COWBOY HATS AND THE IGOROT COWBOYS IN RESTLESS MOBILITY

12TH ICBE WORKSHOP DISCUSSION GROUP

RE: “COWBOY HATS AND THE IGOROT COWBOYS IN RESTLESS MOBILITY” 

as presented by ANGELIE MARILLA (Universite libre de Bruxelles, Belgium) 

31 MAY 2025 (SATURDAY)

GROUP FACILITATOR: GRISHAM CARAME (Igorot UK)

GROUP NOTETAKER: MYRA COLIS (MABIKAS Foundation-The Netherlands)

GROUP 3 MEMBERS & CONTRIBUTORS

 

SUMMARY OF DISCUSSIONS

1. Individual Introductions and Acknowledgment

The session began with each participant introducing themselves. A significant and heartwarming gesture was extended to non-Igorot participants, acknowledging their presence as honorary members of the group. This set a tone of inclusivity and respect, highlighting the importance of shared learning and allyship in discussions on Indigenous identity and representation.

2. On the Use and Meaning of ‘Cowboy’ Among Igorots

The discussion opened with reflections on the use of the term cowboy in the Igorot context. It was observed that this term is prominently associated with specific provinces such as Benguet and Mountain Province, but not commonly used or recognized in other Igorot areas like Kalinga, Ifugao, Apayao, and Abra. This led to a deeper conversation about how Igorot identities are conceptualised. 

Participants questioned the tendency to characterise ‘Igorots’ in literature and public imagery as them with cowboy hats when in fact, the term "Igorot" encompasses diverse cultures, traditions, and expressions. This raised a fundamental question: Who is included in the definition of 'Igorots'?

IMPORTANT NOTE: It was noted that academic and popular research often leans heavily on existing literature, which is limited in scope. In Indigenous communities, knowledge is predominantly transmitted orally, leading to incomplete or skewed documentation. Those who appear in published works are often portrayed in ways that may not fully reflect the lived experiences and how Igorot people look like from all the six (6) provinces of the Cordillera Administrative Region (CAR). This underlines the urgent need for careful documentation, definition of terms, and contextual understanding when discussing Igorot identities.

3. Reframing the 'Cowboy' Identity: Local vs Global Connotations

The group discussed the layered meanings of the word cowboy.

In the Igorot context, being a cowboy goes beyond the looks. To be called a ‘cowboy’ or ‘cowgirl’ in the Igorot context actually reflects more of the Igorot values carried by that person. Such values include resilience, resourcefulness, practicality, and the ability to thrive within one’s means. It refers to a person who works hard, often independently, and who lives close to the land. Sometimes with livestock, carabaos, cows, or horse, but more importantly, someone with grit and strength of character.

This stands in contrast to the Western or global image of cowboys, often depicted in media as rugged, gun-toting, bar-frequenting individuals with a penchant for conflict and adventure.

IMPORTANT NOTE: The group emphasized that reclaiming and redefining these narratives is important, especially in diaspora, where symbols like cowboy hats can be both a source of pride and misunderstanding depending on who’s looking.

4. Igorot Textiles in Diaspora and Modern Contexts

Another focal point of the discussion was the role of Igorot textiles, which many members of the diaspora carry with them as symbols of cultural continuity. 

One example cited was the Benguet tradition, where tapis colors and patterns are highly symbolic. For instance, the black-and-white weave used specifically for mourning the dead, is considered sacred. Participants expressed concern over such patterns being used casually in fashion, possibly stripping them of their ceremonial meaning and cultural respect.

Similarly, the ‘inabel’ (woven cloth) was mentioned not just as a fabric but as a form of embodied knowledge, with colors and motifs carrying deep meanings. This discussion highlighted tensions between cultural preservation and contemporary adaptation, which is a common theme among Indigenous communities navigating globalization and modern expression.

IMPORTANT NOTE: The following questions were raised during the conversation but were not able to discuss in detail due to time limit. But these key questions are left for individual reflections and perhaps a topic for discussion next time. 

• How far can we modernize traditional textiles?

• Who has the right to wear them?

• What happens to their sacredness when adapted for fashion or non-ceremonial use?

5. Cultural Misrepresentation Through Music and Dance

The discussion also touched on how songs and dances are being repurposed or misrepresented in public and popular contexts. The example given was the song “Sisiwit”, originally from Kalinga. The way the song has been popularized, especially in performance and dance, was described by an elder in the group as “vandalised dancing”. 

IMPORTANT NOTE: Participants noted that while these adaptations may be seen as a celebration or expression of pride, they can also result in the vandalization of cultural expressions, especially when removed from their original context or meaning. While not discussed in detail during the workshop, the conversation about ‘Sisiwit’ raised an important question about creative freedom and cultural expectations: If you are an Igorot artist, musician, or creative, does that mean your work must always stay within what is considered culturally appropriate? For example, while the song “Sisiwit” has been interpreted by some as referring to male genitalia, others asked: why can’t sexuality also be an acceptable theme in music or creative expression by Igorot artists? This highlights the tension between honoring cultural norms and exploring personal or contemporary themes, and invites further dialogue about the evolving nature of Indigenous creativity.

6. Closing Remarks

To close the workshop session, each participant were asked to give short statement to describe the session. The descriptions are summed up as follows: 

• “It was really nice to hear the perspectives of both elders and young people; it gave a good balance.”

• “This is another addition of wisdom for me.”

• “I’m really pleased to hear the wisdom shared by our elders.”

• “This discussion is so important. I’m glad we had this space.”

• “I love the search for more knowledge; it never ends.”

• “Even with the limited time, I learned a lot about what it means to be an Igorot, especially in relation to this idea of 'cowboys' and identity.”

• “I really felt the sense of intercommunity... like I truly belong to the tribe.”

Notes and report prepared by Myra Colis, 22 June 2025.