|
Previous page page 2 |
|
OUR IGOROT HERITAGE What is it in our Culture that We Want to Pass on the Next Generation? By Severino Oblas
A. View of Our Igorot Belief That there exists Unseen Beings - called Spirits is innate/ absolute belief of the Igorots. They believe in many spirits and that ONE among them is the highest and powerful who made the sun, moon, stars, and the earth with all the elements and creatures. Of all the creatures, Man has spirit. When he dies, his spirit joins the other spirits in the sky world or IKADAYA-AN. Spirits of people who just died, believed to be still roaming the world/earth, and can join the ancestors in the sky world after passing a period of purification in this world. Spirits of ancestors that have gone to the sky world may come down to the world of the living as they wish. (And so, we did perform yesterday a one-minute silent prayer in memory of our late father, brother and friend Rex Botengan. If we pay attention, we will sense his spirit as we continue to build the dreams of the IQ, IIC and IGO - these were his legacies to the Igorots around the world. And here in Switzerland, the 3rd ICBE consultation invited him again and he is welcome. His spirit remains among us to guide our safest way and help us with our challenges and that we will have more Igorot gatherings like this to come. In honouring him, we honour the best of ourselves, “the best of us was in R. B.”). Igorots - They believe in Supernatural beings whom they designated by the common term KABUNYAN which can be distinguished as god proper, who has existed from all eternity. KABUNYAN denotes divinity and power and the highest of all the gods. So when the native priest “man-ated” or ``manbonong´´ says in a ritual prayer - ``sik-a ay Lumawig ay kabunyan,´´ it does not reduce the rank and power concept of kabunyan to that of the inferior deities. The name Kabunyan is also used as a term for the Supreme Being even in the Christian sense. Even today, in all life's situations but especially in thanksgiving and in misfortune, APO DIOS is invoked either in the form of KABUNYAN. When the people suffer illness, bereavement and sorrow, the Igorots pray, look up to the sky for help from the KABUNYAN trusting him as protector and comforter. For almost 400 years we were aware that we have attracted the attention of foreign conquerors - the Spaniards; they called the natives ``pagans´´ although the natives did not accept being called pagans because they believe in God. For three centuries our ancestors resisted invasion and enslavement and how so-called inferior beings were able to repulse the superior forces under God and King. In the end, we accepted the God and rejected the King. The pagan worship does not find relevance in the Igorot belief system. In fact, it has been a taboo to have images in our home for the purpose of worship, except for the love of art. Hence to understand the foreign idea, the worship of idols, images, temples, and sacred places are flatly paganism and the worshipers are called pagans. While the natives in the area revere (to regard with deep respect, love etc.) nature such as the sun, moon, stars, lightning, thunder and other constellation and with various belief and superstitions, they believe in the Supernatural power. And they believe that there exists numerous spirits collectively called ANITOS that emanate in the underworld - that live in the ocean, rivers, lakes, springs, caves, rocks, ravines, bushy trees, shrubs, mountains (NANTE-ES BILIG ) and in the ground. At the same time, these Spirits and deities who own the land and its resources such that users would have to consult them before engaging in economic activity. In connection with the environment, it shows respect of Nature. (As a tradition, a few drops of wine is poured and offered to the spirits before drinking, or say a prayer to the spirit before cutting a tree for a reasonable purpose and etc.) And these underworld spirits when offended, trespassed and brushed aside could be violent thereby inflicting illness, death and misfortune to man. It is further believed that these spirits can be manipulated by man to his advantage and the people strive to win the favour of the spirits using prayers and material offerings in a ritual. It can be said that the belief system and rituals of the Igorots are dictated by a belief in spirits which is handed from generation to generation. B. Rituals - as integral part of the belief system are dispensed or recommended by the ``mansib-ok´´- Igorot priest and the elders, according to their specific religious use. The religious concepts of the Igorots, at the turn of the century, was still that one could not speak of a religion. Since religion actually plays an important role in the life of the Igorots, their attitude and relation to the spirits (anitos & others) is the basis of a religious disposition that fills their entire life or at least influences it. All customs are observed when a house is built, when rice is harvested, at birth, illness, a wedding or death, to mention a few, which are supported by religious power. (For example, a religious service is very important at death; the numbers were slightly lower for marriage. Although Igorots are known to live simple and frugal lives, elaborate rituals performed on a wedding day signify respect and recognition for the family.) Performance of rituals must have a cause and a purpose. Igorots in their beliefs of appeasing the spirits to avoid and be free of misfortune inflicted upon man resulted in a belief system, which became the basis of the HEALING and THANKSGIVING rituals. However, actual practices and procedures vary among family clans (because of their -``puli / ugali´´ in the family circle in a community), but having the same purpose. The holding of ``canao´´ ( a sacred ceremony) and feasting which last for days during which a chicken, a pig, cow or carabao, is offered depends upon the economic status of family involved. And the celebration of rituals follows or is dependent on the formation of the moon, as interpreted to conform its ritual purposes in order to be effective. The first quarter - Beska is the best period, in the belief that the moon progresses to a next cycle wherein the full moon, the celebrating family looks to a progressive and prosperous life. The Igorot priest plays the important role in a ritual, (through the use of tapey —rice wine) the native priest can call the spirits and bridge the communication between the spirit and celebrating family or individual performing the ritual. The native priest ritual prayers and presence of ritual animals and material offerings are requisites rendered to be acceptable to the spirits to whom it is offered. In almost all the Igorot prayers during canyao and rituals, Sky world spirits, KABUNYAN and spirits of the ancestors are called to come to bless or join in the prayer for the living family and bring about peace, protection and guidance, good health and to mediate cure or solve problems, for long life, prosperity and happiness to the celebrating family. Actually, in cases of ritual performances to be done, it can not be passed directly to the younger generation, anytime whatsoever when their parents are still alive. Elders often say; “It’s up to them... in the future”, ``Uway pay man en da-eda´´ (Reference Person - Pualino Martin, Beckel, La Trinidad). C. Yet, in spite of everything, since its beginning, the positive effects of the traditional customs, beliefs and rituals as exerted; the reflected good effects shows close relationship and unity among families and neighbours. In cases of canyao, death rituals - relatives, neighbours and friends are ready to give a helping hand. They sacrifice their time and effort without compensation. All household families are obliged to give donations called supon. The collection is spent during the wake period. It helps in the solution of some personal or family problems such as illness, misunderstanding, anxiety - the effect may be psychological in nature. ``GIMONG´´a self-help or practice of sharing and lending a cooperative labour is preserved. ON the other hand, the negative effects reflected are such: The animals and expenses incurred in the canao and rituals usually drain the family of financial resources and so investment and education is neglected. In these particular communities in Igorot land, like other remote areas, progress and the lifestyle of the people has been greatly influenced by their traditional customs and beliefs, which usually inhibit and prevent them from accepting and adapting more advance ways of living. Since these beliefs, values and superstitions have been practiced through generations, it runs deep and requires time and education to attain change and development. ``Change as Product of Education`` and its the way to modification. Beliefs and cultural values which are adapted to the present lifestyle should be preserved while those that do not conform but hamper growth and development must be eliminated. The result of advance science and technology is within our midst and only education, as the most effective instrument, can make people understand these fact and events. We all go through suffering and joy, death and resurrection, at one stage or another. The energy that keeps us going in the midst of this common human cycle, is the presence of Kabunyan and our ancestor's spirit in us. Here we are and to create hope, we try to feel freer to explore each other's beliefs and practices. We don't have to go back to deep ``Ka-igorotan´´ belief. We can go back to our own roots and sources. (``ad-da kadatayo iti tu-rhed ken a-nos´´). The clear ``yearning for something beyond´´ - a funny mixture of what we have in modern times which is still a religious sensibility, but a loss of the tradition and the knowledge base. We thank you KABUNYAN for these days of Igorot togetherness in Switzerland.
Matago-tago tako am-in!!! |
|
What is it in our Culture that We Want to Pass on to the Next Generation? (Workshop Reports Friday morning)
May 6, 2005 Aeschi, Switzerland 3rd Igorot Cordillera Europe Consultation Theme: Our Igorot Cordillera Culture: Heritage and Social Integration
Group 1 by Fred Labfayong
Group Members: - Peter Agnaonao - Henry Foken - Angie Wunderle - Bartolomeo Aliten - Helen Banban - Fred Labfayong - Rosemarie Madadsec - Susan Atakora - Henry Pit-og (presider) - Theresa Bangsoy
Question about Igorot Identity The group started the forum by discussing the Igorot identity or who are the Igorots? As described by some old books and long-gone historians, many of the derogatory adjectives do not apply anymore to the present day Igorots. Henry Pit-og explained this in his story. A simple soldier started his career as a sergeant in the army but was able to lift up himself to the top of the career ladder and became a general. This simple soldier is now a general; however, he was and is still a soldier. Our Igorot identity is based on our ethnological classification. Genetically, we have the Igorot blood in our bloodstream; however, many of the adjectives surrounding our personality could be acquired, learned and improved. We are now part of the global society and we, in one way or another, should not have an inferiority or superiority complex towards others. Some Igorot Values and Traditions We are gathered today to discuss some of the Igorot values and traditions that we want to pass on to the next generation. Luckily enough, I was not the first to submit this report and could read some of the other reports. It seems that we have discussed mostly identical values and topics. Rather than repeating and enumerating those values, I would like to discuss one value - how it is observed in the ili and also during the process of Igorot globalization. This value is about Og-ugbo. I guess it is a word in the Kankana-ey dialect, which means a common community effort to reach one goal. This could be in the process of working together, contributing together or saving together. In the ili, in the olden times, many of the community work have been done by Og-ugbo (like building houses, work in the field, etc). Since people in these times have almost no monetary property, most jobs are being done by helping each other without receiving any monetary return. Instead, each one is aware that he/she owes a great favor from someone else and next time, when the other needs also help, it will be their part to repay by doing an unpaid job. Og-ugbo is still being practiced by most of us Igorots. Just like in community gatherings, we, sometimes or most of the time, help each other. There is a pot-luck of food or sharing unpaid jobs just to reach a common goal. Conclusion We discussed many Igorot values, and we conclude that we could pass some of our values by sharing them to the next generation. Angie Wunderle said that being a mother of a half-breed Igorot, it is her duty to explain to her son about our values. However, she lets her son decide what is right or wrong. Most of those in the other forum also encourage to bring their family often for a vacation back home, especially to coincide with the vacation or special occasions of the year, like Lang-ay, family reunions, etc). We also concluded that there are some values that need some modification regarding the present situation. We are taught to respect our elders and most of the time, we are taught to listen, and time will come when we could also share our opinion. This means children are not encouraged to voice their own opinion. In this case, many of us grow up to be shy “mango” - we are not able to develop our self-confidence in presenting ourselves to the public. Training is necessary and to be able to have training, it has to start at home. But how could this happen when being at home, we are told not to talk? This should change, and children should be encouraged to be vocal and share their own opinion. Again to sum it up, the core values that we would like to pass it on to the next generation were already enumerated and also defined by the others. We conclude also that activities like this ICBE should continue. It is an opportunity for us to witness, exchange and cultivate our culture. Thank you to all. …………………………...ooooooooooooOOOOOOOOOOOoooooooooooo……………………………
Group 2 by Elizabeth OmenganObjectives: · To conclude the discussion on Igorot cultural heritage by responding to the question: “What is it in our culture that we want to pass on to the next generation? · To address the issues of Igorot migrant, and · To celebrate our Igorot culture with dances, songs and chants.
Group members - Virgie Czesak - Elizabeth Omengan - reporter - Albert Bacdayan - facilitator - Tita Schneider - Fely Bongalos - Cesar Taguba - facilitator - Silvia Aliten - Luz Tuazon - Martin Koller - Julius Banban - Marjorie Lev - Hilda Banban
What are the core values and other aspects of the Igorot culture we hold dear and special, which we want to pass on to the next generation? This question follows the topics that were discussed in previous consultations, namely: a. Today, we face a process of cultural disintegration; b. All cultures have positive and negative aspects; and c. We, migrants, are instruments of change and are we conscious of our positive and negative impacts?
In a world that is changing, there are many aspects of the Igorot culture that we value and that we would want to pass on to the next generation. These aspects can be grouped into three meaningful categories as follows: 1. We value bagbaga or counseling/guidance from elders Bagbaga happens during gatherings in the dap-ay, during weddings, and during rituals such as those related to the home, for example senga, appa, mensaad. Bagbaga during these occasions help promote values for mutual cooperative work, for example ugugbo, galatis and bayanihan, which are aspects of our culture that we value. 2. We value family gatherings Through family gatherings, such as ngilin, maki-appa and ag-aggong, we remember family ancestors and members. Remembering our ancestors during these gatherings ‘reawaken’ our identity. Our social desire to perform pinikpikan during these occasions compelled us to discuss how to modify our practice of pinikpikan in our new adopted homes. This helps us to adapt and integrate in our new adopted home and still maintain our identity. 3. We want to “take the children home” Taking the children home will encourage the new generation to learn about our roots. It will also allow the older generation to see how our culture is changing or not changing and reflect upon it. During these changing times, several aspects of our culture are becoming a concern. One is tribal loyalty. There is news of tribal wars going-on back home. Should we as migrants get involved in these conflicts? Some members of the tribes accordingly have requested for assistance from migrants. We respect tribal loyalty so we took a step-back, to understand the conflict, in this case, water rights. In our culture, there are tribal wars but there are tribal institutions to resolve conflicts, e.g. budong, tong-tong. Conflicts over water rights and their resolution have been documented in our culture. We can learn from what has been written and remembered about these traditions. In today’s water conflict, there is the possibility that the conflict over water is due to diminishing water resources and changing use of resources. We encourage an honest review of the situation. We need to ask questions such as, “Is the need for water to maintain modern homes and home enterprises equivalent to the requirement for water to irrigate the rice fields?” Some have expressed, “We do not want old ways.” Do statements like this reflect cultural disintegration? The idea of inayan, an abstract concept that has guided our ancestors in conflict resolution, was mentioned at different points during the discussion. Ways in which the idea of inayan has helped temper conflicts can be derived from statements such as: “Inayan for you can become kaising (in-laws) in the future”; or “Inayan nan memdadael es (to destroy) property”. To appreciate how the idea of inayan has provided guidance for behavior in view of future relations we need more examples.
The second part of the workshop topic begged the question of “how do we pass on these values to the next generation?” In response, several of us would want our children to know our language. The issue of language was not thoroughly discussed. However, the role of language in passing our core values to the next generation need to be addressed. Related to the loss of language is the recognition that the younger generations have new or different identities. What is the role of different identities in the transmission of cultural values? Also related to language but in a different form is the fact that Igorot values has been transmitted orally. Ours is an oral tradition where many of our values are articulated through ug-ugod or story telling in different social and cultural venues, many of which are disappearing except for pinikpikan and canao. We need to encourage other forms of cultural transmission such as writing of family/children’s journals and how to booklets about aspects of our culture that will give us glimpses of our values. Pamphlets about traditional clothes and how to wear them have been initiated and need to be encouraged. Summary: During the workshop discussion, it became apparent that we were dealing with a process of recall. The idea is that in the process of recall, through “counseling”, “family gatherings”, and “going home”, we are attempting to promote cultural stability by maintaining aspects of our Igorot identity.
Group 3 by Ric Cuyob
Group Members:
- Mia Abeya - Julio Monico - Cristabel Bounggick - Nellie Pit-og - Ric Cuyob - Elizabeth Ut-utan - Claire Koller - Ruth Licay - Violeta Passerini
In our desire to preserve and pass on our Igorot culture to the next generation, we have to do something to safeguard it from being continuously ignored or not honored by the government. Our ancestor’s customs or practices like the bodong concept or the peace pact; the concept of respect that includes respect for mother nature, elders and humankind; the concept of land ownership; the passing of inheritance like the rice fields and many others have all proven to be viable. One said that such conflict of our ancestral practices and the government’s administrative functions could be harmonized if the one in position in government is from the tribe and/or understands the values of our practices. Yes, but government administrative functions and laws often juxtapose or even undermine our valuable ancestral practices. One member of the group shared that her brother wore long hair because he has to do ngilin for the death of his brother but the military in that area accused him of being an NPA and was brought to the barracks for questioning, in spite of the insistent begging and explanation of the old folks in the “Ili” that this man is observing a traditional custom of the community. Another one shared that she became more Igorot while abroad than when she was in the Philippines. However having stayed abroad for so long, she never knew that her father was a peace pact holder in their place. She regrets to have learned it only after her father passed away. So talking about passing, she thinks it should have been right if her father told them (his children) about these practices. Anyway, this has challenged her to do her best to learn more and participate in the preservation and passing on of our Igorot culture to the next generation. Much more, people of her town entrusted the responsibility of her late father to one of his brothers. All members of the group agreed that there are a lot of our Igorot cultural values worth passing on to the next generation. Aside from those shared above, we have our personal experiences. To mention some, we have our ancestor’s concept of community holiday, and the strong adherence to the belief that the mountains, forests, rivers and trees are gifts from the Unseen, Kabunian. Thus the practice that has been held dear by the village old folks to “take only what you need” (i.e. from the forests or rivers) is a non-wasteful and effective conservation and management of our natural resources. Together with the other workshops in this conference, the list of worth passing Igorot cultural values will become longer. Recommendations: 1. On the question of how to pass our cultural values, the recommended virtue needed is patience since passing has to undergo a process and therefore takes time. Besides, teaching our children to speak our native tongue facilitates their assimilation of our cultural values and easy integration into the “Igorot world.” 2. Encourage the documentation and research of deeper explanation on the materials, rituals and beliefs of our ancestors. The good values of our Igorot cultures could be passed on to the next generation not only through their visible expressions but also through their well-founded explanation and meanings (for example, the use of dog, chicken, pig, etc. for a particular ritual and purpose). 3. Encourage our youth to participate in our Igorot gatherings by involving them. Whenever there is chance, let them visit local museums be it in the Philippines or elsewhere, where the valuable Igorot artifacts and/or Igorot cultures are on exhibit. 4. As parents, it is our key responsibility to be models. Follow the popular motto, “Practice what you preach.” Try to learn and know more deeply our own culture. A limited knowledge of our culture is a great handicap.
Group 4 by Caridad Fiar-od
Group Members: - Julian Banban (Austria from Tadian, Mountain Province) - Patrick Bounggick (Austria from Sagada, Mountain Province) - Caridad B. Fiarod (Philippines from Besao) - Lolit Monico Hafner (Switzerland from Benguet and Pingad, Mountain Province) - Teofila Hofer (Austria from Benguet) - Rick Kilongan (Switzerland from Sagada, Mountain Province) - Sabina Kuenzi (Switzerland from Kalinga) - Rhino Oblas (Germany from Mankayan and La Trinidad, Benguet) - Rebecca Riesterer (Switzerland from Bokod, Benguet) - Yvonne Belen (The Netherlands from Bontoc, Mountain Province) - Dominga Webber (United Kingdom from Sagada and Besao, Mountain Province)
On the strategy of presentation of the report:
a. Group Chant. The group with 11 members representing different countries unanimously agreed to present their output through an informative traditional chant in the tune of a da-ing of which a lead person gives the information or announcement or greetings and everybody in chorus sounds off in agreement every after a sentence or phrase.
(Chant: Aheey! All Group 4 members come forward to be recognized. Julian Banban our father as an elder, we have unity in the family, eh eh eh eh eh eh eh, unity in the family). The group members held hands close to each other as they chanted to manifest unity as one of the Igorot values.
Narration: What should be passed on to the next generation should be the different Igorot chants chanted individually or by group as means to communicate a specific or multiple purposes, either just to entertain, to inform, to express one's feelings, to respond to an issue, etc. Likewise, such Igorot values of unity, solidarity and social cohesiveness, as earlier implied in the da-ing . Foremost, we as parents should be models to our children referred as the second generation. As it is said, "Values are more effectively caught and less of being taught." From the family, adherence to such value of unity expands to such community values like `og-ogbo' or other indigenous practices of solidarity or cooperativism.
b. Traditional prayer expressed poetically by an individual. To manifest spirituality as a value, it was implied in Patrick Bounggick's expressive poetic prayer in a traditional manner (sapu) in a real setting as this: "Kabunyan ad daya ay mang-iwanwanwan as maik-ikkan enka kad abuluyan/ di esa sumyaan nan inmali asna Switzerland ... Nan nay enda nadagupan men-adal das paggawisan nan ili takoy kaigorotan." In English, `Almighty God, the director and most powerful, may You bless all those who came to Switzerland ...In this gathering, may they discuss and learn for the good of Igorotland ...' All other members of the group as a way of saying "Amen" chorused in a sing-song tune "A-a-a-a-a-a-a-a -a-a-a…"
c. Individual reporting. As usual, there is the individual reporting of one of the members as contained in this report.
On the contents of group output as highlighted:
From the diverse ideas of the group members, the values that should be passed to the next generation premised on the presentation of Mia Abeya and Rhino Oblas are as follows: a. Enforcement of discipline in relation to: · health in order to have long life that includes advocacy towards the appreciation of indigenous food preparation or other Igorot culinary arts. This, to a certain extent may be a way of avoiding too much junk foods or Mc Donald, Jollibee, etc.; (On Igorot food recipes, pinikpikan was lengthily discussed but it surmised that it be practised on a case to case basis depending on the community/society where one belongs) · community solidarity by respecting customary laws to maintain peace and order, environmental protection; · managing resources to make the most of the least resources.
b. Advocacy on spirituality as means to preserve such beliefs like: · inayan, lawa or paniyew or ngilin (Godliness, no to ..., or feelings of assurances, local holidays, etc.) to preserve the environment. · rituals that give impact or may convey meaning which could be applicable or acceptable in all Igorot tribes. This may include rituals with · traditional prayers, uggayam, ullalim, da-ing , songs, chants, dances, etc.
c. Preservation of the Igorot artifacts, symbols or technologies or indigenous knowledge as means to tell the history or lives of the Igorots in terms of their values, their creativity, ideology, innate potentials, cultural traits. Artifacts include the gongs, jars, beads, costumes, solibao, spears (tufay or sibong), musical instruments, etc. which are of value. Indigenous knowledge or technologies include among others, rice wine making, with rice wine sharing as means to bind friendship. While back strap weaving is replaced by loom weaving, the symbolic meaning of the Igorot designs or icons be taught to the younger generation.
Group 5 by Ingerith Pooten Objective: “What are the Core Values and other Aspects of the Igorot Culture that We Want to Have?”
Group Members: - Judith Balangyao - Airen Kalley - Frederick Baldo - Natascha Passerini - Cecille Cobcobo - Sarah Passerini - Jane Gavino - Ingerith Pooten - Reporter
· Our group consisted of a mix of second generation Igorots… 5 had been born and raised in the Philippines and 3 of us were born and raised in another country. From this, we were able to share our experiences and thoughts and were able to have a wide discussion on many issues surrounding the topic. · We summarized the following:
Core Values We’d Like to Have 1. To instill the importance of EDUCATION within our youth. Including, to encourage the HARD WORK ETHIC within the Igorots. 2. The importance of CLOSE FAMILY VALUES and the SANCTITY OF MARRIAGE. 3. How important it is for us to take on the COMMUNITY SPIRIT by way of gatherings and social activities. This is so we can always provide one another with that SUPPORT SYSTEM and SOLIDARITY. 4. The CARING and NATURE and CONCERN for fellow Igorots. The characteristics of ‘always wanting to help’ ‘never closing the door on another…’ 5. RESPECT FOR ELDERS and the importance of listening and absorbing their wisdom. 6. The VALUES in PERFORMING RITUALS and understanding them. 7. Continue to learn more DANCES/MUSIC/ART from each different tribe, not just that of our parents.
In conclusion, it is important for you, 1st generation Igorots, to ENCOURAGE us, 2nd generation Igorots, to KNOW our culture, to UNDERSTAND it and to VALUE its importance.
This is important, so we know our identities and so that, should we meet any person ignorant of our culture, we know HOW to explain it, appreciate it and pass it on.
|
|
Specific Topics of Interest: Migrant Issues and Cordillera Concerns (Workshop Reports Friday afternoon) By Cesar T. Taguba
Group members - Peter Agnaonao - Henry Pit-og - Henry Foken - Joan Ricaroz - Marjorie Lev - Dominga Webber - Julio Monico - Cesar T. Taguba (facilitator)
I. Migrant Issues: The discussion on the Migrant issues started with the sharing of significant data and trends, which are: a) increasing number of Filipinos leaving home and family to work abroad as a matter of survival. It is estimated that around 3,000 queue in foreign embassies in Manila to employment abroad. b) b) In Europe the overall policy is to “restrict entry, integrate a few, deport as many.” The undocumented are being criminalized. The rise of anti-migrant/foreign political parties is alarming. On the other hand, there are migrant and refugee advocates. It is best for migrants to organize themselves to protect and advance their rights and welfare.
Recommendations: 1. Support the campaign for the regularization of the undocumented who are the most vulnerable among our compatriots abroad. The regularization comes in the form of amnesty which was implemented in labor-receiving countries like Italy, Spain, Belgium, Greece. 2. Call on the Philippine government to adopt measures to implement the UN Convention on the Protection of Migrant Workers and Members of Their Families, which it ratified. The Convention came en force in 2003 upon its ratification by 20 UN members-states. 3. Call on the CAR (Cordillera Administrative Region) and the provincial officials in the Cordillera to create a Commission on Migrant Workers and Their Families to protect and advance migrant rights and welfare and to provide channels for them to participate in the genuine development of the Cordillera. (Note: During the Cultural evening, the undersigned informed Ambassador about this resolution. She volunteered to endorse and forward the resolution to the CAR and provincial governors. Below is a draft of the resolution). 4. Call on the government to exercise more strictly its control and supervision over recruitment agencies. Since recruitment was privatized, several unscrupulous recruitment agencies victimized hundreds of migrants.
II. Cordillera Concerns The discussion stated with sharing on significant developments in the Cordillera, foremost of which is the opening up of the entire Cordillera region for foreign mining exploration and exploitation. Already, three fourth of the Cordillera are allocated to foreign transnational mining corporations (TNMCs). The impact of mining on the livelihood and health of the people and the people’s response to “development aggression” were shared. Peter shared what the Cordillera-Belgium and the solidarity group are doing to raise awareness about the negative impact of TNMC operations.
Recommendations: 1. Conduct widespread information on the impact of the 1995 Mining Act and the operations of TNMCs on the livelihood, environment, culture and right to self-determination of the Cordillera people. 2. Support the continuing process of seeking out viable alternative(s) to TNMC mining. 3. Help establish solidarity linkages between indigenous people advocates and ecology organizations with their counterparts in the Cordillera. 4. Support campaigns of the Cordillera people, such as: a) Campaign Against TNMC operations b) Campaign to Repeal the 1955 Mining Act c) Campaign to Save the Abra River from further pollution by TNMC, particularly the Lepanto Mining Corporation d) Campaign to Settle Tribal Conflicts peacefully and to Promote Unity among the Tribes/Clans
(Note: Power Point presentation on the TNMC impact on the Cordillera people was not shown due to technical problem but is available upon request from the facilitator/reporter)
Aging Migrants
by Albert S. Bacdayan
The 3rd ICBE Consultation in Switzerland was among the more interesting affairs I had attended lately. One reason for this was the workshop on aging migrants. Being myself an already aged and still aging migrant, I joined the group because it had personal relevance to me. I came out of the workshop convinced that it is a good thing that this topic of aging is being addressed by Igorots abroad at this time because it sensitizes us about this basic given in human existence that should help us prepare for the inevitable -- old age and retirement. Assuring comfort, dignity and security in old age and retirement is a challenge for everyone and should be everyone’s project for himself or herself. This is especially true in the case of Igorot immigrants. The facts for us Igorots in the matter of migration are that immigration overseas is a new phenomenon, being basically a post-1965 occurrence; the immigrants are generally young, many of whom are skilled so that they earn decent incomes; and, it is probably the case that most are eager to help family back home from the goodness of their hearts if not from the pressure of family obligation or of Igorot values to help one another. There is also so much economic expectation of the immigrant on the part of kith and kin or family and relatives. Often times, these expectations are overblown and unrealistic. One last fact for our present discussion: the immigrant is often culturally loyal, meaning that he or she is cognizant of the values back home and is therefore vulnerable to the pressures emanating from that direction especially in the case of such life crises as death in the family. Given these circumstances, what is the Igorot immigrant to do to ensure a secure and comfortable retirement in old age in the place of her or his choice or preference? Although the workshop was not particularly framed this way, the workshop revolved around this issue or question, to the best of my recollection. Two cases or situations put on the table greatly shaped and sharpened the frame of discussion stimulating the flow of the proceedings. The first case was of a lady who spent so much of her hard-earned means to support members of her family back home and that she had ended up empty-handed when she retired, needing their help in turn because they did not recompense. They were not there for her, so to speak, when she needed them after all her sacrifices in their favor. In the end it was financially more secure for her to retire abroad, I believe in the UK, due to the social programs including housing and medical care that she is entitled to there. The downside however, is that she faced loneliness and isolation being away in her old age from people she knows and is comfortable with. The other case was that of the death of the husband in an immigrant family whose body was brought home to the Philippines at the insistence of his family there, especially that of an aunt, at prohibitive expense on the part of his widow. Both cases are culturally-based in that what brought them about are cultural values. Igorots fear and eschew cremation and value highly being able to see the actual body of loved ones who die beyond the home territory. This way they are able to express their grief and say their traditional goodbyes in the imagined but realistic fashion, albeit to a dead person, thereby arriving at definitive closure in a relationship. Igorots also value highly the idea of members of the family helping each other in a mutual way assuring strength and survival of the family group. Laudable as these and many homegrown values are, they can conspire to put the modern Igorot who move away from the homeland, including that of the aging migrant Igorot, on the horns of a dilemma as the two cases seem to indicate. The spirit or sense of the workshop did not reject or even decry these values as making things unduly hard for the aging migrant. Rather, it is my sense that it groped for an accommodationist way to deal with culturally-engendered situations. Thus, the summation of the often animated conversation and exchange of ideas emphasized the importance of education in the issues of aging as specifically framed by the two situations already mentioned. I quote four discrete ideas noted by the secretary of the workshop whose name I apologize that I do not know: “educate young generation to save for themselves”, “prepare yourself financially”, “writing about will and testament” and under this item “cremation” Others may give these a different interpretation but it seems to me that what the workshop said is that the values concerned in the situations are fine but the migrant should take other measures to help himself or herself toward a secure old age and retirement. He or she may share his/her substance with relatives but at the same time keep some for herself or himself, should be financially prepared to go it alone in retired life whether home in the Philippines in the village or in the city or else abroad, should have a last will and testament and should be self-informed about and consider cremation as a means of final disposition after death. By these means the aging migrant ensures his capability to live independently and in dignity and to minimize problems for his family, especially those of transporting his body should he die abroad. (Incidentally, I feel that Igorots will accept cremation one of these days as an alternative way of dealing with those who die far away to the benefit of all.) Perhaps the workshop should have also said something about considering burial abroad. A final point must be reported: the workshop explored the thought that with aging migrants deciding to retire abroad as appears to be the case with the lady in the situation at issue, the Igorot community in the area must commit to help the retirees by providing them social and moral support through regular visitation, rain or shine, to socialize and find out generally how they are coming along and to check on their needs. The Igorot community, in this fashion, becomes the surrogate family of the Igorot retirees. Nothing could be a better expression of Igorot compassion for each other and of Igorot solidarity. In conclusion, I would like to say that I am glad I joined the workshop. I enjoyed the conversation and exchange of ideas between the members of the group which included Conchita Pooten as the chairperson, Ruth Licay, Teresa Bangsoy, Bibiana Lee, Virginia Czesak, Patrick Bounggick, Kathryn Tadawan, Helen Banban, Julian Banban and myself. I came to realize, writing this report, what a thought-provoking experience it was and what a potentially beneficial activity to do another workshop on the topic. I, therefore, recommend further discussion of aging migrants and retirement in future consultations. We will be helping ourselves if we do so. It is a truly new emerging reality looming before us and the more we explore the subject and its ramifications or issues and explore strategies for dealing with them, the better-off we will be.
…………………………...ooooooooooooOOOOOOOOOOOoooooooooooo……………………………
Retirement in the Philippines By Cristabel Olat Bounggick Group members - Rosemarie Madasec (Reporter) - Martin Koller - Clarita Koller-Alegre - Caridad Fiar-od - Angie Wunderle - Fely Bongalos - Evangeline Pit-og-Abeya - Susan Nana Atakora Objective of the Workshop: The objective of the workshop is for the BIMAAK-Europe to make proposal on the issue on retirement after listening to the retirement scenario in the Philippines and after listening to each one’s re-entry plan after retirement. Scenario: A government employee in the Philippines is forced to retire at age 65 or go for optional retirement at age 60. Upon retirement, one avails of a retirement program with monthly pay or lump sum or the ‘take-all’ scheme. The ‘take-all’ lump sum, on the average, ranges from 400.00,00 Philippine Peso which is about 6.000,00 Euros among janitors or clerks to 2 Million Pesos or about 28.000,00 Euros among highly paid professionals. For those who go for lump sum, the most prevailing use of their money, wise or unwise, as influenced by the Igorot culture are the following: (Results of Survey) · To finance application of children/grandchildren to seek employment abroad. · To earn interest by lending to private individuals, who in most cases abuse them or even cheat them. · To buy a farm in Pangasinan, Isabela or Palawan then they migrate to work in the farm. · To improve their house or buy a vehicle for their child’s service or to earn a living. · To save it in the bank to be spent for Igorot rituals when they die. · To be given to their favorite child/children to manage its use and expect to live with them until they die. · To pay their debts, which resulted from accumulation due to the educational and other financial demands of their children bringing them back to square one where they are having not enough to spend. Looking at this scenario we are posed with the following questions: How about us migrants in Europe, shall we go back to the Philippines when we retire? Considering the other culture integrated to the Igorot culture, how shall we address issues about retirement? As an organization, what could be an adaptable re-entry plan for the retirees? In answer to the first question, most of the migrant members agreed to retire in the Philippines considering the purchasing power of their retirement benefits compared to one retired from Philippine employment. In answer to the last two questions, the group proposed the conceptualization of an association, which is a legitimate body duly registered, for overseas Filipino workers and their spouses to ensure the protection of these retirees. In addition to the function of this association, is to make advocacies on legal migration, educate the youth and to correct what the powerful politicians are doing.
…………………………...ooooooooooooOOOOOOOOOOOoooooooooooo……………………………
Second Generation Igorots By Jane Gavino
Group members - Jane Gavino (reporter) - Ric Cuyob - Judith Balangyao - Ingerith Pooten - Sarah Passerini - Natasha Passerini - Luz Tuazon - Frederick Baldo Objective of the Workshop: How to motivate/ encourage Igorot youth to participate in Igorot consultations It was noticed that during this consultation there was only a few 2nd generation participants. Thus our group came up with the following recommendations/suggestions that might help in attracting 2nd generation participants. 1. Activities designed for the younger Igorots, i.e. games, outings, workshops on how to play traditional instruments, how to use Igorot tools such as liga-o, lusong (pagbayua-an) etc. 2. To contact leaders of each country and try to get the members or names of the 2nd generation Igorots in each organization 3. A youth journal/publication email group to be started 4. www.baguiocityonline.com- website that caters to Igorot people from around the world. 5. For parents, these are: a. educate their children on our values, beliefs and traditions b. encourage them to participate on meetings like this c. try and bring their children home as often as they could d. teach their children how to prepare/cook our own delicacies like patopat, bukel with etag and etc. 6. Link with an Igorot Youth Organization in the Philippines.
…………………………...ooooooooooooOOOOOOOOOOOoooooooooooo……………………………
Stories of our Igorot Culture By Airen Kalley The workshop was facilitated by Yvonne and participated in by the following persons:
- Beth Ut-utan - Rebecca Riesterer - Teofila Hofer - Lolit Hafner - Cecille Cobcobo - Rick Kilongan - Fely Bongalos - Violeta Passerini - Sabina Kuenzi - Julio Monico - Bart Aliten - Walter Labaya - Julius Banban - Airen Kalley reporter - Rhino Oblas - Yvonne Belen facilitator The workshop aimed to collect stories of our Igorot Culture especially our experiences and to suggest ways in which we could publish our stories. The participants of the workshop suggested that the stories to be published would include Igorot practices on Birth, Child Rearing (Growth), Sickness, Marriage and Daily Life Practices. It would also include relationships of man to nature and relationship of Christianity and our Igorot Beliefs. Experiences of participants on "Ab-abiik," speaking to Spirits and "Sapsapo" were recounted during the workshop. There are a lot more experiences and stories about our Igorot Culture and our way of life which needed to documented and handed down to our next generation. The facilitator however suggested that "sapsapo" will be excluded. The participants of the workshop agreed that the stories to be published will be written by Igorots who had direct experiences or are witnesses to Igorot practices. These will be centralized to manang Yvonne Belen (tokwifi_yvonne@yahoo.com). It was also suggested that BIBAK Switzerland will be the publisher should they approve it. Suggestions on the name of the publication were: "Isistorya," "Kaistoryaan di Kaigorotan," and "Kaigorotan." |
|
The Bontoc Eulogy DVD Presentation: Reactions Collated by Caridad B. Fiar-od
The film was viewed on 6 May 2005 in the evening and after the viewing was the open forum of which reactions, comments were given focused on the theme, "The Igorot Cordillera Culture: Heritage and Social Integration." These were the reactions in one's random thoughts by individual reactors/commentators in the sequential order of time: (Note: The reactions are explained as to how the moderator understands it but no malice towards anybody)
1. Severino Oblas (Germany). He pointed out the identity of those in the script as to who they were being his relatives. This reveals that there were Benguet recruits who were part of the exposition. He said that the film in some aspects reflects the spirituality of the Igorots. 2. Henry Pit-og (USA). In reaction to an earlier reaction during the Missouri presentation, he expressed his sentiments on the need for those Igorots recruited to have at least been compensated in any way but they were not. He posed a question whether the Igorots transported were aware of the intention of the Americans in bringing them to St. Louis. 3. Mia Abeya (USA). Upon seeing how some members of the group seemed to mixed emotions about the film, she explained the background of the St. Louis Exposition in Missouri in 1904. She stated that the United States was at a time when it was trying to justify continued existence of the United States in the Philippines. The US officials brought the Igorots to the St. Louis World’s Fair to display their “barbaric” difference and to ask the US to “enlighten” them by maintaining presence in the Philippines. She also explained how the Bontoc Eulogy came to exist as a film by Marlon Fuentes. According to her, Marlon Fuentes was given a grant and the most material that he could find interesting was the involvement of the Igorots in the St. Louis World’s Fair. She expressed that although the film seemed to be a documentary, it was in fact a combination of fiction and facts as dramatized and that fiction be differentiated from facts. Mia further said that having viewed the film made her think of her forefathers who were part of the exposition. She stated that she believes the Igorots who came to the US were just like you and me – not aware of the political maneuverings but were on board to “experience a new world”. She related about the Igorot brain that never went home to Bontoc. She explained how Wydown School made a research on why the school’s mascot was named “Igorrote” through the internet and how they found IGO and finally invited Rex Botengan and others to visit the school. This further got the IGO to make St.Louis as the venue for IIC-5 in time for the 100 year celebration of the St. Louis World’s Fair. Mia in an encompassing statement views the film as fact and fiction with the Igorots to have been schooled on their own rules of survival. 4. Cesar Taguba (Netherlands). In a more highly analytical point of view premised on the film viewed, he related his comment as to the relevance of the early recruits to the present migration issue and in passing, Cesar expressed his proposal for the need for a Migrant Commission to exist in the Philippines. This is to address migration issues to avoid future similar predicaments, Igorot migrants may encounter. 5. Elizabeth Omengan (USA). She focused on the congruency of the title and that of the substantial projection of the film. As Elizabeth said, the title of the film is eulogy of which she expected that the film should have included expressions of giving tribute to the dead like baya-o among some ethnic tribes as implied in eulogy. While she appreciates Marlon Fuentes, the production manager, the film should have been more reflective of the factual Bontoc eulogy as a cultural heritage. 6. Nellie Pit-og (USA). In reaction to the previous reaction, she expressed her hope that hopefully there will be Igorots as film producers or directors who are very knowledgeable of the Igorot culture in addition to Marlon Fuentes who is not pure Igorot. 7. Conchita Pooten (UK). In relation to Igorot film producers, she advocated the Igorot films in CD and DVD of a certain Dangpa. She solicited the support of the group and other Igorots in patronizing and popularizing the film. As Conchita said, "Let us support the worthwhile project of Igorots in producing films and in writing books to document the Igorot culture in its real sense and not scripted." 8. Caridad Fiar-od (Philippines) as Moderator. As a rejoinder of all the comments given, Marlon Fuentes is still to be acknowledged for having produced a film. The comments are given for purposes of understanding cultural heritage. While the film combined fiction and facts, fantasy and reality, it is a fact that Igorots were among the recruits and may have contributed to the American government in any way or it may also be said that the participation of the Igorots in the exposition may or may not have influenced the immigration of many Igorots to USA. These are just speculations. Whether the Igorots understood or they did not as to the objective of recruiting them to be at the exposition, let's just be optimistic that their spiritual presence has contributed to the success of the many Igorots who migrated and are now living with all the comforts that America could offer. Resolved, as it is hereby resolved, that the issue on supporting Igorot film producers be brought out to the IIC6 planning committee for consideration to include the protection of intellectual property rights of Igorots in their creative or literary-arts work. This would minimize the pirating of films/books produced by Igorots. As Marlon Fuentes said, "One day, I will be gone and memories will be lost." Let us also bring out in us the way we were for memories shed light on to the reality of cult |
|
Resolution Calling on the Cordillera Administrative Region (CAR) and Provincial Officials to set up a Cordillera Commission on Migration, Migrants and Their Families (CCMMF) by Cesar Taguba
Whereas, it is estimated that there are more than 250,000 migrants and immigrants from the Cordillera region working and residing in the different global regions, a significant number of whom are undocumented and victims of unscrupulous recruitment agencies, abuse, contract violation and for some, sexual harassment and abuse;
Whereas, the worsening economic crisis, lack of jobs and decent salary are forcing more Filipinos including those from the Cordillera, to seek employment abroad in order to survive. The imminent collapse of the vegetable industry due to the entry of cheap vegetable and agricultural products from abroad, will force more Cordillerans to migrate;
Whereas, labor-receiving countries are adopting more restrictive measures to “control” entry and are taking measures to criminalize and deport the undocumented. Moreover, the economic crisis in the labor-receiving countries creates conditions for more discrimination, exploitation and rise of anti-migrant/foreign political parties;
Whereas, the annual 7-8 US$ billion remittances from migrants continue to be the main prop of Philippine economy, thus, earning the designation of being the “Modern Heroes”.
Whereas, protection of migrant rights and welfare is a state responsibility and that of inter-state institutions like the United Nations, International Labor Organization and other UN agencies;
Whereas, migrants and their families are eager to avail of the protection of their local and national government and to contribute in whatever way in the development of their place of birth;
Be it resolved, that the CAR and the provincial governments in the Cordillera respond to the call of migrants and their families for protection and the desire of migrants to participate in genuine development, by creating a Commission on Migrants and Their Families, which will be tasked to: 1. Adopt measures to protect, uphold and advance the rights and welfare of migrants and their families; 2. Provide assistance to migrants who are abused, discriminated and unjustly deported; 3. Develop further the capacity of Cordillera migrants and their families to be “cultural ambassadors” to promote cultural exchanges and solidarity with the people in the labor-receiving countries and 4. Harness the interest and capacity of migrants to participate in local people-oriented development programs.
Be it further resolved, that migrants and their families are adequately represented in the Commission to ensure that their voice, needs, aspirations and role are heard and acted upon. A Consultative Assembly of migrants and their families should be convened to mandate the setting up of the Commission.
Finally be it resolved, that copies of this resolution and information about the 3rd ICBE Consultation, which unanimously approved this resolution be forwarded by the 3rd ICBE Consultation host, BIBAK-Switzerland, to the CAR, Provincial officials and the Philippine ambassador to Switzerland.
Approved by the delegates to the 3rd ICBE during the closing plenary session, May 8, 2005, Aeschi, Switzerland.
|
|
Promotion of IIC-6 in Melbourne, Australia on 20-23 April 2006 Facilitated by Caridad B. Fiar-od
Preliminary: The IIC-6 information for promotion supposedly presented by Claus Nabert, as he takes the participants on an imaginary adventure that they would treasure and accordingly may even change their life, did not push through since Claus and Rose had to return to Canada due to an inevitable happening, the death of Claus's mother. Juerg Hafner downloaded what was prepared by Claus Nabert and Paz Awingan-Aptimes, the over-all IIC-6 coordinator, for presentation in a one and a half hours imaginary trip. In the absence of Claus, I was requested by Yvonne Belen to present, which I did briefly in 20 minutes due to lack of time.
Highlights of the Report: For purposes of documentation, the participants were interviewed at random after the report. This was to check on their listening or comprehension skills and which of what was reported had impact. Among those that the participants could remember about the report spiced by my side comments (as reporter-facilitator) were as follows: 1. That the participants know that the IIC-6 team is hard at work. They could remember the joke that those who work hard have soft hearts. 2. That the participants want to experience another real adventure of enchantment, magic, city circle tram, the regular transit systems, busses, taxis, the architectural designs like the Rialto Towers, the St. Paul Cathedral, etc. That would be another as exciting or more exciting experience than Switzerland. 3. That the participants are eager to meet the Aborigines of Australia, learn from them, and integrate with their culture. 4. That the participants look forward to experiencing the ingenuity of the Australians and that they are interested to see the museums and the amazing concerts, finest pipe organs. 5. That the participants would finally see during the IIC, the different kangaroos, the waddling penguins. 6. That the participants are interested to go to be part of the thought-provoking discussions.
Closing statement from reporter: That promoting Melbourne where most Igorots plan to go in April 2006 but if for certain reasons we can not go due to finance, visa problem, and conflicting time; perhaps we can go to Apayao or other places in Cordillera to see the museums, the crocodiles instead of Kangaroo. (Joke: If we can not see the crocodile, we might see them in Congress or in Senate).
|
|
O Uggayam, galayanen Apo Dios ay kangato-wan Umali met bendisyonan Nan naay engkami naamungan.
Iyalimet di paggawisan Isnan naay enkami mensasango-an.
Sapay koma ta nan naay labi Mangipapigsa es solidarity Ken dakami ay sangsanga-ili Nagapos naduma-duma ay il-ili.
Ya nan naay da umali Isnan naay-ay community.
Sapay abes ta umado dan omali as taga-Cordillera maki-asawa ya maki-ili asna. |
|
Tapno wada di silbi di inmaliyanmi Sinan makwani en ICBE.
Nan naay pay abes ay programa Aprobaram et koma Di enkami ikak-an dakami ay mankakailian Ta engkami man tinnolongan.
Dangkapay paraburan ta mapnoy bulsan di tunggal esang, Tapno inton ma-ikap-at nga engkami panagsasabat Adida-en asngaan maibayad sinan daan.
Siya di nan enak kanan et sapay ta aboyam.
Dakayo abes ay ap-apo inmuna ay tinmundo Adi kayon kabaagan sinay enkami ikak-an. Eted yo man-et di wisdom, la-ing ya paggawisan.
Siyadi nan i-dawat ko et sapay koma ta palaburan yo.
Welcome to everybody. |
|
Opening Remarks during GALA Cultural Night (Uggayam) by Peter Aganonao |
|
Introduction By Sabina Kuenzi-Luminang Ambassador RORA NAVARRO-TOLENTINO was born in Cebu and also traces her family roots to Surigao del Norte. She is a career diplomat who has been in the Foreign Service for over 38 years. A lawyer, she was educated at the University of the Philippines, finishing Bachelor of Science in Foreign Service and Bachelor of Laws. She passed the Foreign Service Officers' Exams in 1971 and became a member of the Philippine Bar in 1974. Prior to her posting as Ambassador of the Philippines to Switzerland and Liechtenstein, she was Undersecretary of the Department of Foreign Affairs with direct supervision over the five service offices of the Department (Personnel, Finance, Legal, Protocol and Consular), and served concurrently as Chief Coordinator of the Department of Foreign Affairs. She was also the Ambassador to France, with concurrent accreditation to Portugal; Ambassador and Permanent Delegate to UNESCO; Philippine Ambassador to Australia, with concurrent accreditation to Nauru; Deputy Chief of Mission in the Philippine Embassy, Bangkok, Thailand and at the same time, Alternate Permanent Representative to ESCAP; and Consul in the Philippine Consulate General, San Francisco, California. In the Home Office in Manila, she has held various responsible positions, namely: - Chief of Staff of the Office of the Secretary of Foreign Affairs and currently Assistant Secretary of the Office of Policy Planning and Coordination; - Director-General of the Office of Asian and Pacific Affairs; - Assistant Secretary of Public Affairs; - Acting Chief of the Research Division, Office of Policy Planning; and - Principal Assistant, Office of Consular Affairs. In recognition of her achievements as a career diplomat, the Philippine Government has bestowed on Ambassador Rora Navarro-Tolentino the following highly prestigious awards: - DISTINGUISHED SERVICE AWARD - granted by the Department of Foreign Affairs in Manila in June 2000; and - GAWAD MABINI, Rank of Dakilang Kamanong - granted by Her Excellency Gloria Macapagal-Arroyo in Manila in July 200 1. She was also awarded by French President Jacques Chirac as GRAND OFFICIER DE L'ORDRE NATIONAL DU MERITE in Paris in July 1997. On the family side, she is happily married to an alumnus of the University of the Philippines, Abelardo Tolentino, Jr., who is also a lawyer and is a. businessman. They have two married daughters and a son, as well as two grandchildren, who are in the Philippines.
Philippine Embassy Berne, 3 June 2004
…………………………...ooooooooooooOOOOOOOOOOOoooooooooooo……………………………
Speech of AMBASSADOR RORA NAVARRO-TOLENTINO
As the Philippine Ambassador to the Swiss Confederation, I am most gratified and deeply honored to be invited by BIBAK-Switzerland to join you tonight for the Gala Night of the “3rd Igorot Cordillera (BIMAAK) Europe Consultation” which brings together many participants coming from various parts of Europe, the United States, and our country, the Philippines, for a 4- day Consultation that involves activities and in depth workshop discussions on your chosen theme: "Our Igorot Cordillera Culture: Heritage and Social Integration". Although your Consultation commenced two days ago, last Thursday, allow me nevertheless to join BIBAK Switzerland in welcoming warmly our compatriots from Bontoc, Ifugao, Mountain Province, Abra, Apayao and Kalinga to Switzerland - a country that highly values the preservation and promotion of cultural identity and heritage even as it encourages and supports the harmonious integration of migrants into Swiss society. It is in this context that BlBAK Switzerland exemplifies a model Filipino-Swiss organization because its members are dedicated to pursuing the preservation of their authentic Igorot culture, customs ad traditions while endeavoring to adapt to Swiss life and environment. In speaking so highly of BIBAK Switzerland, I take this opportunity to acknowledge with deep gratitude its positive role in strengthening the Filipino community in Switzerland by its active participation in and solid support for joint activities embarked together with the Philippine Embassy since its foundation on September 16, 2000. Notably, BIBAK Switzerland actively participates in the annual Philippine Independence Day celebrations held jointly by the Filipino community and the Philippine Embassy since I assumed my post as Ambassador 5 years ago. Likewise, BlBAK Switzerland regularly attends the Embassy's meetings with Filipino community leaders which I chair throughout the year. When Sabina Kuenzi extended to me BIBAK Switzerland's invitation to this event, she kindly provided me some background information of the international movement that strongly unites Igorots in different parts of the world. Thus, I learned about the Igorot International Consultations held since 1995 in California; followed by subsequent meetings held in Virginia in 1997, in Baguio City in 2000; in London in 2002; and in St. Louis, Missouri in 2004 - with early plans to hold the 6th Igorot International Consultation in Australia in 2006. In between these International Consultations are the BIMAAK European Consultations first held in Belgium in 2001; followed by the one held in Austria in 2003; and now, here in Switzerland in 2005. The global momentum for solidarity among the Igorots is based on shared goals and aspirations among the indigenous peoples of the Cordillera - a region rich in natural resources, diverse in the ethno-linguistic identities of its communities yet closely united by its common identity traced to similar core values, cultural background and the basic root of the Ilocano language. Today, the Philippine Government has included the Cordillera Administrative Region (or CAR) as an integral part in the Regional Development and Priority Investment Areas under the 2003 NEDA Workplan. Priority projects are being pursued to develop the CAR as a Watershed Cradle; as a major hydropower energy producer; as an eco-tourist destination; as a food basket; as a prime educational center and as a producer of light industry and agro-industrial products. To the outside world, the Igorots are best associated with the Rice Terraces of the Philippine Cordilleras, often referred to as the lfugao Rice Terraces, which was inscribed in the World Heritage List of the UNESCO in 1995. This historic inscription happily coincided with the time when I was then serving in Paris as the Philippine Permanent Representative to UNESCO. Describing the Rice Terraces of the Philippine Cordilleras as "outstanding example of living cultural landscapes", the UNESCO noted the following official description: "For 2000 years, the high ricefields of the Ifugao have followed the contours of the mountains. The fruit of knowledge handed down from one generation to the next, and the expression of sacred traditions and a delicate social balance, they have helped to create a landscape of great beauty that expresses the harmony between humankind and the environment." Indeed, every Filipino shares the pride of the Igorot people in this international recognition of the universal value of their unparalleled achievements. Moreover, every Filipino must be aware and recognize the unique legacy of the Rice Terraces of the Cordilleras as the only monument in the Philippines that shows no evidence of having been influenced by colonial culture. In citing this historical fact, the nomination for World Heritage List further stated: "Owing to the difficult terrain, the Cordillera tribes are among the few peoples of the Philippines who have successfully resisted any foreign domination and have preserved their authentic tribal culture. The history of the rice terraces is intertwined with that of its people, their culture and their traditional practices." I have taken the effort to share with you this valuable information because it is relevant to the Workshop topics/or questions that you dealt with yesterday, namely: First, "What are the core values and other aspects of the Igorot Culture we hold dear and special, which we want to pass on to the next generation?" and second, for the 2nd Generation: "What are the core values and other aspects of the Igorot culture that we want to have?" I understand that specific topics of interest were also taken up in your Workshop discussions yesterday, including among others the following subjects: 1. Aging Migrants; 2. Reintegration; 3. Cordillera Concerns and Migrant Issues; 4. and Stories of our Igorot Culture. From these discussions, I am told that participants will be submitting "Workshop Reports" including "Conclusions and Recommendations" for consideration by the entire body. Indeed, this requires serious reflection, evaluation and dedication. In my mind, this is a highly commendable undertaking for which I congratulate every participant in the ongoing “3rd lgorot Cordillera (BIMAAK) Europe Consultation.
May the fervor of your commitment and the patriotism of your endeavors - as you, at the same time provide an important network of mutual support for each other - be forever strong. May you remain united and faithful to your goals through the years ahead. Lastly, may the Almighty bless all of the Consultation participants and the Igorot people in the Philippines and abroad to meet the challenges of today and tomorrow with resounding success.
I look forward to being updated about the deliberations in your future Consultations. Once again, let me thank you all for letting me be a part of your worthy undertaking.
Mabuhay po kayong lahat! Maraming salamat po! |
|
Closing Message By Violeta Passerini-Dianos
Good morning.
First of all, I would like to congratulate all the mothers today. Today is Mother’s Day. Thank you for all the nice words, very heart-fattening indeed – almost too good to be true. However, let me share the compliments to each and everyone of you who participated because, for what is a party without the guests, be it simple or lavishly prepared. I truly believe that the success of the consultation lies, among others, in the simple fact that all of us did our part. Without your participation, we would never have enjoyed so much those three days and we would have missed out on an experience we will always remember. For us, your presence and active participation over the past few days was enough a reward. To my fellow group mates, we can say that, after all, it was worth all the effort. The satisfactory comments/ passing remarks outweigh all the kinks and glitches we had in the preparatory work. To all our outside guests, we hope you had a memorable and productive trip and that you will return to your homes with many fond memories of your stay here in Aeschi. Further, I would like to take this chance to thank all our supporters, speakers and friends. Most of all, to our families for all their valuable contribution and understanding to our Igorot cause. A very special thanks to Yvonne Belen for her dedicated effort as our adviser and her guidance in making the program. Many thanks also to Jürg Hafner for his countless support to the group. You made things easier for us. Lastly and foremost, our thanks to Kabunian for without His blessings, benevolence and guidance, none of these would have been possible. Dakami ay i-Busa ya i-Pingad, no waday bisita wenno kabagia-an si parubuatenmi et kananmi en “adiyo linglinglingan dakami, manpahyal kayo abe kahin.” In this case, goodbye is not the fitting word. I would rather use and say our Swiss dialect “uf Wiederluege,” see you again. Have a safe journey home. Until we meet again in Ireland. |
