CHAPTER 5: APAYAO HERITAGE water,' holds significant importance as a

life-giving source for its people and

neighboring provinces. Located in the
UNIT 1. HISTORICAL/SOCIO- northernmost part of the Cordillera
CULTURAL FEATURES Administrative Region, Apayao spans a
vast land area of 4,502.33 square
kilometers or 1,738.36 square miles.
Overview
The province comprises 7
The unit provides a comprehensive MUNICIPALITIES: Calanasan, Conner,
exploration of the rich heritage of Flora, Kabugao, Luna, Pudtol, and
Apayao province. It covers the Santa Marcela, encompassing a total of
geography, territorial boundaries, and 133 BARANGAYS.
historical development of Apayao,
Apayao is geographically DIVIDED
including its colonial past and
INTO TWO REGIONS: Upper Apayao
establishment as a province. The unit
and Lower Apayao. Upper Apayao
also highlights the diverse ethno-
consists of Kabugao, Conner, and
linguistic groups in Apayao, with a focus
Calanasan, covering 67.2% of the
on the Isnag tribe. It discusses the
province's total land area. This region is
education system and institutions in
characterized by its majestic
Apayao while exploring indigenous
mountainous terrain, marked by
games, Isnag literature, and the musical
towering peaks, plateaus, and
and dance traditions of the province.
intermittent valleys. In contrast, Lower
Apayao, comprising Flora, Luna,
LESSON 1: Pudtol, and Sta. Marcela, accounts for
32.8% of the land area and features a
SETTLEMENTS AND TERRITORIES
predominantly flat landscape with
I. Introduction rolling mountains and plateaus.
Geography of Apayao province and
explore its territorial boundaries. We will APAYAO: FROM SPANISH
also delve into the historical COLONIAL RULE TO A
development of major settlements within PROGRESSIVE FUTURE
Apayao: from the Spanish Colonial
Government era to its present-day The Spaniards encountered the
status as an independent province. Get Apayaos, who inhabited the region
ready to uncover the rich geographical between Cagayan and Ilocos and
features and historical transitions that were CONSIDERED INFIDELS.
have shaped Apayao's identity and Spanish influence reached the
heritage. Isnags through the ABULUG-APAYAO
RIVER. However, the Isnags resisted
II. Lesson Outcomes Spanish rule, leading to rebellions
At the end of the lesson, you should be and conflicts.
able to:
1) describe the geographical Fast forward to the 1900s, Apayao
features of Apayao Province, including became a sub-province of Cagayan
its territorial boundaries; and and later became part of the Mountain
2) compare and contrast the Province. Significant milestones include
historical events and changes in Apayao the establishment of administrative
under various colonial administrations, districts and municipal divisions.
from Spanish rule to its current status as Despite challenges during Martial Law,
Apayao Province. the APAYAO SOLIDARITY
MOVEMENT played a pivotal role in
II. READING RESOURCES promoting development and
empowering the Apayao people.
APAYAO’S GEOGRAPHY
IN 1995, APAYAO BECAME A
Apayao, derived from the Isnag dialect SEPARATE PROVINCE.
meaning 'river' or 'large body of
 Boday (1991) mentioned that the towns
of Calanasan and Kabugao are the
LESSON 2: PEOPLING AND
only Isnag-dominated areas, while the
ETHNOLINGUISTIC GROUPS
rest are predominantly inhabited by
other ethnic and linguistic groups.
II. READING RESOURCES Boday also noted that ISNAGS ARE
The name "ISNAG" is derived from the CLASSIFIED BASED ON THEIR
combination of "is," meaning recede, DIALECT ACCENTS:
and "Uneg," which is an Iloko term for (1) Mandayas of Calanasan and some
the inner area of inhabitation. The parts of Luna and Flora, (2) Mallods of
COLONIZERS referred to them as Kabugao, Pudtol, and some parts of
"LOS APAYAOS” referring to the river Luna, and (3) Nagbuangan of Conner
and nearby rugged terrains were their and southern Kabugao.
habitat. Reynolds (1973) mentioned in
his research that they were ALSO
KNOWN as "LOS MANDAYAS" or LESSON 3: EDUCATION AND
"MANDAYAN," which refers to people SOCIAL INSTITUTIONS
living upstream. I. Introduction
Researchers made notable observations Independent livelihood is the primary
about the CHARACTERISTICS of goal of Isnag education and training.
Isnags. Sawyer (1900) described the One of the guiding mottos is that
Apayaos as a group residing in the children are not always with their
mountainous region. The Apayaos parents; hence, physical and vocational
practiced agriculture, growing training is always emphasized. Moral
vegetables and maize for their education in the form of instituting
consumption, while cultivating tobacco selfdisciplinary measures is coupled
and cacao for trading with the Ilocanos. with it.
Newson (2009) noted in her studies that
the inhabitants of Apayao province were
initially known as Apayaos or III. READING RESOURCES
Mandayas during the early colonial
Early Education
period but were later referred to as
Isnegs. In her study, Claveria (2009) From INFANCY, children are
mentioned an Isnag settlement named left in cradles while parents attend to
Karagawan, where the residents prefer their important routine work,
to identify themselves as fostering the development of
IKARAGAWAN. physical independence.
Isnags are generally described as Moral education takes precedence
peaceful people who only resort to over vocational training, with children
violence to avenge wrongs done to being exposed to various taboos and
them. Smoking tobacco and chewing subjected to physical and emotional
momma together are activities that sanctions, such as corporal
imply friendship. Tribal wars and punishment and shame.
headhunting activities came to an end FORMAL EDUCATION BEGINS when
when Blas Villamor was appointed as a a child demonstrates readiness by
commander. Villamor's leadership TOUCHING THEIR LEFT EAR WITH
gained popularity among Isnags for THEIR RIGHT HAND over their head.
being respectful and sensitive to their Sanctions for breaching moral codes
culture. He acknowledged that Isnag include shame, scolding, and, in
men were annoyed at carrying the extreme cases, corporal punishment.
baggage of foreign men, as it was a
common practice for foreigners visiting Physical and vocational training focuses
the area to hire or assign baggage on the practice of kaingin work, where
carriers from the native population. children are provided with miniature
tools and taught through oral
instructions while working alongside
their parents. Play is allowed but is 5) DAGAY (LOWER IMALLOD) OR
associated with work, such as playing in MAGDADAHAY (KABUGAO): Played
the kaingin, doing garden work, by two to four adult players outdoors.
swimming, or carrying loads. Playtime Players hit wooden tops (dagay) and
must be completed before meals, and form partnerships based on the top hit.
failure to do so results in missing out on 6) KULIPAGPAG:
food.
One player acts as a bird (Kali) hunting
EDUCATION IN THE PROVINCE for chicks, while another player acts as
Early education begins at home, where a hen and the rest as chicks.
parents teach their children through their 7) MAGSISINIRU OR SINNIRUAN:
ways of life. In formal education, Players hide in the playing area (forest)
missionaries imparted Christian after a command is given, and the
values. seeker tries to find them.
Apayao High School, the province's ISNAG LITERATURE
first private educational institution, 1. RIDDLES, known as Banbane-u or
commenced on July 8, 1948. It was later Banihu.
renamed Apayao Christian Academy, 2. EPIC TALE OF MADALAPANG
and then again in the 1980s as Apayao explores themes of love, betrayal,
Community Learning Center. In 1952, and redemption, following the celestial
the Roman Catholic Mission opened chiefdom of Pindayan ruled by Chieftain
their own high school, named Saint Gatan and his family.
Lourdes High School. 3. PANAGKAAG-AGI OR DAMDAMAT
APAYAO STATE COLLEGE POEMS express cultural pride and
identity.
The Apayao State College (ASC) is the
4. DINDINNAPUWAN PROVERBS offer
sole higher educational institution in
wisdom.
the province.
5. ADAGES, known as Pagsasao,
promote values like hospitality and work
LESSON 4: GAMES AND SPORTS, ethics.
ORAL LITERATURE, MUSIC AND 6. ADODIT STORIES entertain,
DANCES, AND FESTIVALS motivate, and impart moral lessons,
reflecting the struggles and virtues of
Isnag society.
III. Reading Resources 7. FOLKTALES AND LEGENDS depict
GAMES AND SPORTS the ancient people's continuous struggle
against the forces of nature, with stories
Some of the games in Apayao are: of heroes like Gawan and Gammelayan
1) "BISNAG" is a thigh hitting emerging.
competition played by two to eight boys.
Endurance, main objective. This game PLAYS, MUSICAL INSTRUMENTS
is played during mourning periods to AND DANCES
express grief instead of shedding tears.
To ease one's stress and express one's
2) INNALAAN (TAG): Played in perceptions and feelings, the Isnags belt
shallow water of lakes or rivers and it out songs in the form of dissodis,
aims to develop speed and agility. uggayam, ay-ayaw.
3) PASANGOR (STILT RACE): Disodis are songs that release
Played by two to team players, outdoors tensions. Uggayam are conversational
on the ground or cement floor. The songs expressing passions and
objective is to develop strength, speed, aspirations.
and balance. Dang-da-ngay are oratory songs that
involve discussions on topics like
4) SIKWATAN (PICK- UP STICKS issues, current events, and history.
GAME): The objective is to develop
patience and agility.
Pagbabas and pakkaw are heightened lives. This demonstrates the value of
verses used to convey advocacies and life, as time, effort, and property are all
experiences. lost here.
Ay-Ayaw is a chant to pay tribute to the Burying the Dead
deceased often sung by children who
have lost their parents. The Isnags are also very ritualistic in
burying their dead. Like other cultural
minority groups, they also practice
indigenous activities in burying their
UNIT 2. PHILOSOPHY/ MORALITY dead.
LESSON 1: APAYAO RITUALS Allang is a coconut tree clear-felling.
The coconut tree is the most treasured
AGRICULTURAL RITUALS
tree due to its uses. The ubud (bud) is
Rice culture or mangoman is a one-year used as an emergency dish for its
crop cycle that involves land preparation quality while waiting for a pig to be
activities. butchered. It is mahatulug (ill-fated
prone) if somebody cuts down a coconut
tree without any death. It pre-empts
Magga-Attawa (Marriage)
deaths. Ur-ur is the practice of soliciting
The Isnag marriage ceremony entails rice, or in kind for the wake. Bisnag is a
liturgical rites as protected by, not only thigh-slapping game to console the
to the contracting parties and their bereaved family. Mamalu is a spouse is
relatives, but to the community, as well, duty bound to cover himself near the
as this institution is guided by norms dead’s head. He is not supposed to look
and sanctions. The woman's side of a out or talk with anyone except his family
marriage benefits materially, but at the members’ in-law. Sagsag, if the
expense of her severing ties to her bereaved family is not economically
family and the man losing property in efficient, sagsag (beheading of a dog
exchange for embracing a new family followed by sounding the gong and the
member. However, because they start drum) ensues right away in order to be
life with a zero foundation, the absent during the wake. In some areas,
newlyweds show themselves to be on sagsag goes with panglagip or death
the line of barter. anniversary. For economically unstatbel
Marriage relationships are morally and families, sagsag is only done after the
socially based on harmony; therefore, interment. This is termed as makkawili.
penalties are placed on the collective Magabobat is the practice of removing
pressure to uphold harmony and peace the mourning clothes of the widow/er
at the expense of the man and woman. which is usually donw after a year, or
This is a manifestation of the Isnag's anytime afinal relatives wish. It is the
strong sense of respect and obedience commencement of the panglagip or
to the common law and agents that anniversary. The balu first takes a bath.
implement them. His clothes are removed by another
widower. It is a taboo if married ones do
Treating the Sick it to pre-empt widowhood. Manglagip is
As a form of life-preservation, the Isnags the practice of celebrating the first of the
are animistic and superstitious, subsequent death anniversaries. It or
attributing the absence of health to may not be accompanied by a say-am.
supernatural creatures and objects General Beliefs and Practices
surrounding them. However, because
Lawagan (nature) owns life, medications The Isnags observe practically all
are thought to be provided for through phenomena as having a bearing on the
objects and "gifted" agents known as kind of life they live.
"specialists." The notion of doing one's Abbit syndrome is the act of the offender
best is in the Isnag blood, thus they will to pat or tap one whom he accidentally
try almost any remedy they think is best stepped on, spat or poured water to,
or what others urge merely to save their and simultaneously says, “abbit”.
Failure to do so forecasts the offender’s ingenuity and resourcefulness in
matuluod (ill-fate) and the offender and meeting their daily needs.
the offended the center or subject of Moreover, the Isnag people take pride in
padahig or blatant accusations. their traditional clothing, adornments,
Manglabag is the observance of the and accessories. For women, a key
movements of any animal of omen component is the wovsen skirt called
whom one encounters on his way to aken, embellished with vibrant
work. Usually, the most symbolic bird of embroideries. The attire is
omen is the labag (a red bird with complemented by a waist-length blouse
feathery head). In magtagenap or known as badio, along with accessories
dreamobservance, one’s state or like headdresses, belts, and fragrant
condition foreseen by dreams. These herb adornments. Men, on the other
serve as premonitions or follow-ups hand, wear long-sleeved upper
before any activity is undertaken. Good garments called bado, paired with
dreams open the door for one who loincloths and scarves that signify their
pursues a venture, and bad dreams social status.
welches him to abandon it. For example,
their when someone dreamt about
moon, fresh meat, defecating, flying, LESSON 2: APAYAO
airplane, wading in muddy rivers, its ARCHITECTURE: ISNAG HOUSE AND
foreseen effect is death. Makkanyaw are COMMUNITY
abstentions attached to any activity.
Isnag architecture differs significantly
Transgressions of these may cause
from that of the other groups in the
uselessness of any endeavor, and may
Cordillera. The difference lies mainly
also bring untoward incidents in oneself
in the boat-like design of the Isnag
or any family member. Maganito is a
house. A typical Isneg house resembles
ritual observed to appease and/or
the traditional Isnag boat in some ways.
beseech the intercession.
The boat called barangay is made up
of three planks. The roof of the Isneg
UNIT 3. TECHNOLOGICAL house suggests an inverted hull, and
the floor joists to have the shape of a
Lesson 1: Symbols, Textiles, Arts boat.The Isnag build their family house
and Crafts as close as to their uma.
The Isnag people possess a rich cultural Another essential architectural work in
heritage reflected in their traditional Isnag society is the alang (rice
artifacts and attire. Among their prized granary). Building big granaries
possessions are antique porcelain remains an important part of the Isneg
jars, which hold immense sentimental material culture because the granary
value, typically acquired through shelters not only the annual harvest of
inheritance or as part of a dowry during grains but also the benign spirits like the
local marriage customs known as akit. balawan (female granary spirit), which
Other includes ceramic bowls, plates, invoked to guard the treasure of food
platters, beads, and heirloom objects they contain.
worn by both men and women.
From farming and weaving tools such as LESSON 3: THE LAPAT SYSTEM
the aliwa (crescent-shaped bolo) and
the head ax (awatay) to fishing tools like Lapat is declared to the public when a
kawit, manabun, and tangdal, their member of the family dies. It is a sign of
craftsmanship is evident. They also honor and respect for the deceased,
have a wide range of items for general especially if the individual was a
use, including plates, frying pans, prominent member of the community.
coconut shell containers, mortars, The authority to declare lapat rests with
woven baskets, and raincoats. These the family's leader, and locations such
tools and equipment showcase their as bodies of water, plantations, forest
property, and residential lots can also be
declared. A specific area of the house
might also be designated as a lapat if it It is everyone's responsibility and
has a meaningful and sentimental obligation to watch over and protect the
connection to the deceased. The sanctity of the lapat area. Likewise, they
"Maglu" or abstinence practiced by the have a duty to report to community
Isnags of Kabugao is a private and leaders and elders any violations they
voluntassry means of expressing one's observe for appropriate punishment or
severe sadness. punishment. Barangays and neighboring
towns and even visitors are obligated to
Other forms of lapat include avoiding
abide by and respect the rules. Any
cutting one's hair, wearing colourful
offense must be considered by
clothing, and refraining from performing
community leaders and bereaved
certain activities.
families as to how much punishment or
When an area is declared Lapat, a sentence will be imposed. After a joint
binding agreement is reached between decision is made on the sentence
all people in that area. Sanctions or applied and accepted by the offender, a
penalty includes the giving of ‘awat’, or peace agreement or palna is made
expenses for a say-am or butcher a pig between the bereaved family and the
for the community. The authority to offender. In most cases, the heaviest
impose a sanction are members of the punishment for an offender is to provide
family who declared the lapat, the a lavish feast or a sumptuous feast. for
council of elders, village leader or the all the people in the community where
barangay captain. they have to slaughter a cow, several
The Lapat system of the Isnags is a pigs and a dog. However, there are also
sacred system that prohibits fishing, cases where other penalties or penalties
hunting, gathering fire woods, and are decided such as magmulta or
farming, cutting of trees, taking any paying a large sum of money for a
object, or entering into the area. hectare of land; a carabao or bull; husi
Violations to the rules set during the (expensive pots); sinali or sahaban
consultation meeting are serious (expensive beads made of precious
offenses that can lead to a bloody stones). This can only be done if the
conflict or community disgrace. bereaved family does not accept the
Violations, sanctions, and lifting of the word because the one-year time spent
Lapat are done by all elders and with their bereaved is not over yet.
leaders. The lifting of the lapat is a However, the decapitation of a dog in
binding agreement between and among the lapat area should be done to
all the people in the community. appease anitos and the souls of the
Sanctions or penalties include giving of dead, who they believe are their lapat
'awat' or expenses for a say-am or guardians. On the other hand, they
butcher a pig for the community. believe that the anitos and spirits that
reside in lapat as guardians will cause
The authority to impose a sanction is the
them illness or any form of curse leading
family who declared the lapat, the
to death.
council of elders, village leader or
barangay captain. Neighboring The panglakayan or mengal performs a
barangays and towns and even visitors ritual to open the lapat area, including
are obliged to obey and to respect the shouting heroic deeds, dancing taddo,
rules. The heaviest penalty imposed to salip, ayaya, singing, and drinking basi.
the violator is to provide a say-am or a The mangukas entail rituals such as
grand feast for all the community offering the liver and blood of a dog to
people. Other punishments or the spirits and anitos. This ritual is done
punishments are decided by the to ask for blessings and permission from
community leaders and the bereaved the anitos and spirits who protected the
family. The mangukas is the highlight of lapat. Once the lapat is lifted, the lapat
the kalyas, a form of a say-am that lasts areas are open to the public for fishing,
for 2-3 days for the rich and a day only hunting, and farming. Timber can only
for the less privileged. be cut from the pulon if used to build a
house.
 importance of Palnah for peace and
development.
UNIT 4. POLITICAL FEATURE
Lesson 1: Political Features
Pumiyaan: Conner Conflict Settlement
Palnah, an indigenous intertribal pact
among the Isnags, aims to enhance The Municipality of Conner in Apayao
economic stability, promote social province practices conflict settlement
security, and preserve cultural heritage known as Pumiyaan, demonstrating
that reflects their distinct ethnic identity government intervention in promoting
(Aliten n.d.). Administered by the peace and resolving community
Council of Elders, this traditional peace conflicts. Conner is a fast-growing
process resembles the Bodong of community connected to the global
Kalinga and Pechen of Mountain society through social media, with a
Province. developmental vision emphasizing
becoming a prime agroforestry center
Congressman Elias C. Bulut Jr. provides
and ecotourism destination, fostering a
a clearer understanding of the Palnah
united and self-reliant population
system in an interview titled 'The Palnah
respecting cultural diversity.
System: A Qualitative Analysis' (Aliten
et. al). He highlights that Palnah is a Conner is home to eight major tribal
traditional conflict resolution practice groups, each with distinct customary
among the Isnag people in Apayao. The laws and practices, leading to natural
process involves democratic principles, conflicts and competitions. To
with elders reaching compromises proactively address these issues, the
acceptable to both parties, guided by Pumiyaan office was established under
the moral law of Alawagan. Palnah the Mayor's Office. Pumiyaan serves as
agreements address various conflicts, a private semi-government quasi-judicial
including land disputes, trespassing, body, focusing on arbitration and
forest destruction, and minor offenses. mediation to resolve conflicts, following
The council of elders listens to both the Council of Elders system.
sides and makes recommendations. If The Pumiyaan Consultative Council
fines are agreed upon, both parties (CPCC) plays a crucial role as a
share a meal together as a symbol of member of the Municipal Peace and
friendship. Order Council (MPOC) of Conner. It is
While Palnah is the traditional means of sought after by various entities,
resolving conflicts, more serious cases including the Barangay
may involve the government's judiciary Pangkatarungan, Philippine National
system. So far, there have been no Police (PNP), Mayor's Office, and
recalled broken Palnah agreements, but Judicial Courts, for its expertise.
some have lost significance over time. A Established in September 2011 through
distinctive feature of a Municipal Executive Order, CPCC's
members consist of Barangay IPMRs
Palnah is the natural succession of
(Indigenous Peoples Mandatory
leadership based on active roles and
Representatives), and it was officially
integrity. Congressman Bulut suggests
launched in November 2012 during a
documenting Palnah agreements
public hearing at the Conner
formally due to changing values and the
Gymnasium.
need for written commitments. Despite
challenges posed by migration, When both litigants request an out-of-
intermarriages, and the absence of court settlement, a conflict can be
mengal (chieftain), Palnah is still endorsed to Pumiyaan by relevant
practiced in Apayao, and its authorities. Pumiyaan follows a unified
effectiveness is evident in the lower tribal customary law, crafted based on
crime rate. Congressman Bulut the different customary laws of the tribes
encourages migrants in Apayao to learn in Conner. If successful in mediation,
more about the Isnag culture and the the matter is endorsed to the Barangay
for enforcement of the agreement.
Otherwise, if Pumiyaan fails to resolve provide a window into the soul of the
the conflict, it is further endorsed to the community. The Lapat System stands
judicial courts. as a testament to their sustainable
ethos, governing land use and resource
Pumiyaan has a high likelihood of
management. Furthermore, the unique
settling conflicts as parties voluntarily
boat-like houses of the Isnag people
bring matters to them, and most
punctuate their deep-seated connection
mediations are resolved in one or two
to their environment.
sessions. Serving as an arbitration
board, Pumiyaan promotes and The chapter's exploration culminates in
maintains ancestral and customary laws the political features of the Iyapayaos,
in settling intra-tribal and inter-tribal diving deep into their intricate
conflicts, making it a best practice in governance and social justice
conflict resolution (Maslang, 2017). mechanisms. Indigenous terminologies
like Palnah, Bodong, and Pumiyaan not
only provide a lexicon of governance in
Apayao but also underline the peace
processes based on the Palnah system.
This intricate system elucidates the
Isnag approach to fostering economic
CHAPTER SUMMARY stability, social security, and the
unwavering preservation of their cultural
The Apayao Heritage chapter provides a heritage. The "Apayao Heritage" chapter
comprehensive exploration of the thus offers an enriched tapestry,
province's rich legacy, weaving together intricately woven with the unique
various threads of its identity. Beginning threads of history, culture, philosophy,
with its historical and socio-cultural technology, and politics of the region.
features, the chapter journeys through
Apayao's geographical and territorial
landscapes, its intricate historical
development, and the influences of its
colonial past. Particularly highlighted is
the province's vibrant tapestry of ethno-
linguistic groups, with the Isnag tribe at
its core, encapsulating the region's
educational framework, indigenous
games, literature, and the harmonious
rhythms of its music and dance
traditions.
In the philosophical realm, the province
is deeply rooted in significant Isnag
rituals. These practices are emblematic
of the tribe's profound belief in
environmental spirits and their symbiotic
relationship with daily life. Through
these rituals, one discerns the delicate
balance between the Iyapayaos and
their environment, including agricultural
and environmental ceremonies, and
their adaptive resilience in the face of
modernity.
Technological expressions of the Isnag
culture emerge vividly through symbols,
textiles, and crafts. The cultural and
historical resonance of porcelain jars,
traditional attire, and accessories
 colonization. Over time, these people
became known as Igorots. Their pre-
colonial identity is mostly unknown due
to limited written records until the
Spanish arrived.

Juan de Placencia's work, "Customs of

the Tagalogs," aimed to study native
culture and guide Spanish rule,
shedding light on their lives and the
early Cordillera settlers. The hinterland
housed the Igorots, maintaining their
homogeneity even through Spanish
expeditions for Igorot gold. Communal
living characterized the mountainous
territories during the prehispanic period.
In 1846, the Spanish commandancia in
La Trinidad was established, organizing
Benguet into 31 rancherias, including
Kafagway and surrounding areas, where
CHAPTER 6: Burnham Park now stands. Over time,
Kafagway expanded and became
BAGUIO CITY HERITAGE Baguio City.
Lesson 1: Settlements and 2.a. Colonial
Territories
Spanish Period. In the Cordillera
Baguio and Benguet's early settlements Mountain range, the Ibaloys of
arose from hunting grounds, fertile Kafagway coexisted peacefully with
valleys, abundant resources, and trade other indigenous groups. However,
centers, shaping their intertwined despite Spanish efforts to pacify the
history. The pursuit of Igorot gold drove lowlands, the Igorots fiercely defended
Spanish expeditions like Galvey's, their sovereignty. Spanish missionaries
founding the La Trinidad comandancia. risked their lives to convert non-
Benguet province emerged, Christian Filipinos in Igorot territories,
encompassing Kafagway as a driven partly by rumors of Igorot gold.
rancheria. American land laws redefined This colonial expansion led to conflict
settlement boundaries, culminating in with indigenous culture and territory
Baguio's transformation into a chartered preservation.
city with distinct territorial limits.
Additionally, Prill-Brett, Ramos &
1.A. PRE-COLONIAL Follosco (1998) noted the inseparable
A brief overview of Baguio's ethnohistory of Baguio and Tuba, with
ethnohistory is crucial for understanding Tuba as the southwestern gateway to
its early development prior to becoming Baguio and Benguet. Both areas
an American colonial hill station. Its resisted Spanish incursions aimed at
advantageous location within the converting non-Christian communities
Cordillera Mountain range on Luzon and seeking Igorot gold. According to
Island made it a viable place for Guiterez (1960), some parts of Baguio
settlement. Despite limited access due originally belonged to Tuba before its
to geography, its elevated position transformation into a townsite.
overlooking the lowland plains attracted American Period. Reed (1999) noted
migration from the uplands, which that plans for a highland resort in
became more accessible during the Kafagway began during Spanish
American colonial era. The region was colonization but materialized only in the
inhabited by a homogenous population American period. Westerners believed
of mountain settlers, known derogatorily that the humid tropics were harmful,
as "Ygorottes Tulisanes" during Spanish
causing physical and mental decline, of the city during the early 1900s
prompting the resort's creation. The resulted isn the influx of lowland
cooler climate and agricultural potential peoples.s Moreover, foreigners such as
of La Trinidad's vicinity were key factors. Americans, Japanese, as well as
Within 30 years of American rule, the Chinese, who were part of the historic
resort was completed, introducing building of Kennon Road also settled in
Western culture to the indigenous the area, making it a melting pot of
community. cultures. Meanwhile, the native
residents of the city are called Ibagiw.
The original Kafagway settlers fled
during Spanish punitive expeditions and
the revolutionary period, losing their Significantly, the peopling, as well as the
land due to American land laws. This re-peopling of Kafagway, could be best
displacement became a political issue. understood only through looking into the
Bagamaspad and Pawid (1985) migration pattern from the prehispanic to
mentioned the Bureau of NonChristian the American period. Again, Prill-Brett
Tribes (BNT), Bureau of Education et.al came up with this migration
(1905), and Bureau of Science (1906), movement as attested by oral history.
with local leaders appointed to key
posts, easing resistance. 1) The first population movement in
the prehispanic period appears to be the
Kafagway prospered as a trade and initial peopling of Ibaloy land–from the
education hub, attracting migrants due west and southwestern plains of
to improved roads and job opportunities Pangasinan, often following the river
from American mines. The city's systems (Aringay-Galiano, Naguilian,
development and American rule Bued-Angalacan, and Agno Rivers).
weakened traditional Ibaloy influence,
leading to government-regulated 2) The second migration indicates
customary laws. Realizing education's the northeast-to-southwest movement,
value, Ibaloys sent their children to from the Kabayan-Tinek region.
school, eventually yielding power to the 3) The third migration movement
Americans. was the dispersal from Tuba during the
2. b. Post-Colonial Spanish period, marked by the punitive
expedition of 1579 against Tonglo, and
In the post-colonial era, the city in the Galvey punitive expedition of 1829.
northern Philippines became a popular
destination due to trade, education, and 4) The fourth movement out of Tuba
economic opportunities, attracting (the present Baguio area and
people from nearby provinces. This led surroundings) was during the American
to a multicultural community blending period when Baguio was made a
upland and lowland cultures. The city's chartered city, resulting in the relocation
indigenous cultural history is respected of all the Ibaloy families (except for the
by all, and it became a melting pot for Carino and Carantes families who
various customs and practices from staunchly stayed). They had farms and
nearby Cordillera provinces and lowland livestock in the center of the new city.
migrants. Despite its diversity, a They explained migration movements,
harmonious co-existence and smooth including smallpox and cholera
relationships prevailed. outbreaks, Spanish expeditions, trading,
and inter-village marriages. Colonialism
significantly influenced indigenous
Lesson 2: Peopling and Ethno- settlement in Baguio and Benguet. The
Linguistic Groups Spanish aimed to convert non-Christian
Filipinos and find gold in Igorot territory,
I. Introduction
leading to their intrusion. Spanish
Renowned Cordillera anthropologists Reduccion involved resettling
attest that the Ibaloys and Kankanaeys inhabitants into compact communities
are the early settlers of Kafagway. centered around churches, quelling
However, the building and construction resistance through evangelization. The
Battle of Tonglo exemplified resistance, The lesson will focus on Baguio City as
as Chieftain Kidit initially supported the a historical city, a creative hub, an
new religion but clashed over church educational center for northern Luzon, a
construction and idol destruction, commercial hub in northern Luzon, and
resulting in Fr. Vivar's relocation and the role of religious institutions in the
ongoing Ibaloys' defiance, causing city's history.
conflicts with neighboring Christian Through this lesson, you will attain a
towns. profound understanding of the
A punitive expedition was planned development of different social
against Tonglo, located on the northern institutions and their contributions to the
slopes of Mt. Calugong in Sitio Bujajeng, identity of Baguio City. This identity has
Barangay Taloy Norte, Tuba Benguet. made the city renowned not only in the
Kidit’s group tricked the Spanish troops Philippines but also within the global
with a mock display of non-resistance community.
and ambushed them, resulting in the A. Social Institutions
death of Captain del Rosario, the troop's
commander. In response, Spanish The city is now a hub for business,
troops from Naguilian marched uphill, education, and government in Northern
burning villages and turning Tonglo into Luzon.
rubble. This battle dispelled the It's a prominent player in Luzon's
misnomer about the shyness of the tourism sector and a top-notch
Ibaloys, revealing their fierceness when education destination. Its rich history,
provoked. Their heroic character was location, and climate offer an ideal
evident during the Revolutionary period environment for a well-rounded student
and continued during the American life. Academic institutions are drawn to
pursuit of the Katipunan revolutionaries. invest in this appealing city.
The end of Spanish colonization a1. Baguio City a Historical City
ushered in American interests in the
Baguio City, with its rich cultural
Orient. Many Westerners sought solace
heritage and pivotal role in Philippine
in South and Southeast Asia, including
history, is considered a historical city. It
Benguet, where Kafagway is located.
boasts a fascinating history, dating back
This area was already an Ibaloy and
to pre-colonial times when indigenous
Kankanaey settlement before the arrival
people inhabited the Cordillera region.
of the Americans. American colonial
During the colonial era, Baguio
intervention led to the transformation of
flourished as an educational and cultural
the area into a city, attracting migrants
hub, attracting artists, scholars, and
from adjacent regions.
intellectuals from across the Philippines.
At the start of American rule, Baguio It played a vital role in the development
was already home to a diverse of Philippine literature, art, and music.
population. Foreign nationals who
Baguio also played a crucial role in
worked on the construction of Kennon
World War II, serving as the temporary
Road chose to settle in this newly
capital of the Philippine Commonwealth
created city, contributing to its
government under President Manuel
multicultural makeup. Despite this
Quezon during the Japanese
diversity, harmony and unity prevailed
occupation. Liberated by American and
among the city's inhabitants.
Filipino forces in 1945, the city is now
home to numerous art galleries,
museums, and cultural centers
Lesson 3: Education and Social celebrating the unique Cordillera
Institutions heritage.

I. Introduction Above all, Baguio's historical

significance lies in its landmarks, which
In this lesson, you will delve into the chronicle the city's growth and
development of education and various development. Exploring these
social institutions in the city of Baguio.
landmarks reveals a deeper world-class amenities and recreational
appreciation for the rich heritage of the facilities.
"City of Pines." Here are some notable 7) Governor Pack Road. Governor
Baguio landmarks and their intriguing Pack Road, an important thoroughfare
histories: in Baguio, holds historical significance
1) Mansion House and Wright Park. as it was once the location of the
The Mansion House, a grand structure Benguet Auto Line Station. This station
built in 1907, holds significant historical served as a hub for motorbuses
value as it served as the official transporting passengers to the Damortis
residence for American governors- rail station, facilitating connections to
general and continues to be the Manila.
highland abode for Filipino Presidents. 8) Baguio Cathedral. Also known as
2) Teachers’ Camp. The Teachers' the Our Lady of Atonement Cathedral,
Camp was established in 1908, and it this iconic church was built in the early
served as a training facility and retreat 1900s and features a unique pink
for American teachers in the Philippines. façade. The cathedral has been a
In 1939, the camp was turned over to witness to many significant events in
the Philippine government and was Baguio's history, including the Japanese
eventually converted into a training occupation during World War II.
center for Filipino teachers 9) Maharlika Complex. The
3) Camp John Hay. Originally an Maharlika Livelihood Complex stands
army post in Baguio, Camp John Hay's where the thriving Stone Market once
history began in 1903 with U.S. existed. Built by World War I German
President Theodore Roosevelt's prisoners, it was a bustling trading
General Order No. 48, establishing a center. Despite enduring WWII
strategic military presence. It grew from bombings, the Stone Market remained
535.63 to 1,672 acres and is now a resilient as a landmark. Today, the
picturesque resort complex with history, complex carries on this legacy,
luxurious accommodations, and embodying Baguio’s enduring spirit and
recreational facilities. resilience as a vibrant trade hub.
4) Burnham Park. Burnham Park, 10) Heritage Hill and Nature Park
named after the renowned American Garden Formerly known as the Diplomat
architect Daniel Hudson Burnham, has Hotel, this hill in Baguio City, originally a
transformed significantly since its rest house and seminary in 1911, later
inception. The present-day lake at became a school and hotel. Now
Burnham Park originated from the abandoned and in ruins, it's still a
enclosed lagoon formed by Minak picturesque spot in the 'City of Pines.
Creek, providing a tranquil and scenic Meanwhile, museums are established to
spot for visitors to enjoy. collect, preserve, study, and present to
5) Kennon Road. Kennon Road, the public objects of material and
originally known as Benguet Road, was spiritual culture that reflect the
surveyed by the Philippine Commission development of human society.
to determine the best railway route into Historical museums may be of a general
Benguet's mountainous region. nature, devoted to the history of a
Recognizing the potential of the area as country, republic, or city, or they may be
a sanitarium and military post, Col. devoted to special historical disciplines
Lyman W. Kennon took over the project or to independent branches of historical
in 1903 science. Examples are:
6) Baguio Country Club. With a rich • Baguio Teachers’ Camp, Baguio
history dating back to 1906, Baguio City
Country Club initially operated from a • Baguio Museum, Baguio City
grass-thatched, wooden slab structure.
Over time, it transformed into a • Museo Kordilyera, Baguio City
prestigious establishment, offering
 Magsaysay Road (on the Trancoville
heading towards La Trinidad side).
a2. Baguio as Creative City for Arts and 6) Lucban ("orange"). Lucban is that
Folk Arts area off Bonifacio Road near Saint Louis
University where a lot of residences cum
In 2017, Baguio City made history by
dormitories are located. It is probably
becoming the first Philippine city to join
named thus because of the color of the
UNESCO's prestigious Creative Cities
soil, which is mostly clay.
list. It was honored for its excellence in
Folk Arts and Crafts, joining renowned
cities like Seattle, Milan, Toronto, and Ibaloy Names in the different areas of
Manchester. This recognition was Baguio that Have Been Replaced:
largely thanks to the dedicated efforts of
1) Kafagway ("wide open space").
local artists, including Benedicto
This used to be what the area the
Cabrera (owner of BenCab Museum)
Baguio City now occupies used to be
and Kidlat Tahimik (owner of Ili-likha
called;
Artists Village), in preserving the rich
Cordilleras culture, which played a 2) Javjavan ("native blacksmith
pivotal role in UNESCO's shop"). This is what the site where the
acknowledgment of Baguio City as a Baguio City Market is used to be called;
Creative City. 3) Kampaw ("a place for social
gathering"). Kampaw is what Mount
a3. Ibaloy Street Names in Baguio Mary Hill or Cathedral Hill used to be
Representing Nature referred to. This is where the Our Lady
of Atonement Cathedral, more popularly
There were some Ibaloy street names known as Baguio Cathedral, now
that represents nature. Some of these stands. Kampaw means (a social
names are still being used up to the gathering place reminiscent of the
present although some were changed. Bontoc "ato" or Sagada’s "dap-ay," a
For instance: place where elders meet for dialogues
1) Abanao ("wide"). One of the city's and meetings);
main roads is called Abanao. It is a wide 4) Urengao ("oily water"). The area
street the goes uphill connecting where Teachers’ Camp is located, which
Harrison Road to Naguilian and is located between Leonard Wood Road
Bokawkan Roads. and South Drive, used to be called as
2) Otek ("small"). Otek is a short Urengao;
strip that connrects Burnham Park to 5) Oliweg ("whirlpool where
City Hall. This is also where Baguio's rainwater runs out through a channel in
Rizal Park is located. the limestone").
3) Kayang ("high"). Kayang is a Baguio City also has several roads and
street on the hill behind the Baguio City places named after American colonial
Market leading up to City Hall. It is government officials who played
accessible from Abanao Road. significant roles when the city was
4) Kisad or Guisad ("a condition established as the Summer Capital of
when a priestess is possessed by a the Philippines around a century ago.
spirit during a religious rite"). Kisad These includes the following:
Road runs parallel to Harrison Road, on 1) Camp Allen. This was taken from
the west side of Burnham Park while Gov. Henry Tureman Allen. Camp Allen
Guisad Road is accessible from served as the original home of the
Bokawkan Road. Philippine Military Academy (which
5) Bokawkan ("wherever something began as the officers school of the
has been removed"). Bokawkan is that Philippine Constabulary), is named after
wide road that connects Abanao, him.
Naguilian Road (officially named Quirino
Highway - but who calls it that?) and
2) Burnham Park. This was taken Philippines from 1904-1906. It was he
from Daniel Hudson Burnham (1846- who ordered architect Daniel H.
1912). Burnham was one of Chicago's Burnham to build Baguio as a
greatest architects and urban planners, recreational facility for American soldiers
whose Philippine resume includes and civilians
Roxas Boulevard (formerly Dewey) in 9) Governor Pack Road, a wide
Manila as well as Baguio City itself. road connecting Marcos Highway to
3) Harrison Road. This was taken downtown Baguio is named after
from Francis Burton Harrison, a William Pack, who was appointed
governorGeneral of the Philippines from governor of the province of Benguet on
1913-1921, the predecessor of Leonard November 15, 1901. He became the
Wood. Harrison road is one of the city's first governor of Mountain Province and
main avenues, along the northeast side served from March 15, 1909 to
of Burnham Park, parallel to Session December 31, 1912.
Road and connecting Governor Pack 10) Brent Road. A short strip leading
Road to Magsaysay Road, is named to the Brent International School was
after him. named after Reverend Charles Henry
4) Camp John Hay. This was taken Brent. He came to the Philippines in the
from John Milton Hay (1838-1905), An 1900s and became the first bishop of
American statesman, diplomat, author, the Episcopalian Church in that country.
journalist, and private secretary and In 1909, he founded the school named
assistant to Abraham Lincoln. He served after him.
as Secretary of State under U.S. 11) Kneedler Road off beautiful
Presidents William McKinley and South Drive, is named after Dr. Harry
Theodore Roosevelt from 1898 - 1905. Dolome Kneedler, who came to the
5) Kennon Road. This was taken Philippines with the United States
from Col. Lyman Walter Vere Kennon, Medical Corps during the 1900s. He
a U.S. Army officer who completed the stayed and became a rich realtor.
daunting task of building Kennon Road, 12) Melvin Jones. It was named after
where others before him had failed. Melvin Jones, founder of the Lion's Club
Read more about his contributions in International, a socio-civic organization
detail in this article on the building of that has a very active chapter in the city,
Kennon Road by architect Ernesto that the football field playing area and
Zarate. grandstand at Burnham Park is named.
6) Malcom Square. This was taken 13) Baden Powell Inn. Robert Baden-
from George A. Malcolm (1881-1961). Powell was the founder of the Boy
He was appointed, at age 35, by U.S. Scouts. What used to be the Boy Scouts
President Woodrow Wilson to the of the Philippines headquarters is now
Supreme Court of the Philippines in Baden Powell Inn on Governor Pack
1917, where he served until 1936, when Road. The commemorative marker of
he was forced to retire upon the the First Session of the Second
enactment of the 1935 Constitution, Philippine Commission after which
which limited Supreme Court Session Road is named can be found
membership to Filipinos. here.
7) Leonard Wood Road. This was These places serve as a reminder of the
taken from Leonard Wood, an American officials' contributions to the
Governor-General from 1921-1927. The development of the city and the
heavily wooded avenue connecting Philippines. Although these names
Session Road to Mines View Park, reflect the city's colonial past, they also
passing Teachers Camp and Botanical acknowledge the important roles these
Garden is named after him. officials played in shaping the city's
8) Wright Park. This was taken history.
from Luke E. Wright who served as
American Governor-Governor in the
B. Educational Institutions
The educational system was greatly social gathering where people met
influenced by the Americans when they friends and family, shared news, and
developed the city as the retreat and enjoyed cultural activities like music and
recreation abode of U.S. armed forces dance, celebrating the Cordillera
during the 20th century. The region's rich culture.
Thomasites, a group of American c1. Baguio as the
missionaries, brought the introduction of economic/commercial hub for Northern
public schools and the English language Luzon.
to the Philippines. Since Baguio was a
hill station in the United States at that Baguio City, nestled in the Cordillera
time, English became the primary Mountains of Northern Luzon, thrives as
medium of communication in the city, a bustling economic center. Its strategic
and the government recognized it as location, pleasant climate, and scenic
one of the official languages of the allure attract tourists, traders, and
country, alongside Filipino. entrepreneurs. Over time, banks,
businesses, and government agencies
b1. Baguio as an Educational Center in have propelled Baguio City into a
the North commercial powerhouse for Northern
Baguio City is considered to be an Luzon. Here are some key economic
education center for Northern Luzon due activities that have cemented its status:
to several factors, such as its strategic 1) Home to the Baguio City
location, favorable climate, and the Economic Zone (BCEZ), a Philippine
presence of several prestigious Economic Zone Authority (PEZA)
educational institutions. location that is considered one of the
The city's reputation as an education country's most profitable and attractive
center has also been enhanced by the investment areas.
presence of academic organizations, 2) Major retail destination for the
research centers, and educational Cordilleras and Ilocos provinces. 3) The
events, which have brought together "ukay center" of Northern Luzon.
scholars, researchers, and practitioners
from various fields. In addition, the city's 4) Numerous shopping centers and
vibrant cultural scene, with its museums, malls have been established including
galleries, and performing arts venues, SM
has provided a rich cultural and City Baguio mall, Baguio Center Mall,
intellectual context for students to Cooyeesan Hotel Plaza, Abanao
explore and learn from. Square, Maharlika Livelihood Center,
Porta Vaga Mall, and Bonchic bargain
center.
C. Economic Institutions
5) Baguio's cultural landscape is
Baguio City's economy thrives on
enriched by a multitude of local food and
tourism, education, and its role as the
retail businesses operated by its
commercial hub of Benguet province. It
residents. These include the Tiong San
serves as a crucial point for processing,
chain of department stores and
selling, and distributing agricultural and
supermarkets, Sunshine Supermarket,
mining products from Benguet to the
Star Cafe, Country Mart, the renowned
lowlands.
Rose Bowl Restaurant, Good Taste,
In the past, Baguio City's market day, Marosan's, Patao's, and numerous
known as "sabado" (Saturday), was a eateries located along Bonafacio,
significant event. People from various Session Road, near Teacher's Camp,
villages and towns gathered to trade and elsewhere around the city.
goods, including fresh produce like rice,
6) The trade center of Baguio is
vegetables, fruits, and livestock from
concentrated in Session Road, Harrison
local farmers, as well as textiles, pottery,
Road, Magsaysay Avenue, and Abanao
and metalwork from traders in other
Street. These areas are home to a
regions. This bustling market was not
plethora of commercial and business
only an economic center but also a
structures, including first-class cinemas, of Baguio City, with a wide array of
hotels, restaurants, department stores, shops, stores, and offices lining both
and shopping centers. sides of the road. These include
bazaars, boutiques, old movie theaters,
7) The famous City Market in
hotels, cafes, restaurants, bakeries, and
Baguio offers a diverse range of locally
grocery stores, among others. The
sourced goods and products, including
majority of banks operating in Baguio
vibrant woven fabrics, handcrafted
City can also be found on Session
beadwork, primitive wood carvings,
Road, along with various offices,
fresh-cut flowers, strawberries, and
drugstores, bookstores, and
"Baguio" vegetables - the latter referring
newsstands. Due to its central location
to vegetable varieties that thrive in the
and accessibility, Session Road is
city's cooler growing climate.
regarded as the most direct route to
8) Another local business venture in anywhere in the city. It is also known to
Baguio is transient housing, which be the starting point of all Baguio
caters to budget-conscious tourists and parades and is considered the most
travelers seeking affordable expensive real estate in Baguio.
accommodations.
Through markets, financial institutions,
C. Religious Institution
and transport networks, these economic
institutions have boosted the city's trade, The distinct Filipino character is shaped
job opportunities, and investment by strong religious beliefs, evident in
prospects. The tourism industry's growth Baguio's residents. Religious groups in
has also contributed significantly to the city have increased, with Roman
Baguio City's economy, attracting both Catholics making up 80.4%, followed by
domestic and international visitors to the Episcopalian Church at 5.8%, and
hotels, restaurants, and other Iglesia ni Cristo at
businesses. 3.5%. The rest (10.3%) belong to other
Yet, the city's rapid economic expansion sects.
has brought challenges like traffic Since Spanish colonization, various
congestion, environmental degradation, religious institutions—Catholic,
and unequal economic benefits. As Protestant, and indigenous traditions—
Baguio City adapts to evolving have influenced the city's history. These
economic conditions, the role of institutions established schools,
economic institutions in shaping its hospitals, and community centers,
future remains a vital subject for study shaping the city's identity. Nonetheless,
and analysis. controversies surrounding indigenous
practices and tensions with secular
authorities continue to impact the city's
c2. Session Road as the Commercial
development.
Center of Baguio City, Philippines
d1. Role of the different religious
Session Road got its name from being
institutions in the history of Baguio
the location of the First Session of the
Second Philippine Commission in 1904. Religious institutions, including
The old Baden-Powell Hall, located at Catholics, Protestants, and indigenous
the end of the road, was where the spiritual traditions, have played a
second Philippine Commission held its significant role in Baguio's history. The
sessions, officially designating Baguio iconic Baguio Cathedral, built in the
as the Philippine Summer Capital. early 20th century, serves as a center
Although the BadenPowell Inn on for Catholic worship and community life,
Governor Pack Road now stands where hosting important religious and cultural
the hall was, a marker remains as the events.
only visible evidence of the historical American missionaries established
significance of Session Road. Protestant churches in Baguio in the
Currently, Session Road serves as the early 20th century, contributing to the
main thoroughfare and commercial hub
spread of Christianity and the provision resolves cultural misunderstandings,
of education and social services. and promotes unity and compassion.
Additionally, indigenous spiritual
traditions, like those of the Igorot Lesson 1: Inayan: The Tenet for
people, have been integral to the city's Peace Among Igorots I. Introduction
cultural and spiritual life for centuries
and continue to be celebrated and This subsection presents the worldview
practiced by many residents. among individuals in the summer capital
of the Philippines. a comprehensive set
of ideas and attitudes about the world,
d2. Non-christian to Christian tribes in ourselves, and life, a system of beliefs,
Baguio City a system of personally customized
theories about the world and how it
Baguio City has a diverse cultural
works.
history rooted in its pre-colonial past.
Before the Spanish arrived in the 16th III. Reading Resources
century, it was inhabited by various On Values and Moral System
indigenous tribes known as the Igorots.
These indigenous people had their own Baguio City boasts diverse belief
unique cultures, animist beliefs, and rich systems, values, and cultural
oral traditions. perspectives among its urban residents,
often challenging the traditional values
Spanish colonization introduced of the indigenous people, referred to as
Christianity to the region, but it took "Inayan". This concept embodies a
centuries for it to fully take hold. In the reverence for a higher power, deterring
early 20th century, American Protestant individuals from engaging in undesirable
missionaries arrived and promoted actions. With religious undertones akin
Christianity, leading to significant to the Ten Commandments, "Inayan"
cultural changes in language, attire, and serves as a moral guide, cautionary
traditional practices among indigenous advice, and even an expression of
communities. dismay. It mirrors the concept of karma,
Today, Baguio City is predominantly cautioning against cultural
Christian, primarily Roman Catholic. transgressions and fostering order
However, many Igorot traditions endure within families, clans, villages, and the
and are celebrated alongside Christian environment.
practices, creating a unique blend of Illustrated by the honest Baguio Taxi
cultural influences that define the city's drivers, "Inayan" is exemplified through
identity. their integrity and trustworthiness.
UNIT II. WORLDVIEW Stories of these drivers returning
forgotten items without expecting
anything in return have circulated on
Overview social media, establishing Baguio City
Baguio City, as a melting pot of highland as a haven for ethical taxi services.
and lowland cultures, reflects the Additionally, the Cordilleran police
diversity of its residents, including uphold "Inayan" by exhibiting courage
various ethnolinguistic groups and and discipline in their duties, earning
lowland settlers. Its geographical them the reputation of the most
advantage attracts people from coastal disciplined law enforcement in the
areas who often form personal but Philippines. Notably, the Baguio City
sometimes superficial impressions of its Police have consistently earned praise
residents. This unit aims to highlight the from the nation's top law enforcement
richness of the indigenous worldview of official, solidifying their status as the
its people, expressed in their ethics, 'Most Disciplined Cops'.
rituals, philosophy, and more.
Ultimately, understanding the people of
On Religious Pluralism
Baguio City fosters mutual coexistence,
Baguio City embraces religious diversity students and schools with the
with a multicultural population practicing community villages, elders, learners,
various beliefs including Christianity, bearers for the appreciation of
Islam, Buddhism, and Hinduism. indigenous cultural heritage for their
Christianity, primarily Roman advocacy and to seek support, including
Catholicism, is the dominant faith, funding, from various offices, agencies,
alongside Protestant denominations like groups and individuals to sustain the
Baptists, Methodists, and Seventh-day programs on School of Living Tradition
Adventists. Islam has a presence with by these educational institutions.
mosques and organizations, while The School of Living Tradition will cover
Buddhism thrives with Mahayana cultural heritage, including dances,
tradition in Chinese and Vietnamese chants, songs, and the like, materials
temples. Hinduism has a small but and instruments used therein and that
active community centered around a the said practices can be shared and
Hindu temple. Despite diverse beliefs, learned by the students except ritual-
Baguio City is renowned for peaceful related activities, materials and
coexistence, marked by mutual respect instruments in relation to death,
and tolerance among religious groups. sickness and pandemic which are
exclusively for the exercise of the
School of Living Tradition elders, bearers and practitioners.

In the effort of the Local Government of

Baguio to establish an avenue for Lesson 2: A Feast of Blooming: The
students in all learning institutions to Panagbenga Festival
study the cultural practices of I. Introduction
indigenous peoples (IPs) in the
Cordillera Administrative Region. Baguio Baguio’s forthwith rise from the rubbles
city council officials approved an of the 1990 earthquake depicts the
ordinance institutionalizing the School of resilient spirit of its inhabitants. This
Living tradition learning as part of the triumphant feat transforms into a
revitalization of indigenous cultural festivity of prospering characterized by
heritage by students in the different the blooming of flowers. The Baguio
schools in the city. Ordinance No. 13, Flower Festival as it was popularly
series of 2022, states that the School of known at the onset of its inception, later
Living tradition aims to provide an evolved into the Panagbenga Festival.
avenue for the students in the various From this progression was the unfolding
educational institutions both public and of the richness of values and traditions
private to learn and practice the of its people as it showcases the strong
Cordillera indigenous peoples cultural sense of community, creativity, a
heritage, including history, songs, conviction for the environment,
chants, dances, life ways, among friendship, brotherhood, and
others; for the learners to present what cooperation, among others. This annual
they have learned in various venues, celebration, therefore, serves as a
including festivities, activities and the platform for cultural awareness geared
like which are sponsored by the city or toward the appreciation of the in-group-
their institutions that would help public out-group dichotomy, and where cultural
awareness of the indigenous practices; relativism is fostered.
to develop adherence to the cultural III. Reading Resources On Panagbenga
sensitivity of these practices that are Flower Festival
learned and practiced in the said school;
The Panagbenga Festival, which
to encourage teachers, staff, students
celebrates the blooming of flowers in the
and even their parents in the basic
region, has become a significant cultural
education to conduct researches,
practice in Baguio City and the
documentation and studies to further the
Cordillera region of the Philippines. The
knowledge, skills, and better
festival has its roots in the Cordillera
appreciation of the said practices under
region's rich cultural heritage, which
the school; to encourage interaction of
includes a deep reverence for nature On Internationalism, World Brotherhood,
and a tradition of celebrating the harvest Peace and Unity in Diversity
and the changing seasons. Baguio City, as a melting pot of different
The festival was first held in 1995 as a cultures and nationalities, has long been
way to boost tourism in the city after the known for its internationalism, world
devastating earthquake that hit the brotherhood, peace, and unity in
region in 1990. The festival's name, diversity. Here's a brief discussion on
"Panagbenga," is derived from the each of these aspects:
Kankanaey term that means "a season ▪ Internationalism: Baguio City has
of blooming." a long history of attracting international
The festival has become an important visitors, students, and residents. It is
cultural practice for the people of Baguio home to several international schools,
City and the Cordillera region, as it universities, and language centers,
provides an opportunity to showcase which draw students from different parts
their rich cultural heritage and traditions. of the world. The city is also a popular
The festival's highlight, the Grand Float destination for tourists, particularly those
Parade, features large floats decorated from neighboring Asian countries. The
with flowers and other natural materials presence of international communities in
that depict the different cultures and Baguio has created a vibrant and
traditions of the Cordillera region. The diverse social scene, with various
parade also includes street dancers cultural events, festivals, and activities
dressed in colorful costumes that taking place throughout the year.
showcase the unique cultural practices ▪ World Brotherhood: The City has
of the Cordillera people. been recognized as a center for world
Aside from providing an opportunity to brotherhood, with its many international
showcase the region's culture and schools and organizations promoting
traditions, the festival has also become cross-cultural understanding and
a way to preserve and promote the local cooperation. The city has played host to
economy. The festival provides several international conferences and
opportunities for local businesses and symposia, which have brought together
entrepreneurs to showcase their scholars, experts, and professionals
products and services, which helps to from different parts of the world to
generate income for the local exchange ideas and knowledge. These
community. events have fostered a sense of
brotherhood and camaraderie among
In recent years, the festival has also
participants, helping to break down
become a platform for promoting
barriers and promote mutual
environmental awareness and
understanding.
sustainability. The festival organizers
have implemented various measures to ▪ Peace: The City is known for its
ensure that the festival is carried out in peaceful and tranquil atmosphere, which
an environmentally responsible and is partly due to its cool climate and
sustainable manner, such as using natural surroundings. The city has also
biodegradable materials for the floats been recognized for its efforts to
and decorations. promote peace, with various peace-
building initiatives taking place
Overall, the Panagbenga Festival has
throughout the years. For instance, the
become an integral part of the cultural
Baguio City government has organized
practice of the people of Baguio City
peace rallies, peace forums, and other
and the Cordillera region, as it
activities aimed at promoting peace and
celebrates the region's rich cultural
nonviolence. The city's residents are
heritage and promotes the local
also known for their friendly and
economy while also promoting
welcoming nature, which contributes to
environmental awareness and
the overall peace and harmony of the
sustainability.
community.
▪ Unity in Diversity: The City is a probity and intellect, dictated the phase
multicultural and multi-ethnic city, with a of the political community.
diverse population that includes different Distinct Political Culture in Baguio City
indigenous groups, migrants, and
expatriates. This diversity has led to a Baguio City's unique political culture is
rich and vibrant cultural scene, with closely tied to its cultural identity, heavily
various festivals, events, and activities influenced by "Igorotak" consciousness.
celebrating the different cultural This term, meaning "I am an Igorot,"
traditions of the city's residents. Despite serves as a rallying cry in local
their differences, the people of Baguio elections, symbolizing unity and pride
City have learned to live together in rooted in Igorot heritage. This cultural
harmony, respecting each other's identity significantly shapes the city's
cultures and traditions. This unity in politics.
diversity is reflected in the city's motto, Unlike other regions dominated by
"The City of Pines, In the Land of powerful political families, Baguio stands
Cordillera, United in Diversity." out. It lacks a history of such
dominance, with leadership chosen
based on performance and merit,
UNIT III. POLITICAL FEATURE
prioritizing public service. The city's
residents value good governance and
Overview hold leaders accountable, withdrawing
loyalty if expectations aren't met.
This unit is a summative description of
Political pragmatism and wise voting
the social and historical events that
supersede party affiliations.
shaped the political landscape of the city
of Baguio. Anent, its focus is on the Overall, Baguio's political landscape is
interface of political leaders and its marked by good governance,
inhabitants as it developed as a seat of accountability, and merit-based
power both in local and national leadership, emphasizing the public
governance since the onset of American interest and ensuring citizens have a
colonial rule. It also endeavors to voice in politics.
showcase the distinct indigenous
political culture of its inhabitants in the
Land struggle among the Ibaloys:
exercise of their socio-cultural and
Landmark case of Cariño vs. Insular
political rights. Also, it emphasizes the
Government
plausible role of civic organizations in
the political development of the city as it The Mateo Cariño case is a pivotal
transforms into a significant multi- moment in Philippine history, addressing
functional center of the north. land rights and the recognition of
indigenous ancestral domains. It
highlights the ongoing struggles of
Lesson 1: Political Feature indigenous communities, like the Ibaloy
I. Introduction in Baguio City and elsewhere, facing
threats from development, mining, and
The city of Baguio just like the adjacent
land encroachments by outsiders. This
province of Benguet is known for its
case's legacy is a vital legal basis for
peaceful conduct of local elections as an
indigenous peoples' ongoing battle for
offshoot of a long-cherished political
land rights and selfdetermination,
tradition. A glimpse of its political past is
emphasizing the need to protect the
indeed worth revisiting as we venture
ancestral domains and cultural heritage
into its evolution as a vibrant city. Such
of Philippine indigenous communities.
a distinct political culture must be built
on ethnic traditions wherein the sage Mateo Carino, an Ibaloy chieftain who
elders wielded legislative, executive and belonged to the baknang (wealthy)
judicial powers. The institutionalization class, owned a vast amount of land in
of patriarchal rule through the council of Kafagway, the original name of Baguio.
elders, who are presumably men of He was a respected leader and warrior
who had successfully led a revolt
against the Spaniards in La Trinidad. wooden house with a rimo roof.
However, Carino's conversion to However, the Insular Government
Christianity during the Spanish period opposed his petition, claiming that the
played a significant role in the granting entire parcel of land was public property
of land titles to his holdings. and had never been acquired in any
way or through any title of egresion from
In 1901, Carino became a
the state.
representative of Baguio in the US
Insular government. After trial, and the hearing of
documentary and oral proof, the court of
However, in a historical twist, he was
Land Registration rendered its judgment
later accused of aiding and providing
in these terms:
refuge to
Therefore the court finds that Cariño
President Aguinaldo as he fled to Hong
and his predecessors have not
Kong. This allegation led to the
possessed exclusively and adversely
confiscation of Carino's lands by the
any part of the said property prior to the
Americans, which marked the beginning
date on which Cariño constructed the
of a legal battle over the rights of
house now there — that is to say, for
indigenous peoples to their ancestral
the years 1897 and 1898, and Cariño
lands and domains.
held possession for some years
On the 23d of February, 1904, filed his afterwards of but a part of the property
petition in the Court of Land Registration to which he claims title. Both petitions
praying that there be granted to him title are dismissed and the property in
to a parcel of land consisting of 40 question is adjudged to be public land.
hectares, 1 are, and 13 centares, and (Bill of exceptions, p. 15.)
situated in the town of Baguio, Province
By reason of the findings set forth it is
of Benguet, together with a house
clearly seen that the court below did not
erected thereon and constructed of
wood and roofed with rimo. err:
1) In finding that Mateo Cariño and
At the heart of the Mateo Cariño case is
those from whom he claims his right had
the question of who owns the land. The
not possessed and claimed as owners
case arose from a dispute over a piece
the lands in question since time
of land in what is now known as Baguio
immemorial;
City, which was then part of the
Philippine Islands under American 2) In finding that the land in question
colonial rule. Mateo Cariño, a member did not belong to the petitioner, but that,
of the Ibaloy tribe, claimed ownership of on the contrary, it was the property of
the land, while the Philippine the Government.
Commission, the legislative body of the However, Mateo Carino did not live long
Insular Government, asserted that the to witness the reversal of the aforesaid
land was public land and therefore decision in 1909. In its historic decision,
owned by the government. the US Supreme laid the following:
The Insular Government opposed the ▪ The writ of error is the usual way
granting of these petitions, alleging that to bring cases to this Court, while
the whole parcel of land is public appeals are mainly used for equity
property of the Government and that the cases and for cases where the Supreme
same was never acquired in any Court of the Philippine Islands affirms a
manner or through any title of egresion dismissal of a land registration
from the State. application by the Court of Land
In 1907, Carino challenged the US Registration.
Colonial Government's decision to seize ▪ Although a province may be
his pasture lands for use as a military excepted from the operation of Act No.
base. He filed a petition in the Court of 926 of 1903 of the Philippine
Land Registration requesting title to the Commission which provides for the
land, which consisted of 40 hectares, 1 registration and perfecting of new titles,
are, and 13 centares, and included a
one who actually owns property in such The role of the different civic groups in
province is entitled to registration under the development of the city
Act No. 496 of 1902, which applies to In Baguio City, civil society works to
the whole archipelago. bring about policy and cultural changes
▪ While, in legal theory, sovereignty for the city's development. Civic groups
is absolute against foreign nations. are crucial for citizen engagement,
However, in practice, it depends on acting as intermediaries between the
strength and varies. A new sovereign government and the people. They foster
must decide how much to uphold the exchange of ideas, molding inclusive
theoretical ties to the previous sovereign policies and programs. These groups
versus acknowledging real are pivotal in driving sustainable
circumstances. development, tourism, and citizen
participation. They push for responsible
▪ The Philippines' acquisition didn't
urban planning, environmental
aim to take the residents' occupied
preservation, and fair growth. Moreover,
lands. As per the July 1, 1902 Organic
they enhance tourism by offering quality
Act (c. 1369, 32 Stat. 691), property
services, showcasing cultural and
rights were to benefit inhabitants.
natural attractions, and empowering
Longtime landowners couldn't lose their
citizens to voice concerns. In essence,
land due to non-compliance with
civic groups ensure Baguio City remains
Philippine Commission or Spanish law
an inclusive, vibrant, and beneficial
ceremonies.
community for all.
▪ The Organic Act of the
Here are some examples of the different
Philippines made a bill of rights
civic groups and their contributions:
embodying safeguards of the
Constitution, and, like the Constitution, 1) Baguio Flower Festival
extends those safeguards to all. Foundation, Inc. (BFFFI) - The BFFFI is
▪ Every presumption of ownership responsible for organizing the annual
is in favor of one actually occupying land Panagbenga Festival or the Baguio
Flower Festival. The festival attracts
for many years, and against the
tourists and generates revenue for the
government which seeks to deprive him
city's economy.
of it, for failure to comply with provisions
of a subsequently enacted registration 2) Save 182 Movement - The Save
act. 182 Movement is a group of concerned
citizens who advocate for the
▪ Title by prescription against the
preservation of the remaining pine trees
crown existed under Spanish law in
in Baguio City. They raise awareness
force in the Philippine Islands prior to
about the importance of trees in
their acquisition by the United States,
maintaining the city's ecological balance
and one occupying land in the Province
and campaign against the cutting of
of Benguet for more than fifty years
trees for development purposes.
before the Treaty of Paris is entitled to
the continued possession thereof. 3) Baguio Heritage Foundation -
The Baguio Heritage Foundation is a
The ruling acknowledged indigenous
group that promotes the preservation of
rights to ancestral lands, setting a legal
Baguio's cultural and historical heritage.
precedent for recognizing Philippine
They organize events and activities that
customary law rooted in local culture. It
showcase the city's unique culture and
emphasized customary law's importance
history and work to protect historical
in legal matters and indigenous self-
landmarks and structures.
determination. Despite benefiting the
Ibaloys, the ruling remained 4) The Tebteba Foundation is a
unimplemented. Camp John Hay non-government organization based in
retained land ownership through Native Baguio City that focuses on indigenous
Title, with no restitution or peoples' rights, sustainable
compensation. development, and cultural preservation.
They work to support and empower
Indigenous communities in the ensure that it remains a vibrant and
Philippines through research, advocacy, sustainable community.
and capacity-building initiatives such as
the Indigenous Peoples' Learning and
Advocacy Program (IPLAN).
5) The BIMAAK Association in CHAPTER SUMMARY
Baguio City is a non-governmental
organization representing indigenous The chapter delved in the historical and
peoples from Benguet, Ifugao, Mountain cultural features of Kafagway from the
Province, Apayao, and Kalinga in the onset of pre-colonial period to the
Cordillera region. Their mission includes present as it transformed into a
preserving indigenous cultures, significant cultural repertoire of
addressing community issues like land Cordillera heritage. Its conversion as a
rights and environmental protection, and city resulted in the formation of a
offering services like scholarships, multicultural hub as migrants continued
medical missions, and cultural events. to flock the place. The once settlement
Based in Baguio City, they celebrate of the Ibaloys and Kankanaeys changed
and promote the Cordillera people's rich a lot due to the rapid development
heritage. brought about by American intervention
6) The Hotel and Restaurant which dictated the socio-cultural and
Association of Baguio (HRAB) is an political landscape of the city. This time,
organization that represents and its territorial boundaries are defined
promotes the interests of hotels and within its metes and bounds and areas
restaurants in Baguio City, Philippines. It classified into public domain from the
works to advance the industry, rest of private land ownership.
collaborate with stakeholders, and In the years to follow, Baguio City, once
provide support to its members to a seat of political power during the
enhance the quality of services and American period turned into an
promote tourism in the area. educational center north of Manila.
7) Cordillera Green Network (CGN): Anent, the lure of economic
An environmental organization opportunities inevitably led to the
dedicated to safeguarding the conversion of the city as center of trade
Cordillera's natural and cultural heritage. in the Cordillera region. Besides, its
They partner with local communities, vibrant setting resulted to the existence
including Baguio, to promote eco- of different religious groups who do not
friendly tourism, engage in treeplanting, only practice their rites and beliefs, but
and run educational campaigns to instill also plays an important role in the
environmental responsibility in residents community. Significantly, it is regarded
and tourists alike. as a historical city due to its historic
landmarks, sites, parks, art galleries,
8) Indigenous Peoples'
museums among others. Recently,
Organizations (IPOs) in the Cordillera
UNESCO gave an entitlement, as a
region play a vital role in preserving their
Creative City due to the concerted
cultural heritage in Baguio. They host
efforts among the locals in preserving
festivals, rituals, and educational
the richness Cordillera cultures.
programs, showcasing traditions, music,
dances, attire, and promoting Meanwhile, as a former American seat
indigenous knowledge systems to instill of power, Baguio continues to develop
cultural pride and identity in younger its political institution through aggressive
generations. efforts to promote good governance
among its inhabitants. Significantly, the
These are just a few examples of the
landmark case of Carino vs. Insular
many civic groups that play a role in the
Government remains a monumental
development of Baguio City. Through
reminiscence of the right to ancestral
their efforts and initiatives, they
claims afforded to every member of the
contribute to the city's progress and help
indigenous community. A glimpse of this
experience serves as an inspiration profound understanding of Benguet's
among the local folks as they continue ethnolinguistic groups and their distinct
to involve themselves in civic ways of life. The unit is divided into
engagement geared towards the three lessons, focusing on the
development of the city. Finally, the settlements and territories, the
famous Panagbenga festival ethnolinguistic groups, and the
encapsulates the richness of values and literature, music, and dances of
the resilient character of its inhabitants. Benguet.

Lesson 1: Settlements and Territories

I. Introduction
In this lesson, you will explore the rich
history of settlements and territories of
different ethnolinguistic groups in
Benguet, a province in the Philippines.
You will learn about their migration
routes, original settlements, reasons for
moving, and their significant impacts on
present-day Benguet.
III. Reading Resources
Benguet Geography
Prior to the arrival of the Spaniards,
Benguet was a vast, richly forested
hunting ground with diverse flora and
fauna, where people lived in
mountainous regions with an abundance
of water resources (Province of
Benguet, 2021).
Major migration routes of different
ethnolinguistic groups in Benguet from
the 1500s (Bagasmaspad and Hamada-
Pawid 2010):
o The first migration route followed
the tributaries of the Aringay-Galiano
rivers, moving people to Chuyo and
Tonglo in Tuba.
o The second route went through
the tributaries of the Amburayan River,
leading to settlements in Darew in
Barangay Gaswiling and Palaypay in
Kapangan.
o The third route was along the
CHAPTER 7 Agno River, leading to the establishment
BENGUET HERITAGE of settlements in Imbose along the Agno
River in Pacso, Kabayan, and Amlimay
UNIT 1. HISTORICAL AND in Kabayan and Buguias.
SOCIOCULTURAL FEATURES

Lesson 2: Peopling and Ethnolinguistic

Overview Groups
This unit deals with the rich history and I. Introduction
sociocultural tapestry of Benguet. By
exploring this unit, you will gain a
This lesson will allow you to explore the have shaped these societies and
rich cultural heritage of the explore the shared cultural ethos of
ethnolinguistic groups of Benguet, community and cooperation.
namely the Ibaloy, Kankanaey,
Kalanguya, Karao, Iwak, and the Bago.
Each group has its unique culture, 1. Educational Institutions (Benguet's
traditions, and beliefs, while also sharing Education)
common practices and values, living o Oral Tradition: In the precolonial
harmoniously in the highlands of times, knowledge and skills were
Benguet. passed down through storytelling,
o Ibaloy – Southern Cordillera’s chants, songs, and rituals. This was led
first line of defense against colonization by pang-amaen/amama (elders) known
(NCIP, 2021). They occupy the southern for their wisdom and experience.
part of Benguet and parts of eastern o American Influence: The
Nueva Vizcaya Province. American teachers known as the
o Kankana-ey – The country’s main Thomasites revolutionized Benguet's
supplier of temperate vegetables (NCIP, education system, particularly through
2021) o Kalanguya – A People their introduction of the "Three R's" –
Unbroken by Political Subdivision Reading, Writing, and Arithmetic. The
(NCIP, 2021). Kalanguya people Thomasites innovatively employed an
originally came from areas of Ahin, "adult class mode delivery" method.
Taboy, Tucucan, and Tinoc. Evening classes were conducted for
adults who spent their days farming or
o Karao – Seekers of peace (NCIP, engaging in other livelihood activities.
2021). Reside in Barangays Karao and Through chalk and blackboards, under
Ekip in Bokod, Benguet. the light of the saleng and kerosene
o Iwak – A people blending lamp on later years, the Thomasites
gracefully with the majority) (NCIP, taught these adult learners how to read,
2021). Their Ancestral Domain covers write, and perform basic arithmetic.
sitio Domolpos in Barangays Tinongdan, 2. Social Institutions (Ibaloy,
Itogon, Benguet, and Ansipsip, Nueva Kankanaey, and Ikalahans)
Vizcaya.
o In the Ibaloy society, there is a
o Bago – Guardians of the distinct division into classes, with the
Amburayan River (NCIP, 2021). wealthy (baknang) and the poor
Originated from the old Mountain (abitug). The Kankanaey's society is
Provinces and first settled at the upper organized around the 'ili' or village,
delta of the Amburayan River. which is their largest social unit. For the
Ikalahans, social structures are based
largely on kinship, forming bilateral
Lesson 3: Education and Social
groups of kin for mutual support
Institutions
(Cordillera Schools Group, 2003; Prill-
I. Introduction Brett, 2015; Rice, 1974). o
In this lesson, you will explore the Aduyon/Alluyon: This Ibaloy and
evolution of the educational system and Kankana-ey system of mutual and
the influence of social institutions in reciprocal work (Adonis, 2011).
Benguet. You will investigate the rich o Khamal/Kamal: This Batares
cultural heritage of the Ibaloy, practice involves gathering neighbors to
Kankanaey, and Ikalahans, focusing on help with heavy-labor projects, such as
their unique traditions and practices. building a house or community projects
From the roots of the oral tradition in o Albubo: This Kankana-ey
precolonial times to the revolutionary tradition represents communal unity,
influence of American teachers called helpfulness, and cooperation (NCIP,
Thomasites, you will dissect the impact 2021). o Dang-as/Da-ngah: This is the
of education on society. You will also
highlight various social structures that
Kalanguya traditional practice of 2. angba during the cho-ongas ritual
voluntary service. 3. agsangay during the tam-mo
Lesson 4: Games and Sports, Oral ritual
Literature, Music and Dances, and 4. tah-miyas during wakes
Festivals
5. ba'diw is used in various
I. Introduction occasions or gatherings (Santos, 2017)
This lesson explores the diverse and 6. burburtia, are a form of
fascinating Benguet cultural heritage. It entertainment and socialization,
will take you on a journey through particularly during wakes
Benguet's rich history and traditional
practices, ranging from games and These are crafted based on
sports to literature, dances, and musical observations of the environment (Chan,
instruments, culminating in the vibrant 2014; AGSHAN ONLINE, 2017).
festivals that paint the cultural Examples of riddles from Ibaloy,
landscape of this region. By participating Kankanaey, and Kalanguya groups are
in this lesson, you will develop a deep provided (Department of Education,
appreciation for the cultural heritage of 2003).
the Benguet people and gain insights Dances and Musical Instruments
into the rituals, customs, and traditions
Tayaw/Tayao (Ibaloys, Kankana-eys,
that shape their way of life.
and Kalanguyas of Benguet). It is an
Games and Sports expression of joy or celebration and is
o Kadang-kadang – primarily, it is a not performed during a wake (Aplaten,
racing game played using a pair of 2012; Catimo, 2017). Examples (NCIP,
bamboo poles with equal lengths and a 2021):
stepladder of foot size to serve as the 1. Tayaw ni Mabiday - performed by
platform for the surviving children of the deceased
the player’s feet. The bamboo has a and
height of 10 feet from the ground. 2. Iwak Basi Tayaw - a celebration
(Yungco, 2012). of bountiful crop harvests
o Dongba ni Kavajo – It is an Ibaloi Tallak (Kankana-ey). It was originally
term for horse race which aims to performed to keep inhabitants awake
showcase the culture of Cordillerans and on guard against enemies, but has
being a cowboy because of the evolved into a dance for community
influence of the American cowboys celebrations and festivals (NCIP, 2021).
during the American period. Horse riding It was named after the accompanying
is one of the cultures of the Cordillerans instrument made from annitap or
because horses were there during the annadong wood.
old times of civilization. The Dongba ni
Bendian (originating from Kabayan,
Kavajo is one of the most awaited event,
Benguet). It is a ritual and ceremonial
during the Adivay festival. The race has
dance to celebrate victory and
been celebrated every year since 1900’s
vengeance. It is now modified to honor
at Wangal Oval, La Trinidad, Benguet
Kaboniyan/Kabunian for a bountiful
(AGSHAN ONLINE, 2017).
harvest (Aplaten, 2012; Catimo, 2017).
Literature
Taychek (Karao people). It is performed
Cordillera literature, including that of the by women wearing native attire to the
Benguet, is almost entirely oral, often tune of men playing the Itondak music. It
featuring themes of legends, myths, is performed during the cañao, a
epics, riddles, and proverbs. It is thanksgiving and healing ritual for sick
traditionally recited or sung during family members (NCIP, 2021).
special occasions like wakes, rituals,
Festivals
and festivities (Chan, 2018). Examples:
Adivay. This is an agro-tourism festival
1. ad-dem is sung during the badjog
celebrated in Benguet that focuses on
ritual
rediscovering the rich history, culture, belief in benevolent gods and specific
arts, trades, and industries of the rituals for their invocation. (Lewis, 1992).
province. It was conceptualized to bring They believe in unseen beings or spirits
together all the tribes of Benguet to originating from the skyworld and the
share their cultures, traditions, and underworld, exerting influence over
successes. humans (Sacla, 1987; Baucas, 2003).
Kapi/Kapi Festival. This festival Spirits are categorized into those
celebrates the coffee culture of the associated with people (living or dead)
province, highlighting the importance of and those related to natural entities like
coffee in Benguet's economy. forests, rivers, and the underworld
(Baucas, 2003). Deities have distinct
Strawberry Festival (La Trinidad,
specialties, and the intervention of a
Benguet). A celebration to promote the
deity requires a priest (manbunung) to
region's strawberries through a parade,
recite the right prayers and present
street dancing, trade fair, and strawberry
appropriate offerings (Lewis, 1992).
picking.
Kabunyan is the supreme unseen god
Begnas (Kankanaey of Benguet). This is
with power over other gods and spirits
conducted to show gratitude to the
(Baucas, 2003). Spiritual leaders, or
spirits for a bountiful harvest and to ask
native priests, play a crucial role in the
for guidance and protection for the next
community. They perform rituals,
planting season.
interpret omens, provide comfort and
healing, and give thanks to deities
UNIT 2 WORLDVIEWS (Sacla, 1987).
The inayan value system speaks to the
interconnectedness of all things,
Overview
influencing conduct, ethics, and values
You will explore the daily lives of the within family, community, and the
Benguet community, understanding their environment. This system encourages
interactions with the divine and nature. respect for nature and promotes social
As you navigate through this enriching values like compassion, cooperation,
unit, you will engage in a variety of and harmony with the environment
activities to gain a deeper respect and (Province of Benguet, 2021).
appreciation for this distinct culture.
There is an unwritten law (lawa,
pidjew/pi’jew, paniyew/panyew, or
Lesson 1: Customary Spiritual Beliefs inayan) that supports peaceful
and Value System relationships and discourages acts
harmful to others or the environment. It
I. Introduction is based on the fear of offending
Welcome to an exploration of the perceived beings and reinforces
customary spiritual beliefs and value responsibility, respect, and goodness
system of the ethnolinguistic groups of (Province of Benguet, 2021).
Benguet! This rich tapestry of belief
encompasses a multitude of deities,
spirits, and cultural practices deeply Lesson 2: Rituals and Ceremonies
woven into everyday life. Guided by this I. Introduction
lesson, you will dive deep into
This lesson focuses on the rituals, and
understanding these traditions, their
ceremonies of the Benguet people of
importance, and how they shape the
the Philippines, which includes unique
worldviews of the indigenous peoples of
practices such as mummification.
Benguet.
Understanding these traditions will allow
III. Reading Resources you to appreciate and explore their
The Benguet people's spiritual beliefs culture in its proper context.
and value system inform their Reading Resources
worldviews and customs, involving the
Benguet peoples have long followed understand the connection between
unwritten customary laws, which their physical and spiritual world.
regulate various aspects of life such as III. Reading Resources
inheritance, marriage, and crime
detection and punishment, with some Health, illnesses, and healing among
variations between the different the Benguet people are knotted with
ethnolinguistic groups (Sacla, 1987; spiritual beliefs and practices, involving
Moss, 1920). Notable Benguet rituals deities, rituals, and intervention of the
include the follo(Province of Benguet, mansip-ok and mambunong.
2021): Examples of Benguet’s Indigenous
o Peshit/Pedit: A series of Healing Practices:
celebrations performed by the wealthy o Selshey ni Sakit/ Keshow
class for increased prestige and social (Ibaloy): This is a ritual to ward-off
recognition diseases, misfortunes, or strained
o Lawit and Kafi: Performed after a relations. It involves offerings of tapey
burial for the protection of the living (rice wine), tobacco, and a black pig,
relatives o Ngilin: A ritual of mourning along with a prayer by the mambunong.
observed after a marriage or death o The ritual has been performed recently
Sepdat and Timungaw: Healing rituals to drive away the Covid-19 virus (NCIP,
performed by the mansip-ok/mansib-ok 2021).
and the mambunong o Aspol (Karao): This ritual is
o Keshaw/Kedaw: Rituals to cure performed to heal someone who is
illness caused by discontented spirits of unconscious, unaware, or insane. It is
dead relatives believed that the person's soul was
taken by bad spirits. The ritual involves
o Pakde/Pakshel, Forest Management, offerings of farm tools, chicken, and
and Diyaw, which show respect for tapey (rice wine), and a prayer by the
nature o Ubbo or Alluyon/Aduyon, mambunong for the return of the lost
Dang-as or Da-ngah, and Tongtong, soul and restoration of the sound mind
which show respect for others (NCIP, 2021).
Mummification is a practice of the UNIT 3. TECHNOLOGICAL FEATURES
Benguet people, specifically the Ibaloy.
Reserved for the elite, this long ritual
process uses salts, herbs, and fire, and Overview
usually takes up to two years
In this unit, you will explore the richness
(Balangcod, 2017; UNESCO, 2004;
and diversity of Benguet's culture, and
UNESCO, 2006).
the transformation of traditional land
Benguet people also have unique ownership concepts in the Cordillera
courtship and marriage practices, such region. You will explore Benguet's
as Kalon/Tomok and Kaising that textiles, arts, and crafts, understand
involve parental involvement and their historical influences, traditional
agreement (Northern Dispatch, 2004; designs, and symbolic meanings. You'll
Igualdo, 1989). gain insights into the clothing and
tattooing practices as well as its
sociocultural significance. You'll learn
Lesson 3: Health and Indigenous about the traditional concept of land
Healing ownership among the indigenous
I. Introduction Cordillera people, how it's rooted in their
worldview and spiritual beliefs, and how
In this lesson, you will be learning about
these practices have transformed.
health and indigenous healing practices
among the Benguet people. These From textiles to land stewardship, this
practices, deeply rooted in spiritual unit illuminates the interplay of culture,
beliefs, are an integral part of Benguet tradition, and change in these unique
culture. You will have the opportunity to aspects of Philippine society.
delve into a few of these rituals, to
 term burik refers to a person "tattooed
Lesson 1: Symbols, Textiles, Arts and all over the body" in the Ibaloy-speaking
Crafts communities (Province of Benguet,
2021).
I. Introduction
This lesson invites you to explore the
Lesson 2: Traditional Concept of Land
rich cultural heritage of Benguet's
Ownership and its Transformation
textiles, arts, and crafts. You will
uncover the historical influences, I. Introduction
traditional designs, and symbolic Land ownership is an essential concept
meanings behind the clothing and within societies and civilizations,
tattooing practices of various Benguet particularly its roots in indigenous
groups. traditions. This lesson delves into the
III. Reading Resources traditional concept of land ownership
within the indigenous Cordillera people
Benguet textiles were influenced by
of the Philippines and how these
traders and migrants from the lowland,
concepts have transformed over time,
originally coming from the Ilocanos of
particularly in Benguet.
Tagudin and Bangar, Ilocos Province
(Sacpa-ey & Tabangcura, 2009). III. Reading Resources
Textiles were once associated with Indigenous people of the Cordillera
wealth and status. Various designs are view land as equivalent to life, both
incorporated, often featuring the figure being gifts from the Creator personified
"x" and an eyelet design (Sacpa-ey & as Kabunian, Lumauig, Umayayong,
Tabangcura, 2009). For the Ibaloy: Mah-nongan, or Wigan for the Ifugaos
Women's skirt: divit or etten; Women's (Molintas, 2004). In Benguet, land was
blouse: kambal/sa-dey/sambra; Rich granted by Kabunyan for cultivation,
women: wear red and black; care, and sustenance, encapsulating all
Headbands, bead necklaces, and resources below and above the earth's
bronze bracelets or karing; Men: wear surface. The Ibaloy traditionally based
kubal or binoslan as loin cloth. For the economic and ritual activities on the
Kankanaey: Similar attire to the Ibaloy “primi occupanti” principle, which means
with differences in color designs; Attire: boundaries were established through
bangkodo; Men: wear g-string called improvements and resource exploitation
wanes or kuba, a head wraparound in a particular geographic area (Prill-
called bedbed, and a hat made of rattan Brett, 2015). Traditional Ibaloys
or balaka. For the Karao: Men: wear engaged in wet-rice agriculture, swidden
kogal (a g-string) and bengel (a farming, mining, hunting, and fishing.
headgear); Women: wear a blouse The 'baknang' or rich employed others
called sambra and a skirt called safey. to help with animal care, ritual
For the Kalanguya: Men: wear a preparation, land tilling, and other tasks
loincloth or G-string called kubal; (Albano, 2017). Land use depended on
Women: wear woven skirts called lakba the occupant and the favors they
and a blouse from the same material received from various gods and spirits
(Sumeg-ang, 2005). For the Iwak: Men: (Hamada-Pawid, 1983).
wear a loincloth or kubal; Women: wear
a skirt called etten (Nueva Viscaya State Forest conservation systems and
practices in the Cordillera are unique to
University, n. d.). each community but share many
One of the arts of Benguet is tattooing. It similarities. A forest lot or “chontog”
is a significant part of Benguet culture in among the Karaos in Bokod, Benguet,
the past. Tattooed mummies, such as was communally managed and included
those in Kabayan and Apo Anno of several specific use areas: kadasan
Buguias, showcase this tradition. The (mossy forest), kejowan (pine forest),
term for tattooing varies among the budusan/pastolan (pastureland),
indigenous languages: bátek (Ibaloy, nikayan (food gathering area), uma
Lepanto) and bátak (Kankanaey). The (shifting cultivation system), and payew
(rice fields) (Ngohayon et.al., 2015).
Conversion of forests to agricultural Architecture
lands for commercial vegetable farming
and logging for lumber, driven by Benguet architecture is characterized by
increasing needs and wants, have the use of local materials such as wood,
eroded the indigenous way of life and stone, and thatch, reflecting the
led to environmental impacts (Prill-Brett, environment's influence and sustainable
2015). However, despite the changes, building practices. Abundant pine trees
the traditional concept of land in provide material for wooden floors and
Benguet as a shared resource that walls in wealthier households, while less
cannot be sold or used as collateral affluent families use bark bamboo for
persists, with the expectation that it the same. Cogon grass is used for
must be passed on to one's heirs roofing. Traditional Ibaloy houses are
(Hamada-Pawid, 1983). elevated, built on posts about five feet
from the ground, and are single-room
structures with doors but no windows.
Lesson 3: Engineering and Architecture Usually, houses have fenced yards to
deter animals.
I. Introduction
This lesson will delve into the traditional
practices of the Benguet People in
engineering and architecture. You will
examine the various indigenous
materials employed in construction, UNIT 4. POLITICAL FEATURES
taking a look at their sustainably built
housing and mining practices, alongside Overview
the innovative methods they utilized in
their rich cultural environment. This unit offers an in-depth exploration
of the unique indigenous political
III. Reading Resources systems and customary justice
Engineering mechanisms of the Benguet people.
You will explore the intricacies of the
Traditional Ibaloy houses (balai and
governance systems and laws of the
baeng) are built near farms and fields on
Benguet people, examining the role of
posts (tokod) about five feet from the
various institutions such as the council
ground, typically consisting of one room
of elders, the abonan, and conflict
with a door but no windows. Wealthy
resolution. This unit will also focus on
families (baknang) use wooden floors
the process of tongtongan or tavtaval as
(chit-al) and walls (chingching), sourced
a platform for decision-making. You will
from abundant local pine trees. In
study mechanisms like tongtong and
contrast, less wealthy families employ
sapata, their principles, processes, and
bark bamboo for floors and walls, and
how they are employed in the resolution
cogon grass for roofs.
of disputes. This unit aims to provide a
Lode Mining involves using fire- rich understanding of the indigenous
tempered wood or steel, sometimes political structures and justice practices
lengthened with a wooden handle, to dig that shape the societies in Benguet.
along gold-bearing veins. Tunnels are
Lesson 1: Indigenous Governance and
made by building a fire against the face
Laws
of rocks and dashing cold water on the
heated surface. I. Introduction
Placer Mining involves seeking a section This lesson presents an insightful
of a gold-carrying waterway, examination of the unique cultural
constructing an embankment, and dynamics of the indigenous governance
controlling water flow through a canal systems and laws of the Benguet
that allows stones and sand to flow people. This provides you a vivid
toward a sieve, separating dirt from overview of the governance institutions
sand. such as the council of elders
(yangkaama or yangkabahkol), abonan, people, on the other hand, practice
and the Ibaloy People's Council of Sapata, where in the absence of strong
Elders. It also highlights the concept of evidence or witnesses, the accused and
tongtongan or tavtaval and how it serves the accuser swear to adi-kaila (unseen,
as a platform for decision-making and higher entities) and let them decide the
conflict resolution. guilt (Adonis, 2011).
III. Reading Resources Tongtong, a traditional dispute
resolution practice, is used to settle
Indigenous peoples’ culture significantly
disputes within the community, including
impacts their governance systems,
land boundary disputes and other
binding individuals to formal and
crimes. The practice involves a
informal mechanisms of social control
gathering of elders who resolve the
and organization (Buendia &, Brillantes,
conflict, often resulting in penalties such
n. d.). The Karao people have a council
as feeding the arbiters or the community
of elders called yangkaama or
(Cordillera Schools Group, Inc., 2003).
yangkabahkol that governs their
Tongtong is used to resolve various
ancestral domain. The abonan is an
cases, including relationship conflicts,
indigenous institution where elders
property matters, and behaviorrelated
make decisions on ancestral domain
issues (Rice, 1974).
issues and hold rituals (NCIP, 2021).
Common principles of the tongtong
The Ibaloy People's Council of Elders
observed among ethnolinguistic groups
includes people from all socio-economic
of Benguet include: immediate, final and
backgrounds. They continue to follow
executory judgment; public hearings
their customary governance system for
with everyone invited to express their
societal organization and decision-
opinions; immediate restoration of
making. In Kabayan, any wise, old
broken relationships through community
individual can join the tongtongan or
celebrations; and involvement of the
tavtaval (dialogue) gathering, whereas,
guilty party's kin in the payment of fines
among the Kalanguya, the tongtong is
(Province of Benguet, 2021). The
headed by respected elders known as
tongtongan or tavtaval aims to resolve
nangkaama. Any elder violating
conflicts through dialogue rather than
community customs can lose their
establishing guilt and severing
status (Province of Benguet, 2021).
relationships. Penalties are enforced
through customary methods such as the
Lesson 2: Administration of Justice butchering of animals. The conduct of
tongtong includes: initiation by the
I. Introduction
offended party; public narration of the
This lesson will delve into the case by both parties; presentation of
fascinating realm of customary justice opinions by the elders leading to a
systems practiced by the Benguet consensus; finalization of the consensus
people. We will explore the unique decision and immediate enforcement
mechanisms employed by these people through community celebration (Rice,
such as tongtong and sapata, their 1974).
principles, processes, and applicability.
These practices provide rich insights
into how societies can resolve disputes CHAPTER SUMMARY
through consensus, restoration of
relationships, and community
Exploring into the heart of the Philippine
involvement.
province of Benguet, this chapter
III. Reading Resources weaves a vibrant tapestry of its rich
The Ibaloy People's Council of Elders history, profound sociocultural
use their customary justice system for complexities, unique worldview, and
conflict resolution, often settling disputes embedded political structures. As a
amicably through elders (Buendia and starting point, learners’ journey through
Brillantes, 2015). The Kankana-ey the historical settlements and territories,
unraveling the distinctive ethnolinguistic
groups and immersing themselves in the
province's literature, music, and dances,
which serve as the pulsating rhythm of
the community. CHAPTER 8
Moving beyond the surface, the chapter KALINGA HERITAGE
digs deeper into the worldview of the
Benguet community, shedding light on
the symbiotic relationship they share UNIT 1. HISTORICAL/SOCIO-
with nature and the divine. It unravels CULTURAL FEATURES
the spiritual essence of this culture, Overview
giving learners an intimate
understanding of the local beliefs and The Kalinga and other Cordillera
practices. peoples are believed to have arrived in
separate migrations from southeastern
Progressing further, the chapter shifts or eastern Asia. Due to particular
focus to the traditional technological conditions of the economy, water
features of Benguet's cultural heritage. supply, population density, and ecology,
From intricately designed textiles, arts, cultural differences began to appear
and crafts, to land ownership concepts among the northern Luzon Mountain
deeply rooted in spiritual beliefs and peoples, resulting in the various
worldviews, it provides an opportunity to ethnolinguistic groups: Ibaloy, Bontok,
understand how external influences and Ifugao, Kalinga, and Sagada. The
economic models have shaped and original mountain peoples may have
transformed these traditional practices progressed from primary dependence
over time. on root crops until they developed
Finally, the chapter takes a foray into swidden farming, then wet rice
the indigenous political systems of cultivation, and finally irrigated terrace
Benguet, examining the nuanced farming. It is difficult to establish how
structures of governance and justice, long these people have lived in their
from the respected council of elders to mountain habitats. After reading this
the unique conflict resolution processes unit, you will be able to answer the
like tongtong and sapata. This question, who are the yKalingas?
concluding section offers an in-depth
understanding of how the societal fabric
of Benguet is woven tightly around its Lesson 1. Settlements and Territories
customary political structures and I. Introduction
mechanisms. Hence, this chapter paints
Kalinga is a landlocked province in the
a comprehensive, yet intricate, picture of
northernmost section of the Cordillera
Benguet, revealing not only its distinct
Region. It is bounded by the provinces
features and practices but also the
of Cagayan and Apayao in the north, Mt.
enduring spirit and resilience of its
Province in the south, and Abra in the
people in the face of change and
West. The greater sections of Cagayan
external influences.
and Isabela are found in its eastern part.
Sharp-crested interlinking mountain
peaks, steep slopes, isolated flat lands,
plateau, and valleys characterize the
western side while the eastern section is
generally rolling with gradually sloping
foothills, interlocking wide tracks of flat
lands, and floodplains along its main
rivers. Among land and water forms that
constitute potential tourism sights are its
waterfalls, hot springs, rice terraces, and
subterranean rivers.
Kalinga Geography volcano that continuously emits black
smoke. It is a potential tourist spot.
Kalinga is a province in Luzon, bordered
by Mountain Province to the south, Abra Pinukpuk. Pinukpuk was organized as a
to the west, Isabela to the east, municipal district in 1908 and converted
Cagayan to the northeast, and Apayao into a sixth-class municipality in 1963. It
to the north. It has a total area of is bounded on the north by Conner,
3,231.25 square kilometers (1,247.59 sq Tabuk on the south, and Balbalan on
mi) and is bordered by Mountain the west. Its eastern boundary is shared
Province to the south, Abra to the west, by Rizal, Kalinga, and Tuao Cagayan.
Isabela to the east, Cagayan to the Pinukpuk has the richest soil potential
northeast, and Apayao to the north. and gentlest terrain among the interior
municipalities and boasts of an
The province's lowlands are open
abundance of narra trees, rattan, and
grasslands suitable for pasture, while
other minor forest products.
the highlands have extensive areas of
tropical rainforest. Rizal and Tabuk are Rizal. Rizal was created in June 1965
the biggest rice producers, followed by as a border municipality taken from
the mountainous area and the rice Tabuk. It is bounded on the north by
terraces of Balbalan, Lubuagan, Pasil, Palca, Tuao, and Enrile Cagayan on the
east, Sta. Maria, Isabela on the south,
and Tabuk on the west. The population
The municipality is located in the is a mixture of native Kalingas, Bontocs,
northwestern portion of the province, Benguets, Ibanags, Ilocanos, and
bounded on the north by the Conner, Tagalogs.
Apayao, on the east by Pinukpuk, on the
south by Pasil, and the west by the Tabuk. Tabuk is the capital town of
province of Abra. With Executive Order Kalinga, bounded by Pinukpuk on the
No. 42, it became a regular municipality north, Rizal and Quezon Isabela on the
on June 25, 1963. It has 14 barangays east, Tanudan and Paracelis on the
and is classified as a fifthclass south, Mt. Province on the south and
municipality. The population is 99% Pasil and Balbalan on the west. The
Kalinga natives. population is composed of native
Kalingas, Bontocs, Benguets, Ilokanos,
Lubuagan. Lubuagan was once the Tagalogs, Ibanags, and other
provincial capital of Kalinga and was the immigrants from the lowland province.
seat of the first two secondary schools Agriculture is the major source of
founded in 1927. It was converted into a income, but a good segment of the
sixth-class regular municipality by inhabitants are engaged in other trades
Executive Order No. 42 on June 25, such as wholesale and retail trade,
1963, with 90% native Kalingas and the transportation, personal services, and
rest Ilocanos and Tagalogs. It is derived other economic activities.
from the archaic term “Lubuaganon”
which means wallowing place, as the Tanudan. Tanudan was sliced from
present site of Lubuagan Poblacion was Lubuagan on February 16, 1932, and
a marshy place where both wild and subsequently inaugurated as a
domestic animals wallowed in mud municipal district on May 12th of the
during warm days. same year. By Executive Order No. 42,
it was a regular municipality on June 15,
Pasil. Pasil was created from barangays 1963. It lies directly south of Tabuk,
of the Balbalan and Lubuagan on June west of Parecilis, north of Barlig, and
18, 1966, by Operation of Republic Act east of Tinglayan. It is a sixth-class
No. 4741. It lies directly south of municipality where agriculture is the
Balbalan, west of Upper Tabuk, north of main source of livelihood and the
Lubuagan, and east of the province of population is 100% Kalingas.
Abra. It is only in Pasil where large
volumes of Sulphur deposits and hot Tinglayan. Tinglayan is a sixth-class
springs are found, as well as an extinct municipality located north of Sadanga,
Mountain Province, west of the province
of Abra and part of Pasil, south of derivation of the Kalinga ethnic
Lubuagan and west of languages, these languages are traced
to have originated from the Proto-
Tanudan. It became a regular
Central Cordilleran group of languages,
municipality on June 25, 1963, by
such as Itneg (spoken in Abra), Bontok
Executive Order No. 42. The populated
(spoken in Mt. Province), Kankanay
areas of the municipality are traversed
(spoken in the west of Mt. Province and
by the national highway, and the area is
Benguet), Balangaw (spoken in the east
adorned by towering mountains. The
of Mt. Province), Ifugao (spoken in
soil on the mountain slopes and bases
Ifugao), and Isinai (spoken in Nueva
is very fertile, especially suited for
Vizcaya). This Proto Central group of
vegetable raising. Several decades ago,
languages is traced to have lineage with
Tinglayan was the main bean and
the Malayo Polynesian or Austronesian
cabbage-raising locality in the upper
family of languages, as the polygenetic
Kalinga area. “Tonglayan” comes from
theory of the world’s linguistic diversity
the archaic word “Tinonglay” which
is concerned (Blust, 2013).
means the making of an earthen
container where the basi or sugarcane The Butbut Kalinga reside in Tinglayan,
wine is brewed. Kalinga. Farming is their main source of
livelihood, as the province has a rugged
At present, Kalinga is fast emerging as
and mountainous topography. Limos
an eco-tourism discovery of the
Kalinga is also known as the Northern
Cordilleras since its operation as a
Kalinga and Limos-Liwan Kalinga.
regular and separate province since
Kalinga Lubuagan culture is
February 14, 1995, as stipulated in
characterized by dance, which
Republic Act 7878.
represents homecomings, head-taking,
Lesson 2. Peopling and Ethno-Linguistic and honoring mingols with gifts. The
Groups Lower Tanudan Kalinga is found in the
The Kalinga People southern part of Kalinga. Their
language, which is most intelligible with
The National Commission on
that of the Limos Kalinga, has three
Indigenous Peoples has identified 46
dialects: Minangali, Tinaloctoc, and
distinct subtribes in Kalinga, including
Pinangol. The Upper Tanudan Kalingas
Ableg, Aciga, Ammacian, Balatoc,
reside in the southern part of Tanudan
Ballayangan, Balinciagao, Banao,
Valley in Kalinga Province, not too far
Bangad, Basao, Biga, Buaya, Butbut,
from Mountain Province. The Mabaka
Cagaluan, Culminga, Dacalan, Dallak,
Valley Kalingas, which inhabit the
Dananao, Dangtalan, Dao-angan,
southeastern part of Kalinga, is also
Dugpa, Gaang, Ga’dang, Guilayon,
known as the Kal-Uwan, Mabaka, and
Gubang, Limos, Lubuagan, Lubo,
Mabaka Itneg. The Madukayang Kalinga
Mabaca, Mabongtot, Magaogao,
are concentrated in the southern
Malbong, Mangali, Minanga, Nanong,
Mountain Province. Their language is
Pangol, Pinukpuk, Poswoy, Salegseg,
mutually intelligible with Limos Kalinga
Sumadel, Taloctoc, Tanglag, Tobog,
and Balangao (83%). There are about
Tongrayan, Tulgao, and Uma. Their
13 villages in Kalinga province where
indigenous language representations
Southern Kalinga lives. Their dialects
share the same name.
include Sumadel-Tinglayan Kalinga,
Malango, and Bangad.
Ethno-Linguistic Group According to the anthropological
Himes (1997) identified eight Kalinga derivation of the Kalinga ethnic
languages from the Ethnologue: Butbut languages, these languages are traced
to have originated from the Proto-
Kalinga, Limos Kalinga, Lubuagan Central Cordilleran group of languages,
Kalinga, Mabaka Valley Kalinga, such as Itneg (spoken in Abra), Bontok
Majukayang Kalinga, Southern Kalinga, (spoken in Mt. Province), Kankanay
Tanudan Kalinga, and Banao Itneg. (spoken in the west of Mt. Province and
According to the anthropological Benguet), Balangaw (spoken in the east
of Mt. Province), Ifugao (spoken in Educational Institutions
Ifugao), and Isinai (spoken in Nueva Kalinga has eight (8) universities and
Vizcaya). This Proto colleges as of today that offer various
Central group of languages is traced to diplomas, undergraduate, and post-
have lineage with the Malayo graduate studies. Kalinga State
Polynesian or Austronesian family of University – Bulanao Campus, Kalinga
languages, as the polygenetic theory of State University – Dagupan Campus,
the world’s linguistic diversity is Kalinga State University – Rizal
concerned (Blust, 2013). Campus, International School of Asia in
the Pacific – Kalinga, Saint Louis
College of Bulanao, Saint Tonis College,
Lesson 3. Education and Social Kalinga Colleges of Science and
Institutions Technology, and Cordillera A+
I. Introduction Computer Technology College.
Kalinga people consider education as a Among those colleges, only Kalinga
vital part of each one’s success. This is State University is a public Higher
very evident in the yearly results of the Education Institution. This number of
Professional Regulatory Commission HEIs in Kalinga has the potential to
(PRC) exams where numbers of produce a yearly average of more or
IKalinga graduates are always on the list less one thousand degree holders. But
of passers including the licensure IKalingas love for education shows the
examinations for Physicians and need for more accommodating capacity.
Lawyers. Kalinga Higher Education
Institutions (HEIs) are producing a
Social Institutions Kalinga Apayao
yearly average of at least one-thousand-
Religious Sector Association (KARSA)
degree holders, aside from the other
is an ecumenical group of religious
IKalingas who are studying in other
organizations and individuals in the
HEIs outside the province including
provinces of Kalinga and Apayao. Part
some of the prestigious learning
of its advocacy in promoting the rights
institutions in the country.
and concerns of the indigenous peoples
Kalinga recognize a creator god, is its active engagement in peace
Kabuniyan, but invoke him only in promotion, environmental protection,
moments of extreme and sudden crisis, human rights protection, and good
such as an accidental death or the governance. This is done through
destruction of the rice crop by a storm. participatory project monitoring and
In the 1990s, Christian conversion audit of infrastructure and public works.
(mostly to Catholicism) remained limited Members of the KARSA are the
because of the daunting geographical churches of Roman Catholic, Anglican,
barriers to missionary penetration. United Church of Christ in the
According to the 2000 census, 17.6% of Philippines (UCCP), and other
the population of the Cordillera evangelical churches. Due to some
Administrative Region, of which Kalinga differences, other evangelical churches
province is a part, was classified as form another organization which is the
"Other" in religious affiliation, meaning Ministers Association of Reformed
adherents of indigenous religion. The Kalinga (MARK). Members of this
rest followed a form of Christianity: organization are the Assembly of God,
65.8% of the region's population is Bible Christian Fellowship, Free
Roman Catholic (much lower than the Believers, and other independent
national percentage of 83%), 8.9% Pentecostal churches.
Evangelical, 2.9% Iglesia ni Cristo, 1.6%
The rising economy of Kalinga has
Jehovah's Witness, 0.8% Philippine
brought not only businessmen from
Independent Church (Aglipayan).
other countries or regions but also other
religions aside from Christianity.
III. Reading Resources According to the Philippine Statistic
Agency (PSA) survey of 2015, there are
319 Islams in Kalinga. Some of them a. Sang-sangkur (arm wrestling) is
have also married native iKalingas. The an outdoor or indoor game played
majority of their population is in Tabuk between two men. The game promotes
City, it also where the only Mosque in brotherhood, self-respect, and
Kalinga is situated. sportsmanship, and develops in the
player the values of endurance,
perseverance, and alertness.
Lesson 4. Games and Sports, Oral
Literature, Music and Dances, and b. Manfaju is a game played by
Festivals adult men and women that involves
pounding rice hulls with fastness and
I. Introduction alertness. The game is played during
Indigenous games, music, and dance as funerals, barrio fiestas, and peace pact
reflected in the Kalinga cultural values celebrations and instills values of
systems cannot be underestimated in helpfulness, bayanihan, and social
their contributions as living traditions of responsibility. It also tests the strength
distinct traditional communities that and endurance of the player.
developed such indigenous practices. In c. Ag-agwod (tug of war) is an
Kalinga, one may portray in practices of outdoor game with 10 or more players.
indigenous games, music, and dance The participants are ages 10 and above
the Kalinga virtue of being good to and the game portrays unity,
fellowmen and doing what is right while sportsmanship, firmness, and fairness.
living (Sugguiyao, 1990). The strength and endurance of the
participants are tested too.
III. Reading Resources d. Kadang-kadang is an outdoor
game that is played using a bamboo
Indigenous Games of Kalinga
stilt.
Indigenous games are recreational
e. Dokdokma/Cho’cho’ma (Pig
activities originating from a particular
catching) is a game occasionally played
cultural group, community, or people.
at agricultural shows where participants
They are traditional because they are
attempt to catch a pig by holding onto it.
accompanied by beliefs and depict an
event. The Province of Kalinga practices
these games to reinforce community Kalinga Music/Kalinga Indigenous
values and interaction between Songs
communities. These games are
The Kalinga continue to actively
traditionally important as part of our
preserve their musical heritage despite
culture. The practices of indigenous
social changes. Traditional principles
games in Kalinga are observed during
continue to underlie their music-making,
traditional festivals, which serve as
as seen in the technique of utilizing
unifying threads that unite the world
interlocking patterns in the various
views of the Kalinga into one cosmic
bamboo ensembles composed of leg
social order. Playing indigenous games
xylophones, stamping tubes, buzzers,
during festivals is an expression of
quill-shaped tubes, parallel zithers, and
enjoyment and thanksgiving to
pipes in a row. These ensembles have
Kabuniyan, believed to be the creator of
varying functions and are heard on
all things and master of life and death.
different occasions, depending on the
(Garming, monograph).
particular area within Kalinga.
Indigenous games in the Kalinga
The Kalinga are highly valued for their
cultural values systems are a living
ensemble instruments, the gangsa (flat
tradition of distinct traditional
gongs), which are played in two styles:
communities, exemplified by the Kalinga
gangsa pattung and gangsa topayya.
virtue of being good to fellowmen and
Kalinga vocal music is usually heard in
doing what is right while living.
social gatherings and they identify
(Sugguiyao, 1990)
songs according to the melodies, with
the corresponding texts determined by
the occasion, varying with each commemorate the timeless practice of
rendition. Examples of Kalinga vocal keeping the peace among the Kalinga
music include uwwawi/koykoy, uggayam (Kalinga Heirloom Beads, 2019)
and ulalim, dandanag/chanchannag,
man-orag and man-ani.
Laga Show. Kalinga weaving is passed
down from oral tradition and symbolizes
living and non-living things, man-made
objects, the environment, and the
weaver's imagination. It also signifies
Kalinga Indigenous Dance socio-economic status and is reserved
It is an art form that, in its truest sense, for special functions such as birth,
converts thoughts, feelings, and pictures marriage, festivities, and death rituals.
into meaningful movement patterns that The spirit that binds Kalinga is the
have both a personal and societal "LAGA", which in English means
impact. "weave". Different styles and designs of
Kalinga weaving are showcased during
a. Sagni or tadok is a Kalinga dance
Laga Runways during Bodong Festival
that is originally called “pallok” or
and other municipal festivities.
“pattong” and is performed by a group of
Lubuagan is famous for the Mabilong
men and women. At least six or more
Weaver’s Village for its backstrap
men beat the gongs led by a lead gong
weaving, making it the center of the
player.
ethnic weaving industry in the province.
b. Challichog is a stamping dance, The festival was conceptualized to
or the dance of the rice terraces. After a promote the industry not only for its
rice terrace is constructed and during economic potential but also as a regular
the ritual ceremony, men and women tourism activity. (Baguio Midland
stamp their feet at the rice paddies to Courier, 2015)
prevent erosion and to pray for an
abundant harvest.
Unoy Festival. The Unoy Festival
c. Salidsid is a Kalinga courtship showcases the best of Tinglayanos and
dance performed by a male and female their cultural identity as a Tribe of
and thus is sometimes called the Kalinga. It promotes and strengthens
“cayoo” dance. Tribal camaraderie between the different
sub-tribes of Tinglayan Municipality.
Festivities "UNOY" is a unique word that only
exists in Tinglayan parlance and is not
Sound of Gongs. The sound of gongs known to the other tribes of Kalinga. It
reverberates in Tabuk City to celebrate also connotes abundance, during the
its Kalinga olden times, Unoy Rice was only served
Founding Anniversary and the Bodong in celebration of a bountiful harvest by
Festival on the 14th of February. the "ACHANGYANS".
Cultural presentations by the towns of (https://tinglayan.gov.ph/tourism/unoy-
Kalinga highlighted this year’s Bodong festival)
Festival. Bodong is a Kalinga term
roughly translated to "peace pact" and is
Pinikpikan Festival. Rizal, Kalinga
undertaken under two main conditions
celebrates the Pinikpikan festival every
or events: "gayyem" or when two people
month of March. Pinikpikan is a native
are in a relationship and "tribal conflict"
dish of the Cordillerans, derived its
when there is an existing problem or
name from light beating. The festival
conflict between tribes or sub-tribes. In
takes a week to celebrate, with activities
recent years, even women and the
such as the Pinikpikan ritual, street
youth have been allowed to participate
dance exhibitions, field demonstrations,
to ensure the full cooperation of all
and band exhibitions. The festival brings
members of the group involved. Bodong
people closer to their kinship and ties.
Festival is a celebration to
(http://edaya-arts.blogspot.com/2016/03/ Paniyaw, Ngilin, and Ba-in are ingrained
pinikpikanfestival-of-rizal-kalinga.html) in every facet of the lives of the
Ikalingas. These moral standards cover
the whole extent of their relation to
Matagoan Festival. The Matagoan Kabuniyan, nature, and other people in
Festival was first celebrated in 2002 in their attempt at self-preservation. These
Tabuk City, the capital of Kalinga core values set the limits for what they
province. It was named after the town's are allowed to do and spell out the
role in the province. (Igorotage, 2017) It things that they should not do. It
is a yearly occasion held every June embraces a wide array of activities like
24th to 26th in Tabuk City, the capital of food production and food gathering,
Kalinga territory. A social celebration hunting and fishing, personal hygiene
exhibiting the distinctive societies, and sex, travel and commerce, the life
customs, and in addition the local and cycle from birth to death, and how these
current results of the different activities affect their domicile and
indigenous networks of Tabuk City. surroundings
(Igorotage, 2019)

Lesson 1. Cosmology, Values,

Manchatchatong Festival.
Spirituality, Healing, and Rituals
Manchatchatong Festival is the yearly
devour that Balbalan Municipality I. Introduction
celebrates. "Manchatchatong" implies It is from the sacredness of LIFE that
meeting up with the general population the pochon/bodong finds its meaning
in Balbalan as a gathering. This will and relevance. Their forefathers
fortify our solidarity, participation, and instituted the pochon as a means to
love for our district to pick up the secure their life and wellbeing for
advance. This occasion is watched each generations to come. Birth, marriage,
first seven-day stretch of March. illness, and death are the four major
(HelloTravel, 2019) phases of Kalinga Life. Each life cycle
stage is connected with certain beliefs
and rituals. The conversion of the
Kape Festival. The municipality of
Kalinga to Christianity has discouraged
Tanudan shall observe and celebrate
these beliefs and behaviors, although
annually every 25th day of June as
they continue to exist in Kalinga groups.
Tanudan Foundation Day and Kape
Festival. The active participation of all I-
Tanudans in the celebration of the III. Reading Resources
Tanudan Day and Kape Festival is
hereby encouraged towards the THE KALINGA CORE VALUES
promotion of its traditions, culture, and Paniyaw imposes the observance of
products. (Reference: every given obligation and regulates
Municipal Ordinance No.06 and behavior that defines the relationship
Resolution No.86-2012) between man and the spiritual world. It
dictates avoidance of what is offensive
Salip Festival. A celebration in Pasil is to Kabuniyan and to one’s own kind.
reconnecting and revitalizing rich culture
to make the younger generation aware
of their origin. It is usually celebrated in Ngilin is a set of taboos and inhibitions
the month of April. This is performed by that a person must observe to ensure
the female dancers and goes in good health and those of his kin and
harmony with the percussion of the protect his habitat from degradation.
gongs with reverberating sounds similar The strict adherence to taboos
to the diminishing waves of the sea. regarding social and economic activities
UNIT 2. WORLDVIEW involves compliance with certain rituals
to protect oneself and members of the
family from illness or harm.
Overview
 After the "palanus," a token is handed to
Bain is the Kalinga culture that governs each guest from the opposite tribe,
the Ikalinga’s relationship with his usually provided by the bride and
kinsmen and other tribesmen. It groom's family members.
permeates the coverage of ethical
standards to be observed by the Courtship and Marriage – Balbalan
Kalingas in times of peace and war. (Isalogsog)
• The Isalogsog practice the so-called
CUSTOMS AND TRADITIONS parental agreement on marriage, which
Courtship – marriage – birth – illness is now only practiced by a handful.
and death Among the Salegseg sub-tribe, the
• Pregnancy is accompanied by following rituals are practiced during the
rituals and traditions that attempt to marriage: benat and ijuy, where dowry
safeguard the mother and the infant and other indemnities are given by the
baby and make childbirth easier. The man's parents, followed by solvak,
mother-to-be is attended to by her where a pig or pigs are butchered. Tribal
extended family while she gives birth elders who are knowledgeable about the
within the home. ceremony do the rituals. The modern
age has eliminated the customary
• The newborn is not protected folkways of marriage, but the rituals still
from Ngilin unless rigorous observances have to be done.
are observed. As soon as the infant is
born, an adult member of the household On Courtship and Marriage of the
installs four knotted runo shoots at each Ifangad-subtribe of Tinglayan
home entrance to indicate visiting Researched contribution of Mary D.
limitations. The family prohibits eating Gayyaman
beef, cow's milk, eel, frogs, gabi • The main purpose of marriage among
(tubers), and dog meat. During the the subtribe of Bangad (Ifangad) is to
restriction period, the father must not bear children. There are three factors
leave the boundaries of the community. that influence marriage: parental
• When the infant is one month old, agreement, a go-between family to bring
a medium arrives to sweep the home back harmony and unity among feuding
with anahaw leaves, declares that the families, and direct courtship. The
infant is safe, and removes the parental agreement involves the
restraints. The Butbut tribe performs a grandparents and parents of the boy
tribal custom of butchering an animal to and the girl meeting in the house of the
celebrate the birth of a child. The girl to identify the wealth they will
Kalinga believe that infants attract evil give to the children and dream of their
spirits, and the first 18 months of life are life when they become a couple. They
characterized by rites known as also agree on the ages or times of their
kontad/kontid/ontad to protect young marriage and important issues relative
infants from evil spirits. to the life of the couple in the future. The
• Abortion is unfavorable as all parental agreement has the following
children are entitled to a part of their steps:
parents' and grandparents' property, Parental Agreement or Contract:
and having too many offspring is
1. Fakah. An old folk in the
unfavorable. The bride's home serves
community will go to the house of the
as the celebration's location during
parents whose mother was born with a
weddings. The bridal feast includes the
baby girl and inform them that the son of
butchering of two carabaos, rice or cash
(a family of the proposed son) will be
may be given as presents, and singing
contracted to their daughter. The old folk
and dancing for two nights and one day.
will explain the value or importance of it
When there is an inter-tribal union,
to the mother and the father, and the
relatives of the opposite tribe are invited
ambassador will then go to the parents
and tourists see the butchering of a pig.
of the proposed son and inform them
that it is okay. The baby girl's parents be butchered and rice to be cooked.
will butcher a pig and the boy's parents This is the beginning of the "bride
will provide native drinks for the service". After the "tugtukaw", the family
community people or attendees. of the man and woman can plan for the
"farogway" or "kasar". (Note: If they
“would be a couple” were done in the
2. Panumukan. The ceremonial “Farogay”.)
animal to be butchered during the
"fakah" is called "manikoraan" or
applying the "liver code". The bile from 6. Ofog. The Ifangad practice of
the butchered pig is inspected by an courtship involves the man going to the
elder and if it is big and healthy, it is house of the woman and sleeping with
predicted that they will be a successful her. The man must observe certain
pair. Onehalf of the butchered animal is "ngilin" to ensure the serenity and
brought to the residence of the boy and peaceful marriage of the couple. If the
people celebrate the two contracted woman rejects the message of the man,
children. a messenger is sent to convince her
until she accepts. After the "ofog", a
native wedding feast is performed for
3. Farogway. The Farogway the couple. Gifts in terms of cash or in
ceremony is a fitting ceremony where kind are brought to the wedding feast
the parents of the baby girl acknowledge and everyone is joined to participate in
the boy as the partner of their child the merriment of the couple by dancing
contracted for a future marriage. During and singing. The "farogway" ceremony
the ceremony, the "Ngilin" must be consists of fakah, panumukan, ngilin,
observed, such as no one breaking a amung, sufat, kahrut nan-asawa,
glass or sneezing, no dogs barking, and chanting of the ballads like ullalim;
no calamities. If a relative of either party salidummay, etc. The "farogway" is
dies during the occasion, the parents concluded by "pa-uli".
should postpone the contract. The
"man-afaryan" (parents of the boy and To make the community aware of the
girl) show good examples of contract done between the relatives and
understanding by sharing the food they the girl, the two families proclaim it by
have. This practice of immersion of the performing the following:
future couple reveals the desire of a. Ilat – This is the cooking of gabi
parents to maintain harmony. leaves mixed with ground malagkit and
with meat from the butchered animal
during the Panumukan and to be eaten
4. Paan or Alit. The lady will call her
by the relatives of both parties.
future husband-her contract to enter the
family life. In this ceremony, "ngilin" is b. Manay-ot – The cooking of native
observed and to be witnessed by elder rice cakes (chay-ot) is known as
relatives or close friends of the man. "manampok". There are different types
When the new moon appears, the of chay-ot, such as inanchila, inas-
woman and her companion or relative astan, pinocpo-or, and inullarajan.
go to the house of the man and invite Manampok is the pounding process
him for breakfast. This is called "alit" and used to prepare rice cakes, which are
is done every day for a week until the usually wrapped with ta-ong leaves,
two sincerely relate to each other. cooked with raw cane sugar, topped
with sesame seed or coconut meat, and
mixed with meat.
5. Tugtukaw. After the "alit"
c. Pikas – Pikas is the exchange of
ceremony, the man and his companions
cooked or uncooked meat, fish, or any
will go to the forest and cut firewood to
food shared between two contracting
bring to the woman's house. An elder
families. It is a sign of a good
will go to the woman's house and tell
relationship between the parents of the
them that the man is going for
two contracted children, such as meat of
"tugtukaw" to prepare for the animal to
butchered animals or caught fish in the wake, known as "Bagungon". Until the
river. burial, ricefield operations, "kaingin,"
and others are halted. The mangalisig or
d. Abfuyug/fadfachang – the
mandadawak/mang-anito sacrifice
contracting families must help each
animals to appease spirits or negative
other in times of family celebration. The
forces during illness. Burials are near
“man-afarjan” informs the people that
the house, grain store, or rice fields, and
their children are already contracted.
concrete family graves are common.
During the year of mourning, close
7. Pauli. The ceremony of relatives of the deceased cannot eat
reciprocations from the groom's family certain foods, and widows and widowers
involves butchering an animal and cannot remarry. A feast with slain
giving one-half of it to the bride's family. animals, wine, music, and kolias marks
This is the beginning of cooperation and the end
helping one another in all activities
between the man-afaryan. Other rituals
followed, such as "pigpikas" and
"manay-ot". The man-afaryan observes UNIT 3. TECHNOLOGICAL
all the indigenous values outlined in this
study.
Overview
A larger portion of the province is open
8. Onod. The last sharing of crops grassland suitable for pasture, but the
harvested from the farm to be inherited higher elevation in the west is forested
before the property is being turned over by rich pine trees. Rizal and Tabuk, with
to the newly wedded couple. One-tenth their flatlands, are the biggest rice
(1/10) of the harvest from the rice field is producers. The irrigated and rain-fed
left by the couple to the parents to terraces in the other areas of the
harvest. province also produce rice but on a
lesser scale. Kalinga has agricultural,
mineral, forest, and wildlife resources.
9. Kasar. The second day of the
The main agricultural product is rice.
"farogway" is a day of celebration for the
Principally rice growers, the Kalinga was
Ifangad people. The couple and their
once famous for producing and
parents and sponsors go to the church
exporting large-grained rice.
for the sacrament of matrimony. To the
Traditionally, the most valued property is
Ifangad, the day is a grand feast with
the rice field, followed by house sites.
dancing and singing, speeches from old
Other customary wealth indicators are
folks, and native cakes and coffee
livestock used in sacrifice and heirlooms
served to visitors. Ifangad mothers
like Chinese jars, plates, gongs, and
breastfeed their babies. (An interview
beads. Kalinga is now the
from Chugma Labbutan-a tribal woman
acknowledged “Rice Granary of the
of Bangad, Tinglayan by Mary D.
Cordilleras.”
Gayyaman on June 27, 2008)

Lesson 1. Symbols and Textiles, Arts

Death and ritual. When someone
and Crafts
passes away, a pig is often slaughtered
right away and given to guests or I. Introduction
neighbors. When an elderly person The Kalinga are famous for their hand-
passes away, larger animals like a woven textiles, jewelry made of colored
carabao or a cow are killed for the beads and shells, and metalwork like
community to share, but the deceased's spears and knives. They also make
family is not allowed to consume the household articles like wooden
flesh. A two- or three-day wake, known containers, bowls, dishes, ladles, and a
as "Bagungon", is held for one day and variety of baskets and pots. They have
one night. Family, friends, and grain containers made from hardwood,
neighbors assist with a two- or three-day
rice stalk harvesters made of carabao their faces red. At present, the Kalinga
horn and iron, and digging sticks wear contemporary clothing and wear
designed for planting rice. traditional attire only for festivals and
other special occasions.
Symbols and Textiles
The southern Kalinga traditionally wear
a G-string called baag, a long, narrow Arts and Crafts
red strip of cotton cloth with yellow Tattooing is more popular in the South
stripes running lengthwise at equal than in the North, with designs
distances from one another. The rich depending on a man's bravery during
wear baag with broad patches of yellow tribal wars. The traditional tattoo
designs at both ends, which may also instrument is made from buffalo horn,
have fringes, tassels, or round white with gambang or steel needles on the
shells. Ornaments worn by the men tip. Manwhatok (tattoo practitioners)
include Cshaped ear pendants, a broad alternatively use parakuk id lubwhan
collar necklace called kulkul, big copper (lemon thorns) to pierce the skin. Ink is
bracelets, armlets, and necklaces of made from charcoal powder or soot
trapezoidal shells. The women wear the from pots. Traditional weapons and
kain, a wraparound skirt or tapis, which implements of the Kalinga include the
reaches below the knees and is worn sinawit, sawit or gaman (head axe), the
below the abdomen in such a way that bolo (long knife), say-ang or tubay
one of the thighs is exposed as she (spears), and the kalasag (shield).
walks. Traditionally, women wore no Shields are painted with geometric
upper garments, but today blouses and designs similar to tattoo motifs, which
T-shirts are used. The hair hangs loose may be related to death, burial, social
or is gathered in a string of beads called position, or headhunting. These same
apungot, worn around the head. They designs also appear on lime containers
tattoo their arms up to the shoulders and and textiles.
collarbone. The women wear earrings
similar to those of the men, other Lesson 2. Land and Biodiversity and
earrings are made of strings of small Natural Resource Management
beads and large pieces of shells. For I. Introduction
necklaces, large beads hanging loosely
The Imong system's IKSP for
over the breast sometimes reach the
agriculture, forestry, and natural
waist. Like the men, they may also wear
resource management was the primary
the kulkul. They wear bracelets made of
discussion. It further outlined the Imong
strings of beads.
customs of the inhabitants in the
The northern Kalinga men and women province of Kalinga. In the cultural
wear the baag but with a multicolored history of the people of Kalinga, the
upper garment called silup. These existing Indigenous Knowledge, System,
blankets reach the knees and are woven and Practices (IKSPs) have been
into various colors and designs, with red observed to have greatly influenced the
as the dominant color. They carry a way of life of these people. The
pouch of red cloth hanging from the Indigenous Practices still pervade today
neck and a turban-like head cloth. On because they embody desirable values
special occasions, they wear a kerchief that are worth cherishing in showcasing
shaped like a triangle pointing to the the cultural Knowledge, System and
waist, ornamented with coins and pieces identity, and integrity of the Kalinga.
of metal. They wear their hair long, Worth cherishing in showcasing the
usually knotted in a chignon, and tattoo cultural Knowledge, System and
their forearms and a part of their upper identity, and integrity of the Kalinga.
arms. For earrings, they wear the same
Imong System
types used by the southern Kalinga.
They may wear necklaces over their The Imong is a forest lot or communal
breasts and use the kulkul on special forest area owned and managed by an
occasions. The women in the north paint individual or family. It is used as a
watershed to sustain vegetation,
productive rice cultivation, and other of this principle is when a successful
livelihood activities, as well as for hunter meets someone on his way
ecological conservation and forest home, the hunter must share part of his
regeneration prescribed by the bounty with the other. The same applies
traditional harmonious relationship of to those who gather edible fruits from
the earthly and supernatural word of the forest.
Kalinga. It contains big hardwood trees • Protecting and conserving the
for housing construction, lesser-known forest is a shared responsibility. The
trees for making coffins, firewood, fruit forest is a collective concern, owned by
trees, and water-producing trees. individuals, clans, and communities, and
Bamboo trees are used for building is protected from intrusions and
houses and making baskets, tiger grass calamities.
for making brooms, coconut for lumber
and brooms, rattan and anos for • Caring for the forest is living in
weaving baskets, and buwa trees for an harmony with the spirits. The forest is
addictive chewing habit called moma. A regarded as the habitat of the spirits,
sikay is constructed in a flat area within who dwell in trees, mountains, rivers,
the forest lot, with a Charpong for rocks, and caves with different
cooking and a bed made up of potentials and powers to heal and inflict
hardwood. At the base of the big trees is sickness. This reverence for the spirits
a small water spring which is maintained is expressed in the following practices: a
as a source of potable drinking water for ritual offering of a chicken or pig to
the caretaker and animals. Wildflowers appease the spirits dwelling in the tree,
and flowering trees are also protected a ritual offering a chicken or pig to
as sources of food and nutrition for appease the spirits dwelling in the tree,
butterflies and other flower-eating wild and throwing pointed objects in the
insects and birds. rivers and creeks to cause harm to the
spirits dwelling in those rivers and
The people of Kalinga believe that creeks. Those who died due to internal
sustaining the forest is the bedrock of causes are believed to have been
life of abundance. Kabunyan, a supreme punished by the spirits of the rivers and
being, is evident in the legends, ritual creeks for they have been poisoning
myths, and other stories when He dwells their dwelling place by using cyanide to
among the people in the ancient past. catch fish. The dead ancestors are also
His teaching is anchored on the spiritual present in the village, and rituals
necessity for the people’s relationship seeking from the supernatural various
with nature and taught rituals that give blessings, and graces for the present life
meaning, value, and productivity to are practiced.
people’s labor. The people of Kalinga
believe in nature deities and spirits, • Another practice worthy to
inhabiting the forest, river banks, enumerate is the cutting of trees that
brooks, swamps, pathways, and trees, touch a creek or body of water during
and owning the wild animals that live in felling is believed to cause bad fortune
the forests and mountains. Man needs or sickness to the feller. The Iturkaw
the forest for nutrition, clothing, believe that if timber falls on the water
medicine, and other needs, and the and gets soaked, it will cause bad
benefits of taking care of the forest are fortune in the form of sickness, death, or
showcased in the Municipality of accident to any member of the family of
Tinglayan culture of the Imong system. the one who caused it. This belief is
consistent with Presidential Decree 705
(Revised Forestry Code of the
Forest Practices and Beliefs Philippines) Section 16 which requires
• Sharing the bounties of the 20-meter strips of land along the edge of
forest. Forest resources are owned by rivers and streams with channels of at
the tribe, and any part of the forest that least five meters wide for forest
is communally owned cannot be purposes. In like manner trees that lean
declared private property. An example on another tree after cutting are avoided
because they symbolize the bamboo • Utot (wild rat). The utot is a plant
chair wherein a dead person is seated destroyer and voracious eater of
during the wake. The Iturkaw believe produce, and if ignored, some plants will
that if a leaning tree is used, death will wither without explanation. It is similar to
visit the family of the timber cutter. This a snake.
has led to them being selective of the • Ap-appuling (appeasement
trees they cut in the forest to avoid ritual). This ritual is performed to give
damage to adjacent trees. PD 705 thanks or counter bad omens. It involves
states that harvesting should have butchering a native pig or chicken as an
minimal damage to residuals to continue offering, which can be brought to places
the production of forest goods and where bad omen has been experienced.
services.
• Angilit (smelly smoke). Preparing
Furthermore, trees that skid a very long the area before butchering a native
distance when cut are believed to get animal is necessary to ensure that the
easily damaged and to give a bad unseen spirits can smell them and be
fortune to the user. Iturkaw belief that pleased with the rituals being carried
trees on high slopes should not be cut is out. Native animals are regarded as
in line with PD 705, which states that "clean" and don't consume commercial
they should remain intact for feed, making them perfect for rituals.
forest/watershed protection. The Gods enjoy the aroma of their
Terms Related to Beliefs and Practices smoked skins.
Related to Natural Resources • Tuping (stonewalling). Stonewalls
• Sangasang (scared forest area). can be constructed along perimeters to
The forest is believed to be sacred and control erosions and serve as a
should not be cut or thrown over, as this permanent fence. They require ingenuity
would bring disaster to the village in selecting the types and sizes of
community or sickness and death. stones, accurate piling of stones, and
• Sokob (burning). Burning the knowledge in determining the foundation
base.
Imong would cause pestilence, leading
to coughing among children and adults. • Torfa (clearing). Bolos and axes
are used to clear debris and larger trees
• Akaw (stealing). Cutting trees or
that hinder the growth of seedlings and
harvesting the resources of others will
small trees.
lead to poverty for the thief and his
family, resulting in no economic • Fo-a (ridging). The most
improvement. important idea is to create horizontal
parallel ridges from top to bottom of a
• Ichaw (a small grayish feathered
sloping area to trap small amounts of
and black-billed omen bird). When an
surface soil that are prone to erosion.
imong is intercepted by an Ichaw, the
owner must interpret the omen or • A-ang (fire boundary). Fire lines
analyze the signs presented by the bird. along forest perimeters protect trees
If the bird's trill is very quiet or it crosses and other forest resources from fires.
one's route rising, it is a caution not to • Mammura asin (replenishment).
proceed. If it crosses one's path Restoring harvested trees or those
descending from the top of the hill felled by natural calamities is essential
towards the traveler, it is a good omen. for a healthy environment.
If the bird is giggling, it is also a good
indicator. • Alimit,sobrang, Tabfog (required
fruit trees for planting). Sustained
• Urog (snake). The snake is a planting of indigenous fruit and water-
traitor, and if it crosses your way with producing trees. Coffee trees and
slow movements, it means you must commercial trees are not advisable for
turn back. If you continue, something planting.
bad will happen.
• Poranak (seedlings). This refers
to the careful selection of seedlings to
be planted in the imong. The search for • Manfilag (drying). Harvested
such seedlings requires the onoy rice is dried in the field for two to
performance of a ritual to find the best three days to lessen the weight of the
seedlings. harvested rice grains when transported
from the field to the storage house or
Apa (unwritten ordinance). This is the
arang (rice granary)
local term for an oral agreement among
the elders of a certain tribe and the • Assiw (transporting the harvested
people living in the community rice by caravan or group carrying). This
prohibiting anybody from destroying the is done by using the kimata (a bamboo
among. This agreement is sealed by pole) for men, and the rangngay (a
eating and drinking together. spacious rattan basket) or basin for
women. In the absence of kimata, men
• Amma-am na ayu (selective
resort to the use of sacks.
cutting of trees). These are carefully
gathered for firewood, lumber, for • Arang (rice granary). Storage for
constructing houses, and softwood for the harvested rice made of thick hard
utensil making. wooden plank constructed without the
use of nails. An old man performs a
Desirable trees are preserved and left
ritual where chicken blood is sprinkled
untouched for other uses especially if
or splattered all over the storage house
they are seed-bearing trees.
to prevent rat infestations.
• Fosat (surface clearing). This
• Manponpon (storing). Dried
refers to the cutting of thick bushes and
harvested unoy is carefully stored in the
wild vines that have grown out of
arang for longlasting consumption.
negligence in the imong.
• Mansapilat (re-drying). Re-drying
• Kaat (weed clearing). Weeding
the rice in the indigenous way before
the soil for productive vegetation.
pounding or milling.
• Ponpon (weed piling). Cleared
• Manfaju (milling or pounding
weeds piled together in an open area to
rice). This includes skills in a man-a-an
dry for a few days. When completely
(threshing) to separate the rice grains
dried, they are used as organic
from the rice husks using the losong (a
fertilizers for vegetable gardening.
wooden mortar) and an ar-u (a
• Pachanum (water irrigation). hardwood thistle)
Water is a very important aspect of the
• Mana-an (threshing). Separating
rice production of the Y-kalinga farmer.
the rice grains from the rice husk.
The ara’ (irrigation canal) holds and
makes the water supply steady in the • Mantopa (winnowing). Removing
rice field plot. The water comes from a rice husks from the grains.
pongod (water source from an upper • Man-us-or (pounding). Removing
stream). the cover of the rice grain.
• Manka-at (clearing). The clearing • Manchog-as (re-winnowing).
is done during summer which is why the Refining the rice grains to make them
mankaka-at (one doing the clearing) ready for cooking.
covers her head with a piece of cloth or
fresh big leaves (i.e., banana leaves or
anahaw leaves) to deflect the heat of
the summer sun.
• Charno’ (plowing). This is done
by using carabaos guided by the farmer
to furrow the soil. UNIT 4. POLITICAL FEATURE

• Man-iki (foot leveling). A farmer

uses a stick to keep his balance with his Overview
feet to level the field. This prepares the
According to (Garming, n.d.), the
rice plot for equal distribution of water.
concept of leadership in the Kalinga
community has traditionally been of life. What is common in all research
governed by a legal-rational model, works is that Bodongs was established
where leadership is legitimized by fixed aimed at Promoting social security;
laws set by the people. However, enhancing economic stability; and
political authority and leadership are preserving cultural heritage. There are
enforced by a council of elders 46 sub-tribes in Kalinga (NCIP records)
constituted by the various heads of the and all these sub-tribes have an
kinship groups, the so-called papangat established Bodong with each other.
in Kalinga. This council of elders or the Now it expanded to some parts of Mt.
papangat makes decisions concerning Province, Abra, and Apayao. Here are
the internal affairs of the village. The the basic principles of Bodong. The
interplay of these two extremes can be bodong system adheres to the rule of
seen in the case of the Kalinga struggle law. It does not contradict but
against the Chico River Dam Project, complements. It is based on the
where the Philippine government customs, traditions, norms, and beliefs
recognized the difficulty of pacifying the of the people. It is a restorative form of
opposition of the people against the justice. Repairing the harm and
project due to the strong influence of the rebuilding/restoring relationships.
leaders. However, the Kalinga Decision-making involves the
leadership has experienced its initial community through the council of elders
setback, with the rise of leadership (conflict resolution). Crime is not only
groupings with differing orientations and against a person but against the
points of view that show signs of community. The offender’s culpability
deviations from the traditional leadership attaches to the family and community.
structure. These groupings provide a Elements of the Bodong are the
difficult frame of reference for arriving at following:
a definite or sound decision for • Bugis/Piglis – The territorial
development planning.
jurisdiction of an ili/village is defined by
natural marks and includes all lands and
Lesson 1. Indigenous Governance and natural resources owned, occupied, and
Laws possessed by the members since time
immemorial. Any encroachment of any
I. Introduction part of Bugis by other villages is a
Bodong is a peace accord or peace violation of the Bodong.
council used in the northern Philippine • Pagta – The Law of the bodong.
province of Kalinga. It is a socio-cultural The Bodong is an unwritten covenant
and economic institution founded over that outlines the common aspirations
centuries out of a need for collective and ideals of all those covered, with
security. It is the basis for viable binding specific provisions and penalties for
communities that sprang from their violations.
desire to live in peace and social
security and the belief that they will • Binodngan – people covered by
progress toward economic success and the bodong Members/people of the
social stability if peace is achieved. ili/village are covered by the Bodong
and cloth with all the protection of the
bodong. A binodngan is accorded equal
III. Reading Resources rights by the bodong and corresponding
Indigenous Governance and Laws responsibilities.

The Kalingas have maintained and • Political Structure – Bodong

actively practiced the Bodong system of holders and elders. The administration
governance, which is a bilateral of the justice system in the Bodong is
agreement between two tribes, sub- through the bodong holders and
tribes, or ili/villages to promote peaceful community elders. They facilitate the
co-existence. It is as old as the memory decision-making and decide in all cases
of every Kalinga and is ingrained in their relative to the Bodong. The role of the
social and material culture as their way
Mansasakusak (Mediators) from neutral bodong is respected and followed. A
tribes is very important in settling cases. Bodong holder must be highly respected
by the community, possess the wisdom
Administration of Justice
of a leader, be honest, and with
• Sipat is the preliminary step of
integrity, and be economically stable or
Bodong which is executed through an
belong to a big family/clan.
allasiw or exchange of weapons. It can
be done in two instances, either it is General Parts of the Pagta are the
planned between two hostile villages following:
with the help of mansasakusak from a • Bugis/Piglis. The territorial
neutral tribe with no cessation of jurisdiction of an ili/village; Principles
hostilities, or two friends of different and Policies of the bodong;
tribes want to initiate Bodong between
them through friendship. The person • Nangdon Si bodong – Bodong Holder;
who holds the sipat may not necessarily • Binodngan/Bindongan – citizens
be the Bodong Holder, but the under the bodong;
community through the elders will
Rights of the Binodngan/Bindongan; and
discuss and choose the person to hold
Specific Crimes and Penalties. In order
the Bodong. A formal Bodong
to sustain the Bodong, the following
celebration is performed through
practices must be maintained:
Surdip/singlip which is normally
attended only by the Bodong holder and • Dornat/Chernat/Jornat - Warming
his clan and some elders. up so that the bodong will not be idle.
An occasion to remind everyone that the
• Inom/Lonok is a grand
bodong is still intact and to discuss
celebration that means entering a village
amendments if any;
and mass. Depending on the agreement
of the two Bodong holders, they will • Bogga/Fogka – When one of the
alternately host the activity. The Bodong Holders dies, the Kasupang
celebration of the Bodong starts with the shall be called to attend the wake. This
opening of the wine and the practice requires a ritual (Atod, akbong,
announcement of ta-ug de bayas. linay, pasiwat);
• Pagta (By-Laws of the Bodong) is • Galigad - When any of the
discussed and adopted, and elders from Bodong holders dies, the responsibility
both ili alternately talk. In cases of the will be transferred, traditionally to the
restoration of severed Bodong due to heirs or any of the community people
patoy, the multa and other obligations selected by the elders; and
are included in the discussion. • Umila - When any of the
Some of the Bodong processes are the Kasupang is sick the kabodong will visit
grand celebration through the sick one.
Tadok/Pattong, Tupayya, singing
Salidummay and other tunes, like
Ullalim, Uggayam, etc., the CHAPTER SUMMARY

• Tumangad - drinking of the wine In recognition of the right of the

and narration of deeds, and linay and Indigenous Peoples to culturally rooted
atod. and responsive basic education, the
formulation of the project CORDI
• Linay is the money given to the Heritage 101 as an added course to all
visiting Kabodong and the Atod is any HEIs of the Commission on Higher
items, goods, fruits, or products given by Education – Cordillera Administrative
the members of the host ili. During the Region under the leadership of Director
celebration, the moderator of the whole Demetrio Anduyan Jr. which aims to
activity is an elder from the host ili. provide a uniformed teaching guide and
When a Bodong is consummated, there resource material to all HEIs of CAR.
are always bodong Holders chosen by
the community. They are the people This chapter workbook is a fruit of a
responsible for seeing to it that the series of workshops, editions, and
consultations, as a milestone in the
enhancement of this workbook. Hence,
it will benefit the IP and non-IP learners
enrolled in public and private higher
institutions.
This resource material is vital to
learners’ growth, which shall be
developed and utilized in line with the
indigenized curriculum content-teaching
learning processes.
The content of this resource material
focuses on Indigenous Knowledge
Systems and Practices as well as
indigenous dances, songs, poems,
games, and the like. It is also Mother-
Tongue Based because of the local
terms or native terms used to abide by
the cultural standards and protocols
agreed upon by the authors.

CHAPTER 9: Mountain Province

Heritage

UNIT 1. HISTORICAL/SOCIO-
CULTURAL FEATURES

Overview
This unit consists of four lessons that
cover the Imontanyosas' vision of the
terrain they inhabit, their cultural
regions, their development as an
ethnolinguistic group, their idea of
functional institutions of education and
society, and their sociocultural arts and
literature.
This workbook provides you with a quick
information on what is required of you in
each session, the reference materials
you will use, and how to navigate them.
It also underlines the significance of the
evaluations. Each course has thorough
information on the delivery method.
Lesson objectives are always stated at Bontoc as its capital until former
the start of a lesson in order to President Fidel V. Ramos signed
accomplish the goals mentioned above. Proclamation No. 144 on February 28,
Before beginning the lesson, read them. 1993, designating the 7th of April as
Later on, as you're studying it, you might Mountain Province Foundation Day. The
want to refer back to them to see how old Mountain Province, founded by
you're doing. Lesson objectives should American forces in 1907, once included
always be reviewed after each lesson. the sub-provinces of Bontoc, Lepanto,
You can be more confident that you Amburayan, Ifugao, Kalinga, Benguet,
have followed the lesson's instructions if and Apayao. At the time, the capital was
you do it this way. Bontoc, which later merged with BIBAK.
Bill No. 4600, which was put out by
former Congressmen Alfredo G. Lamen
and Luis Hora in 1962 and passed,
failed to divide the province into the five
Lesson 1: Settlements and sub-provinces that already existed. In
Territories 1965, House Bill No. 1526 was
sponsored and passed by Congressman
I. Introduction Juan Duyan, who represented the first
This is to introduce you to the historical district of Kalinga-Apayao and a portion
and socio-cultural features of the of Bontoc. On June 18, 1966, the late
province's political birth occurred in the President Marcos signed into law the bill
1960s where Benguet, Ifugao, Bontoc, (RA 4695), which formed the provinces
Kalinga, and Apayao were all part of the of Kalinga-Apayao with 14
former Mountain Province. This lesson municipalities, Mountain Province with
also discusses the settlement and ten towns, Benguet with 11
territories of Mountain Province and municipalities, and Ifugao with seven
explain how this province came to be. municipalities. Abra and Apayao
This lesson also teaches you about the provinces were established in
province which is made up of the accordance with different legislation.
municipalities of Barlig, Natonin, and
Paracelis on the eastern front, which
border the provinces of Ifugao and
Isabela; Sadanga on the northern front,
which borders Kalinga province; Bontoc
in the center, which borders Ilocus Sur;
and Bauko and Sabangan on the THE MUNICIPALITIES OF MOUNTAIN
southern front, which border Ifugao and PROVINCE
Benguet. The location and economic
Thus, your understanding of the background of Mountain Province's ten
Imontanyosas and culture will equip municipalities— Barlig, Bauko, Besao,
you, not only to have a sound Bontoc, Natonin, Paracelis, Sabangan,
knowledge of Mountain Province, but Sadanga, Sagada, and Tadian— are
also to teach other tribes within this briefly covered in the table below.
province too. Table 1. Location and Economic Source
III. Reading Resources of the Municipalities of Mountain
Province
Following petitions and several bills
introduced in Congress for its
subdivision on June 18, 1966, under
Republic Act 4695, signed by President
Ferdinand Marcos, the former Mountain
Province included Benguet, Ifugao,
Bontoc, Kalinga, and Apayao while
maintaining
Municipality Location Economic activities many of the points will soon raise in this
lesson that will have a bearing on who
1. Barlig Barlig is a 5th class municipality on the Since Barlig is surrounded by thick the indigenous tribes that inhabit
eastern side of Mountain Province with 11 forests, people also gather forest Mountain Province. Rather, a number of
barangays under three cluster areas: products as their other source of thoughts and ideas will be raised for
Barlig, Lias, and Kadaclan. livelihood.
reflection and discussion that focus
more on the Kankanaeys, Ifuntoks,
2. Bauko It is located in the province's southwestern The municipality is considered as a
corner. It is surrounded to the north by the major vegetable producer of the Balangaos, Applyas, Kadaklans, and
municipality of Sagada, to the south by the province. Commercial vegetables are other inhabitants of Mountain Province.
municipality of Hungduan, Ifugao, to the produced in large quantities and are Some of these thoughts and ideas
east by Sabangan, and to the west by sold at nearby municipalities and are should help us in making more
Tadian. also sold in Benguet. principled and coherent classroom
3. Besao It is flanked on the north by Tubo, Abra, Farming is also the main economic discussions and decisions about the
on the south by Tadian, on the east by activity of i-Besao.
ethno-linguistic groups of Mountain
Sagada, and on the west by Quirino,
Ilocus, Sur. It's 28 kilometers from Bontoc Province in our Mountain Province
and may be reached by the Besao-Sagada cultural lessons.
and Besao-Tadian roads.
4. Bontoc It is the historical capital of Mountain The Bontoks produce rice, and it is
Province situated in the central part of the usually for home consumption.
province.
III. Reading Resources
5. Natonin It is situated in the North-eastern part of J ust like in other municipalities,
Mountain Province which is closest to the farming is a dominant economic Five different tribal groups are found in
city of Tabuk in Kalinga Province. activity in Natonin. Mountain Province, according to the
6. Paracelis It is situated approximately in the Paracelis is also a top commercial National Commission on Indigenous
Northeastern part of Mountain Province producer of crops in the province. The Peoples. These include the tribes of a)
which is closest to the city of Santiago in municipality is known for its corn the Applays and the
Isabela province, Aguinaldo in Ifugao and production, but it also produces
Tabuk city in Kalinga. vegetables, oranges and timber. Kankanaeys who dominate in the
7. Sabangan The municipality of Sabangan lies in the Sabangan also produces rice and high municipalities of Sabangan, Bauko,
southeastern side of Mountain Province valued vegetables. Tadian, Besao, Sagada; b) the Bontoks,
8. Sadanga It is flanked to the east by Barlig, to the Rice is the main agricultural product of who control the municipalities of
north by Tinglayan, Kalinga, to the west by Sadanga, it is also known to produce Sadanga and Bontoc; c) Balangaos are
Tubo, Abra, and to the south by Bontoc. legumes and sugarcane. Since found in Natonin and Barlig's other
sugarcane is also their traditional crop,
regions; and, d) the Baliwons/
they are known to produce muscovado,
inti, basi and fvayash or alcoholic Gaddangs, in Paracelis; and, e) Saliok
drinks for household/ community and Maducayan, Natonin, are home to
consumption. the Madukayong. These tribes are
9. Sagada Sagada is delimited on the north by Abra Sagada is a popular tourist attraction much more subdivided into many
province, on the south by Sabanga, on the in Mountain Province. Hence, tourism ethnolinguistic communities.
east by Bontoc, and on the west by Besao is one of the major economic sources of
the people. However, farming is still the The Ha'ki in Natonin, for example, prefer
major economic activity of the i-Sagada. to be identified separately from the
10. Tadian Tadian is 39 kilometres (24 mi) from Tadian is also an Balangao; the Kadaclan residents of
provincial capital Bontoc and 398 agricultural community. Barlig, on the other hand, prefer the
kilometres (247 mi) from Manila. name Kachakran over Balangao; the
residents of the Lias community, prefer
Lesson 2: Peopling and Ethno- the name iLias/iChangyasan over
Linguistic Group Balangao; and the residents of Barlig
proper, prefer the name Fialikia. Some
I. Introduction Aplay people have also started to look
The emphasis in this lesson is mainly on into who they are in order to discover
exploring the people and culture of why they are different from the
Mountain Province that make for an Kankanaey tribe despite being almost
interesting and engaging topic of identical.
classroom conversation. It is not the aim
of this lesson to focus on the physical
Lesson 3: Education and Social
description of each ethno-linguistic
Institutions
group in Mountain Province, although
I. Introduction Henpangili/Sinpangili. This refers to the
whole community composed of different
Everybody is familiar with the term
families and clans.
family, especially in the Cordillera,
where family ties are usually very They can also be categorized based on
strong. Families develop when two the type of settlement: in Tadian,
members of the opposite sex known as afong/inafong, dap-ay, and ebgan. The
husband and wife go into a partnership Ato, in Bontoc, also known as Dap-ay in
referred to as marriage, a bond that the western part of the province,
binds, not just the two persons getting strongly influences the sociopolitical
married, but also their families. In this landscape in other localities, with the
lesson, you will be looking into the exception of the municipalities of
educational and social institutions which Natonin, Barlig, and Paracelis. An ato is
consists of a group of people who have a place where male community
come together for a common purpose. I members sleep and where traditional
hope that whatever major concepts rituals are performed. As a social term, it
chosen for this lesson will spur you to do designates a structured neighborhood
further study in the related links included association connected by shared values
in the context. and social responsibilities. However, it
refers to the institution where issues and
III. Reading Resources
concerns are discussed and choices are
A social institution consists of a group of made in politics. The council of elders
people who have come together for a makes legislation and intertribal
common purpose. They are a part of the agreements there as well.
social order of society, and they govern
the behavior and expectations of
individuals. Lesson 4: Music, Games, Oral
Literature, Sports, and Dances
Hinfiaruy/Sinbaey (Family). The senior
family members in Barlig and the Aplays I. Introduction
in Sagada and Besao are required to One of the principal aspects of studying
teach the children the customary laws of one’s cultural heritage is exploring the
the ili (place), especially to make them indigenous music, games oral literature,
aware of what is right and wrong, the sports, and dances. It is so important
punishments to be incurred when a that in some cases the culture of the
specific crime is committed, how people is identified by its indigenous arts
properties are acquired, inherited, or and culture and named as such. For
sold, as well as other regulations and instance, the ethno-linguistic groups in
standards of the ili, although some of Mountain Province discussed in the
these are learned by the child through previous lesson are identified and
his interactions with other people and in named by their language, arts, and
public. culture. In this unit, we shall be looking
Hinpangapu or Sinpangapo. This at the role of the indigenous arts and
consists of two or more families that are culture of Mountain Province in cultural
connected to one another by formation and transmission.
consanguinity. However, it was difficult
to determine the precise makeup since
III. Reading Resources
as a family grows, it separates from its
initial kinship group and establishes its In recent years, indigenous music and
own. In other words, as children and arts have continued to draw more
grandkids are born into a family, the attention than it did before. Because of
membership of the kinship group the many uses for indigenous music and
changes. the arts and the capacity of musical and
artistic elements to be adapted from one
Sasag-un/Sagogong: This refers to the
culture to another thanks to
direct neighbors.
advancements in production and
transmission technologies, there is a
greater understanding of and tolerance
for music and the arts from other cultural I. Introduction
contexts. According to the varied Just like other ethnolinguistic groups in
musical views, different people and the Cordillera, the people of Mountain
individuals may have distinct meanings Province have a rich culture and a
for different indigenous musical genres. strong sense of communalism. They
In musical settings, musical instruments share a deep connection with their
provide acoustic support for singing as community. Through their cultural
well as rhythmic cues for dancing or practices, we can better understand how
other movement. Additionally, some they value this togetherness. In this
musical instruments mimic spoken lesson, students will learn about
words with their rhythms or tones, acting cosmology, the values that everyone in
as speech substitutes. Mountain Province shares, spirituality,
general ways of healing and dealing
Indigenous games on the other hand,
with death, and the rituals that are done
that have been handed down through
at different times.
the centuries and are often played with
natural objects or instruments are
known as indigenous games in III. Reading Resources
Mountain Province.
Cosmology
The indigenous literature of Mountain
Province is typically thought of as a The mountaineers are using cosmology
method of expression where concepts of as reference to the activities they are
regional and global interests are doing, especially in agriculture. Among
addressed. Poetry, romance, history, the activities that are aligned to lunar
biographies, essays, and other types of and solar events are presented as
writing are used to present it. It follows:
designates a piece of writing that Planting Season. The agricultural cycle
addresses a specific topic. in Mountain Province is ranged in the
phase of the moon. For the Bontok
people, they believe that planting of rice
UNIT 2. Worldview
should be done when the moon is small
(waxing crescent). The same as through
Overview with the putting of fertilizers on the
planted rice, it should be during the
The people of Mountain Province have
waning crescent so that the plant will
sets of philosophies and moral
produce a god harvest. In Barangay
principles that keep them united. These
Gueday in the municipality of Besao, the
philosophies are based on their
farmers prepare their fields for the
worldviews and their interactions with
planting season if the sun beam is
nature. The practices are passed from
parallel to their stone calendar called
one generation to another, making it live
Amboan-Bato. The stone calendar is
and sound until today. Exploring the
located at the Dap-ay Awaw. This
philosophies and moral principles of
phenomenon happens on the 3oth of
Mountain Province help connect
September of the year that signals the
younger generations with their cultural
season to sow the rice. As part of the
heritage. These principles serve as a
celebration, the community members
powerful tool for promoting unity and
pound glutenous rice and cook Linapet,
cooperation among indigenous
an indigenous rice cake shared to
communities of the province.
friends and neighbors.
Furthermore, these principles promote a
sense of respect and reverence for the
elders and traditional knowledge.

Additional Reading:
//macrocosm-magbook.blogspot.com/
Lesson 1: Cosmology, Values, and 2009/06/secrets-of-calendar-stone-of
Spirituality, Healing, Rituals besao.html
 Sapata. Sapata is a ritual performed for 2. Concept of Nga-ag (good
the accused persons in a crime or discernment). Nga-ag is a more specific
violation will take oath exposing their aspect of Inayan or Lawa. It is more
innocence. This activity is usually done used to guide people to discern, to
during sunrise when the sun is about to speak good of others and to choose to
cast beams into the land where the act properly. One would usually say
sapata is taking place. “Nga-ag man” which literally means
‘That is bad/wrong’. Holding to this
concept would allow respect to prevail
Values over a brewing negative intention,
Mountain Province, as a cultural whether it is to be done or said yet.
community, is rich with values and moral 3. Binnadang or Og-ogfo. This
principles. Among the prominent values refers to the concept of cooperation in
are the observance of Inayan or Lawa, helping one another in the locality.
the concept of Nga-ag, and Binnadang Binnadang or Og-ogfo has been widely
or Og-ogfo. used to define the value of working
1. Inayan or Lawa, Paniyew, Laton. together to achieve something or to
There is no equivalent term of Inayan or accomplish a task. Today, this concept
Lawa in the English language but it is usually observed when the flooring of
generally connotes taboo or something a house is being concreted. Neighbors,
that is forbidden. Mountaineers from the friends and relatives gather together to
Western part of Mountain Province say help in cooking food, carrying of
Inayan or Paniyew while the Bontoc aggregates and cements, and in mixing
people say Lawa. Nonetheless, the and pouring of the concrete. This
terms refer to holding back or stopping practice is also evident during the
someone from acting in an unpleasant planting and harvesting of rice when
manner toward other people or things, neighbors come to help a household in
living or not. Bengwayan (2019) posited their fieldwork and the group will help
that inayan embodies all virtues and another family in the coming days.
morals of tribal members-humility,
truthfulness, fidelity, honesty, and
Spirituality
commitment among others. This implies
that the terminologies convey a People of Mountain Province recognize
discourse of deep ideas about the that there is something greater than the
indigenous people's moral context, self and that there is a connection of all
which is to uphold goodness and do things to the spirits and the soul. They
good to others. often consult Lumawig, a supreme deity
who taught the people of the practices
William Henry Scott’s publication of A
which became traditions and beliefs.
Vocabulary of the Sagada Igorot Dialect
The anito, or spirits of the deceased, are
(1957) registered two meanings for the
also believed to exist and must be
word inayan, namely:
constantly comforted according to the
i. to hold somebody back, prevent Bontoc. Anyone can call on the anito,
from doing, dissuade; but when a person is ill due to evil
ii. a mild expression like “shucks”. spirits, a seer (insup-ok) intervenes.

The two meanings present the word as Until today, if one is still sick despite
an ordinary verb and an exclamation. hospital check-ups, the family members
However, a deeper investigation of the consult the elders on the possible
presence of the word in the Kankanaey practice to be performed to heal the sick
language reveals that it is an essential person. A ritual is performed where a
signifier of a deeply-seated ethical chicken or pig is cooked and shared.
concept in Kankanaey culture, namely Among the distinct practice for the sick
the fear of a supreme deity, called is walik. This is performed by an elderly
Kabunian, or God, which forewarns or woman who would go to the mountain to
dissuades one from doing anything or pray and call for the spirits of the
harmful to others. ancestors of the sick.
 prosperity in the community. Among are
Common Practices the following:

Even with modern medicine, rituals to 1. Tengaw (Rest Day). A rest day is
cure illness are still being practiced by observed in the community for
those who still believe in the old tradition cleansing, protection, to give thanks or
especially if medicines do not seem to to give respect to the dead. For the
cure the illness of the person. Bontoc people, the rest day is termed as
tengaw while Sadanga people call it te-
1. Common practices and beliefs in er.
Mountain Provinces to heal the sick
Tengaw. Literally, tengaw is understood
From the practices of the people of among the Bontok people as a rest day
Mountain province, their strong belief of but it is practiced according to purpose.
supernatural beings and the existence Tengaw refers to the sacredness of the
of a supreme being are reflected. ritual carried out by the elders, whether
The sumusup-ok or man-ila. This is as a result of the interment of the
common in all municipalities. In English deceased, adherence to the agricultural
translation, these are the “seers or calendar, or the simple fact that it is
mediums”, who will see and talk to the illegal for anyone to enter the fields,
anitos of the family of the sick person by according to Lafadchan (2019). A
doing some rituals. puchong (knotted leaves) is placed at
the gates and exits of the community to
Mangmang/pik-pik. It is a common
carry out this custom. Tengaw is
practice in the municipalities of
typically performed to beg the gods for a
Mountain Province, but they have
prosperous harvest and good health.
different terms. This is usually observed
for different occasions from house Te-er (rest day). The most significant
blessings to celebrations, or to heal the Sadanga tradition is the enforcement of
sick or death. Other terms are used to the te-er (day of rest) and the village's
refer to the purpose of the mangmang closure to visitors. The ritual begins with
(i.e. sangfo/ sangbo, dao-es/ chao-es, the gathering of the town's elders in the
begnas/ fegnas/ vegnas). town square. The council negotiates
with its members on whether or not and
2. Common practices and beliefs in
when to close the community. Once a
Mountain Province on death of a person
truce has been reached, the elders will
Different rituals and practices are drink their traditional wine and one of
performed by the family members of the them will make a public announcement
dead person depending on the cause of that may be heard across the entire
death, social status, and age. The village valley.
number of days of the wake also vary in
The tradition is made so that for a period
different municipalities depending on the
of time, the Sadanga townsfolk can rest
practice of the community. Songs and
from their traditional work, and can
chants to be performed during the wake
manage to converse and strengthen
also depends on the age and social
their bonds with each other through
status. The animal to be butchered may
public engagement with their neighbors.
also vary from chicken, to pig, to
The next step after the announcement is
carabao, or dog. As for the dog, this
made is to establish the fayafuy (long
may depend on the cause of death.
tree stalks) at both sides of the road
entrance of the town. The establishment
of the fayafuy directly puts the town
closure in effect, and thus, negates all
Rituals
visitors from visiting the town. The
In each municipality of Mountain council of elders put a guard at the
Province, the advice of elders is sought town’s entrance and the fayafuy to
regarding the rituals and practices that protect the town from unwanted visitors.
ensures the safety, peace and The fayafuy is also the main symbol of
the Sinadanga’s te-er. On the imposition
of the fayafuy, the people are usually Overtime, the people of Mountain
seen within the place of public Province improvised and adopted
engagement. The fayafuy is simple technologies that helped them in
disestablished on a certain day and time their daily endeavors. In this lesson, the
as agreed upon by the council of elders. symbols used in textiles and tattoos;
technologies used in agriculture; and
2. Pa-ang (Ritual to ward-off
craftsmanship and arts are discussed.
negativity). Bontoc people perform pa-
Symbols and Textiles:
ang because they think it keeps colds
and flu out of the community. After a 1. Weaving Symbols
ritual at the ato, this is done in the form Just like other indigenous communities,
of tengaw. Elders pierce the skull of a the ethnolinguistic tribes in Mountain
killed dog, like the Tocucan people do, Province are rich in textile designs.
and hang it at the entrance of their Napanoy (2019) posited in his research
barangay. This tells people not to go in that matmata, tiktiko, pagpag,
or out of the community, so they don't tagtagkho, tufay, kalasag, and uweg are
bring bad luck or take away good luck. all patterns often used in Bontoc
Pa-ang is more of a tradition, but the backstrap weaving, especially the
dog's skull is a sign of what is going on traditional lufid also known as pitay. The
and warns people about it. In some Bontoc people's way of life, customs,
barangays, the elders don't kill a dog, and surroundings are all shown in these
but a chicken or pig instead. The goal is designs. You can refer to the articles
the same, though. People shouldn't provided as additional readings for you
ignore how holy pa-ang is, because if the better understand the relation of
they do, they will get hurt. symbols in the textiles used in Mountain
Province.
Additional Readings:
UNIT 3. TECHNOLOGICAL FEATURES Napanoy, J. (2019). Geometric Patterns
in the Backstrap Weaving of Bontoc,
Mountain Province. International Journal
Overview
of Advanced Research in IT and
In this unit, the traditional technologies Engineering. Available at
used in agriculture, crafts and resource https://garph.co.uk/IJARIE/June2019/G-
management are presented in Lesson 1. 2579.pdf
However, the other lessons exhibit
Gayagay, G. (2021). Geometric
discussions on land, biodiversity and
Designs in the Indigenous Attires of the
natural resources; and engineering and
Bontoc Tribe: An Evidence of
architecture in the olden times.
the “Ethnomathematics”.
Available at
Lesson 1. Symbols and Textiles, Arts https://www.ijrdo.org/index.php/m/article
and Crafts /view/4114.
I. Introduction
This lesson gives insights on the 2. Tattoo Symbols
symbols and textiles, arts and crafts that Tattooing is also a practice in Mountain
exist in Province. In the study of Kisofen (2022),
Mountain Province. The designs used in there are three classifications of the
weaving and tattooing are discussed in Bontoc fatek (tattoo) namely chaklag,
this lesson. Several technologies used pong-o and faytong. He further
in agriculture and industries are also discussed that the chaklag was a sign of
presented to provide learners on the power for a young man because it
materials being used by the people of meant he had passed the test to
Mountain Province in growing their become an adult and was ready to be
crops and in producing crafts. given his political, social, economic, and
religious rights in the community. It also
III. Reading Resources represented bravery and manliness, as
tribal combat was a test of the Bontok Ullawan. Weaving is considered a craft.
man's bravery and virility. Only one man The ullawan is among the traditional
in Bontoc is permitted to have this tools used in weaving and in craftworks.
tattoo, as it is exclusive to the recipient This is the frame which acts as a reel
of the award. where the thread is wound before it is
starched. In the olden times, cooked rice
On the other hand, faytong refers to
was used to starch the thread. Upon
any facial tattoo and was a component
drying, the thread is again wound into a
of the chaklag, but it was not a prevalent
thread ball and is then loomed.
practice. It is also important to note that
the faytong tattoo closely resembles the Rakem/Rekem/Lakem. Either way, this
moko face tattoo worn by Maori warriors refers to a tool used to cut the grain
(Aborigines of New Zealand). Finally, stalks of rice during harvest. It is known
the pong-o refers to the tattoos for as the transverse knife or finger-bladed
women that proves their femininity at the knife that is also used in other parts of
time of puberty. It was also a type of Southeast Asia for many centuries but
cosmetics or body modification, as this tool is still widely used in Mountain
ladies with tattoos were deemed Province up to date.
attractive. Therefore, women received Sakhad. This is a farming tool used to
tattoos to improve their looks. Women further break the mud or soil during the
got tattoos on their arms so that they plowing. It is usually used by men to
would have something lovely to show off evenly spread the mud or soil and
when dancing the sagni at feasts hosted flatten the field bed before females will
by the ato. plant rice seedlings into it. Sakhad or
sagad are the names used to call this
tool. This tool is usually a long log with
3. Arts and Crafts
teeth that break chunks of mud. Today,
Agriculture is the main source of living in people are using steel material since it
Mountain Province but they are also is lighter in weight than the log or wood.
creative and artistic as seen in their
Tsaneg. This is a flexible bamboo strip
weaving and various crafts such as the
prepared by farmers before the harvest
jars, baskets and other household items.
season. It is used to tie the harvested
The following discussions present the
rice into bundles. The procedure of
tools developed and used by the people
preparing the tsaneg is called uwas
of Mountain Province.
wherein a small curved knife is used to
Lingling-o. Used as an earring or remove some parts of the bamboo until
necklace, this pendant or amulet is a the desired thinness of the bamboo fiber
sign of fertility with out of gold or bronze. is achieved.
In the olden times, the
Parsi-it. The parsi-it is used to help
kadangyan/kachangyan families are the
farmers tighten the bamboo strip used in
ones who use the lingling-o.
bundling the rice harvested. This is
Sangi/Pasiking. Most of the simply made out of two pieces of wood
municipalities of Mountain Province with a snout that looks like a plier. One
maximize the use of rattan. They have end of the bamboo strip is held by the
their own design of the sangi/pasiking, snout of the parsi-it while the other end
known as a backpack with lid. It has is held by the farmer’s hand.
shoulder straps made of woven rattan
too, allowing the user to carry a heavier
load. Usually, men use this kind of bag. Lesson 2: Land and Biodiversity and
Natural Resource Management
Khiyag. Made of rattan as well, the
khiyag is a small square-shaped, I. Introduction
basket-like craft commonly used as a In this lesson, the common practices on
plate during the olden times. Until today, land use and management in Mountain
the khiyag is an important possession Province are discussed along with the
for every family because it is used indigenous biodiversity conservation
during rituals such as mang-mang. practices. Also, the communal land
ownership and corporate land the pine forests that are naturally made
ownership practices are presented to or created by man. Among the iBesao,
give students ideas on how ownership the batangan is a source of wood,
of land is acquired following the water, and food for the entire village.
tradition. The traditional water Timbers for the construction of a house
management practices are also tackled or granary may be obtained from the
in this lesson to allow students to gain batangan but on a limited amount, such
insights into the traditional means of as two or three pine trees. The
harnessing, distributing, and conserving batangan is also the source of firewoods
water resources within the Mountain for family use, and especially for rituals
Province community. such as marriages deaths, and other
significant activities (Tauli, 2019).
• Corporate land ownership
III. Reading Resources
The classification of land tenure system
June Prill Brett (1997) identifies two
in the Cordillera identified by June Prill
classifications of land tenure system in
Brett (1997) is the corporate lawn
the Cordilleras. One is the communal
ownership or the tayan system. The
land which is owned by the community
process of communal land ownership,
and the indigenous corporate land
according to Goda (2001), involves
owned by a descent group. However,
determining the lineal descent
the plants and animals in these lands
(sinpangapo).
are preserved through several
indigenous practices.
Water Resources Management
Land Use and Management • Water security is a necessity in all
Communal land ownership communities. In Mountain Province, the
Chico River is a source of water for
Mendoza and Brett (n.d.) define
irrigation and domestic use for
communal ownership as “a property
municipalities like Bontoc, Sabangan
system exercised by indigenous
and Sadanga. Apart from the rivers, the
corporate groups such as clans or by
streams, creeks and falls are also
the ili over swidden lands, forests, and
sources of water. The following are
pasteur lands. The communal lands are
some of the sources of water for
typically situated far from the ili
domestic and agricultural use:
(settlements) but within the village
boundary. It is a common forest land 1. Tuchey/ Inudey/ Tudey. The
where community or ato members may tuchey as called by the Bontok people
get lumber, firewood, and wild game in or referred to as inudey by the people in
accordance to customary laws. Fines Tadian or tudey as called by other
are imposed when the resources taken Mountain Province communities, are
from the forest are sold or brought out of communal water sources. In the olden
the community. Different places in times, people fetch water from the
Mountain Province have different terms inudey, tuchey or tudey for household
for the communal land. The Cordillera use. Individuals bring their own
Green Network (2007) notes that in containers to the water source to fetch.
Western Mountain Province, the people They can also wash dishes and take
use the terms lakon, saguday, and baths there. These streams require
batangan. Lakon is a land exclusively rituals to ensure that water will be
owned by a clan, ato, or the community supplied consistently.
and have permanent boundaries. 2. Ubbog. In other parts of Mountain
Saguday is the forest in open land, Province, they get water from the ubbog
kaingin, or unproductive crop land. which is a shallow well that is dug to
Saguday is synonymously used with collect water from an underground
lakon at the early stage of ownership spring. If the ubbog is small, people
and becomes saguday when passed on cover it with banana leaves in order to
to collective heirs. Batangan refers to keep the dirt from falling into the water.
The water is usually used for drinking or payas is usually damaged because of
cooking. the volume of water flowing through it.
3. Manbala. This is a natural spring
from underground. They are usually Indigenous Biodiversity Conservation
found at the foot or side of a mountain. If Practices
the manbala is at the foot of the
mountain, people dig around it to form a The organization responsible for
sort of a well so that water will be preserving and guaranteeing the
collected. Then stones are put around longevity of forest resources in the
the well as markers. If the manbala is at lakon, saguday, or batangan system is
the side of the mountain, a bamboo is known as the dap-ay. To control
used for the water to pass through. activities relating to the application of
Water from the manbala is clean thus, the law of the forest, the imposition of
people drink directly from it. fines for violations, and the ownership,
exploitation, and management of
The people of Mountain Province also forests, it enacts customary laws,
have management styles in managing including indigenous forest codes.
the water sources. Among them are the
following: In Bontoc, the cutting of saplings is not
allowed. If one goes to the mountains to
1. Oblis System. For irrigations, the gather firewood, he should spare the
Bontok people observe the oblis system young trees and cut the branches of old
where field owners take turns in trees instead. The saplings are call fer-
watching over the flow of water until all fer in Bontoc.
fields are watered well. The water
source for irrigation is usually coming On the other hand, a person who burns
from the river through the lenged (a the mountain, whether intentional or
small dam at the river side which is accidental, is penalized in the
considered as the mouth of the community. Usually, the penalty for
irrigation) or the streams if the fields are burning the mountain is a pig which is to
near the mountain. be used in a ritual at the ato.

2. Waned. This refers to the activity

where residents will gather to check on Lesson 3: Engineering and
damaged pipelines used for household Architecture
water use. More often, waned is the I. Introduction
activity done to repair damaged
pipelines. This lesson focuses on the engineering
concepts applied by the Mountain
3. Mananom. This activity is done Province People in building a house. It
by farmers to clean the irrigation for the also provides discussions on other
water to flow into the fields. It can be architectural landmarks commonly found
done individually or by group called oblis in Mountain Province such as the
system. This activity is done to ensure structure of the ato or dap-ay and the
water supply for the fields. riprap construction practices.
4. Payas. This is a water irrigation
system done by the people in the
barangays of Tadian. They manually III. Reading Resources
construct narrow paths for the water Indigenous House
from the ketang or ginawang (creek or
The traditional Bontoc house was made
river) to irrigate the rice fields. Since the
of wood or cogon grass. The roof had A-
payas is a temporary solution to irrigate
shaped or pyramid-shaped with only
the fields, they have to be checked
one bedroom. Casumpang (2017)
regularly since they could be damaged
explained that the traditional Bontoc
by the flowing water. Thus, the farmers
house was a one-room with a small
use uknit (clay) and stones to ensure
rectangular bedroom on one corner of
that the flowing water will not damage it.
the house barely enough for a couple
During the rainy seasons, however, the
and a baby to sleep huddled tightly with
each other. Besides, the establishment contains the minimum amount of
of formal schools by American moisture needed for construction. Also,
missionaries led the boys to abandon the western part stressed that
the ato since formal education is now construction begins between summer
accessible through public and private and the rainy season. During this
schools. Additional Reading: season, the soil can be compressed in
its maximum limit
https://www.slideshare.net/CarlaFaner/
architecture-in-bontoc?
from_action=save UNIT 4. Political Feature

Other architectural landmarks Overview

Ato/Dap-ay. The dap-ay was a The political features of any indigenous
renowned formal institution of community have unique political
scholarship, leadership, law, and justice structures that reflect their history,
in earlier times. It served as the location cultures, and values. The political
of the government and the ceremonies structures involve and recognize the
that protected the people's spirituality, traditional leaders, elders, and spiritual
identity, and harmony. There are still authorities in decision-making. In
Dap-ays that function in this way. Mountain Province, all municipalities still
Although the rituals, conversations, and involve traditional leaders and elders
decisions made during the dapay are since they provide important insights
the more significant elements, the into the decision-making process. Also,
circular arrangement of the stones is most activities involve ceremonies and
sometimes seen as the symbol of the other rituals that help to build consensus
dap-ay. and address conflicts. As observed in
Riprap construction. Season is Mountain Province, like in other
considered in the construction of riprap indigenous communities, they prioritize
in Mountain Province. Indigenous collective well-being and decision-
people in the olden times mostly making over individual rights and
consider the season for riprapping to freedoms, which leads to a greater
contribute in the attainment of a good emphasis on communal ownership of
quality output. In the Western and land and resources and a stronger
Eastern part of Mountain Province, commitment to promoting the common
riprap construction is best suited during good. This practice helps preserve
wet season. Indeed, moderate wet earth cultural traditions and knowledge,
meets its maximum limit of compactness reflecting the community’s history and
when pounded which is necessary in values.
riprap construction.
In the Municipality of Sabangan, best Lesson 1: Political Feature
riprap construction is done during or
after rainy season. Moreover, one I. Introduction
indigenous way for them to come up Like other provinces of the Cordillera
with a good quality of work is that they Administrative Region, Mountain
usually construct a riprap which is not Province still retains the presence of the
more than 1 meter in height and then Council of Elders up to this time. Hence,
they continue after 3 or more months to it could be said that the communities in
harden the earth or they will continue it Mountain Province are governed by the
when the next rainy season approaches. law and traditional institutions, as well.
Another technique that is applied in They submit themselves to the rule of
Barlig and Natonin is to construct a law while respecting the wisdom of the
riprap in dry season if the site of Council of Elders.
foundation for riprap is a waterbed. The
respondents from these particular III. Reading Resources
municipalities said that the earth already
Indigenous Governance and Laws be present and a formal conception of
citizenship may be absent, the village
The socio-political institutions of
democracy demonstrated by the dap-ay,
Mountain Province do not align with
and amam-a, along with the indigenous
Western concepts of democracy and
concept of citizenship exemplified by
citizenship. However, underlying these
simpangbon, has persisted for
local institutions and practices are
centuries. These institutions, though
comparable indigenous values that
less bureaucratic and structured than
shape their functioning. For instance,
formal democracy, have effectively
the dap-ay (western part of Mountain
sustained village life and contributed to
Province) or ato/ator (ward) (Bontoc and
peace and social justice.
Sadanga) and the
amama/panglakayen/tongtong (council
of elders) incorporate democratic The Dap-ay/Ato/Ator
principles such as consultation,
participatory decision-making, The dap-ay/ato/ator is a ward which is
consensus-building, representative typically a large, open-air structure built
government, and a commitment to the with indigenous materials such as wood
common good. Similarly, concepts like and thatch. It often occupies a central
simpangbon (in the case of Sagada) location within the community and
(Carino, 1996) and umili and umato (in serves as a focal point for various
the case of Bontoc) embody the idea of communal activities, including
citizenship. ceremonies, rituals, meetings,
discussions, and social gatherings.
It should be noted that the indigenous
elders are village or tribal leaders who In terms of governance, the ward plays
are regarded as the personification of a crucial role in facilitating community
the identity of specific indigenous decisionmaking processes. It serves as
peoples because they are the moral a venue where community members,
guardians and repositories of knowledge including the council of elders, come
of the community’s culture (CPA & together to discuss important matters,
AIPP, 2012). They comprise the Council resolve disputes, and make collective
of Elders. decisions. The principles of consultation,
participation, consensus-building, and a
The Council of Elders, also called Lupon commitment to the common good are
di umili in some municipalities, make often upheld within the dap-ay.
and amend customary laws as they see
fit, plan and declare the dates of Furthermore, the ward also serves as a
agricultural activities, and implements space for imparting traditional
customary laws like the sapata (Cawed, knowledge, cultural practices, and oral
1972). They could restore peace in the history from elders to the younger
community, contribute to the healing of generations. It is a place where
damaged relationships, and enhance customs, values, and traditions are
the governance and decision-making of shared and preserved, contributing to
the indigenous communities (Killip, the cultural identity and cohesion of the
2021). community.

Additionally, oral tradition and Overall, the dap-ay is a significant

customary law play a crucial role in institution in Mountain Province,
establishing rules for acceptable embodying the social, political, and
behavior, guiding the operation of the cultural life of indigenous communities.
dap-ay, ato/ator, and decision-making It serves as a space for governance,
by the amam-a. These institutions community gatherings, and the
coexist alongside local government transmission of cultural heritage, playing
structures that have not been fully a vital role in preserving the traditions
indigenized to operate within the context and values of the people.
of customary laws. In the case of In this ward, the roles of men and
Sagada, while the formal democratic women can vary depending on the
and representative government may not specific cultural practices and customs:
1. Council of Elders and Decision- intervention of the court and the rule of
Making: In many indigenous law are followed. However, some
communities, the council of elders, communities have vestiges of traditional
which predominantly consists of older ways of administering justice. These are
men, plays a significant role in this resorted to ensure that the people will
decision-making process. They provide be conscious of their actions.
guidance, wisdom, and expertise based The Pechen or Peden system is a
on their experiences. However, the traditional peace pact system in
involvement of women as respected Mountain Province and holds
elders and advisors can also be significance in relation to its modern
observed in some communities, political landscape. While the modern
highlighting their valuable contributions administrative structure has been
to the decision-making process. established, the traditional political
2. Ceremonial Roles: Both men and features, including the Pechen or Peden
women have important roles in system, continue to influence local
traditional ceremonies and rituals governance and community dynamics.
conducted within the ward. For instance, This peace pact system is rooted in the
men may lead certain rituals or perform cultural traditions and values of the ili.
specific dances, representing aspects of Based on our participation, we observed
masculinity, strength, and protection. At that such a system reflects the desire for
the same time, women often have roles peaceful coexistence, conflict resolution,
that emphasize their nurturing and and the preservation of cultural heritage.
spiritual significance, such as In the modern political landscape, there
participating in sacred chants, offering is a growing recognition of the
prayers, or performing dances that importance of cultural preservation and
depict femininity, fertility, and ancestral autonomy. Efforts are made to integrate
connections. indigenous governance systems and
3. Cultural Transmission: The ward practices into local decision-making
serves as a space for cultural processes, allowing indigenous
transmission, where knowledge, communities to maintain their cultural
traditions, and customs are passed identity while participating in the broader
down from generation to generation. political framework.
Both men and women play crucial roles Further, the Pechen or Peden system
in preserving and transmitting their serves as a mechanism for resolving
respective cultural heritage. They conflicts and maintaining harmony within
contribute to the preservation of oral and between communities. In the
history, storytelling, traditional practices, modern political landscape, where
and artistic expressions that reflect the conflicts can arise from various sources
cultural identity of the community. such as resource management, land
4. Community Engagement and disputes, or governance issues, the
Participation: Men and women actively principles embedded in the traditional
engage in communal activities and peace pact system hold relevance.
gatherings. They participate in Local governments and authorities
discussions, share their perspectives, recognize the value of community-based
and contribute to decision-making conflict resolution mechanisms and
processes. While specific roles and often work towards incorporating these
responsibilities may differ, the overall traditional practices alongside the legal
goal is to ensure inclusivity, respect, and framework.
collective participation. For cases that are not settled the
traditional way, they may be brought to
Administration of Justice the court by the offended party. In the
olden times, the suspects were
The people of Mountain Province maibatog (brought to the dap-ay or ato
subscribe to the modern way of or batog, a communal gathering place),
administering justice where the and the community people were allowed
to witness the proceedings. The
purpose of the gathering was to discuss
the case and resolve it in a manner
where the parties involved are satisfied.
At present, the victim may ibarangay the
suspect. Ibarangay refers to the act of
bringing the case to the attention of the
barangay officials.
The Elders, also called panglakayen or
amam-a, play a pivotal role in the
community's resolution and disposition
of cases. They form the Council of
Elders or lupon di umili. They are
chosen primarily for their knowledge of
the culture of their place. Age is an
advantage but not the primary
consideration. In the olden times, the
final decision on cases rests on them.
This time, there are some communities
that include the Indigenous People’s
Member Representative (IPMR), apart
from the Council of Elders, when settling
matters at the barangay level.

CHAPTER SUMMARY
This chapter discusses the ethnic
groups of Mountain Province in the
Philippines, which are generally
categorized into Applyas, Balangaos,
Bontoks, and Northern Kanakaneys
based on the location of their
communities. The chapter also explores
the culture, beliefs, and practices of the
various municipalities of the province, as
well as their relations with other ethnic
groups and governance, social life, and
spirituality. It aims to portray the
heritage of the peoples of Mountain
Province through these themes.
 indigenous peoples and local
communities of the Cordillera for many
years. Cordillera Regional Autonomy
holds immense importance for the
people of the region due to several
reasons.
a. Conservation of Cultural Identity:
Cordillera is home to diverse indigenous
communities, each with its unique
cultural heritage, practices, and
traditions. Regional autonomy provides
a platform to protect and promote this
CHAPTER 10 rich cultural identity, ensuring its
conservation for future generations, e.g.,
CORDILLERA REGIONAL AUTONOMY
through creation of educational policies
and priorities.
OVERVIEW OF THE CHAPTER
In Chapter 1, we learned that the b. Empowerment and Self-
development of the accepted ascription Determination: With regional autonomy,
as Cordilleran was out of the people’s the Cordillera gains greater control over
quest for regional identity. In their its own affairs, enabling decision-making
struggle for self- determination and processes that are more attuned to the
governance, groups have learned that needs and aspirations of its people. This
they share the same history, struggle empowerment fosters a sense of self-
and vulnerability but more so, they have determination and allows for the pursuit
common aspirations. With these, they of sustainable development strategies.
have developed the sense of This will be possible via more people
regionalism. In Chapter 2, we have engagement and through the creation of
learned of what sparked this sense of a regional legislative assembly.
regionalism and the birth of the quest for
an autonomous region. We have
c. Resource Management and
learned of the people, policies, and
Conservation: The Cordillera in an
progress in the different Indigenous
autonomous set up is granted powers to
Cultural Communities. We have seen
manage its natural resources. The
that ‘autonomy’ is central to the life of
region is known for its abundant natural
the peoples. In this chapter, you will be
resources, including forests, minerals,
introduced to the so-called quest for
and watersheds. Regional autonomy
regional autonomy, that will help you
provides an opportunity for the region to
decipher the concepts of it and help you
develop and implement sustainable
understand the relationship of heritage
resource management practices,
and autonomy.
balancing economic development with
environmental conservation.
A. The Concept of Cordillera Regional
Autonomy
d. Socioeconomic Development: By
The concept of regional autonomy refers having greater control over their
to the granting of self-governing powers resources and decision-making
to a specific region within a larger processes, the Cordillera can channel
political entity. Autonomy includes the efforts towards fostering economic
elements self-determination, growth, creating employment
decentralization, and de- opportunities, and reducing poverty.
bureaucratization. Regional autonomy allows for the
In the case of the Cordillera formulation and implementation of
Administrative Region, regional policies and programs that are
autonomy has been significant for the specifically tailored to the region's
unique needs and potential. As an importance in the autonomous region for
autonomous region, it is privileged to several reasons:
receive greater state subsidies and a. Identity and Heritage: Cultural
utilize resources to be used for its traditions are a fundamental part of the
development priorities. Cordillera people's identity and heritage.
Preserving these traditions ensures the
B. The quest towards the attainment of continuity of their unique cultural
an autonomous region expressions and strengthens their sense
of belonging and pride in their
The quest towards regional autonomy indigenous roots.
involves various dimensions, including
historical, cultural and legal foundations. b. Cultural Diversity and
These aspects are crucial to Intercultural Dialogue: The Cordillera
comprehend the complexities and region is known for its cultural diversity,
opportunities associated with Cordillera with various indigenous communities
Regional Autonomy. residing within its boundaries.
Preserving cultural traditions promotes
Cultural Dimensions: The Cordillera intercultural dialogue, understanding,
region is known for its rich and diverse and appreciation among different
cultural heritage. It is home to numerous communities, fostering social cohesion
indigenous communities, each with its and unity.
own distinct traditions, languages, arts,
rituals, and beliefs. Exploring the unique c. Intergenerational Knowledge
cultural heritage of the Cordillera people Transmission: Cultural traditions
allows the appreciation of the depth and embody the wisdom and knowledge
significance of their cultural practices passed down from generation to
and their contributions to the region's generation. Preserving these traditions
identity. It highlights the deep allows for the transfer of ancestral
connection between the people and knowledge, skills, and values to younger
their ancestral lands, and the generations, ensuring the continuity of
significance of cultural conservation for traditional practices and the
maintaining their way of life. conservation of indigenous knowledge
systems.
The Cordillera's cultural heritage is
deeply intertwined with the people's d. Tourism and Cultural
ancestral lands, as their traditions and Revitalization: The cultural heritage of
way of life are closely connected to the the Cordillera people also serves as a
natural environment. From agricultural valuable tourism asset. By preserving
practices and weaving techniques to cultural traditions, the autonomous
music and dance forms, the cultural region can attract visitors interested in
expressions of the Cordillera people experiencing and learning about
reflect their deep-rooted relationship indigenous cultures, contributing to the
with nature and their profound region's cultural revitalization and
understanding of their surroundings. economic development.

Cultural conservation in the context of

Cordillera Regional Autonomy aims to Historical Dimensions: The quest for
protect and promote indigenous regional autonomy roots from the desire
cultures, ensuring their continuity for of the people of the Cordillera to self-
future generations. It involves efforts determination and resistance to policies
such as the revitalization of traditional and programs which are against the
practices, the promotion of indigenous welfare of the peoples. Macliing Dulag is
languages, the safeguarding of cultural just one of the better-known leaders
artifacts, and the recognition of which demonstrated resistance to the
indigenous rights. national government dam project in
Chico River that could have flooded
Preserving the cultural traditions of the
communities in Kalinga.
Cordillera people holds immense
The highlight of efforts for peace talks autonomous region include the regional
happened on September 13, 1986 as governor, vice governor, the regional
the group of community leaders headed governor is the chief executive officer of
by Father Conrado Balweg met with the the Cordillera Autonomous Region.
former President Corazon Aquino They are responsible for leading the
through a sipat at Mount Data Hotel in regional government, implementing
Bauko, Mountain Province. The history policies, managing resources, and
pursuit to autonomy should always be representing the region in
remembered and never be displaced. intergovernmental relations.
Legal Foundations: The Cordillera b. Legislative Body: A regional
Regional Autonomy is established assembly composed of elected
through specific legislations. These legal representatives who enact laws and
foundations define the scope of self- policies specific to the Cordillera
governing powers, the structure of the Autonomous Region will be created.
autonomous region, and the relationship c. Citizen Participation and
between the regional government and Engagement: The administrative
the national government. structure of the autonomous region may
The 1987 Philippine Constitution provide also include mechanisms for citizen
the autonomy for Cordillera and the participation and engagement, such as
Muslim region of Mindanao in consultative bodies or community-based
recognition to the uniqueness of the two organizations, to involve the people in
regions. In line with this, the Executive decision-making processes and ensure
Order No. 220, s. 1987 was enacted to their voices are heard.
for three reasons - administer the affairs The establishment of a robust
of government in the region, accelerate administrative structure is crucial to
the economic and social growth and effectively implement regional
development of the units of the region; autonomy, ensure accountability, and
and prepare for the establishment of the facilitate the efficient governance of the
autonomous region in the Cordilleras. Cordillera Autonomous Region. It
Analyzing drafts of Cordillera Organic provides a framework for the
Act and other relevant laws related to autonomous region to exercise its self-
Cordillera Regional Autonomy enables a governing powers, make decisions that
deeper understanding of the legal align with the region's needs and
mechanisms and processes involved. It aspirations, and promote sustainable
provides insights into the scope and development while preserving cultural
limitations of regional autonomy, as well traditions.
as the rights and responsibilities of the
regional government and its
constituents.

Administrative Structure: Regional

autonomy involves the establishment of
a regional government structure that
supports governance and decision-
making at the regional level. Since there
are functions that are devolved in the
autonomous region, the autonomous
Lesson 2: The Need for Regional
government will be created in a way to
Autonomy in Education, Science and
implement such powers and function.
Technology, Cultural Growth, Nurturing
The administrative structure of the
Resources, and Economy
Cordillera Autonomous Region would
consist of the following components: A. Education in the Cordillera
a. Executive Body: Key offices Education plays a crucial role in the
include the chief executive of the development and progress of any
region, including the Cordillera region. An autonomous Cordillera region offers
Exploring the education system in the unique opportunities that improves the
autonomous region allows us to quality of the education system:
understand its structure, challenges, Establishment of Educational
and opportunities for educational Institutions: There shall be opportunities
development. for the development of existing
Education System in an Autonomous classrooms and establishment of new
Region: ones even in remote places, regardless
of the number of students.
The education system in an
autonomous Cordillera region is similar Empowering Indigenous Education: The
to the national education system in the Cordillera Autonomous Region has an
Philippines, but it also incorporates the opportunity to empower indigenous
unique cultural and linguistic diversity of education by incorporating traditional
the region. knowledge systems and local practices
into the curriculum. This can strengthen
Key components of the education
cultural identity, promote community
system include:
engagement, and ensure the relevance
Responsive Curricular Programs: These of education to the needs and
programs shall cater to the conservation aspirations of indigenous communities.
and development of cultural heritage
B. Science and Technology Initiatives
which are crucial in fostering a sense of
identity and belongingness. Through Science and technology play a crucial
these programs, a comprehensive role in driving innovation, economic
understanding of cultural heritage and growth, and sustainable development. In
its relevance in contemporary society is an autonomous Cordillera region, the
provided among the people. management of scientific and
indigenous research and appropriate
Recognition of existing IKSPs: The
technology shall be given priority. Let's
recognition of IKSPs involves
examine initiatives to promote science
acknowledging and validating the
and technology in the Cordillera.
unique ways of teaching and learning
that have been passed down through Promoting Science and Technology:
generations. This fosters inclusive and Research and Development Institutions:
diverse learning environments that The Cordillera Administrative Region
empower exchange of educational hosts research and development
practices and contribute to the overall institutions that focus on studying and
enrichment of education. addressing regional issues. These
Establishment of a Regional Scholarship institutions collaborate with universities,
Committee for Education: This endeavor government agencies, and local
includes scholarship programs that communities to conduct research,
target economically disadvantaged develop innovative solutions, and
students, subsidies to alleviate the provide technical expertise.
financial burden, research grants to Collaboration and Partnerships:
promote academic exploration, and Collaborative initiatives between
additional incentives to recognize and academic institutions, government
reward gifted and deserving individuals. agencies, and private organizations
Through this committee, equitable have been established to promote
access to higher education is promoted, science and technology in the
empowering marginalized students and Cordillera. These partnerships facilitate
fostering intellectual growth and societal knowledge sharing, resource
development. mobilization, and joint research projects.
Opportunities for Educational C. Cultural Conservation and Promotion
Development:
The Cordillera Autonomous Region is
known for its rich cultural heritage,
characterized by diverse indigenous
communities, unique traditions, and records. This institution shall promote
vibrant artistic expressions. research and documentation on all
Understanding the significance of indigenous matters.
cultural conservation and exploring Traditional Crafts and Artisanal Skills:
initiatives to promote and showcase Initiatives are in place to support and
Cordillera's cultural heritage are promote traditional crafts and artisanal
essential for preserving the region's skills in the Cordillera. This includes
identity and fostering cultural pride. providing training, access to resources,
Significance of Cultural Conservation: and market opportunities for artisans
and craftsmen. By preserving and
Identity and Heritage: Cultural
promoting these skills, the region can
conservation is vital for maintaining the
sustain its cultural traditions and
identity and heritage of the Cordillera
generate income for local communities.
region. Indigenous communities have
distinct languages, rituals, dances, Language and Cultural Education:
music, and craftsmanship that have Efforts are made to incorporate
been passed down through generations. indigenous languages and cultural
Preserving these cultural elements education into the school curriculum.
ensures the continuity of their traditions, This ensures that young learners have
knowledge systems, and ways of life. opportunities to learn their native
languages, understand their cultural
Intergenerational Knowledge Transfer:
heritage, and develop a sense of pride
Cultural conservation allows for the
and identity.
transmission of knowledge and skills
from older to younger generations. It Community-based Tourism: Community-
ensures that traditional practices, based tourism initiatives provide
techniques, and values are safeguarded opportunities for visitors to experience
and shared, promoting a sense of the Cordillera's cultural heritage
belonging and pride among community firsthand. These initiatives are designed
members. in collaboration with local communities,
ensuring that tourism activities are
Cultural Diversity and Unity: The
respectful of cultural practices, generate
Cordillera region is home to various
income for communities, and promote
indigenous communities, each with its
intercultural exchange.
unique cultural practices. Cultural
conservation fosters appreciation for D. Nurturing Resources
diversity and promotes mutual respect There shall be focus on the sustainable
and understanding among different management and conservation of
communities. It strengthens social natural resources within the region. An
cohesion and unity within the Cordillera autonomous region aims to foster a
Autonomous Region. harmonious relationship between
Initiatives to Promote and Showcase human activities and the environment,
Cultural Heritage: promoting conservation and responsible
resource utilization. The initiative
Cultural Festivals and Events: The
incorporates local communities,
Cordillera Autonomous Region
indigenous knowledge, and modern
organizes and celebrates various
conservation practices to ensure the
cultural festivals and events that
long-term viability and well-being of
highlight indigenous traditions, dances,
ecological systems.
music, arts, and crafts. These festivals
provide opportunities for communities to Sustainable Agriculture and
come together, showcase their cultural Agroforestry: The Cordillera
heritage, and share their traditions with Autonomous Region is known for its
visitors. agricultural and agroforestry practices.
Ongoing projects focus on sustainable
Cultural Heritage Center: The
farming techniques, soil conservation,
establishment of a cultural heritage
watershed management, and the
center shall serve as repository of
artifacts, artworks, and historical
promotion of indigenous crops and boost tourism and create new job
traditional farming methods. opportunities in the hospitality and
ecotourism sectors.
Renewable Energy and Green
Technologies: The region's natural Responsible management of resources:
resources offer great potential for With autonomy, the Cordillera region
renewable energy production. Projects have greater control over its natural
aim to harness hydropower, solar resources and ensure their responsible
energy, and other renewable sources to management. This includes
reduce reliance on fossil fuels, increase implementing sustainable practices in
access to electricity in remote areas, sectors such as mining, agriculture, and
and promote sustainable energy forestry, which can help preserve the
solutions. region's ecological integrity while
promoting economic growth. By
Disaster Risk Reduction and Climate
adopting environmentally-friendly
Change Adaptation: Given the region's
practices and leveraging the region's
vulnerability to natural disasters and
rich natural resources in a sustainable
climate change impacts, science and
manner, the Cordillera region can attract
technology initiatives are focused on
socially responsible investments and
disaster risk reduction, early warning
establish itself as a hub for sustainable
systems, community resilience, and
industries.
climate change adaptation strategies.
Biodiversity Conservation and
Ecotourism: The Cordillera Autonomous
Region is home to diverse ecosystems
and endemic species. Ongoing projects
aim to protect and conserve biodiversity
through research, habitat restoration,
and the promotion of sustainable
Lesson 3: What’s in it for the
ecotourism practices that benefit local
Cordillerans, What’s in it for me?
communities.
A. Development concerns in the
Economy:
Cordilleras
An autonomous region could potentially
The pursuit towards Cordillera
lead to increased investments, job
Autonomy continued even after two
opportunities, and economic growth as
failed attempts to attain autonomy
the region can tailor its strategies to its
through plebiscites. Besides the
specific needs and priorities. Through a
profound historical and cultural
responsible and effective managing of
motivations of the pursuit, autonomy is
resources, fostering regional
still relevant given that the region is still
cooperation, and ensuring a balanced
facing concerns that a regular region
approach to sustainable development,
cannot address.
there comes the full potential of the
Cordillera region. At present, there are laws enacted that
are not suitable for the context of the
Tailoring strategies to specific needs
region such as RA 7880 also known as
and priorities: An autonomous region
the Roxas Law which prescribes the
has the ability to design and implement
ratio of one classroom to be allocated to
policies and strategies that are tailored
45 students. With this Cordillera, which
to the specific needs and priorities of the
has one of the lowest populations and
Cordillera region. This allows for a more
population density in the nation,
targeted approach to economic
therefore will not be given priority
development, infrastructure investment,
allocation for classroom funding even if,
and job creation, which can attract
communities which need to have
private investments and stimulate
classrooms are kilometers and
economic growth. For example, the
mountains far from each other.
region can focus on developing its
unique cultural and natural heritage to
Educational priorities, e.g. academic, application. This includes the completion
professional, and technical courses of requirements, evaluations, and
needed in the region, must be aligned to recommendations which takes more
the national programs which may be than one year. But with autonomy, the
irrelevant to the region. regional government may enact laws
that could shorten government
Another unsuitable policy for the region
processes. Cordillerans will also have
is PD 705 which does not allow any land
prior and preferential rights over the
of the public domain 18% in slope or
utilization and development of natural
over shall be classified as alienable and
resources.
disposable lands. In the case of the
Cordilleras, most terrains are beyond Progress: Progress for all
18% slope and yet, even if these lands One reason for the clamor for regional
are already tilled and developed, autonomy is to achieve progress in the
ownership of such lands are not region. Through the regional legislative
allowed. assembly, the regional government may
Cordillera’s topography also means that formulate laws and policies that are
costs for construction, digital responsive to the needs of the region.
connectivity infrastructure and the like Securing the welfare of the people will
are higher, yet the region has to adhere be one of its priorities.
to the budgetary standards of the
national government.
The Cordillera region is unique in its
Given the situation of the region, in natural topography, development needs,
2006, the Cordillera Regional history, and culture. Attaining autonomy
Development Council (RDC-CAR) will not only benefit Cordillerans now, it
adopted regional autonomy as its is also for the future of the region.
overarching theme of regional
development. It was seen as the most
efficient way to accelerate development
in the region. Autonomy is seen as both
a goal that has to be claimed and a
means beneficial for the region.
The benefits from an autonomous set-
up can be summarized into three core
messages:
PEOPLE, POLICIES, and PROGRESS
People: Enhanced Cordilleran Identity
The present administrative set-up of the
region is deemed to be temporary as
EO 220 is only transitory towards an
autonomous one. With autonomy, the
region gains a permanent identity and
its people can legitimately call
themselves Cordillerans. Moreover,
qualified Cordillerans will be given
priority in hiring and recruitment.
Policies: Responsive Policies for the
Cordillera
At present, the national government has
exclusive control over the development
and management of our natural
resources. For example, to secure water
rights, one must secure a water permit
and has to undergo the long process of