When In Baguio

Members:

1.) Meynard Espinosa
2.) Ga-el Mendoza
3.) Steff Ongtenco
4.) Johann Pe
5.) Josh Regala

SA 21 G

Strategy: First, we tried to visualize the location of all areas. Then, we proceeded to the area cluster where we could finish two or more activities so that we will be efficient with our time and trip. And whenever possible, we accomplished some tasks in a single place.

1.) Forward, march!

First on the agenda of our visit was to join the cadets and officers for their Sunday worship at seven o’clock in the morning. Our class arrived at the venue fifteen minutes late, so the mass had already started by the time we were seated. One thing our group, and many of our classmates noticed was that the cadets hardly moved from their positions when we entered the chapel. A common thing for many people to do when something or someone “disrupts the peace,” which in this case was our entering the chapel during the priest’s homily, is to look towards where the disruption comes from. The difference with the cadets was that only very few looked towards our direction, and most of the cadets kept their attention towards the priest giving his sermon. We also noted how the cadets and officers respond to certain commands during the mass, such as how they would stand up when needed, and their manner and way of collectively responding to the priest when necessary. Everything, if not most of their movements were very robotic and routine, which was a different scene for us to witness since we are not so exposed to this kind of response in given situations.

After the mass, we were introduced to a number of First Class cadets, the equivalent of fourth year students in civilian universities, who gave us a tour around the academy. We were able to inquire about their lives as cadets, and how different or similar they are as compared to, say, a civilian university student’s. They mentioned a variety of notable differences, like how a cadet’s room in the barracks could look the same as any other cadet’s. Beyond these differences, however, they mentioned that they’re also very much like us. “Kikay rin ako dati, bago ako pumasok sa PMA, pero kailangan talaga mag-adjust,” one of the female First Class cadets told us. 

   

Based on the briefing, we were able to learn many things about the academy, like the do’s and don’t’s, honor codes, and important values. They are to value and respect their uniform at all times, be disciplined, and always value time. The three important values that the academy upholds are courage, integrity, and loyalty, and these values are the center of every action of the cadets. Based on the rules and regulations that the cadets are subject to, and the kind of lifestyle that is expected of them, we’d say that they are not entirely free. Freedom pertains to two aspects of our lives, mainly our thoughts and actions, and from what we learned of the cadets’ lifestyles in the academy, we think that they do not have much control over theirs. Their limited freedom could also be caused by the academy's being a total institution, wherein the cadets live different, very secluded lives from the rest of the world. Their living in a total institution controls the manner by which they act on their thoughts, and they are, in a way, controlled by the system of a military academy.


#TotalInstitution #Freedom

2.) Escapism in Burnham Park

As one of the first few tasks to be accomplished that day, we interviewed both locals and tourists at Burnham Park. We first approached a mother with her three children. She was actually enjoying herself eating corn and having a foot massage while watching her children play games. It was quite interesting to note that the park was very peaceful and free from the worries of urban life. We learned that she normally visits the area around once a month to relax and unwind. The activity they usually do is: for the children to play around and for the mother to simply sit down, watch her children while enjoying simple luxuries like eating snacks. On the other hand, when we interviewed nearby African tourists, we learned that their activities differed somehow with the locals. The tourists normally spend their time there to play football and attend training twice a week. They also enjoy chatting with their friends while eating (ice cream when we interviewed them) during the breaks as they spend time to appreciate the view of the park. 

It is quite evident from the two the differences exist with their perception of leisure activities based from culture. In the case of the tourists, it is known that they are very active in participating in the world cup and other football matches both locally and internationally. Such culture greatly affected their notion of leisure activities wherein they became very much involved with the sport even if there are no competitions. Comparing them to the locals, it seems that the rural/provincial culture in Baguio persists in making a slow pace life for most locals. Their allotment of time for leisure is greatly based on this routine and very simple way of life as compared to the tourists who allowed rigorous activities to greatly influence theirs. 

In relation to the maps made by the the locals and tourists, it can be seen that two groups had similarities and differences with their concept of tourists spots. The locals considered SM, Burnham Park and The Mansion as tourists spots while the tourists indicated SM, Burnham Park, St. Louis University, Session Road and the center mall. From here we can see that both the locals and tourists have considered crowded places to be well known areas of attraction. However, the Mansion mentioned by the locals shows a cultural and historical concept for tourists spots. This place is known as the official summer residence of the President of the Philippines. The tourists applied somewhat a different approach considering their exposure to the places in Baguio in relation to their football training needs. Thus tourists spots for them are limited whatever places they have been to based on an experiential concept. For both locals and tourists, it is worth taking note of how they did not deviate from the notion of tourists spots within Baguio. Thus there is self control wherein individuals internalize and accept norms and values as they conform with such norms as part of their self concept. Informal control can also be applied wherein both locals and tourists exercise self restraint due to their awareness of how other will think of them.

In relation to our personal experience, we had a hard time keeping the group intact while running back and forth as we asked for directions like was in the case of Burnham Park. Since we were not familiar at all with the place, we made numerous wrong turns going to certain locations when in fact it was already nearby. Due to the nature of the activity to be like an amazing race, we had to run and be careful with ourselves especially when we cross intersecting roads where numerous vehicles are moving. Furthermore, we learned that it was necessary to keep track of everyone in the group so as not to get dispersed and lost. Cooperation is also necessary for our group to finish tasks on time and effectively. When we interviewed the people, we would like to also note how most people were very much accommodating and kind in helping us out.

#SociologicalDifferentiation

3.) ART ATTACK @ the Tam-Awan Village

Our group then needed to head to the Tam-Awan Village, and have one of our member’s portrait taken by a local artist from there. We had Steff’s portrait taken, and Meynard was able to ask the artist certain things regarding his profession. Unfortunately, we were not able to get his name, but we discovered that he has been a long-running artist in the village for many years now.

Before accomplishing the task itself, we noted the area in which the village was located at. Tam-Awan could be found at a rather secluded mountainside, and is relatively farther from the main city as compared to the other areas we visited. Our group needed to take a taxi from our last stop, because we were informed by a Baguio local that it would be very difficult to reach the village by foot. The village itself is not what a “normal” village would look like. The entrance to the village is located at the foot of the area, but in order to access the amenities and the village itself, you would have to climb a number of high, steep steps. There is an entrance fee of Php30 for students, which we thought was rather pricey, but it is a tourist attraction, after all.

The artist whom we had take Steff’s portrait has been in the profession for over two decades already. Although not as renowned as other local artists from Baguio, he still very much enjoys his profession, he said. When asked how Baguio art differs from other art, say, from the west, he said that Baguio art, or Philippine art in general, is very culturally-infused; much of how we live our lives now are reflected in the art that we do. He also says that American and European art, though beautiful, don’t always necessarily exude the culture of the people during the time that a particular artwork is made. With Baguio art, you could see right away that it is representative of the lifestyles of Filipinos, and the culture with which these people are exposed to.

We then asked this artist about his kita, or how well he’s earning from his profession. He said that being an artist is a tough career to maintain, because money does not just come flying towards artists like himself. He also noted how other Baguio artists have it better when it comes to earning a living, but he also says that when you’re doing something you love, it won’t really matter how long it takes for money to come to you. “Tiis lang ‘yan, at kung gusto mo naman yung ginagawa mo, eh ‘di you’re going to be okay,” he told us.

As a concluding question, we asked him why Baguio art is branded as local art, and not Philippine art as is, and he gave us a shocked expression. “Paano naman naging hindi Philippine art ang Baguio art? Ngayon ko lang narinig ‘yan ah, na tawag pala sa’min ay local art?” He also said that it is odd for Baguio art to not be branded as Philippine art as is because a good number of references that Baguio artists use in creating their pieces are the different events that surround the Philippine scene as a whole, and not just the main Baguio scene.

#Culture #SocialConflict

4.) I See Dead People (But They Don’t Know They’re Dead)

Based on the data that we have recorded, the 1981 -1990 and 2001 - 2010 decades have the highest mortality rates. The former may be attributed to the earthquake that struck Baguio City in June 16, 1990 which consequently has resulted to numerous deaths (City of Pines 2013). As for the latter, there is no significant event which may explain it. A recent article, though, claimed that “cardiovascular diseases are ... the leading cause of death among Cordillerans” in recent years according to the Department of Health (Pasagoy 2013). It would be difficult, however, to conclude that heart diseases are indeed the causes of deaths of those that we have surveyed in the cemetery.

We have observed a form of social conflict in the area. We presume that well-off families have their tombs on mausoleums, while common people have theirs on the ground. Thus, the social status of a person or family is suggested by their area of burial.

Judging by the headstones, majority are Christians and Filipinos, although there was a considerable number of Americans as expected. There were also some Chinese, Korean, and Japanese names which suggests their migration to Baguio at some point.

 

The thought of listing down names of diseased people, alone, was quite disturbing. In addition to this, we presumed that the task will be challenging given that we were new to the area and because the atmosphere was not favorable. We hoped that the office could have provided some statistics to lighten the task at hand. However, they do not have any which forced us to survey the entire cemetery. Another difficulty for us was finding people who died before the 1900s. We were quite lucky, though, that the security guard knew where the oldest and newest tombs are. 

Quite honestly, the experience was awkward and slightly scary. It was awkward in the sense that we surveyed for names and took pictures. Aside from this, there were some individuals who observed us and may even have perceived us as rude for doing such a deviant activity.  And needless to say, we were frightened by the eerie atmosphere: the deafening silence and the thick, creeping fog.

#SocialConflict #DevianceofFolkways

References:
“The 1990 Baguio City Earthquake”. City of Pines. http://www.cityofpines.com/baguioquake/quake.html.

Pasagoy, Mark Victor. “Heart diseases top Cordillera mortality rate”. Sun Star Baguio. http://www.sunstar.com.ph/baguio/local-news/2013/02/12/heart-diseases-top-cordillera-mortality-rate-267719. Feb 12, 2013.

5.) Go the Distance
Here is a video of us climbing the 104 steps to the Our Lady of Atonement Cathedral

6.1) Of pasalubong, food, and handcrafts

Buying pasalubong for a person’s loved ones back home is considered customary - all the more when he/she visits the Philippines’ summer capital! Failing to do so may be considered as plain rude or unthoughtful  (violation of a folkway). With this said, we dropped by a souvenir shop in the public market to gain a comprehensive survey of common items that could be bought in Baguio.

Food is a given for it is an important aspect of our culture and because it signifies various things. For instance, it “communicates the regard of the giver for the recipient”. In addition “food carries good will” and it also “facilitates human interaction.” Furthermore, for the case of pasalubong, it serves as a medium in which “the joys of the journey... are shared with those at home.” (Fernandez 2000).

There are various food products to choose from such as ube jam, sundot kulangot, peanut brittle, krinkles, and choco flakes to enumerate a few. Choose your poison.

There are also a lot of woodcrafts in store which may be attributed to the Igorot population there. After all, their ethnic group is known for mastering this art and skill (Baradas 1995). Bulol figures, which represent the rice god of the Igorots, are prevalent in Baguio. Aside from this, another iconic and mass-produced woodwork is the “barrel - man” portraying a man with an erect penis that is covered by a barrel. Other than these, there are also wooden keychains, back-scratchers, massagers, etc.

Furthermore, there are also other indigenous dry goods available like pouches, anklets, beanies, and walis tambo which suggest the resourcefulness and ingenuity of the people in that region.

We were quite familiar with some of the items so they were easy enough to identify, although the friendly and accommodating stall owners were also there to assist us when necessary.

#Culture #Folkways

References:
Baradas, David. Land of the morning: treasure of the Philippines. San Francisco, California: San Francisco Craft and Folk Art Museum, 1995.

Fernandez, Doreen. “Food as Language”. Palayok. Makati: Bookmark, 2000.

6.2) We made a comparison of product prices in Baguio and, here, in Manila. We found out that: a.) the prices for potato, lettuce and cauliflower are similar b.) Rice and strawberry wine are much cheaper in Baguio which can be bought at 100 pesos for 3 bottles c.) Carrots, tomatoes and Baguio beans are cheaper here by 5 pesos d.) Broccoli and strawberries are 30 to 40 pesos more expensive in Manila, while e.) Oranges are more costly here as well.

It is evident from the comparison that a produce's price, in a particular area, is dependent on its immediate availability there. In Manila, common products have been given prices similar to that of Baguio since they are easily accessible and available here. However, products that are considered to be indigenous to Baguio, such as strawberries, are charged for higher values.

During this part of the fieldwork, we were really glad to have been able to talk more with the locals, especially with the fact that they were very approachable. This opportunity enabled us to better understand their way of living as well.

7.) Igorots in Traditional and Plain Clothes

If you are of the Baguio vicinity, you would know that it is uncommon to encounter many igorots around. Even as tourists ourselves, we are aware to a certain extent of the igorots from Baguio, and how these men and women have somehow served as “tourist attractions” to visitors for many years.

For our next task, we had to look for differently dressed igorots: one in their traditional clothing, and another in plain, ordinary clothing. We were able to find an igorot in tradtional clothing in the Tam-Awan village while we were accomplishing another task there, and we were able to find one in common clothes at the Burnham park.

Although differently dressed, the igorots that we interviewed told us very similar accounts of their beliefs, practices, and culture. One very notable belief that they shared with us is regarding anitos, various gods for different purposes. For every occurrence, they say, there is an anito that serves his purpose. They believe that once angered, these gods impose various occurrences upon the people, such as sicknesses, poor harvest, and natural calamities. As a response to these events, the igorots sacrifice animals in order to reconcile with their gods.

One distinct difference though, with what we saw and heard from our interviewees, were their manners of dressing. When we asked the igorot dressed in commoners clothing why she chooses to dress as such, she responded by saying that their belief is not affected by their way of dressing. It does not make them any more or any less an igorot when they do not wear their traditional clothes. On the other hand, the lady we interviewed, dressed in traditional igorot clothes, told us that by wearing such, they are able to explicitly present their culture.

#Culture #Beliefs #Folkways

8.) ‘Look To My Right and I See the 'Star Cafe' Sign (This Is All So Crazy)

Star Cafe has the ambiance of a decent diner: adequately-lit room and simple interior design. It has been along Session Road since 1940, but apparently, it has undergone renovation in recent years. Despite its age, the establishment was still busy upon our arrival. The owner was not there, but an amiable, middle-aged employee, who seemed knowledgeable about the place’s history, enthusiastically accommodated our inquiries. 

According to her, it was inevitable that their business had been affected by the construction of SM Baguio and it was evident in the decline of their customers and sales. However, they still thrived through thick and thin which they attribute to students and other loyal customers who dine and hang around for their affordable meals. Sadly, we were not able to try their food but we will surely do so if ever we decide to visit Baguio again. It is definitely a place to check out when in Session Road.

From a sociological perspective, we could interpret the common people’s interest for malls as an implication of their social status. Perhaps they have a greater desire to promenade in a mall rather than be seen in Star Cafe, an old and cheap diner. This is to show and signify their economic capability. Besides, there are simply more things and places to see in a mall may it be toys, shoes, clothing, cinema, restaurants, etc. which then reflects our materialistic culture and consumptive lifestyle, and these lead back again to our concern for public image and social status. In comparison, preferring the Star Cafe may signify one’s value for practicality, simplicity, and perhaps one’s loyalty even.

#SocialConflict #SocialStatus #MaterialCulture

9.) Bulol: Nabubuhol?

As part of another task, we needed to survey the perception of the local people on the bulol, and quite surprisingly, there were various interpretation. In addition, it was quite appalling to realize that many lack enough awareness about it given that the bulol should have been an integral part of their culture.

Some of the people whom we have inquired are uncertain about the subject, while there were others who understood it as the term “bulol” pertaining to a person’s manner of speech in which he/she can not speak clearly— “nabubuhol,” according to one of the respondents. Eventually, we found people who knew about the bulol which they explained to be the Igorots’ anito or rice god. They also added that a bulol is believed to be sitting down because he is observing and protecting the people’s harvest, while others claim that in earlier periods, a dead Igorot is buried in such a position. They were uncertain regarding the significance of the gesture, but they told us that it has always been their tribe’s tradition.

A bulol may be perceived as sexually objectified as suggested by the exposed genitals. We inquired the sales ladies for the significance of its nudity, but they admitted that they do not know.  In our own understanding, we believe that it is juxtaposing the fact that, being a rice god, it has power over the harvests. The phallic symbol can also entail gender inequality since exposing one’s genitals can be an implication of men having power over women.

Like other mystical objects such as an anting- anting, or amulet, the Igorots use a bulol to drive bad luck and evil spirits away which are often in the form of pests and famine. In other words, they believe that bulols will bring about good harvest.

#Culture #Belief #GenderInequality

10.) Nagluto Ang Ate Ng - Pinikpikan!

It is very fortunate for us to hit several birds with one stone, for we managed to accomplish three tasks by just going to the Tam-Awan village.

Upon our arrival, the other groups were already having their portraits taken. When our group mate was finally being drawn, we conversed with the sketch artist by asking random questions. At our surprise, he revealed that he was an Igorot which was very helpful for us since we needed to interview one for a different assignment. After sharing our experiences about the project that we were doing, he referred his companion to us for assistance. Aside from this, we also needed to ask someone about the pinikpikan dish, and luckily, the artist’s companion was knowledgeable about it. In fact, they were selling that mentioned dish in Tam-awan village.

The process of traditionally preparing pinikpikan is quite disturbing. We found out that a chicken is beaten by Igorot men, which explains the dish’s name, until it literally turns black. The logic behind this is that the chicken is more delicious that way - wherein it bled internally. With this, one is given the impression that the Igorots are barbaric, but then again, our concept of what is civilized and acceptable is only a construct of the modern period. In line with the process of making a pinikpikan, we can say that it is a deviance of folkways since it is going against an established norm of cooking a chicken— that is, by slitting its throat first and draining the blood out. They disclaimed though that this is no longer frequently practiced with the exception, however, of special occasions such as Igorot weddings.

At first, we were very worried about where to find a Pinikpikan, but through the help of the lady Igorot, we managed to accomplish the task at ease. However, we did not have the chance to witness the actual method of preparation.

#Culture #Folkway

11.)  Sige Ka. May Mumu Diyan.

According to locals, the following are the most well-known “haunted” places around Baguio City: the Lourdes Grotto, Teachers’ Camp, the Laperal White House, Mines View, and the Baguio Public Cemetery. The Lourdes Grotto and the cemetery are believed to have spirits, while the other areas are said to have White and Black ladies roaming about. 

In general, some hypothesize that these “horrific myths... and urban legends” are simply means of “discouraging more lowlanders from... invading their otherwise tranquil yet provocative little city” (Zarate and Zarate, 2012). The myths in these places may also be attributed to the fact that these establishments and sites are old. And in addition to these, calamities, such as the 1990 earthquake, may also be considered to have inflicted casualties, and consequently, have brought about restless spirits.

We have considered the Baguio Public Cemetery as our haunted place since we needed to go there for a different task anyway. The cemetery did not fail to send chills down our spines and race our hearts with its atmosphere. Aside from the tombstones, the sky turned gray and the fog thickened and crept over the cemetery, as if by coincidence, when we visited the area. 

#StructuralFunctionalism #Culture

Reference:

Zarate, Ernie and Noel Zarate. “Baguio, Spooky Baguio: A Collection of Baguio Ghost Stories”.Go Baguio! http://www.gobaguio.com/files/Pages/articles-spooky.html. 2012.

12.) Okenenam - With Feelings!

As part of a requirement, we needed to ask about an Ilocano curse word. The thought of the task initially appeared quite challenging - depending on who we would ask - since the topic and the act of cursing itself is unethical and may be insulting if misunderstood (possibly a violation of a mores). Luckily for us, we had an easy time since we have already established a good rapport with the vendors, who we have inquired in Burnham Park for other items as well, and they seemed very much  accommodating anyway to entertain all our questions. This may be because we asked about it in a joking and enthusiastic manner. Another factor to consider is that, in Filipino culture, it is somewhat normal to use curses in conversational language especially among common people since rarely do we use them in their literal sense. Quite often, actually, they signify endearment. So, asking about it did not pose any difficulty on our part. 

They taught us okenenam which is the equivalent of putang ina mo.

#DevianceofFolkways