Dayaw Episode 7 & 8 PDF

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Episode # 7 Karangyaan – Celebrating the BodyGOLDAyala museum's collection of philippine pre-hispanic gold jewelry is an amazing testament to the creativity technical skill and exacting aesthetic of our forefathers.Earrings, pendants, rings, necklaces, heavy bracelets, braided gold wire belts, death...

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Episode # 7 Karangyaan – Celebrating the Body GOLD Ayala museum's collection of philippine pre-hispanic gold jewelry is an amazing testament to the creativity technical skill and exacting aesthetic of our forefathers. Earrings, pendants, rings, necklaces, heavy bracelets, braided gold wire belts, death mask that would announce the wearer's status in the afterlife and in centuries to come. The examples in the Ayala Museum and in other established collections come from Butuan, Laguna, Panay, Samar, Leyte, Pangasinan, Bicol and the Cordilleras locations that map out an archipelago rich in the traditions of personal adornment. The first Spanish explorers in the Philippines reported that the wealthy and powerful leaders they encountered more much gold jewelry and adornment these ornaments worth amazing not only because of their quantity but because they were proof of an extensive knowledge of mining or panning for gold.

 Techniques in forming the raw gold into passionate ornaments 1. Beating the gold into thin sheets and embossing it with race designs is one common tecnique. 2. Coiling and Weaving gold wire into a fine mesh for necklaces or belts. 3. Lost Walk Technique is a complex techniques were employed in the creation beads which survives today among the T'boli, Bagobo and Maranao. It is being used to create a multitude of bead design. Batanes - is known for the breathtaking vistas the dramatic juxtaposition of mountain ridges and fast stretches of ocean and a and rich in mineral and precious metals. Ivatans- people in batanes. Mae Anne Viola- mayor of Bosco Batanes treasures a small but select collection of old gold jewelry.

Importance of Gold to Ivatans Life   

Very important both historically and culturally Is a symbol of their status It is being used as a Dowry during pre-marriage rituals wherein the man will offered pieces of gold or gold ornaments for his wife to be.

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It is a heritage of Ivatan; because when you see a lady wearing this ivatan jewelry anywhere in the Philippines or anywhere in the world you could easily identify them because the designs are from batanes It is the connection to the ancestors and to their perfection and healing. Kapanisin – the ibatan term for panning gold. Dowry- is a transfer of parental property, gifts, or money.

The source of gold in batanes is from their reserve or the natural habitat but some of these are from other places because there was trading between ivatan and northern part of Luzon.

A lot of the Ivatan gold design are Spanish influence some of these are: Padijit- It’s a Necklace worn by ivatan men. Earing – which is worn by the tribal chieftain or the Mangpus. - Earing is a symbol of their status in life. Pinispis De Pelo De Perlas

Traditional ivatan jewelry with intricate design.

TATTOO Tattoo- For many young Filipinos tattoos are no longer bear the stigma they once did nor are they related simply to beauty.   

Tattoos had become expressions of a deeper conviction of social political and even personal beliefs and statements. Among the Kalinga and the peoples of the Cordillera tattoos are signs of social prestige accorded only to those who has proven themselves in battle. Tattoos were never bought or commissions but earned.

Whang Od has changed all these tradition and innovation are the two worlds she must negotiate her younger brother international audience are helping bringing the Kalinga Batok or tattoos to the world.

In village of Buscalan in Tinglayan Kalinga there will be local and foreign tourist lining up for tattoo by: Whang Od – a butbut kalinga woman who is somewhere in her 90s (103 yrs. Present age) has become:   

a cultural icon a tourist attraction an economy booster

In marketing parlance whang od’s unique selling proposition is her experience of getting a Batok- a traditional Kalinga tattoo and being the last Manhwatok- traditional Kalinga tattoo artist. Whang Od uses Siit (a lemon thorn needle) that is attached to the end of a small bamboo stick and another shorter stick for tapping the thorn into the skin. The ink she uses is soot mixed with oil that is being rub into the wounds. The design is chosen by whang od from her makeshift catalog or from her vast repertoire of motifs she charges by Changan- a Kalinga hand measurement of about four inches. Whang Od said among her tattoo the ones hurt the most were the ones closest to the bone. And the tattoo on her hand took one whole day until 4am to complete and another two days to complete the other. Her father said that she must have tattooed because it’s good for her.

Dr. Analyn Salvador Amores- Said that there's no definite history when it comes to the origins of tattoing. But we all know that during the pre-colonial history of the philippines the indigenous peoples have this tendency to embellish the body permanently and temporarily. Permanently using tattoo and temporarily using beads, fabrics, textiles in the body. Tattooed chest and arms denoted the rank of a great warrior a leader one who had distinguished himself in acts of courage.Among Kalinga Braves it was customary to get ones tattoos during the victory feast or Puno when young warriors could returned from a successful war raid were celebrated and honored. Kalinga tattoos resemble a vast honeycomb pattern. The design copy the scale on the skin of the Python a reptile associated with a Kalinga epic hero Banna. Maingor- Successful warrior of the kalinga which is responsible for the safety and well-being of the village. The Wife of a Maingor had a right to wear tattoo along with her daughters for purposes of beautification to make herself attractive to warriors or infertility. Others underwent the pain of tattooing to prove they possess the qualities of a woman ready for marriage, Strength, character, discipline and fortitude.

Tattoos     

are form of rites of passage it's a symbol for the status of the wearer it's also a form of talisman (anting-anting) It’s also a sign of fortitude for the women who wears them. It is one of the most important embellishment or adornments in the body to become a full social person in the community. You do not become a full person if you don't have tattoos in the community so it is an equalizing factor that you have to have these tattoos to be part of the community and to participate in the social events or even the rituals that are being practiced in the community.

Whang Od skill has become a lucrative source of income from her family as well as for other Butbut in her village. Because of her fame the vanishing tradition the once vibrant warrior society has been appropriated by a larger market. WHAT WILL BE STATUS MEAN TO BOTH THE KALINGA AND THE TOURISTS NOW? HOW DOES THE MONEY PAID CHANGE THE MEANING OF THE BATOK? 

Tourist come because of their touristic encounters. They buy the narrative behind the tattoos. And they also buy the product of these encounters which are the tattoos of Whang Od. Other cases tourist come to the village who are unfamiliar with the kalinga tattoo would even ask for whang Od tattoo a Times New Roman or Alibata name on somebody's skin.

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So in a way tourist have changed the meanings of the tattoo it becomes a graphic design and no longer associated with the ritualistic practices in the village. It becomes commodified and they put individual meanings because of the different motivations of the tourist.

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The tattoos have changed from its collective meaning to individual identity so it becomes more personal based on this different motivation.

According to the book of Dr. Anna she wrote that Whang Od tattooing has become a livelihood and no longer serves beauty ritual purposes. She is childish so the money she earns is shared among her siblings and their children. When the neighbor is sick they come to her to borrow for their medicines or bill. When people die she shares her money with the deceased family and this is a true sense of the manhwatok or one who not only transforms bodies but also gives the good sensibilities to be a Kalinga person.

Episode # 8 "Parangal sa mga Ninuno" (Honoring the Ancestors)

“There is much to be learned from people who have lived on this land much longer than we have.” Dayaw Festival of 2015      

A festival that celebrated life survival and the continuity of tradition. A gathering that celebrated cultural diversity while proudly proclaiming each groups distinct identity. A forum that aired common aspirations as well as a struggles and adversities of people. It’s a festival that was celebrated last October 2015 in Pampanga. It is an annual project of the NCCA (National Commission for Culture and Arts) This celebration focused on the theme Katutubong Kaalaman para sa Kalikasan at kapayapaan. (Indigenous knowledge for the preservation of the environment and peace) There are over 400 participants representing 40 indigenous groups gathered over 3 days to celebrate dance, music, ritual, discussion, display of traditional

National Museum of the Philippines has terracotta heads, portraits of the long deceased ancestors that once graced the secondary burial jar is discovered in Maitum. Manunggul Jar- was discovered by anthropologists Robert Fox while he was excavating the tabun cave complex in Palawan. 

These jar is remarkable for the lid which features two souls journey to the afterlife in a boat. While one steers the boat the figure in front sets with arms crossed over the chest a poignant image of a Souls journey and transition from living individual to revered ancestor.

The sense of obligation to one's ancestors manifests itself in many ways it could be in the way we lovingly restore and preserve the homes they once lived in. Just like the case of UNESCO World Heritage City vegan an entire community can come together to show strong political will, a commitment towards preservation. Eduardo Quirino - a descendant of the very old sikiya family of vigan says that he is the only one of his generation that was chosen to live and perhaps even die in the house his ancestors built. 

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It was actually a small house in 1751 and over the years it became bigger and bigger and all the furniture and ornaments are original pieces and that’s what makes the house one of the most interesting colonial houses in the Philippines. There are strict rules and guidelines before you can plan and do anything in vigan you should consult first the mayor if it’s within the guidelines of the heritage council.

Mayor Eva Singson Medina – guide the vigan conservation. She said that vigan doesn't have the beautiful beaches of Boracay or the beautiful mountain ranges of the cordillera areas but they have a very rich culture and history and that's what they use as a capital for development. They used conservation efforts as a tool for development.

Laang Dulay- (August 3, 1928- April 30, 2015)     

A Gawad sa Manlilikha ng Bayan Awardee (GAMABA) The award was bestowed to her in 1998 honoring her skills in weaving abaca fibers into traditional T’boli clothe Tinalak- (Traditional cloth of t’boli) She produce pieces that remained faithful to the tradition and design repertoire of a t’boli She is honoring her own ancestors by continuing to weave the traditional designs. More than just honoring the she also honored the innate skill of present-day t’boli women. Her wake and funeral is a mixed elements of the traditional t’boli burial with floral reefs and an honor guard. Among Ibaloi (are an indigenous ethnic group found in Benguet Province) honoring a revered ancestor involved more than just feasting at the wakes. The process of mummification ensure that the body of the ancestor would be preserved not to be seen by others but to be hidden away in the company of the mummies of other worthy ancestors.

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Kabayan Benguet- is a traditional home of the ibaloi. 85 kilometers from baguio city. known as a cradle of Ibaloi culture The site of many burial caves were mummies ones slept in peace.\

Mummification- (is a dead human or an animal whose skin and organs have been preserved.) The end of the practice came with the American pacification of the Cordilleras early in the 20th century. They forbid this practices because of health reasons and the spread of contagious diseases. Mummies have become less than revered ancestors but also objects of curiosity. It was carelessly handled by tourists, coveted by collectors for the elaborate cuddly subjects of theft and vandalism. The process of mummification is in itself a manifestation of indigenous knowledge. Just before or after breathing the last the individual was made to ingest quantities of salt water after death the corpse would be seated on a high chair while being drained of the body fluids. A fire was also placed near the corpse to hasten the drying process. The other elders would then rub the corpse with the juices of guava and other native plants which acted both as antiseptic and preservative the body was then bound in a fetal position before putting it into the log coffins and deposited in the burial graves. The recent Lumad killings that have forced the manobo of sitio hangayon to evacuate their ancestral lands is a complex matter that involves the military , paramilitary as well as the rebel forces of the New People's Army.

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Some of the Problems face by the indigenous people. 1. Florence Daguitan- a kankanaey, Igorot in sagada - Explained that the system of farming is one of the problem they face because it has change since they learned about the natural farming and the usage of natural resources to plant. 2. Datu Roldan Babilon- an Arumanen manuvu in cotobato - Explained that one of the big issues is the processing of ancestral domain because of the conflicting roles and policies within the government. 3. Timuay Alim Bandara - A tenduray in ARMM Maguindanao - The problem that they are facing is the full inclusion of IP rights in the framework of the BBL (Bangsamoro Basic Law). Because in ARMM the indegenous people’s rights acts or IPRA is not being enforced. 4. Angelica Ortiz – A mansaka in Compostella Valley. - Explaine that one of the problem they face the education of the youth and in most cases if they are able to study they subsequently drop out due to the expenses and most of the principal and supervisors do not understand the indegenous people education learning system because it is not anchored in the K12 system 5. Marcelino Tena – a Dumagat in Quezon - Explained that the primary problem that they are facing is their ancestral land because the government is currently building a huge centennial damn. The planting fields and their homes and the entire ecosystem of sierra madre will be affected.

OUR KNOWLEDGE, OUR PRIDE DAYAW (insert the voice of Loren Legarda)...