· 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.

Igorot European Consultation

Vienna, Austria

29 May-1 June 2003

Theme:     Our Cordillera People’s Culture: Our Heritage

Venue:      Jugengastehaus Wien-Brigittenau

               Friedrich-Engels-Platz 24

               1200 Vienna, Austria

Host: Igorot Organization-Austria

(IGO-Austria)

Summary Report

Yvonne Belen

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 (uggayam), 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

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 labor-receiving 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.

Textfeld: Open the complete document as a PDF here.

The Beliefs and Home Rituals of Benguet

Outline: Presented by Severino Oblas

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. 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 mansip-ok 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''

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:

the formation of the moon

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!

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 (uggayam) 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 (uggayam).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.