By Penelope A. Domogo, MD
(I presented a powerpoint version of this during the Am-among for Health-Regional Health Summit last June 13, 2018 in Baguio City as a good indigenous practice for health and wellness. For brevity, I will just refer to this practice as gobbao.”)
Last week, we discussed how the gobbao and kidlos are done and why, as practiced in central Sagada, Mountain Province. There are a lot of variations of these rituals as these are orally handed down from generation to generation making leeway for innovations. As a review, gobbao is the thanksgiving, naming and welcoming ceremony for the newborn and kidlos is a prayer for the mother to regain her strength and wellness. These rituals are done as a package for the well-being of the mother and newborn. Igorots and other indigenous peoples already know the importance of taking good care of both newborn and mother as these will impact on their well-being not only during this period but all throughout their lives.
And we stated last week that the intention of the gobbao is so important that the celebrant and the concerned immediate family (the baby, parents, grandparents) are expected to stay home and “ngilin” for the day. Meaning that work and travel outside the village is restricted for them until the next day. This is to focus all energies on the prayers for a healthy baby and mother and a blessed home.
When looking at indigenous practices (or any practice, for that matter), we don’t just look at the form and the obvious but, more importantly, the essence and the value. Many people immediately dismiss indigenous practices as “pagan”, “primitive” and worthless. Which is tragic because actually these indigenous traditions are survival mechanisms. We, Igorots, are here today, spread all over the world and, generally, still are characterized by our caring attitude, cooperation and resilience, because of the many rich indigenous traditions that our forefathers have developed and passed on as our heritage.
The essence of gobbao and kidlos is not just the ceremony but all the support that are given in this critical period in the life of the mother and child. The tribe or any community cannot survive and flourish if their mothers and children die or are sickly. The “gobbao” symbolizes the support system that the community provides to the mother and child and this support system starts during pregnancy and extends after the gobbao.The gobbao is also an affirmation that it takes a village to raise a child.
What values are manifested and promoted in “gobbao”? Plenty of good values which are intertwined with each other just like the threads of the tapis (Igorot woven skirt) but we will just name a few as follows:
1.Caring & support for the new couple:
Just after delivery up until the cord is off or even up to 1 month, the mother is expected just to breastfeed the baby, eat and take care of herself. Knowing this, relatives & neighbors freely give what is needed by the baby and young mother, even cooked viand and would even be the ones to feed the pigs, work in the farm if there is no one else to help. They coach the couple on mother child care. By teaching & caring for the new couple, the community helps them forward to a healthy happy future and demonstrate how it is to live in a community. This is education in the University of Life. Of course, it is expected that the mother and father will do their part by following the advices given by the elders. And the young couple are also expected to exhibit the same caring behavior.
2. Male involvement, gender sensitivity and discipline
I always take pride in the way Igorot men automatically help in child-rearing and housework. No qualms about it. Gobbao requires male involvement, gender sensitivity & discipline. The husband is expected to stay home & do the work at home & the farm. If he works outside the village and there are others who will help the mother, he can leave after the gobbao. He cares for the newly-delivered mother like preparing her bath and does healing massage to help the mother regain her strength and wellness.
3. Respect for elders
Elders are given respect when they perform the “gobbao” & when the young couple listen to their teachings. With the encroachment of materialism and individualism in our lives today, elders are being marginalized and devalued when they should be given the most value. I cringe when I hear people say “mammid datosa (referring to the traditions) no mammid nan amam-a.” If we permit that, we are cutting the threads of our survival.
These indigenous rituals are the cords that bind families & communities together as these are where relationships are formed. Close relationships impact on behavior and there is cooperation, harmony and peace. Magcooperate ka ba kung hindi kayo naman close & you have no respect?
Thus, with these rituals, good behavior is enforced and promoted and there is wholeness & wellness of individuals and, therefore, of the community.
What lessons do we learn from “gobbao”?
1.Gobbao, like other indigenous rituals, are rich in prayers which are holistic, promoting well-being, peace & harmony in the village. Igorots have no term for “health”.
2.Indigenous rituals, like gobbao, are occasions for building relationships, passing on traditions and lessons. They act as schools of living traditions.
3.The gobbao & kidlos is a package for the short & long term wellbeing of the newborn and mother, & ultimately, wellbeing of the community. It is a package that is accessible, available 24/7 and affordable.
How will we sustain and enhance the “gobbao”?
1.Gobbao is a joyous event does not require so much resources so the iSagada look forward to this tradition. In fact, the guests bring the rice and “etag” that will be cooked for the meal. Even if they are in other places, iSagada practice gobbao. Just after my presentation in the conference, one iSagada participant told me that he went abroad to perform “gobbao” for his grandchild. Isn’t that just wonderful? There is a need, however, for elders to consciously teach young couples the value and meaning of the rituals and the procedure, especially its solemnity & mindfulness & the education part. What is happening now is that it is more of eating and fellowship.
2. Gobbao is also a great opportunity for health workers to rediscover the indigenous practices in the area to enrich their knowledge & skills and become culture-sensitive. It is recommended that these be integrated in the existing health services/system. This way, health services will be holistic and health workers will then be more effective in promoting health & wellness. With all the unhealthy choices for food and activities nowadays, young couples need to be taught on healthy lifestyle especially diet and this is part of the job of the health workers in the area. Modern foods are not in the lingo of traditional Igorots.
3. It is important, therefore, that these indigenous practices be documented & taught in formal schools, recognized & respected by the Department of Health and promoted in the communities with the assistance of indigenous peoples representatives. Then the next generation of Igorots will be able to claim their rich cultural heritage. (Thank you to DOH-Cordillera Administrative Region for letting me share this practice.)***
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“I will teach you hidden lessons from our past- stories we have heard and know, stories our ancestors handed down to us.” Psalm 78:2-3
