Reactors to the Panel by Lorena Domanog Clerc

12^th Igorot Cordillera BIMAAK-Europe (ICBE) Conference
ULB Campus du Solbosch, Bâtiment S, Salle Dupréel, Avenue Jeanne 44,
1050 Bruxelles, Belgium

29 May – 1 June 2025

Reaction to Dr. Abigail Ruth Banisa Mier’s presentation: Colonial past, diasporic present:

Anxious negotiations of a second-generation Igorot in diaspora
By Lorena Clerc-Domanog

Good morning, everyone. Thank you for this opportunity to respond to this insightful presentation on the identity navigations among Igorots in the diaspora.

Dr. Mier’s insights and lived experiences as a second-generation Igorot individual navigating her identity in the diaspora resonate deeply with broader scholarly discussions on transnationalism, identity formation especially those with ethnic background, and the complexities of cultural heritage.

I was particularly struck by her articulation of the term 'anxious negotiations,' which was also mentioned by the two other speakers. This framing effectively captures the tension between maintaining cultural ties to ancestral homelands/ili and adapting to the social and cultural landscapes of the diaspora. It highlights the emotional and psychological labor involved in reconciling inherited traditions with contemporary realities. Indeed, it is a continuous effort to bridge 2 worlds, 2 identities, but it also speaks of the enduring power of cultural heritage. In the first place, we would not have these problems if we do not care about our roots, if we just conform. But no, we are of the conviction that our Igorot culture has to live on.

Her story of her Lolo Banisa's encounter with the traveling priest who provided medicine to cure her grandmother's illness is remarkably similar to a story I heard from my own grandmother. My grandmother Mangay was desperate because one of her children (Kadmo) was very ill, and none of the village healers could provide a cure. Then, a neighbor suggested, "iyey mo isken madli" (you bring her to that white nun). The white Catholic nun gave the medicine that brought her dying daughter back to life. "Manakabalin di" (She had powers), my grandmother told me in her genuine wonder, reflecting her lack of experience with modern medicine at that time, as we sat together at the "dalikan" (hearth), keeping the fire ablaze while I listened intently. By the way, that Catholic nun was Mother Basil, as she was fondly called, a Belgian sister from the Missionary Sisters of the Immaculate Heart of Mary (ICM). For those of you who grew up in Bontoc and nearby towns in Mountain Province, you surely have heard of her and their works.

Her lolo's and my lola's encounters with those missionaries preluded our own encounters with Westerners years later. Not just encounters but actually living in their territory. Thus, here we are today, discussing where to move from where we find ourselves as first and second generation Igorots in the diaspora.

On questioning authenticity, if you think you are half-baked, not indigenous enough, I have mine too: Am I being faithful to the Igorot values that I grew up with? Sometimes, when I wear my tapis – my Igorot clothes, I ask myself if I am worthy of wearing them as I feel I have moved so far away from what I was taught.

Perhaps, my consolation is that I have a son named after his grandfather, Egsaen. So when he meets his family in the Philippines, his kin will have a point of reference, to say, "Aah, sik-a ubpay sa. Anak/apok ubpay sik-a." Yes, he was named after the same grandfather who would often tell me: "No od way inlagbo dat adi itatagtag ay en mangipasyal" (If you have earned something, don’t go spend it the next minute on travel; save!). True enough, my parents’ generation knew no relaxation. They were busy accumulating wealth to pass on to their children. Each child was expected to have an inheritance that would be announced during his/her wedding ceremony. You would have failed as parents if you didn't mention an inheritance (at least in the Eastern Sagada culture). This brings up the question for me: "Do I have something to pass on to my child?" You see, the reality I see in my European environment often does not support the values I grew up with.

Yet, as Dr. Mier beautifully illustrates with the funeral in Mayoyao, our identities are not set in stone. They are shaped by our relationships with one another. "Sak-en na, sik-a sa, datako ubpay am-in" (This is who I am, this is who you are, this is who we are in relation to each other). This process of introducing ourselves and tracing our connections, regardless of where we come from, helps us combat feelings of isolation that can come from colonialism and living away from the ili. It reminds us of our shared histories, celebrating our resilience and the strong ties we have for each other.

Our Igorot diaspora communities, like Cordi-Bel, BIBAK Switzerland, or ICBE are a great help in navigating these nuances, as she mentioned, in creating more "frames of reference" that allow us to rebuild and reconstruct our individual and collective identities.

All in all, the strength of Dr. Mier’s presentation lies in its vulnerability and honesty. It acknowledges the anxieties and uncertainties inherent in navigating multiple cultural identities, while highlighting the resilience and resourcefulness of Igorot communities in the diaspora. These shared experiences provide a crucial step towards establishing broader support networks and creating more inclusive spaces for the expression of Igorot identity across generations. 

Thank you. Iyaman.