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        When a Kankana-ey elder wears a bedbed (turban or pang’jet) by winding it several times on his head, it means he had performed the sida more than once in his life.

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*It is said that the Chinese trades came first to Benguet before the Spaniards.  As told, they’ve been trading their wares with the gold of the Igorots for as early as 14^th to the 15^th century.

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*The Ibadoys (Ibaloys) are the original inhabitants of Baguio City.

*The present Baguio City was originally named Kafagway. Accordingly, the northern Ibadoy used to trade in this place they call as “Kapagway.” (Kapagway means the same as the word Kafagway)

EARLY ETHNIC GROUPS

The Ibadoy (Ibaloy) 

      This group inhabited the municipalities of Kabayan, Bokod, Itogon, Tuba, Sablan, Tublay, La Trinidad and partly Atok.

      Their spoken dialect (Nabaloy) sounds nearer to the Pangasinense. According also to research, the Ibaloy has an affinity to the Kalanguya of Tinek, the Mandek-ey of Buguias, and the Kalahan who live along the mountain range from the foot of Mt. Pulag to Imogen including the I-owak of Kayapa in Nueva Ecija.

The Kankana-ey (Mangalkali)

      This population group populated Bakun, Mankayan, Kibungan, Kapangan and partly of Atok, Buguias and Tublay.

      Their dialect is called Kalkali, which is similar to the Bontocs and akin to the Iloko.

The Kalanguya

      The eastern parts of Buguias, Kabayan, Bokod and some areas of Itogon municipality are the places where this tribe stayed.

The Mandek-ey

      This ethnic group dwelled in Central Buguias.

The Ikarao

      This group is the occupied the barrio named Karao in Bokod. This group practice rituals peculiar to their own and encompassing their sister tribes in Benguet.

*The Bago or Bag-bag-o as called by their brothers in the highland, is another group from the root of the Ibadoy and Kankana-ey tribes. They marginally speak different ethnic dialects and adhere to an admixture of beliefs.  This people occupy the peripheral areas west and south of Benguet stretching from the east of Ilocos Sur to the North of Pangasinan.

*The group from Kapangan, who speaks the dialect that blends Nabaloy and the Kalkali, is the Katagwan. Their dialect is called katagwan which means modified Kalkali (from which they are called as a people). This group normally communicates among themselves in modified Kalkali, but they religiously observe the practice rituals common to Ibaloy.

*The group who resided in some parts of Bokod and Itogon in the later years is known as the I-owak.

*Today, the Mandek-ey, the Iklahan and the Manhikang of Amlimay are tend to be considered as the Kalanguyas already.

BLANKET CLASSIFICATION FOR TAYAW

This is applied in some parts of Benguet. It is based according to the social status of the dancers.

a)    ORDINARY BLANKETS         

     This is for the young dancers.

 b)    TRADITIONAL BLANKETS

     These blankets are material offering in rituals and are intended for the elders and the richmen (baknang). The examples of these are the aladdang, pinagpagan, baya-ong, kuwabaw, kindi-ingan, dil-li, gilitan.

SOME OF BENGUET TABOOS

 a)     Chanting ritual prayers without the corresponding ritual celebration 

 b)     Playing of the gongs (gangsa) outside of the prescribed rituals

      The sida/kedot is the appropriate time of playing gangsa. It is believed that the sound of gangsa casn awaken the anito (spirits) to come around. So if the gangsa is played without the ritual purpose and it offends the spirits, it may may cause sickness and misfortune.  

c)     Eating of the ritual meat while the manbunong is saying the ritual prayer

d)     Anyone may not open the ritual jar of tapey/tafey (rice wine), unless given permission

      The early opening of the jar without the ritual is considered a disobedience to the observed taboo. If the spirits causing the sickness are offended, the sick whom the ritual is intended to may get sick again. 

PASANG NI SAKIT/PASANG DI SAKIT

     A manbunong performs this ritual to cure a sick person who suffers pains on the joints of the bones and who has pains all over his body that causes poor appetite.

     For this ritual, a jar of rice wine is prepared and pig or a chicken is butchered. As an offering to the spirit that had caused the sickness, blankets, breeches, money and some kind of tools are displayed.

      If the sickness is caused by the earthly spirits the ritual is called pasang di tinmongao. This ritual is performed by the manbunong in nearby mountains where the sick lives. Meanwhile, the sickness caused by gods and goddesses is called pasang di Kabunian.

      Like the other rituals, the bile of the butchered animal must be favorable so that the ritual will be successful.

AMPASIT

     This ritual is one of the cure rituals of Benguet. It is intended to heal the sickness caused by the spirits known as Ampasit. As believed, the common sickness caused by Ampasit is sore eyes.

      This ritual is performed by the manbunong outside the house. He uses a pig or a chicken to be an offering. In addition, they also display and offer some clothing such as blankets, shirts, dresses, breech cloths, utensils, coins and tools to the spirit that had caused the sickness.

      When the animal is butchered, its bile is observed. Accordingly, the ritual is considered successful when the bile is normal and favorable. But if it appears so thin and abnormal, they have to butcher another chicken until the desired bile is observed.

CHASACHAS/DASADAS

      This is another preventive ritual performed inside the home also like the Abusang. It is the same with the Christian’s house blessing. Chasachas has the same purposes with the ritual Seg-ak, and is just another name for it.  

      In this ritual, a pig is butchered and offered in order for the sponsor to have a good and progressive life. For the ritual to attain its purposes, the butchered pig must have a bile that is normal or regularly full and not empty. The offering of rice wine to the gods and spirits is a requirement in this Dasadas.

ABUSANG

      Abusang is one of the preventive rituals that are performed in Benguet. This is intended for a newly born baby. This is performed inside the celebrator’s house. Benguet tribes conduct this ritual in different ways. Some butchers chicken while others use pork to celebrate this ritual.

      This ritual has a purpose to ensure the baby’s good health. Accordingly, this ritual is necessary because it can make the celebrator sturdy and resistant to cold weather. Abusang can be alike to the baptismal blessing of the Christians. It is believed that this can also prevent the occurrence of illness to the newborn baby.

THANKSGIVING RITUAL

      As an acknowledgement to the favors believed to be granted by the spirits, thanksgiving feasts in honor to Kabunian and Ap-apo are celebrated. The thanksgiving feast is conducted according to the economic status of an individual. Those who have more in life perform the higher ritual stage, while the others may start from a lower stage as a step to attaining the higher one. Pedit/pechit is the biggest feast. It is a celebration that elevates the giver of the feast to the wealthy class (baknang) in the community. 

HEALING RITUAL

       The executions of prescribed rituals as a cure, protection, purification, sanity, normalize birth and good voyage/journey is a healing ritual. In these rituals, the spirits are called with the offerings of animal, wine, food and other desired/prescribed materials for favors received or for restored health. In any ritual, tapey/tafey (rice wine) is always used as it is the traditional ritual wine.  On the other hand, the traditional ritual animal is the pig.

THE GREGORIAN CALENDAR AND THE MATAON OF BENGUET (W. Sacla)

As revealed by an in-depth study, the Kankana-ey has a way of counting time by means of mataon. Mataon is the recurrence of short seasonal periods/events which occurs 12 times in a year. This seasonal change matches the 12 months of the Gregorian calendar.

MATAON            GREGORIAN CALENDAR

Libteng               January                     

Atong                  February

Opok                  March

Ketkati               April

Kiang                May

Manaba           June

Wa-o                July

Tiway               August

Adog               September

Tigwi               October

Kiling              November

Siyet               December

BELIEFS ATTRIBUTED TO THE SUN, MOON AND STARS (W. Sacla)

*The sun is personified as the “eyes of the day.”

*The moon and the stars are considered as the “eyes of the night.” The manbunong invokes the brightness and orderly arrangements of some stars as an assumption that the celebrating family will live a bright and orderly life.

>These celestial bodies are believed to be the witness to Adikaila, who can defend and reciprocate the innocent but render curse to the guilty. In the absence of witnesses, the jury will ask the parties to swear before these celestial bodies beside Adikaila. Since it is believed that by merely looking at it, the guilty will always have a disturbed conscience, until it is worsen to a curse.  

RITUALS AND SIGNS

      For the ritual to be effective and to conform to its purpose, the Benguet people consider the lunar signs.

      The following are the determining events in performing a ritual:

         a)    The formation of the moon

                  This formation had been discussed earlier. This occurs in three periods-the first quarter (beska/balal), the full moon (inat/pingil)and the last quarter (manbakas). After these three cycles, the last period where the moon is not visible is the newmoon (dened).                   It is said that the best period to celebrate is the beska/balal. This is so since it is believdd that as the moon progresses to the next cycle (which is the full moon), the celebrating family looks to a progressive and prosperous life.

                  In the case that the moon is not visible, the celebrating family will be the one to decide whent o perform the ritual. It is because there is no moon to attach meaning. 

          b)    The 12 seasons

                  This is called the mata-on/tinawen. It corresponds to the twelve months of the Gregorian calendar that have been published earlier.

BENGUET LUNAR OBSERVATIONS (W.Sacla)

o        Beska/Beskal

This is the first moon in the Gregorian calendar.

o        Teke/Pingil

This is the full moon.

o        Menbakas/Mekidaw

This matches the last quarter in the Gregorian calendar.

o        Lened/Dened

This is the new moon.

Benguet people use lunar changes as their basis for counting weeks and months. They even use lunar changes as a basis of when to conduct sida/kedot, wedding celebration and farming.

d)SPIRITS (a continuation)

*Spirits on the Earth’s surface

Ø       Anito

          The Anito is similar to the “Ampasit.” These spirits are living in big rocks, cliffs, rocks, caves ravines, lakes, bushy trees or tall and grotesque trees, bushes, springs, rivers, in the oceans and on the grounds. 

Ø       Penten

          This is like the Kakading, it also resides in water.

Ø       Tinmongao/Tomongao

          These live in big stones, natural caves, big trees, deep lakes and bushy places.

Ø       Pinad-eng/Karuntogan

          Both spirits live in the forest, mostly in mountain forest. They protect their residence and properties (e.g. wild pigs, deer, wild chickens, snakes, rats and other living things in their residences). These spirits can also travel mountains. It is said that if one of their properties is killed or destroyed, they take revenge by making the culprit(s) sick.

Ø       Dibibajen/Libli-bayen

          This spirit stays around the inhabited house, and is only known when it makes somebody sick. Little children, who used to go around the house and play in the yard during rainy days, are its usual victims.

Ø       Tayaban

          This is a collective name for several spirits that resides in Benguet and even outside it. These are said to be travelers and they liv e in different areas. As told, some Tayaban can swallow a Kadkadwa. Once the Kadkadwa is in its stomach, the person who owns the Kadkadwa gets sick.

Ø       In-amdagan

          This spirit serves as the guardian of trails, especially the Apunan (resting places). It is a collective noun for several spirits that travel places.

Ø       Bittat-tew/Botatew

          These spirits live in mountainsides and on the hillsides. They group during night time and use light for speedy travel. They don’t influence people’s lives, but they may misguide the traveling Benguet residents at night. 

Ø       Kamiling/Kamiding

          This is one of the Anito who lives among the bushes and trees in the thick forest. If disturbed and its home is destroyed, it may cause skin disease/itchiness to the person of fault.

>Malevolent spirits (disturbs/ cause harm to traditional residents) are called Makedsi/Makedsel.

>Benevolent ones, known for their good acts and assistance, are the Mapteng/Ma-eya.

d)SPIRITS

*Human Spirits

Ø       Ka-apuan

          These spirits are also called as “Ap-apo.” These are spirits of the dead ancestors who died long ago. According to old people, these spirits died naturally (e.g. old age and sickness). Their residence in the skies can be likened to heaven among the Christians.

Ø       Kedaring/kakading

          The Ibaloy tribe addresses them as “Kaleshing.” They are also spirits of dead people but they died in accidents (e.g. drowning, falling on high places, stabbing, suicides and other unnatural causes of death).

          Kedaring of drowned persons live in places where they were drowned. Those who fell have their residence in the place where they fell and died. This is also the same with the spirits of those who committed suicide. According to some, Kedaring used to group and talk together. It is also said that some intend to get companions in places where they died. So if somebody goes to a place where someone is drowned, the spirit of the drowned is ready to pull that person to be drowned.  In like manner, the spirits of those who committed suicide will encourage the Kadkadwa (soul of the living person) to commit suicide.

Ø       Banig

          This spirit has no specific home; it travels or stays in the surroundings of its home. It may be represented by some animals or insects, an unusual cat who came/appear/enter one’s house or a peculiar rat that came near many persons and appears tamed. This spirit belongs to a person who has just died, though it is said that even sickly living person may have this spirit.

Ø       Kadkadwa

          This is the soul of a living person. As believed, a person becomes sickly if his Kadkadwa is always away from him. It can also be frightened and may go away from the owner if the person is frightened or threatened to death.

> Though some of the following spirits are known to harm human, all are generally good when not disturbed.

c) THE GODDESSES WHO MADE AN IMPACT TO THE BENGUET TRIBES

Ø       Bangan

          This spirit is the goddess of pigs. Her assistance is invoked to make the sickly pigs become well.

Ø       Bugan

          She is said to be the goddess of cereal or palay, corn and millet.  She sees to it that these crops grow up vigorously and be productive. 

Ø       Ub-bang

          This spirit is said to be another goddess of pigs. She assists Bangan in making the pigs and other animals grow well.  But she can make the pigs grow stunted or sick if she is not contented with the actuation and the activities of the Benguet inhabitants. This is to remind the people to perform appropriate rituals.

Ø       Pe-ey

          She is the goddess of wine to the traditional Benguet inhabitants. She sees to it that the rice wine to be used in any ritual  is safe and tasty. Her assistance is solicited before drinking rice wine in any ritual.

Ø       Angban

          This spirit is the goddess of well and is also called the goddess of water, spring and creek. She is the partner of Masiken, who has the same powers and functions. Angban is often used by the Kankana-eys while Masiken is common among the Ibaloys.

Ø       Tengnan

          For Benguet people, Tengnan is the goddess of maidservant. The mankotom/makotom and the old folks say that this spirit makes sure that things in the house are in order and the family members have harmonious relationship.

Ø       Ibaga

          As the goddess of messengers, she looks after the welfare of the travelers and passengers.

Ø       Yapeng

Ø       Lingan

Ø       Angtan

Ø       Apinan

Ø       Duangen

b2) The gods (a continuation)

Ø       Dumawig/Lumawig 

          Traditional people regard him as the god of war, god of trader, god of hunter and god of healing. When needed, he fights for or against other gods. So he is considered as a warrior. By praying in rituals, he can be asked for more power and strength. It is said that when he favors the Benguet people, they can defeat any enemies from outside their territory.

          It is emphasized that Dumawig/Lumawig regulates the actions and activities of the Benguet tribes.

Ø       Gatan

          Gatan is only known by the manbunong/manbaki because his name is a part of the native prayers, the bunong. When Benguet old folks perform Codsey, bindiyan, kafe/kapi, Es-eset, and batbat Gatan is invoked. The folks in the province consider him as the god of the fields. As the god of the fields, he has the power to control and regulate the growth of people’s crops or plant.

Ø       Pati

          This god has similar powers with that of god Lumawig. He has the same sphere of influence over the Benguet population. He’s a god of war, the god of trade, the god of hunter and the god of animals. He is always mentioned in the day-eng or bunong, especially among the Kankana-eys of Benguet.

Ø       Suyan

          He is the god of animals and plants. Whenever Esset or mansipnget (kafe/kapi, the pedit/pechit and diyaw ni mula) is performed Suyan is addressed. Only the native priests again know this god   because the name is incorporated in most prayers of some rituals.

Ø       Amduyan

          As part of some ritual, he is always addressed and asked for favors whenever pechit/pedit, kafe/kapi, diyaw ni chuntog, diyaw ni baley and other rituals are performed.

Ø       Kalan

          This god is another god of animals and plants. He resembles the powers of god Wigan and god Lopis.

Ø       Bentawan

          He is popularly known in the Kankana-ey tribe. This god is the god of fire. He is addressed in the ritual ngilin, kafe, es-set, batbat and some other rituals.

Ø       Maudi or  Mauchi 

          This spirit is called the god of agriculture. Some Benguet people call him as the god of lowly. He is believed to own a nice rice dipper that can perform miracles and wonders. It is said that whenever he used his dipper to serve his peers and the people, it could make a cooked rice increase in order to serve any number of the partakers. He can guard and protect the palay that are stored in the granaries.

Ø       Masiken

          He is the god of rivers, brooks, creeks and springs. He can control the flow of the rivers and can produce water even during the dry season. His assistance is invoked through prayers by conducting diyaw, kafe and some other rituals.

Ø       Bolol

          In the performance of bayog/bayjog, this spirit represents Kabunyan. He serves as the spoke god of the highest god because he incarnates himself to the manbunong and tells the people of what will happen in the immediate future. He is invoked during the ritual bindian.