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Tagtagi-nep, tshp.

OUR TITLE TODAY directly translates in English: “Dreams, etcetera”. The tshp. Abbreviation is from Prof. Immaka-iw’s tan eshom pay (lit. “and others more”).

SINCE EARLIER TIMES – if we again read or reflect back, dreams were powerful tools from which people – or groups of them, anchored their courses of action, or their major decisions – even their personal choices. Witness, for example:

THOSE EAVES OF corn – in the dream story of Joseph, son of Jacob, which spelled long years of famine and draught, matched against equal years of plenty – as earlier read or interpreted by his diviner.

MARTIN LUTHER KING JR.’s own, “I have a dream” – which triggered major movements – not only in the United States but even beyond.. remember Komissar X, the SCLC? Etcetera;

AND THE MOST recent instance, this word d.r.e.a.m. is heard the world all over, each time the ABBA record starts playing, “I.have.a.dream.”

[ITS SPANISH RENDITION though is: Yo lo soñe, =int “I dreamt of it/that” which sets us all afoot to realize that dreams, et.al., can come and in ‘versions’ – different, alike, or modified, from: venue to venue, milieu to milieu, locale to locale, others.

[IN THE PHILIPPINES, you and I often hear those lines: ‘To dream..the impossible dream..etc., to reach the unreachable star!!’

[THOSE LINES, WE sing often in-gusto or with fervour, but how many of those who sing it know the song’s background, or origin; or what is it being sought by the song’s composer – that cannot be attained; and so on?].

IN OUR OWN little part of the Northern Philippines, we have proactive, contemporary, and valued uses of dreams – or Tagtagi-nep, and their meanings, interpretations, or implications. But

RATHER THAN GIVE examples of dreams and their interpretations typical, let us attempt to know how the dreams hereat are categorized – in general; and how they are regarded: by those who experience them dreams – or, by those who interpret or ‘read’ for them.

BENGUET ‘DREAMS’ – OR Tagtagi-nep are classed to at least four types: Ogeogep, Shalanto, Padpadto, and Kohkohkhep.

OGEOGEP MAY BE translated as “the night, ordinary dreams that may come ‘regular’ or otherwise.. and can be anything down-to-earth as: eating by the roadside, feeding the pets, even washing one’s dirtied hands, etc.; or ‘high’ and supra-kind, as in: ‘floating’ in the clouds, winning against an aiming wild animal, name it.

SHALANTO. ALMOST APPROACHING Equivalence to ‘day-dreaming’, as the Western Mind may put it.

THE ‘DREAM’ JUST comes to the ‘patient’ or Experiencer and he sees himself e.g. exclaiming with joy.. he’s shaking hands with Miss Universe; or, e.g. he imagines himself smiling at a box of thousand-peso bills.. he’s receiving winnings at a lottery outlet office; etc., then

IN  A MOMENT, or at one instance, the dream is gone! P-f-f-t to thin air.. the Patient comes to his senses, shaking his head.

HE GOES TO an Elder, and the Elder nods, saying: Kenshatto, engintashonan mo.. Shalanto! (lit. That’s naturally normal, [your mind] backtracked from a conversation you had, a while back.. that is its (mind’s) way!).

PADPADTO. THIS HAPPENS when a dream needs some older, ‘wiser’ minds to interpret; and if.. not satisfied, the ‘dreamer’ consults a Prayerman or Mambunong.

A CLASSICAL EXAMPLE in Oral History is that of ancestor To-to of the Ikulos shakilan or river-basin settlements [But before that, whose direct ancestor was this To-to again; Johannes, ex-mayor Acquisan, Atty. Basco? Etcetera? O, come.. I can’t remember exact if it is one of them.. or all of them.. once claiming.. but back to said ancestor’s dream.]:

EXHAUSTED FROM THE upward foot trail climb – just above the [now] Tavares fields.. that time, he took a little rest.. that later gave way to a short sleep.

WAKING UP. HE thought of his Kohpit (rattan tobacco handy case) to smoke; but opening this, two gamajans or centepedes jumped out of said kohpit: these were of two colours - one, the usual red; but the other, the rare aposas or palomino.

HIS MIND TRUBLED, he consulted a respected Mombaki Prayerman who told him: ‘you’ll have two children, if you marry again: (n.b. he was a widower – 2x already by that time).

AND, HE MARRIED again – even against the hinting of his peers: that the woman was much older than him. He just answered them all: he wanted that woman to be his wife..

[DEEP IN HIS heart were the Padpadto – interpretations of the Prayerman, that he will have two children, etc.].. And

ANCESTOR TO-TO AND his third wife did have two children: a boy and a girl. The boy grew up and died at ripe, old age to become the celebrated ancestor of present-day generations, and before. The girl grew up too and died at old age – but never married; so, she did not leave behind any lineal, consanguinal descendant.

THE PEOPLE’S PADTO.. it now surfaced, was that: the red centipede represented the boy, and the palomino represented the girl.

OUR FOURTH AND final term, Kohkohkhep, is the supposed ‘common’ one; i.e. to be any, or all of the three above-described.

BUT BY THE same advantage(s), it can cause confusion – instead of clarity.. especially when rendered verbalized. A simple instance (let’s translate to English):

“HE FILED TO run before as: councilman, councilor, and vice-mayor, and he lost.. this time, he is running for Barangay Captain? Kohkohkhep!” Contextualized,

THE LAST WORD may read: “(What a) dream!” or “No way!” or, “None, even in the Prayerman’s (fore)sight!” Even, “What’s he doing – this time, and again?” Other interpretations, ad infinitum.

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