Bridging the Gap
Farming rituals of the Bukidnons of Central Panay(2)
The inhabitants of the mountainous section of central Panay have a number of rituals associated with upland farming. The rituals are performed to assure them of good harvests in their kaingin and to secure them and members of their families from malevolent spirits.
After the farmer is assured of permission from the spirit-beings that he can cultivate the land he had chosen for himself through the performance of the ritual of salisi, he now prepares for the cutting of trees. He is, however, expected to make panabi-tabi, a spell to caution the spirits of the falling trees. The cutting of trees is followed by the handogan ritual.
The word handogan comes from the word 'handog', meaning 'to offer'. The ritual is performed to caution spirits to temporarily vacate the land because dried trees will be burned in three days time. Performed three days before the initial burning, the ritual of handogan takes place in the kaingin site. A babaylan or baylan, garbed in his ceremonial long dress, wearing a red triangular sash tied around his head, and brandishing a dried palm leaf, is called upon to officiate the ritual.
Things needed for the ritual include a tambara, a flat wooden board tied to nearby trees. Ritual food includes 30 puso (cooked rice wrapped in heart-shaped coconut leaves), 30 binasa or alupi, and one domesticated pig all placed on the tambara. The domesticated pig is slaughtered, cut into small pieces and boiled without any ingredients nor seasoning.
When everything is set, the ritual of handogan begins. A kamangyan is put on an ember so that its fragrance can attract spirit-beings to gather in the vicinity. This is needed because the spirit-beings had evacuated during the period when the trees were cut. The baylan then announces the purpose of the ritual for the spirit-beings to know that they have to stay away from the kaingin, otherwise they might be burned.
When the baylan finishes the part that warns the spirits of the forthcoming burning, another part of the ritual ensues. This is called pamilin-bilin, from the root word 'bilin', meaning to leave a word or message. The spirit-beings' names are then called one by one to safeguard and protect the rice to be planted. The mahikawun or mischievous spirits' names are also called so that they would not send pests and other forms of harm to the rice field. The ritual of handogan ends and all present leave the forest for the spirit-beings to eat. A portion of the offered food is left for them. The rest is brought by the baylan as part of his payment.
The Bukidnons observe appropriate days in planting any kind of crop. It is kadu (bad luck) to plant on Tuesdays and Fridays. Crops planted on these 'bad' days tend to be unhealthy and sickly. Thus, the ritual of patibara is observed to ensure a good harvest. Tanglad (Cymbopogon citratus) and bunlaw are planted in any section of the kaingin by the farmer before he starts to sow rice. The tanglad is symbolic of the rice plant's full growth. In planting, the farmer must say the following: 'Mangunawa ikaw nga daw parehu ka tanglad' (May you grow like the tanglad always in full bloom). The bunlaw is called by such a name because it is believed to have the effect of 'cleaning' or mamunlaw. It is used to clean the rice plants of malevolent spirits before they are planted on the ground.
Then comes the moment for the panggas or planting of rice grains. The farmer must see to it that rice grains thrown into the hole made by his tagad, a long pointed stick, must properly fall, otherwise, the planted rice would be a failure. This is observed in the first seven holes. If the farmer from the start of the panggas feels restless, he must not continue working because this is interpreted as the spirit-beings' negative response. He must wait for the right time when he feels good and active for his rice plants to grow healthy and strong.