Process
The art and beauty of banig weaving lie in the intricacy of folding over the strips of the material that will yield a wonderful design of interlace folds and entails a sequential order of steps to create geometric patterns and rhythm.
An arduous and very tedious process, banig weaving is some sort of a spell implied with hard work, determination and patience from the manugbanig (a person who weaves banig). They simply cut the bariw leaves using sanggot (an arc-shaped cutting tool) and a long slender bamboo pole to reach the leaves of high-grown bariw plant, the process locally known as the pagsasa.
The paghapnig (bundling) and pagriras (stripping off) are the next steps in the pre-weaving preparations. They gather and bundle the slashed leaves for stripping off thorns along the edges and into the middle ridge. By removing the ridge, the leaf is divided into two. Each leaf is piled separately until the bundle is stripped off with thorns. The leaves will be tightly tied up in bundle so that each piece will not curl up as it dries.
The Pagbulad or sun or air drying phase follows. Sun drying of bariw leaves under direct sunlight gives it a shiny brown tone and strengthens the fiber. Air-dried leaves are durable compared to the sun-dried one. Air-dried leaves create blackish spots or molds that destroy the natural luster of brown mats; however, the molds fall off easily during weaving.
The pagpalpag or the hammering phase is gradually done by beating the bariw leaves against a flat stone until they become soft and pliable with the use of a wooden club known as sampok. In some cases, bariw leaves are softened with an improvised roller log made of tree or coconut trunk that works like a rolling pin.
Paglikid is a process of keeping the softness of the bariw leaves and prevents the leaf strips from becoming stiff and crisp. The leaf is rolled one after the other in a round form; tightly rolling the leaf sustains its softness and elasticity. The unwinding of the linikid to straighten the spiraled bariw leaves is called pagbuntay.
Then follows the pagkulhad or the shredding of bariw leaves into a desired strand through the kurulhadan or splicer; a wooden-based shredder. Pagkyupis is the preparatory process to the weaving proper. Generally, bariw strands are folded into halves. Every kyupis consists of four strands, folded together in pairs; horizontally and vertically, with the glossy brown color in the outer surface.
Taytay is the framework of the entire mat. During this step, the size and the length of the mat is already assured. The width dimensions will be determined by weaving at the sides forward, making the edge-line on both sides of the mat known as sapay. Hurip is the folding of the remaining strands on the sides or edge-line to keep the weave tightly locked in place. The process also refers to the repairing of worn-out and damaged mat during weaving or due to continued use.
Gutab is the final stage in mat weaving. It is done by eliminating and cutting unwanted strands in the mat, including the excess strands after the hurip has been done.
Read more about this topic: Banig
Famous quotes containing the word process:
“The American, if he has a spark of national feeling, will be humiliated by the very prospect of a foreigner’s visit to Congress—these, for the most part, illiterate hacks whose fancy vests are spotted with gravy, and whose speeches, hypocritical, unctuous, and slovenly, are spotted also with the gravy of political patronage, these persons are a reflection on the democratic process rather than of it; they expose it in its process rather than of it; they expose it in its underwear.”
—Mary McCarthy (1912–1989)
“The toddler’s wish to please ... is a powerful aid in helping the child to develop a social awareness and, eventually, a moral conscience. The child’s love for the parent is so strong that it causes him to change his behavior: to refrain from hitting and biting, to share toys with a peer, to become toilet trained. This wish for approval is the parent’s most reliable ally in the process of socializing the child.”
—Alicia F. Lieberman (20th century)
“The moralist and the revolutionary are constantly undermining one another. Marx exploded a hundred tons of dynamite beneath the moralist position, and we are still living in the echo of that tremendous crash. But already, somewhere or other, the sappers are at work and fresh dynamite is being tamped in place to blow Marx at the moon. Then Marx, or somebody like him, will come back with yet more dynamite, and so the process continues, to an end we cannot foresee.”
—George Orwell (1903–1950)