Before Facebook, Benguet had ‘man-ayag'

Before Facebook, Benguet had ‘man-ayag’
By Maurice Malanes
Philippine Daily Inquirer
Posted date: September 02, 2009

KIBUNGAN, BENGUET, Philippines—Each summer until the 1970s in Benguet, a man on errand called the man-ayag would go to another village or town, if not another province, to invite relatives to attend a festive and religious ceremony called the sida.

He had to carefully watch his way, always looking for signs that could mean success or failure in his mission.

If he would see a flock of birds of various species (locally called the kekesyag and the kalimbabanga) led by a brown, dark gray bird called the lapit or the labeg flying ahead as though leading him, this was considered a good sign. It meant that he would be able to return to his village with a big group of relatives to partake of the sida.

But if the birds crossed his path as if blocking him, he must rethink his task and return to his village to discuss with elders when to resume his journey.

Elders viewed these signs as precautions or warnings for both the man-ayag and the people he would invite. For them, the signs should be auspicious to ensure a smooth and safe trip.

The sida was usually hosted by a family, which prospered in livestock raising and upland farming. As a religious rite, it was a way by which family members would thank the gods and the spirits of their ancestors, who were believed to have given them their bounty.

The sida would also be done when a family member gets sick. The family had to hold the elaborate event to appease the gods and spirits.

Animals, usually pigs and cattle, were offered during the festivity. Tapey (rice wine) flowed as people danced the tayaw and the sadong to the beat and rhythm of gongs and the solibao, an indigenous drum made up of an elongated hollow wood and cow hide cover.

The sida also served a social function, as people discovered relatives while tracing common ancestors.

Defining wealth

The festive rite indicated social status. The more feasts people hosted, the more they were looked up to as the community’s rich.

But they gained respect not because of their accumulated wealth but how much they had given to and shared with relatives and the community.

They lived as simple as their neighbors—they did not have mansions but grass-thatched, single-room huts like those of the other families. The only difference was that their abode would be adorned by the skulls of pigs, which were offered as sacrifices to the gods and spirits, and reminders of how much of their possessions they had shared.

The sida tradition, also called the pedit, is very rarely practiced now because people just can no longer afford it. It is withering away with the introduction of Christianity and the attraction of modern education.

Replacing the sida is the clan reunion, during which members contribute to buy food and gather in a clan leader’s house, on the grounds of a rented school, or inside an auditorium to trace roots and socialize.

Instead of the man-ayag of old, clans now have designated leaders who use mobile phones and AM radio stations to invite members to attend the reunions, which are usually held during summer or Christmas holidays.

They have yet to use Facebook and other Internet social networks because not all clan members have online access.