"Adita lumagilagitang..." and other wise words of a farmer

"Farming" is the daily activities of most villagers in Mompolia.  And from the daily experiences, "farmer" La'boy was able to coin verses that rings in the minds of the village folk

In my native place of Mompolia in Hingyon, Ifugao, when one speaks in rhymes, people would immediately say “Kay a neyya hi La’boy!” (You are like La’boy.)

This man, La’boy, was just like many other old folks in the village who claims farming as their occupation.  Farming, or liya’ in the local vernacular, is understood mainly in this part as primarily growing rice in pond fields, and sweet potatoes up the mountains for household consumption and not really for business-related endeavors.  He is also known blacksmith known mainly for his trowels that lasts long and very handy.  He passed away in the mid-2000 of some illness and old age, but he is well-remembered for his verses even by the village kids of this generation because of the rhymes and inherent wisdom.

Here are some of my favorites:

1.      Adita kumanoga, te ma’id ha boga. (Don’t cry, for there is no rice)

This was addressed to kids who cries whenever their parents leave home to go to the farm (because probably they wanted to go along or simply do not like their parents to leave.)  On the other hand, it is an advice to parents not to give in to children tantrums, otherwise, the metaphoric "no rice" will happen.

2.       Bokon ha tunnutunnudan, te on ta man mabutyugan. (Don’t keep on going along, or you’ll end up pregnant)

This was addressed to young women seen going along with male friends especially on vain activities such as drinking sessions.  There is that other version addressed to the young ones going out of the village to the high schools, colleges and universities: "Da'yun binabai an munihkul, tigon ta hay iyanamut ya bokon ha bukul."  (To you young ladies who go to school, be sure to come home not with bulging tummies."  And to the young lads, he says:  "Da'yun linalain munihkul, itpol ta bokon hay ikul di ikanullikul."  (To you young men, have self-control, use not your tails for your desires.)
  

3.       Adi palngan di lahin nu addi ta paaggattang hi ahin.  (Never bother to get marry if you can’t even buy salt.)

This is in relation to no. 2 and is addressed to those planning to get married.  But he encourages marriages as he says in another verse, "Onta mi'yaddum ta waha midmiddum, mangituluy hi yahyah, hin timmeynan di linnawa." (We marry in order to add someone, to continue one's breath when the soul departs."

4.       Mundongol hi ittuddun di mittulu ta hay nomnom ya mitultulu. (Listen to the teacher so your knowledge be raised.)

This is addressed to the youth going to school.

5.       Ngay hilbin di bullo-bullogan hin ma’id ha mapallogan.  (What is the use of going along when there is no change.)

In La'boys time, he observed that people usually gets in line on farm dikes on their way to Sunday "duklin" (from the word doctrine, but usually refers to a prayer meeting).  Also, there are groups who spends time going house-to-house preaching.  It is probably an admonition to people that with their faith, something has got to change.

But he is not against going to church as his other verse says "Dumingu e ya inipluy hi simbaan te hidiy punhibaan hi hapit an nabalituan." (On Sundays, we go to church for that place is where golden words are cooked, i.e. talked about.)

6.       Man gahin di on ta mabubudu ya ahi wada ha maphod hi ibudu.  (It is only when one gets bristled that one can come out with something good.)

He was probably stating an experience in uma (swidden farming) wherein one has got to clear out runo grass and hence the big possibility of being hurt by its spine before being able to have a place to plant sweet potatoes and legumes particularly peas and monggo.   Also, it must perhaps be his description of hunting, wherein one needs to go through the hardship among the runos on the mountains to put up traps before coming out with a hunt of "laman" (wild pig) or "ulha" (deer).   

7.       Adi dita patpatiyon te ma’id ha oggan paltiyon.  (No one believes us, because we never butchered something.)

This was probably a commentary to some arrogant rich who would not listen to the poor.  In La'boy's time, being rich is defined as having possession  of forested land, rice pond fields and "gamong" (valuable articles such as jars, gongs, and furniture).  The concept of "rich" has of course been redefined in present Ifugao society but the applicability of La'boys still holds true.

It is a cry against discrimation as seen in the following versions: "Adi dita imbitalon te puttut han pantalon." (They do not invite us because we are not wearing long pants)

"Adi dita oggan ayagan te agge ta nabonyagan." (They were not calling us because we were not baptized.)

8.       Ingganah onta e humagub ya ahi waha pangulah nan munagub.  (It is only when we fetch that there’s something to use for washing.)

In earlier times, people need to fetch water from the springs to bring to their households particularly for cooking and for drinking water.  This household chore is usually for the kids who should do this before going and after coming from school.  The other version of this is "Di et onta immanamut ya eta himmagub ta waday punha'ang ya pangulah munagub."(When you come home, fetch eater for cooking and washing off unpleasant odor.")

The deeper meaning perhaps is on exerting effort in order to achieve something (see no. 7). 

9.       Haey adal ya nihamad an habal.  (Education is a solid farm.)
This is probably not only La'boy's.  It is also heard from other folks admonishing their children to to school because it was how the Philippine educational system was presented.  But its meaning is probably one of the most misunderstood.  Formal school (elementary school) was introduced in the village of Mompolia in the 1950's.  In La'boy's time, not everybody went to school as there is the contrary saying "Hay adal ya tumunga'" ("Education makes one dumb".  Parents say this because schooling will necessarily let the children skip from work in the rice fields.)  But many are enticed when talking about the higher wages/salary of those who are able to finish their college as compared to the economic gains of farming which is just intended to feed a household.  Thus believing on education as new farm went on for decades until it came to a point when people are simply satisfied with "as long as I finish college" resulting to misemployment, underemployment and unemployment.  Thus this verse should be understood with no.. 4 being diligent in acquiring education and raising up one's knowledge.  In other words, "right education."  But the advise remains the same, "Da'yun u'unga ya ipiphod munpun-adal ta punbalinon yun maphod and habal."  (To the young, do good in going to school to make it your good farm." 

10.   Adita lumagilagitang te mihapattah nan patang ot ma’id ha odamon hi potang. (Do not fool around or they’ll put you under the house (i.e. to death) and you’ll no longer enjoy the sunshine.) 

This was again an advise to the young.(The reference to the "patang" (a "cupboard" under an Ifugao native house in between the posts) is referring to becoming a a "baag" (wrapped bone remains of a dead person).  In Ifugao culture, the remains of a dead relative are extracted from the tombs a year or two from burial.  It is re-interred after being afforded the appropriate rites.)

There are related advises such as "Hay mainum ya ittuh nan putu ta mundaga nan butu." (When you drink, put it in the stomach so it may become urine.)

"Iphod nuon ta mun-anawa, te ilagat da may linnawa." (Be careful when pacifying becuase they might include your soul.)

"Nan gumo' ya adi hummo'." (The iron knows no mercy, referring to the knives and other harmful obbjects used in fights.)