In the majestic mountains of Cordillera, Philippines, lies a rich cultural heritage woven into the fabric indigenous communities. Among these, the Kanyaw-a vibrant, centuries-old tradition-stands as a testament to the region's resilience and diversity. Observed by various Indigenous Cultural Communities (ICCs) in the region, Kanyaw is a grand traditional community feast celebrating life's milestones, unity, and divinity.
Through ritualistic dances, traditional cuisine (like the famous "watwat"), storytelling, and chanting, Kanyaw fosters social bonding, preserves cultural identity and honors ancestral heritage.
Kanyaw in the various Indigenous Languages in Cordillera
It is intriguing to explore the linguistic and historical origins of the word "kanyaw." According to Afable (1998), in the December 1998 issue of the Igorot Quarterly as quoted by Igorot Cordillera BIMAAK Europe (ICBE), the 1790 Carro dictionary of Iloko, translated in 1956 by Morice Vanderbergh, defines "kaniaw" as "A general name for heathen practices." Similarly, the 1997 Iloko dictionaries by Lakonsay and Gelade both define "kaniaw" as "A general name for tribal feasts among mountain peoples."
She explained that "kanyaw," a term of Ilokano origin, was a traditional feast celebrated by the mountain people of northern Luzon. Despite its linguistic roots, whether derived from Latin or Greek, "kanyaw" has evolved into a commonly used term for contemporary Igorot traditional feasts.
Among the Kankanaeys in Benguet, particularly the papango-an or elders, the term "sida" was originally used (H. Tibangay, personal interview, 2002). Conversely, the Ibaloy people refer to it as "peshet" (Guanso, 2024; Morales, 2006), while the Kalanguya community calls it "kheleng" (Guanso, 2004; Roxas, 2012). Nowadays, individuals in Benguet, regardless of their indigenous background, generally refer to it as "kanyaw."
In Ifugao culture, the equivalent of kanyaw is known as "uy-yauy," a prestigious feast that can span several days. On the other hand, Aplais refer to their equivalent feast as "begnas." However, it is important to note that "begnas" is a feast that holds specific religious or agricultural significance (Afable, 1998).
In the realm of Cordillera culture, the terms "kanyaw" and "cañao" have been utilized in various publications, both in print and online. While both spellings are considered correct, standardization is pushed to provide a cohesive reference point for the broader Cordillera community. It is recommended that the spelling "kanyaw" be used for consistency and clarity.
The Igorot Quarterly (2011), as cited by the Igorot Cordillera BIMAAK Europe (ICBE) in 2014, advocates for the spelling "kanyaw" due to its alignment with the phonetic nuances of Filipino and Igorot languages. This spelling is deemed more authentic and culturally appropriate compared to its variants, such as "caniao" or "cañao."
By adopting the spelling "kanyaw," we not only honor the linguistic heritage of the Cordillera region but also contribute to a more unified and accurate representation of its rich cultural practices.
These shed light on the cultural significance and usage of the term "kanyaw" in different contexts. The evolution of its meaning over time reflects the rich history and traditions of the indigenous peoples in the Cordillera region.
Characteristics of Kanyaw according to Traditional Cordilleran Context
According to Igorot Cordillera BIMAAK Europe (ICBE) in 2014, the Bibaknets, an Igorot e-group mailing list moderated by Harry Basingat, discussed the essential elements that must be present for a feast or party to be classified as a "kanyaw." A "kanyaw" is defined as a gathering where three key components must be present: a generous supply of food, including the unique chicken dish known as pinikpikan, which is prepared exclusively by Igorots; a free flow of spirits, preferably rice wine known as tapey; and Igorot dancing to the music of gongs, all lasting for at least a day.
To the Bibakneters, a kanyaw is a celebration that lasts for at least a day, featuring an abundance of food and drinks, accompanied by traditional dancing to the rhythmic beats of gongs. This cultural event holds significant importance within the Igorot community, symbolizing unity, tradition, and the sharing of blessings among participants.
This is corroborated by Colis (2021) that kanyaw is characterized by the presence of three elements: (1) rituals or ceremonies conducted by an elderly Igorot priest, (2) animal offerings, and (3) playing the gongs or other indigenous musical instrument alongside chanting and traditional dancing (depending on the type of occasion).
Furthermore, a crucial aspect of kanyaw, highly valued by traditional elders who uphold its purity, is the involvement of the community, neighboring locals, and family members in the ceremony. In order to guarantee the participation of these individuals, indigenous peoples make a concerted effort to spread the word about an upcoming kanyaw within a particular family. They often designate a messenger to relay this information to communities and individuals residing in distant locations. This ensures that the kanyaw is a truly communal and inclusive event (Tibangay, 2002).
In the contemporary celebration of kanyaw in the Cordillera region, various traditional components are still honored. These include the gathering of the community, the ritual butchering of pigs, the consumption of tapey/tapuy (a traditional rice wine), the performance of cultural dances accompanied by gongs or tallak, and the communal meal where watwat is served.
One notable example of a modern kanyaw celebration is the Adivay Festival held in Benguet Province. During this festival, representatives from all municipalities come together at the Benguet Sports Complex for a kanyaw ceremony. Each town participates by butchering pigs and sharing the meat during the communal meal, known as watwat in the Igorot language. Additionally, attendees engage in cultural dances, traditional chanting, and partake in tapey (traditional rice wine).
Another prominent modern kanyaw event is the Ibaloy Day, which takes place annually on the 23rd of February in Baguio, specifically at the Ibaloy Park. This celebration was established in accordance with Baguio City Ordinance No. 9, Series of 2013, to honor the original and indigenous inhabitants of Baguio City, the Ibaloy people. Furthermore, the Kankanaeys recently introduced their inaugural Kankanaey Day or Festival, set to debut in May 2023. As of this writing, there are various modern kanyaw being established and institutionalized throughout the Cordillera region.
Reasons for Hosting Traditional Kanyaw: Papango-an or Elder's Context
In ancient times, H. Tibangay (personal interview, 2002) explained that only married couples who performed the teteg, a ritual during traditional weddings in Kibungan, Benguet, were allowed to take the first step in sida or kanyaw. However, not all couples who performed the teteg were able to host a kanyaw due to limitations in terms of finances, livestock, and land ownership.
According to Begawen (personal interview, October 11, 2024), in the past, only the kakadangyan, wealthy families or elders, had the privilege of hosting a kanyaw. One achieved the status of kadangyan by owning numerous animals such as pigs and cows, vast expanses of land, and rice fields. In the event that the one who wishes to perform kanyaw has no animals, he has to raise pigs or cows for that purpose.
Indigenous Peoples in Benguet traditionally used kanyaw as a means of establishing social status within the community. Those who hosted multiple kanyaws were highly respected individuals. Tibangay (personal interview, 2002) further elaborated that kanyaw was a method of earning a certain level of respect within society.
In the context of Kibungan's Indigenous Peoples, the act of butchering three pigs as part of the kanyaw process was akin to completing elementary school in modern society and butchering five pigs equated to graduating from high school. In this manner, there were individuals in olden Benguet who had reached the impressive feat of butchering 21 pigs, earning them the esteemed title of kadangyans - respected and affluent elders. They were considered the equivalent of graduates or degree holders in today's educational hierarchy (Tibangay, 2022).
On the contrary, Shontogan (personal interview, October 12, 2024) described how a family would traditionally host a kanyaw ceremony as a gesture of gratitude for the abundance of their animals, harvests in the rice fields, or uma (traditional garden), among other blessings. Some communities also perform kanyaw to pay homage to the spirits of their ancestors or to seek intervention from deceased ancestors and other deities for improved health and relief from poverty or hardships in life.
Kanyaw as Cordillera's Intangible Cultural Heritage of Humanity
During the traditional kanyaw ceremony, the community comes together in a voluntary and collaborative effort from the initial preparations to the final day of the event. Months in advance, experienced individuals skilled in making tapey, a type of rice wine, gather at the host's home to begin the process. This voluntary contribution sets the tone for the entire event (H. Tibangay, personal interview, 2002).
As the kanyaw approaches, more community members join in the preparations, assisting with tasks such as cleaning the grounds, gathering firewood, transporting animals like pigs from distant locations, and pounding of rice or palay. The collective effort showcases the community's dedication and unity.
Throughout the kanyaw, under the guidance of elders known as papango-an, the community works together to cook, butcher animals for offerings, prepare meals, and ensure the smooth organization of the event. This collaborative effort highlights the spirit of volunteerism and solidarity within the community.
After the kanyaw concludes, the community continues to support the host by assisting with cleaning the house and grounds, washing cooking utensils, and returning any borrowed items. This ongoing support demonstrates the strong sense of unity and cooperation within the community.
The voluntary participation of the community in the kanyaw not only showcases their unity but also reflects a deep-rooted spirit of volunteerism that has been a cornerstone of their traditions for generations (D. Begawen, personal interview, October 11, 2024).
In the modern practice of kanyaw throughout the Cordillera region, the community's strong sense of unity, spirit of volunteerism, and spirit of cooperation remain vibrant. The cultural heritage elements are deeply woven into the traditional kanyaw, which has been passed down for centuries. This includes the strengthening of community ties through shared rituals, the reverence for ancestral spirits and heritage, and the embodiment of Cordilleran values and traditions as a cultural identity.
Furthermore, the characteristics of intangible heritage are evident in kanyaw. Its significance lies in its cultural value rather than physical artifacts. The authenticity of kanyaw is rooted in Cordilleran history and traditions, and it is practiced and passed down within communities. As a living heritage, kanyaw continues to evolve with each generation of Cordillerans, both within the Cordillera region and abroad.
Overall, kanyaw serves as a powerful symbol of cultural preservation and community cohesion in the Cordillera region, showcasing the enduring traditions and values of the Cordilleran people.
Will generations today preserve kanyaw as rich cultural heritage or will leave it decompose as culture bearers fade away?
The preservation of kanyaw, a culturally rich heritage of the Cordilleran people, hinges on the effective transmission of knowledge and traditions from current culture bearers to present and future generations. It is imperative for cultural organizations, elders, culture bearers, and community leaders to actively promote and pass on the vibrant traditions that define the Cordilleran culture.
Educational institutions play a vital role in incorporating Indigenous Knowledge, Systems, and Practices (IKSP) such as kanyaw into their curriculum and extracurricular activities, including cultural programs. Furthermore, the digital age has made it easier to document Cordilleran cultures and traditions, yet many stories, rituals, knowledge, and practices of the Cordilleran Indigenous Peoples (IPs) remain undocumented.
In addition, the commitment of governments to preserving Cordilleran cultures is crucial in today's society. It is hoped that political leaders will develop policies and initiatives aimed at safeguarding both the intangible and tangible cultural heritage of the Cordilleran people.
References:
AFABLE, P. (1998). A Brief Linguistic And Historical Note About "Kanyaw. https://www.icbe.eu/articles/681-what-is-kanyaw
BEGAWEN, D. (2024, October 11). [personal interview]
COLIS, M. Z. (2021). To Cañao, or Not to Cañao, That Is the Question. MABIKAS Foundation https://mabikas-foundation.org/about-us/
DUYO YA AKBOT. (2024, October 12) Duyo Ya Akbot [video]. YouTube. https://www.youtube.com/watch?v=FHHeNMlOIN8
IGOROT CORDILLERA BIMAAK EUROPE. (2014) What is Kanyaw? https://www.icbe.eu/articles/681-what-is-kanyaw
MILLER, C. O. (1996). Cordillera Peopls' Dictionary. Cordillera Peoples' Alliance
MORALES, M. N. P. (Ed.). (2006). Indigenous Peoples of the Philippines. National Commission for Culture and the Arts.
ROXAS, A. (2012). Language and Culture in the Cordillera. Cordillera Studies Center.
SHONTOGAN, A. M. (2024, October 12) [personal interview]
TIBANGAY, H. (2002). [personal interview]
