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09/09/2025
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| Nutrition Month 2025

๐๐ซ๐ž๐š๐ค๐ข๐ง๐  ๐ญ๐ก๐ž ๐Œ๐ฒ๐ญ๐ก: ๐ƒ๐ข๐ง๐ž๐ง๐ ๐๐ž๐ง๐  ๐ข๐ฌ ๐ˆ๐ฅ๐จ๐ค๐š๐ง๐จ, ๐ˆ๐ง๐š๐›๐ซ๐š๐ฐ ๐ข๐ฌ ๐ˆ๐ญ๐š๐ฐ๐ข๐ญ-๐ˆ๐›๐š๐ง๐š๐ ?

In southern Cagayan, where there is considerable Itawit and Ibanag presence amid the dominant Ilokano pop**ation of the entire province, a curious case of linguistic borrowing has developed throughout the decades, one involving a particular vegetable dish-- the ๐™™๐™ž๐™ฃ๐™š๐™ฃ๐™œ๐™™๐™š๐™ฃ๐™œ, or ๐™ž๐™ฃ๐™–๐™—๐™ง๐™–๐™ฌ, as others call it.

Generally, dinengdeng appears as soup-like, with a combination of vegetables (usually leaves, fruit parts, flowers, and legumes), and is flavored mainly with bagoong, and sometimes, fried fish, or shellfish. It is a common household favorite, due to its simplicity, heartiness, and health benefits. Growing up with dinengdeng in southern Cagayan, one might also get used to the term inabraw, a synonym and one that is used interchangeably with dinengdeng in natural frequency.

On the other hand, many from southern Cagayan would argue that although the two names are synonymous, they have different linguistic provenances-- dinengdeng is Ilokano, and inabraw is Itawit or Ibanag. In this part of the province, people have gotten used to this notion. But, how factual or historic is it? Historical and linguistic research provide clues that could disprove its perceived veracity.

Let us retrace our steps to the starting point of the Ilokano migration to Cagayan-- to Spanish-period Ilocos Region itself. Augustinian Friar Andres Carro, who wrote his Vocabulario Iloco-Espaรฑol in the 18th Century (published in 1888), listed both the root words for dinengdeng and inabraw, and both were defined distinctively. In the old Iloko language, "๐™™๐™š๐™ฃ๐™œ๐™™๐™š๐™ฃ๐™œ" originally meant "boiling vegetables with bagoong". On the other hand, "๐™–๐™—๐™ง๐™–๐™ฌ" originally meant to "parboil meat or fish with salt", the method of which can be applied to vegetables. Perhaps, due to their close similarities in terms of cooking method and process, both terms eventually became synonymous among most of the Ilokano people, which is still the case today whether in the Ilocos Region or Cagayan Valley.

The use of the term dinengdeng in Ibanag-Itawit southern Cagayan can be considered a case of linguistic borrowing from Iloko, implying that the dish was introduced among the natives during or after the migration period that started in the 19th Century. Does it mean therefore, that the native Ibanag and Itawit of Cagayan originally did not prepare something similar as dinengdeng? This is not true, of course, as the peoples of northern Luzon, besides having closely-similar cultures because of a common origin, also subsisted more or less on the same natural resources-- this include native vegetables.

So, what is then the indigenous Cagayano name for dinengdeng? Apparently, it is not inabraw, as many had assumed in the past; we have already established that the root word, abraw, is Ilokano. Moreover, abraw is absent in the Diccionario Ybanag-Espaรฑol, a lexicon written by Dominican Friar Jose Bugarin in the 17th Century (published in 1854). What is present in the dictionary, instead, is the root word "๐™ก๐™–๐™ฅ๐™ฅ๐™–", which refers to an all-vegetable dish that is prepared by boiling; its synonyms are "๐™ž๐™ฃ๐™–๐™ฌ" and "๐™ฃ๐™–๐™ฉ๐™–๐™ฃ๐™œ" (cognate of the Ilokano ๐™ฃ๐™–๐™ฉ๐™š๐™ฃ๐™œ). The 1867 Diccionario Espaรฑol-Ybanag, on the other hand, defines "lappa" or "inaw" as cooking vegetables solely with salt. Both definitions are similar to how abraw was defined in Iloko according to Carro.

Some Itawit and Malaueg speakers have retained the word "lappa" in their own native vocabulary, while very few Ibanag elders in southern Cagayan remember the term. The term lappa seems to be more used among the Isabela Ibanag, surviving in the terms "๐™ฃ๐™ž๐™ก๐™–๐™ฅ๐™ฅ๐™–", "๐™ž๐™ฃ๐™ž๐™ฃ๐™–๐™ฌ", both of which are used to refer to dinengdeng or inabraw. Nevertheless, the latter two are now the more familiar names used by all Ibanags in the valley.

Now comes the question: why did the Ibanag and Itawit of southern Cagayan adopt the Ilokano names dinengdeng and inabraw, despite having indigenous equivalents? A clue lies in the diccionarios-- it may be possible that the native nilappa was indeed flavored solely using salt, despite the Ibanag also having the custom of producing bagoong (๐™—๐™ช๐™œ๐™œ๐™ช๐™ค๐™ฃ๐™œ in Iloko; ๐™—๐™–๐™œ๐™ค๐™ฃ๐™œ in Ibanag). Adopting the recipe for the bagoong-based dinengdeng might have eventually replaced the term nilappa in the native vocabulary; bagoong, as an umami source, might have been more appealing with regard to taste. This is only, at best, a hypothesis as of the moment. What is sure is that languages are never static. They are subject to linguistic borrowing resulting from the contact between languages, which in this case, are Iloko, Ibanag, and Itawit.

Whatever it is called, the vegetable dish stands as an important icon of Cagayano culinary tradition, serving as a cultural heritage and legacy that symbolizes the best of both worlds.

~~~~~~~~~~~~~~
SOURCES:

Bugarin, J. (1854). Diccionario Ybanag-Espaรฑol. Los Amigos del Pais.

Carro, A. (1849). Vocubulario de la Lingua Ilocana. Manila: Tip. del Colegio de Santo Tomas.

Diccionario Espanol-Ibanag o sea Tesauro Hispano-Cagayan (1867). Manila: Imp. de Ramirez y Giraudier.
~~~~~~~~~~~~~~

Ibanag Word Power
29/05/2025

Ibanag Word Power

๐—จ๐˜ƒ๐—ผ๐˜ƒ๐˜‚๐—ด ๐—ก๐—ฎ ๐—–๐—ฎ๐—ด๐—ฎ๐˜†๐—ฎ๐—ป

These , letโ€™s dive into our rich heritage and uncover the Ibanag word for โ€˜flagโ€™! According to the Diccionario Ibanag-Espaรฑol published in 1854, the term for flag is lalelayan.

Sources:

Bugarin, J. (1854). Diccionario Ibanag -Espaรฑol. Los Amigos del Pais.

Jay Litrato https://www.facebook.com/profile.php?id=61576041997358

Ibanag Freedom Fighter
25/05/2025

Ibanag Freedom Fighter

1872 has been a landmark year in Filipino history. One more event believed to have taken place during this year is the birth of General Mateo Noriel Luga, an Ibanag revolutionary leader who was native of Isabela. Some sources indicate that he was born earlier (e.g., 1868), but oral tradition in his hometown of Tumauini seems to indicate that 1872 was the correct year. To this day, however, the search for the exact date of his birth remains ongoing.

Luga left his province to join the Philippine Revolution in 1896, where he figured in early battles such as those fought in Antipolo and Montalban (now Rodriguez), among others. For a while, he was imprisoned by the Spanish in Fort Santiago, at the time when Jose Rizal was also incarcerated. Fortunately for him, the Spanish were unable to press on his ex*****on.

By April 1899, Luga attests that General Antonio Luna himself recommended his assignment to Cebu to serve as a military adviser. His journey to the province, however, was a challenge. He had to disguise as a sailor aboard the ship called "Butuan" to avoid detection. Owing to his covert entry to Cebu, General Juan Climaco and his staff doubted Luga's credentials. Yet armed with President Emilio Aguinaldo's letter, Luga was eventually accepted by the Cebuano revolutionaries.

By this time, the Filipino-American War had reached Cebu, where Luga would be regarded as one of the major non-Visayan leaders to fight in the province at the time. His exploits earned him various monikers, among them "alimokon" or white-eared brown dove (endemic bird to the Philippines), and "tagolilong" or an invisible being. At one time, he was said to have almost captured General Henry Ware Lawton during a raid at Pardo, also in Cebu. When the Americans resorted to imprisoning his family to persuade him to surrender, he instead went for their rescue and succeeded.

On October 27, 1901, on the same day Climaco and General Arcadio Maxilom surrendered to the United States, Luga and 38 of his troops also laid down their arms at Carcar. This ended the organized resistance in Cebu. Nonetheless, believing that public service has not ended for him, Luga was among the first to join the newly-formed Philippine Constabulary (PC), wherein he pursued peace in the provinces, particularly against the so-called "Pulahanes", fighters who adhered to syncretic religious beliefs, and earned their name due to the red fabric (p**a) they usually wear.

Rising to the rank of captain, Luga would resign from the Constabulary by 1914. As his reason, he would point to suspicions at the time that he supposedly had pro-Japanese sentiments. Thinking that he had served the Philippines well, it appeared distasteful for him to be suspected in the first place. Luga remained active in the public scene, opposing the Hare-Hawes-Cutting Act which pledged Filipino independence after ten years but provided for US military bases to remain. This despite the law being a result of lobbying by the Osmeรฑa-Roxas Mission, both Visayan leaders. It would take another law, the Tydings-McDuffie Act, to formalize the transition phase and the creation of the Philippine Commonwealth.

After his Constabulary service, Luga was also active in the Philippine Refining Company (formerly Visayan Refining Company). Luga died on April 9, 1935 in Manila, unable to see the freedom he fought for so long. In a 1924 interview, he gave this statement in regards to the Filipino struggle of his time:

"We the veterans, are already old, but before we die, there is only one wish that I am asking from God. Even though we have no money to leave behind because we are poor, we do wish that before we go to our final resting ground, we can see that you who are left behind can enjoy the fruits of the freedom we have been hoping for."

The General Mateo Luga Award was named in his honor. Learn more about the Revolution: https://history-ph.blogspot.com/2017/05/bonifacio.html

https://facebook.com/becomesupporter/historyphils/

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