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Wedding Practices As Ethnographic Source of Data: the Adasen Tribe Way

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Wedding Practices As Ethnographic Source of Data: the Adasen Tribe Way JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 18, 2020 WEDDING PRACTICES AS ETHNOGRAPHIC SOURCE OF DATA: THE ADASEN TRIBE WAY ALEXIS A. ENRIQUEZ, Ed.D. Former Director of Information and Publication Former Dean of the College of Teacher Education Abra State Institute of Sciences and Technology Bangued Campus Bangued, Abra PHILIPPINES ABSTRACT This study identifies an ethnic group in Abra, the Adasen Tribe, with its unique cultural tradition on wedding. Along with other ethnic groups in the province of Abra, the Adasen tribeis sporadically distributed in Tineg: lower and higher. Their wedding practices carry symbolic meanings accorded with emblematic interpretations on social positions of the inhabitants. To note, the wedding practices comprise the preparation(danon), actual wedding, and post celebration. With this ethnographic underpinning, the wedding practices manifest the social structure and culture of their ethnic milieu. With the constraints of documented materials about ethnographic affiliations in the province, this study is imperative for the exceptional place of the Adasen tribe in their own history and unprecedented level of awareness of the Abreños. Keywords: Adasen Tribe,Wedding Practices, Ethnography, Elders, Abra INTRODUCTION Abra is part of the Cordillera Administrative Region that composes the provinces of Apayao, Benguet, Ifugao, Kalinga, Mountain Province and the city of Baguio. The great bulk of the population are the Ilokanos and the Tingguians. The latter come from different ethnolinguistic groups like Adasen, Ammutan, Balatok, Banaw, Belwang, Binungan, Gubang, Inlaud, Mabaka, Maeng, Masadiit. Each tribe has its own and distinct cultural perspective. This study focuses on the Adasen tribe(Isnegs)which originally came from Apayao. In the northeastern part in Abra, the tribe is widely spread in the different municipalities of the province like Dolores, Lagangilang, Sallapadan, and Tineg. The cultural practices reflect the tribe’s origins like the other tribes as strongly manifested in their religious rituals, songs, and dances in honor of the spirits during important events such as birth, childhood, betrothal, marriage, sickness, death, and harvests. (http://www.ethnicgroupsphilippines.com/people/ethnic-groups). Wedding practices of the Tinguians are notable of the completion of the history of Abra and many of these customs are not yet fully documented. This study takes a cultural lens to the people’s lives within theircommunities (Hammersley and Atkinson, 2007; Fetterman, 2010) and As stated by Romano (2011), Abrenian history and culture are still at a long route to the annals of Philippine narrative. The death of this culture will bring ambiguity to the identity of Abrenios and so as to the Filipinos. Every missing piece of the whole will serve as a hindrance to the unity of the Filipinos and so as to the nation’s development. Filipinos will be lost in definition of who truly they are and merely depend upon the writings of the Spaniards. Tinguians appeared to be better educated than their brothers who adopted the modern ways. He further explained that these people are intelligent, full of common sense as well as practical. Many of their customs and traditions are good to be imitated. They have a high value to marriage that they already had their laws pertaining to marriage even before the Spaniards came. According to Apo Ringen( An elder from Agsimao, Tineg) the Danon or Baga is usually held at the house of the bride wherein the groom handed the Lubsag (batek or beads) to the parents of the bride. But today, Lubsag can be in the form of cash or blankets and piningitan. After giving the Lubsag is the discussion of both parties about the Sab-ong (dowry), officially opened or supervised by the panglakayenor elders. The Sab-ong is very important for the couple as well as their parents and friends. The Sab-ong serves as the property that the couple will use to start with. During the discussion is the presentation of the sab-ong or the dowry, in the forms of animals, land, or money. In the end, after the dowries had been presented, all will be written in burador(agreement) signed by the parents of the couples and the rest of the people who were there to have served as witnesses. It is understood that the items in the burador are strictly to be followed as this was signed in the presence of both parties. 2330 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 18, 2020 Among those with low social standing in the tribe, the wedding is simple with the absence of dowry (Bellay). Upon the decision of both parties the wedding is set and the chief captain does the wedding rites and simply pronounce the couple as husband and wife. The wedding rites are done in the girl’s house.Church wedding follows, if finances warrant. RESEARCH METHODOLOGY: This is a qualitative ethnographic research that considered the cultural orientation of the Adasen Tribe in Lower Tineg, Abra on the wedding practices along preparations ( if any) , actual, and post celebrations. Documenters asked for consent to both parties for the conduct of the interviews and documentation. Recorders and cameras were used to gather some pictures and statements from the selected nine ( 9)panglakayen or elders and the parties of both the bride and the groom. The elders were the following: Apo Ricardo “ Ringen” Banquig- AgsimaoTineg, CrisantoTingday Sr. – LanekTineg, SB JeremBatawang- Cogon Tineg, Apo ManteLapat – BalantayTineg, SB Meno Quezada – NaglibacanTineg, Mrs. Elvira Bengat – Tineg National High School, Nellie M. Secreto – RHU Tineg, Mr. Mark CeenanMalukay, PDO2 of lower Tineg- Brgy. ApaoTineg. NCIP or the National Commission and Indigenous People Office in Calaba, Bangued was visited for some information relevant to the wedding practices of the Adasen tribe. In-depth analysis and interviews were considered and documented data were cross checked by the informants. These ethnographic sources were substantiated with careful interpretation to achieve desired results. RESULTS AND DISCUSSIONS: The wedding practices of the Adasen tribe of lower Tineg, Abra comprise the following: THE TANI OR TAMPA An agreement made by parents for a pre-settled marriage termed as “tani” or “tampa” as early as childhood days of the couple.During this stage parents agree on the wedding details which includebride’s gown, animals to be butchered, plates to be used, number of visitors, venue, finances, decorations, and so on. Parents then set the date of the danon or baga. The groom’s mother proposes initial dowry or lubsag which is usually a piece of bead or an expensive jewelry. When accepted by the bride’s mother, the proposal isaccepted. Another meeting is set when the future couple reach the age of fourteen (14). THE DANON OR BAGA The groom-to-be ask permission to the parents of his bride- to- be with adowry or lubsag. Its acceptance corresponds for the danon proceed. It is composed of three procedures namely: the preparation, the wedding itself, and the pakalon or the Church wedding. However, for some of the Adasen, the pakalon is optional.The danonwas also regarded as the wedding itself. PREPARATION OF DANON The family members of both parties invite the elders of the community and their relatives to attend the danon or baga. The invited elders and relatives serve as the tellaong(council) to witness the event. The tellaong choose among the elders who will serve as thekalun (mediator) during the conduct of the danon. ACTUAL WEDDING All lubsag (dowries) are presented. The kalun(mediator) makes a signal to start, introduce the couple, and the reason of the event. The lubsag(dowry)vary in different forms of gifts: money, animals, parcels of land, or pieces of jewelry) is being asked. In this documentation, it was in the form of batek(bead)which is accompanied with P500 only. Discussion about the sab-ong (another term for dowry)proceeded. The Sab- ongserves as the property for the couple to start with their married life. Sab- ong or dowry may be composed of belay (animal or money), pu-on(lot that was planted and can be harvested of 100 bundles) and finally the walang which is the settlement of the dowries agreed upon by the tellaong. This buradororagreement will then be signed by parents of the couple-to-be and the Elders of the tribe. All elders deliver pieces of advice to the couple- to-be right aftersigning the burador. One optional activity is the celebration after the Danon or Bagawhich includes a whole day affair with dances and chants as the whole members of the barangay gather together. Singing of the Salidumay( a native song) and chanting of the Oggayam( song of merriment among the Tingguians) is done. Animals are butchered to serve the relatives, neighbors, and friends. Kilawen (carabao’s meat that is half- cooked and mixed with onions, ginger, vinegar and salt), dinardaraan( pig’s meat sautéed in garlic and onions and mixed with the pig’s blood) , and lauya( 2331 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 18, 2020 carabao’s meat)are the common menu for such festivity. The couple dance at the center and the Sab-itor bitor (the actual pinning of money to the clothes of the couple) is done. Usually, this is in a competition among the relatives of the couple. During this event, a financial manager is accountable of the collection, declares the amount publicly, then hand in to the couple.Again, the elders bless the couple and their future children. In return, the couple displays their gratitude to everyone. POST CELEBRATION The couple may then have the church wedding or pakalon, which is optional for the tribe. This requires a priest, minister, judge, mayor, or anyone who holds a social function to conduct the ceremony.
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