Browse Vernacular - English
ballas dial. var. of bogas Kapugi
balos (dial. var. bagwos) v 1Echo. 2Do something in return, for something done to or for one. [This can be to do a favor for a favor, or to repay a deed done whether good or bad.] see: sulì 1.
balow v 1To welcome and gather information from a guest. Ka tagbanua, nig-agpas no nigtagbu to magaliug no nigdatong to baloy rin. No nigbalowbalow ka nigpanangnangonoy. The host hurried to meet the guest who arrived at his house and he welcomed and gathered information [from him] as they talked with one another. [which includes the initial gathering of information when a visitor first arrives such as finding out a person's name, where he/she has come from, whether he/she eaten, etc. Unless the guest is in a hurry, further discussion (alukuyon) about the purpose of the guest's visit will wait until after a meal has been served and eaten.] 2Repair, change, amend, redo.
baloy to tamusan phr. of: tamusan. hive of a tamusan bee. [One may see a small amount of dark-colored bees’ wax at the entrance of the hive. [A tiny piece of pitch fastened to a strand of a baby’s hair.]]
balò 1n A prediction based on some procedure or ceremony. Ka poghusud to natampod no songo banoy no bulu ko naponù to tanò, maroyow ka balò din su ogtuga ka homoy. When the single length of bamboo is pulled up, if it is full of earth, its sign is good because the rice will be plentiful. [Some predictions as from a test of the soil are not considered to be associated with sympathetic magic. However, predictions made in conjunction with ceremonies or sacrifices or the call of the omen bird are associated with traditional beliefs and involvement with the spirit world.] 2n With negative: Bad sign, as of bad luck Ogkagi to buyag, “Purut ka to manuk no igkuyab nu ig-awò to maro-ot no balò nu.” The older person will say, “Get a chicken to waver to remove your bad luck.” [especially that based on sympathetic magic] see: pamalii. 3v To use divination to determine the outcome or value of something. Ka mgo buyag, ogpanlo-uy to matosan no latì, no ogbabalo-an pad ko maroyow ka tanò no ogkamotan. The older people go out to a field of matured secondary growth and have a ceremony to determine whether it would be good to cut the growth on that piece of ground [for a field]. [It is based on sympathetic magic which may take various forms which are used by the Ata Manobo people to determine whether or not to cut a certain field. One method is to cut a piece of rattan the length of their cutting knife and then cut it again into lengths of the width of that same knife. From the pieces, they make a diagram on the ground of a rice house. If the pieces build a complete diagram with a ladder and an extra piece to fit in one of the rooms, the sign is good and they will cut that plot. However, if it comes out short, tor they have a tiny piece left over, they will not cut that field because they determine that the land will not produce a good crop. If there is a futhur extra long piece, it is put on the opposite end of the diagram which resembles a casket. Then they will not cut the field because they believe someone will die.] 4v To use something as a means to predict an outcome (??) 5v To have a resemblance to something Nabala-an to pogul su pogulon. He has a resemblance pogul wood because he’s lazy. [The following statement also seems to imply that that the lazy person was “destined” to be lazy. It is an insult by a parent who is angry because of the conduct.] 6v To treat by using sympathetic magic to bring about a desired result such as to rub bodies of an agressive wasp on a horse’s lips to make the horse agressive for a horse fight. Ka kuddò no nabalangitan, ogkabala-an to mgo ulod-ulod no songo ogmabulut. The horse which is being treated, [with something to make him fierce], he becomes like the creatures which are likewise fierce. 7deriv n Kind of bushy weed with long leaves which are tipped with red which could be used as a decorative plant.