is a question or observation deliberately worded in a puzzling manner and presented presented as a problem to be solved.
1. Nan amot si Pedro, maunay e toktok to. >>>Nagtago si Pedro,kita ang ulo . >>>Pedro hid, but his head was seen. >>>Answer- Dansa, Pako, Nail
2. Pet-eng ni uleng,Endaw shalungereng. >>>A piece of charcoal, It can reach far. >>>Piraso ng uling, malayo ang nararating. >>>Answer- Mata, Eyes
3. Baey koy andoando, Nakowa-kowalto. >>>A long, round thing, Divided into rooms inside. >>>Mahaba at bilog na bagay, nahati-hating silid sa loob. >>>Answer- Kawayan, Bamboo
4. Dayad tag-enya, Danom nan tengana. >>>Sky on either side, Water in the middle. >>>Himpapawid sa magkabila, tubig sa gitna. >>>Answer- Niyog, Coconut
5. Nan matansia nan tean nan talina. >>>It’s eye is where it’s tether is . >>>Sa bandang mata ang kanyang salubungan. >>>Answer- Dagom, Needle, Karayom
6. Tamtampikek nan olo na, Man bogbogaw nan obet na. >>>I am beating the head, The anus is shouting. >>>Pinapalo ko ang ulo, sumisigaw ang puwet. >>>Answer- Solibao, Drum
7. Posiposem nan poseg ko, Ta ipabalam nan kinan ko. >>>Turn my navel, To make what ate come out. >>>Iikot mo ang puson ko, para lumabas ang kinain ko. >>>Answer- Case/Box, Baol, Chest, Karton
8. Guyod tubog, durong abong. (paying) >>>If you pull, it is a tube. When you push, it is a house. (umbrella) >>>Pag hinila mo, tubo. Pag tinulak mo, bahay. >>>Answer- Payong, Umbrella
1. “Nan ad-im layden, Ad-im angnen is nan ib-am.” >>> “What you don’t like, don’t force it on others.”
2. “ Adi tako bukudan din gawis .”
>>> “Let us not be greedy for the good things.”
3. “San ma-ul-ulin bato. Et ma-id matugepna .”
>>> “A rolling stone gathers no moss”
4. “Mensana ka edwani men-apit ka .”
>>> “If something was planted, something will be harvested.”
5. “ Ang nen kawis et ad-iu maidadanes.”
>>> “Do good so that you will always be remembered.”
1. Dujung of Ibaloy is for the funeral of a deceased. 2. Salidommay is often sung in courtship, wedding, festival, festival of peace, harvesting and sudden pleasure. 3. Bagbagto is an onomatopoetic song designed for playing games among igorot children. The words are nouns strung together without definite meaning. 4. Chua-ay is atraditional Igorot rice pounding song. It is about pounding rice so as to have food for rainy days. The singing has to go with the rhythm of the pestle. 5. Nan-aanto-o-ay is a mourning song from benguet.
Salidomay - Igorot Song Dong dong ay i dong i lay, In sa li do may di way, I la i la i la lay, in sa li do may di way. Chua-ay
Oweh! chua-ay, talum alay, taku-ay, oweh!
DONG-DONG AY
Dong-dong ay si dong-ilay insinali dumma-ay dong-dong ay si dong-ilay insinali dumma-ay ading di ka agsangit agsubli ak mabiit ading di ka agdanag mabiit a mabayag urray innak mabitay no adik gasat a matay kastoy gayam ta ayat pangkitaan ti rigat anosam kad a bagi ta adi ka met nagpadi dong-dong ay sidong-ilay insinali dumma-ay
Interpretation
This is a traditional tune from the people of Benguet. The theme is about parting, where the sweetheart is hesitant to let her boyfriend go, and the man consoles her saying he will soon be back. The words may be extemporaneous to suit the occasion. This is sung for the entertainment, usually by a male. It's lyrics is Ilocano.
Ang kwento ay nagsimula sa nakatakdang kasal nina Ya-u at Dulaw nang makapulot ng nganga o ua (na tawag ng taga-Kalinga). Ang magkasintahan ay naanyayahan sa isang pistahan sa Madogyaya. Nang sila ay nasa Madogyaya, naakit ang pansin ni Dulliyaw kay Dulaw hanggang si Dulaw ay magkagusto sa kanya. Sa pagplano na ligawan ni Dulaw si Dulliyaw ay naisip nitong painumin ng alak si Ya-u hanggang sa malasing.
Habang si Ya-u ay natutulog sa ibang bahay ay saka
niligawan ni Dulaw si Dulliyaw. Pinakain nito ang babae ng nganga at sinabi niya sa babae na sa pamamagitan ng pagtanggap niya ng nganga ang ibig sabihin ay tinanggap na niya ang pag-ibig na kanyang iniaalay.
Bago siya umalis ay sinabi niya sa babae na siya ay babalik kinabukasan. Naiwan na nag-iisip ang dalaga.
Kinabukasan sa kalagitnaan ng gabi ay dumating si Dulaw sa bahay nina Dulliyaw. Habang sila’y kumakain ng nganga, sinabi nito sa babae na siya ay nagpunta roon upang isama ang dalaga sa kanilang bahay. Nagulat si Dulliyaw sa winika ng lalaki. Iyon lamang at nagkagulo na ang mga tao sa nayon. Sa pagtakas nila ay nakasalubong sila ng isang lalaki na may dala-dalang palakol at balak silang patayin. Bago sila maabutan ng lalaki ay nakaakyat na si Dulaw sa isang puno upang tumakas. Samantala wala namang mangahas na siya ay lusubin kaya naipasiya ni Ya-u na tawagin ang mga sundalong Español ng Sakbawan.
At noon nga si Guwela na kumander ng Garison ay umakyat sa kaitaasan ng Kalinga na kasama ang mga sundalo. Iniutos niya na dakpin si Dulaw na nakaupo pa rin sa puno.
Makalipas ang tatlong Napag-alaman niya na marami ang tutol sa ginawa niya kaya wala na siyang lakas na lumaban nang siya ay lagyan ng posas. Sa utos pa rin ni Guwela siya ay dinakip at nakulong sa Sakbawan.taon na pagkakabilanggo, naging payat na siya. Humingi si Dulliyaw ng nganga kay Dulaw. Kinuha ni Dulaw ang huling nganga sa bahay at ito’y pinagpirapiraso. Bago niya ito maibigay kay Dulliyaw bigla
na lamang itong nawala.
Samantala, sa pook na Magobya naliligo si Duranaw. Sa paliligo niya sa ilog ay nakapulot siya ng nganga. Kinain niya ito nang walang alinlangan.
Matapos nguyain ang nganga ay bigla na lamang itong nagbuntis hanggang sa siya ay magsilang ng isang malusog na lalaki at pinangalanan niya itong Banna. Tatlong taon ang lumipas. Si Banna ay mahilig makipaglaro sa mga Agta, subalit siya’y madalas na tinutukso ng kanyang mga kalaro. Sinasabi na kung siya raw ang tunay na Banna
ang ibig sabihin ay siya ang anak ni Dulaw na nakulong sa Sakbawan. Sinumbong niya ito sa kanyang ina ngunit pinabulaanan ito ng kanyang ina.
Sa isang iglap, si Banna ay naging malakas at naghangad ng paghihiganti. Isang mahiwagang pangyayari ang nagdala kay Banna pati ng kanyang mga kasama sa Sakbawan. At doon ay kanyang pinatay si Dulliyaw. Sinabi ng isang kasama ni Banna kay Dulaw na si Banna ay kanyang anak, iyon lang at sila ay dali-daling sumakay sa isang bangka at sa isang iglap ay nakarating sila sa pook ng Magobya. Mula noon ay nauso na ang kasalan sa kanilang pook.
Benguet is the roof of Northern Luzon. It straddles on the Cordillera mountain ranges. Mt. Pulag, second highest mountain in the Philippines, and Halsema Highway, the highest mountain highway system in the country, are located in Benguet. Today it holds claim as the “Salad Bowl of the Philippines” because of the huge production of upland vegetables.
Benguet lies in the southernmost part of the Cordillera Administrative Region (CAR). Pangasinan bounds it on the south, Ifugao and Nueva Viscaya on the east, Mountain Province on the north, and La Union and Ilocos Sur on the west. The province has a total land area of 261,648 hectares. Benguet has 13 municipalities with a total of 140 barangays.
Benguet belongs under the Type 1 climate, with the wet season from May to October and the dry season during the rest of the year. The average daily temperature is 18.55° Celsius.
The two prominent dialects spoken in the province are Kankana-ey and Ibaloi. Others speak Kalanguya, Karao, and Iowak. The majority speak fluent English.
Agriculture, small and large scale mining, gold panning, silver craft/ brass wares, gift and toy making, strawberry production, livestock and poultry, tiger grass broom making production.
Benguet has a lot of folktales/folklores that features the origin, the traditions and culture of the place. People in benguet passes these stories to their children that they even created a book featuring these which enables other people who are not from benguet to know about these.
A Long time ago, Tugtugaka, a brave chieftain of Nabalicong set out to hunt a white deer, which had eluded many hunting trips and had posed a big challenge to many hunters. Tugtugaka got obsessed with the deer and spent many countless days and nights, which greatly exhausted him. Then one day, his dog sensed the white deer and the hunting ensued. After covering a great distance of running and tracking, the deer was finally trapped against a waterfall. Spear in hand and ready, Tugtugaka poised for a good strike when he heard a soft and powerful woman’s voice “Don’t hurt my pet.” Bewildered, Tugtugaka saw a young woman bathing by the
crystalline waterfall. Tugtugaka was so awed with her beauty and nakedness, as he did not understand why he didn’t notice her earlier by the waterfall. She continued: “My name is Cuyapon, and that deer is my pet. Don’t hurt it lest you get the ire of the folks. This place is our home.”
Tugtugaka was so puzzled. He saw neither sign of dwelling nor of human activity.
As she was dressing, “I see that you are a brave man, and I suppose, you are a good leader of your village,” she commented. “Come inside, you
are hungry and in need of rest. You are exhausted. We can also talk so that you will understand my folks,” she said as she led him to a small cave
opening. Tugtugaka was even more surprised when, as they reached the cave opening, it became a spacious entrance, and inside, a room only meant for a princess. All around are serenity and a paradise. Soon, he realized what he entered is no ordinary world and Kuyapon is no ordinary mortal! She is a fairy who becomes visible when she likes. At the end of the meeting, Tugtugaka left for home with a sackful of meat more that what he could have obtained from the white deer. “Keep our encounter a secret,” he was advised.
From then on, Tugtugaka visited the fairy regularly and they fell in love with each other. Realizing that their love is to be blessed with a child, Kuyapon instructed Tugtugaka: “Don’t come back until eight moons and a half from now.” After laboring wait, Tugtugaka returned to find Kuyapon delivering a child. It was a healthy baby boy. He was advised: “Go home
and come back only after eight moons and a half from now. You have to take out our child since he cannot live here. His mortal blood destroys the air of peace of our world. But take good care of him as I do in my spirit way. He will grow to be a good hunter and a worthy father of your village. Give him the name Anno, for he will shadow his generation with abundance and good will.”
Anno was then taken by Tugtugaka and raised to be a brave man and a good hunter. As a leader, his saga includes repealing the “buso”
(headhunters from another place and other enemies), yet he was a peaceful man and abhorred waging war even against the “buso” which
earned him the respect of his villagers and other tribes. He used to hunt along the river now named after him, the Agno River. As Anno was in his advanced age and sensing death is near, he asked to be buried in a place now called Nabalikong. The people protested about his coffin; a large hollowed log would be too heavy to be carried over a mountain. “Just float it on the river, it will be carried by the river to the
site,” he instructed. The people were puzzled because the burial cave is higher than the river and the river does not pass through the burial site. “You will find people to help you there and animals and food to eat,” he
further said. Nevertheless they followed his instructions and indeed, the coffin floated all the way to the burial site. They also met people to assist, the food and animals as he said. Since Anno has a high status and is a regarded man in the village, he has to be mummified; mummification is a long process. Right after his last breath, they opened his mouth and forced him with strong brine solution. They even used their mouth to pump the solution into his stomach. After three days, his body was bathed with different kinds of herbs alternately everyday. After the bath, the body was sun-dried. The process went for at least three months. Everyday, his animals were butchered for food of the people doing the work. After it had dried and hardened, his body was put in the coffin to be interned in a cave. His generation flourished and peopled many villages far and wide from Benguet to Ifugao and Vizcaya.
Legend has it that in the lake now named Tabayo, somewhere along the boundary of Kabayan and Buguias, there live a couple an immortal man married to a mortal woman. Five days after they were married, the man has to work and tend the field. Yet one day, before going to work, the man instructed the wife “I five
you this instrument for you to play to make sound before reaching my workplace when you bring my baon” (pack lunch). Please follow it.” The
woman was puzzled but had not dared to ask her husband for explanations. She followed the instruction yet every time she brings the baon, she noticed that the field gets unusually wider and wider knowing that her husband is just alone in working at the field. One day she could not contain her curiosity so she didn’t sound the instrument instead
stealthily approached the field where the husband worked and was so surprised at what she saw and naively, she shouted for she was unable to hold back her astonishment. She saw that her husband is scattered into parts, each doing a part of the work. The scattered parts of the body of the husband were surprised and immediately assembled to make a whole. In haste, the body parts were improperly assembled and mixed with soil and muddied that angered the husband. “You disobeyed.” He said, “And because of that, I must leave you and return to where I came from.” Right there and then, the husband
disappeared and the field transformed into lake. To this day, every time a “mambunong” (prayer man) leads a prayer during
feasts, marriage, or death, a “biyew” is prayed, calling the spirit of the
unnamed immortal man who manifested himself as a good husband long ago.
It was believe that Gatan came down to earth as the representative of Lumawig, (God), with the mission to teach, lead and protect man. He was wise, strong and had supernatural powers. At times he went up to heaven to confirm with Lumawig on matters of administering justice securing food for man and how man may worship. He understood and spoke of the language of the plants and animals. One day Gatan and his brother went out to hunt. Their hound jumped upon a wild boar. They caught the boar and built camp. The next day Gatan instructed his brother to salt and dry meat. Gatan set out with the dog again. Instead of doing as instructed, the brother slept and did not notice the “beclat” that came to devour the meat when Gatan arriv ed, he saw
that the meat was all gone. He accused his brother of having eaten all the meat. The brother resented the accusation very much that he offered his stomach and intestines to be cut open to prove his innocence. Gatan open the stomach and intestines of his brother but found no trace of the meat. He went around the camp to find out for himself who eat the meat. Behind the camp, he found the tracts of a big snake. He traced the tract until he found the “beclat”. Infuriated, Gatan drew his hunting knif e to kill. But the “beclat” implored to be spared and as reward he would teach
Gatan the prayer for healing wounds. Gatan dared the “beclat” to heal his brother’s wounds. The “beclat” healed the wounds. This made Gatan happy
and was glad to learn the prayer. From that time on, Gatan could heal wounds.
Lowlands and Mountains. When the world was young and very level, people could hardly find their homes. Oftentimes they get lost. God thought to change the surface of the land. He made it rain for many days and nights. The earth became soft; those portions settled and formed the plains and valleys. The hard part remained elevated and formed the hills and mountains. Earthquakes: There was a giant, the servant of Lumawig, who was ordered to drive away the devil spreading sickness, but he disobeyed. As punishment, Lumawig set the earth upon the giant’s shoulders to support
as long as he lives. Whenever he scratches, the earth trembles. If he has itches and scratches often, the earthquakes are frequent. If the giant would die and drop the earth, that would be the end of the world. Lightning: If the lightning strikes near a house or barrio, it is believed that Lumawig wants an offering. Each family in the barrio, at the same time makes sacrifice in the form of food and drink offerings. Those who would not do so are punished by being afflicted with itches.
“Da Bayyek en Gaki” , “Da Bukang ken Liway” (“Bukang and Liway,”), “Da Kabbigat en Pali” (“Kabbigat and Pali,” ), “Dasan Mangngi an Nangan si Padana ay Mangngi” (“A Monkey Who Ate His Own Kind,” -a cautionary tale) “Saba” “Kuttabo” (a tale told by a father) “Labeg” “Samotti nan Nanpuan di Malaya” (“A legend of Malaya village”), “Si Kabunian de Begas” “Lidom”
