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The Role of Women Among the Igorots

Maria Cristina Apolinar-Abeya

Greetings from the USA and a pleasant morning to everyone. I have been asked to speak on the Role of Women Among the Igorots. Let me begin by saying that a woman’s role does not change whether or not she is among Igorots. Allow me then to speak on the Role of the Igorot Woman as I see it.

SOMEONE once said that BEYOND THE EXTRAORDINARY, EMERGES THAT WHICH IS FLAWLESS. THE IGOROT WOMAN IS A PRODUCT OF AN EXTRAORDINARY BACKGROUND. IMAGINE HER EARLY BEGINNINGS – Raised TO BE MAN’S SHADOW IN WHAT OTHERS MAY VIEW AS THE MOST PRIMITIVE OF ENVIRONMENTS. She bore and raised her children in a simple hut with the ground for a floor, cogon grass for a roof and fire from wood for heat. In the nine months that she would bear her baby, she does not have the luxury of pre-natal visits, no la-maze classes, no trips to some trendy shop for cravings or baby furniture, no baby shower. Instead, she follows her husband to the fields, to some steep mountain, to till the soil, to plant crop, to harvest and carry home heavy loads on her head and to prepare food for the family. AND yet, through each birth, she does not scream, she does not cry out, she does not curse, she merely anticipates, in great quiet strength, the birth of a new life. She was never asked what her opinion was on family or political affairs but she did not question why. Instead, she quietly assumed her mission which is to help raise her family and serve her husband. Her ROLE – partner of strength in marriage – never questioning her husband’s wisdom; doing the best with what was available; finding joy in simple rituals during family gatherings; raising her children in the same way her parents raised her; living the rule of the farm; and trusting each day to Kabunian.

This was life - pure and simple. No western civilization, just the plain and simple Igorot village - an “existence in nature’s bosom”. Life was governed by the rule of the farm, the rule of nature. “To everything, there was a season” and if a woman was fit, she survived the seasons. The values that she would pass on to her children would be patience, moral strength, fidelity, hard work and respect for nature, as well as, for humankind.

Then came the war. We would see the Igorot woman serving alongside with the men in her tapis, barefoot, but brave and persistent. I know for a fact that Igorot women carried heavy loads on their heads to bring supplies to American soldiers. I know for a fact that Igorot women mounted horses and carried messages for Filipino and American soldiers. The role she took would in fact play an important part in winning the war.

After the war came WESTERN civilization. The Igorot woman grows out of the Igorot village into very different cultures. She is SENT to school right along with the boys. She learns of new ways of cooking, new ways of dressing, and new ideas. She learns that she can work away from the fields, be a teacher, a nurse or even a lawyer. She learns to compete not only with other women but also with men. With each discovery, she moves further and further away from her simple beginnings into the western world’s complexities of life. She is met with challenges regarding her beginnings, her language, the way she dresses, dances, the food she eats, her culture. Others view her with derogatory connotations of "unchristian" and "uncivilized". She holds her head high. Little by little her highland pride over powers lowland prejudice. She marries into new cultures. She charges hard toward education in every sense of the word. She assimilates into other cultures but through it all, she clings to her Igorot soul, beliefs, mores, and values. She raises her children as her parents would have raised her – with the fierceness of a mountain lion protecting her cubs, with the purity and gentleness of a dove that sows peace and tranquility, and with wisdom and respect for the unseen, for nature and for humankind. This is how she was taught from birth in that simple Igorot village. – She goes through life with these words ringing in her head - “Inayan”, “Anosam”, “menbikas-ka”, “Wad-ay nan Tomo-tong-cho”, “Ipiyas nan Gawis”.

THIS THEN IS THE ROLE OF THE IGOROT WOMAN – EMBRACE THE GOOD OF HER IGOROT UPBRINGING AND ENSURE THE PERPETUITY OF THESE MORALS IN HER LIFE AND HER CHILDREN’S LIFE.

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

Conchita Pooten

The issue of migration is a topic of enormous debate, which can be looked upon in a variety of different ways. Therefore I wish to focus my topic in this instance by opening a forum of debate that we can reflect and hopefully build during this consultation.

From the outset I would point out that in respect of the research statistics collated, I have made no distinction as to the percentages of immigrants that migrated due to nursing or other such professions or vocations nor have I identified the statistics of those Filipinos that were Igorot. Therefore qualifications would need to be added to my discussion.

It would be interesting to discuss the reasons why Filipinos, more specifically Igorots are forced to migrate. What gains does the Igorotland obtain from migrants that have left and in turn what loss does it encounter? Among Igorot migrants, what aspect of development is most affected? More interestingly how could we, the Igorot migrants in Europe, as a body address these concerns? What actual actions could we declare in the form of a binding Igorot Declaration and Program of Action (IDPA) to address the issue on migration?

As a starting point, migration is the progressive and continuing movement of people. A recent United Nations (UN) publication estimated a figure that nearly 175 million people (approximately 3% of the world's population) are now living outside of the country of where they were born, a figure that has doubled since 1975¹.

International migration statistics in 2002 established that Europe played a major host recipient in the movement of migrants in the region of 56 million people; this was closely followed by Asia with 50 million and North America with 41 million. While almost 10% of those living in developed countries are considered migrants, only 1 in 70 of people living in these developing countries are considered migrant. These figures suggest that around 60% of migrants reside in developed countries.

During the late 20th century, the Philippines experienced a phenomenal/stark rise in the growth of its international migration. The outward migration of immigrants from the Philippines saw a movement spanning a wide range of continents of the globe such as Europe, Middle East, Asia, Africa, North America and Australia. Such migration has been made up of skilled workers that include domestic workers, technicians, navy personnel, professionals that include nurses alike, engineers, business people, students, refugees, asylum seekers and family members. For the most part the majority of such people have been motivated by financial reasons.

A view shared by the United Nations is that migration is both a result and a cause of development (United Nations, 1998)². The underlying effect of migration is that it amounts to social and cultural change in both the home and receiving countries alike.

Philippine media in recent times has highlighted the migration issue in terms of having contributed to the country's evident 'brain drain' particularly amongst its skilled populace, which in turn has surmounted to a disadvantage to the country. On the other hand it can be argued that the exportation of human resources is vividly contributing to the country's income. Similarly the receiving developed country has the benefit of a diverse cultural addition.

The Philippines is indicative of a country that heavily relies on the exportation of its labor workforce. Recent statistics have shown that the Philippines has more than one tenth of its people living abroad. The financial contribution of the export of labor has proven essential to the Philippine economy.

"It has been estimated that unemployment levels would be 40 per cent higher without labor migration. Official remittances from migrants in 1994 were US$2.94 billion, which assisted in financing 50% of the Philippines' external trade deficit (Amjad, 1996). According to (Go, 1998) workers remitted a total of US$23.4 billion between 1975 and 1995, with the largest source country being the USA. By the early 1990s, 16 per cent of households in the Philippines were receiving remittances from abroad (Saith, 1997)³.”

More significantly as can be seen from recent Igorot International Consultations, and Grand Kanyaws alike of which we are participants here today, it is evident that Igorot migrants have excelled in the diverse areas of work and endeavours sought.

From a personal perspective I was a nursing student of 18 when I immigrated to the United Kingdom in search of pastures new. It was 1975, a year in which I recall the Marcos regime actively advocating the promotion in the exportation labour. This coincided with the immigration policy of the then receiving Labor government of the UK, which duly released open its doors to the East that included the Philippines.

I would submit that back then for most of us Filipino immigrants, sentiments that echo true in today's climate, migration was simply a logical response to the country's inability to generate employment.

The findings of leading academics in this area that have compiled research into the movement of Filipino immigrants to put forward the idea that:

"The Filipino family has become 'transnational' in an effort to protect itself from declining real incomes and standards of living, and to achieve family aims for investment in education and the acquisition of other productive assets including land and housing. “(Abella, 1993)⁴.

This would appear true that we, and by "we" I am referring to those of us immigrants with families that have permanently settled outside of the Philippines. The contention that our families have become transnational is a further area of debate however it is one that I shall take allegiance with right now.

An issue that I wish to address is that of our indigenous elders, more significantly the protection of any aged Igorot elderly migrant who needs assistance. I refer in particular to the first batch of nurses, workers, immigrants that migrated from the Philippines in the 1970s, a decade which (I myself was part of) to the UK. It is these first timers that we have witnessed take retirement and become 'our first batch of the elderly'. More so, it is a concern for some of us that will reach the age of retirement in some 5-10 years or so.

Fortunately, the UK operates on the basis of a welfare state system. The idea of which those who have contributed to the welfare of society, i.e., the government by way of income tax contributions during employment will be entitled to statutory pension provisions. Moreover those who elected to supplement their pensions with private pension schemes or investments have been and will be fortunate to avail themselves of the 'riches' they have earned.

Moving on then, this financial advantage can be strengthened by the kinship of our immediate families, our spouses, children and other extended family members. However unfortunate to say there are those who are not in such a position. I speak primarily of those members of our elderly who did not get married and settle with children, those of our elderly that arrived to the UK to work on the premise to maintain just that - work. Work to send money 'back home.' Now that work has ceased many of them retired what has become of those that decided to stay and not return 'back home.' It is these members of our community that I wish to foremost address.

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

² „The new economics of labor migration and the role of remittance in the migration process”. International Migration 37: 63-88, United Nations, 1998.

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

⁴ Ibid.

Challenges in a Bicultural Marriage

Lolita Hafner-Monico

1. Introduction

Bicultural marriage and families like ours are getting more and more common this time as a result of more open opportunities to work and travel abroad. There are many anecdotes, sad and funny, about the growing member of bicultural unions, but these issues, I leave it to other members to share as we go on with our discussions and open forum. We would like to encourage and convince others to share their experiences and ideas with those who may be facing the challenges of biculturalism in marriage on issues and impacts or family dynamics related to such differences.

Being in a mixed culture marriage, we see it as a challenge to learn from each other. We try to combine the good from both cultures, and build a bridge between different cultures and help combat racist tendencies in the society we are in.

Problems and challenges in such marriage exist just like in monoculture marriages, issues maybe different or less serious than those concerning cultural differences but the bottom line is how these are confronted, managed and resolved. Problems range from basics like food, finances, works and politics to other topics as male and female roles, education and religion. The issues on raising children will be expounded by other members more knowledgeable by experience in the open forum. Also included, will be topics dealing with conflicts and violence, the rest, on the promises and joys of bicultural marriage. We hope that after this meeting, most if not all had gain insight into the challenges and impacts of crossing cultures.

The most common challenge in a bicultural marriage begins with the couple themselves. Each partner undergoes phases of adjustments like defining their roles in the partnership and setting common goals for the future. It is always a struggle of acceptance and tolerance between two individuals. As we all by now realize, marriage is by nature a practice of compromise. Each partner brings their own experience and wisdom to the union. In raising children, couples are put to test on how well they have learned to handle their many differences. With children, all issues surface and must be confronted. Usually in the end, differences don’t matter. It’s how they are managed that counts, or again how we decide is more important than what to decide.

2. Some Questions and Challenges in raising children:

· How should we raise our children? How do we help our children achieve a sense of identity? What tradition should the family follow? What food will be served? How will children dress?

· Should we speak two languages? Or what language will we speak?

· What kind of education do we want them to have? How will we teach them the things they don’t learn in school?

· Teach them both religions (if couple have different religion)?

· Should we celebrate holiday of both cultures?

· How should we teach them to behave and what method do we use?

The question list could go endless as there are differences, but we shall try to deal with the above as a start.

How should we raise our children? How do we help our children achieve a sense of identify?

Some bicultural families adapt one culture or the other. Others try to give their children the best of both. The goal is to give the children both cultures, to have them feel like natives in both countries, thus offer them a rich background. It is a challenge and a bit risky but the rewards is worth it. In the worst case, they will be outsiders wherever they are, feeling alienated and misunderstood, or they may embrace one culture and reject the other. Some may even set aside their own heritage and ethnicity so that they might survive with the majority. On the other hand, if we succeed, they’ll be at home in both cultures. They will have a unique valuable perspective. Bicultural children have the ability to see and are able to deal with the complexities of multicultural relations. The struggles they go through in clarifying their identity help them to become better people. They become interesting citizens with a broad view on human relations. They can be a bridge to two cultures as well.

There are no definitive answers or absolute rules to offer for each question. Approaches that work well for some families may prove a failure to others. What really matters are doing the work to discover which way will function for the family. Through experience, we learn to deal with the problems. In coping up, parents have to be flexible in resolving these challenges.

One practical advice from experience concerns the language. Knowing the language of the spouse helps one gain access to the culture. It follows that if a parent is willing to study and learn the language of the other confirms that language for the children and encourage them to be bilingual. It is observed that bilingual children have the ability to better bond and communicate with extended family. This offers them an essential link to their identity. It has been noted too that bilingual people tend to be more tolerant of others and flexible thinkers.

Often, it is thought that if you do not raise children in two languages from birth, they will never become fluently bilingual. This need not be the case. Many bilingual people learn their language in adolescence or even well into adulthood because of migration, or pure interest in another culture. In teaching both languages, it is important that children hear pure language, so that they can learn to distinguish the language from each other and speak them.

Education

Just like in any family, bicultural parents are tasked an active role in children education. Children begin their informal education with their parents from infancy on. It is through their parents they learn those things not taught in school like the values, culture and tradition of the family.

Their formal education begins from kindergarten when they start socializing and from that time forward, the school takes control of their education. During this time of parenting, parents experience most of the joys and pitfalls, frustration and rewards of raising children. It is said that parenting young children and teenagers is one of the most demanding job parents can have. Though all children and families have the same basic needs and rights with regards to education, bicultural families face particular challenges in their children’s education. Most common problems result from coping and understanding with the demands of schools. In the process, both parents especially the immigrant parent could be faced with challenges like language barrier or inability to help in the assignments, or in some cases left out of the school activities. On the other hand, such situation gives the parent opportunities to learn with the children in their educational system.

Religion

The decision on how to raise children in interfaith marriages varies from couple to couple. If both parents are Christians, usually conflicts are less severe than when a partner has a different religion like Islam or Buddhism. Christian parents find it their duty to educate their children in the Christian values. They bring their children to church on Sundays, and teach them how to pray and share with them and their spouse their Christian faith. Often, children are expected to follow the religious affiliation of their parents. However, for some couples with different religion, they settle into compromise, they teach their children the fundamentals of their faith, and when children reach the age of maturity, they should be left to decide for themselves which religious affiliation they want to embrace.

In order to avoid conflicts of religion, it is best to discuss and agree before marriage about the future of the children. Failure to do so could put children in crisis and may disregard religion or refuse to follow either one.

Message of the Philippine Ambassador to Austria

His Excellency Victor G. Garcia III

On behalf of my family, the embassy staff, and the Filipino organizations based in Austria, I would like to greet you and your fellow Igorots of Europe, and congratulate you on this second Igorot European Consultation, with the theme. "Our Cordillera People's Culture, Our Heritage." Hosting this event is a notable achievement of the Igorot Association Austria.

The heritage of Cordilleran ancient culture and tradition is still most evident today: the world-famous Ifugao rice terraces carved by human hands from thousands of years ago; the ancient burial caves in Sagada; the well- preserved sacred mummies of Benguet's ancestral peoples; the Chico river and its turbulent but enlightening political story; the pristine mountain forests that are home to untold stories of past Philippine highland history. These are but some evidences of the unique character of the peoples of the Cordilleras as we see them today: their resiliency as a people, representative of the Filipino character of bravery, heroism, and valor.

Autonomy has long been a dream of the Cordillera people, and several referenda towards this end, as mandated in the Constitution, had been conducted but with no visible results yet. Autonomy in this sense must not be viewed as total independence from the National Government, but more as an equal partner of the National Government in terms of looking after the welfare of the peoples of the region. It is therefore the hope of many that one day, the Cordillera region will not only achieve its goal of autonomy, but also enhance its role as an integral and productive part of the Philippines, contributing its own share in the progress of our nation.

In this respect, it is noteworthy to cite President Gloria Macapagal Arroyo's intensified efforts to tap our international bilateral partners to bring progress to the Philippines and its various regions, especially the most depressed among them. Her recent state visit to the United States, for instance, has produced manifold results for partnership. According to Secretary of Foreign Affairs Blas F. Ople, the series of RP-US agreements on joint scientific research, narcotics law enforcement, remittance flows, agriculture and reintegration of ex-MNLF combatants and other matters of mutual concern reflect the broad nature of RP-US relations. According to Secretary Ople: “The partnership between the two countries goes beyond counter-terrorism and defence issues. Both sides have agreed to embark on joint programs meant to spur peace and development in the Philippines.” While immediate impacts of the President's efforts may not be readily forthcoming, their contribution on peace and development in our country and in all its regional entities including the Cordilleras will no doubt be substantive in the long term.

Sa pagkakataong ita, nagpapasalamat aka sa malaking tulong ng mga Filipino organizations katulad ng Igorot chapters sa buong Europa sa nag- iisang hangarin natin na umangat ang Pilipinas mula sa kahirapan.

A landmark opportunity for Filipinos abroad, like the members of the Igorot Association chapters here in Europe, to participate in crafting the future destiny of our country will be a reality by 2004 through Overseas Absentee Voting, which was recently signed into law by the President. Under this law, all qualified Filipinos abroad will be able to participate in national elections for President, Vice-President, Senators and Sectoral Representatives through designated polling centers in Philippine embassies, including the Philippine Embassy here in Vienna. I therefore call upon all members of the Igorot Association chapters throughout Europe to take advantage of this first-ever chance to select our country's leaders so that your voices can be heard in the halls of our Government by participating in the electoral exercises next year. Through your meaningful exercise of your voting rights, you will thus be able to help Government in alleviating poverty and contributing to development of our country by careful choice of our national leaders.

In conclusion, I salute your efforts to undertake these consultations in a spirit of harmony, unity and solidarity, not only as fellow-Igorots but as Filipinos living as foreigners in this continent. In this regard, I commend the outstanding contributions of Mr. Patrick Bounggick, Sr. and all those involved in the preparations for this historic event.

Mabuhay kayong lahat at biyayain sana ng Panginoon ang inyong pagpupulong!

The Story of the IGO

Rex Botengan

You have asked me to share with you at this conference the story of the Igorot Global Organization, popularly known as, the IGO. I am pleased .to respond to this request because IGO is the story of passionate debate, excitement, tenacity, and drama. The story is a testament to the tenacity of the Igorot in fighting for the recognition and preservation of a priceless ethnic identity.

The idea of an Igorot international organization was proposed at the 1st Igorot Consultation in West Covina in 1995. For lack of time, the proposal was tabled for the next Consultation in Virginia in 1997. At the 2nd Consultation, BIMAK DC, then headed by Mia Abeya, presented a resolution to form an umbrella organization that would kind of coordinate programs of the various Bibak/Igorot/Cordillera organizations around the world. The idea of an international organization was universally acceptable, I think by the conferees, but to name the organization “Igorot” was vehemently objected by a minority.

A clarifying resolution was then presented to change the name “Igorot International Consultation” to Cordillera International Consultation, and to name a consequent international organization “Cordillera International Organization” instead of using the term Igorot to describe such an emerging organization.

The resolution to change Igorot to Cordillera evoked a heated and passionate debate, but in the end the vote was 80% in favor of using the word Igorot, and only 20% favored Cordilleran.

With the Igorot name retained, another resolution was passed to form a Committee to work the mechanics, structure, programs, and purpose of an international umbrella organization. The Chair of IIC-2, Mia Abeya, then called for volunteers to the organizing committee, which was called the Planning Committee. Rex Botengan was chosen to chair the Planning Committee to plan an international organization for presentation at the 3rd IIC in Baguio City.

The planning committee met several times to come up with a purpose, structure, bylaws, and programs of the emerging organization. But these planning sessions had been punctuated by the tenacious desire of a few to change Igorot to Cordilleran. And always these planning meetings had to repeat itself by re-voting to use or not to use the word Igorot to describe the emerging organization.

The Vancouver Planning Meeting in 1999 was a dramatic one because the Philippine delegation, headed by the Chairman of the National Commission for Indigenous people, Atty. David Daoas, and the Mayor of La Trinidad, now Vice Governor Edna Tabanda, came to the Vancouver meeting armed with a Philippine resolution, signed by several civic organizations in Baguio and Mt. Province, proposing that the term Cordilleran be used instead of the word Igorot. There were about 150 people at the planning meeting in Vancouver, including 55 delegates from the Philippines. After heated debate on changing Igorot to Cordillera, the dramatic vote was that only three people stood up to vote in favor of changing Igorot to Cordillera.

The final drama on the word Igorot came up at the 3rd Consultation in Baguio City in 2000. In the midst of the general assembly meeting of about 500 delegates, I was privileged to read the first resolution to form an Igorot international Organization and name it, as had been previously suggested by Arthur Butic, The Igorot Global Organization. After I read the resolution, the presiding officer asked for any discussion. Nobody stood to say anything. Then the presiding officer asked, “Those who are against the resolution, please raise your hands.” Lo, and behold, not even one hand was raised. – Just silence. And the chair declared, “The resolution to form an international Igorot organization, to be called The Igorot Global Organization” is passed unanimously by acclamation.”

So after three years of intense debate, IGO met as an endorsed organization in Baguio City, which proceeded to approve a set of constitution and bylaws, the election of the members of the Council of Elders, and the election of Rex Botengan to be the interim chair of IGO.

At this point, I’d like to recognize the members of the IGO Planning Committee for their tenacious fight to preserve the Igorot identity. These people include Arthur Butic, Carol Cappleman, Jovita Luglug, Albert Bacdayan, Carolyn Bacdayan, Conchita and Richard Pooten, Edwin & Mia Abeya, Marshall & Adele Wandag, Michael Wandag, Tim Botengan, Lori Zavalla, Hugo & Grace Prill, Pete Dominguez, Bishop & Mary Zabala, Lambert Sagalla, Willy Austria, Wagner Buting, Claus Agpad Nabert, Ching Aspillaga, Johnny Copero, Angela Ola-o, Mildred Dacog, Judge Sylvan Katz, Rex and Janet Botengan, and others.

Igorot Values: Some Personal Thoughts

Ayban (or) Edmund Sr. Bugnosen

Advisor, Igorot-UK

1. Introduction

Although a very small community – in numbers at least - the Igorots are basically a “United Nations” of indigenous people. Like the United Nations, which is composed of different countries with commonalities and differences, the Igorots are also composed of different tribal groups who share some common attributes, but also have many distinct differences in traditions, practices and values. Therefore, it is difficult to talk of or on “Igorot values” in a collective sense. I myself feel rather very uncomfortable to speak on this very topic because I am but an Igorot product, by birth and exposure, of one of the many tribal sub-groups that make up the bigger Igorot world. Hence I am not, by any means, qualified to talk on Igorot values. What I would like to do, therefore, is just to share some of my thoughts on this topic, based on my background, exposure and observations.

2. Igorot value means what?

Even the word “value” has many different meanings, and placing “Igorot” to qualify it, would only further complicate its meaning. Values could also have either good or bad implications. Therefore, I am not volunteering any meaning or definition of Igorot values. Suffice to say that in this paper “Igorot value” is used in the broadest sense, which could mean Igorot tradition, belief and practice or mainly Igorot ways of life.

3. The not-so-good Igorot values

If my knowledge of the bad Igorot values is a yardstick, I am glad it is few. Baes or revenge is one that easily comes to my mind. The historical “head-hunting” stigma that we Igorots carry is to some extent contributed by the “life-for life” practice of some Igorot tribes in settling their disputes, which unfortunately is still seen during these times. The baes is also institutionalised in other tribes through the presence of people (some of whom could be relatives of yours and mine) who do tala, sapo, pad-padya and kedet (these are some forms of witchcraft).

Also starting with letter “B” is Baos – meaning curse but applied differently in the sense that it is not merely uttering bad words, but rather done with deep conviction and could be a ritual process in combination with the sacrifice of an animal. It is often a reflection of one’s lack of sense of forgiveness, but it could also be a reaction to helplessness, or to being victimized by unknown persons, forces or actions.

Ungos would also be one of my examples of the not-so-good Igorot values. It is a parental way of “saying no” or rejecting prospective son/daughter-in-law. Reasons for rejection are varied but one’s family standing in terms of material wealth and education is a common consideration. However, there are happy endings to victims of ungos - a grandfather (I call him as such because he is a cousin of my actual grandfather) finally married the love of his life after she was widowed. They would have been married earlier had it not been for this ungos. The value of having and maintaining agi (extended family) as expressed in my extended grandfather above, rather than embracing only very close relatives promotes cooperation and unity but also has its own disadvantages.

4. Igorot values that fall “something in between”

There are also Igorot attributes that are either good or bad depending on how it is taken or applied. The ba-in (meaning shame but perhaps best interpreted as shyness or dishonorable) of the modern-day Igorot could be a hindrance to his/her professional development and advancement if it keeps her/him from showing her/his full potential. Similarly the inayan value could play for or against his/her day-to-day endeavors. Because of inayan (be careful attitude and fear of the unknown) one tends to avoid taking risks, but on the other hand it also keeps one from engaging in some bad or unwanted deeds.

5. Good Igorot values are plenty

One of the fundamental values of the Igorots that is in common with that of other Filipinos is the respect to elders, but in the Igorot mentality, I think it is more of obeying elders. Unfortunately, this is slowly being eroded. I have also noticed changes in Igorot values across the years. The ubaya (a unifying community holiday) for example is no longer totally observed in some communities. Also, with the introduction of “Christian” teachings some converts began to think or realize that a number of the Igorot ways of giving thanks and praise or having festivities such as senga (butchering animals for various reasons/occasions), daw-es (a cleansing ceremony with animal sacrifice) and others are no longer proper ways of doing things.

During my exposure - as a small boy - to the dap-ays of Payeo and Padanga-an (barrios of Besao) I have seen people working from out of town (mostly in the mines of Benguet and Zambales) who are on vacation bringing gifts (called tinikang) of liquor, matches, tobacco or canned goods to the members of the dap-ay. It was a way of sharing ones bounty with those who were stayed put in the ili. However, the Igorot value that fascinated me most during this process is the way the dap-ay members accept and appreciate such gifts. Knowing that the gifts were hard-earned, the elder who does the prayer (pitik) would praise the gift-giver and ask for more blessings upon him and the tinikang is readily accepted and the liquor and tobacco enjoyed. However in cases (very rare occasions) where the dap-ay members are aware or even suspect that the gifts are the result of suspect activities (e.g., stolen, swindling, etc.), the gifts are refused. It is a very decent and good Igorot value, which unfortunately seem to be fading as well. Otherwise many of our good Igorot values or practices will endure.

Our unity and solidarity (I have no appropriate Igorot word for this) will surely remain and grow. This is clearly demonstrated by the holding of this very meeting as well as the past and future Igorot consultations, not to mention the on-going formation of Igorot organizations and groupings around the world and at home.

Our natural tendency to help each other is also a value that we should be proud of. It has firm institutional foundations in the forms of ob-ob bo (taking turns to do work for one another, and modernized involving money), giving supon (gifts, including cash) during times of weddings and deaths, sagaok (sharing ones fortune in gold mining), etc. to keep us going and it is a practice.

Foremost on my list of our good Igorot values is our strong belief in “life after death”. It is a very Christian value, which actually existed within the Igorot people long before the Christian influence or teachings were introduced in the Igorotlandia. It is therefore very clear that the Kabunian (the Almighty) did not forget us. Somehow the Kabunian has taught the Igorots this universal belief of “life after death” since the very early days of the Igorot existence.

May the Kabunian guide us all to follow the right values!

6. Finally …

May I “end” this presentation (would it be nice if Ayban can say it in a Igorot sing-song rhyme as well !) in the traditional way of Igorot-story telling, which is essentially a process of not ending a story, by saying – siya nan enak kanan na ta tapyan abes di tapina (this is what I say and I leave it up to others to say more).

7. Apologies

Please accept my sincere apology for not making it to this important Igorot gathering. I have been looking forward to meeting everybody and to visit Vienna again but unfortunately work got in the way. I am doing small assignments in Indonesia and here in the Philippines, which coincided with the event.

Ayban/Baguio City/ 28th May 2003

Workshop Reports

Cordillera Migrants’ Situation in Europe

Presented by Ruth Lammawin-Licay

Convenor: Igorot Austria

Facilitator: Richard Stone Pooten

As presented by the group, we came up with some contributions to limit this problem (to the undocumented)

1. Help can be extended to limit this problem: like endorsing relatives and kailians to diplomats, who may be able to extend their visa so they will be able to work longer.

2. Others may be able to seek and get assistance from some Catholic organization and other resources from the respective host country.

3. During hard times, in case of death or sickness – we could extend help through voluntary individual assistance like abuloy or contribution from the church.

4. Fund raising – giving assistance or advising them to avoid bad influences or unlawful acts rather, we try to contribute to better quality of work in our host country.

5. Through education – know their rights as migrants, like educating and explaining to relatives about unfitted jobs or employment. For example, a registered nurse turns out to be an ordinary house help or others.

6. Avail of amnesty and exercise your rights. Exercise your right to vote in the host country.

Note: Illegals are better called undocumented or irregulars.

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Bicultural Marriage

Presented by Juerg Hafner, BIBAK Switzerland

Convenor: BIBAK Switzerland

Facilitators: Dominga Webber

Ric Cuyob

Due to limited time, there were only four problems/challenges discussed during the workshop:

1. Language

The language problem is often experienced at the beginning of a marriage just as before the marriage. That is the time when many things have to be discussed and agreed upon by the partners.

· If the in-laws don’t speak a common language (e.g., English), it makes the start in the new place more difficult.

· Limited knowledge of the language or vocabularies could easily lead to misunderstandings and difficulties in expressing clearly one’s feelings, emotions and needs.

Approaches are:

· The couple has to be aware, that both have the same responsibility to learn and speak a common language.

· As a start even just few knowledge of the local language can break the ice and open doors to the other culture.

· Concerning children: It’s best to talk to the children in two languages (local language and English, because usually the real mother tongue e.g., Kankana-ey or Ilocano will not be very useful to them).

2. Financial/economic

Beside common topics like budgeting, which are not a specific problem of bicultural marriage, most discussion focused on the problems as a result of financial help to a partner’s relatives as well as extended family obligations.

Some of the reasons to send money home are:

· close family ties - feeling obligated to help family members or relatives in dire need

· differences concerning social benefits (e.g., retirement insurance in Europe, no or limited means in the Philippines).

The approach is:

· The foreign partner spends time in the Philippines with the in-laws to experience the daily life there and have an idea how much can be done just with a little amount and how necessary a certain support could be.

3. Violence

As well, violence is not a specific problem of bicultural marriage. But unlike among other couples the victim does not know well how to go against it.

Victims are often mail-order brides; some are even held like slaves or imprisoned in the house or apartment and not given any rights. They often don’t know the local language and have no social contacts to voice out their problems. Besides that, they are suppressed and suffer in silence due to shame and expectations of their relatives back home.

Ways to help them:

· encourage them to talk about their problems and not to be ashamed to expose their situation;

· to give them a shelter

· to advise them what to do and seek contacts from certain organizations or institutions who can give them legal advice and protection.

4. Religion

Ways to approach problems concerning religion within a couple or a family are:

· Clearing this topic before the wedding. Because religion can be a main issue among couple or in a family, such questions have to be discussed in an early stage of a relationship (love is blind!).

· For family convenience local conditions should be considered, e.g., if there is only a protestant school in the village, it makes it more complicated for a child to go far to school just because he belongs to another religion.

· The children should be able to decide for themselves at a certain age, if and in which religion they want to be baptized. Still the parent’s responsibility is to teach them the basic moral values.

5. Conclusions

If the couple is open and honest to each other, the marriage can be enriched by the different cultures and give a benefit to both of them.

Just as well, trust and commitment to each other leads to harmonious relationship in the family.

Bond between parents and children is strengthened when communication is free and there is mutual respect to each culture.

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Aging Migrants

Presented by Jane Gavino

Convenor: Igorot-UK

Facilitator: Conchita Pooten

Recommendations:

· Build a residential home for Igorots who reached retirement age

· Suggested name is Igorot Center for the Elderly (ICE). A database of the number of Igorots who are near retirement age will be made. This plan will be presented to the IIC-5 in St. Louis, Missouri, USA in 2004.

· That Switzerland will be the host country of next activity.

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Second Generation Igorots

Presented by Claire Alacyang

Convenor: Igorot Austria Youth

In this issue we want to share the issues identified by a second generation Igorots and recommendations contributed during the discussion.

Issues

1. Who are the First, second, third etc… generation Igorots?

As I approached my seat, somebody asked me which generation do I belong. I was puzzled as the one beside me said that the 2nd generation are the ones born in Europe, which means that I belong to the 1st generation. Not satisfied, I approached the elders and asked their ideas. The other said because I am 30 yrs old, I belong to the 1st as the 2nd are 18 years and younger. I tried to defend myself not belonging to the 1st as I am still in the process of learning the culture and traditions of the Igorots and I am not as knowledgeable as the elders who are present during the consultation. Which means then that I belong to the 2nd. Nobody gave further comment.

2. Youth participation

Youth always find an excuse in joining the cultural presentation or joining any consultation or even joining BIBAK/BIMAAK or IGO organizations, which prevent them from getting involved in several activities. This is due to lack of understanding of why these activities are being carried out. Parents need to discuss with their children the reason why we are attending these consultations and joining such organizations. Parents have to discuss with their children about their acceptance, willingness, and understanding of the culture and tradition of being an Igorot, because forcing the children without explanation will just lead to rebellion, as they are not ready to acknowledge who they really are.

3. Communication

Parents lack answering their children’s questions with honesty and expect the children to understand the culture without explanation. Parents also lack the acceptance and acknowledgement to the new changes of the new generation.

4. Embarrassment

Though Igorot costumes are being worn occasionally, the youth feel uncomfortable wearing them. Though wearing tapis is more acceptable, wearing g-string (baag) makes the male very embarrassed as they feel they are being primitive. Each of us wants to be accepted by everyone and not look funny in the eyes of one.

5. Role models

Elders or parents should be role models to their children. Showing respect and warm affectionate relationship in front of their children gives the children an idea on how to value and show how to love. Lifestyle such as drinking, smoking or gambling inside a home is not a healthy practice and children will either follow or disregard what they see. But with the strong peer relationship and strong environmental influence of parents, especially inside the home, being a role model to their children is a very big factor in bringing up their children.

Another thing, parents specifically fathers who do not want to wear g-string (baag) make their children dislike to wear them. And women who wear their Igorot costume make more women accept wearing the indigenous attire.

6. Marriage

Most Igorot parents always say to their children that they should marry an Igorot. How we wish!

With us going around the world, we should be non-judgmental of others, as whatever nationality or whatever province we meet, we should learn to accept the differences. And to the ones who are married to foreigners we should make them be accepted too.

7. Education

Being an Igorot is not to be ashamed of. We know for a fact that even our countrymen, when they hear the word Igorot, they think that we are very funny looking, uneducated, very primitive, and men with tails. We have to tell others that Igorots are just like the other person next to them. We should make ourselves be accepted by a crowd.

Both parents and children should not to be judgmental of other culture. We need to learn others culture too.

8. Youth’s contribution to economy.

Youth think that knowing how to perform an Igorot dance or knowing how to play gongs are enough in contributing to the economy. We should also think of ways on what or how can we contribute to the improvement to the economy.

Recommendations:

1. Communication to be enhanced among the family members to make each of them feel that they are being loved. Children need parents’ acknowledgement be it on simple things or achievements: such as saying how are you, how’s school, good job, or even saying I love you. We know for a fact that Igorots are not affectionate verbally but they show their love by saying that you should study well, but simple warm words uttered by a parent to their children are heart enlightening. Parents should also accept and acknowledge the changes and assimilate it to the new generation. Parents should also make the children understand honestly the questions raised especially when it comes to culture and traditions. As we know we have different culture from the others and that we have our cultural identity.

2. Be role models to the young.

3. Youth act or contribute in the improvement of the economy such as helping during the fund raising, help in pushing through a project such as sponsoring scholarship programs for the needy.

4. Make BIBAK/BIMAAK, IGO a form of socialization and make it as fun to gain the participation and understanding of the youth that will allow them to get involved with other people.

Celebration: Igorot Night

KANYAW Babayas

(Igorot Traditional Wedding Ceremony)

By Igorot Austria

The KANYAW Babayas was the cultural presentation of Igorot Austria during the Igorot Night

Part I

Kanyaw – Brief explanation of the Babayas

Uggayam

a song /chant performed by a leader during a public program. It is usually a way of saying welcome remarks (after the uggayam, explanation follows)

Introduction – Among the mountaineers, the highlanders or the Igorots, solidarity of the different provinces is observed in an occasion like a wedding celebration. Every province is represented and they come to attend in their own native costume. (Participants represent their province of origin. Each costume will be described with a brief introduction of each province, Benguet, Ifugao, Mountain Province, Apayao, Abra and Kalinga). The provinces are also called with an acronym, BIMAAK.

Digdigwe - It is a song and dance that rhymes wherein every verse starts with the word digdigwe. The hands are knit together at the back to form one column side by side. They chant in chorus as they move forward, backward and sideward. (Explanation Follows)

Preparation and Thanksgiving of Harvesting Time – (all representatives of the different Cordillera Provinces). Babayas is usually performed after harvest time. Everybody cooperates for the preparation of the wedding. The community help in pounding rice, gathering fruits and vegetables and other are being gathered too.

Courtship – (The participants of the Harvesting will remain at the stage as they act as background.)

Doc-ong – If a male is in love with a lady, he tries his best to gather the best quality of fuel wood and bring it to the house of the lady in the presence of her parents.

In return the female will bring rice to the house of the man to demonstrate that she loves the man too.

The spiritual life of the Cordillera people is very much affected by music, chants and dances. The spiritual power of music and dance is part of the peoples everyday life. The dances are of different kinds depending on the purpose. The instruments used in dancing are originally hand-made by the villagers called “gongs,” which last for years and can be inherited.

Tuppaya – Danced by the newly wed couple. It is a “Courtship Dance.”

Eagle Dance – The dance originated in Eastern Bontoc. Three males play the instruments while a pair of dancers follows the music. It is usually performed during thanksgiving and wedding ceremonies.

Part II

Traditional Wedding Celebration – Weddings are the most important public worship of all. The families sit before both man and woman while they listen to promises of fidelity and heritage that pass between the newly wed couple. The families sanctify the occasion with elaborate rituals and prayers. The leaders of the community with high morality will perform the rituals, in the form of chanting to proclaim and declare the marriage, which starts the night before celebration until the day of the wedding. Attendance is both a right and duty of both side of the bride and groom. Otherwise the rituals are imperfect if the required participant is absent. Trial marriage and divorce is not acceptable in the customary law of the Igorots. If such is encountered, she or he is an outcast in the community.

· positioning of the couple

· positioning of both parents

1. Palakis

2. Giving of Gifts –

· Rice

· Rice Wine

· others like beads, jewelries, money, etc.

3. Prayers for the gifts: The night before the day of the wedding celebration, the parents or grandparents of the newly-wed will declare the land inheritance in the form of chanting. This is confirmed by any in the audience, who is knowledgeable of the landmarks. Any inheritance pronounced during the wedding in accordance with customary laws cannot be withdrawn. Among the Igorots the land as inheritance should not be sold but should be passed on by the family from generation to generation. Land is like “life” so the Igorots try to rekindle their respect and protection of their land, a precious gift from God as they believe.

Aside from the voluntary contribution of the community to the day of celebration, gifts are given too during the day of the wedding celebration. Every head of the family in the community, employed or unemployed, contribute. It is her or his social obligation to give a gift(s) to the newly wed couple and also to members of the family living in another place. Giving of gifts (supon) is in cash or in kind. It used to be rice, rice wine in a Chinese jar and others like beads, jewelries, money and etc. The rice wine will be served to everybody.

Ritual (gongs will be played every after ritual, explanation of their prayers)

4. Igorot melody of the Newly Wed Couple

5. Salibe by both parents

6. Tribal War Dance

7. Ifugao Dance

Chorus – Nan Layad nen Sikhafan

Balangbang

How We Reached a Consensus on our Name

Cesar T. Taguba

The plenary session on the “Name of our Group” was one of the highlights of the consultation. The presider announced that the first round would be suggestions on the name, after which the second round would be one-minute explanation from the proponents. When the table was opened for proposals, several participants eagerly took the floor. Suggested names were: Igorot-Europe, Igorot IGO-Cordillera Consultation, Philippine Cordillerans-Europe, Europe Igorot Community, Igorot Europe Assembly, Igorot Cordillera (BIBAK)- Europe, and BIMAAK-Europe. Each proponent made a good account of their proposal drawing from history and contemporary reality.

A vote was called. The name Igorot Cordillera (BIMAAK)-Europe was chosen on account of its spirit of incorporating the best argument of the various proposals. The term Cordillera recognizes the political and geographical concept as presently understood. The term Igorot refers to the indigenous people in the Cordillera, while BIBAK refers to the provinces that compose the Cordillera region. An amendment was made to include Aapayao and to upgrade Bontoc to Mountain Province. Thus it should be BIMAAK (Benguet, Ifugao, Mountain Province, Abra, Apayao, Kalinga). Acting on the amendments, the final name was Igorot Cordillera (BIMAAK)-Europe.

The presider noted that there was much enthusiasm in the content and process as evidenced by the short but focused discussion and above all, the commendable unity after the consensus on the name. He expressed the opinion that the selected name refers to the Europe-wide consultation and does not impose itself on those who call their organization as Igorots, Cordillera or BIBAK.

Another major decision was to maintain the consultative and/or loose network character of the Europe-wide meeting(s), as against a highly formalized organizational structure, which may be useful in the future. As experienced in ACPE (Belgium, 2002) and the Vienna consultation, a Host Committee with volunteers, which transformed itself into the Steering and Management Committee during the consultation was sufficient. A proposal was made by the presider that in between the assemblies, a Council of Elders composed of heads of the various organizations be organized to act on matters that call for immediate action.

The presider noted that we have a long way to go in organizing more of the unorganized Cordillera Igorots in Europe. He ended the plenary session thanking the participants for the job well done and expressing the full confidence and support of all for BIBAK Switzerland’s challenging role of hosting the 2005 consultation.

About the Host

The Igorot Organization of Austria (Igorot Austria) is now three years old with 66-70 members. The provinces of the Cordillera (BIMAAK) are completely represented in its membership. As one of the culture of the Igorots, the whole family involve themselves in every activity in relation to promoting the organizations’ objectives. Children with parents, regardless of intermarriage, participate actively and work hand in hand, which are great factors to the success of the organization as proven during the Kanyaw Presentation. The Filipino community in Austria celebrate yearly the Philippine Independence Day by having different activities like cultural presentation, Barrio Fiestas, Ball, etc., and Igorot Austria has been garnering the first prize in any involvement. Igorot Austria participates in the Philippine Embassy sponsored monthly meeting, which serve as a network of the different Filipino organizations in Austria.

Since June 11, 2002, Igorot Austria is legally registered under the Austrian Law. The officers meet once a month while the officers and members every two months.

The present officers are:

The organization has no funds of its own thereby expenses incurred in any activity is a voluntary donation of the members. Fundraising in promoting our culture involving the youth is being implemented wherein proceeds go to projects approved by the members. Sarah of Easter College, Baguio City, through the coordination of Dr. Brigitt Sagalla-Santiago, is a recipient of 50,000 pesos raised during the Kanyaw presentation last September 7, 2002. Various program and activities have been already accomplished so as to fulfill this task. Death aid to immediate relatives is also practiced.

The first meeting of the Cordillera People in Europe, held in Belgium, was attended by Ruth Lammawin-Licay and Mr. and Mrs. Patrick Bounggick. The participants unanimously agreed Austria as the host of the 2nd IGO Consultation, which was finalized during the IIC-4 in London. Representatives from Austria were Ruth Lammawin-Licay, Fernando de Guzman, Andy Cutig and Mr. and Mrs. Patrick Bounggick.

Program

29 May 2003, Thursday

Afternoon In-charge: Igorot Austria

*Arrival

*Registration

18:00 – 19:00 Dinner

Evening session Moderator: Cristabel Olat-Bounggick
IGO Austria

19:00 – 20.30 Welcome Program

20:30 – 21.00 How the Idea of Gathering the Igorots/Cordillerans in Europe Came About
by Cordi-Bel
Read by Susan Kilakil

21:00 – 21:45 Update: Igorot International Consultation-5 (IIC-5)
by Nicole Lani Abeya-Barnabas, BIMAK DC

21:45 – 22:00 Briefing – House Rules
by Josie Lua, Igorot Austria

30 May 2003, Friday

Morning session Moderator: Dominga Webber, Igorot-UK

8: 00 – 8:45 Assembly: Ice Breakers, Group singing,
Roll call of participants by country

8:45 – 10:00 Opening Prayer by Richard Stone Pooten, Igorot-UK

Philippine National Anthem by Ruth Lammawin-Licay, Igorot Austria

Austrian National Anthem by Klemens Hruska, Igorot Austria

Violin Intermission by Valerie Hruska, Igorot Austria Youth

Uggayam (Welcome Remarks) by Patrick Bounggick, Sr., Igorot Austria

Introduction of Keynote Speaker by Judith Balangyao, BIBAK-Ireland

Keynote Address Our Cordillera People’s Culture: Our Heritage
by Rex Botengan
President, Igorot Global Organization (IGO)
Read by: Linda Khensay, Igorot-UK

Introduction of Speaker by Engr. Fernando de Guzman, Igorot Austria

Message by His Excellency Victor Garcia III
Philippine Ambassador to Austria

10:00 – 10:05 Intermission: Tagalog song by Klemens Hruska

10:05 – 10:30 Coffee/Tea Break

10:30 – 12:00 Panel Discussion: Our Cordillera People's Culture: Our Heritage
* Chair: Sabina Kuenzi, BIBAK Switzerland

Panelists:

* Severino Oblas Beliefs & Home Rituals of Benguet
Germany

* Maria Cristina Apolinar-Abeya The Role of Women among Igorots
Chief Financial Officer, IGO

* Hilda Bounggick Igorot Values
Igorot Austria - Youth

Open Forum

12:00 – 13:00 Lunch

13:00 – 13:15 Group Picture Taking

Afternoon session Moderator: Fely Banggalit-Lindelauf, Cordi-Bel

13:15 – 13:30 Assembly

13:30 – 13:50 On Migration from the Igorotland – Past, Present and Future:
An Igorot Migrant’s Perspective
by Conchita Pooten, Igorot-UK

13:50 – 14:10 Challenges in a Bicultural Marriage
Lolit Hafner, BIBAK Switzerland

14:10 – 14:30 Open Forum

14:30 – 16:30 Workshops

* Cordillera Migrants' Situation in Europe
Convenor: Igorot Austria

* Bicultural Marriage
Convenor: BIBAK-Switzerland

* Aging Migrants
Convenor: Igorot-UK

* Second-generation Igorots
Convenor: Igorot Austria Youth

16:30 – 17:30 Plenary Session: Workshop Reports

17:30 – 17:40 Intermission: Modern Dance by Cutig Sisters

17:40 – 18:00 The Story of the IGO
Rex Botengan
Read by: Nicole Lani Abeya-Barnabas, BIMAK DC

18:00 – 19:00 Dinner

Evening Igorot Night
In charge: Igorot Austria

19:30 - 23:00

* Kanyaw Babayas by Igorot Austria

* Dances of the Cordillera by participants from Austria, Belgium, Germany, Ireland, Israel, Luxembourg, The Netherlands, Switzerland, The United Kingdom and the United States of America.

31 May 2003, Saturday

Morning session Moderator: Yvonne Belen – The Netherlands

8:00 – 8:15 Assembly: Ice breakers, songs

9:00 – 9:15 Summary of Friday's activities
by Marylin Bradfer, Luxembourg &
Claire Alacyang, BIBAK-Ireland

9:15 – 9:45 Discussion: Name of our group; shall we form an organization, make its constitution and by-laws?
Facilitator: Cesar T. Taguba, The Netherlands

9:45 – 10:15 Recommendations (from workshop reports)
by Ric Cuyob, Cordi-Bel

10:15 – 10:20 Intermission: Violin by Valerie T. Hruska

10:20 – 11:00 Coffee/Tea Break

11:00 – 11:45 Discussion: Plans for 2005
Facilitator: Alfredo Labfayong, BIBAK Switzerland

11:45 – 12:00 Words of thanks

12:00 – 12:15 Closing Prayer
Uggayam (Farewell Remarks)
by Peter Agnaonao, Cordi-Bel

12:00 – 13:00 Lunch

Afternoon activities In-charge: IGO-Austria

13:00 onwards Sightseeing
In-charge: Joel Zarate, Jr. & Klemens Hruska
Igorot Austria

19:00 Thanksgiving Dinner
Courtesy of Olat-Bounggick Family
Place: Christus Hoffnung der Welt

Donau City Strasse 2
1220 Vienna

1 June 2003, Sunday Homeward Bound

Committees

Overall Chair – Cristabel Olat-Bounggick

Program

· Cristabel Olat-Bounggick

· Annie Tanacio-Hruska

· Yvonne Belen

Physical Arrangement

· Ruth Lammawin-Licay

· Andy Cutig

· Pablo Laayon Jr.

· Isabel Laayon

· Teofila Pikpikan Hofer

· Patrick Bounggick, Sr.

· Klemens Hruska

· Edmund Bugnosen Jr.

· IGO-Austria Youth

Registration

· Josephine Lua

· Virgie Casao-Czesak

Outing and Socials

· Klemens Hruska

· Joel Zarate, Jr.

· Hilda Bounggick

Finance

· Josephine Lua

· Virgie Casao-Czesak

· Cristabel Olat-Bounggick

Documentation

· Yvonne Belen

· Claire Alacyang

· Hilda Bounggick

· Marylin Bradfer

· Susan Kilakil

Patrick Bounggick, Sr.	- President	Annie T. Hruska	- Sgt. At Arms
Fernando T. de Guzman, Jr.	- Vice President	Helen O. Amora	- Sgt. At Arms
Teofila T. Hofer	- Secretary	Pablo Laayon, Jr.	- Sgt. At Arms
Nora Iban	- Treasurer	Cristabel Bounggick	- Coordinator
Josephine Lua	- Treasurer	Bibiana P. Lee	- Adviser
Marie L. Banban	- Auditor	Dionisio W. Cutig	- Adviser
Alejandro W. Cutig	- Public Relations	George Florendo	- Adviser
Pia F. Kil-o	- Sgt. At Arms