Kape Hara

santa's very busy, so you better give him coffee or else everyone on his list will turn into naughty

Spend your cold holidays with a warm cup of Kape Hara Cordillera coffee in your hands.

Happy Christmas, Hara! 🎄🎄🎄

from the mighty highlands of cordillera to you

read and brew

there is always beauty in love and freedom, in a cup of warm coffee and aimé de toi, ma jolie

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coffee, saudade

Manginig sa takot = ❌
Manginig sa kaba dahil sa kape = ✔️

As you prop up for Halloween parties or movie nights, make sure to drink an extra cup of coffee on your way to heighten that feeling of fear (but don't overdo it or else this might be your last Halloween).

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coffee and baguio city are two of the few things that show up in that supercut.

this is the sign,

give them a gift today,

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Hey there, Hara! Today is International Coffee Day.

Today is the day that we celebrate the diversity, excellence, and enthusiasm of the coffee industry all around the world. It is the perfect occasion for coffee enthusiasts to spread their love and passion for the brew and show their support for the numerous farmers whose lives depend on the aromatic commodity.

This year, the day commits to the socioeconomic progress of our coffee farmers and to the long term plans to reduce and combat the effects of climate change on the coffee industry.

As one of the 49 member countries of International Coffee Organization, we Filipinos are joining millions of coffee lovers around the world in celebrating the drink that keeps us going through the day.

Tell us, how has coffee helped your life?

cold air, warm coffee, you and this familiar city

The term Baguio is said to be taken from the Nabaloi word bag-iw/bagyu*, referring to a “submerged slimy waterplant” usually interpreted by people as moss, also used to refer to the valley between current day Baguio and La Trinidad. While the Spanish had chosen to build their military district in La Trinidad, the Americans were deterred by the clouds and fog that would often visit the beautiful Benguet capital.

Instead, they set their eyes on Baguio, having been captivated by the security the region provides from attack, Baguio’s climate being reminiscent of “northern New England in the late spring or early summer”, and ultimately, its stunning natural beauty. To the colonists suffering from Philippinitis, a mental health issue plaguing Americans, Baguio was a refuge of remarkable pine forests, lush tree ferns, and fresh spring waters. What’s more, they discovered in the garden of German expatriate and Baguio resident Otto Scheerer, coffee, oranges, lemons, cacao, bananas, potatoes, peas, and even raspberries. Baguio was home to pasturelands with “significant herds of cattle, carabaos, and horses”. Chickens reared in these mountains were said to taste like those raised in Spanish countryside.

Is it really surprising that Baguio remains romanticized as the place to go for renewal, as a friend? Even as early as the Spanish colonial period, Benguet served as a health resort for both colonists and wealthy natives. These natural features and rich resources helped convince Americans to establish its first civil government in Benguet, a privileged position they did not offer the rest of the country early on (they had established a military government to quash the Filipino-led First Philippine Republic). On September 1, 1909, they declared the summer capital a chartered city.

Our conceptions of Baguio may, in many ways, still be shaped by some colonial sentiment, but there is something to be said about the recognition of our natural resources, even by colonists. As we look towards a future of a “smart, creative, innovative Baguio”, let us continue valuing the environment that has made us unique, and let’s retrieve and develop the indigenous ways and values that have protected and managed these resources well.

References:
McKenna, RT. (2017). American Imperial Pastoral: The Architecture of US Colonialism in the Philippines.

Maps of Baguio:
General Plans of Improvements, Baguio, Philippines, 1913. Daniel H. Burnham Collection.
The city of Baguio, 1919. The Mountain Resort of the Philippines.

*"Bagyu" is simply a variation on the more well known term "bag-iw".

The reference RT Mckenna source lists the information from Prof. Rowena Boquiren's work published in the Northern Dispatch in 2015.

Prof. Rowena Boquiren writes: “Bag-iw” (from the Inibaloi “bagyu”) from which the term Baguio comes, referred to the basin where moss grew year-round and located at the Guisad Valley (the wide expanse between La Trinidad and Kafagway). At the U. S. colonial period, Baguio was a general term used for the area within the boundary of the present city at the time that the Townsite Reservation for Benguet Province was created (by Act 48 in 1900) or when the City Charter was approved (1909).

Here is a link to the full article: https://nordis.net/2015/08/23/article/baguios-history-and-cultural-heritage/

It may be the coldest city in the archipelago but it will always be the warmest home for a lot of us. Happy Baguio Day to you, Hara.

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What values informed indigenous societies as they built the foundations of the Cordillera we so love today? Ngilin is one indigenous core value we continue to recognize in modern times.

Ngilin refers to "spirituality in human life," where one is to pause or rest from their usual routine to reflect. It also refers to the temporary halt of a certain behavior, like working the fields, for a period of time. Ngilin can also refer to the process where people in a community are not allowed to enter or leave the community for safety purposes. This practice is also known as ngitngit, te-er, ubaya, and tengaw in other local Cordilleran languages.


Ngilin is observed for the following reasons: first, such practice is followed before and after the agricultural cycle. This is connected to indigenous peoples’ high regard for Kabunyan's blessings and recognition that the earth should rest. Ngilin, in this context, is a one or two-day period of rest to thank the Gods for the abundance of life.

Second, this practice is also observed when epidemics, disasters, or tragic accidents are happening in the community. More days are allotted for this. Led by the Elders, rituals are held to cast the evil spirits away or to celebrate new beginnings. Moreover, Ngilin is also meant to protect the community from outsiders who might want to visit in an untimely manner.

A pudong (knotted stick leaves) marks the entrance of the ili where ngilin is being held, warning neighboring communities, visitors, and outsiders not to enter. During this process, the community continues in their household chores as well as work on handicrafts like weaving and basket making. Food is also shared by those who have more with those who need it at this time.

Ayyew (refers to the practice of not wasting food) is constantly practiced and enforced. From the young to the old, the kailyan are reminded of the values of inayan and lawa (customary laws that we should follow) during this period to further promote solidarity in the community.

The practice of ngilin is rapidly disintegrating, however, and most communities do not follow this knowledge system anymore. Worse, many communities don't even recognize it as their own indigenous knowledge system and practice (IKSP).

While there can be rhyme and reason behind shifting trends in practices as Cordillera people groups interact with different cultures in the current day, it must always be an active and informed choice. However, how can one make active and informed choices about something they have not been taught?

This is where the formal study and teaching of IKSPs come in. There is much wisdom to be gleaned from centuries worth of experimentation and application by those who have come before us, here, in the Cordillera. With the aid of Cordillera Autonomy, more support can be given to the Department of Education - CAR in the study, teaching, and development of indigenous learning materials and frameworks. The hope is that these indigenous core values will continue to be seen in the coming Cordillera generations.

Imagine the ways in which we can develop sustainable care for the Cordillera environment—as well as better ways to work the land for agriculture—when working hand-in-hand with current scientific models and proven indigenous approaches!

Imagine, too, with further support for local scientific research, developments to be made with regards to possible future pandemics. How can cultural practices such as ngilin and inayan help inform the way we plan for and broadcast medical advice to the Cordillera public?

These dreams are quite doable, but need more resources to accomplish successfully. Autonomy simply provides for more of such resources. This is why we say

References:
Degawan, M. (2020). "Kasiyanna"- an Indigenous Community coping mechanism for disasters like pandemics.
Yocogan-Diano, V. (2020). Spirited Reflection: Coping with lockdown, quarantine, staying-at-home.
Batangan, D. et. al. (2007). The Road to Empowerment Strengthening the Indigenous Peoples Rights Act.

Archival foreground photo by Barton, RF. (1937).

It’s National Heritage Month! And an important piece of the cultural heritage we have in the Cordillera are the indigenous knowledge systems and practices (IKSPs) handed down to us by those who have come before. What indigenous knowledge systems and practices can still be seen woven into the fabric of Cordilleran society?

Let's look back on and dive deeper into one often observed example, which would be the practice of inayan, a multi-faceted term with distinct nuances practiced amongst the Kankanaey, Kankanay, and Bontoks. Amongst some of these people groups, inayan is seen as a commandment given by Kabunyan, or the Almighty, to have a peaceful and prosperous life. More broadly speaking, the term is used when associated with sinful acts/evil actions: it is inayan to commit adultery, it is inayan to curse others, it is inayan to be unmindful of the effects they create in the lives of others.

Living in recognition of what is inayan breeds values like mutual respect, love, and peace within the community. Inayan (or nga-ag) is also intertwined with the indigenous knowledge lawa (paniyo in Ifugao, panyew in Benguet), or taboo, with slightly varying practices and specifics depending on one’s ili.

This indigenous knowledge system and practice still finds its way into the daily lives of Cordillerans today. While more familiarly used as an expression of dismay or frustration, it still continues to work as a warning to live a good life that does not harm the people around us or the environment we live in. It may not be perfectly practiced amongst Cordillerans, but its best practices should continue to guide the ways in which we build a better, more prosperous region

Let us not forget, too, that autonomy is an avenue wherein we can better strengthen the best practices of Cordilleran indigenous knowledge such as this. Under an autonomous setup, the regional government is mandated to promote consciousness & appreciation of our cultural heritage in education and other institutions. Our indigenous practices can better flourish within a system that recognizes the unique cultural identity of the Cordillera, so let’s and say 🙌

References:
Leyaley, R. (2016). Inayan, the tenet of peace for Igorots.
David, R. (2002). Nation, Self and Citizenship: An Invitation to Philippine Sociology.
Kho, J., Agsaoay-Sañoi, E. (2005) Country Study on Customary Water Laws and Practices.
Sinumlag, A. (2012) Sagada demands recognition and documentation of customary land laws. Northern Dispatch.
Gonzalez, N.A., Ngoyahon, S. (2015) Indigenizing the Curriculum: Teaching at the Ifugao State University, Philippines. International Journal of Sciences: Basic and Applied Research (IJSBAR) Volume 20, No 1, pp 32-52.

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Kalaleng

The nose flute has different names in the Cordillera: tongale, tongali, tungali, enonggol, inongngol, inungngol, innung-ngor (Kalinga), bali-ing (Isneg), kaleleng, kalaleng, kurareng (Kankanaey, Bontok), and ungiung, ungngiyung (Ifugao). The nose flute is made out of bamboo, about half a meter long, with one end open and the other end closed with a small hole in the center. The player makes music by blowing through one nostril into the small hole on one end and moving their fingers along the small holes on the body of the flute. The nose flute is mostly used for relaxation, although groups in northern Kalinga have also used it during funerals.

The gangsa or flat gong is used all throughout the Cordillera region. Made of bronze, brass, and iron, the gangsa are made in varying sizes. In fact, a full set of flat gongs is a traditional symbol of wealth. There are two ways of playing the gangsa: striking the gong with a be**er (pattung) or with bare hands (topayya). Two or more gongs are played during celebrations such as birthdays, peace pacts, reunions, and weddings.


Photo courtesy of Museum of Ethnography, Sweden.