I often wondered how our ancestors define time before the arrival of the Gregorian Calendar. I saw some articles but I only recall some of the old calendars mentioned and those are the names of birds. The most prominent was the bird called “kiling” in Kankanaey that usually comes out in November.

Upon further reading, I found out that these are migratory birds called Siberian Rubythroat that come to breed in the forests of the Philippines during the second to last quarter of the year. When their younglings hatch, they start to fill the forest with their chirping and this usually happens in November just in time to prepare for their migration to their new destination. They would follow the wake of the last typhoon that usually heads to mainland China where there are more lands to rest on until they reach Siberia. And that is why the elders used to call this typhoon “puwek di kiling” (typhoon of the kiling bird.) According to birds of the world org, from Siberia this species constantly moves through Mongolia, China, Korea, Japan, India and the Philippines.

I have so far seen at least three versions of the old Calendar in the Cordilleras but I will be delving into the Kankanaey of Benguet. I have heard other version that I will probably be writing about as I get more sources hoping there are still elders who remember the old terms.

The Kankana-ey calendar is maybe now a relic of the past but it was a living tradition that guides the lives of our ancestors. It is a reminder that time is not merely a series of numbers but a profound connection to the earth, the sky, and the rhythms of life. Each month in the Kankana-ey calendar is a chapter in the story of a people who have learned to live in harmony with nature, understanding that their survival depends on respecting and adapting to the world around them.

In a world increasingly disconnected from the natural cycles, the Kankana-ey calendar stands as a beacon of wisdom, that the lives of our ancestors are inextricably linked to the environment and that true prosperity comes from living in balance with nature.

The Kankana-ey calendar is more than a mere division of months—it is a profound testament to the symbiotic relationship between the Kankana-ey people and their natural environment. Rooted in the highlands of the Cordillera region in the Philippines, this calendar encapsulates the rhythms of nature, the cycles of life, and the wisdom of a people who have lived in harmony with the land for generations.

Here is my research so far and I hope I am not wrong how I cluster the months according to the season.

Season of abundance

Unlike the Gregorian calendar that marks time by abstract numbers, the Kankana-ey calendar is a living document, dictated by the natural world. Each month carries a name that vividly describes the prevailing environmental conditions or significant ecological events, providing a roadmap for the community’s activities throughout the year.

January, or Libteng, ushers in the new year with a chill in the air. The name “Libteng” or “Liteng,” which means cool or freezing, reflects the climate as the last batch of rice, planted during the rainy season, is harvested. The cold season is also a time for sowing seeds in irrigated fields, ensuring that the cycle of life continues.

As the year progresses, February’s Atong brings warmth, and with it, the blossoming of flowers. The Kankana-ey people observe bees delighting in the nectar, signaling the renewal of life and the start of new growth. The warmth intensifies in March, known as Opok, prompting farmers to clear their swidden farms, leaving the reeds and grasses to dry in preparation for burning.

April’s Ketkati marks the near end of the dry season, with isolated rains offering brief relief. These isolated rain showers also create small pools for breeding of mosquitoes. This is the time when farmers burn the dried reeds and grasses, preparing their fields for cultivation as they await the rainy season. With this, they also mitigate the spread of mosquitoes. The land, like the people, prepares for the coming transformation.

The Lean Season

May, called Kiang, is a challenging period. With the rice stock depleted, it becomes a lean season for the Kankana-ey people. The longer days stretch hunger, and the community turns to hunting and seeking work outside their villages. But this hardship is transient, for it is followed by June’s Manaba, when heavy rains begin to swell rivers and streams. “Manaba” not only describes the swollen waterways but also refers to the arrival of edible beetles, which provide nourishment during this time.

The appearance of dragonflies in July, during Wa-o, signals a return to abundance. The dragonflies also help to control mosquitoes that start to increase with the coming of the rains. The rains have rejuvenated the land, and farmers cultivate rain-fed farms, while wild mushrooms and other edible plants appear, free for the taking. The cycle of life continues, guided by the rhythms of nature.

A Time for Vigilance and Preparation

August, or Tiway, is named after a seasonal bird that heralds the arrival of typhoons. This is a time of vigilance, as the community braces for the storms that test their resilience. The name Tiway also serves as a reminder to prepare for the challenges ahead.

By September, in Adog, farmers must guard their ripening rice fields from birds that would feast on the grains. The name “Aladog” or “Ahdog” is another migratory bird. Similarly, October’s Tigwi is marked by the appearance of the tigwi or falconet, a bird that foreshadows the arrival of the kiling, another bird species. The Kankana-ey people, ever in tune with their environment, know that these signs are not to be ignored.

Closing the Year’s Cycle

As the year draws to a close, November’s Kiling brings the chirping of the kiling, a small red-breasted migratory bird otherwise known as the Siberian Rubythroat I mentioned above. This is a signal that a strong “one-day-one-night” typhoon is imminent, usually the last of the year. The Kankana-ey people, having weathered the storms of life and nature, begin to harvest their rice grains in December’s Siyet, a time when the air turns cold once again. Siyet marks the end of one cycle and the preparation for the next, as the community braces itself for the freezing temperatures that define the mountainous regions.

The yearly calendar.

Libteng – January
Atong – February
Opok – March
Ketkati – April
Kiang – May
Manaba – June
Wa-o – July
Tiway – August
Adog (Ahdog) – September
Tigwi – October
Kiling – November
Siyet – December

These are another version from different tribes in the Cordillera. Although there are differences depending on the tribe’s cultural calendar, there are similarities especially with the arrival of migratory birds. Although I have a general idea, I have yet to ascertain the exact meaning of these used calendar names.

Kilalaw – January
Opok – February
Bakakew – March
Kitkiti – April
Kiyang -May
Panaba – June
Bandaway -July
Adogna – August
Pogpogew – September
Kiling – October
Liponed – November
Inana – December

Kilaw – January
Mabalo – February
Mabotin – March
Manalong – April
Ginalak – May
Ap-apoy – June
Ibad – July
Batawi – August
Kumalag – September
Kiling – October (named after a bird)
Awit – November
Balanga – December