proud ilocano essay

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Exploring the Cultural Identity of Ilocano: Traditions and Values that Define this Ethnic Group

The Ilocano culture is unique and rich, full of traditions and values that have been passed down through generations. This ethnic group is found in northern Luzon, the largest island in the Philippines with a population of approximately 8 million people.

The History of Ilocano Culture

The Ilocano people have a long history dating back to pre-colonial times, where they were able to maintain their distinct identity despite the influence of their Spanish and American colonizers. Today, the Ilocano culture is a blend of traditional and modern practices, with an emphasis on preserving their cultural heritage.

Ilocano Traditional Customs

The Ilocano culture is home to many customs that have been passed down through generations. One such custom is the “Pamulinawen” or serenade, which is a romantic gesture where the man sings a song outside the woman’s house to win her heart. Other customs include the “Sayaw sa Cuyo,” a traditional dance performed during festivals, and the “Tinubong,” a sweet sticky rice cake wrapped in bamboo leaves.

The Importance of Family

The Ilocanos place great importance on family and community. They have a word called “Bayanihan,” which means helping one another to accomplish a task. This value is seen in their rice cultivation practices where the Ilocano farmers will help each other plant, harvest, and thresh their rice crops.

The Role of Women

In Ilocano culture, women play essential roles in the family and the community. They are often the ones responsible for preparing and cooking food for the family and leading the household. Moreover, women have an equal say in decision-making processes in the community.

In summary, the Ilocano culture is a unique and vibrant one that has managed to preserve its traditions and values despite the influence of foreign colonizers. The customs, emphasis on family, and equal footing accorded to women make Ilocano culture stand out and earn respect in the Philippines.

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Pamulinawen: A Hermeneutics of Ilokano Cultural Self-Understanding

2021, Philosophia: International Journal of Philosophy

Related Papers

Lukad: An Online Journal of Pedagogy

Jan Gresil S . Kahambing , F.P.A. Demeterio III

Established in the northernmost part of the country in 2003, the Philosophical Association of Northern Luzon, Incorporated (PANL) is one of the regional philosophical organizations in the country. This interview article aims to produce the first published historical account of this organization as it marked its 18th year of existence and in connection with the development of Filipino philosophy. Thus, this interview article focused on the history of PANL as it differentiates itself from the national philosophical organizations, such as the Philosophical Association of the Philippines, the Philosophy Circle of the Philippines, and the Philippine National Philosophical Research Society. Using the method of oral history, this interview article specifically documented and assessed: 1) the circumstances behind the foundation of PANL; 2) how PANL differentiated itself from the other major Philippine national philosophical organizations; 3) PANL's general stand on the development of Filipino philosophy, the contextualization of philosophy to the realities of northern Luzon, and the use of Ilocano language in philosophizing; 4) the trends of the research projects of its leading writers/thinkers; 5) the lasting imprints of its presidents on the organization; and 6) the general direction where the organization is heading to. The respondents of this interview article were: 1) Dr. Fernando Martin Serrano, the founding president of the organization; 2) Dr. Jeffrey Centeno, a founding member of the organization and the one who drafted its constitution and by-laws; and 3) Dr. Danilo Alterado, the current president of the same organization.

Felipe V Nantes Jr.

Abstract Panagatang as a ritual act is performed on different occasions in the life of an Ilokano. But the meaning of such practice specifically its philosophical underpinning is unexplored. This paper then aims first to identify the common beliefs of the Ilokanos in Nueva Vizcaya regarding panagatang. Second, the philosophical thoughts and originary meaning (punget a ramut) behind the common beliefs about panagatang are explored through phenomenological reflection. The study yielded the following insights about human existence. First, human existence is basically co-existence. Second, human existence is cosmic. Third, the soul of man is immortal. Lastly, panagatang is a creative expression of faith. This paper is thus significant as everyone is encouraged to appreciate the richness of his cultural practices. With these new understanding of the panagatang practice, different cultural communities throughout the world would be inspired to treasure their cultural practices. Keywords: phenomenology, punget a ramut, culture, Ilokano, existentialism

Polaris Global Journal of Scholarly Research and Trends

Julie May Molina

The study was conducted to determine the real meaning of "panagarem" in the concept of Ilocano and its evolution, ways, and practices through the years. This study employed phenomenology using individual interviews. There were 4 participants from each generation. The study revealed that panagarem” plays an essential role in understanding the deeper meaning of Ilocano courtship with new strategies in the courting of the Ilocanos, whether traditional or modern style. The custom of Ilocano panagarem requiring a certain man to work for the woman’s family was a “long, arduous, and expensive process of courting. A series of friendly dates is the normal starting point in the Ilocano way of courting, and it is usually beginning with “sinuron” or the process of teasing, a process of pairing off a potential couple. Moreover, material things are the basis of settling down, because they are focused on the idea of stability. However, some of the previous practices are not going away; t...

An Jei Carreon

Bonifacio V Ramos

Taking a cue from the strong exhortation of the Director-General of UNESCO, Koïchiro Matsuura, during the celebration of the 2008 International Year of Languages, where he underscored that “within the space of a few generations, more than 50% of the 7,000 languages spoken in the world may disappear,” this paper looks into the silencing of certain languages in Northern Luzon (Amianan). Many Ilokanos, Ifugaos, Bugkalots, Isinays, I’waks, Ibanags, Gaddangs, Yogads, Kalingas, Isnags, and other Amianan peoples prefer to communicate in their L2 (Tagalog/Filipino or English) than in their regional and minority languages (L1) – which could spell out the demise of their first languages. This paper also looks into the present and recommended roles of religious educational institutions, particularly those of the Congregation of the Immaculate Heart of Mary (CICM), in the preservation, promotion, and revitalization of indigenous languages in support of the present thrust on mother tongue-based multilingual education (MLE) and indigenized curriculum and instruction.

PHILIPPINIANA SACRA

victor john loquias

The paper presents a constellation of works that have made a different ripple in doing philosophy in the Bikol region. The common feature of relocating the philosophical enterprise into the linguistic universe of Bikol among the works included is identified herein as the root of Bikol philosophizing while the arrangement according to their shared themes conveyed by the various concepts tackled is referred to as the offshoots of Bikol philosophizing. A panoramic view of the Bikol concepts developed is thus presented thematically rendering solidarity to the efforts of the authors who either worked directly or in proximity with the linguistic turn of philosophy to Bikol. The paper ends with some remarks on this practice of philosophy in Bikol in relation to the other initiatives in the country which offer a molecular view of (Filipino) philosophy in the regions.

Marion Theodore Guayco

Journal Human Research in Rehabilitation

allan de la cruz

The study collected and analyzed the content, theme, and virtues nested in the indigenous Ilocano songs in the Northwestern part of Cagayan province, Philippines. These folksongs are expressions of Ilokanos’ thoughts, feelings and emotions as shown in the folksongs on love for humanity and the natural world. The themes are focused on being proud, happy and thankful for the quality of life they have, for any beautiful thing, for the love of family, and for the gift of nature. The dominant virtues traced include faithfulness, idealism, optimism, industry, humility, unity, pride, love and respect. Preservation and conservation of these folksongs is possible through collecting and documentation, transforming these songs into various media (printed and electronic), and establishing a folksong museum which could be a Center of Folksong- Knowledge Transmission. Government and the academic community should help support the conservation of authentic Ilokano songs before these shall be forgot...

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The study aims to gather examples of Ilocano contemporary fictions that are written by Ilocano authors in Cagayan. Upon determining these Ilocano contemporary fictions, the study aims to determine the values that reflect in these Ilocano contemporary fictions and if the Ilocano people still practice these values. The study used thematic analysis as its method in the determining the values that are embedded in Ilocano contemporary fiction. The values that are found in the Ilocano contemporary fiction are classified under the different dimensions of a human person which serves as the research paradigm. The study also conducted an interview with the Ilocano authors to investigate if the Ilocano people still practice the values reflected in their stories. The study showed that the Ilocano people are persistent and aggressive in fostering and preserving their culture, customs and traditions through their Literature. The Ilocano people have a rich literature as they have published many stories, songs and many other literary pieces. There are also many evidences of online resources which tell much about the Ilocano cultures, customs and traditions.

Junley Lazaga

About the Author/Translator Junley L. Lazaga received both his Bachelor’s and Master’s degrees in Language and Literature from the University of the Philippines Baguio where he served as chairperson of the Department of Language, Literature and the Arts from 2013-2017. Part of his Master’s thesis spawned a collection of Ilokano poems with Filipino translations which has been published by the Komisyon sa Wikang Filipino and the National Commission for Culture and the Arts in 2015 as Dandaniw Ilokano: mga tulang Ilokano, 1621-2014. He is also the co-editor and translator of a collection of poems of Alegria Tan Visaya, titled Sapsapo/Balm: Poems in Ilokano and English, published in 2016 by Nakem Conferences and Undertow Books. He was a recipient of the 2011 UP Baguio Golden Jubilee Award for Creative Work in recognition of his produced work in poetry in Ilokano, Filipino and English, and translations in Filipino and English, and was named Translator of the Year in 2016 by the Baguio Mi...

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Ilocano: The Northerners of Luzon

Wonders of the cultures and traditions of the ilocano community, cultures, traditions, and beliefs.

The Ilocanos are hardworking, determined, simple and as well appreciative, but the are also known for being stingy, “kuripot” in their tounge. Yet, for them being called this is just a joke among all Filipinos, not as a negative description of their kind. It is their characteristics that that our nationality have grown to understand.

Being Thrifty 

They value money so much that most people see them as stingy, but in truth they are just thrifty, they want to spend what they earned wisely.

All of this is due to the fact that in their homeland, in the Ilocos Region, which is located between the barren lands of the Cordillera mountain ranges and the South China Sea. An absolutely blessed land with agricultural benefits, making life in Ilocos is very difficult.

And with the fast growth of population, their homeland is not enough to contain them. Thus this sort of environment turned them to fighters and survivors. And mainly focusing on living a better life.

And due to all this, it is hard for them to make money, plus considering the fact that they are very far away from the centre of the trade industry. The long hours it takes to travel in order to take their products, mostly fruits and vegetables, to the capital makes their jobs even more harder. And once they arrive, the products are no longer fresh thus making business hard.

And all of this led to the traits of Ilocanos being thrifty.

Ilocanos have a very strong family tie. Just like all Filipinos, they follow all the norm inside the house and within the family. Like the father being the head, the one who provides and the for the family to survive, the mother being the “light of the home”, the one who takes care of the children and manages all house finances. Plus, the Ilocanos have high respect to their parents, which is absolutely evident in their marriage traditions.

Before even planning for marriage, Ilocano youths seek first the approval of both sets of parents. The parents are to decide if they would agree to let their child marry or not. The young man,groom, asks for his parents’ consent. His parents will pay the dowry and finance the wedding.

Then, the young man formally announces ( panagpudno)  his intentions of marrying the young woman to her parents. The groom’s parents visit the bride’s parents, in which they set the date of the wedding. In setting the date, both parents go to a planetario (planetarium) to learn what dates are the good-luck days.

Another meeting is set for the wedding ( palalian or ringpas ) wherein the groom and his relatives to the bride’s house to finalize the wedding arrangements.  The families set the choice of sponsors, the dowry, sagut (wedding dress and accessories which will be provided by the groom), and the parawad (cash that given by the groom to the bride’s mother as a reward for raising his bride).

Valuing Education

Their are not just industrious in the fields but also in schools. Most of them are literate, and the parents are very passionate in giving their children proper education, and would sacrifice everythimg in order to give them a good life.

All this is done because they believe that their children will have better opportunities aside from farming. And parents will ensure that their children will have a better future than the parents have.

Gods and Goddesses 

Here is a tale of their almighty ones.

The Gods and Goddesses

Philippine Folk Literature

Cabalangegan was formerly a jungle at the edge of the river Abra. On the far side of the river were mountains high and steep. On these mountains lived an old man named Abra, the father of Caburayan. The old man lived and controlled the weather. It is said that the river Abra was a gathering of water vapor, shaded, and the days were always bright with sunlight.

At that time Anianihan, God of Harvests, was in love with Anianihan, Goddess of Healing. Her mother, Lady Makiling knew about their mutual understanding, but Abra did not know it for the three were afraid to tell him since he might punish them as he disapproved of Anianihan. Abra wanted his daughter to marry either Saguday, God of the Wind, or Revenador, God of Thunder and Lightning. This being so, Anianihan took Anianihan from her home. Abra wept a great deal. He sent Lady Makiling away after beating her.

When Abra was alone, he wept day and night till Bulan, God of Peace and Calm, came. But though Bulan was there to brighten Abra’s spirits, Abra did not stop weeping. He could not express his anger. He begged the other gods to bring back his daughter.

One day the sun, eye of Amman, shone so bright that the water of the river Abra was excessively heated. Smoke rose from the river. Soon, thick, black clouds began to darken the sky. Then Saguday sent the strongest wind until the crowns of the trees brushed the ground. The god Revenador sent down the largest strings of fire. The heaviest of rains fell. All these frightful events lasted seven days. The river Abra then rose and covered the trees. There rose a vast body of water and the highest pan of the mountain could be seen. It looked like the back of a turtle from a distance. At this spot Abra lived.

On the seventh day, Abra heard a cry. He also heard a most sorrowful song. Abra dried his tears and looked around, but he saw no one. He determined to find Maria Makiling, his grandchild. He did not find her for the cries of the baby had stopped.

The search for the baby lasted three full moons, but to no avail and the poor old man returned to his home very sad. He lost all hope. His wits were gone. At that time Maria Makiling was under the care of the fierce dog Lobo, that was under a god of the Underworld. He had been punished by the other gods and that is why he looked like a fierce dog. He was sent down to do charity.

Here are some of the festivals of the Ilocanos in their mainland.

• BAC-BACARRA FESTIVAL • • • • Bacarra , Ilocos Norte Farmers Festival November 30 The legendary word “ bac-bacarra ” is a specie of freshwater fish abundant in the river during the 15th century which gave birth to the town’s name .
• GULING-GULING FESTIVAL • • • • Paoay , Ilocos Norte Guling-Guling Martes May aims to commemorate the 16th century old practice of the Spanish friars for the religious sector to interact with its parishioners. It has always been celebrated on the Tuesday before Ash Wednesday
• PAMULINAWEN FESTIVAL • • • • Laoag City February 10 Our Lady of Peace Pamulinawen is the name of a woman made popular in the classic Ilocano song titled… Pamulinawen .
• PINILI TOWN FIESTA AND AGROINDUSTRIAL FARE and GARLIC FESTIVAL • April 13 – 16 • Pinili,Ilocos Norte • Pinili Town Fiesta and Agro-Industrial Fare is celebrated in honor of St. Isidore de Farmer • Garlic Festival which is now a tourist attraction is observed because garlic is the main commodity of Pinili
• EMPANADA FESTIVAL • Batac , Ilocos Norte • December 8 – 30 • BATAC EMPANADA is made of savory filling of grated green papaya, mongo, longganisa and egg. The dough that serves as its thin and crisp wrapper is made of rice flour.
• Sinait Garlic Festival • • • Sinait,Ilocos Sur May 1 – 3 The province-wide cooking contest is also held side-by-side with the Search for the Biggest Garlic Bulb and Garlic Bundling, whose categories include Longest Twined Garlic, Creative Bundling, and Bundling Competition which also allows tourist participation.
• Pinakbet Festival • • • Sta. Maria, Ilocos Sur April 23 it features street dances and cooking competitions and honours the Sta. Maria’s farmers’ industry and their housewives’ cooking skills.
• Binatbatan Festival • Vigan City, Ilocos Sur • First week of May • the festival got its name from the Iluko term batbatin , or separating cotton balls from the seeds of the local fruit tree kapas sanglay . The cotton balls are then spun and used in weaving the abel , which Chinese merchants then residing in Ciudad Fernandina, the Vigan of old, exported and which was among the local products shipped during the galleon trade from the 15th to the 18th century.
• Tabako Festival • Candon City, Ilocos Sur • every last week of March • thanksgiving for the city’s bountiful harvest of tobacco. Semana Santa • Holy Week • Good Friday procession highlights decorated carrozas bearing life-size, Spanish vintage statues of saints. On Easter Sunday, the dawn celebration depicting the Resurrection of Christ called “ Sabet ” is a scene to watch out for.
• San Fernando Town Fiesta • February 6 to 12 to honour St. William, the Hermit. • San Fernando, La Union Feast of Our Lady of Caysasay • San Fernando, La Union • held on the second week of September which is the 5th day of August in the Lunar calendar Agoo Semana Santa • May 6 • Agoo , La Union • During the Holy week the town people of Agoo come up with religious activities to make the occasion more meaningful and sacred.
• ARINGAY FESTIVAL • May 15-21 • Aringay , La Union • Fiesta celebration highlighting the agricultural product of Lasam , the Aringay Rice variety with agri -industrial trade fair, street dancing and other activities. BUYBUY FESTIVAL • February 9 – 11 • Burgos, La Union • “ buybuy ” or tiger grass • Featured is a civic parade, trade fair and handicraft exhibition. Cultural performances can also be seen during this time.
• Bangus Festival • April 16 – May 1 • Dagupan City, Pangasinan • In 2003, the Guinness Book of World Records recognized the “ Kalutan ed Dagupan ” as the Longest Barbecue of the World Pista’y Dayat Festival • May 1 • Lingayen, Pangasinan • celebrates the bountiful harvest and abundant fishing from the sea. The events feature mass offering on beautiful beaches and fluvial parade.
• Puto Festival • White Gold Fedtival • May 5 • Calasiao , Pangasinan • Calasiao puto ( white gold) “cup-shaped, bite-sized, soft rice cakes; the semi-glutinous rice is fermented in old earthen jars.” Panangedayew Festival • “to uplift” • Nov. 27 – December 2 • Dagupan City, Pangasinan • trade fair of Pangasinan’s pride like Bonuan bngus , bgoong , peanut brittle, quilted products housewares and locally made Christmas decors.
• Sigay Festival • January 15 to February 2 • Binmaley , Pangasinan • It serves as the main highlight of the fiesta celebration of Binmaley town, the “Seafood Capital of the North.” • Sigay is a Pangasinan dialect word which means to harvest.

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Philippines: The Ilokanos

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Welcome to The Ilokanos Page

  This page contains materials on Ilokano history, the people, literature, and culture and the Ilocos region.  These sources are available at the University of Hawai'i.  Use the drop down menu affixed on The Ilokano page tab to get to the different subjects.  Please note, that this guide lists the basic resources and does not contain all of the materials for research.  For additional resources, return to the Philippines LibGuide Homepage for further suggestions.  

Useful Keywords and Subject Terms

SEARCH HERE

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In the OneSearchManoa catalog, use advanced search and  click UHM Library to limit your search to the UHM Library.   Search using the following terms under "search filters":

Ilocano OR Iluko

Try the following:

Ilocos Norte (Philippines)

Ilocos Sur (Philippines)

Ilokanos (Philippine people)

Iloko language

Printed Material in the Social Sciences on the Ilokano

Chinese in Ilocos, 1950s-1960s by Hubert Reynolds, Harriet R. Reynolds; edited by Teresita Ang See

A Contextual Analysis of Individual Migration, Ilocos Norte, the Philippines: Linkages Between Micro- and Macro-level Data by Sun-Hee Lee

Continuity and Change in the Chinese Family in the Ilocos Provinces, Philippines by Harriet Reynolds

Emigrants, Entrepreneurs, and Evil Spirits : Life in a Philippine Village by Stephen Griffiths

A Family Migration Model: Development and Empirical Application in the Philippines by Brenda Davis Root

Ilocano Rice Farmers: A Comparative Study of Two Philippine Barrios by Henry T. Lewis

  The Ilocanos : an Ethnography of Family and Community Life in the Ilocos Region by F. Landa Jocano; with the special assistance of Arnora Edrozo

Kinsmen and Voluntary Associations in Two Ilocano Communities by Fernando N. Zialcita

Levels of Living in the Ilocos Region by Horacio C. Lava

Printed Materials on Ilokano History

Bolomen by Dominador C. Javellana, III  

A History of Ilocos: A Story of the Regionalization of Spanish Colonialism by Grace Estela C. Mateo

Ilokos: A Non-Tagalog Response to Social, Political, and Economic Change, 1870-1910 by David Franklin Porter

Liberation of the Ilocos (15th Infantry, PA) edited by Celedonio A. Ancheta

Tinio Brigade: Anti-American Resistance in the Ilocos Provinces, 1899-1901 by Orlino A. Ochosa

Two Essays on Iloko History by Juan A. Foronda, and Marcelino A. Foronda, Jr.

Was Ferdinand Marcos Responsible for the Death of Nalundasan? by Vicente J. Francisco

Printed Materials on the Ilocos

How a Land Got Its Name: Prince Felipe and the Philippines, Luzviminda, How Ilocos Got Its Name

Ilocandia: Land of Contrasts and Contradictions by Nid Anima

The Ilocos and Cordillera Provinces: A General Physical and Socio-economic Profile by Romeo B. Cleto, with Christoph J. Dehn, Hilario J. Padilla

Ilocos Norte: Gem of the Northern Plains by Ernesto Ma. Cadiz, Bella C. Curammeng and Mary Ebitha Y. Dy

The Ilocos Review (periodical)

Region I: Ilocos Norte, Abra, Ilocos Sur, Mountain Province, Benguet, La Union and Pangasinan

Some Ilokaniana Resources by Ernesto Ma. Cadiz and Bucalen C. Saboy

Tawid: The Living Treasures of Illocos Sur by Norma A. Respicio et al

Ilokano Literature

Ilocos and Other Reflections by Rudy Evans Calixto

GUMIL Hawaii Iti Dua a Dekada, 1971-1991 (GUMIL Hawaii in Two Decades, 1971-1991) edited by Pacita C. Saludes, et al.

GUMIL Hawaii Iti Sangapulo a Tawen (GUMILHawaii in a Decade) edited by Mario A. Albalos, Pacita C. Saludes and Amado I. Yoro.

Guyod Dagiti Ramut edited by Pacita C. Saludes et al.

Biag ni Lam-ang, The Ilocano Epic: A Critical Study of the "Life of Lam-ang", Ancient Ilocano Popular Poem with a Translation of the Poem into English Prose by Leopoldo Y. Yabes

Ilocano Harvest: a Collection of Short Stories in English by Contemporary Ilocano Writers edited by Pelagio A. Alcantara and Manuel S. Diaz  

Printed Materials on Ilocano Literature (in the Iluko Language Only)

Apit: Antolohia Dagiti Nobela, Sarita, ken Daniw nga Ilokano selected and edited by Severino V. Pablo, Vidal R. Valdez

  Bukanegan & Komedya by Pedro Bukaneg

Burburtia = (Riddles )

Bullalayaw : antolohia dagiti nangab-abak iti salip iti sarita iti 1976-1977 edited by Pacita Cabulera Saludes, Mario A. Albalos

GUMIL-Hawaii (series)

• Dagiti Pagwadan a Filipino iti Hawaii edited by Pacita Cabulera Saludes
• Idi Kalman Ken Ita (Yesterday and Today) edited by Pacita Cabulera Saludes

IRIC, Antolohia Dagiti Daniw Ken Sarita edited by Ernesto Ma. Cadiz, Reynaldo E. Andres, Mary Ebitha Y. Dy

Websites on Ilocano Literature

Biag Ni Lam-Ang (Ti bersion ti Imprenta Parayno ken ti bersion ni Leonardo Y. Yabes) Distributed by Rimat Multimedia, Inc.

• The Life of Lam-Ang (Translated by Angelito L. Santos) Distributed by Pantas Project Philippines

Ilocano Poetry

Ilokano Culture and Art

Printed Materials

Agricultural Beliefs and Practices of the Ilocanos: Final Report by Ernesto Ma. Cadiz and Gemma M. de la Cruz

The Children of Lam-ang: The Folk Culture of the Ilocos Region by the Philippine Ministry of Education

Death and Burial Beliefs and Practices of the Ilocanos: Final Report by Ernesto Ma. Cadiz and Charlton M. Martin

Glazing Vigan Tiles: Transparent, Translucent Brown, Opaque White and Formulated Glaze by Victoriano R. Ragasa

Ilocano Folk Dances by Teresita Pascua Ines

The Ilocos Heritage by Visitacion "Chit" R. de la Torre

Nadumaduma a Disdiskurso: Iti English ken Ilocano ( Different Speeches for Different Occasions in English and Ilocano) by Teodoro G. Biano

Tawid: The Living Treasures of Ilocos Sur by Norma A. Respicio

Traditional Beliefs and Practices of the Ilocanos as Related to Scientific Principles or Phenomena by Consoladora P. Ridulme

Non-Stop Ilocano Medley, Vol. 3

Pinoy Musika

Pamulinawen by the Mabuhay Singers

Ilocano Songs

The Ilokano Language

REFERENCE BOOKS

DICTIONARIES  

English-Tagalog Ilocano Vocabulary by M. Jacobo Enriquez and J. Ben Quimba

New English-Pilipino-Ilocano Dictionary compiled by Julio F. Silverio; edited by Ismael C. Benter

English-Tagalog Ilocano Vocabulary: Containing 8,000 Words Most Commonly Used by Students of the Elementary and Secondary Schools by P. Jacobo Enriquez and J. Ben Quimba

A Topical Vocabulary in English, Pilipino, Ilocano, and Southern Kalinga

English-Filipino synonyms including Tagalog, Cebuano, Ilocano, Hiligaynon, Bicol, Waray, Pampango, Pangasinese, Maranao, Maguindanao, other native Languages/Dialects compiled and edited by Demetrio A. Quirino, Jr., et. al.

A Relational Grammar of Ilocano by John Stedman Wimbish

PRINTED MATERIALS

Ilokano Children's Games, Music, Etc.

Folk Games of Children in an Ilocano Farming Community by Ernesto Ma. Cadiz

Materials on the Web

Ilokano Para Kadagiti Ubbing (Ilocano for Children) by Carl Rubino

Selected Internet Sites

BlauEarth: Anything Under the Ilocos Sun

Ilocandia Information via Ilocandia Realtor

Ilocandia Treasures

Ilocano Community Online

Ilocanosphere [blog]

Ilocos Sur: An Illustrated History

Official Website of Ilocos Norte

Tawid News Magasin

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There are many like my parents who exchange food with their neighbors. No Tagalog or English word for it—but there’s one in Ilocano

Wedding photo of Edelwisa’s parents (Courtesy of Edelwisa Gonzaga)

Fairies don’t always have wings and wands.  Sometimes, they live among us, right inside our very homes.

I grew up in the Philippines with my parents being the neighbor’s food fairies. Only seven rows of crumbling hollow blocks that looked like overstuffed sandwiches came between our property and the neighbors. Time of day and day of week were good predictors of what was in store for the folks next door. If it was the crack of dawn, it was seafood, the freshest catch of the day. The frequent recipients, Aling Jing and Mang Celso, would hold the colorful fishnet bag tightly as it constantly shook from the leaping fishes that seemed to know their hours were numbered.

At noontime, Mondays through Saturdays, it could be a bowl of hot meals for Aling Jing and Mang Celso. Nothing fancy, may even be considered peasant fare by the snooty ones, but nevertheless special—because nothing got out of my mother’s kitchen unless it was delicious enough to be shared with others.  And then there was Sunday, the best day to get a random food treat from home. Only the finest dishes graced our tables to match my mother’s “Sunday Dress, Sunday Best” mantra.

Over 40 years later, I asked my mother, albeit belatedly, why she kept on sending a steady stream of food to our financially challenged neighbors when they were not always able to reciprocate.  With a twinkle in her eyes and a warm smile, she said, “It’s all about the joy of giving.”    

There are many like my parents who exchange food with their neighbors—some are able to return the favor, others are not.  They don’t intend to be called do-gooders, nor do they aspire to be on the neighbor’s good side. Simply no strings attached. They do it just because. What’s the name for this gesture? No Tagalog or English word for it. There was no perfect match in other languages either, at least none that I knew of. Even the mighty, all-knowing Google was stumped for the right term. I was scrambling for an answer—until I met a proud Ilocano.

With a twinkle in her eyes and a warm smile, my mother said, ‘It’s all about the joy of giving’

Among Ilocanos, the third largest Filipino ethnolinguistic group, there’s a distinct name for edible treats shared with a friendly neighbor or family member who lives nearby— padigo , also called padigu . And yes, it came from what others would consider an unlikely source, Ilocanos, oftentimes notoriously misjudged for being tight-fisted, but among the most generous people.

Padigo  is a more spontaneous, natural, and instinctive act of generosity with food. It is kindness you can eat. Nothing is imposed or expected. Padigo is that thoughtful gesture too delicious for words. It’s about sharing a portion of the day’s harvest from the fat of the land or the bounty of the seas. Padigo is the firm belief that the gift of food will generate happiness. Call it the Filipino’s ancient concept of “satisfaction guaranteed.”

As the world shrinks into a global village, making everyone virtually a neighbor, padigo ’s more contemporary definition has likewise expanded to cover any food, home-cooked or store-bought, shared with others—still voluntary, not forced, and with that element of surprise completely untouched.

Dutch American padigo (Photo from Edelwisa Gonzaga)

However, even with the word padigo nicely tucked under Filipinos’ aprons, we cannot put our noses in the air and haughtily declare ourselves the global purveyors of edible benevolence. The practice, while perhaps nameless in many cultures, is not exclusive to anyone. In the same way, I didn’t grow up with the word, but certainly did with the tradition.

The kitchen gods must have been pleased with the food fairies masquerading as my parents, such that padigo seemed to have followed me to North America.  I’ve personally enjoyed the beauty and universality of padigo from day one since leaving my country of birth. As I uprooted my family to start afresh in Washington, padigo consisting of adobo, steamed rice, and bokchoy inside a Coleman ice chest, and a beautifully arranged basket of cookies, tea, and chocolates awaited my brood even before I could take my first step inside what would be our new home as immigrants.

A lady wearing traditional Dutch clothes brought in the Dutch-American padigo —a WelKom basket including gouda

As if an American Welcome padigo wasn’t enough, a few days later, a lady wearing traditional Dutch clothes brought in the Dutch-American padigo —a WelKom basket with gift cards from local merchants and glorious food that naturally included the quintessential Dutch cheese, gouda, which was really good-ah.

To this day, my American neighbors occasionally bring a platter of freshly made sweet confections.  The other folks next door, Ukrainians, give us trout from the waters of scenic Washington. Indeed, humankind has not lost its appetite for spur-of-the-moment kindness.

But when will I start my own padigo escapade? I can’t rely on my mother’s grease-smeared, padigo -tested clothes. However, whatever little kitchen bravado I had was somehow extinguished when I moved to America. I just didn’t have the courage to offer non-mainstream food that may be deemed “too ethnic, too exotic.” I don’t long for a tepid response that borders on feigned delight for the sake of politeness and propriety. I want the receivers to love my food, devour it to the last morsel. I’m used to oohs and aahs, to loud bangs, not whimpers.

Lumpia would be among W.H.’s last meals  

Then one day, I just felt the timing was right.  My husband and I wanted to bless a family that’s been gracious to us. The matriarch, W.H., was already under hospice care, living on borrowed time. It was now or never. Good thing my love for the family was greater than my insecurity. As my pastor-husband preaches, “love banishes all fear.” Off to microwavable containers went the first set of lumpiang Shanghai (Filipino spring rolls).

The verdict? “This is so good! I’ll drive to your place if you have extras,” W.H.’s grandson jokingly said as he dipped his fifth lumpia in the sweet chili sauce.  Another bite and he added, “Sign me up for Filipino cooking lessons!” The padigo was a huge hit! Lumpia would be among W.H.’s last meals. Had I tarried, I would have lost that opportunity to honor her with my humble padigo .

Yes, my food might not always meet the textbook definition of “sugar and spice and everything nice.” It probably won’t induce Proustian memories, as my non-Filipino friends didn’t grow up with it.  It might even be ugly and funky to some.  Nevertheless, it just might awaken dormant sense of culinary adventure and liberate some tastebuds that had been taken captive by the same old repetitive flavors.

Opening the senses to unexplored tastes and textures might just be among the best gifts you can give to people who don’t share your skin color or heritage. Start with the surefire crowd pleasers, then slowly move to a more complex fare.

So go ahead and dash to the kitchen. Make that gloriously greasy adobo, share that durian fruit that smells like hell but tastes like heaven.  Begin your own padigo journey.  Ultimately, it’s about sharing who you are, one plate or bowl at a time.

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49 Useful Ilocano Words & Phrases to Learn for Travelers

Traveling to the Ilocos region and other parts of Northern and Central Luzon soon? Why not impress the locals by using some basic Ilocano words and phrases when you communicate with them? They’ll surely appreciate your effort to learn their local language.

Ilocano , also called Ilokano , is one of the major languages in the Philippines and the third most widely used native language, after Tagalog and Cebuano . It is mainly spoken in Northern Luzon including Ilocos Norte , Ilocos Sur , Cagayan Valley , Cordillera Administrative Region including Benguet and Baguio , as well as some parts of Central Luzon and Soccsksargen in Mindanao.

Now, let’s begin our Ilocano language 101.

Basic Ilocano words and phrases for introductions and greetings

1. “Kablaaw!” = “Hello!”

Although “Hi” and “Hello” are commonly used, you can use this Ilocano word translation if you prefer. You may also use it as a salutation for someone accompanied by a nod and a smile.

2. “Naragsak nga isasangbay!” = “Welcome!”

This is the Ilocano translation for the Tagalog phrase “Maligayang pagdating!”. You usually say this to welcome the people who just arrived.

3. “Naimbag nga aldaw!” = “Good day!”

Say “Naimbag nga aldaw!” as a general greeting, but if you want to be more specific, you can use the following Ilocano phrases:

• Naimbag nga bigat – Good morning
• Naimbag nga malem – Good afternoon
• Naimbag nga rabi-i – Good evening

4. “Kumusta ka?” = “How are you?”

Same as Tagalog, use this Ilocano phrase if you want to know how the person is doing.

5. “Mayat met.” = “I’m fine.”

This is your reply to the previous question. You can also say, “Mayat met, agyamanak.” for “I’m fine, thank you.”

6. “Anya ti nagan mo?” = “What’s your name?”

Use this Ilocano phrase to ask for the person’s name.

7. “Siak ni <name>.” = “I’m <name>.”

Say this when stating your name like “Ako si Juan.” You can also say, “Juan ti nagan ko.” for “My name is Juan.”

8. “Taga ano ka?” = “Where are you from?”

Use this Ilocano phrase when you ask where the person is from.

9. “Taga <place> ak.” = “I’m from <place>.”

This is your reply if asked about your place of origin.

10. “Ammom ag-<language>?” = “Do you speak <language>?”

If you want to know if the person speaks a certain language, use this Ilocano phrase. For example, “Ammom ag-Ilocano?” (Do you speak Ilocano?).

11. “Basit lang.” = “Just a little.”

If you know a little, you can reply using this Ilocano phrase.

12. “Haan ko ammo ag-<language>.” = “I don’t speak <language>.”

Use this if you don’t know how to speak the language. For example, “Haan ko ammo ag-Ilocano.” (I don’t speak Ilocano.).

13. “Diak maawatan.” / “Haan ko nga maawatan.” = “I don’t understand.”

And if you don’t understand, simply use these Ilocano phrases.

14. “Diak ammo!” / “Madik ammo!” = “I don’t know!”

Say these Ilocano phrases if you don’t know the answer.

Useful Ilocano words and phrases for social etiquette

15. “Agyamanak!” = “Thank you!”

Thank you or salamat in Ilocano language is “Agyamanak”. You can also say, “Agyamanak unay!” for “Maraming salamat!” or “Thank you very much!”.

16. “Awan anyaman!” = “You’re welcome!”

This is your Ilocano reply to someone who expresses gratitude to you.

17. “Agannad ka!” / “Agaluad ka!” = “Take care!”

Say this Ilocano phrase if you want someone to take care.

18. “Pangngaasim.” = “Please.”

Use this Ilocano word if you are asking for a favor.

19. “Pakawanen nak.” / “Dispensaren nak.“= “I’m sorry.”

You may use these Ilocano words if you want to apologize.

20. “Agpakadaakon!“= “Goodbye!”

Use this Ilocano phrase if you want to say bye. You may also use “Innakon” for “I’m going”.

21. “Agkita tan to!“= “See you soon!”

When parting ways, you can say this when you look forward to meeting that person again in the future.

22. “Mailiwak kenka!“= “I miss you!”

This is how you say “I miss you” in Ilocano. You may also use “Mailiwak kena unay” for “I miss you so much”.

23. “Wen” = “Yes”

Use this Ilocano word to affirm or say yes.

24. “Haan” = “No”

On the other hand, use this Ilocano word to reject or say no.

Helpful Ilocano phrases for travel and exploration

25. “Ayanna?” = “Where?”

Use this Ilocano word when asking about the location of a place, person, or thing. See sample usage below:

• “Ayanna ti banio?” (Where’s the bathroom?)
• “Ayanna ni Juan?” (Where’s Juan?)
• “Ayanna dyay kwarta?” (Where’s the money?)
• “Ayan mo?” (Where are you?)

26. “Papanam?” = “Where are you going?”

If you want to know where the person is going, use this Ilocano word.

27. “Kasatno iti apan idiay <place>?” = “How do I go to <place>?”

Say this Ilocano phrase to ask how to go to a certain place or location. If you’re already in the area but can’t find the specific place, you can say “Ayanna ditoy iti <place>?” (Where is <place>?)

28. “Apan idiay <destination> daytoy?” = “Is this going to <destination>?”

When using public transport like jeepneys and buses, this is what you say when asking if it goes to the destination you want to reach.

29. “Mano ti plete inggana idiay <location>?” = “How much is the fare to <location>?”

Say this Ilocano phrase if you want to know the fare going to a particular location.

30. “Para!” = “Stop!” / “I’ll get off!”

Same with Tagalog and Cebuano, you can say this word if you have already reached your destination and want to get off.

31. “Agawid akon.” = “I’m going home.”

If someone asks you, “Agawid kan?” (Are you going home?), you can reply using this Ilocano phrase.

32. “Agsubli ak.” = “I’ll be back.”

Say this if you want to assure someone that you will still return.

33. “Napukawak!” = “I’m lost!”

You can say this if you’re lost, especially when navigating a new place.

34. “Tulong!” = “Help!”

Same with Tagalog, this is the Ilocano word translation for help. You can also say this Ilocano phrase, “Masapulko ti tulong mo!” (I need your help!) if you are saying it to a specific person.

Practical Ilocano words and phrases for shopping

35. “Apo?” = “Is anybody there?”

“Apo” is the Ilocano word translation for “Tao po” in Tagalog or “Ayo” in Cebuano. Use this Ilocano word if you want to call the attention of someone manning the store or place.

36. “Paggatangak ti?” = “Can I buy?”

Use this Ilocano phrase if you want to purchase something.

37. “Manu?” / “Sagmamano?” = “How much?”

Use these Ilcano words if you want to know the price of the item.

38. “Ania/Inya daytoy?” / “Ania/Inya dayta?” = “What’s this? / What’s that?”

“Ania” or “inya” means “what”. You add “daytoy” when you refer to “this”, and “dayta” for “that”.

39. “Awan tawar na?” = “Can you give me a discount?”

Say this when you want to negotiate the price of an item, especially when buying in markets.

Handy Ilocano words and phrases for eating

40. “Mangan tayon!” = “Let’s eat!”

Say this Ilocano phrase when you invite people to eat.

41. “Ayana kayat mo panganan?” = “Where do you want to eat?”

Say this If you want to ask the person’s preference on where to eat.

42. “Nangan kan?” = “Have you eaten already?”

If you want to know if the person has already eaten, throw this Ilocano question.

43. “Haan pay.” = “Not yet.”

This is your reply if you haven’t done something yet.

44. “Nanganakon!” = “I already ate!”

This is what you say when you already ate.

45. “Nabusugakon!” = “I’m full!”

If you’re already full, use this Ilocano word translation. This is the same as “Busog na ako” in Tagalog.

46. “Mabisinakon!” = “I’m hungry!”

Just make sure you’re not too demanding when uttering this Ilocano expression.

47. “Naimas!” = “Delicious!”

This is how you describe sumptuous or tasty food.

48. “Mangan ka pay!” = “Eat more!”

Use this Ilocano phrase if you want your guests or buddies to eat more.

49. “Diak mangan ti <food>!” = “I don’t eat <food>!”

Say this Ilocano phrase if you have food restrictions. For example, “Diak mangan ti baboy!” (I don’t eat pork!).

These are just some of the useful Ilocano words and phrases to learn for a start. You’ll discover more as you interact with the locals.

Do you have more English to Ilocano words and phrases to recommend? Feel free to let us know on our socials: Facebook ,  Instagram ,  Twitter , and  YouTube .

Want to learn more local languages in the Philippines? Try Filipino , Bisaya , Bicolano , Hiligaynon , Waray , and Chavacano .

Opinion The meaning of Hagar

The bible’s human authors put characters in play for a reason. what were they trying to tell us with the servant girl cast in the wilderness.

This essay is adapted from “Reading Genesis,” Marilynne Robinson’s literary and spiritual exploration of the Bible’s defining story of birth and regeneration (happily timed for spring — the season of the same).

Marilynne Robinson is a novelist and essayist. Her novels include “Gilead,” the winner of the 2005 Pulitzer Prize for fiction, and, most recently, “Jack.” She lives in California.

The book of Genesis evokes the vernal moment, the very spring of Being, when new light awakens fecundity, and futurity, in anything it touches. When every niche of the good and possible is filled, mists rise from the primal garden and there they are, our glorious human progenitors, already complicating everything. Genesis introduces a very distinctive understanding of God and humankind and their history with one another. Within the terms of its vision, it establishes fundamental premises — that there is one God, Creator of heaven and Earth, that human beings are made in His image and likeness; that they are estranged from Him nevertheless; that in response to their estrangement, He offers a covenant bond with humankind in the person of a wandering herdsman named Abraham, and with his wife, Sarah, and their descendants. These appear to be random assertions to which conditional assent might be given, as to the “Once, there was a man who had two sons” that introduces the parable of the prodigal son, or “Behold! Human beings living in an underground cave … here they have been since their childhood” that introduces Plato’s “Allegory of the Cave.”

Adapted from “ Reading Genesis” by Marilynne Robinson, published by Farrar, Straus, & Giroux. Copyright © 2024 by Marilynne Robinson.

In these two instances, a narrative strategy is being used to say something that is not factual but is to be recognized as addressing truth. In the case of Genesis, however, the few persons and events that are the givens of the narrative do not figure in tales that are complete and meaningful in themselves. Rather, the God and protagonist of Genesis has intentions through and beyond Abraham and his offspring that will, over vast reaches of time, embrace all the families of Earth. These stories can be thought of as resembling parable or allegory, with the great, limiting difference that the force of history complicates them, enriches them, draws them out.

Instruction, history and prophecy are entwined continuously with the passage of generations. After the moment of Creation, the emergence of solidity and light, there is the sequence of days, time. Finally, fragile strands of human names are threaded through duration, each name a life contingent on the one that precedes it. Value and meaning inhere in the beauty of this very fragile and arbitrary construction of reality.

The lives that are known to us as more than names, for example, Abraham, Isaac and Jacob, are not interpretable as they would be if they were characters in a parable or allegory. Abraham, a hero of faith and patience, dies leaving one son who, despite his miraculous birth, is the slightest possible assurance that God’s promises to Abraham, notably a multitude of descendants, will be fulfilled. The moral of Abraham’s story would seem to be that, though he is the Lord’s familiar and confidant, this does not alter the fact that history unfolds on a scale human hope or dread or foresight cannot accommodate. At the scale of history, Providence can seem so attenuated that it becomes invisible in the stream of events. In Abrahamic terms, the faithfulness of God must be, and may be, taken on faith. No one can gauge the importance or success of his or her life or the life of anyone else, or imagine its further consequences. Nevertheless, because of the interest of Genesis in the origins of things — being, the sidereal heavens, nations, languages, the harshnesses of life — seeing persons or actions as existing in historic time, as having been seminal, with ongoing significance, is pervasive in Genesis.

Modern readers are offended by the story of Hagar, the Egyptian servant girl who, as a surrogate for childless Sarah, is given by her to Abraham as a wife. She bears him a son, then, at Sarah’s behest, is cast out into the wilderness with the child. This is indeed an ugly act, which Abraham permits and the Lord approves — perplexingly, if the proper frame of interpretation is the interactions within Abraham’s household. But Hagar’s story is, among other things, an account of the origins of the Ishmaelites, dwellers in the wilderness who are acknowledged to be descendants of Abraham, close kin of the Hebrews. Awareness of kinship never precludes hostility, but it acknowledges an important truth all the same, strikingly here in what begins as a sad tale of resentment and abuse. In so economical a text as Genesis, notice should be given to the amount of attention any figure receives. Hagar’s story in its essence is told at relative length, twice. First, pregnant with Abraham’s child, she flees from Sarah’s cruelty into the wilderness. An angel finds her there and tells her to return and submit to Sarah. If the pericope, the portion of the text used as the basis of a sermon, went only this far it could seem to argue that oppression is a state of things to be borne by those subject to it. But “the angel of the Lord also said, ‘I will so greatly multiply your descendants that they cannot be numbered for multitude.’” This reiterates the Lord’s promise to Abraham and elevates Hagar with her child to a dignity comparable to his.

If the pericope ended here, interpretation might conclude that people enduring injustice and servitude can also be enjoying the extraordinary favor of God, manifest over time. This is the story of the Hebrews. We might not regard descendants, even a nation of them, as adequate compensation for a life like Hagar’s or any alleviation of the guilt of those who mistreat her. But this is an etiological narrative, told from a point at which the Ishmaelites are already a numerous people. The story tells us that this is true, for them as for Israel, because it manifests God’s intention and His blessing. If the pericope included these verses, the sermon could argue that every nation, every people, should be assumed to be sacred at its origins. Hagar takes refuge in the wilderness, and her son and descendants are desert-dwellers, hunters skilled with the bow, a literary conflation of her situation and the future it portends.

That blessing is the center of the narrative is startlingly clear in the next words of the angel, identified again as an angel of the Lord: “Behold, you are with child, and shall bear a son; you shall call his name Ishmael; because the Lord has given heed to your affliction.” This is the first annunciation in Scripture. No angel comes to Sarah bringing a theophoric name that forever afterward will remind its bearers that they embody the attentive care of God. The name Isaac recalls Sarah’s laughter of disbelief, joy, astonishment, and this is charming. If the Gospels reflect the emphases historic Judaism placed on certain of its traditions over centuries, this story of the handmaid Hagar would appear to have been treasured, and to have had an aura of especial holiness.

The angel continues, in words that have, in translation, the possibility of undercutting every generous interpretation of this scene. In some translations, Ishmael “shall be a wild man”; in others, more accurately and to the modern reader more jarringly, “he shall be a wild ass of a man.” Here, an even broader context is summoned into consideration. First, a wild ass is a solitary, untamable wilderness creature, an onager, among those and of the kind that the Lord celebrates in the poem at the end of the book of Job. The lawfulness of the divine regime mediated by Moses exists within a wilderness, a fourth or fifth day of Creation, where creatures of proud autonomy — the lion, the ostrich, the wild ass, even great Leviathan — delight their Maker with their ferocity and elegance. The sacred energy that moves in the storm gives strength to their sinews and bones. Ishmael’s people will be like them. Wilderness is re-envisioned not as a harsh refuge for the outcast but as a homeland for the ascetic and irascible, the wild asses and the ostriches among us, whom God also loves, cares for, delights in.

There is always more to consider. Hagar’s words as she ponders what she has met with introduce important new meaning to the story. “She called the name of the Lord that spake unto her ‘Thou God seest me.’” This would be an extraordinary realization for anyone, but for an ill-used slave girl to find that her life is known and that it has this order of significance has immediate and universal relevance, greatly widening the meaning of Abraham’s encounters with God in her experiencing a near-equivalent of them. Hagar’s experience can only be glimpsed obliquely in the brilliant few words in which she marvels that she has seen and been seen. If her epiphany comes at cost to the good name of Abraham, this can be taken as evidence of its importance to the text.

Four chapters on, Hagar, with Ishmael, is again driven into the wilderness by a resentful Sarah, now the mother of Isaac. Abraham again allows this, and the Lord intends it. She seems to be carrying an infant or a small child. This is inconsistent with the chronology of the text. Ishmael would have been in adolescence. This might suggest that it is another version of the earlier story, preserved though it disrupts the text. However, the effect of its placement is once again to make clear the parallel of Hagar’s experience with that of Abraham. The chapter that follows Hagar’s near loss of her child tells the famous story of the testing of Abraham and the near-sacrifice of Isaac. Hagar’s faith, whatever it is, is not tested. In her case, obedience is not a choice. The stories have in common peril to a singularly precious child and intervention at the crucial moment when an angel calls to each of them from heaven. The Lord then tells Hagar again that He will make Ishmael “a great nation.” He blesses Isaac at greater length, but also with the promise of numerous descendants. The story of Hagar and her child might be placed here to draw attention to the fact that the Lord does not intend the death of either child, that there will be a well or a ram provided to assure that they are both meant to live. Ishmael and his people will be habituated to the wilderness, at home in it. Isaac will be the bearer of a covenant and a heritage that open on all the danger and turbulence of history.

In the narrative of Genesis, Hagar has more in common with Abraham by far than does anyone else. This should be a factor in considering how those who are “chosen” are singular and how they are not. This is relevant to the much larger question of His relationship to the whole human world. That she is a woman, a slave and a foreigner makes this question especially interesting. Very commonly, it is assumed that Bronze Age people would have had demeaning views of women, especially, and to have blighted other ages through the influence of Scripture. But the Bible, by means of its singular point of view, tells us that God’s care, His estimation of worth, were not subject to the limited vision of Abraham, or of the period in which these texts were written, or of the many generations of interpreters who have rationalized prejudices by means of inattentive reading, or readings too narrow to allow the story its fullness of meaning. The old text can give us a new story, of Hagar the matriarch, attended by angels. In the words of Gerard Manley Hopkins, “There lives the dearest freshness deep down things.”

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Heart Pump Is Linked to 49 Deaths, the F.D.A. Warns

The agency faulted the device maker for delayed notice of mounting complications, citing increasing reports of how use of the device perforated the walls of the heart.

By Christina Jewett

A troubled heart pump that has now been linked to 49 deaths and dozens of injuries worldwide will be allowed to remain in use, despite the Food and Drug Administration’s decision to issue an alert about the risk that it could puncture a wall of the heart.

The tiny Impella pumps, about the width of a candy cane, are threaded through blood vessels to take over the work of the heart in patients who are undergoing complex procedures or have life-threatening conditions.

The F.D.A. said the manufacturer of the device, Abiomed, should have notified the agency more than two years ago, when the company first posted an update on its website about the perforation risk. Such a notice, the F.D.A. added, would have led to a much broader official agency warning to hospitals and doctors.

The alert is the latest of concerns raised in recent years about the deadly side effects of cardiac devices, especially those that take over the heart’s role in circulating blood. It is the third major F.D.A. action for an Impella device in a year.

A series of studies suggested that the Impella heart devices heighten the risk of death in patients with unstable medical conditions. Meanwhile, the device maker has spent millions of dollars promoting the device and awarding consulting payments to cardiologists and grants to hospitals.

Since Abiomed’s first notice about the Impella’s complications in October 2021, the F.D.A. received 21 additional reports of heart-wall tears linked to patient deaths, according to Audra Harrison, a spokeswoman for the agency.

The F.D.A. classified the alert sent last week as the most serious type of action it could take for a product that can result in death or serious injury, short of removal from the market. The alert still permits use of the device, with an update on the risks requested for the 243-page instruction manual that accompanies the pump.

There are currently 66,000 Impella pumps in the United States and 26,000 such devices in Australia, Canada, France, India and other countries.

The number of Impella-related injuries struck some cardiologists as troubling. Some doctors said that the role of the pumps was already being questioned, citing a lack of high-quality studies that would establish whether the devices offered more benefit than harm. Some also questioned whether the call for enhanced caution in a dense instruction booklet would prevent deaths.

“I think cardiologists are already extremely careful,” said Dr. Rita F. Redberg, a cardiologist and a professor at the University of California, San Francisco, who has been critical of the devices. “To say that you’re addressing 49 deaths by saying ‘be careful’ is not addressing the problem at all.”

Johnson & Johnson MedTech bought Abiomed in 2022. Dr. Seth D. Bilazarian, a senior vice president of Abiomed, said in a statement that 300,000 Impella devices had been used in patients worldwide in more than a decade. There were no reported instances of heart-wall perforations related to product design or manufacturing, he said.

“We are proud of the positive impact our technology is having on patients facing life-threatening conditions,” Dr. Bilazarian said.

Asked why Abiomed did not report the deadly risk earlier, Johnson & Johnson MedTech said it was putting broad improvements in place. The company said the heart-wall tears were rare and are a “known complication during invasive cardiology procedures.”

Since 2013 , research has highlighted the potential for the device to sever vessels and cause serious bleeding .

F.D.A. records show that the company has attributed the heart-wall tears to “operator handling,” urging to couple use of the device with imaging tools to avoid puncturing delicate heart tissue. Older adults, women and people with heart disease are particularly at risk, the agency said.

The pumps are temporary implants, tailored to the right or left heart chamber with different levels of pumping power. They are often used after a patient has had a major heart attack and the heart loses its ability to move blood through the body. The devices tend to be used on very ill patients, many with a mortality risk of about 40 to 50 percent.

If a wall of the heart is torn by a device, “it’s a surgical emergency that very rarely people survive from,” said Dr. Boback Ziaeian, a cardiologist and an assistant professor of medicine at University of California, Los Angeles.

The F.D.A.’s new alert stems from a lengthy agency inspection last year at Abiomed’s Massachusetts headquarters that resulted in a warning letter in September. Inspectors turned up numerous complaints that the agency said should have been reported, and also discovered a bulletin dated October 2021 that outlined the tearing risk, according to the F.D.A.

The bulletin , which the company said it posted on its website and on an app, described the heart-wall perforations as a “rare complication” that was first noted in January 2018. Abiomed should have filed a “report of correction or removal” to the F.D.A. within 10 days of that notice, according to Ms. Harrison, the agency spokeswoman.

Abiomed said that it had incorporated advice on how to use the device safely in its physician training and that it had sent an alert letter to doctors late last December.

Dr. Bilazarian said that Abiomed counted all tears of walls in the heart’s left chamber that had occurred during a procedure “regardless of whether they were directly related to the patient outcome.”

The company initiated two other major warnings last year of Impella pumps that the F.D.A. deemed to be linked to risk of serious injury or death.

In June, the company warned that the pump could malfunction if it hit an artificial heart valve, linking it to four deaths and 26 injuries. The company also addressed that problem with an update to the device instructions, F.D.A. records show .

Impella heart pumps were first cleared for use in 2008, and their use was contested among cardiologists even before the recent spate of problematic reports. When the one model of the device was approved by the F.D.A. after additional review in 2015, company-sponsored studies found that 73 percent, or 44 of the 60 patients meeting the criteria for use, survived a month after the operation.

By 2022, a study mandated by the F.D.A. showed a similar outcome for 23 surviving patients in a group of 33. But of 70 other patients tracked in the same study, only 19 percent of them, or 13 people , survived a month after use of the Impella device.

The F.D.A. stood by the device but urged doctors not to use it in patients suffering from organ failure and major neurologic injury.

Impella devices have increasingly taken the place of intra-aortic balloon pumps, which were once used to pump blood through vessels of very sick patients and fell out of favor after a study in 2012 questioned their efficacy.

Yet several studies have since concluded that the Impella devices are associated with higher death rates than the balloon pumps — and with far more bleeding complications.

“When you go look at the quality of the evidence to support this device, it’s quite little to have for a high-risk device like this,” said Dr. Nihar Desai, the vice chief of cardiovascular medicine at Yale School of Medicine and an author of four studies on Impella devices.

The company has reported the benefits of deploying Impella devices in nonemergency procedures where doctors place stents, or tiny metal tubes, to open vessels near the heart. Other studies at a single hospital and with no comparison group have shown survival benefits.Supporters of the device say it can be helpful in certain patients.

Dr. Srihari S. Naidu, a professor of medicine at New York Medical College, said that Impella devices are valuable to have on hand. “The onus comes on us as physicians and the community to make sure that we’re approving the appropriate devices, we have enough evidence to support its use, that we use it in the areas where we have the most evidence and that we develop the skill set that keeps it safe,” he added.

Dr. Naidu said that he had not received funds from Abiomed.

Medicare pays hospitals about $71,000 each time the device is used on a patient. Medicare data for 2022, the most recent year available, shows that Abiomed spent $6.3 million on consulting, meals and research payments for doctors and grants of up to $50,000 to hospitals.

Those expenses were broken into about 24,000 payments, which were made to about 9,500 U.S. cardiologists who perform surgery. The company has made similar payments since at least 2016, spending $3.7 million to $7.5 million each year.

Johnson & Johnson MedTech bought Abiomed, which primarily sold Impella devices, in late 2022 for $16.6 billion. Johnson & Johnson reported $1.3 billion in sales of the devices for 2023 in a securities filing, largely driven by purchases of one Impella model listed in the recent alerts.

When reporting on outsize bleeding rates related to the Impella devices, Dr. Desai, of Yale, has also noted that its payments are far higher than the balloon pump, creating an urgent need for rigorous studies of how to best treat patients.

“You hate to think this is part of that story, but I think we would be naïve to think that that couldn’t be part of the story,” he said.

Christina Jewett covers the Food and Drug Administration, which means keeping a close eye on drugs, medical devices, food safety and tobacco policy. More about Christina Jewett

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