Are you ‘Split-level’ too?

IF YOUR ANSWER is No!, then, you are one ‘pure’ (or, purely of) two, three, etc., juxtaposed ‘extremes’; or you’re a non/not-of the above.. and with your answer goes your self-exclusion. But,
IF YOUR ANSWER is Yes!, it is not the further question that’s urgent is ‘Why not?.’; because that could wait. What need to be answered pronto is the question: ‘What do you mean?” Or, localizedly: “how do you mean?” Indeed,
YES, IF YOU say you are ‘Split’, to what degree, or ‘level’ are you? And how is it manifested; or if you’re much aware of same, how do you manifest such level(s)?
FOR CLARITY AND to further proceed, let us situate the Spatio-temporal settings of our discussion today, and since we’re dealing with individual – as well as ‘group’ responses to the time, era, and location, let’s go some bits of the socio-historical approach – with special focus on the Southeastern Ygollotes who once “roamed the Bued River up to where the sun rises in the Kayapa Valley” – and those included part now of the more popularly applied term: Ibadoi, or Ibaloi.
IN THE EARLY American regime, circa 1915 and the following two decades, these ‘Ibalois’/SE Yegollotes – going or settling by groups or ‘subgroups’ recognized the presence of three major classifications i.e. – according to ritual practices, traditional inclinations, even sometimes (or often): personal beliefs: the Bunjag (the baptized ones), the Pagano (pagans or ‘purely traditional’) and the Edadaokan (“with some mixtures” n.b.’) actually, what is meant is influenced, or admixtured, or ‘diluted’/esayaw, by ‘new’ features, elements, or additionals – be these innovating (emaboddiw) or replacing (sahdat) n.b.2 Visualize for example the gin or rum replacing the fermented ricewine, the contemporary/ordinary plates substituting the ever-durable rattan food containers, et cetera. Now, back to the ‘classifications’ or groupings. In short,
THE BUNJAGs DIP things much like the earlier Christians in the Lowlands e.g. going to Mass on Sundays and Holidays of Obligation, (seldom or) not performing any more these prestige and smaller feasts or cañaos, burying their dead in Cemeteries.
THE PAGANOs DID not attend those masses, still performed those traditional rites, rituals, and prayers; and [by Custom] buried their dead under their houses.
JUST THOSE THREE contrasts, and could you guess – or imagine, how the ‘Split-level’ did those things – his/her own way? Let’s look into some ‘realities’ – ‘Split-level’ incidences, per se. [We remind ourselves however that
[UNLIKE HIS PARALLELS – the Bunjags and the Paganos, amongst whom we could imagine ‘pure-practicing’ ones, we simply cannot with the Split-Level.
[A SOCIAL BEING he is, he could be unavoidably ‘swayed’ – or influenced, ‘prevailed upon’, ma addok, etc., by his performing kin, friend, or neighbour – who may be a ‘pure’ Bunjag – or, a ‘pure’ Pagano – or even a ‘Split-Level’ himself (i.e. of ‘lesser intensity’, aansan; or, ‘much-demonstrating intensity, aasdegto).
BUT HE COULD be a Split-Level ‘pure’ or somewhat – when he sets his own perimeters, viz. the extents and limits of what he could do – or could not, in accordance to his personal beliefs; ‘tested’, aparasan applications; and traditional family practices. And he says this when an issue of sort arises:
SAMMAN ENNAK NI gwara son si-kak (Transl: “That [thing] is what’s imbued in me [I declare]”). If he is this, and steadfastly proves it firm in time.. he earns the respect of being a Masippot (lit. “vigilantly aware and unremissing”).
BUT TRULY YOU find these Masippots rare in the haystack. For beginning or interested(!) researchers on the de jure as well as the de facto cases in ‘these Heights’, he – the Masippot, is the available and reliable [first] reference. And why?
BEFORE BEING A Masippot, he (has) lived and dwelt among the Bunjags and/or Paganos ‘pure’; and his ‘Split-Level’ intensities and struggles are what shaped him to be a Masippot he is now! Ayuhh!