The takba is a ubiquitous object used during rituals such as the begnas and the dangtey both held in Sagada, Mt. Province. No different from the sangi or pasiking, it is a woven pack basket for general utility, a kind of “carry-all” container. It is when used in rituals that the object becomes the takba. It is transformed into a representation of a family’s adherence to the beliefs and practices of the community and their commitment to observe and perpetuate a “way of life” through the transference of this local knowledge to fitting members of the family. Thus, from a utilitarian perspective, the takba, transformed in rituals, assumes requisite characteristics such as: (1) it has been a part of the family for generations, thus becoming an heirloom or even a family legacy; (2) the family takba is utilized as a receptacle for ritual offerings and sacrifices (tapey and etag) to specific pinteng or spirits of firewood, water, or war-fare; and (3) the families who are owners of the takba are members of a dap-ay (council). When a dap-ay hosts a community ritual such as the begnas, the member families will bring with them their takba (which will remain in the dap-ay for the duration of the ritual) because it is an integral component of the renewal of the families’ and the community’s relationship with the spirits, as manifested in prayers (sabusab, palls, sus-uwa) uttered by elders of the community. These prayers recall the myths transferred through generations by way of oral tradition. This paper will look into the relevance of the takba in the community’s world views and values, as an object embodied in these myths.
Roland Erwin Rabang (Thu,) studied this question.