wine in a Chinese jar and others like beads, jewelries, money and etc. 

The rice wine will be served to everybody. 

Ritual (gongs will be played every after ritual, explanation of their prayers) 

4. Igorot melody of the Newly Wed Couple 

5. Salibe by both parents 

6. Tribal War Dance 

7. Ifugao Dance 

Chorus – Nan Layad nen Sikhafan 

Balangbang


About the Host 

The Igorot Organization of Austria (Igorot Austria) is now three years old with 66-70 

members. The provinces of the Cordillera (BIMAAK) are completely represented in its 

membership. As one of the culture of the Igorots, the whole family involve themselves 

in every activity in relation to promoting the organizations’ objectives. Children with 

parents, regardless of intermarriage, participate actively and work hand in hand, which 

are great factors to the success of the organization as proven during the Kanyaw 

Presentation. The Filipino community in Austria celebrate yearly the Philippine 

Independence Day by having different activities like cultural presentation, Barrio 

Fiestas, Ball, etc., and Igorot Austria has been garnering the first prize in any 

involvement. Igorot Austria participates in the Philippine Embassy sponsored monthly 

meeting, which serve as a network of the different Filipino organizations in Austria. 

Since June 11, 2002, Igorot Austria is legally registered under the Austrian Law. The 

officers meet once a month while the officers and members every two months. 

The present officers are: 

Patrick Bounggick, Sr. - President Annie T. Hruska - Sgt. At Arms 

Fernando T. de Guzman, - Vice President 

Jr. 

Helen O. Amora - Sgt. At Arms 

Teofila T. Hofer - Secretary Pablo Laayon, Jr. - Sgt. At Arms 

Nora Iban - Treasurer Cristabel 

Bounggick 

- Coordinator 

Josephine Lua - Treasurer Bibiana P. Lee - Adviser 

Marie L. Banban - Auditor Dionisio W. Cutig - Adviser 

Alejandro W. Cutig - Public Relations George Florendo - Adviser 

Pia F. Kil-o - Sgt. At Arms 

The organization has no funds of its own thereby expenses incurred in any activity is a 

voluntary donation of the members. Fundraising in promoting our culture involving the 

youth is being implemented wherein proceeds go to projects approved by the 

members. Sarah of Easter College, Baguio City, through the coordination of Dr. Brigitt 

Sagalla-Santiago, is a recipient of 50,000 pesos raised during the Kanyaw 

presentation last September 7, 2002. Various program and activities have been 

already accomplished so as to fulfill this task. Death aid to immediate relatives is also 

practiced. 

The first meeting of the Cordillera People in Europe, held in Belgium, was attended by 

Ruth Lammawin-Licay and Mr. and Mrs. Patrick Bounggick. The participants 

unanimously agreed Austria as the host of the 2nd IGO Consultation, which was 

finalized during the IIC-4 in London. Representatives from Austria were Ruth 

Lammawin-Licay, Fernando de Guzman, Andy Cutig and Mr. and Mrs. Patrick 

Bounggick.


PROGRAM 

29 May 2003, Thursday 

Afternoon In-charge: Igorot Austria 

*Arrival 

*Registration 

18:00 – 19:00 Dinner 

Evening session Moderator: Cristabel Olat-Bounggick 

IGO Austria 

19:00 – 20.30 Welcome Program 

20:30 – 21.00 How the Idea of Gathering the Igorots/Cordillerans in Europe Came 

About 

by Cordi-Bel 

Read by Susan Kilakil 

21:00 – 21:45 Update: Igorot International Consultation-5 (IIC-5) 

by Nicole Lani Abeya-Barnabas, BIMAK DC 

21:45 – 22:00 Briefing – House Rules 

by Josie Lua, Igorot Austria 

30 May 2003, Friday 

Morning session Moderator: Dominga Webber, Igorot-UK 

8: 00 – 8:45 Assembly: Ice Breakers, Group singing, 

Roll call of participants by country 

8:45 – 10:00 Opening Prayer by Richard Stone Pooten, Igorot-UK 

Philippine National Anthem by Ruth Lammawin-Licay, Igorot 

Austria 

Austrian National Anthem by Klemens Hruska, Igorot Austria 

Violin Intermission by Valerie Hruska, Igorot Austria 

Youth 

Oggayam (Welcome Remarks) by Patrick Bounggick, Sr., Igorot 

Austria 

Introduction of Keynote Speaker by Judith Balangyao, BIBAK-Ireland 

Keynote Address Our Cordillera People’s Culture: Our 

Heritage 

by Rex Botengan 

President, Igorot Global 

Organization (IGO) 

Read by: Linda Khensay, Igorot-UK 

Introduction of Speaker by Engr. Fernando de Guzman, 

Igorot Austria 

Message by His Excellency Victor Garcia III 

Philippine Ambassador to Austria 

10:00 – 10:05 Intermission: Tagalog song by Klemens Hruska 

10:05 – 10:30 Coffee/Tea Break


10:30 – 12:00 Panel Discussion: Our Cordillera People's Culture: Our Heritage 

* Chair: Sabina Kuenzi, BIBAK Switzerland 

Panelists: * Severino Oblas Beliefs & Home Rituals of Benguet 

Germany 

Open Forum 

12:00 – 13:00 Lunch 

* Maria Cristina Apolinar-Abeya The Role of Women among Igorots 

Chief Financial Officer, IGO 

* Hilda Bounggick Igorot Values 

Igorot Austria - Youth 

13:00 – 13:15 Group Picture Taking 

Afternoon session Moderator: Fely Banggalit-Lindelauf, Cordi-Bel 

13:15 – 13:30 Assembly 

13:30 – 13:50 On Migration from the Igorotland – Past, Present and Future: 

An Igorot Migrant’s Perspective 

by Conchita Pooten, Igorot-UK 

13:50 – 14:10 Challenges in a Bicultural Marriage 

Lolit Hafner, BIBAK Switzerland 

14:10 – 14:30 Open Forum 

14:30 – 16:30 Workshops 

* Cordillera Migrants' Situation in Europe 

Convenor: Igorot Austria 

* Bicultural Marriage 

Convenor: BIBAK-Switzerland 

* Aging Migrants 

Convenor: Igorot-UK 

* Second-generation Igorots 

Convenor: Igorot Austria Youth 

16:30 – 17:30 Plenary Session: Workshop Reports 

17:30 – 17:40 Intermission: Modern Dance by Cutig Sisters 

17:40 – 18:00 The Story of the IGO 

Rex Botengan 

Read by: Nicole Lani Abeya-Barnabas, BIMAK DC 

18:00 – 19:00 Dinner 

Evening Igorot Night 

In charge: Igorot Austria 

19:30 - 23:00 

* Kanyaw Babayas by Igorot Austria 

* Dances of the Cordillera by participants from Austria, Belgium, Germany, Ireland, Israel, 

Luxembourg, The Netherlands, Switzerland, The United Kingdom and the United States of 

America.


31 May 2003, Saturday 

Morning session Moderator: Yvonne Belen – The Netherlands 

8:00 – 8:15 Assembly: Ice breakers, songs 

9:00 – 9:15 Summary of Friday's activities 

by Marylin Bradfer, Luxembourg & 

Claire Alacyang, BIBAK-Ireland 

9:15 – 9:45 Discussion: Name of our group; shall we form an organization, make its 

constitution and by-laws? 

Facilitator: Cesar T. Taguba, The Netherlands 

9:45 – 10:15 Recommendations (from workshop reports) 

by Ric Cuyob, Cordi-Bel 

10:15 – 10:20 Intermission: Violin by Valerie T. Hruska 

10:20 – 11:00 Coffee/Tea Break 

11:00 – 11:45 Discussion: Plans for 2005 

Facilitator: Alfredo Labfayong, BIBAK Switzerland 

11:45 – 12:00 Words of thanks 

12:00 – 12:15 Closing Prayer 

Oggayam (Farewell Remarks) 

by Peter Agnaonao, Cordi-Bel 

12:00 – 13:00 Lunch 

Afternoon activities In-charge: IGO-Austria 

13:00 onwards Sightseeing 

In-charge: Joel Zarate, Jr. & Klemens Hruska 

Igorot Austria 

19:00 Thanksgiving Dinner 

Courtesy of Olat-Bounggick Family 

Place: Christus Hoffnung der Welt 

Donau City Strasse 2 

1220 Vienna 

1 June 2003, Sunday Homeward Bound


Committees 

Overall Chair – Cristabel Olat-Bounggick 

I. Program 

� Cristabel Olat-Bounggick 

� Annie Tanacio-Hruska 

� Yvonne Belen 

II. Physical Arrangement 

� Ruth Lammawin-Licay 

� Andy Cutig 

� Pablo Laayon Jr. 

� Isabel Laayon 

� Teofila Pikpikan Hofer 

� Patrick Bounggick, Sr. 

� Klemens Hruska 

� Edmund Bugnosen Jr. 

� IGO-Austria Youth 

III. Registration 

� Josephine Lua 

� Virgie Casao-Czesak 

IV. Outing and Socials 

� Klemens Hruska 

� Joel Zarate, Jr. 

� Hilda Bounggick 

V. Finance 

� Josephine Lua 

� Virgie Casao-Czesak 

� Cristabel Olat-Bounggick 

VI. Documentation 

� Yvonne Belen 

� Claire Alacyang 

� Hilda Bounggick 

� Marylin Bradfer 

� Susan Kilakil

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