| IBALOIS | RITUALS | DANCES | COSTUMES |
|---|---|---|---|
| MUSICAL INSTRUMENTS | |||
The Ke’dot of Loakan Ibalois
Ibalois perform ke’dots for Cabunian (Supreme God), the emarsua and mangi’kan ni panbiagan (Creator and Source of living). The three basic reasons for holding ke’dots are to heal the sick, express gratitude or pray for God’s blessings, and deliver dead relatives to their final destinations. The ke’dot ritual manifests a deep faith in the Creator.
The ke’dot stirs up the community’s cooperative spirit. It brings community members together to support the family’s intentions and assist through several tasks, such as gathering of firewood; constructing ritual objects; butchering animals; cooking and serving food; and washing plates and pots.
The ke’dot involves several tasks: gathering firewood; butchering animals and cooking; serving food and washing plates. Photo shows women preparing pising during the sapnak of Alan and Betty Canda in February 2008.
The ke’dot is also a time for community socialization. It is an occasion to meet relatives and friends, dance the tayao or play its instruments, and to share the feast of boiled meat and rice. Practicing ke’dot is part of the cultural identity of Ibalois.
The Mambunong
Bangay, the mambunong, is shown praying in the bangkilay during the sapnak of Dalla Camte in August 2006.
The mambunong (priest or priestess) officiates the ke’dot. She or he leads the prayer and directs the performance of the rituals during the ke’dot. The mambunong acknowledges the Ibaloi ancestors who started the ke’dot and recognizes their capacity to intercede in behalf of the host family for Cabunian’s blessings. Among the Ibalois, there are more women mambunong than men, unlike the Kankana-ey in northern Benguet where mambunongs are mostly men.
Some recent famous Ibaloi mambunongs in Baguio City are Connon Pucdo, Dansuyan, and Bangaywhose old age and length of service earned them the respect and admiration of the community. According to Connon Pucdo during an interview conducted in 1987, she underwent a series of tests that determine her fitness to the role. Her appointment came only after passing the tests. All these occurred through her dreams but later she found herself knowing all the mambunong’s skills. Conon also said that the role of a mambunong is handed from generation to generation. Thus, every Ibaloi with a mambunong ancestor is also a potential mambunong. Tofeng, one of the earliest known ancestors of Ibalois in Loakan, is a mambunong. His sister was Damon whose daughter, Kanadja, was a mambunong. And rightly so, the present mambunong in Loakan, Jean Bayeng Walang, is Kanadja’s great grandchild.
The Different Ke’dot (Rituals) of Ibalois in Loakan
Kap’e
“Ka’pe” refers to the first time the sponsoring family constructs the bangkilay or erects the indutsek. The bangkilay is constructed using four posts with sticks woven serving as platform while the indutsek is a wooden stand. The bangkilay functions as an offertory table for butchered pigs while the indutsek is erected in front the kitchen door. Kap’e is performed for two functions. If the ritual aims to help the dead reach their final destination or to remember dead ancestors, the family performs the Ka’pe ni (of the) Bangkilay. If the purpose is mainly to invoke Cabunian’s blessings, the Kape ni (of the) Indutsek is performed when the family interprets a sign as good luck. However, when a family gains a bounty of blessings, they perform the Kape ni Indutsek to give thanks to Cabunian.
The indutsak (middle), a pine stand, is used during the thanksgiving ritual. It is erected in front of kitchen door.
If the bangkilay is totally destroyed, a new one is constructed such as this bangkilay during the sapnak performed by Leonida Dalisdis-Chalmas in January 2008.
Sapnak
“Sapnak” means “repetition”. The Kape ni Bangkilay and Kape ni Indutsek can be performed repeatedly through the Sapnak ni Bangkilay or Sapnak ni Indutsek.
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During the Sapnak ni Bangkilay, the bangkilay is repaired or reconstructed depending on its condition. The indutsek which is made from mature pine pith usually lasts longer so it can be reused when in good condition during the Sapnak ni Indutsek.
Tayaw
The term “tayaw” may refer to the ritual or the dance. The tayaw ritual consists of several sub-ritual or ceremonies. Herein in the order of performance are: Deb’on, Sedpang, Batbat, Kape ni Bangkilay, and Kape ni Indutsek. Each of these sub-rituals need animals to butcher.
- Deb’on – is a ritual to present gifts to the sponsoring family’s dead relatives. These presents are clothing apparel, cash, and animals. De’bon is performed when the remains of the dead are transferred nearer the family house as a response to the dead’s requests that had been made through dreams or signs. It is only performed when a mansib’ok or shaman determines that a family member’s sickness signifies the dead relatives’ request for transfer of burial place.
These pigs number according to the dead relatives being remembered in the De’bon. During the tayao of Codia Valles in October 2008, she re-interred her father, mother, husband, and son from the cemetery near her house. Thus these four pigs presented as gifts.
- Sedpang – is the ritual, which is the higher level of presenting gifts, initiates the dancing of Tayaw and the singing of Ba’diw. The sponsoring family enjoins dead relatives to dance the tayaw and invite them into their home through the ceremony and singing of ba’diw. The ritual is usually conducted in the afternoon, signaling the dancing of tayaw overnight until the following day.
- Batbat – the term “batbat” means an array or display of several jars of “Tapuy” or rice wine. This ritual, which follows sedpang, continues the presentation of gifts for dead relatives and the last ritual held for the day.
The batbat ritual follows the sedpang ritual. “Batbat” means an array of gifts, in this case gifts of tapuy (rice wine) jars. Photo was also taken at Takinan family’s series of rituals for tayao.
Takinan and his family members hold onto the rope tying the rice wine jars together. At the end of the rope is the animal offered as gift. Photo shows Takinan’s grandchildren enjoying the chance to participate in the ritual.
- Sapnak ni Sedpang – is the repetition of prayers held during the sedpang held the previous day.
- Ka’pe ni Bangkilay or Sapnak ni Bangkilay – the proper ceremony is either Ka’pe ni Bangkilay or Sapnak ni Bangkilay depending on the incidence whether it is the first time or the repetition of the ritual.
- Ka’pe ni Indutsek or Sapnak ni Indutsek
Sabusab
Sabusab is a short ritual that culminates the tayaw or kape/sapnak where the mambunong gives the final blessings for the family and the people attending the ritual. Water and soup are the key materials for the rituals together with the basic necessities in the kitchen. While the mambunong prays, she dips a long leafed-grass into the water then sprinkles it over the family members and the people. She does the same using the soup.
The family may opt to perform only the deb’on and the ka’pe/sapnak ni bangkilay and they still meet the basic requirements in giving presents for dead relatives. The ka’pe/sapnak ni bangkilay or the ka’pe/sapnak ni indutsek can be performed alone. However, the sedpang must be performed with the ka’pe/sapnak ni bangkilay. The family has also the option to skip the batbat ritual which marks the possibility of transforming the ke’dot and adapting it to present times or needs.