by Beberly T. Calugan

 

A place’s identity is defined by its cultures and traditions. In Mountain Province, Cordillera Administrative Region, Philippines, cultural traditions are rooted in the beliefs, customs, knowledge, practices, and skills of its indigenous people. One of these is the sukat di makan , a pre-marriage practice involving the food exchange between the families of future spouses. This is known by different names in other parts of the province but refers to the same practice: an ‘exchange of food.’ For instance, in Sagada and Besao, it is sometimes called alis di makan , while in Dalican, Bontoc, it is known as sukat di inuto (Anas-as, 2021).

Food exchanges are also prevalent in other Asian countries, linked to marriage or other significant life events, symbolizing unity, respect, and goodwill between families or communities. In India, a celebration called shaadi ka khana (wedding feast) is an occasion where food is exchanged between the families of the bride and groom, embodying the values ​​​​of family unity, celebration, and the joy of sharing food (Amsan Wedding Services ) . Similarly, in China, the ting hun (engagement ceremony) includes the exchange of gifts between couples and their families, denoting a warm welcome, unity, eternal love, and life—making the tradition even more meaningful (Truly Chinese, 2022) .

In some parts of Mindanao, particularly among the Bukidnon-Tagoloanon, a similar pre-marriage practice known as pangampo (prayer) involves offering an animal, such as a chicken, to seek blessings, assistance, and guidance for the soon-to-be bride and groom (Guimba, 2023) . Sukat di makan is rooted in the social structure of communities in the Mountain Province, serving as a social compact where trust, kindness, and respect are demonstrated. It also provides an opportunity for the couple’s relatives to meet and establish relationships (Anas-as, 2021).

Historically, according to Engr. Francis O. Tauli, vice governor of the province, the elders of both families may have once been at war. During a time when there was still a strong belief in kedet (food poisoning) , this practice served as a peace offering and a means of fostering trust between families. Food has long been a tool for conflict resolution and cultural exchange, bridging cultures and promoting understanding and camaraderie (Studio Vivace SAS, 2023).

Some sample local products exchanged between the families of the future spouses.

The tradition of sukat di makan aligns well with SDG 16 Target 16.1 and Target 16.7 of the Sustainable Development Goals. Sukat di makan serves as an example of cultural practices supporting peace, trust, and strong community relations, which are integral to SDG 16’s vision of just, peaceful, and inclusive societies. While sukat di makan is a cultural rather than legal practice, it functions as a means of fostering peace and conflict resolution within communities. This practice has served as a “peace offering,” which contributed to reducing tensions and misunderstandings within communities.

This practice embodies family and community engagement, as it involves active participation from both families and the community. This promotes social cohesion and emphasizes mutual respect and shared responsibilities, fostering a culture of trust and connectedness, which are foundational for peaceful and inclusive communities.

Through respect for social norms and the fostering of inclusive participation among families—this practice contributes to the development of a united and cohesive community (UN, nd) . In this ceremony, either the groom’s or bride’s family or immediate relatives bring food (cooked or uncooked) from their home to the partner’s house. The exchange is reciprocated; if one family initiates it, the other follows suit. The foods exchanged are typically local products, such as native chicken, diket (glutinous rice), wading or kaling with sigtim (native fish with fermented rice), corn (dried corn), legumes like cardis (pigeon pea), and tapey (rice wine).

According to the elders, if this tradition is not observed, the parents of the future spouses are not allowed to eat or drink in each other’s homes. Joseph Foy-awen, a Department of Environment and Natural Resources (DENR) employee from Bontoc, Mt. Province, shared that his parents were not allowed to eat any food in his bride-to-be’s home until the sukat di makan ceremony had been conducted. Another purpose is to provide an opportunity for both families to bond with each other. Dominador Martin, a DENR employee married in Besao, Mt. Province, shared that during their time, they gathered for the sukat di makan ceremony to get acquainted and strengthen ties between the two families.

 

Some families include etag (smoked meat) in the food exchange. Etag is the Cordilleran method
of preserving pork. Cured in salt for a week or longer, and then air-dried under the sun or
smoked for weeks or months.

While the timing of the practice is flexible, it is essential that the food exchange occurs before the wedding. A prayer seeking guidance for the future spouses, their parents, and all attendees is usually delivered. The manner in which the prayer is conducted varies depending on whether it is led by the elders or the parents of the soon-to-be groom or bride.

Prayer Offering

The prayer below was offered by Engr. Francis O. Tauli before the wedding ceremony of Yolanda Socte from Bakun, Buguias, Benguet, and Modesto M. Tauli, whose parents hail from Sinto, Bauko, as well as from Besao and Sagada, Mountain Province.

Ay idawat me isnan Kabunian, nay ay nan-gasing san uubing. Naay anak das na iBenguet ya nan isagada ya iBesao, ya ed Sinto. Adi pay, tay linteg ed kasin, linteg es edwane. Ay nu way kegtuna dadat man sinukat di makan ta waday mankakapyaan di man-aabalayan

Adi pay sya nan idawat me ken sik-a Kabunian et bendisyonam pay nan ikkan datuna ay man-abalayan, ikkan danan ubing ay matago isnan rabaw di daga ta ti kasta ket man-ina-yew da, tay ulay san man-abalayan et masapul man-inayew da tay sya san ikakan san matago isnan rabaw di daga.

 

Nan dakau et sina ay ap-o da, ap-o das na ay iBenguet, ap-o das na iSagada yas iBesao, ya iSinto. Naay ay iba-ag me en dakayo san ikkan san sin-abalayan ay man sinukat si makan et dakayo san mang-iwaned, iturong yo is man-gawisan nan sin-asawa ya man-gawisan nan sin-abalayan ta ti kasta ket matago da tay sya nan isang ay waned san sukat di makan ay nay. Matago da ta ganasen da san biyag sinan rabaw di daga, dapay sa bumalas ka-apo-ap-o, siya’y esa das man-gas-gasingan, ta siya’y esa da aw-aweren ta ti kasta ket mappay.

 

Adi pay danum et pay sinan nanliwes, ili tako ay Benguet ya ili tako ay iMontañosa ay tinmudok ed baybay et syay awaten nan nay day sin-abalayan, nan nay day sin-asawa ay mang-itunto sin nay layad da ya gasing da, sya gedan san awaten nan nay da dakami ay natagop sina, amed san nay nanbalin ay besat ay si Mayor Raymundo Sarac ya nan ili tako ed Sayangan aynay, xa geddan san ikakan di esa ta ikumdakumda mi am-in ay man-aabalayan, ya mangaygayem sina , batawa gasing ta ti kasta ket mappay ti panagbiag ditoy rabaw ti daga. Iyaman.

 We pray to you, O God, for this couple – sons and daughters from Benguet, Sagada, Besao and Sinto. This has been the practice before, and we are following it today. That if a wedding will happen, this exchange of food must take place so that the in-laws will grow closer to each other. We pray to God for His blessings, that through this exchange of food, these parents and this couple will live in this world with love.

 

 

 

 

 

The grandparents of this couple are from Benguet, Sagada, Besao, and Sinto. We proclaim this exchange of food to bring peace and harmony. That they may live in peace, for this is one of the purposes of this food exchange. May they live happily in this world, and may this couple bear many children to care for.

 

 

 

 

 

O water coming from the mountain of Benguet and Mountain Province that is connected to the sea.

We pray, that these parents and this couple be protected in their love and happiness,

And all of us who are gathered here, including Raymundo Sarac, the Mayor of Sayangan, who has become part of this family.

May we all live according to these values, for this is our purpose in this world.

Thank you.

 

Yolanda Socte’s and Modesto Tauli’s parents join Vice Governor Engr. Francis O. Tauli, who led a heartfelt prayer, and Atok Mayor Raymundo S. Sarac, who officiated the wedding ceremony at Sayangan, Atok. Photo credit: Abner Bodong.

 The practice promotes unity among families. However, it is becoming less common among the younger generation. It is important to keep this custom alive to preserve Mountain Province’s history and cultural identity (Gaongen, 2020). This food exchange is an indigenous practice that can be preserved for future generations through documentation.

 References:

Amsan Wedding Services. https://weddingservices.co.in/role-of-food-in-a-hindu-wedding.

Anas-as, J. T. (2021). Sukat of inuto. https://www.baguiomidlandcourier.com.ph/sukat-di-inuto.

Gaongen, G. D. (2020). Keeping the Culture: Naturally fermented food in Mountain Province.  https://ubod.ph/index.php/2020/12/27/keeping-the-culture-naturally-fermented-food-in-mountain-province .

Guimba, R.B. (2023). Ethnohistory of Bukidnon-Tagoloanon in Impasug-ong, Bukidnon (Doctoral dissertation, Faculty of the Department of Social Sciences College of Arts and Sciences, Central Mindanao University).

Foy-awen, JT September 5, 2024. Personal conversation about the practice of Sukat di makan . Conner, Apayao.

Martin, DP September 5, 2024. Personal conversation about the practice of Sukat di makan . Conner, Apayao.

Studio Vivace SAS. (2023, August 23). The role of food in sharing tradition and culture. [Studio Vivace website]. https://www.studio-vivace.com/journal/the-role-of-food-in-sharing-tradition-and-culture .

Tauli, FO August 26, 2024. Personal conversation about the practice of Sukat di makan . Sagada, Mt. Province.

Truly Chinese, 2022. https://www.trulychinese.com/blog/the-ultimate-guide-to-chinese-engagement.

United Nations. (n.d.). Sustainable Development Goal 11: Responsible consumption and production. https://sdgs.un.org/goals/goal11

About the Author:

  Beberly M. Tauli-Calugan is a public servant at the Department of Environment and Natural Resources and hails from the picturesque town of Sagada, Mountain Province. Her upbringing in this culturally rich region instilled in her a deep-rooted value for diligence, which drives her work ethic and commitment to excellence. With her persistence, cultural values, and commitment to the environment, she has become an exemplary role model for her colleagues. Her outstanding performance led to her selection as the Best Employee for Calendar Year 2023.

Class Facilitator for Qualitative Research:

Genevieve Balance Kupang is an applied cosmic anthropologist and a certified cultural mapper, currently serving as BCU’s Dean of the Graduate School and International Relations Officer. She is a member of Grupo Kalinangan, focusing on cultural heritage conservation through innovative IT tools and services, building capacities, and leveraging support systems. As a board member of the World University Network of Innovation (WUNI)-Leaders, she fosters global collaboration. She explores the intersections of culture, arts, peace, justice, integrity of creation, interfaith dialogue, curriculum and instruction. One of her greatest joys is empowering learners to realize their potential and encouraging them to share their unique voices with the world.