Members:
- Katherine Nicole Uy Calixto
- Erielle Icamen
- Nichele Li
- Lizle Ong
- Dezza Tan
- Kyle Tingzon
iq WELCOME! iq
If you're reading this, then you are in for the most musical adventure that you'll ever get! Join us as we present to you, "Baguio, the Musical!" A day's worth of touring around the whole of Baguio wouldn't be complete without the wonders of music! Each task accomplished is another song sung. Each place represents another story. Hear the joys, tears, laughter, and tragedies of this roller-coaster musical! So sit back, relax, and (if you can) sing along! :)
OUR SCRIPT
Strategy on organizing the order of the tasks
Strategy on organizing the order of the tasks
Upon hearing the preliminary instructions, our group, being so determined to get the 3 A’s for the quizzes, we immediately planned our tentative approach on how to win this amazing race. So here are the following tactics we thought of while still in the bus:
•PLAN A:
Thinking that, not one of us is familiar with Baguio (unlike the other groups), we first focused on finding someone who could help us determine the best track or route considering how the places are located around Baguio. Lizle, suggested that since we’ll be dropped at SM, the most logical person to ask is the receptionist in the information center. However, the plan did not push through when the group realized that everyone was already out and running away from the bus. Of course, human as we are, we were socially (naks) affected by this and copied what the people around us were doing. Thus, leading to …..
•PLAN B:
Looking around, the first thing we saw that could fit all 6 of us, was the FX taxi. Because of this, we hurriedly went inside the vehicle and startled the driver with a lot of questions. Here, we replaced the original plan making the driver our new and improvised receptionist, which after all, wasn’t really a bad idea because he was really a great source of information for knowing how we should do the arrangement of the tasks.
FINAL PLAN (with the help of Manong FX driver):
While inside the taxi, we agreed to go to the farthest destination going to the nearest destination from the hotel for we assumed that the final stop would be there or near the hotel. For us, this would be the most efficient strategy since we wouldn’t be wasting time going back and forth and, at the same time, safest strategy too since we might not finish the tasks before the sun comes down.
To give you a summary of the order of how we went to the venues of our tasks, please refer to the map below:
First Act: PMA Tour
Now Playing: The Warrior is a Child
iq "I drop my sword and cry for just a while.
'Cause deep inside this armor, the warrior is a child." iq
'Cause deep inside this armor, the warrior is a child." iq
They all seem to be very strong, emotionless soldiers. But, for the rest of the tour, they all have their soft sides.
Key Informant: PMA Cadets
Sociological reflections:
For the whole time that we were at PMA, it is really evident that this is a total institution at play. Everyone is expected to behave in a very standardized way, as one PMA cadet said, “Never disgrace your uniform, and follow the honor code.” Each one is bound to have one belief, for this is the future army, and they should move as one. This was shown, first, in the Mass, wherein utmost discipline was observed, and they do not seem to move at all. After the mass, they automatically moved to form groups, as they march in unison (not even walk normally!) back to their base. When we were introduced to the cadets who would be our “tour guides,” we can also see that even without supervision from their higher-ups, they were able to bring themselves into a very disciplined manner. They’re still normal people; they smile, they chat and make friends, but still, you’d give total respect to the discipline they’re showing. Discipline not only applies to their deportment, but also in the simplest aspect of their lives, such as arranging their rooms, washing their clothes, and ironing their uniforms perfectly. And even in the most simple task of arranging their toiletries, discipline is still shown (their toiletries should be visually balanced!). From the latter point to this, PMA as a total institution is really putting standards as to how people should live, think, act, and cooperate inside the camp. Primarily, all PMA cadets must show the proper discipline and deportment all throughout their stay.
For the whole time that we were at PMA, it is really evident that this is a total institution at play. Everyone is expected to behave in a very standardized way, as one PMA cadet said, “Never disgrace your uniform, and follow the honor code.” Each one is bound to have one belief, for this is the future army, and they should move as one. This was shown, first, in the Mass, wherein utmost discipline was observed, and they do not seem to move at all. After the mass, they automatically moved to form groups, as they march in unison (not even walk normally!) back to their base. When we were introduced to the cadets who would be our “tour guides,” we can also see that even without supervision from their higher-ups, they were able to bring themselves into a very disciplined manner. They’re still normal people; they smile, they chat and make friends, but still, you’d give total respect to the discipline they’re showing. Discipline not only applies to their deportment, but also in the simplest aspect of their lives, such as arranging their rooms, washing their clothes, and ironing their uniforms perfectly. And even in the most simple task of arranging their toiletries, discipline is still shown (their toiletries should be visually balanced!). From the latter point to this, PMA as a total institution is really putting standards as to how people should live, think, act, and cooperate inside the camp. Primarily, all PMA cadets must show the proper discipline and deportment all throughout their stay.
Another thing to note here is that they have formed their own “culture” through the language that they have. They have different terminologies for the different things that they do, such as in eating, sleeping, and in the orders as well (e.g. eating – mess, dining hall – boodle hall). Then again, as a total institution, all PMA cadets are expected to learn them, and in the long run, integrate them into their lives.
And as we watched the silent drill, we also watched the products of total institutions: each move perfect, each cadet showing the discipline that PMA has instilled in them for years. However, come the last part of the drill (wherein the cadets danced [literally] to Gangnam Style and all that), we can see that a part of them is still considered “normal” – done outside of the institution. You would rarely see cadets doing that on a daily basis. They still know how to make some fun. This is an example of a role exit.
On the issue about their freedom, we can say that they’re really not free, since they’re bound by the different rules, codes, and most of all, the different sanctions that come with it. Nonetheless, people, like the cadets that we talked with, still choose this, because they believe that 1) this is their calling, and 2) it is an improvement in their over-all character. Also, there’s still a little bit of freedom, as they still get to see their visiting family, friends, and loved ones. Our escort cadet, as he mentioned, was from De La Salle University, before he transferred to PMA. He believed that this was his calling, as he would accept this culture wholeheartedly to be able to serve the nation, and to give himself a higher purpose. After all, he said, what other universities do (like take the core subjects), they also do, only with more subjects, and military training at the side. It all really depends on how people see their “freedom.” In this case, the freedom to choose to be bound or unbound was there.
Personal reflections:
In some unique way (even though we’re really not that physically fit and apt for PMA), we were amazed by how these cadets lived their lives, which (kinda) made us consider trying out for it (although we’d never make it in!). The most striking thing, really, is that PMA as a total institution is really concerned with the well-being of cadets, which, at some point, the outside society fails to address. Sometimes, in our outside society, we just think of doing whatever we want, without thinking about the implications it might bring to others. In PMA, there is always a sanction to each wrongdoing. Apart from that, we’ve realized that maybe, they’re bound by so many things, but what cannot be bound is their individuality (as evidenced by the dance J). There’s still some part of them that they really keep with them, which no total institution can take. Because, “deep inside this armor (by the institution), the warrior is a child.”
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| PMA Melchor Hall. |
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| Discipline. Even their toiletries are really organized and pleasing to the eyes! |
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| Silent Drill. The cadets also have their soft sides. Hihi. |
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| Discipline part 2. See how properly ironed their clothes are? :O |
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| After the Mass. Cadets formed and prepared to march out of the church. |
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| Excited for the Silent Drill! \m/ |
At the Silent Drill
#DeepInsideThisInstitution #TotallyDevotedToYou #PMAAkingMahal
Now Playing: F*cking Perfect
iq "Pretty, pretty please, don't you ever, ever feel
Like you're less than, *toot* perfect!" iq
[Parental Guidance Advised]
iq "Pretty, pretty please, don't you ever, ever feel
Like you're less than, *toot* perfect!" iq
[Parental Guidance Advised]
Who would have thought that even bad words in Baguio can also be censored? Just like the song.
Key Informant: Taxi Driver
Sociological reflections:
When asked to give an example of a bad word, the taxi driver jokingly said “Nako, magkakasala pa ko niyan.” This is because saying curse words is considered as a violation of mores or norms with a great moral significance. Although it’s normal for us to hear people curse every day, for some it still comes as a shock. For the taxi driver, he considered saying it as a sin, but for most of us, it loses its meaning and becomes an expression after so many times of saying it. It showcases symbolic interactionism where it shows how individuals act and react with each other. In environments where swearing is not common, cursing will make people judge you as someone who’s bad or immoral. It shows that people will react depending on different situations, interpretations and perspectives.
Another sociological concept that can be applied in this activity is how language allows or prevents us from communicating with each other. Talking to the taxi driver was a little challenging since there was a language barrier. Although he did speak Tagalog, some words weren’t that familiar to him. And some words that he mentioned weren’t familiar to us as well. When we asked him if he knew any bad words in Ilocano, he got confused and gave us a word that translates to "where are you going?" After giving him a few examples of what we meant by curse words he finally gave us the Ilocano word for "putangina", which was “pukinam”.
When asked to give an example of a bad word, the taxi driver jokingly said “Nako, magkakasala pa ko niyan.” This is because saying curse words is considered as a violation of mores or norms with a great moral significance. Although it’s normal for us to hear people curse every day, for some it still comes as a shock. For the taxi driver, he considered saying it as a sin, but for most of us, it loses its meaning and becomes an expression after so many times of saying it. It showcases symbolic interactionism where it shows how individuals act and react with each other. In environments where swearing is not common, cursing will make people judge you as someone who’s bad or immoral. It shows that people will react depending on different situations, interpretations and perspectives.
Another sociological concept that can be applied in this activity is how language allows or prevents us from communicating with each other. Talking to the taxi driver was a little challenging since there was a language barrier. Although he did speak Tagalog, some words weren’t that familiar to him. And some words that he mentioned weren’t familiar to us as well. When we asked him if he knew any bad words in Ilocano, he got confused and gave us a word that translates to "where are you going?" After giving him a few examples of what we meant by curse words he finally gave us the Ilocano word for "putangina", which was “pukinam”.
Personal reflections:
The driver of the taxi we first rode was luckily half-Ilocano and half-Igorot. It was relatively easy to ask for a curse word and it only became a challenge when he got confused at first about what we were talking about.
#LanguageBarrierDyanNagsisimulaYan
Third Act: Local Art – Tam-awan
Now Playing: Colors of the Wind
iq"Have you ever heard the wolf cry to the blue corn moon?
Or asked the grinning bobcat why he grinned?Can you sing with all the voices of the mountains?Can you paint with all the colors of the wind?Can you paint with all the colors of the wind?" iq
Just as different notes are joined together in perfect rhythm to create beautiful harmonies, colors can also be mixed and put together to form wondrous works of art.
Key Informant: Pat Palasi
Sociological & Personal Reflections:
Nichele asked the middle-aged man standing by one of the paintings hung up on the wall, “Sino po dito ang puwedeng gumuhit sakin?” (Who can sketch a portrait of me?) The man pointed to an older man, with a cast on one of his legs, who sat by a wooden bench. The crippled man rose up and motioned with his pointing finger for her to seat directly opposite him. Without uttering any word, he began sketching a portrait of Nichele.
It was amazing how Pat Palasi could sketch under five minutes while at the same time provide meaningful answers to all questions. Nichele have told him beforehand that she didn’t mind if the sketch did not resemble her at all; she said she was in a hurry and if he could do it faster, Nichele would appreciate it even more. Nonetheless, what would you expect from an artist? --Though the portrait did not exactly resemble Nichele, it was still a brilliant work of art executed in just under five minutes.
When asked what made Baguio art unique from European and American art, Palasi said that Baguio art is mostly Cordilleran; meaning its exclusivity sets it apart from the others. He further explained that Baguio art is really few, but it doesn’t mean it’s dying. Apparently, Tam-Awan Village is a center of art in Baguio, and you will understand this if you happen to see the junction of artist shops along the road. In addition to that, Palasi said that the local artists of the village though not really well-known, are thriving. Furthermore, he added that there is a prevailing misconception of Baguio art being classified as local but not Philippine art. According to him, since it’s from Baguio, then it is only apparent that it be called a form of Philippine art too.
Apart from forming a part of culture of Baguio, it is also a manifestation of a symbolic interactionism. Some would make the distinction between a local and Philippine art because they may want to set apart the art of Tam-Awan Village from the rest of the other forms of Philippine art. I have noted that the styles that these artists use are almost indistinguishable from the other forms of art, and yet others regard its exclusivity (found only in Baguio) as the primary characteristic of this art. However, the artists of Tam-Awan village, consider their form of art not as a sub-category, but merged and on par with the rest of the Philippine arts.
Our group would say that the ride to Tam- Awan Village took the longest but we enjoyed the foggy and serene atmosphere of the remote village. Fortunately, the taxi driver, upon instruction, had dropped us off right at the mouth of a local artist shop. The artists who were relaxing in there were pleased to see us and Nichele got more than what she paid for! She got her portrait sketched by two artists for just the price of one. They were definitely big people from a small town, with big dreams of proliferating the art that they have grown up to love.
Nichele asked the middle-aged man standing by one of the paintings hung up on the wall, “Sino po dito ang puwedeng gumuhit sakin?” (Who can sketch a portrait of me?) The man pointed to an older man, with a cast on one of his legs, who sat by a wooden bench. The crippled man rose up and motioned with his pointing finger for her to seat directly opposite him. Without uttering any word, he began sketching a portrait of Nichele.
It was amazing how Pat Palasi could sketch under five minutes while at the same time provide meaningful answers to all questions. Nichele have told him beforehand that she didn’t mind if the sketch did not resemble her at all; she said she was in a hurry and if he could do it faster, Nichele would appreciate it even more. Nonetheless, what would you expect from an artist? --Though the portrait did not exactly resemble Nichele, it was still a brilliant work of art executed in just under five minutes.
When asked what made Baguio art unique from European and American art, Palasi said that Baguio art is mostly Cordilleran; meaning its exclusivity sets it apart from the others. He further explained that Baguio art is really few, but it doesn’t mean it’s dying. Apparently, Tam-Awan Village is a center of art in Baguio, and you will understand this if you happen to see the junction of artist shops along the road. In addition to that, Palasi said that the local artists of the village though not really well-known, are thriving. Furthermore, he added that there is a prevailing misconception of Baguio art being classified as local but not Philippine art. According to him, since it’s from Baguio, then it is only apparent that it be called a form of Philippine art too.
Apart from forming a part of culture of Baguio, it is also a manifestation of a symbolic interactionism. Some would make the distinction between a local and Philippine art because they may want to set apart the art of Tam-Awan Village from the rest of the other forms of Philippine art. I have noted that the styles that these artists use are almost indistinguishable from the other forms of art, and yet others regard its exclusivity (found only in Baguio) as the primary characteristic of this art. However, the artists of Tam-Awan village, consider their form of art not as a sub-category, but merged and on par with the rest of the Philippine arts.
Our group would say that the ride to Tam- Awan Village took the longest but we enjoyed the foggy and serene atmosphere of the remote village. Fortunately, the taxi driver, upon instruction, had dropped us off right at the mouth of a local artist shop. The artists who were relaxing in there were pleased to see us and Nichele got more than what she paid for! She got her portrait sketched by two artists for just the price of one. They were definitely big people from a small town, with big dreams of proliferating the art that they have grown up to love.
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| Time for some sketching! |
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| The Artist. Nichele with her sketch, and with the artist himself, Pat Palasi. |
Here are some of the art works:
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| Art #1 |
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| Art #2 |
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| Art #3 |
Fourth Act: Bul-ol
Now Playing: You Rice Me Up!
iq "I am strong, when I am on your shoulders
You RICE me up, to more than I can be." iq
Surprisingly, in the middle of the Tam-awan village, is a prominent statue. A man "sitting down."
Key Informants: People in the Tam-awan village
Social Reflections:
The Bul-ol is the Ifugao's rice god. They have statues and busts of this rice god because they believe that it represents fertility and wealth. Since agriculture, especially palay, is very important to Ifugaos, the Bul-ol plays a significant part in their rituals. They also believed that it is the protector of their crops. This highlights the Ifugao’s beliefs and culture. Making a Bul-ol involves rituals and ceremonies to give offerings to their rice god which usually takes up to six weeks. Their respect and commitment to their beliefs really shows with how they prepare the Bul-ol statues. The Bul-ol statues are often made of Narra wood in a sitting position. The process involves carefully picking the right wood, praying on it, and even bathing it in pig's blood.
Personal Reflections:
Upon seeing the Bul-ol, the first reaction from the group was “Ah… Iyan ung Bul-ol?” (Ah… Is that the Bul-ol?). Actually, we already expected that the Bul-ol will not be of the same design as the Santo Nino & other Catholic-related figurines because Bul-ol comes from an indigenous or native culture. In Catholic culture, figurines and statues follow a more realistic human design thus the form today. Overall, we were not surprised with the design because in our high school days, teachers already showed sample pictures of native ancient god statues. Basically, the “ah…” moment was more of a sign of an answered curiosity.
Upon seeing the Bul-ol, the first reaction from the group was “Ah… Iyan ung Bul-ol?” (Ah… Is that the Bul-ol?). Actually, we already expected that the Bul-ol will not be of the same design as the Santo Nino & other Catholic-related figurines because Bul-ol comes from an indigenous or native culture. In Catholic culture, figurines and statues follow a more realistic human design thus the form today. Overall, we were not surprised with the design because in our high school days, teachers already showed sample pictures of native ancient god statues. Basically, the “ah…” moment was more of a sign of an answered curiosity.
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| Bul-ol. Sitting at the center of the Tam-awan village is the God of Fertility. |
#ManiwalaKaNaHindiAkoBulolAkoAySiBulol #RiceGod #FertilityFTW
Fifth Act: Baguio’s Public Market
Now Playing: Price Tag
iq "It's not about the money, money, money
We don't need your money, money, money
We just wanna make the world dance,
forget about the Price Tag." iq
Bargain prices, bargain prices! Try to haggle if you can!
Key Informant: Tindera
Sociological reflections:
When we compare the prices of crops sold in the Baguio Public Market versus the prices here in Metro Manila, we may easily conclude that there exists a social conflict in how society sets prices differently. But in further analyzing the reasons behind this way of business, it is more appropriate to apply the structural functional approach wherein even if social inequality were present, people someway, somehow, would still benefit from this inequality.
The cycle begins with the farmers, who sell their products to the crop dealers. After this, the crop dealers then resell it to various places outside their respective area where the products are not readily available. Analyzing this cycle, the farmers will benefit from the money they get from the crop dealers since farmers are not equipped with the necessary skills to sell it to a wider market. Besides that, farmers would also bear the risk of the crops rotting thus they would rather sell it than suffer a loss of income. With regards to the crops dealers, they become the middle person of the farmers and the market, exclusively in that area and in this, they also have their share of income. Lastly, the market outside the production zone would benefit from this arrangement because they can now get access of the products through the supermarkets who will be purchasing the products from the crop dealers. Even though the price gets higher every time we approach the next buyer, it doesn’t necessarily mean that the inequality of prices do not benefit each person belonging to the hierarchy.
When we compare the prices of crops sold in the Baguio Public Market versus the prices here in Metro Manila, we may easily conclude that there exists a social conflict in how society sets prices differently. But in further analyzing the reasons behind this way of business, it is more appropriate to apply the structural functional approach wherein even if social inequality were present, people someway, somehow, would still benefit from this inequality.
The cycle begins with the farmers, who sell their products to the crop dealers. After this, the crop dealers then resell it to various places outside their respective area where the products are not readily available. Analyzing this cycle, the farmers will benefit from the money they get from the crop dealers since farmers are not equipped with the necessary skills to sell it to a wider market. Besides that, farmers would also bear the risk of the crops rotting thus they would rather sell it than suffer a loss of income. With regards to the crops dealers, they become the middle person of the farmers and the market, exclusively in that area and in this, they also have their share of income. Lastly, the market outside the production zone would benefit from this arrangement because they can now get access of the products through the supermarkets who will be purchasing the products from the crop dealers. Even though the price gets higher every time we approach the next buyer, it doesn’t necessarily mean that the inequality of prices do not benefit each person belonging to the hierarchy.
Price List of Selected Products in the Baguio Public Market:
- Potato: 35
- Broccoli: 40
- Lettuce: 80
- Carrots: 35
- Tomato: 40
- Cauliflower: 40
- Baguio beans: 15
- Strawberry: 140
- Benguet Coffee: 200/kilo
- Benguet Oranges: 80
- Rice Wine: 95
- Strawberry Wine: 40
Personal Reflections:
Baguio Public Market was different from the usual public markets seen in Metro Manila. First of all, it was interesting to know that the place didn’t smell like s***. By the time, our group reached the place we were like mad men asking around for prices. It was really confidence-building for all of us because we were shy people. It was even more humiliating because we looked so curious to the dealers but we didn’t even buy a thing. We even looked like robbers because we were running around in a crowded area. It was also actually tempting to buy the products because they were really cheap and very reasonable for pasalubong. Talking about pasalubong, we noticed that Baguio offers a wide variety of products, not only limited to food, but also offering products such as walis tambo, hand-weavings, flowers and plants, wood carvings, etc. They may be different from one another, but all of them are locally produced (100% Filipino) and are generally products derived from nature. Though after getting the information, we immediately left the place, sadly with nothing.
Baguio Public Market was different from the usual public markets seen in Metro Manila. First of all, it was interesting to know that the place didn’t smell like s***. By the time, our group reached the place we were like mad men asking around for prices. It was really confidence-building for all of us because we were shy people. It was even more humiliating because we looked so curious to the dealers but we didn’t even buy a thing. We even looked like robbers because we were running around in a crowded area. It was also actually tempting to buy the products because they were really cheap and very reasonable for pasalubong. Talking about pasalubong, we noticed that Baguio offers a wide variety of products, not only limited to food, but also offering products such as walis tambo, hand-weavings, flowers and plants, wood carvings, etc. They may be different from one another, but all of them are locally produced (100% Filipino) and are generally products derived from nature. Though after getting the information, we immediately left the place, sadly with nothing.
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| Asking around. Inside the jeep, Nikki and Kyle were asking about Baguio's native products. |
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| Care to ask around? |
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| Makulay na Gulay! Nichele asking for average prices of vegetables and fruits (per kilo). |
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| Ask, and you shall receive. |
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| Sweet Delight! Kyle asking for the price of Strawberry Wine / Jam, with this overly energetic yet helpful ate. |
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| Go, ate! |
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| TAWA NA LANG! HAGGARD! :"> |
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| The Aroma. Authentic Benguet coffee checked out by Nichele. |
#StratificationBenefitsAllDiNga #BargainPrices #stratificationFTW
Fifth Act: Pinikpikan
Knock You Down
iq "But when it happens, you're gonna feel it, let me tell you now
See when love comes, it knocks you down, knocks you down." iq
All it takes is water and a bat.
Key Informant: A lady stall vendor/owner of Pinikpikan in Baguio’s Public Market
Sociological & Personal Reflections:
Pinikpikan is a popular native Cordilleran dish which was not at all elusive in Baguio’s Public Market. At first glance, the chunks of chicken flesh and sections sold in the market looked just like any other slightly fatter, sliced native chickens. But the act of preparing this widely enjoyed dish is more gruesome than one will normally imagine.
To begin with, a live native chicken is chosen and slightly battered (“pikpik”) with a stick until it turns bluish from the congestion of blood in the areas battered. This act of battering chickens serves as a way to coagulate blood, which will ensure a neat process of dismembering the chicken later on. Thereafter, the chicken is thrown into open fire/ boiling water which was sprinkled with pork flavour or garnished with salted meat. Hence, it is often referred to as the native “sinunog” (sunog meaning fire) chicken dish of the Igorots before the Ilocanos influenced the people of Baguio.
And yet, Pinikpikan is more than just a delicacy eaten by villagers of Baguio and Cordillera. The entire process is actually a ritual performed by Cordilleran tribes, headed by a tribal priest. The chicken is cut up in a sequential and proper manner, and the priest will read the orientation of the bile and the liver. If the bile is completely visible, it is believed to be good luck and is called Cherwey. If the bile is covered by the liver, it is called Calub and the entire preparation will be repeated until the desired Cherwey appears.
It is quite profound how material and non-material culture of the natives of Baguio are embedded in the form of Pinikpikan. Pinikpikan in itself, as a delicacy, is already something that Baguio can call its own. Moreover, it carries with it the symbols and beliefs of a society which altogether are part of the way of life of the people. It is a popular culture among the people of Baguio; however, the danger of ethnocentrism and cultural relativism arises when we visitors (who find this specific culture foreign) begin to question them regarding the ethics of their practices. Nevertheless, as a group, we have enjoyed the brief encounter with the vendor selling Pinikpikan. She was a kind lady who joked around and told us that she wouldn’t divulge any information less we buy her Pinikpikan. Though we weren’t able to taste it, we felt that we have come to know Baguio by simply knowing the culture behind a culture, at the heart of a market in Baguio.
Source: The Ritual Preparation of the Pinikpikan. 2012: Go Baguio! <http://www.gobaguio.com/pinikpikan.html#.USBJinwayK0>
Pinikpikan is a popular native Cordilleran dish which was not at all elusive in Baguio’s Public Market. At first glance, the chunks of chicken flesh and sections sold in the market looked just like any other slightly fatter, sliced native chickens. But the act of preparing this widely enjoyed dish is more gruesome than one will normally imagine.
To begin with, a live native chicken is chosen and slightly battered (“pikpik”) with a stick until it turns bluish from the congestion of blood in the areas battered. This act of battering chickens serves as a way to coagulate blood, which will ensure a neat process of dismembering the chicken later on. Thereafter, the chicken is thrown into open fire/ boiling water which was sprinkled with pork flavour or garnished with salted meat. Hence, it is often referred to as the native “sinunog” (sunog meaning fire) chicken dish of the Igorots before the Ilocanos influenced the people of Baguio.
And yet, Pinikpikan is more than just a delicacy eaten by villagers of Baguio and Cordillera. The entire process is actually a ritual performed by Cordilleran tribes, headed by a tribal priest. The chicken is cut up in a sequential and proper manner, and the priest will read the orientation of the bile and the liver. If the bile is completely visible, it is believed to be good luck and is called Cherwey. If the bile is covered by the liver, it is called Calub and the entire preparation will be repeated until the desired Cherwey appears.
It is quite profound how material and non-material culture of the natives of Baguio are embedded in the form of Pinikpikan. Pinikpikan in itself, as a delicacy, is already something that Baguio can call its own. Moreover, it carries with it the symbols and beliefs of a society which altogether are part of the way of life of the people. It is a popular culture among the people of Baguio; however, the danger of ethnocentrism and cultural relativism arises when we visitors (who find this specific culture foreign) begin to question them regarding the ethics of their practices. Nevertheless, as a group, we have enjoyed the brief encounter with the vendor selling Pinikpikan. She was a kind lady who joked around and told us that she wouldn’t divulge any information less we buy her Pinikpikan. Though we weren’t able to taste it, we felt that we have come to know Baguio by simply knowing the culture behind a culture, at the heart of a market in Baguio.
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| Sunog! Dezza, Nikki, and Nichele asking for information about Pinikpikan. |
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| The Pinikpikan itself. Looks yummy! :) |
#RitualsParaPinikpikan #coagulatedBlood #Chicken
Sixth Act: Interview Locals and Tourists
Sixth Act: Interview Locals and Tourists
Now Playing: Dadalhin Kita Sa Aking Tourist Spot
iq "Dadalhin kita sa 'king tourist spot (palasyo)
Dadalhin hanggang langit ay manibago
Ang lahat ng ito'y pinangako mo
Dadalhin lang pala ng hangin ang pangarap ko." iq
At the center of the story is a romance you'll never forget. Baguio is heaven for all.
Key Informants: A family of locals having a picnic & a couple from Nueva Ecija
Sociological reflections:
Observing the data we have collected, the locals and the tourists have very similar if not the exact same responses. The activities done by the locals were picture taking, and eating. That’s not entirely different from the tourists’ activities that were just as simple as hanging out and chatting. These are actually an example of non-material culture. These are their ideas of leisure, relaxation and bonding. Quite frankly, the locals and tourist share the same non-material culture.
For the mapping, both sides gave the same tourist spots: Mines View Park, Burnham Park, and Botanical Garden. This time, this is an example of material culture since it shows the streets or places that represents meanings or purposes. Again, we can say that these two share the same material culture.
It’s understandable that the tourists and locals do the same things and enumerated the same tourist spots. Probably because since they are currently in the same area, regardless of where they are from, they tend to do the same activities. The tourist spots, we believe, became somewhat like a general knowledge. It might have started from when Baguio or any other popular summer places weren’t so popular yet. Who would the curious travellers ask for places that are worth the visit? Of course the locals because they are the ones knowledgeable of that area. That’s a probable explanation of how tourist spots became a common idea.
Observing the data we have collected, the locals and the tourists have very similar if not the exact same responses. The activities done by the locals were picture taking, and eating. That’s not entirely different from the tourists’ activities that were just as simple as hanging out and chatting. These are actually an example of non-material culture. These are their ideas of leisure, relaxation and bonding. Quite frankly, the locals and tourist share the same non-material culture.
For the mapping, both sides gave the same tourist spots: Mines View Park, Burnham Park, and Botanical Garden. This time, this is an example of material culture since it shows the streets or places that represents meanings or purposes. Again, we can say that these two share the same material culture.
It’s understandable that the tourists and locals do the same things and enumerated the same tourist spots. Probably because since they are currently in the same area, regardless of where they are from, they tend to do the same activities. The tourist spots, we believe, became somewhat like a general knowledge. It might have started from when Baguio or any other popular summer places weren’t so popular yet. Who would the curious travellers ask for places that are worth the visit? Of course the locals because they are the ones knowledgeable of that area. That’s a probable explanation of how tourist spots became a common idea.
Personal reflections:
Burnham Park was the easiest place to find. Everyone knows where it is so we were directed there right away. It was very easy to talk to both locals and tourists. We were happy to see that people would still go to parks and do picnics instead of just going to SM Baguio. It was pleasing to see that these people still appreciate the green grass and fresh air. What was more heart warming was the couple from Nueva Ecija. You can really see how they are enjoying each other’s company along the simplicity of the venue. You can see their love shining through without thinking it was PDA. It was truly refreshing.
Burnham Park was the easiest place to find. Everyone knows where it is so we were directed there right away. It was very easy to talk to both locals and tourists. We were happy to see that people would still go to parks and do picnics instead of just going to SM Baguio. It was pleasing to see that these people still appreciate the green grass and fresh air. What was more heart warming was the couple from Nueva Ecija. You can really see how they are enjoying each other’s company along the simplicity of the venue. You can see their love shining through without thinking it was PDA. It was truly refreshing.
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| The whole group with tourists. |
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| The whole group asking questions with the tourist couple from Nueva Ecija. |
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| Locals! <3 |
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| The whole group with the locals. |
Seventh Act: Baguio’s Haunted Places
Now Playing: Thriller
iq "'Cause this is THRILLEEEEEEEERRRRRRR ('Nuff said.)" iq
And, of course, a little scare won't hurt. Prepare to bite your fingernails.
Key Informants: Taxi Driver, 3-5 people we met in the jeep
Sociological reflections:
Filipinos, in general, believe in the existence of supernatural beings and we could say that we owe this kind of thinking to our cultural past. Culture is a very important aspect in society and could be seen as a guide to explain what we think, how we act and what we own. For this particular task, culture seems to be very vital to explain why people specifically in Baguio are familiar with the haunted places in their area. They are geographically located in the mountainous part of our country where some of our ancestors still influence them with their beliefs.
Since belief is an element of culture, it obviously makes an impact primarily in the way we think and how we respond to certain phenomenon. In this case, whenever an unexplainable event occurs, the first immediate response of the locals is to directly assume that it is due to something ghost related or basically supernatural. Individuals with strong cultural ties tend to readily accept the beliefs they are accustomed to, even without proof or scientific explanation. There are haunted sites because the people have defined for themselves for these places to be haunted. However, if we look at the bigger picture, other places with different sets of culture would have defined it differently. Because of culture, we are able to socially construct our own definitions of what exists in our reality.
Filipinos, in general, believe in the existence of supernatural beings and we could say that we owe this kind of thinking to our cultural past. Culture is a very important aspect in society and could be seen as a guide to explain what we think, how we act and what we own. For this particular task, culture seems to be very vital to explain why people specifically in Baguio are familiar with the haunted places in their area. They are geographically located in the mountainous part of our country where some of our ancestors still influence them with their beliefs.
Since belief is an element of culture, it obviously makes an impact primarily in the way we think and how we respond to certain phenomenon. In this case, whenever an unexplainable event occurs, the first immediate response of the locals is to directly assume that it is due to something ghost related or basically supernatural. Individuals with strong cultural ties tend to readily accept the beliefs they are accustomed to, even without proof or scientific explanation. There are haunted sites because the people have defined for themselves for these places to be haunted. However, if we look at the bigger picture, other places with different sets of culture would have defined it differently. Because of culture, we are able to socially construct our own definitions of what exists in our reality.
Personal reflections:
It was not hard to get a list of haunted places in Baguio City, since the locals were already used to tourists asking the same question. Some of the enumerated haunted places are the Teachers’ Camp, Diplomat Hotel, Laperal White House, etc. The one we visited was the Teachers’ Camp since it appeared to be the least “scariest” of all haunted places we’ve gathered information about. In the picture, you could see us posing as scared wanderers with the landmark’s sign. We didn’t experience any trace of the white lady and spirits that the locals were talking about (maybe because it was still daytime). However, when we passed by the Laperal White House, it sure did give us the creeps and while we were in the jeep, we had a chance to take a snap shot of the house for documentation purposes. All of the haunted places were said to be inhabited by troubled souls so there is really no need to specify what kind of supernatural beings were haunting the each place. One pattern that our group noticed is the fact that there was really a reason why spirits were there. Every haunted place has a story behind it. We noticed that the plot always includes a brutal murder and death of people who used to live in these places.
It was not hard to get a list of haunted places in Baguio City, since the locals were already used to tourists asking the same question. Some of the enumerated haunted places are the Teachers’ Camp, Diplomat Hotel, Laperal White House, etc. The one we visited was the Teachers’ Camp since it appeared to be the least “scariest” of all haunted places we’ve gathered information about. In the picture, you could see us posing as scared wanderers with the landmark’s sign. We didn’t experience any trace of the white lady and spirits that the locals were talking about (maybe because it was still daytime). However, when we passed by the Laperal White House, it sure did give us the creeps and while we were in the jeep, we had a chance to take a snap shot of the house for documentation purposes. All of the haunted places were said to be inhabited by troubled souls so there is really no need to specify what kind of supernatural beings were haunting the each place. One pattern that our group noticed is the fact that there was really a reason why spirits were there. Every haunted place has a story behind it. We noticed that the plot always includes a brutal murder and death of people who used to live in these places.
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| Oh no, we're here! |
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| Scary! Teacher's camp, haunted with dead spirits. |
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| Do you dare? Care to stare at the entrance of that white house? |
#SabiNilaKakabakabaAdventures #okatokat
Eighth Act: Igorot in Traditional Costume and Igorot in Plain Clothes
Eighth Act: Igorot in Traditional Costume and Igorot in Plain Clothes
Now Playing: Born This Way
iq "I'm beautiful in my way, 'cause God makes no mistakes
I'm on the right track, baby, I was born this way!" iq
Time for a change in the wardrobe! But this time, let's go for authentic ethnic costumes!
Key Informants: Igorot Taxi Driver and Igorot in front of Botanical Garden
Sociological reflections:
Upon completion of this task, we were able to understand deeply at a personal level the concept of culture. The two contrasted in each other in terms of birthplace, language, and reason for wearing and not wearing traditional clothes. Their physical differences were predictable while some of their reasons were somewhat a realization. Here are, in detail, their differences. The first taxi we rode was driven by an Igorot. Obviously he was wearing plain clothes. He was not wearing the bahag simply because he believed it was embarrassing. He said “Nagsuot ka pa.” Aside from that, we also learned that he grew up in Quezon City, spoke Ilocano, and does modern dance for enjoyment. More importantly, he shared to us his belief in kanyaw which is quite similar to the concept of karma. In contrast to the taxi driver, we were able to find an Igorot wearing traditional clothes. We found out that they spoke Tagalog, and Igorot. We assumed that she is a local. They have certain rituals for weddings and other special occasions. More importantly, she explained to us why they wore traditional clothes. They wore this to earn money from pictures (10 pesos each Igorot). They even specifically called their clothes pang-arte. Aside from that, they also wore them during their rituals.
Upon completion of this task, we were able to understand deeply at a personal level the concept of culture. The two contrasted in each other in terms of birthplace, language, and reason for wearing and not wearing traditional clothes. Their physical differences were predictable while some of their reasons were somewhat a realization. Here are, in detail, their differences. The first taxi we rode was driven by an Igorot. Obviously he was wearing plain clothes. He was not wearing the bahag simply because he believed it was embarrassing. He said “Nagsuot ka pa.” Aside from that, we also learned that he grew up in Quezon City, spoke Ilocano, and does modern dance for enjoyment. More importantly, he shared to us his belief in kanyaw which is quite similar to the concept of karma. In contrast to the taxi driver, we were able to find an Igorot wearing traditional clothes. We found out that they spoke Tagalog, and Igorot. We assumed that she is a local. They have certain rituals for weddings and other special occasions. More importantly, she explained to us why they wore traditional clothes. They wore this to earn money from pictures (10 pesos each Igorot). They even specifically called their clothes pang-arte. Aside from that, they also wore them during their rituals.
Personal reflections:
As said before, this was a concept under culture. We believe that social control, mores and cultural change accounts for their differences. In the taxi driver’s situation, he grew up in Quezon City so he was regulated to conform to how urban and modern people dress. The mores is to of course, keep your private parts away from other people’s sight which the bahag does not comply with. If he did wear traditional clothing it would cause him shame as he explicitly says. On the other hand, the only thing that’s encouraging the traditional Igorots to wear the traditional clothing was the monetary grant and not what we have believed to be out of indigenous pride. This is due to cultural change. Since they lost all their arable and fertile land thanks to urbanization and out of old age, they are no longer capacitated to do their traditional job, farming, which led to what they are now, a tourist spot. So, if they don’t wear this it would cost them a living.
We were enlightened to learn that the taxi driver was in fact an Igorot. This was very convenient for us. He was also easier to talk to since he wasn’t too old to talk softly and hear badly. It was hard for us to get to the Botanical Garden since we chose to walk (which eventually became run) from Teacher’s Camp towards there because according to the locals it was “walking distance.” We got there drenched in cold sweat, and we agreed on having only one person to interview the Igorots. It was hard for the interviewer to listen and understand the Igorots since they talked vaguely and softly. We were truly disheartened by the reality of their situation; their hardships and the consequences of urbanization.
As said before, this was a concept under culture. We believe that social control, mores and cultural change accounts for their differences. In the taxi driver’s situation, he grew up in Quezon City so he was regulated to conform to how urban and modern people dress. The mores is to of course, keep your private parts away from other people’s sight which the bahag does not comply with. If he did wear traditional clothing it would cause him shame as he explicitly says. On the other hand, the only thing that’s encouraging the traditional Igorots to wear the traditional clothing was the monetary grant and not what we have believed to be out of indigenous pride. This is due to cultural change. Since they lost all their arable and fertile land thanks to urbanization and out of old age, they are no longer capacitated to do their traditional job, farming, which led to what they are now, a tourist spot. So, if they don’t wear this it would cost them a living.
We were enlightened to learn that the taxi driver was in fact an Igorot. This was very convenient for us. He was also easier to talk to since he wasn’t too old to talk softly and hear badly. It was hard for us to get to the Botanical Garden since we chose to walk (which eventually became run) from Teacher’s Camp towards there because according to the locals it was “walking distance.” We got there drenched in cold sweat, and we agreed on having only one person to interview the Igorots. It was hard for the interviewer to listen and understand the Igorots since they talked vaguely and softly. We were truly disheartened by the reality of their situation; their hardships and the consequences of urbanization.
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| Igorots! |
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| Traditional Igorot. Eyel with the Traditional, yet "modernized" Igorots. K-POP! :"> |
#IsisiSaUrbanization #CultureAsCommodity
Ninth Act: Baguio’s Public Cemetery
Now Playing: Die Young
iq "Let's make the most of the night
Like we're gonna die young. :( " iq
Change set! But this time, let's make it creepier.
Key Informant: None
Sociological Reflections:
Death is a very harsh reality in this world and whether we like it or not, most deaths could be attributed to the social inequality created by the division of classes according to wealth. Based on the data we gathered from 100 random tombs, the era 1990-2010 has the highest mortality rate. Analyzing both the historical and social background of Baguio City during that period, this is the time when a catastrophic event and epidemic happened. This event is none other than the 1990 Baguio City Earthquake which took the lives of a significant number of people. Another major event that took place was the spread of meningococcemia in the region. These two things may seem to be out of human control, however there's an underlying possibility that there were social factors which influence the outcome of these events. Since it is a public cemetery, we can assume that a number of these people are poor and when these deadly events happened, they were not prioritized by certain institutions particularly the hospitals and the government. Thus more people belonging to the richer classes were saved and the poor suffered the consequences. This is could apply more to the decade with the second highest mortality rate which was from 1980-1989. The event in this period is the discovery of the bodies of the salvage victims along the Marcos Highway. This is also a manifestation of the effect of social inequality wherein the victims, who were mostly the poor who had no means to protect themselves, weren't given due justice by those in authority thus leading to the late burial and recording of the date of death of these people.
Another social concept that could be delved into is the wide influence of the Spaniards. Apparently, majority of the names are Christian. With this, we could really see the impact of a colonizer's strong culture enforced onto the country that was colonized. At that time, Filipinos wanted to be more like the Spaniards because they were brainwashed that they were a weaker race (Indios). There was a cultural change that happened caused by diffusion. Diffusion is the spread of cultural traits from one society to another. Not only did this affect our ways, but also more importantly our language which is directly connected on how we form our names.
Death is a very harsh reality in this world and whether we like it or not, most deaths could be attributed to the social inequality created by the division of classes according to wealth. Based on the data we gathered from 100 random tombs, the era 1990-2010 has the highest mortality rate. Analyzing both the historical and social background of Baguio City during that period, this is the time when a catastrophic event and epidemic happened. This event is none other than the 1990 Baguio City Earthquake which took the lives of a significant number of people. Another major event that took place was the spread of meningococcemia in the region. These two things may seem to be out of human control, however there's an underlying possibility that there were social factors which influence the outcome of these events. Since it is a public cemetery, we can assume that a number of these people are poor and when these deadly events happened, they were not prioritized by certain institutions particularly the hospitals and the government. Thus more people belonging to the richer classes were saved and the poor suffered the consequences. This is could apply more to the decade with the second highest mortality rate which was from 1980-1989. The event in this period is the discovery of the bodies of the salvage victims along the Marcos Highway. This is also a manifestation of the effect of social inequality wherein the victims, who were mostly the poor who had no means to protect themselves, weren't given due justice by those in authority thus leading to the late burial and recording of the date of death of these people.
Another social concept that could be delved into is the wide influence of the Spaniards. Apparently, majority of the names are Christian. With this, we could really see the impact of a colonizer's strong culture enforced onto the country that was colonized. At that time, Filipinos wanted to be more like the Spaniards because they were brainwashed that they were a weaker race (Indios). There was a cultural change that happened caused by diffusion. Diffusion is the spread of cultural traits from one society to another. Not only did this affect our ways, but also more importantly our language which is directly connected on how we form our names.
Personal Reflections:
It wasn't hard as we expected it to be because the cemetery was only small as compared to the Manila North Cemetery. What caught our attention was the overall feel of that place, it was windy and quiet (very quiet). If you were to ask us, we might even include it in our list of haunted places. We also noticed that there were a number of tombs that indicated birth and death on the same day which was very depressing to see and record. There were also very old people who were buried there, the oldest was even born during the 1800's and died on 1908. Those were the interesting things we saw and we even took a picture for you guys to see.
It wasn't hard as we expected it to be because the cemetery was only small as compared to the Manila North Cemetery. What caught our attention was the overall feel of that place, it was windy and quiet (very quiet). If you were to ask us, we might even include it in our list of haunted places. We also noticed that there were a number of tombs that indicated birth and death on the same day which was very depressing to see and record. There were also very old people who were buried there, the oldest was even born during the 1800's and died on 1908. Those were the interesting things we saw and we even took a picture for you guys to see.
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| Tanda! The oldest tomb the group can find. |
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| Bago! The newest tomb in the vicinity, who just died last January 2013 (as of February 3) |
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| Names of the dead #1 |
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| Names of the dead #2 |
#DiffusionCausedCulture #OldAndNew
Tenth Act: Our Lady of Atonement Cathedral
Tenth Act: Our Lady of Atonement Cathedral
Now Playing: Every Step You Make (I’ll be Counting You)
iq "Every breath you take,
Every move I make,
Every bond you break,
Every step you take,
I'll be COUNTING you!" iq
Let's get physical (and holy at the same time!).
Persons Interviewed: Passers-by
Sociological reflections:
One of the famous churches in Baguio, Our Lady of Atonement Cathedral is known for its steep and high steps leading up to the church. If it is considered as a tourist attraction, people must’ve taken the time to count just how many steps there are. But, most people we asked didn’t know the actual number at all. This may be because counting each step you take is not part of our folkways. If you always count your steps, you will be labelled as a weird person. People are usually too busy to take the time to count how many steps there are in stairs. Therefore, counting the number of steps is a violation or a deviation of our routine and daily patterns.
One of the famous churches in Baguio, Our Lady of Atonement Cathedral is known for its steep and high steps leading up to the church. If it is considered as a tourist attraction, people must’ve taken the time to count just how many steps there are. But, most people we asked didn’t know the actual number at all. This may be because counting each step you take is not part of our folkways. If you always count your steps, you will be labelled as a weird person. People are usually too busy to take the time to count how many steps there are in stairs. Therefore, counting the number of steps is a violation or a deviation of our routine and daily patterns.
Personal reflections:
Nichele volunteered to count the steps, while Dezza was assigned to record it with Kyle's iPad. In the first attempt, Nichele climbed down the steps so fast that she lost count, while Dezza wasn't counting since she was the one recording it. We also tried to ask the people around if they knew how many steps there were, but all of them didn't know the answer. Nichele and Dezza then decided to climb the steps again, together this time, to compare. They both counted 104 steps, after going up and down for four times. After this task, all of us were tired and exhausted because the steps did test our physical endurance.
Nichele volunteered to count the steps, while Dezza was assigned to record it with Kyle's iPad. In the first attempt, Nichele climbed down the steps so fast that she lost count, while Dezza wasn't counting since she was the one recording it. We also tried to ask the people around if they knew how many steps there were, but all of them didn't know the answer. Nichele and Dezza then decided to climb the steps again, together this time, to compare. They both counted 104 steps, after going up and down for four times. After this task, all of us were tired and exhausted because the steps did test our physical endurance.
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| Close to the finish line! Tired girls! Don't worry, last stop to go! :"> |
Oh, and watch this video of the ever-energetic Nichele, counting the steps in Our Lady of Atonement. Go, go, go! :)
#DeviantKaTe #HolinessAndEnergy
Tenth Act: Session Road
Tenth Act: Session Road
Now Playing: Forget You
iq "I see you driving 'round town with the MALL I love,
And I'm like, forget (and f***) you! [ooh-ooh-ooh!]" iq
Don't leave me! Don't leave me! I still have something to give.
Key Informant: Saleslady of the store Eclectibles
Sociological reflections: The very basic social issue that comes to mind when we examine this task is the consequences of urbanization. Urbanization could be defined to be the process by which an increasing proportion of a population lives in cities rather than in rural areas. With this task, it widened our definition of urbanization that it is not only limited to the comparison of rural areas to cities because even in the cities where we assume everything to be generally considered urbanized, there still exists a hierarchy. Old establishments like Eclectibles were treated as the new “rural” having a lower status as compared to SM, which was seen as the perfect manifestation of urbanization in that area even if both establishments were actually in the city already. The stratification just goes on and on after that, come to think of it when for example, in the future, a newer and more sophisticated establishment rises. Since we’re already talking about urbanization in this scenario, in this task, we also found out that urbanization had manifest and latent functions as well. At the surface, we see urbanization as a way to improve the economic standing of an area since it paves the way to commercialization thus creating a population more dominated by consumers. However, the latent function of this that we don’t usually realize is how it also becomes responsible for the collapse of the old establishments who are struggling to compete with the more urbanized establishments.
Personal reflections:
This is actually our last task to accomplish and everybody was just so tired. Most of the members had stomachaches and needed to buy medicine. Luckily, a Mercury Drug branch was just beside Porta Vaga, the old mall where we planned to find an old establishment to do the interview. Meanwhile, some of the members went to the old store named Eclectibles, an antique shop (talk about old!) and interviewed the old lady manning the shop. Upon hearing the question, the sales lady answered, almost sarcastically, that the shop obviously experienced difficulties through lower sales when SM Baguio, which was just very near them, was established. Nikki, who was the one interviewing, actually knew that this would be the answer but we did it anyway for formality’s sake (Hi Ma’am, plus points for honesty!).
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| At Porto Vaga. Nikki with the owner of Eclectibles inside Porto Vaga. |
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| ECLECTIBLES! :) |
#IsisiULITSaUrbanization #ShoppingShoppingShopping
FINAL ACT
Now Playing: Goodbye
iq "Goodbye (Baguio)!
I hate to see you go, but have a good time." iq
And after texting the curse word to Ma'am, we marked the end of this amazing race, or more likely, the end of our musical (with Nikki as lead singer). Though we, the major characters, failed to get the top spot, we managed to sing to everyone the culture, norms, and aesthetic value of the one setting of the musical: Baguio! As the sun sets, we also rest from a day's work and song. The curtains are now closing in. Until our next roadtrip-slash-musical journey!
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| FAREWELL! |
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