University of the Philippines Manila Padre Faura, Manila

Asocena: The Case of Illegal Dog Meat Trade in Baguio City

An Undergraduate Thesis Presented to The Department of Social Sciences in partial fulfilment Of the course requirements in Political Science 198 For the Degree of BA Political Science

Prof. Jalton G. Taguibao Thesis Adviser

Presented by Mirriam Andrea V. de Lemos 2005-44766

March 2009

1 TABLE OF CONTENTS

I. INTRO

A. RATIONALE OF THE STUDY ------1

B. STATEMENT OF THE PROBLEM ------3

D. SIGNIFICANACE OF THE STUDY ------3

II. REVIEW OF RELATED LITERATURE ------4

III. METHODOLOGY

A. ANALYTICAL FRAMEWORK ------19 B. METHODOLOGY a. RESEARCH DESIGN ------22 b. DATA ANALYSIS ------24 c. DATA VALIDATION ------24

C. SCOPE AND LIMITATION------25 D. ETHICS ------26 E. CONCEPTUAL FRAMEWORK ------26

IV. DATA PRESENTATION

A. DEMOGRAPHIC PROFILE ------29 B. DOG MEAT PRICES IN RESTAURANTS ------30 C. OPEN AND AXIAL CODING ------32 D. ANALYTIC ------105

2 V. SUMMARY AND ANALYSIS ------136

VI. RECOMMENDATION ------144

VII. REFLECTION ------145

VIII. APPENDIX ------147

3 ASOCENA: The case of illegal dog meat trade in Baguio

City

Rationale of the Study

Man is not the only living organism in the planet; there are also plants and animals that cohabitate with them. Man is said to be superior to plants and animals for their rational faculty and capacity to experience pain as well as pleasure. The latter has no voice to speak for them and rely on humans for their protection. As opposed to anthropocentrism which suggests that the world exists for humanity, its critics contend that animals have feelings and action towards animals must bear a certain degree of morality. Such contention gave rise to the extension of rights to animals. Correspondingly to the declaration of Human rights, Animal rights also exist, whose purpose is to promote and protect the welfare of all animals. Though it exists and is materialized through Republic Act 8485, the practice on the ethical treatment of animals in the

Philippines isn’t properly observed. The Humane Society of the US said on its 2004 Animal

Cruelty/ Human Violence Awareness Week, “With disturbing headlines about domestic violence so often in the news, it's not difficult to understand the damaging situations victims of family violence frequently face. People may not realize that pets in violent homes are often hurt, too.

Animals in these situations are silent victims, who may be threatened, injured or killed by a violent family member to control or intimidate other members of the household. Just like other family members, animals need a safe haven.” The HSUS take steps in promoting animal cruelty awareness. Animals like humans are sentient beings and can feel pain, there are various documentaries which show that several slaughterhouses in the country don’t comply with the international standard of killing animals, a great deal of animals being hit by cars, juveniles

4 torturing animals, the practice of eating dog meat in provinces, use of animals for laboratory researches. The cruelty towards animals has not been given much importance in the field of political science wherein the main focus analyses are individuals.

Animals whose rights have been neglected in place of human interest have been the inspiration of this paper. As Lawrence Becker’s “The Priority of Human Interest” assert, “the argument is simply this: There are certain traits of character that people ought to have- traits constitutive of moral excellence of virtue. Some of these traits order preferences by “social distance” – that is, give priority to the interests of those “closer” to us in social relationships over the interests of those farther away. Animals are typically “farther away” from us than human beings. Thus, to hold, as a consequence, that people ought (typically) to give priority to the interests of the members of their own species.”

The study aims to seek resolution why there exists a rampant and ongoing dog meat trade as depicted in the news ,local newspapers, websites of domestic as well as foreign animal rightist organizations and existing restaurants in Baguio City that still continue to serve dog meat

[despite the existence of many laws in the country such as the Animal Welfare Act (Republic Act

8485), Anti Rabies Act of 2007 (Republic Act 9482)] and Metro Manila Commission Ordinance

No. 82-02 entitled “Prohibiting the killing, selling, or offering for sale of any dog for food, the storing or offering of dog meat for sale within Metro Manila, the transporting of dogs and/or dog meat to and from Metro Manila, providing penalties for violation thereof and for other purposes.” What may have once been only a cultural practice of eating dog meat has grown into a commercial industry in the country.

5 STATEMENT OF THE PROBLEM

General: to identify why Igorots and non- Igorots continue to eat dog meat despite the existence of laws that condone such practice.

Specific:

1. To identify the laws prohibiting the dog meat trade in the country.

2. To identify the rituals that use dog meat as well as the reasons on why dog meat in

particular is being used.

3. To know why Non- Igorots eat dog meat.

4. To measure the effectiveness of the implementation of law prohibiting dog meat trade.

SIGNIFICANCE OF THE STUDY

This study documented the use of dogs in Igorot rituals, the culture of dog meat eating in Baguio city. This topic though oftenly seen in documentaries have not been much given attention by writers. In fact, there is no published book regarding the dog meat trade in Baguio city nor an undergraduate thesis regarding it. As my Igorot respondent have said in my interview regarding the existing literature in dog meat trade, “Unwritten naman kasi lahat…tulad niyan ikaw na ang sumunod, chance mo na yan… kasi wlang concrete talaga.”. This research will be the first documented literarure regarding dog meat trade. It will help people who are interested to learn about the Igorot culture in relation with dog rituals and dog meat consumption, without having the need to go to Baguio city.

6 Review of Related literature

Written accounts regarding the practice of dog meat eating in the Philippines are non-existent, there are only documentaries but not written literature and due to this, the researcher decided to include works though not directly about the practice of dog meat eating but is related to the research topic such as: The historical basis on the exposition of dog meat eating practice in the

Philippines in the international community was discussed here in detail. Others trace the history of the emergence of animal rights and the influence of the church in the formation of such beliefs, other cultural practices of the Indigenous People which were accepted before the Spanish colonization such as the Ilongot headhunting, but is presently considered as taboo and immoral parallel to the status of the practice of dog meat eating, the different laws that prohibit the trade for dog meat and lastly, the culture of India in its protection of the “Holy Cow” as enshrined by the law which is related in the research topic in the sense that the cultural belief of the Hindu majority in the sacredness of cows were protected as enacted by the law that prohibit its slaughtering unlike the case of dog meat wherein the Igorots were deprived of their long held practice and culture of eating dog meat, manifested by the creation of laws that prohibit the trade and ‘consumption’ (implicitly stated in the law) of dog meat.

The first time that the Igorot culture of dog meat eating was exposed internationally was perhaps during the 1904 St. Louis World Fair, officially know as the 1904 Louisiana Purchase

Exposition, held at the state of Louisiana in the United States of America to commemorate the

100th anniversary of the purchase of Louisiana from France by the United States. At that time the

United States itself was not geographically large, Louisiana comprised nearly one-third of the terrain (Pilapil, 1992). The fair was a phenomenal display of showmanship, internationalism, and technology; paying customers witnessed an array of glamorous architecture, new-fangled

7 cuisines and miscellaneous carnival festivities. It lasted for seven months, starting in April until

December 1, 1904, with all territories and states participating, together with 45 countries and 50 tribes from all over the world. The fair took six years to build with 20,000 workers on the 1,275 acres of fairgrounds and cost around 15 million for its construction. During the first six months, there were 3.5 million publicities in the first six months with over 52,706 journalists participating. The fair totaled nearly 20 million, with an average of 100,000 guests per day. It was illustrated by David R. Francis, President of the Exposition, as “A gathering of all nations..each bringing a comprehensive representations of the production of its arts and industries, its newest and noblest achievements, its latest discoveries, its triumphs of skill and science, its most approved solutions of social problems” (Vergara, 1995,p.111).

At the process of recruiting for the Philippine delegation, there was evidence on the use of trickery on several instances to bring together tribal groups for the Exhibit. Some don’t even know their destination until they finally arrived. Likewise, some feigned to be Igorots just to be part of the Exhibit and to come to America. The trip from Philippines was by a ship across the ocean, and while traveling in the main land they took a train. Many were exhausted from the trip and though they were generally well fed and have been accommodated, some were still ill due to the cold weather and two people died.

The Filipino tribes who were called on to participate in the Exhibit were depicted as savages, headhunters and dog eaters. The Filipino Reservation was one of the most expensive projects of the setting, costing almost 2 million dollars. It was spread over 47 acres and covered with nearly

100 structures. The Reservation was reported to have 75,000 cataloged exhibits and 1,100

8 representatives of the different peoples of the archipelago (Sit, 2008). The popular exhibition consisted of 18 Tinguians, 30 Bagobos, 70 Bontocs, 20 Suyoc Igorots, 38 Negritos and

Mangyans, 70 Visayans, and 80 Moros (Vergara, 1995).

The headhunting and dog-eating of Igorots were the greatest attraction at the Philippine Exhibit, not only because of their novelty, the scanty dressing of the males and their dancing to the tom- tom beats, but also because of their appetite for dog meat which is a normal part of their diet

(Pilapil, 1992). The city of St. Louis provided them with the supply of dogs, 20 dogs a week.

However, it was insufficient that they encouraged local people to bring dogs with them.

Poaching became ordinary near the Igorot village that neighborhood warned to watch out for their dogs; for many dogs were already missing which made many people angry and upset. There were people who objected to the supplying of dogs, most notably was the St. Louis Women’s

Humane Society, but there were also many people who supported the Igorots and recognized their need for dog meat. In fact, a citizen of Missouri who came to the Philippines realized the struggle of not being able to eat dog meat which the Igorots were accustomed to, donated 200 fat

Missouri dogs and is famous for saying “Every dog has his day, and every man his meat”.

One of the worst hardships for participants, upon their arrival in the U.S., was the daily pantomime of rituals. This was not only an extreme insult to the agency of the Igorot culture, but more importantly, it showed an utmost lack of respect, and disempowered subjects as these forced rituals were performed without heart or spirit. It was not enough for the Indigenous people to be simply viewed, but they were also subjected to perform hourly ceremonies and sanctimonious rituals over and over. Infrequent sacred rituals such as elections chiefs, ancestor memorials, and marriages were compounded into a monotonous daily routine, for the viewing pleasure of the crowds. The main attraction however, was the ethnographic display of the dog-

9 eating performed by members of the Igorot tribe (Sit, 2008).

The ambience in and out the fair and in the newspapers as well was permeated with the idea of dog meat eating. Their consumption of dog meat has been referred to as the “Bow-Wow Feast” and can be seen now as the first “Bow-Wow Feast” in America by the Igorots (Pilapil, 1995).

The Exposition was an educational experience for the Filipinos at the Exhibit as well as for the viewing spectators. Basic human values were shown as seen in everyone regardless of race, origin, degree of civilization, but at the same time some culture and traditions were exposed that were perceived to be shocking to others. As a matter of fact, due to the influence of Igorot culture during the exposition, a town was named after the popularity of dog meat eating then,

Dogtown. Until now, it is still a flourishing small neighborhood in the city of St. Louis.

Dogs are considered as man’s best friend, in light of this, dogs have been given rights which were a confirmation of their significance in a man’s life. The history of the emergence of animal rights can be traced in the history of Western thought from the Bible, St. Thomas Aquinas, Rene

Descartes, Voltaire, Immanuel Kant, Jeremy Bentham, Charles Darwin and Albert Schweitzer.

Morality, strictly speaking, only concerns what humans do to humans, or to other subjects in so far as they affect human subjects. This theory, the Humanocentric theory, also known in the eighteenth century as the Aristotelian or Thomist view, supports the idea that animals have no moral status; that humans have no direct duties to animals except insofar as some human interest is involved. As late as the middle of the nineteenth century, Pope Pius IX forbade the opening of an animal protection office in Rome on the grounds that humans had duties to other humans but none to animals. In fact, Catholic moral doctrine teaches that animals have no rights on the part

10 of man (Palazzini, 1962, p. 73).

Two main philosophical/ theological justifications were viewed which originated from Aristotle and standardized in the Christian tradition thru the writings of St. Thomas Aquinas. First, animals are by divine providence and nature our slaves- given for our use.

Hereby is refuted the error of those who said it is sinful for man to kill brute animals; for by

divine providence they are intended for man’s use according to the order of nature. Hence, it

is not wrong for man to make use of them either by killing or in any other way whatever

(Summa Contra Gentiles, pp. 220-4).

Second, animals are by defintion non-rational creautres, they cannot therefore possess a mind, or an immortal soul, and are not persons, possessing rights. Their raison d’etre is to serve the higher intellectual species, namely human beings (Linzey, 1996).

The Catechism of the Catholic Church admits that humans owe kindness to animals as illustrated by the kindness of saints, however, the same Catechism also reaffirms that God destined “all material creatures for the good of the human race”. Certainly, the illation of this belief is that animals aren’t worthy of anything in themselves. Moral consideration arises only within the human sphere.

Many people don’t accept that animals have rights. They suggest that animals are irrational and can’t assert their rights by their own. According to Rene Descartes, animals are “purely physical beings, like plants and minerals, with no inner feelings” Further, Immanuel Kant goes by saying that animals are “man’s instruments,” deserving protection only when they would serve to provide the interest of human beings. Hobbes viewed our relations to animals as a matter of force in De Cive VIII.10, as well as Leviathan, XIV, sec. 22. John Locke on his early Essays on

11 Natural Law asked whether animals fall under natural law and answered No. He further said that animals were clearly property and due consideration no different than fruit trees. Spinoza argued that since our natures are fundamentally different from animal natures, we have no obligations of any sort towards them-moral-or otherwise- and may use them as we see fit, and at our pleasure.

(Benedict Spinoza, Ethics, IV, “Appendix,” 26, in Spinoza Opera, ed. Carl Gebhardt Heidelberg:

Carl Winters verlag, 1925, vol. IV, 273.)

On the other hand, there is a view that holds we have an indirect duty to animals; that we owe nothing to them, though none to them. Rather we can do wrong acts that involve animals, and so we have duties regarding them, though none to them. To illustrate clearly I’ll give an example: suppose your neighbor kicks your dog. Then your neighbor has done something wrong but not to your dog. The wrong that has been done is a wrong to you…your neighbor no more wrongs your dog than you would be wronged if the windshield were smashed. Your neighbor’s duties involving your dog are indirect duties to you. This view holds that duties regarding animals are indirect.

Tom Regan, “The Case for Animal Rights”, in Peter Singer, ed., In Defense of Animals posits that some philosophers avoid saying that animals don’t feel anything as well as the view that only human pain can be morally relevant, along this line of thinking came the Contractarianism which is a morality consisting of a set of rules that individuals voluntarily agree to abide by, as we do when we sign a contract (hence the name contractarianism). Those who understand and accept the terms of the contract are covered directly; they have rights created and recognized by, and protected in, the contract. And these contractors can also have protection spelled out for others who, though they lack the ability to understand morality and so cannot sign the contract

12 themselves, are loved or cherished by those who can. Thus young children, for example, are unable to sign contracts and lack rights. But they are protected by the contract none the less because of the sentimental interests of others, most notably their parents… In the case of the animals, since they are not rational beings and cannot understand and sign contracts they are not included the contract/treaty and therefore they have no rights. Rights are extended to animals whom humans think they can benefit from, or if only they have interest in them such as the case of pets whom one truly care about. In the case of farm animals and laboratory rats wherein sentimental interests are weak, people will most likely not extend to protect them. The pain and death they endure, though real are not wrong, if no one cares about them.

A more refined one was proposed by John Rawls in his A Theory of Justice says clearly, if too concisely, that human have moral duties to animals based on regard for their sentience and, possibly, their sociability. Even though animals, as neither parties to nor beneficiaries, of the social contact, cannot be considered as rights bearers, humans have duties to them nevertheless.

Rawls claims that although animals cannot claim humane or compassionate treatment as a right, humans owe them this as duty. Jeremy Bentham on the other hand had a different approach and proposing that mistreating animals were akin to slavery and racial discrimination.

The day may come, when the rest of the animal creation may acquire those rights which

never could have been witholden from them but by the hand of tyranny. The French have

already discovered that the blackness of a skin is no reason why a human being should be

abandoned without redress to the caprice of a tormentor… [A] full grown horse or dog is

beyond comparison a more rational, as well as a more conversable animal, than an infant

of a day, or a week, or even month, old. But suppose the case were otherwise, what

would it avail? The question is not, Can they reason? Nor, Can they talk? But, Can they

13 suffer? (Jeremy Bentham, “The Principles of Morals and Legislations”)

Tom Regan, “The Case for Animal Rights”, in Peter Singer, ed., In Defense of Animals proposed that Bentham contradicts Descartes by proposing that animals have feelings because they experience pleasure and pain. They should be counted when making moral decisions because like humans, they have feelings too. As an utlitarian, Bentham accepted the principle that we should act in such a way as to promote the greatest happiness for the greatest possible number. Bentham made the point that, since animals can experience pleasure and pain, moral evaluation of human action must include reference to its impact on the pleasure and/or pain of animals. Bentham held that animals count. Bentham is willing to consider each case separately and to weigh the costs and benefits through pleasure and pain on a case-by-case basis.

Contractarianism suggests that morality consists of rules that people abide by. The power of collectivity can bring about change in a good and bad way. Good if it encompass rules which will improve the welfare of animals, and bad if it will tolerate the cruelty. Such as if the consensus is to kill all animals. It has been said earlier that contractarianism is built on contract, upon signatories. This will be good and beneficial for those who were able to sign the contract but it is not good for someone who isn’t asked to sign. And there is nothing in contractarianism that guarantees or requires that everyone will have a chance to participate equally in framing the rules of morality. The result is that this approach to ethics could sanction the most blatant form of social, economic, moral, and political injustice, ranging from a repressive caste system to systematic racial or sexual discrimination.

Ingrid Newkirk and Alex Pacheco, cofounders of PETA, consider Peter Singer (an

Australian Philosopher) as the “father” of modern animal liberation movement. In his book

14 Animal Liberation: A New Ethic for Our Treatment of Animals asserts that using animals for food and biomedical experiments was akin to slavery and discrimination.

If species differences are only racial differences, then it is plainly wrong to identify such differences in the treatment of animals and humans. Equal consideration of interests such as freedom from pain is the rights of animals. Pain is pain no matter which species is experiencing the pain. Speciesism is the prejudice many humans have in favor of their own species.

Speciesism is similar to racism and slavery.

In the Philippines, the government recognizes the value and importance of dogs. This belief is manifested in the laws enacted protecting the rights of dogs. There are two laws prohibiting the trade of dog meat in the country:

First is Republic Act 8485 also known as the Animal Welfare Act. It was enacted on 1998. The second was the amendment to the former and was known as Republic Act 9482, popularly known as Anti Rabies Act.

On May 25, 2007 President Gloria Macapagal-Arroyo signed into law the Anti-Rabies Act of

2007 (Republic Act 9482), which seeks to control and eliminate human and animal rabies by encouraging responsible pet ownership and involving the expertise of local animal welfare organizations. The president has allocated more than $2 million to implement this law.

The Humane Society International on May 5, 2007 published an article entitled “New Law

Offers Greater Protection for Dogs in the Philippines” saying that the Anti-Rabies Act also specifically takes aim at the cruel dog meat trade, which was banned in 1998 but lacked

15 enforcement in areas where dog meat is big business.

The new Anti-Rabies Act imposes heavy fines and imprisonment for violators. In the past, traders faced a P1,000 fine per dog, which was viewed widely as a minor cost of doing business.

Now they will face a P 5,000 fine per dog and a one-to-four-year jail sentence.

Under the new law, dog owners are required to follow mandatory rabies vaccination and registration rules, abide by leash laws, provide proper grooming, adequate food and clean shelter, and immediately report dog bite incidents and assume responsibility for related expenses

In line with this new law, its implementation entail the authorities are to strengthen rabies education programs through school health curricula, assist in mass dog immunization campaigns, establish and maintain facilities for impounded dogs in cities and first class municipalities, appoint a veterinarian and establish a veterinary office in every province, city and first-class municipality, require pet shops to post information regarding rabies and responsible pet ownership.

Stray dogs will be impounded at government dog pounds, and those not claimed after three days will be handed over to the care of animal welfare NGOs for adoption.

However, despite the existence of such laws, dog meat trade as well as its consumption is still rampant in Northern parts of the country, especially in Baguio City. Aside from its use in religious ceremonies by the Igorots, it has now become a delicacy, wherein it is readily available to the public and is served in various eateries in Baguio city. An article by JB Suconik on the

Illegal dog meat trade in the Philippines retrieved from www.animalrightstolifewebsite.com on

February 24, 2009 assert that before its (dog meat) commercialization, the natives of Baguio

16 City, and the rest of the Cordilleras (the various Igorot tribes), have been eating dog meat. This practice has a spiritual significance. In their belief, when bad luck strikes in the family, or in the clan, the family dog should be sacrificed, and the family members should partake of the dog meat. The significance of the practice is that the spirit of the sacrificed family dog, being their guard dog, will also guard and protect the souls and spirits of the living members of the family.

The family dog should also be sacrificed when a member of the family witnesses a murder or an accident. The practice, called “Begnas” by some of the Cordillera tribes, is now seldom being done.

The demand for dog meat in the open market continues to grow. One reason for the high demand is the low selling price.

And why is dog meat priced low? It is because the traders have minimal capital for live dogs, and because of the ready supply. Dogs being sold at Baguio City and Cordilleras (where the market is) come from as far as the Southern Tagalog provinces, Visayas and Mindanao as argued furthermore by JB Suconik.

The traders do not even have to raise the dogs themselves, as all they have to do is hire individuals who will catch stray dogs at night, keep them in cages, and transport them to where the market is. It is much easier and profitable for them to catch stray dogs than to enter into an economic enterprise of raising hogs, chickens etc.

According to dogmeattrade.com, Dogs are killed this way:

1. Siluin ang leeg ng nabiglang aso. Higitin itong mabilisan upang di makaiyak. Busalan ang bibig upang di makakagat. Ihagis sa nag-aabang na sasakyan kung ninakaw ito. Tumakas agad

17 para di mahuli. Isilid naman sa sako kung binili ito sa kalapit-barangay. Pasanin sa likod.

2. Kapag nasa katayan na, itali ang aso sa poste. Huwag pansinin ang palahaw, alulong at iyak nito. Hatawin sa ulo ng dos por dos na may pako sa dulo. Gawing paulit-paulit ito hanggang mangisay ang aso.

3. Kapag wala nang malay, ibitin ito patiwarik. Laslasin ang leeg. Itapat ang planggana sa ilalim upang sahurin ang dugo. Lagyan ito ng asin at bigas upang mamuo. "Kung kulay itim ang aso, direktang isahod ang bibig sa umaagos na sariwang dugo nito upang mainom. Nakagagaling ito sa tuberculosis."

4. Kapag said na ang dugo. Sunugin ang balahibo nito sa pamamagitan ng suplete (flame thrower).

5. Ahitang mabuti hanggang sa lumabas ang kulay puti nitong balat. Ibaba sa pagkakabitin at tadtarin. Hugasan.

There were many cultural practices of the Indigenous People that they were able to perform not until the Philippines were colonized by the West. A good example of this is the headhunting of

18 the Ilongots, a tribe from the Cordillera region, known for their aggressiveness and superhuman bravery. The headhunting practice is parallel in the case of dog meat in such a way that it was an

Indigenous People culture that was openly practiced in pre-colonization times and is now prohibited in the country as an imposition of Western influence in the Filipino culture. This is similar to eating dog meat, which has been freely done before but is now considered as taboo and included in the law.

Ilongots have been practicing headhunting since time immemorial, long before the Spaniards stepped in Ilongot soil. Headhunting was part of their daily lives, Ilongot children were made to seep with stories of headhunting raids of their forebears. They played war games, with beheading of the enemy as the culminating act of the fight. Ilongot women held in low esteem men who had not cut enemy heads. Leaders were generally chosen from among the elders who have cut the most number of heads. Those who never beheaded, were ‘nobodies’, as it were in society.

Needless to say, big celebrations and feasts were held to celebrate victorious headhunting raids

(Salgado, 1994, p. 29). The practice of headhunting finally came to an end upon the Spanish conquest, wherein it was the most abhorred practice of the Spaniards.

The Igorots of the Cordillera Mountains seemed to stop their headhunting practice shortly before the end of Spanish rule as told by William Henry Scott in his work on the Igorots

Headhunting had disappeared from all the towns visited by Dr. Meyer, although he was

aware that it was still being practiced elsewhere. Its memory survived, however, in dances

round a fern-tree post which was ritually harangued as if still supporting such a human

trophy, and these dances only took place after the death of some real community hero or an

especially bountiful harvest.

19 Headhunting was practiced mainly because for the tribe’s survival and form of defense. If they don’t learn to defend themselves they would be wiped out in the map. As a matter of fact,

Spaniards have admitted that Ilongot headhunting was a means to avenge wrongs and injuries committed against them. The Governor of Nueva Vizcaya during the American colonial times,

Lope K. Santos, commented that the headhunting activities of the Ilongots were driven by revenge for the death of one of their inhabitants as perpetuated by other tribes.

The first difficulty is the “very rooted and exaggerated concept which they have of filial

obligation to their parents and relatives who had been assassinated by individuals of other

tribes and, consequently, the insatiable desire of avenging their memory against the assassins,

their descendants or friends”

It is important to remember that in Ilongot headhunting, the honor laid, not precisely in the act of cutting the head, but in having it and throwing it away. The young man reached full manhood by throwing away the enemy’s head, irrespective of whether he had cut the head himself or another.

In fact, in headhunting raids the more experienced adults usually cut the head of the enemy, which in turn he gave to the young, usually in his teens or early twenties, who then threw the head away. The latter then got the honor of wearing feather headed dresses and red hornbill earrings, as his elders (Salgado, 1994, p. 39).

Most likely, the Ilongots continued the practice of headhunting until the late 1960’s. in 1968-69, a large percentage of the Ilongot men that the Rosaldos have met and talked to in the Ilongot country had still continued such practice. It was only in the 1970’s when the Ilongots abandoned headhunting. In 1974, there were stories in Manila newspapers regarding the New Bugkalot

20 Nations whose chieftain was Gumiad, who abandoned the practice of headhunting in exchange for the National Government’s support and education.

The Ilongots were saddened at the end of their headhunting, because they were left no choice in the 1970’s. During that time, settlers were starting to crowd their territory and if they were to engage in war with them, they will surely lose mainly due to the big disparity in their population.

In addition, Martial Law was declared and the militarization policy of the government strengthened the weapons and multiplied the numbers of soldiers. Battalions were present in rural and mountain areas in an effort to wipe out all opposition and rebels, specifically the NPA who made the mountains their place of safety and hideout. Clearly, the Ilongots were no match for the Armed Forces of the Philippines.

The Ilongots felt very sad, at the powerlessness of their situation. Whereas in former, times they felt, powerful, capable of defending their rights and avenging injuries through headhunting, in the 1970’s they had become impotent, in fact second class citizens in their own ancestral abode.

The settlers overpowered them by their numbers, while fully armed AFP forces breathed with powerful weapons at their necks (Salgado, 1994, p. 34).

In other countries, certain precautions were made by the government to protect the cultural belief of their people. Such is the case of India wherein cow slaughtering is against the law. Indians, specifically the Hindu majority making up 80% of the population, have a long held belief that cows are sacred and in line with this, anti-cow slaughtering laws were enacted. The state imposed the ban 11 years ago but the Gujarat high court in 1998 said the ban was unconstitutional and violated citizens’ fundamental rights. Gujarat’s government then re-imposed the ban in 2003 (BBC News, 2005).

21 The Bharatiya Janata Party, Hindu nationalist party in Gujarat, led by Chief Minister Narendra

Modi, re-imposed the ban with the support of the state opposition Congress Party. Moreover, the issue of cow protection has been always present in their politics with animal rights campaign asserting that cows are often mistreated in different parts of the country. However, Indian historians are frequently divided on this issue over the tradition of cow eating. A book recently published by Dwijendra Narayan Jha, entitled “Holy Cow: Beef in Indian Dietary Traditions” which discussed about historical evidence on the beef-eating practices in ancient India. It is dry work of historiography buttressed by a 24-page bibliography and hundred s of footnotes citing ancient Sanskrit texts (NY Times, 2002).

Anyone who has been to India would know the special status granted to this beast by the Hindus.

Even Gandhi referred to the cow as “our mother”, and said that its protection is “the central fact of Hinduism”. According to DN Jha, around A.D. 500 the killing of cows became a taboo as stated by ancient religious texts that it is a sinful practice since associated with the untouchables.

In addition, it may also have been because of the agricultural explosion wherein the cow on whose strength for plowing, milk for the community, and dung used as fuel were much more beneficial than slaughtering the cow itself.

Even food was politicized in India wherein Hindu nationalist would assert their vegetarianism to differentiate themselves from the immoral Muslim minority, who slaughter cow and eat beef.

ANALYTICAL FRAMEWORK/THEORETICAL FRAMEWORK

This study will use Symbolic Interactionism as its framework. A number of symbolic

22 interactionists (Blumer, 1969a; Manis and Meltzer, 1978; Rose, 1962) have tried enumerating the basic principles of the theory. These principles are the following:

1. Human beings, unlike lower animals, are endowed with the capacity for thought.

2. The capacity for thought is shaped by human interaction.

3. In social interaction people learn the meanings and the symbols that allow them to

exercise their distinctively human capacity for thought.

4. Meanings and symbols allow people to carry on a distinctively human action and

interaction.

5. People are able to modify or alter the meanings and symbols that they use in action and

interaction on the basis of their interpretation of the situation.

6. People are able to make these modifications and alterations because, in part, of their

ability to interact with themselves, which allows them to examine possible courses of

action, assess their relative advantages and disadvantages, and then choose one.

7. The intertwined patterns of action and interaction make up groups and societies.

The view of the social world sees meaning not as residing in the heads of individuals, but as shared members of a society, or by particular social groups. Meaning, therefore, has an intersubjective character; the theoretical writings of George Herbert Mead are an attempt to explain how intersubjectivity works, and how individuals are part of society. A key feature of the theory is that individuals are influenced by other people, but that they are also active in interpreting, and responding to, the people and objects they encounter in the world. Blumer

23 wants sociologists to conduct ethnographic studies that address this interpretive process, rather than reducing social life to a set of statistical relationships between variables (Travers, 2001).

The Rights theory is one of the three main positive theories on the status of animals (Welfare theory and Generosity theory are the two) according to Lizney. Furthermore, there are three key elements: first, animals are ends in themselves and must not be regarded as means to human ends, as resources, commodities, laboratory tools or units of production. Second, all animals which in the words of Tom Reagan- ‘subjects of a life’ have inherent value and therefore possesses rights (Reagan, 1983, pp. 232-65). Thirdly, those beings which possess inherent value possess it equally, so it is normally wrong to infringe the rights of individual animals, no matter the consequences. The secular philosophical view as specified by Regan, assert that animals are complex beings with emotions, desires and interests to such an extent that they bring subjectivity to our world. Furthermore, he contends that all mentally normal mammals of a year are or more have rights equal to that of human (Regan, 1983, p. 78).

Furthermore, the theological basis of rights (Lizney, 1987, 1994) holds that while all creation has value, some beings have rights by virtue of their Creator’s right. According to this view, animals have ‘theos-rights’ (literally ‘God-rights’) because it is the rights of God which establishes specific value of some living beings. In this sense, rights are not awarded, accorded or bestowed but recognized. ‘When we speak of animal rights we conceptualize what is objectively owed to animals as a matter of justice by virtue of their Creator’s right’ (Linzey, 1987).

There are several advantages of the rights theory: first, it emphasized the view of the welfare theory that animals are subjects of moral worth. Second, it made clear that what is owed to them is a matter of direct and objective moral obligation. Third, and most importantly, it holds that

24 there are fundamental moral limits to what we may do to them- limits that are analogous to those

we accept in the case of fellow humans. Over and above that, it ensures that animals are included

within the sphere of moral justice (Linzey, 1994).

METHODOLOGY

TABLE 1 : DATA COLLECTION

RESEARCH DESIGN DATA DATA RESOURCES TECHNIQUE DATA ANALYSIS 1. Animal Welfare Literature RORL Content Analysis

Act 2. Anti Rabies Act Literature RORL Content Analysis 3. Reasons why Primary Key Informant Coding of themes,

Igorots eat dog meat Interview subthemes, and meta-

analysis 4. Reasons why non- Primary Key Informant Coding of themes,

Igorots eat dog meat Interview, Focus subthemes, and meta-

Group Discussion analysis 5. Cultural Practices Literature Library research, Content analysis of Ilongot, internet research 6. Status of Cows on Literature Internet research Content analysis

India 7. Animal Rights Literature Library Research Content analysis theories

25 The study will use a cross sectional research design wherein subjects are assessed in a single time frame

As for the Qualitative data, Key Informant Interview and Focus Group discussion were the primary tools that the researcher used to gather for the study. The participants were chosen purposively.The researcher conducted her Key Informant Interview (KII) and Focus Group

Discussion in Baguio city. Participants were selected according to age and their ethnicity. The

Igorot participants were aged 60 - 80 years old and were all interviewed individually. The Non-

Igorots were aged 19- 40, they were further categorized into two groups. The participants whose ages range from 19-29 were gathered through a Focus Group Discussion while those who were

30 – 40 years old were interviewed individually. (Please see Appendix for the Questionnaire).

The KII and FGD were taped, transcribed verbatim, and searched for themes and subthemes.

Then, a meta-analysis was done by putting together all such themes and subthemes in a meaningful and integrated manner.

Secondary data were obtained through various publications; from different books from different libraries, media excerpts from various animal rights organizations relating to the study.

Moreover, extensive library and internet research went along with rigorous field research.

DATA ANALYSIS

The data collected were analyzed through thematic/content analysis. Tables and charts were employed to simplify the data and to present it in a coherent manner.

26 Coding

Content analysis is careful, detailed, systematic examination and interpretation of a particular body of material in an effort to identify patterns, themes, biases and meanings (Leedy& Ormond,

2005; Neundorf ,2002). Content analysis is chiefly a coding operation and data interpreting process (Bodgan & Bilken, 2003; Maxfield & Babbie, 2006; Morse & Richards, 2002).

According to Morse and Richards there are three types of coding which greatly contribute to the overall process of analysis:

1.descriptive coding- storage information

2.topic- gather the material by topic

3.analytic coding- when the goal is development of concepts

DATA VALIDATION

Triangulation

Triangulation may be defined as the use of two or more methods of data collection in the study aspect of human behavior. Triangulation prevents the investigator from accepting too readily the validity of initial presentations (Burns, 2000). Triangulation can be done either by:

1.different data collection methods

2.different data sources within the same method

27 This study will conduct triangulation by validating evidence from different sources about the same events. In this case, the respondents for the KII were divided into 2: Igorots and Non-

Igorots. The Non- Igorots were furthermore subdivided into two: wherein the other group was gathered through a FGD and the other half through KII.

SCOPE AND LIMITATION

The study is limited only to the Igorot and non-Igorot residents of Baguio city. The topic to be discussed is regarding dog meat trade and consumption as well as its cultural underpinnings in

Baguio city. The study has focused more on how different groups of people view dogs and the influence of culture in such views. Their perception on law was also viewed which to some extent limited their consumption of dog meat. The respondents of this research were all residents of Baguio city with some affiliated with different Ethnic tribes.

Furthermore, there are no existing literature regarding dog meat trade, and most of the data used in the study were gathered from primary sources in Baguio city.

ETHICS

The informed consent was given and explained to respondents before the start of each interview or FGD. They were asked for further clarifications before moving forward to the interview per se. the informed consent was to protect welfare of participants in this research. The researcher tried to have no bias in representation, to observe cultural sensitivity, and assure the

28 confidentiality and anonymity of the participants.

Plagiarism was also avoided by acknowledging sources to where it is due.

CONCEPTUAL FRAMEWORK T O O G I R

DO LAW BUSINESS G N T O O O G N - I R

Meanings are shaped by social interaction, and are subject to interpretation of an individual.

Through social interaction, people are able to interact with others and examine or modify the meanings and symbols that they believe in; make sense of patterns that eventually will make up groups and societies.

The study is central to the different meanings that are attached to dogs by different groups of

29 people in Baguio city. Through symbolic interactionism, the study will explore on how Igorots through social interaction and interpretation shaped the meanings of dogs in their society. What is its relevance in their everyday lives including the rituals that they do? Likewise with Non-

Igorots on how they view dogs in general, how do they value dogs and its utility to them. In the

Business sector or supply side, how dogs are beneficial in their industry, how dogs are viewed with respect to their rights and value, laws on how they view dogs, should the dogs be protected or not, should dogs have rights and the implication of law in the everyday dealings of Igorot,

Non-Igorot and the business sector with dogs. How the law affects to some extent the meaning attached to dogs.

Definition of terms:

Animal Rights- a movement that insists animals have moral rights equal to those of humans and is totally opposed to biomedical research using animals, sporting events using animals, using animals for clothing or entertainment, product testing, and eating of animals. (Shapiro, 2000)

Animal welfare- a movement that believes a reduced and minimal number of animals should be used in research- and that those animals used should be treated as humanely as possible. This concept includes proper housing, disease prevention, nutrition, and humane euthanasia or slaughter. This concept implies that humankind has dominion (a power or right) over animals, and such has a responsibility for animal well-being. (Shapiro, 2000)

Animal exploitation- humans having absolute dominion over animals and using the animals as they see fit (animals may be used or abused). (Shapiro, 2000)

Abuse – physical actions that willfully harm an animal. (Shapiro, 2000)

30 Commercialized dog meat trade - large volume in supply of dog meat

Cruelty- having or shown indifference to, or pleasure in another’s pain or suffering (Shapiro,

2000)

Inherent value- the idea that since animals are “subject to life”, they have value worth that is

innate (Tom Reagan’s inherent value). The subject of a life that is meaningful to that being is

also part of this concept. (Shapiro, 2000)

Pain- an unpleasant sensation in varying degrees of severity as a consequence of injury, disease,

or emotional disorder. (Shapiro, 2000)

Speciesism- the belief that humans are superior to animals; which is a bias similar to racism.

Speciesism is a prejudice similar to racism. Speciecism is a prejudice or bias toward the interest

of member of one’s own species and against the members of other species. (Shapiro, 2000)

Suffering- can result from intolerable emotional pain, as well as intolerable discomfort.

(Shapiro, 2000)

Utilitarian Philosophy- the right action is what benefits most individuals. Using animals for the

betterment of people is acceptable, as long as the animal is treated with compassion. (Shapiro,

2000)

DATA PRESENTATION

Table 2: DEMOGRAPHIC DATA

MALE FEMALE IGOROT NON-IGOROT IGOROT NON-IGOROT 18-30 5

31 IGOROT AND NON-IGOROT

33% IGOROT

67% NON- IGOROT

31-43 6 44-56 57-70 1 2

FEMALE 13%

MALE FEMALE

MALE 87%

FIGURE 1: MALE AND FEMALE RESPONDENTS

FIGURE 2: IGOROT AND NON-IGOROT PARTICIPANTS

32 Kankana-ey Bontoc Ibaloy

FIGURE 3: DIFFERENT ETHNIC GROUPS

As of November 2008, the eatery “Sagada Lunch” located at E. Jacinto street in Baguio city

served dog meat with the prices as shown in the table and as of March 2009, dog meat in

“Montanosa Lunch” and “Katipunan eatery” both located at the alley of Baguio Central Mall

have the following prices:

TABLE 3: PRICES OF DOG MEAT

Menu Sagada Lunch Montanosa Eatery Katipunan Eatery

(November 2008) (March 2009) (March 2009)

1 meal ----- P 75 P 75

Half rice P 8 ------

Pinikpikan P 66 ------

Head P 160 P 160 P 160

Liver P 70 P 130 P 130

33 ½ liver P 30 P 65 P 65

Spare P 66 P 60 P 60

Pulutan P 66 P 60 P 60

Pinuneg P 66 P 50 P 50

Toasted spare P 66 P 65 P 65

Toasted pulutan P 66 P 65 P 65

The table compares the prices of dog meat served in different restaurants and in different dates

(November 2008 and March 2009). The price of dog meat have decreased over the span of one

year, perhaps due to the global financial crisis, so prices have to go down in order to keep up

with the income of its consumers. According to Mr. Patrick Santos the supply of dog meat was

not affected by the crisis and the dogs are mainly from the CALABARZON region. As for the

demand side, it was basically the same, whether there was a crisis or not.

OPEN CODING and AXIAL CODING

1. PL 60 yrs old, Female Bontoc TABLE 4: OPEN AND AXIAL CODING OF PL

Speaker Speech Theme MD Ako po pala si Mian . Tapos po ang pag uusapan po

34 natin ngayon ay tungkol sa thesis ko po na pagkain

ng aso. Igorot po kayo? PL Oo. Bontoc Group orientation MD Ano ano po ba ang mga ritwal na kailangan gamitan

ng karne ng aso? PL Ang importante na gamitan ng aso , pag may Rituals

namatay, nasaksak, nadisgrasya. Pag may sasakyan

na madisgrasya, mag-crash, kailangan ng karne ng Rationale

aso. Depende sa sinasabi ng lalakay(matanda na

lalaki), mambunong. MD Meron pa po bang iba? PL Saka yung may nakapatay ng tao. Para yun ang Rituals

mang- pakudso. Pang tigkur (speaks Ilocano). Para

hindi mamatay yung pumatay na tao. Kailangan mo Rationale

katayan ng aso. Yung mambunong ang magdadasal.

Yung aso ang parang magiging alay para hindi

mamatay ang tao nakapatay. Kumbaga a tooth for a

tooth, an eye for ang eye. Para hindi bumalik sa

kanila, kaya nag aalay ng aso. Parang sumang MD Ano pong sumang? PL Parang hindi babalik sa kanila. Parang ganti ba. Kasi Rituals

pumatay ka ng tao kaya babalikan ka noon, ikaw

naman ang mamatay. Kaya nag aalay ng aso para yun Rationale

na lang ang alay. Hindi ka na babalikan. (Speaks

Ilocano). MD Meron pa po bang iba? PL Sa sakit , kinulam, nag patay ng tao, ginamudan Rituals

(kinulam), nadisgrasya, naatalan ,nabangga ng

35 sasakyan o tao. MD Ano po ang dahilan at aso ang kailangan? Bakit po

hindi ibang hayop? PL ( Speaks Ilocano) Mataaas ang hierarchy ng aso.Ang Rationale why dogs are

aso nagbabantay ng bahay. May dasal talaga ang utilized

mambunong. MD Ano po ang pinag kaiba ng mambunong sa mumbaki PL Pareho lang. Magka iba lang ang tawag sa ibang

grupo ng Igorot Ang aso, strictly pang gamot lang. Bawal ang aso sa Healing effect

kasal, pang blessing ng bahay. Kasi ang aso mainit.

Ayon lang naman. MD Alam nyo po ba na may batas na ipinag babawal ang

pagkain ng aso? PL Oo naman, maraming mag sabi na bawal ang aso. Awareness of law

Pero hindi naman mai-bawal. Pag walang aso, di

tayo mabubuhay.Kasi pag wala ang aso, walang mag

aalis ng sakit ng kulam. Yung nadisgrasya hindi

gaganda ang health nya pag walang aso na kinatay.

Meron din hindi nagagamot sa aso MD Sa tingin nyo po ba mas mahalaga ang kultura sa

batas?

PL ( speaks Ilocono)Mas malakas ang ano ng kultura sa Dominance of culture over

batas. Hindi mo na talaga maalis yan. Kaya kahit law

ibawal at ibawal mo yan, meron talagang gagawin

yan para maligtas ang buhay ng tao. Para madaling

magamot ng aso. Kasi sa aming paniniwala kahit

36 walang gamot, basta nag alay ng aso gagaling sa sakit MD Naranasan nyo po ba na may gumaling mula sa sakit

dahil sa pagkatay ng aso? PL Oo talaga. Example yung son in law ko, si Matthew. Personal experience on “dog’s

Pinalo siya sa ulo ng magnanakaw. Pagkatapos power”

naming mag alay ng aso.Yung nanghampas sa son in

law ko ay namatay.O ayun ganti, manaos-daw-us MD Paano po siya namatay? PL Nag nakaw uli siya sa ibang bahay at doon na siya Personal experience on “dog’s

napatay. Noong hinabol siya, nahuhulog sa bundok. power”

Ayun basag ang ulo. Ganti talaga. Aso ang laging

tulay para makaganti. Hindi ikaw ang pumatay, yung

aso yun at sa tulong ng dasal ng mambunong. Yun

ang hiningi sa dasal. Walang kasalan ang son in law

ko. Bakit siya pinalo. Kaya ang aso ang gumanit sa

mag nanakaw. MD Sa tingin nyo po ba mali ang batas na ipinagbawal

ang pagkain ng aso? PL Hindi naman. Kung kailangan lang. Dapat ang aso Effect of law

lang na katayin ay yung alaga mo lang na aso.Dapat

sa mga ganoong sitwasyon lang gamitin ang aso.

Hindi sa mga pag lalasing. Hindi mo basta dapat

patayin ang aso MD Mali po ang pag pulutan ng aso? PL Nasa kanila yoon, sa amin kasi pang gamot lang. Healing effect

Yung karne ng baboy yun ang ipang ulam mo. MD May kulay ba dapat ang aso na ipang alay? Qualifications of dogs for

37 rituals PL Wala naman. PL Basta ang aso , pang gamot lang Healing effect MD Yun lang po. Maraming salamat po

2. BP 73 years old, Female Kankana-ey TABLE 5: OPEN AND AXIAL CODING OF BP

Speaker Speech Theme MD Ako po pala si Mian, 4th year student sa UP Manila .

Tapos po ang pag uusapan po natin ngayon ay

tungkol sa thesis ko po na pagkain ng aso. Yung

impormasyon po na makukuha ay para lamang sa

thesis ko.Kung may katanungan mo kayo, maaari nyo

po tawagan ang thesis adviser ko na nakasulat dito sa

informed consent.

BP Sige

MD Ano ano po ba ang mga ritwal na ginagamitan ng

karne ng aso?

BP Kapag may namatayan. Unang kakatayin aso. Rituals

Dalawang mag asawa na aso ang kakatayin, bago

lamayan ang patay. Pag may nadaanan ka na

disgrasya, magkakatay din ng aso. Kapag may mga

kinulam , aso o pato.

MD May kulay po ba ng aso na gagamitin? Qualifications of dogs used in

38 rituals

BP Kahit ano. Basta normal ang aso. Hindi pilay, walang Qualifications of dogs used in

sakit. Iba pang gamit ay para sa kulam. Kung marami rituals

kang pera, gamitin mo yan para prayer. Kasi

maraming nangyayari at dadaanan sa pera, para

walang masamang mangyari. ( speaks Ilocano). Para

hindi pag awayan at mawala ang pera.

MD Bakit po aso ang ginagamit at hindi ibang hayop?

BP Yan ang sinasabi ng matanda- mambunong. Priests

MD Alam nyo po ba na may batas na nagbabawal ang

pagkain ng aso?

BP Um um.Alam namin. Awareness of law

MD Bakit po tuloy tuloy pa rin ang pag gamit sa aso?

BP Yan nga ang kailangan e. Mabuti nga hindi tao. Yung Culture over law

iba tao ang alay. Mabuti na lang na aso, na animal

lang. Yung ibang kultura pugot ulo ng tao.

MD Anong kultura o grupo ng tao?

BP Basta yung mga nasa bundok. Pero ngayon wala Example of other cultures

nang namumugot ng ulo. Kami naman ay mga

Kankana-ey.

MD May personal experience po kayo na nagpatunay na

makapangyarihan ang pag-aalay ng aso?

39 BP Ako mismo, kung may maramdaman ka na hindi Personal experience on “dog’s

mabuti. Siguro yung mambunong yan ang sasabihin, power” Healing effect magkatay ka ng aso.

MD Ang mambunong po ba ang mismong kumakatay ng

aso?

BP Hindi. Meron mga tauhan. Basta ang mambunong ay Priests

nagdadasal at nagsasabi kung ano ang kailangan.

MD Sa tingin nyo po ba mali ang batas na ipabawal ang

pagkain sa aso?

BP Oo a mali. Bakit ba ayaw ng batas. E nagkakatay lang Effect of law

pag kailangan lang. Hindi ka magkakatay ng

magkakatay. Kapag kailangan lang.

MD Sa tingin nyo po yung ginagawa ng mga lasengo na

pag pulutan ng aso, mali po ba?

BP Mali. Dapat pang gamot lang. Healing effect

MD Sa tingin nyo po ba mas mahalaga ang kultura sa

batas?

BP Pareho rin. Culture and law as equal

MD Ano po ibig nyo sabihin na pareho?

BP Maganda rin ang ano ng gobyerno pero kailangan rin Culture and law as equal

namin. Hindi naman basta nagkakatay ng aso na

walang rason.

MD Ano po ba ang nararamdaman nyo pag kumakain

kayo ng aso? May pinag kaiba po ba sa ibang karne?

BP Pareho lang ng baboy. Walang pinagkaiba. Taste of dog meat

40 MD Ayun lang po. Marami pong salamat.

BP Walang anuman. Healing effect Noong na stroke ako. Nag alay ng aso. Tapos Personal experience on “dog’s

gumaling ako. power”

MD Ilang aso po?

BP Isa lang. Pag may patay , dalawang aso, isang babae Qualifications of dogs in ritual

isang lalaki na aso. Pag may sakit, isang aso lang.

Kahit babae o lalaking aso.

MD Maraming salamat po uli.

3. DP 70 years old, Male Kankana-ey TABLE 6: OPEN AND AXIAL CODING OF DP

Speaker Speech Theme MD Ako po si Mian, 4th year student sa UP Manila .

Tapos po ang pag uusapan po natin ngayon ay

tungkol sa thesis ko po na pagkain ng aso. Yung

impormasyon po na makukuha ay para lamang sa

thesis ko.Kung may katanungan mo kayo, maaari nyo

po tawagan ang thesis adviser ko na nakasulat dito sa

informed consent. What are the customs and

traditions of Cordillera people related to Butchering

dogs?

41 DP It’s a long explanation, many different explanations Culutural reason

why Cordillera people butcher dogs.

MD I want to know what’s the reason you sacrifice dogs?

What’s the relevance to your culture?

DP We are sacrificing cows, carabao chicken, pigs even Rituals Rationale ducks. So that depends upon the question. Like for

example, if somebody is trying to make a ritual

ceremony butchering pig or butchering dog. To make

her weak, to fight the one cursing you. That’s it.

(Laughs). Another way, is when a relative who died

in Manila and will be brought here. You are going to

butcher one dog. Before letting the dead body go

inside the house.

MD Why?

DP So that he will be among the good spirit. You use the Rationale

dog to fight the bad spirit and the good spirit will

remain in him. So that the other spirits who died here

in Baguio will join him. Because if we are not going

to butcher the dog, he will just be going around. He is

not qualified in that group.( Coughs)

MD What other situations do you require butchering

dogs?

DP There are others.

MD Can you please explain others?

42 DP If there is somebody who is sick among the family Ritual/ Rationale

members. And they go to some fortune teller. And the

fortune teller will tell him that a dog is needed to

make him normal. That’s the time that the dog is

being butchered also. In other words, the dog is being

utilized as medicine of the sick people and as a

fighter to a devil coming to you. (Laughs). We are

speaking in general.

MD Are there other specific examples?

DP There are many. Sometimes, it is not easy to come to Dog as “food” Taste of dog thinking. Because you came here abrupt, at least you Source of dog meat

could have told me one night before you came. The

belief of the Igorot people why they eat dogs. Like

me, I can just hire a taxi and go to Comiles number 2

in Marcos Highway. And I order pulutan dog and

tender dog. The feet of the dog is very delicious and

tender. So it’s very soft to eat even for me who is

wearing a false teeth. I can eat it easily. And when

you eat that, you feel strong.

MD In that instance, why do you eat dogs when no one in

your family is sick? Why go to Comiles ?

DP That’s a restaurant.

MD What I meant was, why do you eat dogs when there is

no cultural value, the reason is not for sacrifice?

43 DP Why do I need go to Comiles?

MD Yes

DP Because they cook the food. I don’t need to cook. I

just pay.

MD Why do you eat dogs when the reason is no one in

your family is sick?

DP Because of my body urge. Dog as food Body urge

MD Why not chicken or other meat?

DP Like you, you want to eat pig meat, you urge right? Body urge

MD Is there a difference in the taste of dog meat than

other meat? Like pork, chicken.

DP Sometimes I like to eat duck. Human being in this

earth sometimes like to eat duck, chicken. That is the

same as liking dog.

MD Is it normal to eat dogs?

DP Normal, very normal.

MD But are you aware that it is forbidden in the law to eat

dog?

DP The law? Just let the law pass and just eat the dog. Awareness of law

MD If so, that you know that there is a law. Why do you

still eat dog meat?

DP You know, only this time when the Filipino people Effects of law Culture over law were able to be contaminated by the European style.

That the dogs are like men. But since before, here in

44 the Mt. province it is one of the special menu. Like in

the olden days, when somebody is going to construct

a nipa hut. Unlike today that we have concrete. We

use the cogon grass and bamboo sticks, we prepare

all the materials for the hut. You get one dog, butcher

one dog for all those people that will come to help

you and they will eat with you.

MD So do you think that eating dogs..

DP ( interrupts the question) The prohibition of the law is

outside of our minds. ( Laughs)

MD Are you not afraid that there are penalties in dog

eating?

DP There are no people arrested about dogs. As in none. Effect of laws

They do not enforce the law. Because if they come to

investigate that restaurant butchering dog, that

restaurant is the request of the people. And the law

should be for the people. If the law is against the

people then why use that law. You burn that law.

(Laughs)

MD So you think the law is unfair?

DP If the law is unfair to the people then why enforce the Effects of law

law? Yes, the law is unfair. Because we are really

accustomed to eating dogs. And why is it that these

law makers are trying to make a law making it a

45 crime for the Igorots to eat dogs. And that is already

going against the held of the people. We have

different departments like the department of health.

The belief of these people is that when they eat dogs,

they become healthy. Why stop that? That’s the

tradition.

MD They say dogs have rabies. They say it’s bad for the Health risks

health

DP Sometimes those dogs, stray dogs or ordinary dogs.

Not those dogs who are very dear. That’s not the one

that we are butchering. Just the ordinary dogs.

MD For the tradition of Igorots, what color of dogs do you

use?

DP We prefer black dogs. They have nice blood. Qualifications of dogs

Sometimes when we butcher the dogs, we even drink

the blood and it makes you strong.

MD Are there other traditions that you butcher dogs?

Aside from utilizing as food.

DP Under the Igorot custom, when the requirement is

Carabao, you butcher Carabao.

MD Who requires what animal to butcher?

DP Those people who are given the super power of Priest

knowing your problem. Like for example, why is it

that they are going to unearth the dead, taking it back

46 from the grave. That is the finding of that person who

has super power of knowing your problem, the

mansip –ok. The mambunong for prayer, the mansip-

uk uses the eggs even the San Miguel, gin, whine.

MD More examples?

DP In fact to me, there are many who come to me to

consult about the Igorot customs, about the Kankana-

ey customs. I believe that I have already explained to

you.

MD Can you share experiences when a dog was

sacrificied ?

DP Yes, many generations, many hundreds of years have Culture Rationale passed and that’s the experience of the old people up

to the present. That’s why they are practicing it

because they have experienced.

MD Do you have your own experience?

DP Like for example, one of my nephew. There is Personal experience on “dog’s

something that came out from all his skin and all his power”

face. And he goes to the doctor and the doctor cannot Healing effect

cure. Then they go to the mansip-ok and the mansip-

ok told them that he is going to butcher dog. After

butchering the dog, his skin disease disappeared. The

wife is even in Kalinga. They suspected that my

nephew got it from HIV. But when he went there and

47 followed the advice of the mansip-uk, he got well

after a week. He realized he has no sickness. So if

you look at people, like this mansip-ok. They are just

ordinary people but there is something that goes to

them and it is superhuman. And they just voice out

the solution.

MD In the Igorot culture, how do you kill/ butcher the

dog? Do you know the ritual?

DP We hit the head of the dog with baseball bat. And Killing the dog

after that, you use the bolo to let the blood of the dog

out. And at the first flow of blood, you get the cup

and drink right away. Because if a few seconds

passed, you don’t like to drink that.

MD Why?

DP It’s different. After letting the blood flow, get basin Preparing dog meat

and get that blood. When you butcher that and burn

the dog and get some parts of the dog and slice it and

cook it and mix with the blood. And the intestine, you

put that blood and rice and the meat of the dog. And

it tastes even nice than longganisa. Its called Pinu-

neg.

MD Do you pray when killing the dog?

DP No. It is different when you butcher other animals, Praying in rituals

you must pray first. But in the dog, you must hit it

48 first, dead. Then you pray. The mambunong will go

there and will express.

MD Why do you drink the blood of the dog?

DP It’s a menu . The purpose is food. In my case, my Healing effect

father was thin. When he drank the fresh blood of the

dog, he recovered and gumanda ang katawan.

MD So that’s it. Thank you very much sir.

4. Jimmy Navarro and Romeo Navarro 40 years old, Male Baguio City TABLE 7: OPEN AND AXIAL CODING OF JIMMY NAVARRO AND ROMEO

NAVARRO

Speaker Speech Theme MD Ako po si Mian, 4th year student sa UP Manila .

Tapos po ang pag uusapan po natin ngayon ay

tungkol sa thesis ko po na pagkain ng aso. Yung

impormasyon po na makukuha ay para lamang sa

thesis ko.Kung may katanungan mo kayo, maaari nyo

po tawagan ang thesis adviser ko na nakasulat dito sa

informed consent. Ano po ang una ninyong naiisip kapag sinabi ang

salitang aso?

JN Mostly pulutan yan. Dog as food

49 MD Nakakain na po kayo ng aso?

JN Oo.

MD Ilang beses na po

JN Once a month, noon weekly. Frequency of eating dog meat

MD Saan po kayo kumakain?

JN Sa Comiles, sa Sagada Lunch. Noon ha. Ewan ko Restaurants

lang kung meron pa ngayon.

MD Bakit po kayo kumakain ng aso? Bakit di na lang po

baboy manok?

JN E.. kaugalian na ng Benguet yan. Culture

MD Ano po ba ang mga benepisyo na nakukuha nyo sa

pagkain ng aso?

JN Kung minsan pampadagdag ng dugo. Kasi Pampa Benefits

high blood yan. Pag palagi kang kumakain ng aso,

high blood ang abutin mo kasi mainit sa katawan yan.

MD Pero alam nyo po ba na may batas na nagbabawal sa Awareness of law

pagkain ng aso?

JN Oo.

MD Pero bakit po kung may batas, kumakain pa rin po

kayo?

JN Ay bihira na lang ako kumain. (laughs). Bihira lang Frequency of eating

naman.

MD Hindi po ba kayo natatakot sa batas?

JN Ang interviewhin nyo yung mga nagtitinda. Eh kami

kumakain lang. Eh halimbawa kung sarili kong aso

50 ang gusto kong kainin, ano ba ang pakialam nila.

MD So halimbawa po pag aso nyo, kakain nyo?

JN Oo, eh alaga ko yun eh. Halimbawa yung native na Pet dogs as food

aso. Alam namin na malinis yun.

MD Di po ba kayo natatakot kasi may rabies ang aso?

JN Tanggalin mo ang dila para walang rabies. May Health risks Rabies puting maliit doon.

MD Sa tingin nyo po ba mas mahalaga ang kultura sa

batas?

JN Eh ngayon lang naman ang batas. Mula noon kultura Culture dominance over law

na ang pagkain dito ng aso. Kumakain kami pero

bihira lang.Yan naman dati e.

MD Di po ba kayo natatakot sa rabies?

JN Hindi na dahil sanay naman kami.

MD Ano ang mga epekto nya sa katawan?

JN ( no answer)

MD Sa tingin nyo po ba mali ang batas na ipinagbawal

ang pagkain ng aso?

JN Ah hindi tama ang batas. Kasi karamihan kasi doon, Effect of law

marami kang makukuhang sakit sa pagkain ng aso na

hindi mo alaga. Pag di mo alaga , di mo alam kung

ano ang pinapakain. Eh pag pinapatay mo ang aso, di

mo naman alam pag bili mo kung double dead.

MD Eh kung ganoon, di ba kayo natatakot sa mga kainan/ Food sanitation

restaurant. Baka madumi pala ang aso na pinakain

51 nila sa inyo?

JN Oo nga, kaya hindi na kami kumakain. Pero pag sarili Food sanitation

mong alaga, ok lang. Kasi alam mo yung pinapakain

mo doon.Malinis yoon.

MD Sa tingin nyo pareho lang ang pagkain sa aso sa

pagkain sa mga baboy, manok?

JN Oo naman. Dahil nakasulat naman sa Bibliya na Bible

ginawa ang hayop para kainin.

MD Sige maraming salamat po Kuya.

JN Oo, ok.

5. Fernando Mang-usan 40 years old, Male San Fernando La Union TABLE 8: OPEN AND AXIAL CODING OF FERNANDO MANG-USAN

Speaker Speech Theme

MD Ako po si Mian, 4th year student sa UP Manila .

Tapos po ang pag uusapan po natin ngayon ay

tungkol sa thesis ko po na pagkain ng aso. Yung

impormasyon po na makukuha ay para lamang

sa thesis ko.Kung may katanungan po kayo,

maaari nyo po tawagan ang thesis adviser ko na

nakasulat dito sa informed consent. Ano po ang una ninyong naiisip kapag narinig

nyo ang salitang aso?

RN Wala ganoon din. Ang alam ko lang sa aso taga

52 bantay.

MD Nakakain na kayo ng aso?

RN Oo.

MD Ilang beses na? Frequency of eating

RN Paminsan minsan lang. Frequency of eating

MD Saan po kayo kumakain?

RN Minsan dito din sa may palengke. Kung minsan Source of dog meat

may nagpapa pulutan. Kahit anong barrio,

nandoon pa rin.

MD Bakit kayo kumakain ng aso?

RN Masarap ah. Pulutan yun. Taste of dog meat

MD Iba ba yung lasa nya sa baboy, sa manok?

RN Medyo naiiba siya, mas matamis kaysa baboy. Taste

MD Bukod doon, ano pa ang mga dahilan kaya kayo

kumakain ng aso?

RN Talagang masarap. Matamis siya Taste

MD Alam nyo po ba na may batas na nagbabawal sa Awareness of law

pagkain ng aso?

RN Oo, alam namin.

MD Pero kung alam ninyo, bakit pa rin kayo

kumakain?

RN Eh karne kasi yun. Kapag karne kinakain ko. Dog as food Health risk- Rabies Under sa mga kwan, sa mga medical courses

binabawal dahil sa tinatawag nilang rabies. Pero

sa akin, hindi naman sa ganoon na may rabies

53 ang aso. Nasa ulo lang yun kasi pero sa katawan

wala. Pero sa ulo meron.

MD Di ba kayo natatakot na baka ma rabies?

RN Hindi ah. (Laughs)

MD Hindi ba kayo natatakot sa batas na baka mahuli Effect of law

kayo?

RN Ay sa mga nagkakatay, yun. Pero kaming mga Effect of law – kumakatay

kumakain lang, kumakain lang kami. Hindi kami lang

kumatay ng aso.

MD So sa tingin nyo po dapat ang hinuhuli lang ay

ang mga nagkakatay ng aso.

RN Yun lang dapat. Kasi kaming mga kumakain, Effect of law- kumakatay

hindi kami nagsusumbong kahit sino. Ang alam lang Culture of eating dog meat kasi namin culture yoon. Kultura naming na

kumain ng ganoon ng aso.

MD Sa tingin nyo, mas mahalaga ang kultura sa

batas?

RN Ang alam ko sa batas… hindi ko alam yoon.

Basta ang alam ko kapag karne kinakain. Yung

related sa batas wala akong alam doon.

MD Sa tingin nyo po mali yung batas na

ipinagbabawal ang pagkain ng karne ng aso?

RN Alam ko. ( Laughs) Bakit naman ba binawal

yun? Dahil sa rabies?

54 MD Ano ba sa palagay nyo?

RN Kasi ang dog daw, taga bantay lang siya. Dog as food

Nakapahalaga sila dahil nagbabantay sila sa mga

amo nila. Pero ang alam ko (Laughs) kinakain

lang ang aso. Yun lang ang alam ko.

MD Normal lang ba dito ang pagkain ng aso?

RN Oo normal lang yun.

MD Sa tingin nyo po ba may sapat na ginagawa ang Governmemt intervention

gobyerno upang mapigilan ang pagkatay sa mga

aso?

RN Wala. Pumunta ka doon mismo sa may Comiles, Government officials eating

sa may highway. Gobyerno mismo, tauhan ng

gobyerno bumibili. Manood ka ng Tulfo noon

last Saturday. Nakuha nila mismo.

MD Paano nyo po nasabi na government official

siya?

RN Eh pinakita red plate. Dahil isa rin siya sa mga Government officials eating

tumataguyod ng pagbabawal ng pagkain ng aso.

Tapos sila din mismo.

MD Kumakain?

RN Ay hindi hindi sila kumakain.hahaha. Sila ang

nag papaimplementa ng batas. Pero dito kasi sa

Baguio, dito ang bagsakan talaga. Parang excuse

nila ang culture ng Igorot para makakain ng aso.

55 MD Sa tingin nyo mismo ang mga government

official mismo ang kumakain kaya hindi natitigil

ang pagkain ng aso?

RN Yung iba, yung iba lang. Di naman lahat

kumakain. Tumambay kayo sa may Comiles

pag alas dose. Maraming kumakain.

MD Nakakasabay nyo po silang kumakain?

RN Pag dumadaan kami, nakikita namin. Kung Government officials

minsan hindi dinadala yung sasakyan na red

plate, pumupunta sila doon. Kasi malamig lamig

dito sa Baguio.

MD Mainit siya sa katawan?

RN Oo, maganda yung aso. Lalo na yung rainy Benefits

season, masarap kumain ng aso.

MD Maraming salamat kuya.

RN Ok. Mahirap kasi sagutin ang mga tanong mo.

Kasi talagang ano yan. Pag aso ang pinag

uusapan, pag related sa batas mahirap sagutin

MD Bakit mahirap sagutin?

RN May penalty. Kultura kasi yan. Ang aso Culuture Awareness of law - penalty kumakain kami kasi ganoon ang kultura namin.

Kapag karne, kinanakain. Ginawa lang ang batas

na hindi pwede kainin ang aso dahil taga bantay

siya at tsaka may rabies.

56 MD Pero yung kultura dito pwede talaga kumain ng

aso?

RN Di talaga maiwasan yoon. Kinakain talaga yun Dog as food

MD Salamat ulit.

6. Linbert Walang 30 years old, Male, Ibaloi Tuba Benguet TABLE 9: OPEN AND AXIAL CODING OF LINBERT WALANG

Speaker Speech Theme

MD Ako po si Mian, 4th year student sa UP Manila.

Tapos po ang pag uusapan po natin ngayon ay

tungkol sa thesis ko po na pagkain ng aso. Yung

impormasyon po na makukuha ay para lamang

sa thesis ko.Kung may katanungan po kayo,

maaari nyo po tawagan ang thesis adviser ko na

nakasulat dito sa informed consent. Ibaloi po kayo?

FM Oo.

Ano po ang mga ritwal na pinag gagamitan ng

karne ng aso?

FM Depende, may namatayan, ulam sa mga Rituals

kaarawan ganoon. Kahit saang handaan meron at

meron noon.

MD Di po ba mag meron lang namatay, nakulam?

FM Di naman. Kahit papaano naman kapag may Rituals Qualification of animals namatay naman, may bu-yon ganoon. Ibig

57 sabihin mag asawang pares ng hayop, from the

biggest to the smallest animal. Kung ano

maibibigay na hayop. Yung iba meron ding

mag-asawang aso, mag asawang manok.

MD Ano po ang mga specific na sitwasyon kung Rituals

saan aso lang talaga ang kailangan gamitin sa

mga ritwal?

FM Wala eh. Ganoon talaga. No specific rituals

MD Kahit ano lang, pwede?

FM Oo kahit ano lang.

MD Ibig nyo pong sabihin pwede rin sa Ibaloi na

ipang ulam lang ang aso?

FM Oo. Dito meron din namang dito na malapit na Place to eat dog meat -

kainan malapit sa Dangwa. Eatery

MD So ang mga Ibaloi, hindi lang sa ritwal

ginagamit ang aso?

FM Hindi naman strikto sa ganoon lang.

MD Ibig nyo po sabihin, ipinangpupulutan ng mga

Ibaloy ang aso?

FM Oo. Dog as pulutan in Ibaloy

MD Saan nanggaling ang mga aso na ipinang

pupulutan?

FM Depende kung saan galing. Karamihan mga Source of dog meat

alaga. Kung kailangan nila ng pera, sa kagipitan

ibebenta nila ang aso nila.

58 MD Magkano ang benta nila sa aso?

FM Depende rin kung gaano kalaki. May 500. Price of dog

MD Tapos pag binenta nila buhay pa yun?

FM Oo buhay. Meron din sa palengke, kahit patay Source of dog meat

na. Kinatay na nila doon

MD Kumakain kayo ng aso kahit na pang pulutan

lang?

FM Oo. Pero hindi naman yung araw araw na. Frequency of eating

Paminsan minsan lang.

MD May okasyon ba pag kumakain kayo ng aso?

FM Depende, kung may nag-alok ng birthday Occasions- birthday

ganoon. Parang manok lang.

MD So hindi strikto para sa mga Ibaloi na kapag may

ritwal lang ginagamit ang aso?

FM Hindi ganoon.

MD Alam nyo ban a may batas na nagbabawal doon? Awareness of law

FM Oo.

MD Pero kung may batas, bakit kumakain pa rin

kayo?

FM (Laughs). Kasi ganoon din naman, kahit noon Source of dog Domesticated pa. Mga bata din nga ngayon ganoon ang

hinahanap. Pampainit daw ng dugo dahil kapag

malamig dito. Nakasanayan na dito ang aso.

Kumbaga sa Pangasinan mahilig sila sa

kambing, dito naman aso. Dahil madali i-breed

59 dito ang aso. Yung iba pagala gala, hindi na

pupuntahan. Mas madali at mas mura.

MD Hindi po kayo natatakot sa rabies pag kumain

kayo ng aso?

FM Meron din naman. Depende yun sa magkakatay. Health risk – rabies Food sanitation Kung malinis yun gagawin tsaka yung paligid

nya. Pag unsanitized naman yung pinagkatayan

at alam mong may sakit ang aso. Bakit mo pa

kakainin ang aso. Bayaan mo na lang mamatay

doon sa kwan, wag mo na katayin.

MD Sa tingin nyo ba mas mahalaga ang kultura dito

sa Baguio kaysa sa batas na nagbabawal?

FM Sa tagal nga ng tao dito sa Baguio na kumakain Culture over law

ng aso. Marami din natatakot sa batas. Pero sa

mga matatanda sinasabi, bayaan mo na yan

batas.

MD Sa tingin nyo ba mali ang batas na Effect of law

ipinagbabawal ang pagkain ng aso? Sa tingin

nyo ba mali ang ginawa ng gobyerno dahil

kultura na dito ang pagkain ng aso?

FM Di ko alam ano bang parusa noon. Alaga rin Awarness of law (low) Dog as food naman ang baboy ang manok. Pag tingin mo sa

aso ganoon din. Pagkain din yun kung kwan mo.

Parang asucena mga ganoon. Di ba sa kambing

60 kaldereta.

MD So tingin nyo mali ang batas na binawal ang

aso?

FM Parang nasa gitna. Kasi hindi na maiwasan yun. Effect of law Neutral stand Kung baga yung tao alam nya pero gipit siya Practicality

walang pera. Kakatayin ang aso sa harap nya,

wala nang magawa. Halimbawa kung wala kang

makakain, yung aso na lang dyan. Neutral lang.

MD So pagiging praktikal lang ang pagkain ng aso?

FM Oo. Kasi mahirap ang buhay. Yung iba nga, Practicality Business tumataas pa dito sa Baguio para kumain lang ng Trip lang

aso. Inuutang pa nila ang aso. Isang dyip pa nga

papunta dito, lugi pa sila. Business nila yun.

Yung iba dito nakasanayan na kumain ng aso.

Yung iba naman trip lang nila. Yung iba naman

gusto kumain ng aso kaya naghahanap ng aso.

Minsan minsan lang kumbaga.

MD Sa tingin nyo normal lang talaga ang pagkain ng

aso?

FM Oo normal lang.

MD At hindi naman mali naman mali ang batas na

pinag bawal yun.

FM Kung sakaling paghihigpitin dito, wala nang

magagawa.

61 MD Sige, maraming salamat kuya.

7. FOCUS GROUP DISCUSSION 19-32 years old Baguio City TABLE 10: OPEN AND AXIAL CODING OF FGD

Speaker Speech Theme

MD Ako po si Mian, 4th year

student sa UP Manila . Tapos

po ang pag uusapan po natin

ngayon ay tungkol sa thesis ko

po na pagkain ng aso. Yung

impormasyon po na makukuha

ay para lamang sa thesis ko.

Kung may katanungan mo

kayo, maaari nyo po tawagan

ang thesis adviser ko na

nakasulat dito sa informed

consent. Ano po ang una ninyong

naiisip kapag sinabi ang

62 salitang aso?

FG Halos lahat naman kami Quanitty of people who eat

kumakain ng aso eh, basta

taga dito. Dapat pumunta kayo

sa Sagada Lunch…sa Comiles

mga ganun…dapat yung

nagluluto ung kausapin…

MD Nakakain na ba kayo ng aso?

FG Last two years ako, vegetarian Frequency

na kasi ako ngayon Mula bata ako nakakain na

ako ng aso cont. Nung kinagat niya ako,

kinagat ko din siya Actually parang curiousity

lang talaga. Wala lang, para ma try lang.

kasi ung aso na yan…kung Try lang isang kilong kambing, isanag

kilong baboy, anong mas

mabigat dun? Parang ganun

ung dating, kaya mas mabigat

ung aso.

MD Bakit aso ung kinakain niyo

pwede naming manok, pwede

naming baboy?

63 FG Kasi dito sa cordillera ate, Benefits Taboy ng kapitbahay ginagawa nilang ano ung

aso…kumbaga ginagawa

nilang pampainit ng katawan,

malamig! Saka ung mga

kapitbahay namin, tinataboy

ung mga aso nila, “sa inyo

nalang ‘to, kumakain ng

alagang chicken” ipapamigay

na nila, kakain nilang naming.

Pag may hang over ung tao,

mabilis makatangal. Karamigan pinapamigay kasi

nangangagat, katayin niyo na

yan sabi ng may ari

MD Hindi ba kayo natatakot kasi Health risk

ung aso may rabies?

FG Hindi naman, pili naman ung Rabies

(aso) Depende yan sa pagluto

MD Pano ba niluluto? How it is served

64 FG Tanggalin yung ulo, ung mga Preparations

MD laman lang. tapos lulutuin ng

FG matagal Source of dog meat- retaurant Nakakain na din kayo sa mga

restaurant? Oo, actually mga carinderia

naman ung normally nag se

serve ng dog meat…marami

yan

MD Pero aware kayo na may batas Awareness of law

na nagbabawal kumain ng

aso?

FG OO NAMAN! Oo naman!

(ALL) Animal Rights Kahit na anong hayop, kasi MD ang mga hayop they have Culture

rights to be free. Culture Eh kung may batas bakit pa

din kayo kumakain? Part na ‘to eh. Part ng Government official

culture… Kahit naman siguro mga

Congressman, kahit Mayor

kumakain ng dog meat kahit

alam nila na bawal. Part na

talaga siya ng culture na hindi

65 mo na maalis Si Domogan (Congressman)

Igorot eh.

MD So sa tingin niyo mas

mahalaga ung kultura sa

batas?

FG Kasi lahat naman sumusunod Culture over law

sa culture Oo naman, kasi kung batas,

batas lang yan eh. Kumbaga

Sinabi lang yan eh diba?

(confident) Hindi, Nakasulat ang batas Pero sinabi muna yan bago

sinulat diba? O diba? Kaya

alam mo naman ang mga

66 ano…diba…

MD Ano pa ang ibang benepisyo

na nakukuha niyo sa pagkain

ng aso? Maliban sa minit sa

katawan

FG Masarap eh, sa bunganga Taste of dog meat

MD Panong masarap, anong

pinagkaiba niya?

FG Saka may distinction of flavor Taste of dog meat Exotic kung ikukumpara sa iba

parang exotic parang ganun… Parang ung sinabi ko nga

kanina, isang kilong kambing

isang kilong ano…kesa sa

kambing, aso titirahin ko.

Parang ganun. Iba talaga ung lasa, lalo na pag

sinampalukan

67 MD Ano pa ung ibang luto na How to serve dog meat

nakain niyo?

FG Asocena, number ONE ung Dog dishes

asocena. Sinampalukan. Adobo,

kilawin kilawin

MD Pano niluluto ung asocena?

FG Asocena, parang ala afritada Preparation

din lang pero karne ng aso… Diba sa kambing kaldereta,

parang ganun. Halos parehas lang ung

ingredients pero iba lang ung

tawaga, kasi iba ung karne, iba

ung meat…

MD Pero sa tingin niyo ba

kinakain talaga ung aso? Hindi

ba dapat inaalagan lang at

bantay lang sa bahay?

68 FG Oo! Tama yun! tama yun! Animal welfare

Dapat inaalagaan ung aso. Source of dog meat Kinakain namin kasi

MD pinapamigay lang din naman,

nangangat kasi, katayin niyo Meaning pag binigay na yung

nay an, sabi. aso Kapag ba binigay ang aso, ibig Give dog to others kasi ba sabihin nito na kakatayin perwisyo na na? Dito kasi sa Baguio ito na

yung meaning, pag binigay na,

kakainin na. Ikaw ba naman, yung aso mo

talagang problema mo,

nangangat ng tao, madami ng

nakagat, tapos ginagastusan

mo yung tao, siyempre ikaw

ba naman sa ilang beses ng

nangyari yun siyempre

pamamaigay mo na ung aso,

“sige, katayin niyo na yan!”

MD Sa tingin niyo ba mali yung

batas na ipinagbabawal yung

pagkain ng aso?

FG Hindi, wala naman sigurong Effect of law- Dog as food difference sa pagpatay ng aso,

69 sa pagpatay ng kambing at

aso.

MD May nasasaad kasi sa batas na

mga animal na maaring kainin

lamang tulad ng manok,

baboy, baka, kambing…

FG Kasi may sari-sarili naman Culture

tayong paninwala diba, yun,

kung talagang naninwala ka sa

batas hindi mo naman

gagawin, pero kung yung tao

nalakihan na yung kultura na

ganun, mahirap talaga alisin.

FG Pag kumakain kasi ako nun, Benefits

lumalakas ako Law awareness, not fully Saka hindi kasi aware yung implemented, hindi alam ng iba sa batas tungkol sa dog lahat meat, hindi alam kung ano

yung penalty, kung anong

pwedeng gawin sa kanlila..

(Pause) kaya yun hindi sila

aware kaya ginagawa pa din

nila. Hindi kasi napapakita

yung ano…yung law dapat ma

70 implement at malamn din ng

mga tao para mulat sila diba.

MD Pero so far, aware naman kayo Awareness of law- yes!

na may batas?

FG Oo. Korek!

MD Maraming Salamat sa inyo! 

8. Dog Meat Restaurant owner 30 years old, Baguio City TABLE 11: OPEN AND AXIAL CODING OF DOG MEAT RESTAURANT OWNER

Speaker Speech Theme

MD Matagal na bang nagse-serve

dito ng dog meat?

PS Matagal na.

MD Keailan po nagsimula?

PS Actually, yung let’s say Hitosry of Restauarant and

commercialization ng dog commercialization of dog

71 meat, dog trade, sa meat

pagkakaalm ko kasi dun

nagsimula yung parents ko

dahil family business, pero

commercially nag start noong

around 1960’s sa Comiles. If

you are familiar sa Comiles sa

Eatery?

MD Yung sa highway po?

PS Hindi pa sa Highway, sa History at Trinidad

Trinidad pa sa kapitolyo.

Kung mapasyalan mo one

time, meron pa, pero hindi na

gaanong nag se serve ngayon

dahil nga sa batas. Pero noon,

doon nag start sa kapitolyo sa

Trinidad. Then doon nga nag

start yung mother ko, natutuo

siya, then noong nagsarili

pumunta sa Baguio, dito sa

Baguio gumawa din ng

sariling kwan…

MD Then ito na po yung

72 “Katipunan?”

PS Actually hindi pa directly History of Katipunan

Katipunan, pa lipat-lipat kami, restaurant

madaming pwesto na

sinimulan around mga 1964,

nagsarili yung mother ko, nag

meet sila ng father ko

nagsama sila, around Baguio

na din. Then fortunately ito

nang “Katipunan”

MD Saan po nanggagaling yung Source of dog meat supply

supply nga mga asona niluluto

dito?

PS CALABARZON Source of dog meat

MD May nag dedeliver po talaga?

PS Oo.

MD So masasabi po ninyo na

commercialized talaga?

PS Commercialized talaga kasi Rationale why commercialized

yung ginagamit na

terminology considering the

volume (emphasis) of the

supply kaya we would term it

na commercialization.

73 MD Pag dumating po dito, nakatay

na? Or kayo pa po yung

pumapatay?

PS Dadalhin na dito na nakatay How it is delivered

na, kami nalang yung mag ch-

chop tapos luto na.

MD Hindi po ba kayo natatakot, Effect of law (deterrence)

kasi po pinagbabawal, baka

mahuli kayo…

PS Actually ang feeling, hindi Feeling of harassment

natatakot eh, naha-harass.

May takot din pero minsan

nawawala yung takot mo kasi

ano yung masama dito, pero

yung point dito is yung

harassment eh, parang yung

pagbabawala ba…

MD Sa tingin niyo po dapat hindi

pinagbawal ng batas?

PS Dapat. Sa tingin ko mali. Kasi Implication of law – unfair

simulat’s sapul ito na yung

kinamulatan ng mga unang-

una mga taga Baguio, Igorot, Types of dog meat consumers: 1. Baguio residents Cordillerans. Ito na yung 2. Foreigners

74 delicacy nila, hindi lang pang 3. Low-landers

araw araw na pagakin, pati

nga sa ritual diba. Tapos

siyempre sa tagal ng panahaon

nagbago na din. Madami na

din ang natutuong kumain.

Katulad ngayon na hindi

nalang taga Baguio lang ang

kumakain; mga foreigners,

low landers umaakyat dito

para lang matikman yung dog

meat?

MD Sa tingin niyo po hindi lang ba Limitation on use of dog meat

dapat malimitahan yung dog

meat sa mga pang ritual lang,

tulad ng sa mga Igorot?

PS Sa panahon ngayon, hindi na. Not only for ritual purposes,

Pero meron pa din at meron na delicacy too.

nagagamit ang dog meat tulad

ng sa mga provinces, pero dito

sa Baguio city delicacy

nalang, pero meron pa din sa

ritual kasi doon nga nagsimula

75 yun.

MD Hindi po ba sa tingin ninyo

nag iiba na ang role ng aso

ngayon sa konteksto ngayon,

dahil sa hierarchy ng

pagsasakirpisyo ay mataas ang

aso, eh ngayon, kahit everyday

maari na kainin

PS Yung hierarchy kung minsan Use of dogs in ritual

mawawala din yan eh. Dogs as food

Depende sa aktwal na

paggawa, sa sitwasyon mismo,

andun yun. Pero pag pumunta Hindi naman na de-degrade

ka dito, hindi ka naman mag ang status ng dog dahil hindi

ri-ritwal o kung ano, pupunta na limited sa ritual yung use

ka dito dahil gutom ka, kakain nito.

ka. Pero sa ibang lugar may

mga sitwasyon na ritual,

siyempre iba din yung

sitwasyon dun eh. Baka kasi

sabihin mo nabababoy parang

nawawala yung agimat o

essence (ng aso), hindi eh.

Kasi depende sa sitwasyon.

76 Kasi kung minsan may

gagagwa din ng mga ritwal

pumupunta dito sa restaurant

naghahanap ng karne ng aso

or yung dog na live, kasi live

dog yung ginagamit dun sa

ritual.

PS Pag babalik tayo sa batas, ang Cruelty as basis of law

kaso lang naman diyan ay

yung cruelty, yung cruelty. Humane ways of slaughter

Yung pagpatay ng aso diba.

Yun lang anamn ang issue

diyan diba. At may mga History of law: in

nakapagsabi naman na cockifighting and horse

pwedeng gumawa ng mga NGO’s to get foreign funds, paraan para at least hindi cruel naghanap ng issue…dun nila yung pagkatay ng karne ng nakita ang dog meat issue. baboy, pagkatay ng kung anu-

anong poultry diyan, yan lang Yung mga manok naman, naman ang issue diyan eh. siksikan din pag dine- Tapos ginamitan ng mga deliver… politico, political science ka,

alam mo na naman na yun eh

diba. Kasi kung babalikan

77 natin yung mga batas na yan,

nag start yan sa cockfighting,

horesefight sa Southern yan

eh…kaya lang hindi napasok

ng mga NGO’s kasi mga

politico din yung nandyan,

mga matataas na tao. Kaya

nag hanap nalang sila ng

diversion, para ma release

yung pondo na galing sa

foreign funded, nakita tuloy

nila yung aso. Kasi ang usapin

naman diyan is cruelty diba?

Makikita mo yung mga

manok, mga poultry -

napipitpit halos sila, bakit

hindi ma kwan yan diba. Kasi

hindi papansinin ng mga

foreign yan eh. Diba?

MD Ayon po sa batas, hindi

kabilang yung aso sa mga

poultry…

PS They consider it as hot meat Dog meat as hot meat

diba? Kasi hindi pa naka

78 rehistro sa BFAD as well sa

kwan. Pero pag co-consider

mo yan na dadaan diyan, wala

ng hot meat diba.

MD Pero yung existing po na Dog not included as food in

batas, hindi cino-consider law

yung aso as pagkain talaga…

PS Kaya yun dapat yung ayusin, Law itself is problematic, not

hindi yung pagpigil diba. implementation

MD Saka meron nga na bawat aso Contents of law

na mahuli, may penalty…

hindi lang siya sa cruelty,

yung commercialized trade

mismo…yung dati kasi

1,000/dog pag nahuli, yung

ngayon 5,000/…

PS (Interferes) Per Dog and

imprisonment. AND

(emphasis) pa, hindi OR no,

AND pa...1-4 years...

MD Hindi po ba kayo natatakot, Deterrence of law

kasi hindi naman po yung mga

kumakin yung hinuhuli, yung

mga nagtitinda, kumakatay.

79 Hidni po ka kayo natatakot na

hanggang ngayon ay

nagtitinda pa din kayo ng

karne ng aso?

PS Sabihn na natin na meron nga, Takot

may takot at takot pa din. Pero

kung titingan mo, wala naman Professional consumers

masama sa ginagawa mo. Kasi Who says na masama to eat

majority din naman, mga dog meat

professionals: mga atty. Slaughter lang yung issue

Doctors, estudyante, lahat ng

sector ng mga grupo,

pumupnta dito para kumain ng

aso. Anong masama dun diba?

Sino yung nagsasabi na

masama yung pagkain ng

karne ng aso? Yung sinasabi

ko nga ang sinsabi nila yung

pagkatay, Game ako diyan.

Turuan niyo kami kung paano.

MD Sabi po kasi nila delikado Health risk- rabies

yung pagkain ng karne ng aso

dahil sa rabies…

80 May medical records ba sila, Proof that it is harmful sila ang nagsasabi diba? Like for example lately, yung No proof so far… baboy diba, ebola…right now, may narining ka ba na tungkol sa aso na may sakit… mga poultry products diba may Professional consumers at mga shortage din, may mga restaurant bird flu… sa aso may narinig ka bang ganun diba? So, kung sino man silang nagsasabi na ganitong masama-masama, ang masama ay yung nakagat ka talag. Kaya bago ka makagat, kagatin mo na yung aso para hindi ka ma rabies.

Ganun lang naman yan diba

(Laughs). Kung may nagssasabi na may na ospital dahil kumain ng karne ng aso, sabihin nila, pakita nila. Kasi mga doctor at director ng

PGH, SLU dito din kumakain.

81 Mga doctor yun, bakit kung

sinu sino ang nagsasabi na pag

kumain ka, pag KINAGAT ka

lang (laughs).

MD Sa tingin niyo po unfair talaga

yung batas?

PS Very unfair. Kulang sa Law is unfair

information. Maling mali

talaga kung isispin mo. Kasi

ang kwan lang naman diyan

ay pondo, pondo from foreign

kwan. Ginamit lang ang aso

para makakuha ng pondo para

sa sarili nilang kapakanan.

MD Sa tingin niyo po hindi

82 mangyayari na mawawala

talaga yung mga kainan dito

ng aso kahit may batas?

PS Hindi eh, sa tingin ko hindi. Culture is strong

Kasi matagal na nag start yan The more na bawal, the more

eh. Noon pa. 10 years 20 years na ginagawa

ago. Wala eh, the more na

pinagbabawal, the more

madaming (laughs) kumakain

eh.

MD Sa ngayon madami pa din

talagang nag o order dito sa

restaurant niyo ng dog meat?

PS Nods…

MD Maliban ba sa dog meat, may

binebenta kayong mga

manok…o dog meat lang

talaga?

PS Si hilera dito, dog meat lang

talaga pero may mga eateries

diyan na maliit na may

pinikpikan, native delicacies,

pero yung dito dog meat

talaga lahat ng mga restaurant

83 dito.

MD Sa tingin niyo mas malakas

yung kultura sa batas?

PS Dapat ma ratify yung tamanag Law is good

pag-aralan uli. Actually

magnda yung batas na yan eh,

nakita ko yan… yung 94---…

ano yan? Yung bago diba?

MD 9482…

PS Kasi kung paano yung tamang Pero misplaced yung dog

pag-alaga, particularly ng aso, meat…siningit lang.

kung pano pag kwan ng rabies

ganito ganyan tapos biglang

isinigit yung dog trade eh.

Kung titingan mo

napakaganda na eh, kung bakit

isinsnigit yun, yun lang naman

yung punto lang naman nila

eh.

MD Kasi tungkol talaga siya na

dapat lagging babakunahan

yung aso…

PS Diba nag ganda nun noh?

MD Tapos nilabas mo yung aso

84 dapat lagi nakatali…tapos

isang section lang dun na

sinasabing ganun…

PS Kaya ang nangyayari diyan Law used by people for selfish

imbis na maganda yung batas interests

na yan, parang nagamit lang

yung batas nay an para isulong

yung sariling kapakanan ng

mga... (Smiles) ewan ko kung

sino yung mga yan...

MD Magkano po yung kuha nyo sa

mga aso na dindedeliver dito

mula sa CALABARZON?

PS Per kilo dito eh…sa market Price of dog meat

ngayon nasa 120- 140 per kilo

MD Kasama na doon yung mga Parts of dog included per kilo

paa, hindi yung parang

katawan lang? Lahat lahat na

yun?

PS (Nods…)

MD Paano niyo niluluto yung mga

potahe?

PS Palambutin mo, pakuluan Preparation Trend of dog meat hanggang lumambot… ang

85 kwan ngayon ay yung toasted, preparation: 1. Ginisa dati kasi gingisa lang… 2. Toasted (latest) How to cook pakuluan mo pag lumambot

igisa mo ng sibuyas, yung Long food preparation leaks. Konting mantika yun

lang. pero ngayon tustado

nanaman, gusto ng tao yung

toasted naman, pagkapa

lambot mo, toasted, yung

soy….pagkatapos ng soy

konting gisa gisa nanaman ng

sibuyas…mahaba rin yung

proeseso kaya hindi mo

masasabi na may uod kasi

lutong-luto talaga eh . Mahaba

yung proseso bago dalhin sa

lamesa para kainin.

MD Hindi po talaga nila masasabi

na baka makakuha ng kung

anu-ano?

PS Pause…siguro yung mga If cooked well, walang uod.

balitang ganun, sa mga ibang

lugar yun. Lahat naman ng

karne kapag hindi mo niluto

86 ng maayos mauu-uod naman

yun eh.

MD Maraming salamat po 

9. RB, 33 years old, Igorot Photographer, Cultural worker Baguio city TABLE 12: OPEN AND AXIAL CODING OF RB

Speaker Speech Theme

RB Yung sa i-witness sa GMA,

ako yung consultant nila dito GMA is biased sa North, ang problema nung Raw footage, hindi pinakita sa

nandito kami away naman nila docu

mag comply sa…naging

biased pa din yung labas, e

nanalo yun sa new york…

yung parang documentary

festival...maganda yung raw

footage sa Askal…sinubukan

naming maging fair pero wala Ritual on dog Butchering on

pa din. May biased yung March 18 Ritual- kontra sunog GMA, nagpa schedule pa ako

nung kasagsagan ng hearing

na kausapin si Domogan nung

87 house meeting during the shooting time pero ayaw naman nila puntahan…since paper naman yan hindi lalabas sa tri media, mas maganda na hind maging biased in favor of the law or in favor of the culuture…kung ito yung study site mo walang problema, pero kung sa Pangasinan or Bicol yung study site mo, iba din naman yun. Halimbawa ngayon, if you want to see the real culture of dog eating and butchering, sa march 18 sa

Sagada, kakatay kami ng aso sa Sagada para sa isang ritwal.

Yun ung pinaka malakas na pangontra sa nasunog doon na na bahay…yun yung requirement…what if the law does not permit the requirement of the culture…

88 magbibigay ng sakit yan sa

whole family.

MD Sabi naman sa law, animal

welfare act, may exception as

long as ginamit sa rituals…

ang problema yung ganito

yung araw araw na kain

lang…

89 RB Sabi ko nga yung premise na

ilabas sa i-witness dati, yung Fertility rate of dogs raw footage yung ilabas niyo.

Sabi ko nga dati, yung regular History of law na panganganak ng aso is 9, St. Louis exposition

fertility rate. Pag nanganak

sabihn mo 50% ganyan din

ang fertility niya, kung walang Can’t control fertility rate of

elimination, yung outbreak ng dogs

rabies, outbreak talaga…so

ilan an gang askal population Existing market for dog meat ng buong Pilipinas… Ang root ng law nay an ay St. in Baguio

Louis exposition… nung early Many families survived

1900’s may dinala sila na 39 because of dog meat

tribes ata from the Philippines,

so and feature ng Mt. Province

ang nadala dun ay tiga Bontoc

which dog roasting everyday,

worldwide na na expose yung

culture. so American based pa

rin yung law na yan. Western

ideas talaga… Hindi mo macontrol ang

fertility rate ng aso. Walang

90 MD Hindi mo din kasi makikita

kung paano pinatay yung aso,

kung humane ba or hindi, kasi

nga sabi niya kanina pag

dinadala dito patay na.

RB Parang sa India hindi nila Perception of law

kinakatay ang baka.tayo India, law acknowledged the

kinakain natin ang baka…ang national culture…

implication nila is, na In the Philippines, law does

implement na ang law na hindi not acknowledge minority

bias sa national culture nila, eh culture

dito, may exemption kasi

hindi ina-acknowledge yung

minority culture as part of the

national culture. So yun ang

limitation ng law..

RB Yung geographical limitations Geographical limitations

within the Philippines… kung Active lobbying of Baguio

hindi ganun kalakas yung will government officials

power ng Congressman

naming and law implemnetors

namin saka representatives

naming dito, we will not be

exempted. We will just accept

91 that the people will suffer

from getting fines getting

caught na kumakain…

MD Pero may exception talaga?

RB Hindi siya clear…yun din Exception from law

yung gusto ko i-update kung

ano yung latest sa law…

MD Aside from St. Louis

exposition ano pa ba yung

doctrines?

RB Unwritten naman kasi lahat… Other sources of information Unwritten yun lang ang documented… Documentaries tulad niyan ikaw na ang

sumunod (laughs), chance mo

na yan… kasi wlang concrete

talaga. GMA, 3 documentaries

ginawa nila.

RB May kaibigan kami na binibili

ung airtime dito for local Documentary: dogs in dog regional channel. Maikita mo pound dun sa ginawa naming

dokyu…sinabayan namain

yung dog pound kasi in-enact

na nga yung law…ayan

92 hinuhuli na yung mga hindi

nakatali sa streets, the smallest

streets in Baguio penetratable

hinuhuli…then dadalhin diyan

sa small cage sa slaughter…

then kung wlaang mag c calim

after a week, siyempre

papakain mo yan, maintain the

health ng aso. Pero makikita

mo na that it gets crazier and

crazier noh, nag aaway away

nay an, hindi naman nila kaya

i-house yan lahat. Then it

comes every Friday of the

week, ipapa-bid din yung aso

kasi walang nag c claim; then

it goes back to the market.

Until now yan ang ginagawa.

Kung birthday ng anak mo,

gust mo yun yung pagkain…

RB Tapos yung mga usual na ano Animal cruelty: pagtali ng

diba nga, since pag stray dogs

animals bawal, itatali ng

owner, kasi in the first place

93 kaya nga pinapakawalan kasi

yung responsibilidad nila sa

dun aso hindi nga nila ma-ano

kaya pinapakawalan lang nila,

now all the more pag sinubject

mo sila, o bawal to dapat

nakatali aso mo, edi itatali.

Nandun lang. pag nag house

house ka, ung mga iba, mas

cruel yung treatment.

RB Pano naman kasi nung sila Pia Not all have means to provide

ininterview, laki ng garden care for dogs

nila tapos nag daming pang

garden na aso dun, talunan sila Dog breeding in Baguio as

dun, nandun naman ako, not another form of trade

everyone can have the luxury

of having a cage for a dog.

Ngayon nga ang dog breeding

is very endemic dito sa

Baguio. Lahat ng klase ng

dogs all over the world you

can breed it here in Baguio.

Foreign ah. Tingnan mo yung

economic balance. It’s another

94 form of trade na its formal for

the law pero greater

imbalance. Kasi wala din

naman law na bawala mag

breed.

RB Ang maganda din naman kasi

sa market ng ganito, yung

demand may stagnation ng

konti. Ngayon lang lumaki

dahil sa mga Koreano...

MD Ido-document niyo po ba yung

sa March 18?

RB Meron din naman akong

previous shoots, pwede ko

naman i-send sayo sa email…

MD Maraming salamat po. 

TABLE 13: SAMPLE CATEGORIES/THEMES ON SYSTEMATIC FILING SYSTEM

ANALYTIC CONSTRUCTS ON DOG MEAT EATING OF IGOROTS AND NON-

IGOROTS Themes Verbatim Transcript Customs

95 a. rituals b. marriages c. death e. kulam f. sakit (personal experience)

Rationale for eating dogs

Role of religious priests

Quality of animals for rituals a. mag-asawa na pair b. from smallest to the biggest animal

Qualifications of dog for rituals

Culture over law

Law awareness a. penalties b. get caught by law enforcement officers c. law only covers yung “kumakatay’ and traders d. government officials eating dog meat e. government officials lobbying for exemption of Cordillera region (Cong. Domogan)

96 Example of other cultures (headhunt)

Frequency of eating dog meat

Health risks of dog meat consumption a. rabies b. food sanitation

How to kill the dog

How to prepare dog meat

Sources of dog meat a. pet b. given by other people (neighbor) c. palengke d. restaurants

Price of dog meat in the market

Benefits of eating dog meat a. mainit sa katawan b. nagpapalakas c. others

Dog dishes

97 Practicality a. domesticated, readily available b. relatively lower price

TABLE 14: SYSTEMATIC FILING SYSTEM

ANALYTIC CONSTRUCTS ON DOG MEAT EATING OF IGOROTS AND NON-

IGOROTS Themes Verbatim Transcript History (Katipunan Restaurant) Restaurant Owner (PS): Actually, yung let’s

say commercialization ng dog meat, dog trade,

sa pagkakaalm ko kasi dun nagsimula yung

parents ko dahil family business, pero

commercially nag start noong around 1960’s sa

Comiles. Hindi pa sa Highway, sa Trinidad pa sa

kapitolyo. Kung mapasyalan mo one time, History (of law) meron pa, pero hindi na gaanong nag se serve

ngayon dahil nga sa batas. Pero noon, doon nag

start sa kapitolyo sa Trinidad. Then doon nga

nag start yung mother ko, natutuo siya, then

noong nagsarili pumunta sa Baguio, dito sa

Baguio gumawa din ng sariling kwan… Actually hindi pa directly Katipunan, pa lipat-

98 lipat kami, madaming pwesto na sinimulan

History (dog meat practice exposition in the around mga 1964, nagsarili yung mother ko, world) nag meet sila ng father ko nagsama sila, around

Baguio na din. Then fortunately ito nang

“Katipunan”

Pag babalik tayo sa batas, ang kaso lang naman

diyan ay yung cruelty, yung cruelty. Yung

pagpatay ng aso diba. Yun lang anamn ang

issue diyan diba. At may mga nakapagsabi

naman na pwedeng gumawa ng mga paraan

para at least hindi cruel yung pagkatay ng karne

ng baboy, pagkatay ng kung anu-anong poultry

diyan, yan lang naman ang issue diyan eh.

Tapos ginamitan ng mga politico, political

science ka, alam mo na naman na yun eh diba.

Kasi kung babalikan natin yung mga batas na

yan, nag start yan sa cockfighting, horesefight

sa Southern yan eh…kaya lang hindi napasok

ng mga NGO’s kasi mga politico din yung

nandyan, mga matataas na tao. Kaya nag hanap

nalang sila ng diversion, para ma release yung

pondo na galing sa foreign funded, nakita tuloy

nila yung aso. Kasi ang usapin naman diyan is

99 cruelty diba? Makikita mo yung mga manok,

mga poultry - napipitpit halos sila, bakit hindi

ma kwan yan diba. Kasi hindi papansinin ng

mga foreign yan eh. Diba?

RB: Ang root ng law nay an ay St. Louis

exposition… nung early 1900’s may dinala sila

na 39 tribes ata from the Philippines, so and

feature ng Mt. Province ang nadala dun ay tiga

Bontoc which dog roasting everyday,

worldwide na na expose yung culture. so

American based pa rin yung law na yan.

Western ideas talaga…

Customs a. marriages b. death # 1 Ang importante na gamitan ng aso, pag

may namatay, nasaksak, nadisgrasya… #1 Saka yung may nakapatay ng tao… #2: Kapag may namatayan… #6: Depende, may namatayan, ulam sa mga

kaarawan ganoon. Di naman. Kahit papaano

naman kapag may namatay naman, may bu-yon

ganoon. c. kulam # 1 Sa sakit, kinulam, nag patay ng tao,

ginamudan (kinulam), nadisgrasya, naatalan,

100 nabangga ng sasakyan o tao. d. sakit (healing effect and personal #1 Ang aso, strictly pang gamot lang. Bawal experience) ang aso sa kasal…

#1 Oo talaga. Example yung son in law ko, si

Matthew…

#1: Nag nakaw uli siya sa ibang bahay at doon

na siya napatay…

#1: Sa amin kasi pang gamot lang…. Basta ang

aso , pang gamot lang

#2: Ako mismo, kung may maramdaman ka na

hindi mabuti.

#2: Mali. Dapat pang gamot lang.

#2: Noong na stroke ako.

#3: If there is somebody who is sick among the

family members. And they go to some fortune

teller…

101 #3: Like for example, one of my nephew. There

is something that came out from all his skin

and all his face.

#3: In my case, my father was thin. When he

drank the fresh blood of the dog, he recovered

and gumanda ang katawan. f. birthday Depende, kung may nag-alok ng birthday

ganoon. Parang manok lang.

Rationale for eating dogs # 1 Ang importante na gamitan ng aso, pag

may namatay, nasaksak, nadisgrasya… #1 Parang hindi babalik sa kanila. Parang ganti

ba… #1 Mataaas ang hierarchy ng aso… #3: We are sacrificing cows, carabao chicken,

pigs even ducks... #3: So that he will be among the good spirit.

You use the dog to fight the bad spirit and the

good spirit will remain in him… NON-IGOROTS #4: Mostly pulutan yan…kaugalian na ng

Benguet yan. #5: Di talaga maiwasan yoon. Kinakain talaga

yun FGD: Actually parang curiousity lang talaga. Wala lang, para ma try lang. kasi ung aso na

yan…kung isang kilong kambing, isanag

kilong baboy, anong mas mabigat dun? Parang

102 ganun ung dating, kaya mas mabigat ung aso. RESTAURANT OWNER PS: Sa panahon ngayon, hindi na. Pero meron pa din at meron na nagagamit ang dog meat tulad ng sa mga provinces, pero dito sa Baguio city delicacy nalang, pero meron pa din sa ritual kasi doon nga nagsimula yun. Depende sa aktwal na paggawa, sa sitwasyon mismo, andun yun. Pero pag pumunta ka dito, hindi ka naman mag ri-ritwal o kung ano, pupunta ka dito dahil gutom ka, kakain ka. Pero sa ibang lugar may mga sitwasyon na ritual, siyempre iba din yung sitwasyon dun eh. Baka kasi sabihin mo nabababoy parang nawawala yung agimat o essence (ng aso), hindi eh. Kasi depende sa sitwasyon. Kasi kung minsan may gagagwa din ng mga ritwal pumupunta dito sa restaurant naghahanap ng karne ng aso or yung dog na live, kasi live dog yung ginagamit dun sa ritual.

CULTURAL WORKER RB: Halimbawa ngayon, if you want to see the real culture of dog eating and butchering, sa march 18 sa Sagada, kakatay kami ng aso sa

Sagada para sa isang ritwal. Yun ung pinaka

103 malakas na pangontra sa nasunog doon na na

bahay…yun yung requirement…what if the

law does not permit the requirement of the

culture…magbibigay ng sakit yan sa whole

family.

Role of religious priests #1.: Depende sa sinasabi ng lalakay(matanda

na lalaki), mambunong… #2: Yan ang sinasabi ng matanda-

mambunong… #2: Hindi. Meron mga tauhan. Basta ang

mambunong ay nagdadasal at nagsasabi kung

ano ang kailangan. #3: And the fortune teller will tell him that a

dog is needed to make him normal… #3: That is the finding of that person who has

super power of knowing your problem, the

mansip –ok. The mambunong for prayer, the

mansip-uk uses the eggs even the San Miguel,

gin, whine. #3: It is different when you butcher other

animals, you must pray first. But in the dog,

you must hit it first, dead. Then you pray. The

mambunong will go there and will express.

Quality of animals for rituals a. mag-asawa na pair #2: Isa lang. Pag may patay, dalawang aso;

104 isang babae isang lalaki na aso. Pag may sakit,

isang aso lang. Kahit babae o lalaking aso. b. from smallest to the biggest animal #6: Ibig sabihin mag asawang pares ng hayop,

from the biggest to the smallest animal. Kung

ano maibibigay na hayop. Yung iba meron ding

mag-asawang aso, mag asawang manok.

Qualifications of dog for rituals #2 Kahit ano. Basta normal ang aso. Hindi

pilay, walang sakit… #3: We prefer black dogs.

Culture over law #1: Mas malakas ang ano ng kultura sa batas… #2: Yan nga ang kailangan e. Mabuti nga hindi

tao. Yung iba tao ang alay. #2: Oo a mali. Bakit ba ayaw ng batas. E

nagkakatay lang pag kailangan lang. #2: Maganda rin ang ano ng gobyerno pero

kailangan rin namin. Hindi naman basta

nagkakatay ng aso na walang rason. #3: You know, only this time when the Filipino

people were able to be contaminated by the

European style. That the dogs are like men. But

since before, here in the Mt. province it is one

of the special menu… #3: Yes, many generations, many hundreds of

years have passed and that’s the experience of

the old people up to the present… #4: Eh ngayon lang naman ang batas. Mula

105 noon kultura na ang pagkain dito ng aso. #6: Sa tagal nga ng tao dito sa Baguio na

kumakain ng aso. Marami din natatakot sa

batas . Pero sa mga matatanda sinasabi, bayaan

mo na yan batas. FGD: OO NAMAN! Oo naman!(ALL) Kahit na anong hayop, kasi ang mga hayop

they have rights to be free. FGD: Part na ‘to eh. Part ng culture… Kahit naman siguro mga Congressman, kahit

Mayor kumakain ng dog meat kahit alam nila

na bawal. Part na talaga siya ng culture na hindi

mo na maalis Si Domogan (Congressman) Igorot eh. FGD:Kasi may sari-sarili naman tayong

paninwala diba, yun, kung talagang naninwala

ka sa batas hindi mo naman gagawin, pero

kung yung tao nalakihan na yung kultura na

ganun, mahirap talaga alisin.

Law awareness #1: Oo naman, maraming mag sabi na bawal

ang aso… #2: Um um.Alam naming #5: Oo, alam namin. #6: Oo. a. law is unfair #3: The law? Just let the law pass and just eat

the dog. #3: The prohibition of the law is outside of our

106 minds. (Laughs) #3: There are no people arrested about dogs. As

in none. They do not enforce the law. Because

if they come to investigate that restaurant

butchering dog, that restaurant is the request of

the people. And the law should be for the

people. If the law is against the people then

why use that law. You burn that law. ( laughs) #3: Yes, the law is unfair. Because we are

really accustomed to eating dogs…

#4: Ah hindi tama ang batas. FGD: Hindi, wala naman sigurong difference

sa pagpatay ng aso, sa pagpatay ng kambing at

aso. b. penalties #5: May penalty. Kultura kasi yan. Ang aso

kumakain kami kasi ganoon ang kultura namin.

Kapag karne, kinanakain. Ginawa lang ang

batas na hindi pwede kainin ang aso dahil taga

bantay siya at tsaka may rabies. #6: Di ko alam ano bang parusa noon. Alaga

rin naman ang baboy ang manok. Pag tingin

mo sa aso ganoon din. Pagkain din yun kung

kwan mo. Parang asucena mga ganoon. Di ba

sa kambing kaldereta. FGD: Saka hindi kasi aware yung iba sa batas

tungkol sa dog meat, hindi alam kung ano yung

107 penalty, kung anong pwedeng gawin sa

kanlila…(Pause) kaya yun hindi sila aware

kaya ginagawa pa din nila. Hindi kasi

napapakita yung ano…yung law dapat ma

implement at malamn din ng mga tao para

mulat sila diba. c. get caught by law enforcement officers PS: Actually ang feeling, hindi natatakot eh,

naha-harass. May takot din pero minsan

nawawala yung takot mo kasi ano yung

masama dito, pero yung point dito is yung

harassment eh, parang yung pagbabawala ba… Sabihn na natin na meron nga, may takot at

takot pa din. Pero kung titingan mo, wala

naman masama sa ginagawa mo. Kasi majority

din naman, mga professionals: mga atty.

Doctors, estudyante, lahat ng sector ng mga

grupo, pumupnta dito para kumain ng aso.

Anong masama dun diba? Sino yung nagsasabi

na masama yung pagkain ng karne ng aso?

Yung sinasabi ko nga ang sinsabi nila yung

pagkatay, Game ako diyan. Turuan niyo kami

kung paano d. law only covers yung “kumakatay’ and #5: Ay sa mga nagkakatay, yun. Pero kaming traders mga kumakain lang, kumakain lang kami.

108 Hindi kami kumatay ng aso… Kasi kaming

mga kumakain, hindi kami nagsusumbong

kahit sino. Ang alam kasi namin culture yoon.

Kultura naming na kumain ng ganoon ng aso. e. government officials eating dog meat #5: Wala. Pumunta ka doon mismo sa may

Comiles, sa may highway. Gobyerno mismo,

tauhan ng gobyerno bumibili. Manood ka ng

Tulfo noon last Saturday. Nakuha nila

mismo… Eh pinakita red plate. Dahil isa rin

siya sa mga tumataguyod ng pagbabawal ng

pagkain ng aso. Tapos sila din mismo… Pag

dumadaan kami, nakikita namin. Kung minsan

hindi dinadala yung sasakyan na red plate,

pumupunta sila doon. Kasi malamig lamig dito

sa Baguio. FGD: Part na ‘to eh. Part ng culture… Kahit naman siguro mga Congressman, kahit

Mayor kumakain ng dog meat kahit alam nila

na bawal. Part na talaga siya ng culture na hindi

mo na maalis Si Domogan (Congressman) Igorot eh. g. government officials lobbying for exemption RB: kung hindi ganun kalakas yung will power of Cordillera region (Cong. Domogan) ng Congressman naming and law implemnetors

namin saka representatives naming dito, we

will not be exempted. We will just accept that

109 the people will suffer from getting fines getting

caught na kumakain… Hindi siya clear…yun din yung gusto ko i-

update kung ano yung latest sa law… h. dog meat as “normal meat” PS: They consider it as hot meat diba? Kasi

hindi pa naka rehistro sa BFAD as well sa

kwan. Pero pag co-consider mo yan na dadaan

diyan, wala ng hot meat diba. Kaya yun dapat yung ayusin, hindi yung

pagpigil diba

Example of other cultures (headhunt) #2: Basta yung mga nasa bundok. Pero ngayon

wala nang namumugot ng ulo. Kami naman ay

mga Kankana-ey.

Frequency of eating dog meat #4: Once a month, noon weekly

#5: Paminsan minsan lang.

#6: Pero hindi naman yung araw araw na.

Paminsan minsan lang. FGD: Last two years ako, vegetarian na kasi

ako ngayon Mula bata ako nakakain na ako ng aso cont.

DOG Meat Restaurant Owner Perception of the law a. law is unfair PS: Very unfair. Kulang sa information. Maling

mali talaga kung isispin mo. Kasi ang kwan

110 lang naman diyan ay pondo, pondo from

foreign kwan. Ginamit lang ang aso para

makakuha ng pondo para sa sarili nilang

kapakanan. b. law is good PS: Kasi kung paano yung tamang pag-alaga,

particularly ng aso, kung pano pag kwan ng

rabies ganito ganyan tapos biglang isinigit yung

dog trade eh. Kung titingan mo napakaganda na

eh, kung bakit isinsnigit yun, yun lang naman

yung punto lang naman nila eh. c. law is used by selfish people PS: Kaya ang nangyayari diyan imbis na

maganda yung batas na yan, parang nagamit

lang yung batas nay an para isulong yung

sariling kapakanan ng mga.. (smiles) ewan ko

kung sino yung mga yan..

Health risks of dog meat consumption a. rabies #4: Tanggalin mo ang dila para walang rabies #5: Pero sa akin, hindi naman sa ganoon na

may rabies ang aso. Nasa ulo lang yun kasi

pero sa katawan wala. Pero sa ulo meron. #5: May penalty. Kultura kasi yan. Ang aso

kumakain kami kasi ganoon ang kultura namin.

Kapag karne, kinanakain. Ginawa lang ang

batas na hindi pwede kainin ang aso dahil taga

111 bantay siya at tsaka may rabies. #6: Depende yun sa magkakatay. Kung malinis yun gagawin tsaka yung paligid nya. Pag unsanitized naman yung pinagkatayan at alam mong may sakit ang aso. Bakit mo pa kakainin ang aso. Bayaan mo na lang mamatay doon sa kwan, wag mo na katayin. FGD: Hindi naman, pili naman ung (aso) Depende yan sa pagluto DOG MEAT RESTAURANT OWNER PS: May medical records ba sila, sila ang nagsasabi diba? Like for example lately, yung baboy diba, ebola…right now, may narining ka ba na tungkol sa aso na may sakit… mga poultry products diba may mga shortage din, may mga bird flu… sa aso may narinig ka bang ganun diba? So, kung sino man silang nagsasabi na ganitong masama-masama, ang masama ay yung nakagat ka talag. Kaya bago ka makagat, kagatin mo na yung aso para hindi ka ma rabies. Ganun lang naman yan diba

(laughs). Kung may nagssasabi na may na ospital dahil kumain ng karne ng aso, sabihin nila, pakita nila. Kasi mga doctor at director ng

PGH, SLU dito din kumakain. Mga doctor yun, bakit kung sinu sino ang nagsasabi na pag

112 kumain ka, pag KINAGAT ka lang (laughs). b. food sanitation #4: Pero pag sarili mong alaga, ok lang. Kasi

alam mo yung pinapakain mo doon.Malinis

yoon. #6: Depende yun sa magkakatay. Kung malinis

yun gagawin tsaka yung paligid nya. Pag

unsanitized naman yung pinagkatayan at alam

mong may sakit ang aso. Bakit mo pa kakainin

ang aso. Bayaan mo na lang mamatay doon sa

kwan, wag mo na katayin. FGD: Hindi naman, pili naman ung (aso) Depende yan sa pagluto PS: Lahat naman ng karne kapag hindi mo

niluto ng maayos mauu-uod naman yun eh.

How to kill the dog #3: We hit the head of the dog with baseball

bat. And after that, you use the bolo to let the

blood of the dog out.

How to prepare dog meat #3: After letting the blood flow, get basin and

get that blood… It’s called Pinuneg. FGD: Tanggalin yung ulo, ung mga laman

lang. tapos lulutuin ng matagal PS: Palambutin mo, pakuluan hanggang

lumambot… ang kwan ngayon ay yung toasted,

dati kasi gingisa lang…pakuluan mo pag

lumambot igisa mo ng sibuyas, yung leaks.

113 Konting mantika yun lang. pero ngayon tustado

nanaman, gusto ng tao yung toasted naman,

pagkapa lambot mo, toasted, yung

soy….pagkatapos ng soy konting gisa gisa

nanaman ng sibuyas…mahaba rin yung

proeseso kaya hindi mo masasabi na may uod

kasi lutong-luto talaga eh. Mahaba yung

proseso bago dalhin sa lamesa para kainin.

Sources of dog meat a. pet #4: Oo, eh alaga ko yun eh. Halimbawa yung

native na aso. Alam namin na malinis yun. #6. Karamihan mga alaga. Kung kailangan nila

ng pera, sa kagipitan ibebenta nila ang aso nila. b. given by other people (neighbor) FGD: Saka ung mga kapitbahay namin,

tinataboy ung mga aso nila, “sa inyo nalang ‘to,

kumakain ng alagang chicken” ipapamigay na

nila, kakain nilang naming FGD: Kinakain namin kasi pinapamigay lang

din naman, nangangat kasi, katayin niyo na

yan, sabi. Ikaw ba naman, yung aso mo

talagang problema mo, nangangat ng tao,

madami ng nakagat, tapos ginagastusan mo

yung tao, siyempre ikaw ba naman sa ilang

beses ng nangyari yun siyempre pamamaigay

114 mo na ung aso, “sige, katayin niyo na yan!”

c. palengke #5: Minsan dito din sa may palengke. Kung

minsan may nagpapa pulutan. Kahit anong

barrio, nandoon pa rin. #6: Oo buhay. Meron din sa palengke, kahit

patay na. Kinatay na nila doon d. restaurants/carinderia #3: …Like me, I can just hire a taxi and go to

Comiles number 2 in Marcos Highway. NON IGOROT

#4 Sa Comiles, sa Sagada Lunch #6: Dito meron din namang dito na malapit na

kainan malapit sa Dangwa. FGD: actually mga carinderia naman ung

normally nag se serve ng dog meat…marami

yan e. commercialized dog meat trade PS: CALABARZON Commercialized talaga kasi yung ginagamit na

terminology considering the volume (emphasis)

of the supply kaya we would term it na

commercialization. Dadalhin na dito na nakatay na, kami nalang

yung mag ch-chop tapos luto na.

Price of dog meat in the market #6: Depende rin kung gaano kalaki. May 500. PS: Per kilo dito eh…sa market ngayon nasa

120- 140 per kilo

115 Taste of dog meat #2: Pareho lang ng baboy #3: The feet of the dog is very delicious and

tender. So it’s very soft to eat even for me who

is wearing a false teeth… #5: Masarap ah. Pulutan yun. Medyo naiiba

siya, mas matamis kaysa baboy. Oo, maganda

yung aso. Lalo na yung rainy season, masarap

kumain ng aso. FGD: Masarap eh, sa bunganga FGD: Saka may distinction of flavor kung

ikukumpara sa iba parang exotic parang

ganun… Parang ung sinabi ko nga kanina, isang kilong

kambing isang kilong ano…kesa sa kambing,

aso titirahin ko. Parang ganun. Iba talaga ung lasa, lalo na pag sinampalukan

Benefits of eating dog meat a. mainit sa katawan #4: Kasi Pampa high blood yan. Pag palagi

kang kumakain ng aso, high blood ang abutin

mo kasi mainit sa katawan yan… #5: Oo, maganda yung aso. Lalo na yung rainy

season, masarap kumain ng aso. #6: Pampainit daw ng dugo dahil kapag

malamig dito. Nakasanayan na dito ang aso. FGD: kumbaga ginagawa nilang pampainit ng

katawan, malamig! FGD: Pag kumakain kasi ako nun, lumalakas

116 ako b. nagpapalakas #3: …And when you eat that, you feel strong. #3: …we even drink the blood and it makes

you strong. #4: Kung minsan pampadagdag ng dugo. c. others FGD: Pag may hang over ung tao, mabilis

makatangal.

Dog dishes FGD: Asocena, number ONE ung asocena. Sinampalukan. Adobo, kilawin Kilawin FGD: Asocena, parang ala afritada din lang

pero karne ng aso… Diba sa kambing kaldereta, parang ganun. Halos parehas lang ung ingredients pero iba

lang ung tawaga, kasi iba ung karne, iba ung

meat…

Practicality a. domesticated, readily available #6: Kumbaga sa Pangasinan mahilig sila sa

kambing, dito naman aso. Dahil madali i-breed

dito ang aso. Yung iba pagala gala, hindi na

pupuntahan. Mas madali at mas mura. #6: Kung baga yung tao alam nya pero gipit

siya walang pera. Kakatayin ang aso sa harap

nya, wala nang magawa. Halimbawa kung wala

kang makakain, yung aso na lang dyan. Neutral

lang

117 b. relatively lower price #6: Kumbaga sa Pangasinan mahilig sila sa

kambing, dito naman aso. Dahil madali i-breed

dito ang aso. Yung iba pagala gala, hindi na

pupuntahan. Mas madali at mas mura. c. business #6: Kasi mahirap ang buhay. Yung iba nga,

tumataas pa dito sa Baguio para kumain lang

ng aso. Inuutang pa nila ang aso. Isang dyip pa

nga papunta dito, lugi pa sila. Business nila

yun. Yung iba dito nakasanayan na kumain ng

aso. Yung iba naman trip lang nila. Yung iba

naman gusto kumain ng aso kaya naghahanap

ng aso. Minsan minsan lang kumbaga.

SUMMARY AND ANALYSIS

The Animal Welfare Act of 1998 (Republic Act 8484) has been a milestone in the protection of

animal rights in the Philippines. The promotion of animal welfare and proper administration of

pet shops, zoos, veterinary hospital, training of animals as well as breeding of animals have been

specified in the law. Its provision on the killing of dogs for cultural practices and religious rituals

by an established ethnic group are allowed in so far as it will comply in keeping records in

cooperation with the Committee on Animal Welfare.

118 As the law states in Sec 6 par. 1:

The killing of any animal other than cattle, pigs, goats, sheep, poultry, rabbits, carabao, horse, deer and crocodiles is likewise hereby declared unlawful except in the following instances:

1. When it is done as part of the religious rituals of an established religion or sect or ritual

required by ethnic custom of indigenous cultural communities: however, leaders shall keep

records in cooperation with the Committee on Animal Welfare;

Likewise, it also imposes a penalty for those who will violate its provisions by an imprisonment between 6 months to 2 years or a fine ranging from 1,000 to 5,000 pesos depending on the discretion of the Court.

Furthermore, after 9 years a new law was passed, the Anti Rabies Act (Republic Act 9482). This law further strengthened the Animal Welfare Act in its fight against the slaughter of dogs. Aside from emphasizing an individual’s responsibility to his dog (yearly immunization, dog tag, putting dog leash), it also specifically account for the prohibition in the trade for dog meats and to ensure that the Animal Welfare Act will be properly enforced which can be found in Sec. 7 par. 5 and 7. Moreover, it also amended the penalty imposed upon the trade of dog meat, it raised the fine of 1,000 per dog to 5,000 per dog and is now subjected to imprisonment for one to four years. This new law, strengthened the fights against dog meat trade wherein imprisonment will go along with the fine unlike the previous law in which the accused has a choice between paying the fine OR be incarcerated.

The law proved to be effective in safeguarding the dog meat trade as manifested by the media exposes on dog delivery, on its way to northern parts of the country. Likewise, the numbers of

119 traders have considerably declined and have been more cautious in their illegal dealings.

Although there is no written data or statistics on the capture of dog meat traders this claim can be supported by the researcher’s first trip in Baguio last November 2008, wherein vendors of this hot meat have abandoned their posts in the market due to the frequent raids within the past 2 weeks targeting dog meat traders in the Baguio City Market. As the researcher was on the field, locals told her on how strict law enforcement is regarding this issue. Even restaurants refused to accept interviews on the fear that their identity will be revealed. Clearly, necessary actions were taken to implement and enforce the law.

However, despite the persistent raids, restaurants were still open, though careful and vigilant, the law was not able to shutdown this restaurants. Though the restaurant (Sagada Lunch) denied her request for interview, she remained at the place and observed the people coming in. Customers were still approaching the restaurant to order and eat dog meat. Luckily, the researcher was able to copy the prices as well as the menu list which was shown in her data presentation.

On March 14-15, 2009 the researcher decided to go back to Baguio. This time, she was able to make contact with the underground market of dog meat, and was able to interview an owner of one of the dog meat restaurants/eateries in Baguio city. This eatery is a family business which dates back from the 1960’s tracing its origin from the Comiles eatery, which was then located in

Trinidad but is presently popular in it Marcos Highway branch. Commercialized dog meat trade started around 1960’s wherein it was defined as such due to the volume of supply of dog meat.

Dog meat eating has been part of the Cordilleran culture since time immemorial.

Perhaps the only written and well preserved document regarding the start of dog meat eating practices in the Philippines can be found in the 1904 Louisiana Purchase Exposition also known

120 as St. Louis exposition .This exhibition exposed the dog meat roasting Cordilleran culture which to some extent shocked the world.

Clearly, dog meat eating has been a part of Cordilleran culture way back then. Their ancestors have long practiced this custom, which was part of rituals in different Ethnic groups in the

Cordillera region. The uses of dogs were only reserved for extreme cases. Oftenly, dogs are sacrificed during deaths of a family member, “nasunugan”, when one is very ill, to avenge death, as well as marriages in some cases. Animals used for these rituals have a specific hierarchy, wherein dogs are considered to be in the top echelon. An Igorot suggested that the reason behind this maybe because, dogs are mans bestfriend, dogs guard man’s houses, dogs are brave and therefore if one is cursed, dogs are the most effective way to get back to the killers, or to heal the sick. Dogs are only used in very special occasions, and are not slaughtered if it is not needed.

The Mambunong, the native priest, prays and chants during these rituals, while the Mansip-uk decides on what animal to sacrifice. In the case of dog unlike other animals, you have to kill it first, before chanting. Respondents gave a vivid description on how the sacrifice of dogs proved to be effective in healing severe sickness which are incurable by modern doctors, how to revoke curses, avenge death of a loved one and many others. Dogs have a way of fighting bad spirits and inviting good spirits in. By sacrificing a dog when a family member passed away, it is a way of telling the spirits that you have complied with the “requirements” and shooing away bad spirits, the skull of the dog should be left hanging in the house for the spirits to see. The dog meat should be eaten by the victim (but if she is very ill), family members can eat it on her behalf. The color of dogs to be sacrificed depends on what the priest will ask, but for some tribes, they prefer a pure, black, healthy dog.

This culture of sacrificing and eating dog meat has passed down to different generations.

121 Presently, eating dog meat is “normal” in Baguio city. Though the meaning of dog meat consumption may have changed over the years, though rituals are still being held from time to time, currently it is not restricted for purely ritual matters. Dog meat is considered as a delicacy and is served in various restaurants, eateries in Baguio city. Despite people’s awareness in the existence of laws, and the health risks that go with it, they still continue to eat such. Eating dog meat is like eating pig, goat, and chicken for the locals. They perceive dog as food objects and something that is edible. It is nothing unusual for them. They usually get these dogs from neighbors who voluntarily give away their dogs for people to slaughter, or they kill their own pets knowing. Dog meat dishes are also readily available in various eateries wherein several recipes are cooked: asocena, sinampalukan, adobo and many more. Furthermore, Non-Igorots and Igorots alike perceive dogs as pulutan. In fact former Mayor Domas Palangdan of Itogon

Benguet, a Kankana-ey not only eats dog meat during ceremonial rituals but also when his body urges him to do so. Respondents claim that dog meat is not only tastier but also has benefits; they feel stronger, it is warm for the body (mainit sa katawan), and make one less drunk.

The respondents chosen in this study were Igorots and Non- Igorots. Igorots have high regard for dogs and only butcher dogs when it is necessary and imperative to the situation or health of a loved one or as the native priest asks so. However, some Igorots especially the males do not only confine their dog meat consumption during rituals but also eat it for no particular reason, like a normal “ulam” or food. Meanwhile, for older Non-Igorots (25-40), they view dog as mainly pulutan, with no cultural significance attached to it. Likewise, younger Non-Igorots (18-24), eat dog meat because of curiosity, “all for one, one for all” thinking and if someone gives a dog to them. Moreover, the older the man is, the more stubborn he is and ignores the law. All the respondents were aware of the existing laws and yet continue to consume dog meat. Majority of

122 them also think that dog meat gives them certain benefits (strengthen the body, to warm the body in the cold weather), and they also agree that dogs are tastier than other meats.

LIMITATIONS OF THE LAW

Dogs are not listed as livestock and poultry provided by the Bureau of Animal Industry, which only includes cattle, goat, chicken, carabao, hog and horse. Also, the government views dog as mans bestfriend and should therefore be protected by the state. It is therefore imperative for the government to ban dog meat, simply because it is illegal and it contradicts the meaning and values that the state attached to dogs. Dogs have rights of their own, and that is supported by the government. However, Cordillerans view dog as food and part of their customs to be used in rituals. Cordillerans perceive dog as meat and are only necessary to be eaten. It has been embedded in their culture and it will always be that way. Dogs are meant to be eaten, and there is nothing wrong in that. In fact the owner of dog restaurant argues that dog is no different from chickens and pigs, only that BFAD does not recognize it as food for consumption. If it is to be classified as such and considered as food then there will be no problem anymore. It will be a problem for a family if the Mabunong or Mansip-uk requires a dog for a ritual and the law will not allow it. The family might just suffer if these cultural requirements were not met.

Furthermore, the dog meat restaurant owner claimed that dogs should be accepted as food by

BFAD because if this happens, then the conflict will subside, and the problem lies here not in the implementation of the law.

123 In addition, the law does not specifically describe the qualifications with regard to capturing dog meat traders. It does not specify what the grounds are to prove that these dogs are to be slaughtered and sold. It does not say if the dogs have to be live, dead, or dressed if they are about to arrest the alleged traders. How can the law enforcement agents be sure that such dogs are to be killed? None of these are provided by the law.

Also, what are the geographical limits of the law in terms of its exemption if dogs are to be used

“as part of the religious rituals of an established religion or sect or a ritual required by tribal or ethnic custom of indigenous cultural communities?” how can religious rituals be measured? How can one ensure that it is not only to be killed for food? When laws such these are passed, the government generalizes by not putting geographical boundaries. As one of my respondents have told me, Cordillera region is exempted from the law; through active lobbying of their leaders such as Cong. Domogan, however, what he said is not written in the law and cannot be verified.

Unlike India, the Hindus, which comprise majority of the population, are the proponents of the anti-cow slaughter law. Cow slaughtering is prohibited by the law. Its implications are that when the law was implemented, it was not biased to their national culture. In the case of the

Philippines, there is an exemption (if there really is) because the state does not acknowledge the minority culture as part of the national culture. Baguio is only comprised of 330,129 (NSO estimate as of 2000), while the total population is 88.57 (NSO as of August 2007). What are the odds that such tiny fractions of population change the law and mainstream culture. The problem with these laws is that they are being overgeneralized that geographical limitations are not specified. It it’s a cultural practice, then you are exempted, but say you are in Bicol and use cultural practice as an excuse and they will not acknowledge it, because in the first place geographical boundaries regarding the exception were not particularized. Acknowledging the

124 consumption of dog meat as part of the national culture is better than making some exemptions.

If this is to happen, it means that the government is accepting the minority culture as part of the national culture, that they are not being judged on what they are accustomed to, that is eating dog meat.

The law did not specify the difference of dog meat traders to pet shop owners and dog breeders.

It is then hard to differentiate which one to arrest and not. In some cases it could be that dog meat traders are pretending to be petshop owners and restaurant owners breeding their own dogs for the supply in their restaurant. Furthermore, if one buys a dog in pet shop, the buyer has the disposal of what to do with the dog. The pet shop no longer has the power and authority to ensure what will happen to the dog they sold. The buyer can purchase many dogs from the pet shop and kill it all. This should be supervised and looked after by the government.

The law only has jurisdiction over dog meat traders and butchers, the consumers are not affected by it, and therefore they are not deterred by the law. Sanctions as well as penalties are not provided for those who eat dog meat. The law should also address fines for consumers, as the slogan of wildaid.org says “when the buying stops, the killing can too”

The assumption of the law that if you eat dog meat you will get rabies has no proof to support that claim up to now. Rabies acquired from dog bites is undeniably true, and as shown on the news it happens. In fact statistics show cases caused by rabies, in 2002 with 875, 2003 with 1687 and 2004 with 245 (NSCB). Philippines ranked as 6th among the countries with highest incidence of rabies in the world. However, there are no reports of rabies cases acquired by eating dog meat.

Cordillerans challenge those saying that dog meat is infected, to show proof and statistics. As the dog meat owner said, his customers are professionals; lawyers, doctors, directors of PGH and

125 SLU, how come they eat dog meat if it is dirty? Who said that it is bad? Whoever said that it is should come forward with evidence.

Law implementation is also flawed because government officials are seen by my respondents parking their red plate, government cars in Comiles eatery. They argue that if it is bad to eat dog meat, then why those who were supposed to implement the law eat it too? Even Cong. Domogan eats dog meat too. How will you ban such practice if the people who should put it into effect are also not following the law? Where is the practice on good governance?

Lastly, Igorots or Non-Igorots have long been eating dog meat. It has been alaways part of their culture. If you deprive it from them, its like you forbid them from practicing their tradition. They view dogs as food and object for rituals. As Symbolic Interactionism would suggest, people attach value and meanings to things or symbols. In this case, dogs mean food. It is wrong to impose this law on them because that culture of dog meat eating is older than the law, culture is harder to defy than laws. It is unfair to them if the government is about to impose Western standards, because animal rights came from Western ideology, because they were eating dog meat even before other countries colonized Philippines. Likewise, the law came into existence only in 1998 and in 2007. When did dog meat eating in the Cordillera start? As far as they can remember. It has been practiced since time immemorial.The state should acknowledge and respect the culture of these people. The law is unfair by not considering what these people are accustomed to. The law should be for the people, not against the people.

RECOMMENDATION

126 LAW IMPLEMENTATION

Consider the culture and traditions of Igorots Increase the awareness of people with regard to with regard to dog meat as delicacy and not penalties and provision of laws only limited to use in religious rituals and ceremonies.

Revise the law with respect to: Law enforcement officials should strictly

adhere to their duty and should set good

example to people by refraining from eating

dog meat a. jurisdiction over consumers b. quantify how to identify dog meat trader from breeder and pet shop owner c. ensure that animals bought from pet shops will not be slaughtered d. revise the law to make exemptions with specific geographical boundaries

REFLECTION

If one is to go to Baguio, one will realize how people view dogs differently. Before going to

Baguio, I see dogs as man’s best friend. I, myself is a dog lover and I don’t understand why

people treat dogs with such cruelty and kill them for food when in fact, dogs are loving, loyal

creatures. This in fact prompted the interest of the research.

127 Upon going to Baguio and meeting other people I have understood that dogs maybe man’s best friend for others, but food to other people too. I came to understand that people have different meanings attached to dogs: Some as animals to sacrifice for rituals, for healing purposes, while to others simply for food. The eating of dog meat were imbibed to them and people can’t accuse them of being immoral, it is not their fault that they are accustomed to such practice. They were born with people around them eating dog meat, therefore it is only “normal” for them to consume it. It is normal for people to pity the dogs but it is not right to judge the Cordillerans. I am not saying that what I see in news regarding the raids on the transport of dogs to be slaughtered in Baguio is not cruel. In fact, many don’t even reach their destination alive due to bad conditions during the transportation. Many provisions in the law are neglected regarding the transportation of animals. The slaughtering of animals itself is cruel. I believe, that there is no humane way of slaughtering animals, killing is by nature cruel. The argument here is not on cruelty and on the transportation of animals but on dog meat eating practice. People should be sensitive and should not impose their own cultural standards in analyzing other’s culture.

Besides, the condemning of dog meat eating can be traced from the west. Who gave the west the power to impose their cultural standards on other people in the first place?

128 APPENDIX A:

REPUBLIC ACT NO. 8485

AN ACT TO PROMOTE ANIMAL WELFARE IN THE PHILIPPINES, OTHERWISE KNOWN AS "THE ANIMAL WELFARE ACT OF 1998".

Section 1. It is the purpose of this Act to protect and promote the welfare of all animals in the Philippines by supervising and regulating the establishment and operations of all facilities utilized for breeding, maintaining, keeping, treating or training of all animals either as objects of trade or as household pets. For purposes of this Act, pet animal shall include birds.

Sec. 2. No person, association, partnership, corporation, cooperative or any government agency or instrumentality including slaughter houses shall establish, maintain and operate any pet shop, kennel, veterinary clinic, veterinary hospital, stockyard, corral, stud farm or stock farm or zoo for the breeding, treatment, sale or trading, or training of animals without first securing from the Bureau of Animal Industry a certificate of registration therefore.

The certificate shall be issued upon proof that the facilities of such establishment for animals are adequate, clean and sanitary and will not be used for, nor cause pain and/or suffering to the animals. The certificate shall be valid for a period of one (1) year unless earlier cancelled for just cause before the expiration of its term by the Director of the Bureau of Animal Industry and may be renewed from year to year upon compliance with the conditions imposed hereunder. The Bureau shall charge reasonable fees for the issuance or renewal of such certificate.

The condition that such facilities be adequate, clean and sanitary, and those they will not be used for nor cause pain and/or suffering to the animals is a continuing requirement for the operation of these establishments. The Bureau may revoke or cancel such certificate of registration for failure to observe these conditions and other just causes.

Sec. 3. The Director of the Bureau of Animal Industry shall supervise and regulate the establishment, operation and maintenance of pet shops, kennels, veterinary clinics, veterinary hospitals, stockyards, corrals, stud farms and zoos and any other form or structure for the confinement of animals where they are bred, treated, maintained, or kept either for sale or trade or for training as

129 well as the transport of such animals in any form of public or private transportation facility in order to provide maximum comfort while in transit and minimize, if not totally eradicate, incidence of sickness and death and prevent any cruelty from being inflicted upon the animals. The Director may call upon any government agency for assistance consistent with its powers, duties, and responsibilities for the purpose of ensuring the effective and efficient implementation of this Act and the rules and regulations promulgated there under.

It shall be the duty of such government agency to assist said Director when called upon for assistance using any available fund in its budget for the purpose.

Sec. 4. It shall be the duty of any owner or operator of any land, air or water public utility transporting pet, wildlife and all other animals to provide in all cases adequate, clean and sanitary facilities for the safe conveyance and delivery thereof to their consignee at the place of consignment. They shall provide sufficient food and water for such animals while in transit for more than twelve (12) hours or whenever necessary. No public utility shall transport any such animal without a written permit from the Director of the Bureau of Animal Industry or his/her authorized representative. No cruel confinement or restraint shall be made on such animals while being transported.

Any form of cruelty shall be penalized even if the transporter has obtained a permit from the Bureau of Animal Industry. Cruelty in transporting includes overcrowding, placing of animals in the trunks or under the hood trunks of the vehicles.

Sec. 5. There is hereby created a Committee on Animal Welfare attached to the Department of Agriculture which shall, subject to the approval of the Secretary of the Department of Agriculture, issue the necessary rules and regulations for the strict implementation of the provisions of this Act, including the setting of safety and sanitary standards, within thirty (30) calendar days following its approval. Such guidelines shall be reviewed by the Committee every three (3) years from its implementation or whenever necessary. The Committee shall be composed of the official representatives of the following:

(1) The Department of Interior and Local Government (DILG); (2) Department of Education, Culture and Sports (DECS); (3) Bureau of Animal Industry (BAI) of the Department of Agriculture (DA); (4) Protected Areas and Wildlife Bureau (PAWB) of the Department of Environment and Natural Resources (DENR); (5) National Meat Inspection Commission (NMIC) of the DA; (6) Agriculture Training Institute (ATI) of the DA; (7) Philippine Veterinary Medical Association (PVMA); (8) Veterinary Practitioners Association of the Philippines (VPAP); (9) Philippine Animal Hospital Association of the Philippines (PAHA); (10) Philippine Animal Welfare Society (PAWS); (11) Philippine Society for the Prevention of Cruelty to Animals (PSPCA); (12) Philippine Society of Swine Practitioners (PSSP); (13) Philippine College of Canine Practitioners (PCCP); and (14) Philippine Society of Animal Science (PSAS).

The Committee shall be chaired by a representative coming from the private sector and shall have two (2) vice-chairpersons composed of the representative of the BAI and another from the private sector.

The Committee shall meet quarterly or as often as the need arises. The Committee members shall not receive any compensation but may receive reasonable honoraria from time to time.

Sec. 6. It shall be unlawful for any person to torture any animal, to neglect to provide adequate care, sustenance or shelter, or maltreat any animal or to subject any dog or horse to dogfights or horse fights, kill or cause or procure to be tortured or deprived of adequate care, sustenance or shelter, or maltreat or use the same in research or experiments not expressly authorized by the Committee on Animal Welfare.

The killing of any animal other than cattle pigs, goats, sheep, poultry, rabbits, carabaos, horses, deer and crocodiles is likewise hereby declared unlawful except in the following instances:

(1) When it is done as part of the religious rituals of an established religion or sect or a ritual required by tribal or ethnic custom of indigenous cultural communities; however, leaders shall keep records in cooperation with the Committee on Animal Welfare;

(2) When the pet animal is afflicted with an incurable communicable disease as determined and certified by a duly licensed veterinarian;

130 (3) When the killing is deemed necessary to put an end to the misery suffered by the animal as determined and certified by a duly licensed veterinarian;

(4) When it is done to prevent an imminent danger to the life or limb of a human being;

(5) When done for the purpose of animal population control;

(6) When the animal is killed after it has been used in authorized research or experiments; and

(7) Any other ground analogous to the foregoing as determined and certified licensed veterinarian.

In all the above mentioned cases, including those of cattle, pigs, goats, sheep, poultry, rabbits, carabaos, horses, deer and crocodiles the killing of the animals shall be done through humane procedures at all times.

For this purpose, humane procedures shall mean the use of the most scientific methods available as may be determined and approved by the committee.

Only those procedures approved by the Committee shall be used in the killing of animals.

Sec. 7. It shall be the duty of every person to protect the natural habitat of the wildlife. The destruction of said habitat shall be considered as a form of cruelty to animals and its preservation is a way of protecting the animals.

Sec. 8. Any person who violates any of the provisions of this Act shall, upon conviction by final judgment, be punished by imprisonment of not less than six (6) months nor more than two (2) years or a fine of not less than One thousand pesos (P1,000.00) nor more than Five thousand pesos (P5,000.00) or both at the discretion of the Court. If the violation is committed by a juridical person, the officer responsible therefor shall serve the imprisonment when imposed. If the violation is committed by an alien, he or she shall be immediately deported after service of sentence without any further proceedings.

Sec. 9. All laws, acts, decrees, executive orders, rules and regulations inconsistent with the provisions of this Act are hereby repealed or modified accordingly.

Sec. 10. This Act shall take effect fifteen (15) days after its publication in at least two (2) newspapers of general circulation.

Approved: February 11, 1998

APPENDIX B:

REPUBLIC ACT NO. 9482

REPUBLIC ACT NO. 9482 [S. No. 2541 & H. No. 4654] AN ACT PROVIDING FOR THE CONTROL AND ELIMINATION OF HUMAN AND ANIMAL RABIES, PRESCRIBING PENALTIES FOR VIOLATION THEREOF AND APPROPRIATING FUNDS THEREFOR

Begun and held in Metro Manila, on Monday, the Nineteenth day of February, Two Thousand Seven.

Be it enacted by the Senate and the House of Representatives of the Philippines in Congress assembled:

Section 1. Title. - This Act shall be known as the “Anti-Rabies Act of 2007”.

Sec. 2. Declaration of Policy. - It is the declared policy of the State to protect and promote the right to health of the people.

Towards this end, a system for the control, prevention of the spread, and eventual eradication of human and animal Rabies shall be provided and the need for responsible pet ownership established.

Sec. 3. Definition of Terms. - For the purpose of this Act, the following terms shall mean:

(a) Bitten refers to an act by which a Dog seizes, cuts or grips with its teeth so that the skin of a person has been wounded, pierced or scratched.

131 (b) Concerned Officials refers to barangay officials, health workers, police officers or government veterinarians.

(c) Direct Supervision refers to range supervision where physical presence of the veterinarian within the barangay is necessary.

(d) Dog refers to a common quadruped domestic animal belonging to the order carnivora (male or female), scientifically known as canis familiaris.

(e) Euthanasia refers to the process of painless death to Dogs and other animals.

(f) Impound refers to seize and hold in the custody of the law.

(g) Owner refers to any person keeping, harboring or having charge, care or control of a Dog including his/her representative.

(h) Pound refers to a public enclosure for stray animals.

(i) Public Place refers to any place open to the public like parks, malls, markets, streets, etc.

(j) Rabies refers to a highly fatal disease caused by a lyssa virus, transmitted mainly through the bite of an infected animal and is characterized by muscle paralysis, hydrophobia and aerophobia, and other neurological manifestations.

(k) Rabies transmission refers to the transmission or passage of the Rabies virus through a bite by an infected animal, or through contamination with virus-laden saliva on breaks in the skin and of mucous membranes such as the eyes, the lips, the mouth, or the genital organs.

(l) Rabies Vaccination/Immunoprophylaxis of Humans refers to the inoculation of humans, with modern day rabies vaccines or Rabies immunoglobulin, by a trained doctor or nurse under the supervision of a qualified medical practitioner.

(m) Rabies Vaccination of Dogs refers to the inoculation of a Dog with a Rabies vaccine by a licensed government or privateveterinarian or trained individual under the direct supervision of a licensed veterinarian. The services of the said trainedindividual shall be limited only to Rabies Vaccination Injection in Dogs and only during government mass vaccination campaigns.

(n) Post-exposure Treatment (P.E.T) refers to an anti-Rabies treatment administered after an exposure to Rabies, which include local wound care, Rabies vaccine, with or without anti-Rabies immunizing agent.

(o) Pre-exposure Prophylaxis (P.E.P.) refers to Rabies vaccination administered before an exposure to Rabies to those who are at high risk of getting Rabies.

(p) Stray Dog refers to any Dog leaving its Owner's place or premise and no longer under the effective control of the Owner.

(q) Veterinary or Human Barbiturates refer to drugs that depress the function of the central nervous system.

Sec. 4. National Rabies Prevention and Control Program. - It is hereby mandated that there shall be a National Rabies Prevention and Control Program to be implemented by a multi-agency/multi-sectoral committee chaired by the Bureau of Animal Industry of the Department of Agriculture. The program shall be a multi-agency effort in controlling and eliminating Rabies in the country. Among its component activities include:

(1) mass vaccination of Dogs;

(2) establishment of a central database system for registered and vaccinated Dogs;

(3) impounding, field control and disposition of unregistered, Stray and unvaccinated Dogs;

(4) conduct of information and education campaign on the prevention and control of Rabies;

(5) provision on pre-exposure treatment to high risk personnel and Post Exposure Treatment to animal bite victims;

(6) provision of free routine immunization or Pre-Exposure Prophylaxis (P.E.P.) of schoolchildren aged five to fourteen in areas where there is high incidence of rabies as well as the encouragement of the practice of responsible pet ownership;

(7) The program shall be implemented by the Department of Agriculture (DA), Department of Health (DOH), Department of the Interior and Local Government (DILG) and Department of Education (DepEd), as well as Local Government Units (LGUs) with

132 the assistance of the Department of Environment and Natural Resources (DENR), Non-Governmental Organizations (NGOs) and People’s Organizations (POs).

Sec. 5. Responsibilities of Pet Owner. - All Pet Owners shall be required to:

(a) Have their Dog regularly vaccinated against Rabies and maintain a registration card which shall contain all vaccinations conducted on their Dog, for accurate record purposes.

(b) Submit their Dogs for mandatory registration.

(c) Maintain control over their Dog and not allow it to roam the streets or any Public Place without a leash.

(d) Be a responsible Owner by providing their Dog with proper grooming, adequate food and clean shelter.

(e) Within twenty-four (24) hours, report immediately any Dog biting incident to the Concerned Officials for investigation or for any appropriate action and place such Dog under observation by a government or private veterinarian.

(f) Assist the Dog bite victim immediately and shoulder the medical expenses incurred and other incidental expenses relative to the victim's injuries.

Sec. 6. Responsibilities of Government Agencies. - The following government agencies, which shall jointly implement the National Rabies Prevention and Control Program, shall be tasked to:

A. Department of Agriculture

(1) Improve and upgrade existing animal Rabies laboratory diagnostic capabilities to ensure better services to the people.

(2) Ensure the availability and adequate supply of animal anti-Rabies vaccine at all times.

(3) Undertake free anti-Rabies Vaccination of Dogs giving priority to high risk depressed areas.

(4) Maintain and improve animal Rabies surveillance system.

(5) Establish and maintain Rabies free zone in coordination with the LGUs.

(6) Immediately facilitate for the approval of the sale and use of Veterinary and Human Barbiturate drugs and veterinary euthanasia drugs by the DOH and the Philippine Drug Enforcement Agency (PDEA).

(7) Strengthen the training of field personnel and the Information Education and Communication (IEC) activities on Rabies prevention and control and responsible pet ownership.

(8) Conduct research on Rabies and its control in coordination with other agencies.

(9) Formulate minimum standards and monitor the effective implementation of this Act.

(10) Encourage collaborative activities with the DOH, DepEd, DILG, DENR, NGOs, POs and other concerned sectors.

B. Department of Health

(1) Ensure the availability and adequate supply of DOH pre-qualified human Anti-Rabies vaccine in animal bite treatment centers at all times and shall coordinate with other implementing agencies and concerned NGOs for this purpose.

(2) Provide Post-Exposure Treatment at the minimum expense to individuals bitten by animals suspected of being rabid which will consist of the initial vaccine and immunoglobulin dose.

(3) Provide Pre-Exposure Treatment to high-risk personnel, such as, but not limited to, laboratory staff, veterinarians, animal handlers, vaccinators and other persons working with Rabies virus for free.

(4) Coordinate with the DA in the development of appropriate health education strategy to inform the public on Rabies prevention and control and responsible pet ownership.

(5) Develop and maintain a human Rabies surveillance system.

133 (6) Encourage collaborative activities with the DA, DepEd, DILG, DENR, NGOs, POs and other concerned sectors.

(7) Immediately approve the registration of Veterinary and Human Barbiturate drugs and veterinary euthanasia drugs in coordination with the PDEA.

C. Department of Education

(1) Strengthen Rabies education program through school health teaching/curriculum.

(2) Assist in the Dog mass immunization campaigns in the community.

(3) Encourage collaborative activities with the DA, DOH, DILG, DENR, NGOs, POs and other concerned sectors.

(4) Integrate proper information and education on responsible pet ownership in the relevant subjects in the Elementary and High School levels.

Sec. 7. Responsibilities of the LGUs. - LGUs, in their respective localities, shall:

(1) Ensure that all Dogs are properly immunized, registered and issued a corresponding Dog tag for every immunized and registered Dog.

(2) Strictly enforce Dog Impounding activities and field control to eliminate Stray Dogs.

(3) Ensure that Dogs are leashed or confined within the premises of the Owner’s house or Owner’s fenced surroundings.

(4) Allocate funds to augment the implementation of the National Rabies Prevention and Control Program, particularly on the financing of supplies and human and Dog vaccines needed for immunization.

(5) Ensure the enforcement of Section 6 of Republic Act No. 8485 or “The Animal Welfare Act of 1998”.

(6) Enact additional local ordinances that will support the National Rabies Prevention and Control Program that should include the regulation of treatment locally known as “tandok.”

(7) Prohibit the trade of Dogs for meat.

(8) With respect to cities and first class municipalities, establish and maintain a Dog Pound where Impounded Dogs shall be kept, in accordance with Section 9 herein: Provided, That the other municipalities, shall, on their own, establish a Dog Pound or opt to share the expense of establishing and maintaining a Dog Pound with other adjoining municipalities and/or with private animal shelters and control facilities.

(9) Prohibit the use of electrocution as a euthanasia procedure.

(10) Appoint a veterinarian and establish a veterinary office in every province, city and first-class municipality: Provided, That the other municipalities shall, on their own, opt to share the expense of having a veterinary office.

(11) Require pet shops to post information regarding Rabies and responsible pet ownership.

(12) For purposes of ensuring the administrative feasibility of implementing the provisions of this Act and subject to paragraph 8 of this Section, the LGU shall collect the fines imposed under Section 11 subparagraphs (1). (3), (4), (5) and (6) hereof.

Any and all fines collected pursuant to this Act shall be used for the enhancement of the National Rabies Prevention and Control Program within the locality concerned, as well as the achievement of the objectives envisioned in this Act.

The DILG shall ensure compliance of these responsibilities by the LGUs.

Sec. 8. Assistance of NGOs and the Academe. - The agencies tasked to implement the anti-Rabies program shall seek the assistance and participation of NGOs in any of the following activities:

(1) Community mobilization.

(2) Health education/information dissemination on Rabies and responsible pet ownership.

134 (3) Mass anti-Rabbies campaign

(4) Promotion of the anti-Rabies campaign during pet or any animal shows.

(5) Surveillance/reporting of Rabies cases in animals and humans.

(6) Any other activities geared towards the prevention and complete eradication of Rabies.

Sec. 9. Impounding Field Control and Disposition of Unregistered, Stray and Unvaccinated Dogs. - Unregistered, Stray or unvaccinated Dogs shall be put in Dog Pounds and disposed of, taking into consideration the following guidelines:

(1) Unregistered, Stray or unvaccinated Dogs shall be impounded and kept in the LGU's designated Dog Pound.

(2) Impounded Dogs not claimed after three days from the Dog Pound shall be placed for adoption to qualified persons, with the assistance of an animal welfare NGO, when feasible, or otherwise disposed of in any manner authorized, subject to the pertinent provisions of Republic Act No. 8485, otherwise known as the “Animal Welfare Act of 1998”.

(3) A fee shall be paid by Owners of Impounded Dogs to the LGU concerned, pursuant to Section 7 hereof.

Sec. 10. Dog Population Control. - In furtherance of the policy of this Act to eradicate Rabies, there is the need to control the Dog population and minimize the number of unwanted Stray Dogs. As such, it is hereby mandated:

(1) That the DA, DOH, DILG, DepEd, LGUs, with the assistance of NGOs and POs shall undertake an educational and promotional campaign on responsible Pet Ownership, including the option of spaying or neutering their Dogs.

(2) That the LGUs shall provide an incentive system whereby Owners of Dogs which have been spayed or neutered will be given a subsidized or discounted pet registration fee.

(3) That Dogs which have been impounded three times shall only be released after having been spayed or neutered, at the expense of the Pet’s Owner.

Sec. 11. Penalties. -

(1) Pet Owners who fail or refuse to have their Dog registered and immunized against Rabies shall be punished by a fine of Two thousand pesos (P2,000.00).

(2) Pet Owners who refuse to have their Dog vaccinated against Rabies shall be liable to pay for the vaccination of both the Dog and the individuals Bitten by their Dog.

(3) Pet Owners who refuse to have their Dog put under observation after said Dog has Bitten an individual shall be meted a fine of Ten thousand pesos (P10,000.00).

(4) Pet Owners who refuse to have their Dog put under observation and do not shoulder the medical expenses of the person bitten by their Dog shall be meted a fine of Twenty-five thousand pesos (P25,000.00).

(5) Pet Owners who refuse to put leash on their Dogs when they are brought outside the house shall be meted a fine of Five hundred pesos (P500.00) for each incident.

(6) An impounded Dog shall be released to its Owner upon payment of a fine of not less than Five hundred pesos (P500.00) but not more than One thousand pesos (P1,000.00).

(7) Any person found guilty of trading Dog for meat shall be fined not less than Five thousand pesos,(P5,000.00) per Dog and subjected to imprisonment for one to four years.

(8) Any person found guilty of using electrocution as a method of euthanasia shall be fined not less than Five thousand pesos (P5,000.00) per act and subject to imprisonment for one to four years.

(9) If the violation is committed by an alien, he or she shall be immediately deported after service of sentence without any further proceedings.

Sec. 12. Implementing Rules and Regulations. - The DA, in coordination with the DOH, DILG, DepEd, DENR, NGOs and POs

135 shall issue the necessary rules and regulations within sixty (60) days from the effectivity of this Act.

Sec. 13. Appropriations. - The amount of One hundred million pesos (P100,000,000.00) necessary to implement the provisions of this Act shall be initially charged against the appropriations of the DOH, DA, DILG and DepEd under the General Appropriations Act. For the LGUs, the requirements shall be taken from their Internal Revenue Allotment and other local funds. Thereafter, such sums as may be necessary for its continued implementation shall be included in the annual General Appropriations Act.

Sec. 14. Separability Clause. - In case any provision of this Act is declared unconstitutional, the other provisions shall remain in full force and effect.

Sec. 15. Effectivity. - This Act shall take effect fifteen (15) days after its publication in the Official Gazette or in at least two newspapers of general circulation, whichever comes earlier.

Approved:

(Sgd.) MANNY VILLAR President of the Senate

(Sgd.) JOSE DE VENECIA, JR. Speaker of the House of Representatives

This Act which is a consolidation of Senate Bill No. 2541 and House Bill No. 4654 was finally passed by the Senate and the House of Representatives on February 7, 2007 and February 20, 2007 respectively.

(Sgd.) OSCAR G. YABES Secretary of the Senate

(Sgd.) ROBERTO P. NAZARENO Secretary General House of Representatives

Approved: May 25, 2007

(Sgd.) GLORIA MACAPAGAL - ARROYO President of the Philippines

APPENDIX C:

FOCUS GROUP DISCUSSION GUIDE

“Asocena: The Case of the Illegal Trade and Consumption of Dog Meat”

I. Introduction • Welcome participants and introduce yourself. • Explain the general purpose of the discussion and why the participants were chosen. • Discuss the purpose and process of focus groups • Explain the presence and purpose of recording equipment and introduce observers. • Outline general ground rules and discussion guidelines such as the importance of everyone speaking up, talking one at a time, and being prepared for the moderator to interrupt to assure that all the topics can be covered. • Review break schedule and where the restrooms are. • Address the issue of confidentiality. • Inform the group that information discussed is going to be analyzed as a whole and that participants' names will not be used in any analysis of the discussion. • Read a protocol summary to the participants.

136 Discussion Guidelines:

We would like the discussion to be informal, so there’s no need to wait for us to call on you to respond. In fact, we encourage you to respond directly to the comments other people make. If you don’t understand a question, please let us know. We are here to ask questions, listen, and make sure everyone has a chance to share.

If we seem to be stuck on a topic, we may interrupt you and if you aren’t saying much, we may call on you directly. If we do this, please don’t feel bad about it; it’s just our way of making sure we obtain everyone’s perspective and opinion is included.

We do ask that we all keep each other’s identities, participation and remarks private. We hope you’ll feel free to speak openly and honestly.

As discussed, we will be tape recording the discussion, because we don’t want to miss any of your comments. No one outside of this room will have access to these tapes and they will be destroyed after our report is written.

Let’s begin. Let’s find out some more about each other by going around the room one at a time. Tell us your first name and the job you have, where you practice, and the communities you serve. I’ll start.

II. Topic Generation

The focus group facilitator will explain:

Let’s get started!

• Initial Question: o Ano ang una ninyong naiisip pag sinabi ang salitang aso? o Anu-anong ritwal ang pinag gagamitan ng karne ng aso?P o Maaari bang kanin ang karne ng aso? o Nakakain na ba kayo ng aso?

• The group will provide a list of initial topics. After the responses from this prompt have been exhausted, move on.

• Per our focus group training for interactive process you can then:

1. Take a topic that was just brought up and prompt the group for more information:

2. Alternatively, you can bring up a subject from our list to prompt the group:

(In this way, you will explore a series of questions to be followed by relevant prompts to clarify the item. This process is not

pre-scripted but interactive in its nature. The goal is for the participants’ experience to lead the way, therefore eliciting the

most authentic data possible.)

Issues for focus group exploration:

1. Knowledge

• Alam niyo ba na may batas na nagbabawal sa pagkain ng karne ng aso?

• Saan kinukuha supply ng karne ng aso?

• Ano ang mga benepisyo na nakukuha ditto?

137 • Alam niyo ba na may mga masasamang naidudulot ang pagkain ng aso?

• May karapatan ba ang mga aso at hayop?

2. Attitudes

• mahalaga ba ang aso?

• Dapat ba silang alagaan ng mga tao?

• Bakit kayo kumakain ng aso?

• Ano ang nararamdaman ninyo pag kumakain ng aso?

• Bakit hindi na lamang other livestock/poultry kainin, bakit kailangan na aso?

3. Issues

• mas mahalaga ba ang kultura sa batas?

• bakit kumakain pa din kayo ng aso kahit na may batas na nagbabawal dito?

• Mas mahalaga ba ang kultura sa batas?

• Alam niyo ba na maari kayong makakuha ng rabies mula sa pag-kain ng karne ng aso?

• May sapat na aksyon ba na ginagawa ang gobyerno upang pigilan ang pagkatay ng karne ng aso?

• Sa tingin niyo ba ay mali ang batas sa pagbabawal ng pag-kain nito?

• May mga organisasyon ba na tumutulong sa pagsugpo sa pagkatay,pagbenta at pagkain ng aso?

V. Closing (10 m)

• Closing remarks • Thank the participants • Issue their compensation (snacks)

138 APPENDIX D:

INFORMED CONSENT FORM Focus Group Discussion

Ako po si Mirriam Andrea V. de Lemos, 4th year BA Political Science mula sa Unibersidad ng Pilipinas Manila. Ako po ay nagsasagawa ng pag-aaral na may pamagat na “Asocena: The Case of Consumption and Illegal Trade of dog meat”. Ito po ay tungkol sa pagkain at pagbenta ng karne ng aso.

Nais ko po hingiin ang inyong partisipasyon sa aking pag-aaral. Ang pag-aaral na ito ay naglalayon na malaman kung ang pagkain ng aso ay may kinalaman sa kultura bagamat ito ay hindi naayon sa batas.

Kayo po ay maaring walang makuhang benepisyo sa pag-aaral na ito, subalit ito po ay may malaking maitutulong sa aking pagsasaliksik. Wala po itong maidudulot na kasamaan sa inyo at makasisiguro po kayo na hindi makakalabas ang mga impormasyon na inyong ibabahagi sa akin. Kung kinakailangan na gamitin ang inyong mga pahayag, ang alyas ay maaring gamitin para hindi mabunyag ang inyong pagkatao. Ang inyong partisipasyon sa pag-aaral na ito ay nakabase sa inyong kagustuhan. Kayo po ay malaya na tumanggi kung inyong nanaisin ano mang oras.

139 Para sa inyong mga katanungan ukol sa aking pag-aaral, maari ninyong makausap si G. Jalton G. Taguibao mula sa Departamento ng Aghang Panlipunan, Kolehiyo ng Agham at Sining, Unibersidad ng Pilipinas Manila sa 524-1556.

______Jalton G. Taguibao Taga-payo sa Seminar Paper Unibersidad ng Pilipinas Manila

______Lagda sa ibabaw ng buong pangalan Petsa Key Informant Interviewee

______Lagda sa ibabaw ng buong pangalan Petsa Witness

Reference list:

BOOKS

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140 Leahy, M., & Cohn-Sherbok. (Eds.). (1996.)The Liberation debate : rights at issue . London: Routledge.

Paul, A.B., & Lizney, A. (1990). Political theory and animal rights. London : Pluto Press.

Reagan, T., & Singer, P. (1989). Animal Rights and Human Obligations. Englewood Cliffs, N.J. : Prentice Hall.

Rodd, R. (1992). Biology, Ethics and Animals. Oxford: Clarendon Press

Ritzer, G. (1988). Contemporary Sociological Theory. US: McGraw-Hill

Salgado, P.V. (1994). The Ilongots: 1591-1994. Sampaloc, Manila: Lucky Press.

Shapiro, L. (2000). Applied Animal Ethics. Albany, NY: Delmar- Thomson Learning.

Stepehen, R .L.C. (1997). Animals and Their Moral Standing. London : Routlege.

Sterbe, J.P. (1995). Earth Ethics : Environmental Ethics, Animal Rights, and Practical Applications. Englewood Cliffs, New Jersey : Prentice Hall.

Warren, M.A. (1997). Moral Status. Oxford: Oxford University Press.

Yasol, J.L. (1970). The Intrinsic value of animals and its implications.Thesis (M.A.)-- University of the Philippines, Diliman.

INTERNET SOURCES

Sit, M. (n.d.). The Filipino “exhibit” at the 1904 St. Louis World’s Fair, Missouri. MAI

141 Review, 2008, 2, Santa Cruz Report. Retrieved March 2, 2009 from http://ojs.review.mai.ac.nz/index.php/MR/article/viewPDFInterstitial/131/146.

(nd). 1904 World's Fair: The Filipino Experience. Retrieved March 2, 2009, from Filipinian.net database.

Animal Welfare Act retrieved from http://www.senate.gov.ph/lis/bill_res.aspx? congress=14&q=SBN-3093

Anti Rabies Act retrieved from http://www.senate.gov.ph/lis/bill_res.aspx? congress=13&q=SBN-2541

RA 9482 Might Save the Philippine Native Dogs. Business Mirror. Retrieved March 7, 2009 from http://www.businessmirror.com.ph/1130&012007/life03.html

Talamera, P.H. (2007). Fight for reduction of dog population heightened. Sun Star Dumaguete. Retrieved March 7, 2009 from http://www.sunstar.com.ph/static/dum/2007/03/19/news/fight.for.reduction.of.dog.popula tion.heightened.html

Singh, J. (2003). India Targets Cow Slaughter. BBC News. Retrieved March 7, 2009 from http://news.bbc.co.uk/1/hi/world/south_asia/2945020.stm.

Eakin, E. (2002). Holy Cow a Myth? An Indian Finds The Kick Is Real. Retrieved March 7, 2009 from http://www.nytimes.com/2002/08/17/books/holy-cow-a-myth-an-indian- finds-the-kick-is-real.html?sec=&spon=&pagewanted=all.

SOME USEFUL WEBSITES www.hsus.org www.dogmeattrade.com http://www.paws.org.ph/

142 www.pia.gov.ph http://www.animalkingdomfoundation.org/index.html www.findtbresources.org/material/DGFocusGroupGuideI.doc

www.animalrightstolifewebsite.com www.nscb.gov.ph

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