a Virtual Village Hearth

Land. Language. Lifeways.

Jalipóng /dʒalipɔŋ/ 'hearth' primarily refers to a cooking, dining, smoke-drying and warming area often set in the middle of the kitchen floor of a traditional house among the Vanáw of northern Philippines.

A hearth pad of tamped clay about two inches high is laid out within a rectangular or square space hemmed in by hardwood. A fire grate, now widely replacing the traditional three-stone set called vúga, is positioned at the center for cooking.

Low stools are placed around the raised clay pad for dining in the absence of a kitchen table, or as an extended dining area. Suspended a few feet above this cooking area is the soógan, a wooden frame for storage of anything from jinikót 'firewood' to kalní '[dried] meat', and kanjílu 'pots'.

Oftentimes, wires are strung across or around the bottom of that frame to hang deer or wild boar pangá 'mandibles', sála 'antlers', vijúng 'animal bladder', gadjáng[boiled] animal hide', and what not.

As an Indigenous writer, I see the jalipóng as a communal repository of meaning – a microcosm of village life – and therefore a platform from which to catch a glimpse of Indigenous worldview which, in turn, can provide insights into doing field research in an Indigenous community.

Jalipóng as the domain name of my website alludes to this village hearth and its representation or symbolism.

The website is meant to be not only a repository of ideas but a also hub for the ventilation of issues that can include those that concern the global village, all of which are filtered through my personal experience and worldview as a non-religious Indigenous scholar.

I am proud to be an Igórot  'from the mountain', highlander' from two ethnolinguistic groups -- Fontók and Vanáw 

However, I do not speak for Igorots or for the iFontok or the iVanaw. What I write here are my personal take on what I view as important existential concerns, and do not necessarily reflect that of my community. 

I take to heart the wise reminder from the Cherokee scholar Eva Marie Garroutte whose words I steal thusly:

"As Osage literary scholar Robert Allen Warrior writes, [Indigenous] scholars 'are not simply the bearers of truth who will make everything right.' In their own Native communities, they 'can give voice to the voiceless, but... cannot speak for them.'" [emphasis added- SMS]

I may write things here that you may not agree to. But I invite you to gather with me and other seekers of meaning around this virtual village hearth, as we share the warmth from the crackling fires of our common humanity and our common human experience.

@ Túvyan Savúy

(Left) This a-annijúwan '[open] fireplace', a place for warming up' is a portable jalipóng used during special occasions, especially those that are held during a cold season. The header shows a snapshot of the jalipong in the "Lumawig Camp" in the Ga-ang community mines in Sesec-an, Balbalan. Both of these pieces of material culture illustrate the adaptability of Indigenous cultures to changes in their environment.

(Right) JalipóngDao-ayan residence, Paswal, Balbalasang, Balbalan.

© 2024 SCOTT MÁGKACHI SABÓY