Local Wake and Funeral Rituals and Beliefs

As human beings, our fear of death is primal or instinctual. How much we go out of our way to deny, delay, or dispel it is proof of this. The fear is so morbid even though death is certain and inevitable, and that makes such a reaction amusing in the end.

The local culture is no exception in terms of developing an elaborate set of practices around grieving the dead and forestalling another death in the family.

The expressions of grief and the fear surrounding it can be seen in manifold ways. And the message is always, "Death is downright undesirable." In the face of the utter futility of pushing it as far back from our minds as possible, we are, in effect, saying that we were never meant for death.

Even though still overwhelmingly Catholic in religious affiliation, locals today, like most Filipinos, are known to hold a variety of wake and funeral beliefs and practices that are not necessarily sanctioned by their avowed faith. These must persist for the compelling reasons stated above.

- Lamay (Wake)

Wakes are a requisite period of mourning for the bereaved, easing them out of the trauma of loss, but it remains punctuated by careful do's and don't's.

 • Agmo iibaan papaway o pasempet so binmisita ed lamay. No sika'y binmisita ed inatey, agka manpapatanir ed inateyan.

Welcoming or escorting guests or visitors during the wake is to be avoided at all cost. The family or relative of the dead person should never do it because it is believed to be an inappropriate gesture of happiness. On the other hand, a visitor from a lamay or wake should never take his leave or bid goodbye to the deceased person's family members.

• No walay akilamay o angiter na abuloy para inatey, agka misasalamat. Amin ya abuloy, gastusen para ed inatey.

Never say thanks to anyone who went to the wake or gave abuloy or aid. And all financial aids must be spent for the dead.

• Sa'y insulong mo'd lamay (o tulor), dapat ya ipesak ya tampol.

Whatever you wore during the wake (or funeral) must be washed at once to get rid of bad luck.

• Agka mangisesempet na panangan ya in-sirbe da ed lamay.

Do not bring home any food item from a wake or funeral so as not to bring home bad luck.

• Mangiatang para ed inatey.

Offer atang to the dead on the altar during the entire wake period and lumpos. These are food and personal items that the deceased considered to be his or her favorite when he or she was still alive.

• Alimaong so manlinis o manpanis.

Avoid sweeping the floor or cleaning the house during the wake and the funeral. This belief applies most especially to the family members of the deceased. According to the informant, Monica Bantigue, when you do this, you push out the soul of the dead from the household and try to bring the souls of his loved ones with him.

But you can pick up the trash with your hands instead.

• Alimaong so naterteran ya luwa may inatey tan amay kabaong.

Never let tears drop on the body of the dead or even on his coffin. When this happens, it will make the journey of the dead person to the afterlife difficult because of the heavy burden caused by your tears and grief. The dead will not be at peace. If you want him/her to leave peacefully, you should obey this belief.

• No diad abong lalamayan so inatey, bawal so manames ed abong mo, balet nayari'd arom ya abong.

When the wake is held in the house of the deceased, family members cannot take a bath in the house; they may take a bath at another house.

• Agka mansusulong na ambalanga.

Wearing red clothes or anything with a touch of red or loud color is also prohibited during wakes or funerals. This color symbolizes joy and love, so it is inappropriate to wear during the “lamay.” Wearing red is considered an insult to the dead and his/her family.

• Alimaong so mangan tan manluto na panangan ya nanlapo ed unkukurong ya tanaman.

Foods made from vines should not be served or eaten during funerals. According to the informant, Flora Junio, death will hound the relatives of the dead if you violate this belief. Vines symbolize the non-stop creeping of death into each one of the family members of the deceased.

• Manpagpag no akilamay o akitulor.

When coming from a wake or funeral, observe pagpag by dropping by or eating somewhere so as not to bring home bad luck.

• Agmo ikakapot so puerta'y abong.

Do not close the gate entirely during the wake.

• Place a chick on top of the coffin, if the deceased died of murder and the murderer is unidentified.

Putting a chick on top of the coffin of those who died unnaturally such as being shot or stabbed is necessary. Every peck of the chick on the glass of the coffin symbolizes a peck at the conscience of the killer. This is done to make him surrender and confess his guilt.

• Bawal suutan ng sapatos ang patay.

The deceased must not wear any shoes.

• Pinahahawak ng pera ang patay.

The deceased must be made to hold a piece of money.

• The caretakers of the wake should keep vigil at the wake.

Those in charge of the wake should take turns being awake and not fall asleep, to keep the dead company.

• There must be a chair placed beside the coffin; the chair is solely for the use of the spouse of the dead.

If the dead person has a spouse, there must be a chair intended for his/her spouse to sit on beside his/her coffin. If someone else who has a spouse mistakenly sits on the chair, his/her spouse will die too.

• A new candle should not be placed on top of a candle that is dissolving.

It is said that putting another candle at the top of a dissolving candle isn't the right thing to do during wakes and funerals because it means another person will also die.

• Aga nayari'y malukon ed lamay.

A pregnant woman can't attend a wake because it can cause her to have a miscarriage, as the dead might bring the soul of the unborn child to the afterlife.

(Hindi puwedeng pumunta ang buntis sa lamay o sumilip sa bangkay dahil maaaring makunan ito, sa paniniwalang maisasama ng patay ang kaluluwa ng hindi pa isinilang na sanggol sa kabilang buhay.)

• Kapag may sanggol sa pamilya na hindi pa nabinyagan sa panahon na may namatay, kailangang mabinyagan agad ang bata "para hindi mapikitan" ("piyan aga nalikdeman") o hindi mamatay.  

If there's an unbaptized baby at the time of the wake, be sure to have the baby baptized so he/shw won't die with the dead.   

- Tulor (Funeral)

By the time of interment, acceptance of loss -- or a semblance of it -- must have set in, but the fear remains amidst the expression of grief.

• Manlinis na abong.

Clean the house thoroughly on the day of the funeral, but other people (not household members) must do this task. Gin must be poured around the sides and corners. The curtains, pillowcases, blankets, and bed sheets must be removed for washing. The mattress and other bedding materials of the deceased must be removed and thrown away. All of these are done presumably to dispel bad luck. 

• Mansulong na andeket.

On the day of the funeral, family members and relatives and friends must wear black clothes. Throughout the grieving period of 40 days, pin a black plastic tag on the side of the chest area of your shirt, or wear a black armband or black headband made of cloth. (Today, white is preferred.)

• Panagpakger na manok o panagsura'y malas

To dispel the inherent 'bad luck' brought about by death in the family, a chicken is sacrificed or a glass (e.g., bottle, etc.) is broken within the confines of the bereaved person's place of residence.

• Agmo dodobleen o papawilen ya dalanen so angidalanan na inatey.

During the funeral, do not retrace or go back to the path the funeral cortege took.

• Paksuten no tulor so rosaryo ya ipabemben ed inatey.

 During the funeral, the rosary that was used for the deceased to hold in his or her hands should be cut.

• Ibeltang so ugaw ed tapew ya lungon.

Before burying the dead, the funeral escorts lift the cover of the coffin so that the young children related to the deceased can show their respect to him/her by lifting them and carrying them across the coffin to the other side. This is done to prevent children from being greeted by the dead and experiencing strange and sudden pain. 

(Pag ililibing na ang patay, tinatawid isa-isa ang mga batang kaanak sa ibabaw ng kabaong para hindi magkasakit ang mga bata o kaya dalawin ng patay.)

• Manpinsiw ed inatey antes ya ipunpon ed lungon.

The younger family members of the deceased may also bid the dead goodbye by pulling his or her hand to their forehead.

• Ipunpon kaiba'y inatey ira'y personal ya gamit to, puwera labat so tsinelas o sapatos.

Bury the dead's clothing and other personal effects to accompany him in his travel to the afterlife, except for the footwear for this will cause visitations of the dead to the family he left behind.

• Palanit

This is the obligatory feeding provided by the bereaved family for all relatives and friends who have come to the funeral, most of whom have taken the trouble of traveling from afar. 

• Kasumpal na tulor, manuras kayo'y lima kasabi'd abong gamit so danom ya nilambunga'y bulong na bayawas.

After the funeral and upon going back at home, clean your hands using a wash from boiled guava leaves.

- Lumpos (Novena for the Dead)

Offer a lumpos or novena (pasiyam) prayer for the dead, starting from the day of the funeral after the burial rite. A group of managdasal (usually apostoladas or the local parish's female church workers) may be hired for this purpose. The bereaved usually offers a simple snack of usually bread or biscuits and juice, or pancit or sopas to give thanks in exchange for the service.

- 40 Days

To mark the 40th day of the deceased, a "40 days" parasal (prayer offering) must be held in celebration, to mark the day the soul of the deceased supposedly enters heaven or the afterlife.

- Bakas

On the 9th or 11th month of the day of death, a bakas must be held, which is characterized by another round of parasal and feasting, in which meat dishes are typically served as in a fiesta, but a lot less lavish.

• Sudden Appearance of Butterflies/Moths

In addition, a visit of strange butterflies or moths in unusual times or circumstances at any time of the grieving period is construed as a visit from the recently departed.

 If the above practices are not properly observed, the bereaved might not be able to appease the soul of the dead or the dearly departed might get mad and visit his/her family with disturbance.

(Expanded by Resty S. Odon from a list compiled by Bryan F. Junio; Jamancy Espiritu; Cinderela Ildefonso; Laarni Manalo; Rochelle Reyno; and Geraldine Abalos of Bayambang National High School; additional informants: Clarita Ferrer-Tagab, Sheina Mae Gravidez, Vernaliza M. Ferrer)

Traditional Parental Advice

(Category: Knowledge and Practices Concerning Nature and the Universe)

• "Anos labat so bilay."

It is believed that life is innately hard, so one must persevere to be able to survive it.

“Say imbaga nen atateng mi nen saman, mairap a talaga so bilay, kanyan man-anos ka'd bilay.” (Our parents said that life was really hard, so you must persevere in life.)

• "Unor mo'y ateng mo." 

One must obey one's parents because they know better and they know what is best for us.

“Mainumay kumon no unoren mo so atateng mo ed amin a ibabaga dan maong para'd sika.” (Life becomes easy when you are obedient to your parents, since they know what is best for you.) 

• "Mi-aroan ka'd arom a totoo." 

“Diyad amin ya laen mo, maong met ya antam so mi-arod arom, piyan nabangatan da kay kaantaan met ed panagbilay tan wala'y untulong met ed sika ed paniirap mo.” (Wherever you go, it is good that you know how to socialize with others (beyond your family), for you to be instructed about life, and to have company in your struggles.) 

• "Paunla ka ni labat, papawil kami la." 

It is believed that when someone is ‘paunla’ or ‘on their way’ while the other one is ‘papawil’ or ‘returning’, it means that people who have passed through life's struggles or challenges have gained much more knowledge and wisdom from their experience and thus have earned the right to guide someone else (usually the younger ones) because they have experienced it first-hand. 

• "Aliwa so mangkawes na antikey." 

According to Leonita Romano, parents in the past were strict with how their daughters dressed up. They frowned on women wearing short clothes, as they considered it to be immodest. "Pagagalitan at parurusahan ang sinumang magdamit ng maiikli sa panahon namin, at natatakot kaming mapagalitan noon, kaya lahat ng bawal di namin ginagawa," she said.

• "Pilim a maong so asawam." 

People of marrying age were advised by their parents to decide carefully and wisely which person to choose because marriage is a lifelong commitment, and once committed, there was no turning back. If you chose the wrong person, you faced the consequences. 

According to Minda B.  Pagsolingan, her father -- a soldier -- would often advise her, “Piliin mo’y mayaman ya asawa, ta piyan unasenso ka ed bilay.” (Choose a rich husband/wife so that you can have a better life.)

Being vocal about the issue was the parents' way of expressing their love and concern for their children.

• "Igalang mo so mas panguluan ed sika." 

This means younger people must respect those who are older than them. This outright demand for respect according to age is based on the presumption that the older ones have much more experience in life and thus have gained more knowledge and wisdom than younger ones, who need their guidance.

• "Agka misasalaok no mantutungtong ira'y matatakken." 

According to Mr. Renato Mamaril, this means that when adults are having a conversation, children should not butt in. Disobeying this indicates that one does not have respect for one's elders or one has no manners.

KEY INFORMANTS: Jose Paningbatan Ferrer, Cadre Site; Elvira Ferrer, Cadre Site; Leonita A. Romano, Tatarac; Minda B. Pagsolingan, Cadre Site; Mrs. Florentina S. De Guzman, Bical Norte; Mr. Renato C. Mamaril, Sapang

PROFILERS/MAPPERS: Carl Jason Centeno, Ralph Michael Tumaneng, Cindy Grospe, Rezza Mae Pagsolingan, Marlyn De Guzman, Shekinah Macaraeg

GRADE 12 HUMSS-PSALMS

Date Profiled: January 16, 2019

ADVISER: Mr. Christopher Q. Gozum

Subject: Contemporary Philippine Arts from the Regions

School: Bayambang National High School – Senior High School

School Year: 2018-2019

See Part 1 here: https://bayambangmunicipalnews.blogspot.com/2020/08/mga-lokal-na-salawikain.html

Tariwa tan Libren Panangan: The Tradition of Free Food and Freshly Picked Organic Vegetables and Fruits

(Category: Social Practices, Rituals and Festive Events)

According to the recollection of Mrs. Ynorina Pontaoe of Brgy. Sapang, during her childhood, her family along with their neighborhood experienced financial difficulty. They learned to consume what was available to satisfy their hunger. The locals then discovered “tariwa tan libren panangan” or economical yet nutritious food to fend off starvation during difficult times. The people consumed vegetables commonly grown in their area by picking them for free -- saluyot, agayep, sili, etc. -- sometimes without even asking their neighbor beforehand.

From these raw foods, they made a variety of the simplest yet delicious and nutritious dishes.

"Sagsag" is the process of putting hot water to “bagoong” (a salt-cured condiment made of anchovies) to get its extract and then mixed with vegetables cooking in broth.

Sinagsagan a saluyot is one of the most common and cheapest dish made by local folk. Cooking this dish is very simple and easy. To prepare this, locals use a banga (clay pot) and dalikan (clay stove) for cooking. First step is to put the sliced garlic and onion in boiling water in medium heat, then add vinegar to reduce the gluey and slimy texture of the jute leaves and to balance the flavor of salty and sour. Lastly, pepper is added as well as bagoong or anchovies’ extract, and then one waits for a few minutes before putting the saluyot or nalta jute leaves. A grilled tilapia fish would be a perfect match for the sinagsagan a saluyot. Jute leaves are very nutritious, rich in calcium, iron, protein, vitamin A, C and E, thiamin, riboflavin, niacin, folate, and dietary fibers.

Sinagsagan ya agayep

Agayep or string bean is a low-calorie food that is also a good source of vitamin C, dietary fiber, folate, vitamin K and silicon.

Making sinagsagan ya agayep begins with sautéing the sliced garlic, onion and ginger. When they turn golden brown, a cup of water is added with bagoong, and then the whole thing is simmered for a few minutes. Lastly, the fresh agayep or string beans are added. Agayep shoots may also be used in combination.

Inatsaran sili

One of the most favorite appetizers in Bayambang is the inatsaran sili. The process of making inatsaran sili starts by boiling a half cup of water with vinegar. Sliced garlic and onions are next added on the mixture, then salt and sugar according to the desired taste. The mixture is set aside  until it cools down before the fresh or tariwan sili is added in. Pepper is added last for its aroma and to enhance taste.

Sili or chilli pepper is believed to help alleviate migraines, speed up metabolism, and even help to fight cancer cells.

These simple cooking traditions are part of the custom of Bayambangueños in a given neighborhood wherein food or food ingredients are freely shared or exchanged, whether or not there is a special ocassion and whether or not the recipient is a close relative. People can ask freely for some fruit or vegetable in their neighbor's yard and often also share what they have in return on another ocassion.

The practice enables the locals to live a plain and simple life. It also signifies the people's kindness and generosity toward one another despite being themselves poor, as well as their resourcefulness in times of want, with truly healthy, organic food practically free for the taking.

This practice lives on in the neighborhoods of most rural barangays.

Key Informant/s: Ramilo A. Junio, Tamaro;Monica Bantigue, Tanolong; Raquel Manalo, Tambac; Flora Junio,Baluyot, Bautista; Anastacia Espiritu, Telbang; and Manny Salinas, Bacnono

NAME OF PROFILER/MAPPER: Bryan F. Junio; Jamancy Espiritu; Cinderela Ildefonso; Laarni Manalo; Rochelle Reyno; and Geraldine Abalos

ADVISER: Mr. Christopher Q. Gozum

SCHOOL: Bayambang National High School, Senior High School

Local Conceptions of Time, Space, and Weather Based on Native Meteorological Terms

Local Conceptions of Time and Space Based on Native Meteorological Terms

Pangasinan conceptions of time and weather can be easily gleaned from local meteorological terms which are often peculiar to the culture. The striking thing about it, it must be noted, is the variety of terms and resultant nuances in meaning, yet another indication of advanced, sophisticated language.

Time of Day

Old Pangasinan had the following generalized terms to indicate the time of day: Onbubutay lay agew means the sun is coming out, meaning sunrise. Onleletak lay agew also means the sun is cracking or breaking, meaning sunrise as well. Kaogogtoay agew is the exact midday. Alegsay lay agew is past midday. Pegtaw is half of the day. Kaligsay na agew is about 1:00 pm.

Palbangon is a Pangasinan term used to refer to morning twilight or madaling-araw in Tagalog. It is common for the people of Bayambang to prepare for farm work during this time. They need to wake up at this time if they are going to irrigate the field or if they are going to harvest rice or corn. Those with farm animals such as cows, goats and carabaos also wake up early in the morning (kabuwasan) to put them out to pasture and feed them before the sun comes out. Dennis Flores of Brgy. San Vicente recalls how his parents would upbraid them this way when they were young farm hands: "Ay bangon kila, tinmerak la'y saklor na duweg!", a local expression that is equivalent to "Hoy, gising na, mataas na ang araw!" ("Wake up, it's already high noon!") Literally, the expression means "the carabao's horn has crushed."

Kakaugtoan or kakkaktangan (synonyms: kakaogtoan, kaptangan, kapetangan, kapkaptangan, kaug-ugtuan, ugto'y agew, ugtiagew, utiagew) is a Pangasinan term for “tanghaling tapat” or midday or may refer to such a hot and humid situation, which can roughly be between 11:00 AM to 3:00 PM. It is believed by some Bayambangueños, such as Mrs. Delia Ferrer, that this is the time when stray spirits and elements that cannot be seen are present everywhere. There is also a belief that their power is stronger at such a time. Parents thus prohibit their children from going out of the house so they would not be harmed by these elements.

Atagey agew is the term used to describe late morning in Pangasinan. Mr. Pacaambung Bagalong narrates that when she was young, her mother would often yell at her, "Bangon ka la, atagey agew la!" every time she woke up late in the morning and could not do the work that should have been done before sunrise. Elders always warn the young ones not to wake up late or let the sun rise long after one wakes up because it can cause body pain and will make one gloomy or inactive. Also, anybody who wakes up late and couldn’t do his or her assigned task early in the morning will be called “batugan” or idler.

Mansirunget is a Pangasinan term used to refer to evening twilight or takipsilim in Filipino, when the sun is below the horizon. The sky and surroundings turn orange due to the sunset. Joey Ferrer recalls that, in the 1950s at least, mansironget is also referred to as “mansisinggawan lamet so agew tan labi,” meaning "day and night are snatching each other again."

In the olden days (from the Spanish period), all family members had to go home because it was time for "orasyon" or evening prayer. The elders also instructed the children to stop playing outside because so many evil spirits came out at this time. Clarita Ferrer Tagab specifically recalls that, at exactly 6:00 PM, the siren went off or the church bell pealed to signal the time to pray the orasyon -- 3 Hail Marys and the standard Catholic angelus prayer. "Wherever we were, we stopped, faced the church, then prayed that prayer." Even people walking in the streets stopped reverentially and made the sign of the cross and silently mouthed the angelus together with the rest of the populace who were similarly looked frozen in movement. "Or we were supposed to be home and pray the oracion together as a family."

Pegley-labi is a Pangasinan term used to refer to midnight.

 Dawn or palbangon is either aralem (deep) or atapew (shallow). Manliwawa refers to the time when light starts to manifest. 

 

Additionally, according to the reference book, “Pangasinan Pinablin Dalin (2015) by the Pangasinan Historical and Cultural Commission,” old Pangasinan folks told time by means of natural ‘clocks.’ The coming of dawn, daybreak, or new day is indicated by the following:
 

-    The gradual waning of mabitewen ya labi or a star-studded night.
-    Stars that criss-cross each other vertically in the sky.
-    Appearance of kaganyon, stars formed like the upright position of the index finger and the horizontal position of the stars.
-    The gradual fading away of the ariwaras, the highway-like formation at night time.
-    The fading of the boat-shaped formation of stars northward.
-    The third crowing of the rooster: 4:00 a.m.
-    The flowers of the patola open at four o’clock in the morning.
-    Appearance of the bagak or kabuntatalak, the morning star.
-    When the timbangan stars a slanted position and the Eastern star is higher than the other, it signals that morning has come.
 

Afternoon
-    The mimosa, andibaeng, and the lobao-lobao close their leaves in the afternoon.
-    The four o’clock plant (Mirabilis jalopa) opens its flower at the same time in the afternoon.
 

Night
-    First crowing of the rooster at night: 10:00 p.m.
 

Midnight
-    Second crowing of the rooster: 12:00 midnight.
-    Appearance of two stars in a lineal horizontal position (timbangan): midnight.
 

 

Months

In the 1950s, the following nomenclature came out apparently in an attempt to create a Pangasinan-language calendar.

Kailuam - January

Karasig - February

Karamay - March

Kaptangan - April

Talabit - May

Lislis - June

Pawikpawik - July

Mamawal - August

Biskeg - September

Dita - October

Pakayari - November

Oyamo - December

Seasons

There are only two seasons in the Philippines, of course -- hot/dry and rainy/wet seasons -- but this fact has not deterred Pangasinans from developing other specific terms pertaining to the climate and the weather. Ambetel a panaon is cold season (November to February), panaoy sibila-o is wet season (May to October), amagan panaon or tiagew is drought or dry spell (March to May), ampetang a panaon is summer or hot season (March to May).

Rainy weather

Words for rain are strikingly numerous. Nepnep and mamauran are the terms used by Bayambangueños to refer to the rainy season, when rain is often seemingly non-stop. This phenomenon of long, continuous rain -- often at an extended period that tests one's patience and fortitude -- usually happens during the first semester of the school year, so students would often carry an umbrella or raincoat with them.

According to Mrs. Felicita Dinong, when she was young, children were often like prisoners who had escaped from their cell because they enjoyed this time for they were free to bathe under the rain with their playmates. Unfortunately, cough and cold are also very common during this season.

On the other hand, this is the usual time that farmers await as a signal to plant rice and other crops in the field. It saves them a lot of money because they no longer have to run out of water for irrigation.

Uran or rain per se is associated with the adjectives maksil (strong) or makapoy (weak), and there are specific terms according to intensity: maya-maya (drizzle often a prelude to a stronger rain), tayaketek (light rain that result in a pitter-patter sound on the roof), or alimbusabos (tornado), uran a libog-libog (particularly heavy rain), beye-beye ("nonstop heavy downpour"), binak-binak ("raining cats and dogs"), and siyam-siyam (seemingly endless rain).

In Alaminos, other terms for tayaketek are ura'y akulaw and uran ya maanos.

Other terms for nepnep (rainy season) are nepnep na duweg or uran na duweg (literally, ulan ng kalabaw or carabao's rain or carabao's non-stop rain, meaning not-so-strong, nonstop rain that drags its feet like a carabao and thus stays too long in the locality) and uran ya benger (literally, ulan na matigas ang ulo or hard-headed rain, meaning rain that is not that strong but doesn't seem to stop).

Aloboob is a typhoon that brings torrential rain.

Dalapa is that "rare weather phenomenon in which it rains while the sun is shining." Similarly, uran-bakes or ura'y bakes is a little rain that suddenly comes then suddenly stops, while the sun is shining. 

 

Tagitak is sudden rain or downpour.

Cloudy weather

Malurem is a term used to describe a cloudy sky. It is a sign that heavy rain is approaching and there will be thunder and lightning, so people often stay inside their homes. To prevent lightning from striking, locals cover their mirrors with blankets and turn off their electrical appliances for they believe that these strongly attract lightning. Warding off lightning from striking is also the reason why locals place palaspas (Palm Sunday wreaths) in front of their windows.

Makakauran is also used to refer to impending rain. Asynonym is mankulirem or mankuliremdem. On the other hand, makuyemyem or mayemyem (makulimlim) is a general term to describe a mildly inclement weather due to gloomy, shadowy, overcast skies.

Foggy weather

Malinaew locally means foggy, but fog is actually kelpa in Pangasinan, while linaew is dew. There is even another term, amol, which means dew at dawn or in the morning; linaew is dew at night. It is often malinaew at 3:00 to 5:00 in the morning. According to elders, it is good to go outside early to inhale fog because it is a cure for certain diseases such as cough, cold and fever. Foggy weather is typical of the months of December to February.

Windy weather

Pangasinan terms for wind are as follows: Alamag is "a harsh wind but does not come as typhoon." Abagat is southeast or east wind. Amian and miskey are north winds that bring cold weather. Timog is south wind. Maragem means windy, but a gentle breeze is described in Old Pangasinan as mapalpalna or masiasiasem ya dagem. Similarly, the title of the most popular Pangasinan folk song "Malinac La'y Labi" refers to a "calm night."

In coastal towns, "the winds that blow across the land serve as guide to the direction of the sea current. Amianan is north wind, habagat the south wind (sagur ya dagem), and angin iti daya for the eastern wind, angin ya aggapo iti laod or west wind." (The last two terms are most likely from Bolinao language.)

 

Hot weather

Tiyagew (or tiagew, tyagew) is a Pangasinan term for dry season. Elvira Serafica of Zone 6 said that this is the best time to sell palamig, halo-halo, and other food and beverages to quench the thirst caused by hot or dry season. Also, children love this time because it means they can often have an outing and family bonding at various resorts and beaches in Pangasinan.

During the hot season, the piyaes insect (cicada) is often heard, hiding in trees.

An especially intense tyagew can lead to gawat or time of famine. "Anggapoy uran, makapoy so ani, anggapoy nasaliw ed tindaan, tan saray alog, bitaktak iray dalin da." (With no rain, harvest is poor and there is too few produce sold at the market. In the fields, the soil is often cracked.)

Flooding

Even flooding has resulted in a variety of terms. Elnab is "weak flood that stays for a limited time." Danas is "flood with strong force." Lanayap or lanayap so danom refers to the large amount of water that accumulates during typhoon, resulting in widespread or great flood. When this happens, it is necessary to take extra precaution against the appearance of animals that pose danger such as snakes, mosquitoes and even rats.

Directions

North is amianen or baybay. Abalaten is south. Sagod or sagur is west, while bukig, letakan, bubutayan, or pepelnakan is east.

 

Natural portents of bad weather
 

According to Andico, et al. (2015), “Signs of an impending storm (or strong rain or the coming wet season) are as numerous as the stars in the skies” among ancient Pangasinans, including those from Bolinao. "Locals knew when typhoons or aramag (makmaksil ya dagem) will occur in a particular time during the dry and wet season." "Locals also knew when rains would come earlier in between the seasons." These natural weather forecasters include:
-    whirling-like cloud formation
-    circling clouds from the east
-    sudden surge of bitingly cold wind or pul-oy (biglaan ya mapalasapas ya dagem)
-    winds (dagudog) emanating from the west (panrupan)
-    early morning wind amyan (mapayapayan dagem na kabuasan)
-    dark and red color that shades the sky
-    sun’s corona which shades the moon
-    cloud formations (narakam-rakam nen genem)
-    fast sailing clouds are signs of storms
-    whenever the sun is not in its full rounded shape
-    at sunset, the sun is manlomdeg (kapantaklep) or turns red
-    whenever a rainbow appears in the west with heavy clouds
-    a short arc rainbow in the east or baylan
-    thunder (karol) that roars from the north amianan (amian), the south bagatan (sagur), and east (baylan)
-    white, sud-like bubbles of the waves (daloyon) or whenever the sea shows crystal-clear water
-    strong waves, which appear like firefly (kalintutudoy kankanti)
-    turbulent waves which criss-cross the vast sea as in a lightning (kirmat)
-    the sounds emitted by the kingfisher salasak and the crow, as these fly northward
-    any bird that quips for three consecutive nights
-    the appearance of the flying ants andadalok (untitikyab ya tabuney)
-    the advent of a flock of birds, manok-manok, from the north and flying towards the shore
-    low-flying praying mantis
-    chicken roosting on the treetops until late morning
-    croaking of the frog
-    whenever the sea cucumber (balat) rises above the water
-    when schools of fish jump in and out of the sea
-    algae, lumot-lumot (lamuyak), are washed ashore
-    seaweeds (ruot) float in seemingly as these are tossed by the waves
 

Other associated beliefs
 

Rain is a blessing, but it is also a curse when it falls on the chosen date of any big event, such as wedding, christening, or anything that requires a major gathering of relatives, friends, and the community. Locals therefore routinely resort to little rituals to avert an impending rain. 

 

If a big event is threatened by an impending rain, locals resort to these simple counter-spell strategies (panagsura rituals) on the day before the major activity: 

 

- Hang outside the shirt that you will be wearing to the occasion. 

- Wave a broom or broomstick at the sky. Offer raw eggs to saints on the altar.

Another panagsura ritual to forestall the bad weather (such as an impending thunderstorm) is performed on the big day itself: 

 

- Burn cloth (any used cloth, for example) and shake the burning cloth under the floor of the house.

 

Yet another ritual that residents in Hermoza routinely do to dissuade, as it were, the impending rain from falling on their parade is as follows: 

 

- Once it rains while everyone is inside the house, draw a sun on a piece of paper, have it colored, and show the drawing to the sky. But before it rains, draw a picture of the sun right on the soil.

Other beliefs and practices related to rain, thunder, and lightning are aplenty. 

 

- When there is thunder, do not wear red, or lightning might strike you. 

 

- Kung kumikidlat, magwilig ng suka sa mga bintana at pinto. (If there's lightning, spray vinegar on windows and doors.) 

 

- Maglagay ng palaspas sa pintuan o bintana para pangontra sa kidlat. (Place a blessed palm leaf on the door or window to prevent lightning.)

 

- Kapag kumukulog, huwag maingay dahil naglalaro ng bowling si San Pedro. (When it thunders, don't make noise because San Pedro is playing bowling.)

 

- Manames ka ed perprimiron oran na Mayo pian arawi kad sakit. (Maligo sa pinakaunang ulan sa Mayo upang malayo ka sa sakit.) 

 

- If the day is hot or humid and you want it to rain, give your cat a bath. 

 

- Huwag gumamit ng payong na kulay pula o may patusok na bakal sa tuktok baka makidlatan. (Do not use a red umbrella or one that has a spike on the top because it might be struck by lightning.)

 

- Takpan ang mga salamin pag kumukulog at/o kumikidlat dahil tinatamaan ng kidlat ang salamin. (Cover glasses (glass windows) during thunder and/or lightning because the lightning strikes the glass.)

 

- Make the sign of the cross and say, "Jesus, Maria, Joseph," whenever there's heavy rain, lightning and thunder, as protection.

- Additionally, according to Santiago Villafania, “there's a traditional prayer or oracion passed down by the elders to ward off unforeseen obstacles such as sudden rain, especially during emergencies or urgent situations where immediate presence is crucial: “Lihis Tagitak Sagranatak Paparunatak.” Tagitak refers to sudden downpour.”  A precolonial, pre-Christian oratio imperata if there ever was one.

 

KEY INFORMANTS: Felicita Dinong, Bical Norte; Delia N. Ferrer, Nibaliw Norte, Bautista; Arsenio Regacho, Malioer; Elvira Serafica, Zone 6; Alejandra Ordonia, Sapang; Erlinda Tamondong, Nalsian Sur; Pacaambung Bagalong, Zone 7. NAME OF PROFILER/MAPPER: Serjoe de Guzman, Jhon Lloyd Palisoc, Fatima Bagulong, Daisy Dinong, Rheallyn Ferrer, Andrea Joy Ordonia and Liezel Tamondong. ADVISER: Mr. Christopher Q. Gozum. SCHOOL: Bayambang National High School, Senior High School. 

 

ADDITIONAL INFORMANTS: Bernabe Mercado Jr., other local residents

 

VALIDATORS: Clarita F. Tagab, Joey Ferrer, Santiago Villafania, Joseph Anthony Quinto, Melchor Orpilla, Andrea F. Umoypa

 

REFERENCES:

Why it's difficult to learn Pangasinan by Gabriel Cardinoza, Philippine Daily Inquirer, with a quote from Edgardo Quiros. Pangasinan: Pinablin Dalin, Pangasinan Historical and Cultural Commission (2015)

 

EDITOR: Resty S. Odon

Local Terms of Kinship, Endearment, and Contempt

Like most Filipinos, locals address one another in various ways, depending on their "ego states," mood, and position in the pecking order at a given moment. This is done to affirm connection or establish rapport, be it by blood or kinship or other forms of affiliation.

There are terms used as a sign of intimate relation, terms to underline shared history, terms used as a sign of respect, if not reverence. There are terms that establish boundary, distance, or difference; terms to affirm one's superior or inferior position in society.

Immediate family

Within a family, clear distinctions are made using these terms.

Ama or amang means dad, while ina or inang means mom. Mamang, 'Mang, Papang, 'Pang are other localized terms for mother and father. Other popular terms used respectfully or fondly to refer to parents (ateng, atateng) include Nanay, Tatay, Mama, Papa, Mommy, Daddy, with shorthand versions as follows: 'Nay, 'Tay, 'Ma, 'Pa. (Except for the first pair of terms, these are, of course, Mexican/Nahuatl, Spanish, and American in origin.) Variations including such American terms as Mom, Dad, Momsie, Pop, Pops, Popsie, etc. are preferred by younger people. These words have evolved in use to address an older man and woman with deference even if one is not related to them.

Anak ('nak for short) is used by elders to address their child or anyone they happen to be addressing as a little one or younger one. Anako, anakong, nakong are variations for 'my child' which are used in sweet, tender terms. Iho and iha – corruption of the Spanish hijo/hija – are used often patronizingly or condescendingly to refer to one's kids or other people's kids.

Agi is sibling brother or sister (plural: agagi). Agik and agagik are the possessive forms, meaning "my dear sibling brother (or sister)," and are used in a tender voice to address a beloved sibling. "Ay agi!" is an expression of surprise. A synonym of agi is aring. Agi or aging may also be used outside the family.

As indirect terms, panguluan is used to refer to the firstborn, while bulirek is for the youngest of the brood. A unique term used is yugtan, which means nakababatang kapatid or the sibling younger than another sibling.

Kuya or kuyang (Chinese in origin) is elder brother. Atse, atsi, ache, atseng, ate are generic terms for elder sister. (Kuya and ate are also how helpers address their amo or master in respectful but general terms.)

Dayong is an affectionate term that is used to address a little kid, whether an immediate relative or not. It is close in meaning to darling and sweetheart. [Name] + -tot is a 'cutifying' or enhancing device for a child's name – e.g., KC-tot, Johnny-tot – with a jocular, slang usage, the equivalent of using the -ito/-ita suffix in Spanish and -ie + boy or -ie + girl in English.

Nonong and nonoy are generic names for a young boy or young man. A synonym is balong, which is used affectionately to address little boys (most likely Ilocano in origin). Neng is used affectionately for a young daughter or a young girl. There are other such terms of endearment reserved for young girls especially by their doting fathers.

Bai (or bae) and laki (or lake) mean grandpa or grandma. Synonyms include inang and amang.

Apo is grandchild; apok means “my grandson/granddaughter.”

Asawa is the generic term used by a spouse to refer to his or her other half. It is pronounced with the stress on the last syllable: /a-sa-‘wa/. The synonym esposa (from the Spanish) is also used.

Iba is the traditional Pangasinense synonym for spouse, from kaiba, literally companion, which is used indirectly, not necessarily to address the person.

A husband may refer to his wife as akulao (literally old woman), in the sense that baket or bana is used by an Ilocano or Visayan husband to refer to his wife. A wife, on the other hand, may use masiken, as in "masiken ko" (my husband).

A husband or wife whose spouse has died is referred to as balo. An orphan is called ulila.

Tagibi refers to an ampon or adopted child (indirect usage).

Ogaw is the generic term for child, but curiously is also a synonym for someone rendering slavish service (both indirect usage). 

Extended family

Pangamaen is the indigenous term for uncle, while panginaen is used for aunt. Tiya or tya and tiyo or tyo (pronounced /cha/, /cho/) are used to mean aunt and uncle. Ante and angkel – corruption of the English auntie and uncle – are also often used.

Insan is used to address a cousin. Kapinsan is used in indirect usage. Primo and prima (Spanish for cousin) are preferred by the elder generation.

Kaanakan is a gender-neutral term for niece or nephew.

In-laws

Abalayan is balae (Tagalog), "what the parents of a couple call each other."

Ayro (indirect use) is hipag or the sister of one's wife. Bayaw means spouse of one’s female sibling.

Irat means bilas in Tagalog, or husband of one's sister-in-law or wife of one's brother-in-law.

Katulangan is mother-in-law. Katulangan a laki is father-in-law. Both are used indirectly, not necessarily used to address the person.

Manugang is the term for both son-in-law and daughter- in-law, also with indirect usage.

Additional notes on familial terms

The expression "____ a peteg" is used to indicate first-degree kinship. For example, kapinsan kon peteg (pinsang buo in Tagalog) means first-degree cousin, and panginaen kon peteg means “an aunt who is the sibling of my father/mother.” This is used to distinguish the relationship from lesser degrees of kinship, such as pikanayunan (more or less or somehow a relative) or, worse, kanayon ed baaw (literally a relative only by circumstance).  A rough English equivalent would be the expression "one degree removed."

Angapo'y arom (ed sikami) (di na naiba sa amin in Tagalog; literally, not different from us in English) is used to refer to a close relative of whatever degree. It is used in certain situations, say, an invitation to a visitor to feel at home, like a family member.

Godparents and godchildren

Pare and mare – from kumpare and kumare (from the Spanish compadre and comadre) – are traditionally used by parties involved in a christening or marriage rite.

Inaanak means godchild or one's 'child' by virtue of his or her being sponsored by someone during a christening (inaanak ed binyag) or a wedding (inaanak ed kasal).

Atanor is an indigenous term for kumpare and kumare, for it means ‘kapatid sa inaanak.’

Ninong or ninang is what a godchild uses to respectfully address his or her godfather or godmother.

Sweethearts/Romantic terms

Babe, be, bebe, beh, and bhe  – short for baby – is used like darling or sweetheart in English.

Inaro is literally "loved one" and used to mean boyfriend or girlfriend (indirect usage).

Barangay/Village/Town

Kapitan or ‘Kap’ for short is used to address the Teniente del Barrio, Capitan del Barrio, or Barangay Captain/Chairman, now officially called Punong Barangay. Other government officials are carefully addressed according to their official titles: Mayor, Vice, Kagawad, Gov, etc.

Kaabay or kakaabay means neighbor or neighbors.

Kabaleyan is the Pangasinan term for townmate or, by extension, compatriot or fellow countryman in general.

Friends

Among the older generation, close friends address each other as primo and prima or amigo and amiga. Aro is used to address a stranger in a friendly way, while kaaro is the generic term for friend, which incidentally also literally means love.

Bro, brod, brad, brads/bradz are used by a man to address another man he is in friendly terms with.

Pare and mare have evolved in use to address an equal, whether a close friend or a total stranger, in a friendly way. Varieties include pre, mars, pards, par, pars.

Mano and mana – shorthands for hermano or hermana, Spanish for brother and sister – are alternately used for friends, whether close or not.

School

Classmate is often corrupted to klasmit to address a fellow student belonging to the same batch or class in school. Batch and batchmate are also used.

At work/Business terms

Sir, ser, ma'am, boss, bossing, chief, and amo are used subserviently to address a superior at the workplace, or to kowtow to anyone in power (English in origin except amo).

Dok, Doktor, Doktora, and 'Dra' are used to address a doctor. Attorney, Engineer, and other professional titles are also popularly used. Like other Filipinos, lawyers would greet each other “Panyero” or “Panyera.”

Suki is how business proprietors address their regular customers (Chinese in origin).

Strangers

Kuya and ate have evolved in usage to mean any stranger who's an older man/woman, no matter the profession or social standing. These are used in place of the other common pair of terms: Sir/Ma’am. Tiyo/Tyo and Tiya/Tya are preferred as equivalents of Mama/Mang (mister) and Ale (lady).

Religion

Local mythology uses Apo Laki to refer to a deity.

In the age of Christianity, Katawan is used to refer to mean "Lord Jesus Christ" or “God.” It is often used in a popular expression of surprise that is used absentmindedly: “Agi, katawan!” and “Katawan con Dios!”

The parish priest is addressed as Padre or Father.

Sister (from the English) is used respectfully to address a nun or a female in one's own religious circle, meaning "sister in Christ" or "sister in the faith." Lately, it is also used among female friends and even among gay men.

The deceased

The deceased is respectfully referred to as "xxx aman (or ya aman)," as in Tio Carding ya aman or Carding aman.

***

Additional notes

A husband or wife whose spouse has died is referred to as balo. An orphan is called ulila.

Note that members of the younger generation often prefer to use the modish English terms of the day, for many of the above-mentioned terms. Among barkadas (cliques), for example, they prefer to use friend, friendship, best, besh, beshie, bes, and so on.

Because half of Bayambang’s population is Ilocano, equivalent Ilocano terms are also often used in such households: apo, apo lakay, baket, nanang, tatang, ading, manong, manang, and so on.

Terms of disapproval and outright contempt

Natives have choice words for other fellows when offended.

Agabangatan is used against anyone who did something offensive. It literally means "walang pinag-aralan" or uneducated.

Anac na lasi is a mild cuss phrase roughly equal to “anak ng pating” (child of shark) in Tagalog. It is directed at a troublemaker or at any annoying situation, and literally means "child of lightning." It is also often used jokingly.

Bondying refers to boys who still act unseemly like babies, to hilarious, contemptible effect.

Oy, uy, hoy – like the English hey – is used to call someone’s attention, but in a more irreverent or disrespectful way. It equivalent to "Psst!"

Paweg (indirect usage) is "a person who is very kind and gentle but when pushed to the limit, can't control himself/herself when angry."

Payote is refers to someone who is cowardly.

Señorito and señorita – diminutives of señor, señora – are normally used by the househelp to address the progeny of their masters, but are locally often used tongue-in-cheek or even sarcastically or in a scoffing manner among the lower classes against family members who act like royalty or have an inflated sense of entitlement. Señorita/señorito de campanilla has even more intensity when used, with campanilla referring to the bell the masters and their children use to call the attention of the hired help. These are, of course, Spanish in origin.

Tokong is refers to someone who is cunningly naughty, while gunggong and torpe (from the Spanish) are used to refer to anyone thought of as stupid.

Special attention is reserved for fellows perceived as crazy. The synonyms are phenomenally numerous, most of which are used colloquially or as a slang, with some words even having seemingly unending variants. A few inventions are limited to certain neighborhoods in usage. These terms are: kuwatit (or nankuwatit), kuwating (nankuwating), katok (nankatok), atapis (nantapis), atiris (nantiris),  di-galing (wala'y galing-galing to, meaning has magical powers), ambagel, alintaweng, nankutas, wala'y banting to (has a bell), nipatog ed bulan or apatogan na bulan (got bumped at/by the moon), kulang na bulan (lacks some months at birth), apataa'y lurem (nahagip ng ulap in Tagalog, got hit by a cloud), kulang-kulang (is wanting or lacking in something), nandaiset or wala'y daiset to (has a little something), asipeg (nahagip, got bumped), linmukak so tornilyo to (lumuwag ang turnilyo, has loose screws), awelwel, awegweg, awaweng (wawaweng), nankupat, ambasit (nanbaset), di katit, di saltik, nankuriring (wala'y kring-kring, wala'y kuliling, nankuliling/kililing/tililing/kularing), ataknik, kulang na binting (diya'd piso kulang na binting or lacks 25 centavos), alipeng, wala'y sagar (may sayad, has a part that gets dragged on the floor), di latlata (has tin cans?), aketket na duweg (bitten by a carabao), paratangtang (paratagtag), apisit (squished), makakaimis ya singa bakes (seems smiling like a monkey), alamatan or wala'y lamat na ulo to (his head has a crack), paweg, asibukan na mauges a dagem (got blown upon by a bad wind), arageman so utek to (his brain has got blown upon by the wind), nankalting, akaltingan, atapaaw, and nan-F (slang, with F meaning few, fool, or foolish).

A quaint term -- manuel, mangwel, or nonoy -- is used to refer to a member of the family who is considered as the black sheep or the round hole in a square peg.

Locals have many more other equally colorful disparaging terms, to express negative emotions (from simple disapproval to outright anger) over undesirable personal qualities: pabes (to refer to a person who is like a firecracker that is ignited but does not explode), lupitay (klutz), langgong (to refer to a large but clumsy child), balasubas (to refer to someone who routinely reneges on his promise -- to pay debt, for instance), and so on.

Local folk also routinely called certain characters behind their back with unsavory but creative epithets and sobriquets called pangaran, such as Nanding ya Kalas, Ariel ya Sikwel, etc., in place of their actual names. Such tags -- arising from certain unforgettable episodes in the community or because the subject person caused locals to make such nicknames -- often marked the person for life.

Sources: Resty Odon, Mildred Odon, Vernaliza Ferrer, Ismael  Malicdem Jr., Peter Caragan, John Quinto, Joey Ferrer, Clarita F. Tagab, Iluminada J. Mabanglo, Andrea F. Umoypa, and many other townspeople of Bayambang from all walks of life

Consultants: Santiago Villafania, Melchor Orpilla