Hi Bugan ya nan Popa (Bugan and the Duck)

There was once a woman named Bugan who lives alone in a hut. She cooks her own meals, fetches her own water and gathers her own firewood. Moreover, her "habal" (farm up the mountain) is what keeps her busy most hour of every.

One time on her way home one late afternoon from the mountain, she noticed a duck that seemed to be following her. Every time she stops, she noticed that the duck stops too. But whenever she goes back towards it, the duck would hide in the bushes. She just proceeded her way simply concluding that the duck might just be some wild one.

When she arrived home, she realized that she has not yet washed her plate and spoon as she was rushing to the habal this morning. She used the water from her "aluwog" (water container) to wash them leaving only enough for drinking and for cooking the next morning.

Morning came and she used what is left in the aluwog to cook breakfast and her baon in the habal. She noticed that there would no longer be firewood after cooking. But she has to go today at her habal as she has not yet finished weeding it. She plans to arrive home early in the afternoon to fetch water and gather firewood.

When she stepped outside the house, she noticed the duck seated behind one of the posts. (The Ifugao native house is a one-room abode elevated by four posts.) The duck's head is coiled to its wing, probably asleep. She did not disturb it and went to her day's chore.

Arriving home in the afternoon, she noticed the duck still to be at her yard. She went inside the house and noticed that her aluwog was filled and the "huguhog" (an area for firewood above the fireplace) was also full. She is thankful but has no idea on who did it.

The following day, she proceeded to habal again. When she arrived home, she noticed that the tete (ladder) is new, sturdier than the previous one. Also, the rotting post was replaced. And even the cogon roofing is fresh. She is happy but has no idea who did it.

This time, she has no boga (uncooked rice) although she still has a lot of grains at the pala (storage area for rice grains).  She intentionally did not pound and left her rice container empty. When she arrived in the afternoon, the container was full.  She continued to be surprised and intends to know who did the favors for her.

The afternoon the following day, she knew she had firewood, water, and rice.  And the house is in good condition.  She thinks there would no longer be surprises.  But when she arrived home, her chicken were already gathered in their coops while the duck was still in the yard feeding itself from some grasses.  (In Ifugao, chicken are allowed to roam around, freed from their coops in the morning and gathered in the afternoon.)

She is already suspecting that it was the duck.  But wonders how the duck can do it.

The next day, she pretended going to habal but hid herself behind the bananas near the “ho’b” (a low part of the fence that serves as entrance to the yard).  When it was nawod (midway to noon), she saw the duck slowly transforming to a muscular gentleman.  Her heart pumped first in fear but she knew that the man she is now seeing is a kind one.

She barged into the yard.  And the gentleman is startled, even ashamed that he is there.  He introduced himself as Guinid who was a victim of a spell.  She thanked him for the favors that he did.  But he was more thankful because the appreciative words is what he needs not go back as a duck.

They decided to live as husband and wife and they were happy ever after. 

Ambet

Hi Ambet

(Ifugao Tuwali version)

Hi Ambet munbubuyya

La’lato na hi kaungana

Hi habal di malutlutabbong an latung

Itab, aba, ya balatung

Ninomnom nay alyon inana

“Ipiphod mun muntudo’ ya munbaha

Te naligligat di munbalballangya”

Naunud di intugun inana

Nipapto’ met peman di adalna

Mu adwani ya abu ot ahi hiya umanamut

Te hi siyudad di awadan di ngunu an ningamut

Napnuan hi amamlong hi inana

Te nadngol di intugutuguna

Mu nan habal ya kumanoga

Te maid moy Ambet an mamallangya

Ambet

(A  translation in English)

Ambet was viewing memories

Pictures from her childhood

On the farm that thrives with beans

Beans, yam and mongoes

She  remembered what her mother told her

“Do well with your writing and reading

For it is more difficult to hold the trowel”

What her mother told her was followed

She finished her degree in college

But it is only now that she came home

For it is only in the city where she could work

Her mother was filled with joy

For what she dreamt came true

But the farm keeps on crying

For there is no Ambet to till the soil

Nakkayang din eta nunhapitan...

This is the cover page of the anthology from the regions of the country, published by the National Commission for Culture and the Arts (NCCA).  The writings from Northern Luzon, in which some Ifugao words were included, is edited by Dr. Priscilla Macansantos and Francis Macansantos.  The book was launched at UP Baguio on July 1, 2016.

When I was informed that some Ifugao words I have written were included in an anthology, I looked forward to be at the book's launch.  I thought that what was included was among those I submitted to one of the editors of this anthology some for years ago.  But at the launch, I was a little bit surprised that it was some work I have posted in this blog that was included:

Ifugao Word: Impuhuwa’, Taynan daa man (Sweetheart, am leaving you)

After scanning the page where this work was placed, a song I heard from my childhood came to mind as this has actually inspired the above mentioned poem.  I actually like the song because of its humor. Many attribute the lyrics to Mr. Ramon Dulnuan who happens to be the uncle of my wife.

The presumed title was Nakkayang din eta nunhapitan.  The lyric goes this way:

Nakkayang din eta nunhapitan
An alyon tan eta punadduman
Mu nakayyang da da amam i inam
An paukat day naha'gudan

(Refrain: Yahahahaha! Yihihihhihi!
Anakkyang tuwali din paukat da amam!)

Ot ngadan moy atonta
Ya ten nilun numpohhodanta
Bumtik tamod Manila
Ot agge da aya inila
Te maid ha adalda

Diet' waday imbabaleta
Ya ahita aya numplesenta
Ida amata ya hi inata
Ot pohdopohdon dabo aya

This is my rough English translation:

Oh, that which we've agreed on
Our supposed plant to get married
But Oh! the demand of your parents
For me to bring in some hoofed animals

(Refrain: Yahahahaha! Yihihihihi!
Oh wow the demand of your parents)

What will we do now
Since we're in love with each other
Let's elope to Manila
A place they don't know
For they never went to school

When we have a child
That's the time we present ourselves
To our father and mother
And for sure they will like it

Tulu an Buhi

What follows is a rough translation in Tagalog of the Ifugao poem contained in the above jar shapes.  Tulu an Buhi means "The Three Jars".  This was my first attempt on shaped poetry.  The poem appeared on the first Ubbog Journal of the Ubbog Cordillera based in Baguio City.

  Salin ng “Tulu an Buhi”

I

Kaligayahan

Palaganapin

Ilabas na ang pamahan

Upang gamitin natin buhusan

Ng alak, na noon pa iginaralgal

Ating pagharapharapan, pagkilalanan

Ating pagsasaluhan, pagbibigaybigayan

Saan na ang mga mahimig kung kumanta

Umpisahan na ang pag-awit at ang liwliwa

Saan na ang mga marunong sa paggansa

At kami ay sasabay sa mga pagsasayaw

Ating pahabain ang pag-uusap-usap

At maraming laman ang gusi

Upang kung may naihain na

Maging mabuti ang ating panlasa

Ng mga lamang loob at nilagang buto

Lasahan na ang alak bago ang pag-uwi

Mas matamis pa sa tinimplang asukal

Ligaya ang sanhi n gating pagkarito

Ngunit itong alak ang magpapasarap pa nito

II

Baya, Baya (Alak, Alak)

Agos ng kalangitan

Nagmula sa malagong ani ng palay

Biyaya ni Maknongan sa mga mga pamayanan

Lebadura na galing sa laya at halamang onwad

Kapag dumating sa takdang panahon, naging malasa

Pampalipas ng pagkapagod sa pag-alaga ng mga bukirin

Pampalimot ng kapaguran at mga sari-saring hinaing

Siya ring pambuklod ng naglaganap na mga kaanak

Mga mismong kadugo at kaanak ng kabiyak

Dahilang tawagin ang kapitbahay at kabyan

Sanhi ng pakikipagngiti ta pakikipagkilanlan

Dahilan ng pagkatay ng baboy o kalabaw

Upang lasahan ang bunga ng pinagpawisan

Sige, bayuhin niyo ng husto ang palay

Upang maging maganda ang magiging bubud

Pagbutihin ang paghurno

Lagyan ng lebadura at pangbutihang takpan

Malapit na ang mga kasla, gotad, at ahitulu

Upang ating ilabas at mapagsaluhan

III

Nakalasing

Ang mata hindi na nakakalayo

Ang tindig ay hindi na deretso

Pagbuhat sa sarili ay hindi na rin tuwid

Kapag tuyo na ang mga pamhan at gusi

Malakas na ang pananalita, may mga sigaw at tili

Ngitngit ang naiibunga na ng mga usapan at kantyawan

Nailalabas na mga itak, mga inasa pati na rin mga inamag na

Nakalimutan ang kaligayahan at pagkakapatiran

Naipalit ang poot at lumang nagkakagalitan

Dahil ang hinog na na alak ay kumagat

Sa mga musmos pang buto at ugat

Ang matipunong katawan kapag nakarami

Hindi mapigilan ang galit mula sa budhi

Hindi nito kilala ang kaputol ng pusod

Wala nang hangganan ang pakikitalo at poot

Mas mabuti pa ang mga nakauwi na

Dahil tulog na, nakakumot pa

Ngunit ang mga naiwan at siyang naghuling lagok

Mga sugat, gasgas, bukol ang nariyan at narito

Tayo (Ifugao Native Dance)

Donglon yuy tobob di gangha

Tobob di ihuddokna

Hinibatan di ibahhelna

Nalmuy mahaldot an dinuyya

Eka! Eka! Ipangulum an oha

Ikolyab muy ta’lem ad daya

Ta hay wahdi ya iyuhdung da

Payadom di kaniggid an ta’le

Pangayag hi amin an bimmoble

Iwekwek muy kanawan

Pun’odo wagah nitaguwan

Iyohyohon di lulug

Pangipatigo binhug

Itaggetaggey huki

Ipatigon agge ta kimmulhi

Mitnud a an babai

Ta adwaam hi lalai

Payyadom, iwekwek, iyohonmu

Ta giboom an nuningngo ayu

Mu ulayom an idikidik di dapan

Ta haddom an on daa halibadan

Umunud taun kadakolan

Te hay tayo ya adi maohaan

Hituwe ya punamlongan

Dana man di nunhituwan

Da’yun binabai nan gawwana

Ta hay linalai mali’liod da

Te athidi tuwaliy aatna

Munhin-aadug di mun-iibba

Dingngol ey dopdop di duyya

Imbalinunnu di pangisala

Kannawan piboy mamayyad

Ya hay huki ya inhikhikyad

Paubhukon tauy lita’angan

Amamlong tun nundadammuwan

__________

(English translation)

Hear the sound of the gongs

Beat of those from the distant

Complementing strokes of those from the other side

Creating that beautiful harmony

Go! Go! Someone start the dancing

Wave your hands up high

That those from above may look down

Spread your left hand

To call everyone in this land

Swing your right hand at side of your chest

To ask blessings for this life

Bend those knees

To show you’re well fed

Raise your feet

To show you have not been stiff

And woman, follow on

To accompany your man

Spread your arms, swing it, bend your knees

So you can feel you are his equal

But slowly move your feet

And wait for him to flatter you

Everyone let’s join them

For the dancing is not meant to be solitary

It is for everyone’s delight

Wherever we come from

Women stay at the middle

And the men shall encircle

Because that is how it is meant

For each have to guard each one

When your hear the rhythm of the gongs change

You turn about in dancing

So that your right hand will also spread

And hop with your feet booting

Let us make dust off the ground

The joy of this gathering

A poem on the Mayon Volcano (in the Ifugao Language)

Mayon

Ngay adi puminhodan i he’a
An alaluom tun napuyat an mata
Gumoppa’ tah nan hawwangon
Ya he’ay manangmangmangon

Dana man di e punpahiyalan
Ituwen boble an bimmahhelan
Adi ta umenglen mangitittigo
Ulay hion ibuwahan, iyalalgo

Kumayat ta man hi Lignon
Wennu Embarkaderoy liodon
Puhoy eka anay-ayyamon
He’a an nakattag-e an Mayon

Ageh-eh di donen simbaan
Maphod an punla’latuwan
Pumaytu’, umbun, waday ihandagan
Ayta dimmadimatong hi Kabunyan

Mayon, ibatih di puhu I he’a
Hi anamutan mi, awiton daa!

________________________

(A rough English translation)

Mayon

How can I not fall in love you

When you soothe the droopy eyes

As one steps into the gateway

It’s you who one looks up to

Wherever we stroll

In this place away from home

Can't go tired looking at you

Early in the day, throughout the day

Climbing around Lignon

Or circling around Embarkadero

You are playing my heart

You the Towering Mayon

Remnant of an old church

Brilliant for taking pictures

Jump, sit, back against something

It is like reaching the Kabunyan

Mayon, I’ll leave my heart with you

When I go home, I’ll take you with me!

Gotad ad Ifugao (Gotad in Ifugao)

The rice fields and forests are at the core of the celebration of Gotad, often described as the Ifugao great feast.

As I write this amid tall buildings and the city traffic outside, celebrations are underway in my native Ifugao for the celebration of the foundation day of the province.  The weeklong festivity, that started some days ago, is dubbed as Gotad, dedicatory to a feast that Ifugao forebears had.

Gotad is often described in many write-ups as the grand Ifugao feast.  In past era, it is hosted by wealthy homes/families/couples.  But in my growing up years in the 80’s, I was not lucky to have witnessed one.  It was in the early nineties that I was able to go to a “gotad”, but this time it was hosted by the local government of my hometown Hingyon, the very first Gotad ad Hingyon.  I guess those years where start of a time when municipal and even barangay fiestas in Ifugao were named after this big feast and other old feasts associated to it such as the Uyya-uy and Holyat; then here is the grand Gotad ad Ifugao which is the provincial fiesta.  Thus, it can be said today that Gotad had shifted for good from the homes to local governments.

The shift probably has something to do with the religious and educational developments in the province (and in general, the country).  Those who evangelized the province into another faith has practically declared all Ifugao practices, including rituals associated to the Gotad as works of the Evil One.  Education, on the other hand, has introduced foreign culture slowly eating up indigenous cultures.  However, a people are like trees that have to involve its good roots in order to continue to thrive.  Gotad and other native practices certainly have something good about them that they endured time.  Thanks to local government units for adopting these waned practices in the present culture - fusing foreign and indigenous way of doing things.  It remains though that there is so much indigenous wisdom to explore and promote.

Gotad is often understood as a way by which the host introduces identity as ‘kadangyan’ (rich) or fortify status as such.  This definition highlights the egotistic purpose of the feast.  But a closer look would reveal a lot of altruistic wisdom that needs to be espoused.  Foremost is the spirit of sharing and the resulting fellowship/communion.  Gotad has been a way by which those who possess payo  (rice fields) and muyung (forest land) will share, at least food and drinks, with those who do not have.  The one hosting a Gotad is obliged to invite everyone, relatives (both near and far) and village mates, whether rich or poor.  People eat the same food and wine.  Also, neighbors of host couple are in a way obligated to brew wine from their own produce to have something to serve.  The guests to the gotad were not expected to stay solely at the house of the host but were anticipated to roam through homes in the neighborhood.  It was an occasion to visit their kin.

Another is the spirit of hope.  According to an elder who witnessed how it was done in earlier times, there was always time for guests to pronounce "wagah" (blessings) on the host family or couple. The message usually were on for the work of the hands to be fruitful - the backyard poultry, swine and cattle to be plentiful, and the field produce to be high yielding - and for the present and next generation to be prosperous. (This pronouncement of blessing is sometimes also referred to as gopah although my source said that gopah more appropriately refers to such recitations in dallung and honga).   It can be said that the same spirit of sharing and hope are seen in the present version of the grand Gotad as people from all the municipalities come together in the capital town.