● Indigenous knowledge system of the

IPS in Cordillera is rich in oral laws

regarding resource management
(When and How to use resources).
● When we follow the elders, it promotes
Explain how indigenous spirituality good relationships among each other.
among the indigenous people of ● “We do not do unto others what we
Cordillera help preserve the environment. don't want others to do to you.”
● Belief in the unseen and how it ● Everything is affected by the unseen.
influences the ecosystem
● Respect for the elders and how they
manage/ implement indigenous laws
● Respect for your "kapwa" as your
actions affect them.

Here is a picture in Abra or Apayao which is

strong in its Lapat system. Explain why Cordillera was not colonized
by Spaniards.
Lapat system ● Geography
● There are rules or laws elders impose ○ mountains as barriers
to prevent people from using the forest ● Culture of resistance and autonomy
or river system when it is placed into a ● Collective leadership among Cordillera
Lapat system. IPs ancestral to protect their domain

The Unseen
● Those who guard the forest.
● We should respect the forest and
prevent overusing it. Padre Esteban Marin (1601)
● Overusing the forest can lead to ● They went to Cordillera but they were
negative effects: ambushed by the natives.
○ Sickness ● They were beheaded.
○ Disasters
○ Landslides Captain Mateo De Aranda
● 3000 Igorot were stationed at
Respect the Elders Caraballo Sur where they defeated
● When they say “No”, we follow it Captain Mateo.
because we believe that they garner ● This shows that there was a strong
wisdom that is passed on from resistance against the colonizers.
previous generations.

Respect for the Kapwa

● Every action we do will affect them.
Explain historical motivations of Spanish
Indigenous spirituality in conquering Cordillera and to what
extent was their colonization efforts in the
Cordillera.
 ● Region as gold and mineral rich Simón de Anda's administration
● Establish politico militar (1770-1776) mentioned Igorot
commandancia towards the end of copperware.
their colonial rule in the Philippines
(1800s) ● By the 1800s, the Spanish colonial
government sent expeditions to survey
the mines. On February 3, 1850, an
expedition led by engineer Don
Antonio Hernandez confirmed the
presence of copper in Mankayan.
3 G’s
● Reasons for why Spain wanted to ● However, hostile natives kept the
colonize Cordillera: district blockaded for many years.
● God The opposition to the Spaniards was
● Gold very much like their encounter with the
○ This is the one they Ottoman Turks in the "Battle of
emphasized on. Lepanto" in 1571 and so the
○ When they bartered with the Spaniards named the area Lepanto.
lowlanders, they bartered with
gold and not money. ● In 1852, Lepanto was established by
○ Therefore they concluded that the Spanish as a comandancia
CAR is rich in gold. politico-militar, composed of several
● Glory rancherias which included Mankayan.
6 Commandancia Politico-Militar ● The first Spanish mining claim on the
● Established in the early 19th century Cordillera was made by Tomás Balbas
by Guillermo Galley’s expedition. y Castro on March 26, 1856, and
○ Benguet (1846) established a mining company called
○ Lepanto (1852) the “Sociedad Minero-Metalúrgica
○ Bonico (1859) Cántabro Filipino de Mancayan”.
○ Amburayan (1889) The company ceased operations in
○ Kayapa and Kabugao (1891) 1875.
41 Rancherias ● This is where the mining companies
● Benguet comandancia was divided started in Cordillera and other large
into 41 Rancherias. companies are staking claims over
● La Trinidad was made the capital the land of these indigenous
and named after Galley's wife. people.
Case of Lepanto, Mankayan, Benguet Gold Rush by the Americans
● The introduction of these large
companies was under American rule.

● By the 1930’s, Cordillera experienced

a gold rush of more American
prospectors and the lowlanders they
had hired.

● Seven different mines were ● This unprecedented number of miners

discovered in the Mankayan-Suyoc and laborers were needed for the job
region during Admiral Pedro Durán de the Americans had in mind.
Monforte's 1667 expedition, and
 ● While the Benguet Igorots ● Celebration of life and victories and for
traditionally practiced small-scale comfort for sadness and loss
mining where they mined only what ● Paniagbaya or advice
was needed and with little impact to
the environment

● Americans were much more

interested in developing a large-scale
mining industry.

Kalaleng Music

Explain the intangible heritage of

inabuyyog of Abra and how it is related to
their indigenous way of life.
● Mutual self help or bayanihan practice Indigeno have been reduced to the 3 Fs =
rooted in the agricultural landscape of Food, Fashion and Festival. How do we
the Tinguins of Abra improve our understanding of the breadth
and real essence of the rich indigenous
cultures of the Cordillera?
● Documentation and Research -
Immersions (experiential learning and
participating in real life)
● Discussions with the elders

Abuyugam ta dagus Help him to finish

the work easily

Inabuyugah kon I helped him already

Umabuyog kayo Help those who are

kadiyoh awan in need
mabalin na

Naginnabuyog kami We help each other

yan wangol mi in accomplishing our What intangible heritage of the Cordillera
tasks people would you consider most
valuable? Why do you say so?
Bayanihan ● Indigenous values that anchors on
● Is a common practice in the respect for life, the spiritual, fellow
Philippines. human beings, the land and the
● Noted by the agricultural landscape. environment
● Helping those in need. ○ E.g. INAYAN by the Kankanaen:
“We do not do unto others what
we don't want others to do to
you.”

Explain how Cordillera indigenous music ● There is a strong sense of being

is related to the way of life and to the connected to others and when you
beliefs of the Cordillera people. help each other, there is a sense of
● There is music and chants for every happiness.
occasion (life cycle) and rituals
 Hidden H#1: Happiness Balanced ecosystem enables the
community to enjoy the different kinds of
ecosystem services such providing food,
livelihood and relaxation sites among
others. In addition, it also regulates the
risks that may befall the community by
serving as a natural buffer against natural
hazards. Thus, the practice of lapat
contributes to mitigating the adverse effect
of climate change and natural hazards."
- Sources: Cordisrds.Org

Counterpart of Lapat in other areas

● In Mountain province
○ Saguday, Lakon system
● In Ifugao:
○ Muyong system
Explain how the indigenous beliefs of the
Cordillera like the lapat system of the
Isnegs of Apayao and Tinguians of Abra
help preserve the environment of the Why was the Chico river movement
Cordillera. important in Cordillera history?
● Indigenous practices are rich with ● Protection of ancestral domain and
ORAL laws that respect the displacement (prevention of refugees).
environment, people and the unseen. Respect to what the ancestors
It is NOT anchored on greed but on preserve for future generations.
timeless wisdom of preserving our ● Protect the environment for future
environment for FUTURE generations.
generations. ● Protect and preserve the home.
Kataguan
● “To live”

Micli-Ingdulag
● Chico river movement was made
famous by Micli-Ingdulag.
● Behind him was the collective support
and struggle of women.
"Lapat is a community's culture and ● There is a belief that seeing women
practice in the management of natural being topless or nude is like putting a
resources as support to environmental curse on yourself or you do not see
protection. It is a way of protecting and where you came from.
sustaining the ecosystem by regulating the ● The fight against the Chico river dam
use or harvest of its natural services. project is important because it is a fight
against outsiders who wish to take
 their ancestral lands from the natives
and their future generations
● Indigenous people deserve to have
their voices heard!
In comparison with Guam, the indigenous
people of the Cordillera was not
Hidden H#2: Hope subjugated by the Spaniards. What was
the effect of this to the Cordilleran
people?
● Preservation of culture and identity.
● Preservation of names.
● Free to choose your destiny but not
really (Movement for AUTONOMY).
● In Guam, decolonization is strong.

Movement for Independence in Guam

● Guam is considered a US colony.
● Guam local’s rights are less than those
● Many people will be affected and of US citizens.
displaced if the dam is built. ● Guam locals cannot vote for their own
president.
Ritual for slain SAF members ● Guam is one of the US' largest
● Ritual held in Mamasapano for spirits sources of military resources.
of slain SAF members from Cordillera ● Guam is trying very hard to decolonize
to “come home” their nation and fight for their rights.
● They believe that even in death, you ● Compared to Guam, the Philippines
are connected to your home. has a stronger hold on their heritage.

Hidden H#3: Heritage

Talibagu
● Celebration of the Isnegs in Apayao.
● Welcoming a person back from war.
● Welcoming back is happier than the
sent-off since they are able to return
home.
RECAP: The 3 Hidden H’s
1 HAPPINESS

2 HOPE

3 HERITAGE
 shunned, and sacred places that are
forbidden from the people.
Inayan/Paniyew
● The notion of lawa Ngilin
(Kalanguya/Kankanaey) / pidjewpijew ● Refers to the relationship of man with
(Ibaloi) / paniyewpan yew / inayan his fellowmen. Strict observance of the
(Kanakanaey) is an unwritten law rites and rituals of the pochon/bodong
among Benguet people that promotes Strict compliance with the mandates of
peaceful relations. the pochon/bodong.
● Paniyew or fear of offending perceived
beings prevents one from committing Fa-in/Bain
an act that would do harm to others or ● Refers to the proper attitude towards
to the environment. other people. Proper respect for others
● The belief in a Supreme Being or the especially for a kapochon/kabodong.
unknown reinforces the notion and
practice of being responsible, Desirable Traits
respecting others and doing good.
a. Saya-aw
Kalinga Core Values - Approachable and
accommodating
b. Ara-ng
Paniyaw
- Hospitality
● This core belief is centered on the
- Every tribe member is
concept of a supreme called
duty-bound to offer food to the
Kabuniyan.
cabochon/bodong
● It is Kabuniyan who sets the
c. Singon
parameters of his relationship with a
- Fear and respect for the
man and regulates the relationship of a
pochon/bodong holder
man with him and their spirits as well
as the relationship of man with his
fellowmen. They believe that harming Pregnancy & Childbirth
others is evil. To just contemplate or
ponder upon committing acts against ● Pregnancy is accompanied by
another person is considered bad. This extensive rituals and traditions that
emanates from a fear of a Supreme attempt to safeguard the mother and
Being that can render punishment that the infant baby and make childbirth
can befall not only the current easier. Both husband and wife must
generation but also future generations avoid streams and waterfalls where
as well depending on the gravity of the Ngilin, the malicious pygmy-like water
violations. ghost, lives during conception.
● The belief is embedded in a system of ● The scent of a pregnant lady is thought
reward and punishment and the to attract Ngilin, who consumes unborn
"fatedness" of its outcome. Thus, children.
some actions are taboo and should be
 ● Other youngsters must not sit near
doors or windows in order to prevent Dindinapawan (proverbs)
breach delivery. ● are food thought or source of wisdom
● A father should not play the flute, as and challenge.
doing so will result in a crying baby.
● The mother-to-be is attended to by her Proverb Translation
extended family while she gives birth
within the home. Akkan ta Never listen to a
● The newborn is not protected from manggigina iya person who has
Ngilin unless rigorous observances are tolay nga branches of tongue.
observed. nagpaspasanga ya
● As soon as the infant is born, an adult dila na.
member of the household installs four
knotted runo shoots at each home Ya tolay nga The person who is
entrance to indicate visiting Imitations. adaddu ya ima na long handed eats
● The family prohibits eating beef, cow's ay mangan ka tapu. dust.
milk, eel, frogs, gabi, and dog meat.
Ya mangap-apa iya People who fold
● During the restriction period, the father
ima na iyapagmaat his/her hands in the
must not leave the boundaries of the
ay awan na morning have
community.
magungun-od. nothing.
● When the infant is one month old, a
medium arrives to sweep the home Ya tolay ya nasadut A sluggard person
with anahaw leaves, declares that the oray magudan ka cannot get anything
infant is safe, and removes the balito akkan pulos even if it rains with
restraints. makapidit. many golds he can't
pick anything.
So-ob
● A celebration of manhood or becoming Ya tolay nga A righteous person
a village warrior is a tribal custom namaru ay akkan never walks through
performed by the Butbut tribe for a pulos melug the dark.
newborn boy. An animal will be manalen kiya
butchered for the celebration This magibat.
clinic serves the families that can now
afford it
● The Kalinga believe that infants attract
evil spirits. Therefore, the first 18
months of life are characterized by
rites known as kontad Inorthern
Kalinga) / kontid (southern Kalinga),
which safeguard young infants from
evil spirits.
● Because all children are entitled to a
part of their parents' and grandparents'
property, having too many offspring is
unfavorable.
Pachanum (water irrigation) nature spirits so he would be given a
● Water is a very important aspect in the good catch. Moreover, when one
rice production of the Y-kalinga farmer. wishes to drink from a mountain
● The ara' (irrigation canal) holds and spring, he must first announce his
makes water supply steady in the rice intention because if he does not do
field plot. The water comes from a this, he might bump into a nature spirit
pongod (water source from the upper drinking from the spring. Such an
stream) encounter will result in one getting
sick.
Tuping (stone walling) ● The dependence on the forests is seen
● Constructing stone walls along the in how one needs forest products for
imong perimeters controls erosions. nutrition, clothing, medicine and other
The tuping can also serve as a needs. Man also utilizes the forest
permanent fence. Preparation of the products for constructing his houses
tuping requires ingenuity in the careful and other dwellings, for his tools and
selection of the types and sizes of utensils, and for his livelihood needs.
stones, skills in the accurate piling of In short, man needs the forest for
stones, and knowledge in determining everything as everything is connected
the foundation base of the stone walls. to the forest.
Imong Apa (unwritten ordinance)
● A forest lot or a communal forest area ● This is the local term for an oral
that is owned and managed by an agreement among the elders of a
individual or family usually as an certain tribe and the people living in
inheritance from another generation. the community prohibiting anybody
The passing on of ownership and from destroying the Imong.
management in the past explains the ● This agreement is sealed by eating
various utilization of the Imong. and drinking together.
Sangasang (sacred forest) Ichaw (omen bird)
● The people of Kalinga do not feel ● A small grayish feathered and
alone in this world because they have black-billed omen bird
close affinity with their environment, ● When the owner of an imong starts
particularly with their forests when traveling towards his land and it is
Kabunyan taught them to take good intercepted by this omen bird,he has to
care of these in order to sustain them determine the meaning of the omen or
as sources of abundant life. analyze the signs that are revealed by
● The people of Kalinga also believe in the Ichaw.
nature, deities and spirits that inhabit
the forest, river banks, brooks, Utot (wild rat)
swamps, pathways, and trees. They ● This animal is similar to snake. It is
own the wild animals that live in the believed that the utot is a plant
forests and mountains. destroyer and voracious eater of
● When a hunter, for example, catches a produce. If you ignore its sign and
deer or a boar, he must not forget to proceed to your imong, some of your
ask permission first and pray to these plants will wither without explanation.
Urog (snake)
● This animal also bears omen. When it Trial by Ordeal in Pre-Colonial PH
crosses your way with slow
movements, it means you must turn
back. In any case, whatever its
movement, the snake is a traitor. If you
continue your journey, something bad
will befall you.

● An example of a “hot water ordeal” in

the Ifugao culture, early 20th century.
● You may have first encountered “trial
by ordeal” while reading stories from
medieval Europe. It’s basically a
Bodong method of judgment wherein an
● Having peaceful relationships between accused party would be asked to do
two parties something dangerous. If he luckily
survives, he would be considered
Bugis innocent. Otherwise, he would be
● ancestral domain proclaimed guilty.
● Our ancestors–and even some of
Pagta today’s indigenous peoples–had a
● where principles, policies & penalties similar custom. The difference is that
are found our version didn’t usually end up in a
life-or-death situation.
Binodngan
● The Ifugao, for example, subjected the
● people covered under the bodong
involved parties into either a “hot
Nangdon si Bodong/Nanong/Bangad water” or “hot bolo” ordeal. The former
● bodong holder involved the dropping of pebbles in a
pot filled with boiling water. The
Mansasakusak accused was then asked to dip his
● mediators to settle disputes or conflict hands into the pot and take out the
stones. Failure to do this or doing it
Sipat with “undue haste” would be
● exchange of token interpreted as a confession of guilt.
● preliminary step of bodong ● The “hot bolo” ordeal, as the name
suggests, required both suspects to
Lonok
have their hands be touched by a
● grand celebration
scorching knife. The one who suffered
● is celebrated after everything is settled
the most burns would be declared
between the parties
guilty.
Sapata Tongtong
● One of the most unique cultures of the ● Mediation modality
Igorot is a justice system called the ● This is a traditional practice or system
"Sapata" or the Igorot Lie Detector. of setting disputes and conflicts among
Such practice varies from one ethnic the members of the community. This
group to the other. traditional practice is still being used
● An old practice used in deciding cases especially to amicably settle disputes
when the evidence is weak or in the on land boundaries among neighbors
absence of a witness. Council of and other crimes.
elders do not necessarily pass ● This is a gathering of elders where
judgment on the guity. They let the amicable settlement of cases is done.
accused and the accuser swear to Offenders who are found guilty are
adi-kaila (unseen, higher entities). The penalized and are made responsible
punishment of the guilty is left to for feeding the arbiters, witnesses or
ad-kaila, who is fair and just. the people of the community.
● The elder and the accused have to
agree on a certain sakem (punishment Tingunnian Indigenous Herbs
where the most typical examples are
death, blindness and body deformities) Kogom/ Pan-aw
including the time the punishment ● cure painful sensation when urinating
becomes effective be it a week, a Ginseng
month or so if the suspect and the ● cure cough, bruises and wounds
elder comes to an agreement, resulting from dog bite or snake bite,
blindness for example, the accused relieve symptoms of ulcer and cure
would then have to say Nu saken nan several illnesses
nakabasol et mabulding nan matak
ngem nu baken et asi asian' which Pancit-Pancitan
means "if I committed the crime, I will ● relieves the symptoms of ulcer,
be blind, if not, then spare me" hypertension and arthritis
Subisob/Subosob.
Abonan/ Abu'nan ● cure urinary tract infection (UTI),
● Equivalent to Dap-ay cough, fever and hypertension
● Customary traditions were passed on Andadasi
from generation to generation through ● to cure skin fungal infection such as
the elders. A council of elders called kurad (ring worm), kamanaw or an-an
yangkaama or yangkabahkol serves in tagalog (discoloured whitish patches
as the traditional authority that governs on the skin), gaddil (fungal infection
the ancestral domain. Village elders, with skin ulceration), dagala/alipunga
men and women are automatic (athlete's foot) and lasi (dandruff)
members of the council of elders. An
indigenous institution/ edifice called Gayyab
abonan serves as a meeting place of ● cure cough, stomach ache and for
elders where decisions on ancestral wound healing
domain concerns are made and rituals Oregano
are held. ● cure cough
 ● WIth the burial caves untended,
thieves, vandals and decay destroyed
most of the mummies. The few
remaining intact mummies are all in a
bad state and in dire need of
preservation. At present, native
caretakers guard the caves from
further looting. However, the same
caretakers regularly take out the
mummies from their coffins to display
to paying tourists, damaging some
mummies in the process.
● At present, the Philippine Fire
● The Fire Mummies, also known as Mummies are still in the list of the
"Kabayan" Mummies are the world’s 100 most endangered heritage
preserved remains of natives from the sites
highland tribes of the northern part of
the island of Luzon in the Philippines.
Tingunian Burial Custom
● The natives started mummifying their
dead sometime around 2,000 B.C. and
continued until the practice died out
during the American colonization
period.
● Neglected, looted and vandalized for
centuries, very few of the Fire
Mummies survives today. They are
basically corpses that were dessicated
by exposure to smoke and open ● On the other hand, the Tingguian
flames. The mummification ritual is village people take funerals very
generally reserved for tribal chiefs, serious
priests and war heroes. ● After someone dies, their body is
● The mummification starts by making bathed so that the soul may be clean,
the dying person drink brine water to after they have bathed the deceased,
dehydrate the body. After death, the they dress them in their best clothes
corpse is tied to a special bamboo and jewelry and then prop them up in
chair. an elaborated bamboo seat called the
● Copious amounts of fluids seep out of sangadel.
the body during the entire drying ● A pig's innards are hung up outside of
process. Tobacco smoke is blown to the house and the skin of the pig is
the mouth of the dead to stave off kept outside until the corpse is buried.
decomposition. ● Outside of the house, there is some
● In the past, the burial caves contained basi and alcoholic drink, as an offering
hundreds of intact mummies. Some to the spirits, the family of the
vintage photos show coffins stacked deceased must bring meals to their
on top of each other from the cave’s passed loved one when it is time for
floor up to the ceiling. everyone to eat.
 ● They believed that if they do not take Baya-o/Bayya-o
the necessary precautions, the evil ● The "hangil ritual of Benguet is also
spirits will get to their deceased loved held in Mountain Province but under
one. another term, "baya-o. It is also a
narration of the biography of the
Pagpagada/ Palpalubos/ Pakpakada deceased but may include his wrong
● Death is accepted with a belief in the doings.
afterlife. ● It is a form of Eulogy in the form of
● Palpalubos is performed the eve of the singing. The person who usually
burial. Everyone gathers around the makes Bayya o tells a few stories
deceased and enact the rite of the about how the person in his life-the
palpalubos or farewell. Members of the way they got to know that person. The
immediate family chant their farewell individual performing the bayya-o
words. Someone is asked to be the begins to sing a story about the
isaop (representative) of the dead deceased person, and after a few
person who bids the living goodbye. stanzas, everyone accompanies him
(singing ininangay) for the chorus.

Sangsangngit
● Lamentation in the house of the Isnag Cleansing & Healing Ritual
departed during which the life and
deeds of the dead person are Say-am
recounted in a wailing manner. ● Say-am is a significant religious ritual
● The alba-ab is a dirge sung during the among the Isnags. It is a community
period following death and burial. affair attended by the villagers and
● The ammaga is sung during wakes for those from nearby villages
the dead by both men and women to ● The say-am ceremony is performed as
keep the watchers awake throughout a cleansing ritual, if hosted by those
their long vigil. A leader sings the who went for a period of mourning. At
song, and he/she is then followed in this point, the plants that were
the singing by another person considered taboo for the mourners
appointed from among the group of during the mourning period could now
watchers. be harvested and eaten.
● In the prayers, it corroborates the
Death Chants (Indigenous Eulogy) Biblical phrases that there is a time for
everything. While one mourns, there is
an end to it.
Bangil ritual
● Common in Benguet province a 'bangil
Pildap
ritual is performed by the elders on the
● A community affair referred to as
over of a funeral, which is a chanted
say-am among the poor. Pildap is not
narration of the biography of the
as grand as the say-am described
deceased. During interment, the
earlier Smaller animals like dog or
departed is directed towards heaven
chicken are butchered for this
by hitting bamboo sticks together.
celebration.
 ● It is performed to give significance to Wigan then asked Bugan to live
an exam or for its heating effect. It is together as husband and wife.
also performed by a family as a means ● In another story, Bugan found out that
to request prayers for good health, she was pregnant and ran far away
abundance and prosperity as they live crying. An old man named Maknongan
in a new abode or house that a family assures her it is okay to multiply with
is to occupy. her brother because they are the only
● Pildap is performed to give ones left. Either way, 5 sons and 4
significance to the first hint of a man as daughters were born to Wigan and
an adult. Bugan and from them descended all
the people of Pugaw.
Baki
● A second legend tells the story of how
● “sayer of prayers”
Wigna looked down on Pugaw from
● also called mumbaki
Kabunyan. He decided to make a
● Ifugao religious specialist that
house. While his children were
facilitates rituals
sleeping, wigan dropped two of them
into the house and blessed them,
Origin of Ifugaos
sapay kuma ta munholag cha ta
wachay mihaad hinan lubung which
● The Ifugao flood myth tells us of a means "may you increase and inhabit
golden age where the Pugaw was the earth". Bugan and Cabbigat woke
completely flat except for two great up confused. They tried to find their
mountains, Amuyao and Kalauitan, way back to Kabunyan but failed so
and people lived along a large river, an they stayed. Cabbigat hunted daily
age where yopu cut a stalk of bamboo while Bugan cooked their food and
to get rice and tap a stalk of sugarcane cared for their animals. They watched
to drink tapuy. their animals increase and Cabbigat
● Drought came and people dug up the thought that they could increase too.
river to look for water. They found it They started living as husband and
soon after but it began to rain so hard wife, and had children whose children
that the river overflowed married each other. They grew and
● Everybody started going to the grew until the whole Pugaw was
mountains but only two survived: a populated.
brother and sister named Wigan and
Bugan. Bugan had fire which let Wigan
Tinggunian Belief on Spirits
know he was not alone. When the
flood was over, they went down and Dawak/Boni/Alopag
Wigan built a house. He tried looking ● The name Dawak is applied to that
for other people but realized that they part of important ceremonies in which
were the only ones there. Pugaw can the spirits enter the bodies of the
only be filled with people through the mediums. It is also given as a separate
two of them. One story says that ceremony usually to cure sickness, but
Wigna tried to engage in intercourse in some settlements, it follows a birth.
without Bugan knowing because it was According to tradition, it was taught
dark but Bugan eventually found out. together with the Sayang ceremony by
 the spirit Kabonian to a woman their side. A marker is placed at a point
Dayapan; and she in turn taught between the 2 competing teams.
others, who were then able to cure When the referee gives the signal "go"
sickness. There are considerable the teams will pull hard to bring the
variations in each Dawak in different opponents beyond the boundary line
towns. using their buttocks in moving
backward. The team that is pulled
Pinaing/pinading beyond the marker line loses
● At the gate or entrance of nearly every regardless of falls. The team wins as
Tinguian village will be found a number long as the players are able to pull
of peculiarly shaped water worn their opponent beyond the position.
stones, either beneath a small shelter, ● The participants are ages 10 and
or nestling among the rocks of some above.
great tree. These are "guardian ● This game is usually played during
stones" and in them lives Apadel (the celebration of peace pacts, festivals
spirit who guards the town). and any other occasions.
● Many stories cluster about this Pinaing ● The game portrays unity,
but all agree that if proper offerings are sportsmanship, firmness, and fairness.
made to them at the beginning of a The strength and endurance of the
great ceremony; when the men are participants.
about to undertake a raid; or when
sickness is in a nearby village, the
resident spirit will protect the people
under his care.
● Thus, it happens that several times
each year, a group of people may be
seen early in the morning gathered at
the stones.
● They anoint the head of each one with
oil, put a new bark band on their
necks, after which they kill a small pig.
● The medium mixes the blood of the Kadang-kadang
slain animal with rice and scatters it on ● means "simple play"
the ground while she recites the story ● an outdoor game that is played using a
of their origin. Then she bid the spirits bamboo stilt. To play the
from near and far to come and eat, kadang-kadang, you need a pair of
and to be kindly disposed. bamboo poles with equal lengths and
a stepladder of foot size to serve as
the platform for the player's feet. The
bamboo has a height of 10 feet from
Ag-agwod the ground. But in the present era,
● an outdoor game with 10 or more Kalinga people modified the height of
players. The players with their feet the bamboos making it higher.
apart on the ground lock their hands ● Kadang-kadang requires two teams
around their colleagues' hips for with 4 members each.
support then pull their opponents to
 ● Equipment to use is 4 pieces or 2 sets ● The prize for winning is the pig itself.
of bamboo poles with equal heights,
10 feet long. Each pole musthave a
foot-size stepladder.
● The goal of this game is for the two
teams to successfully traverse a
100-meter course, which is marked at
every 25 meter. The first player of
each team stands behind the starting
point, while the second player stands
on the 25 meter mark. The third player
at the 50-meter mark and the last
player on the 75 mark.
Challichog
● This is a stamping dance, or the dance
of the rice terraces. After a rice terrace
is constructed and during the ritual
ceremony, men and women stamp
their feet at the rice paddies to prevent
erosion and to pray for an abundant
harvest.
Dokdokma (pig catching)
● A game occasionally played at
agricultural shows where participants
attempt to catch a pig by holding onto
it.
● In the most popular variation, a group
of four people race against time while
chasing a domestic pig around a
fenced off mud pit or in open ground.
● To make trapping the pig more Salidsid
challenging, the pigs are greased with ● The Kalinga courtship dance
lard or mineral oil. performed by a male and female (and
● The rules vary depending on the thus is sometimes called the "cayoo"
venue. dance.
● The size of the pigs or piglets is
commonly matched to the size of the
children, teens or adults in the contest.
● Contestants chase the pigs around a
field or other determined area.
● Depending on the contest, contestants
either try to get one or both hands on
the pig, tackle and hold the pig down,
or drag the pig to a set point.
● There may be several rounds per
contest.
Speaker ○ Death is not the absolute life
● Shania Lucyao end of a person but just a
process of going into another
COVID-19 realm
● Health Protocols ○ Soul or spirit departing the body
● Resistance and mistrust ○ Soul enjoins with his or her
ap-apo (ancestors) in the
For individuals to be amenable, they should spiritual world when she or he
be included in the crafting, designing and dies
rolling out of response activities ○ Closer to Kabunian

● Death rituals a manifestation of

worldview
○ The dead must be bathed or
cleaned and should be clothed
properly
○ A blanket must be worn
○ The coffin must be positioned
correctly
○ No metals inserted in the coffin

The rituals are our ways to preserve our

lives in this dimension and for the soul to
successfully enter the spiritual dimension to
continue living.

● Ampucao, Dalupirip, Gumatdang,

Loacan, Poblacion, Tinongdan,
Tuding, Ucab and Virac

Melting pot of culture

● Ibaloy, Kankanaey (Mt. Province, Abra,
Ifugao, Kalinga, Apayao)

Case Study
● Narrative inquiry
● “Makiisistorya”
● Makitavtaval

● Direct burial and cremation of the

● Death is not an end and dying is a infected bodies
process ○ Body disposed of within 12
hours
 ○ Remains shall be placed in a ● A ritual performed to appease the
durable, airtight, and sealed unseen and the Supreme Being. It is a
metal casket community ritual performed by a family
○ Remains shall not be taken to or a group of families clustered in an
any place of public assembly area.
○ Cremation and direct burial ● Each family near the ritual place
contributes a pig, rice wine, rice,
● Travel restrictions and forced camote and other materials.
quarantine in a facility
○ Prohibition of non-essential
travels
○ Forced Quarantine ● The existing social and cultural
○ Strict Implementation landscape of Itogon has proven that in
the midst of "developments" in which a
society is instantly compelled not to
● Entombing and exhuming dead perform social and cultural obligations
bodies like this time of a global health crisis,
○ Exhuming the dead to give a the community finds ways to
proper burial continuously perform our cultural
● Wake of direct burial and wake of rituals. My community in Itogon has
cremated bodies negotiated, modified and resisted.
○ Wakes after they had buried the
dead
● Cremation as a substitute for
entombment
○ Performance of rituals in
cremation
● Not a change nor modification but
an assertion
○ Maintaining the usual pre
pandemic death ceremonies
● Exhuming the body after some time
○ Similar to kail

Pakde Ritual
Background of the Study

1. Rooted in the Locality

● Parent's sense of identity as Ibaloy is

deeply rooted in the locality where they
were born and raised and where they
learned their Ibaloy language, cultural
values and traditional practices
through the elders, parents and
community.
● "hajay e nayanakan ono ebangonan
tan binmadegan ko ja tradition tan
costume" (I was born and grew up with
this tradition and costume)

2. Participation in Ibaloy Traditional

Practices in the Community

● Parent participants attribute their

Parents identity orientation to attendance to
● Very active in the identity formation of traditional ceremonies like Peshit
their children (Cañao).
● to meet and greet their relatives and
Statement of the Problem friends
1 What is the socio-cultural context ● a time for the parents to share stories
of the parent informant that and participate in the feast rituals
influenced his/her parenting?
3. Observant of Ibaloy Traditional
2 What are the parenting factors and Practices at Home
values that influence
intergenerational Ibaloy identity sisi
construction? ● to clean the surroundings of the house
after the funeral rites
3 What are the challenges affecting
the molding of children's sense of
Ibaloy identity? kapi
● celebrations as an addendum to rituals
such as funerals
Research Design
● Qualitative Method ngilin
● Pakikipagkwentuhan - sikolohiyang ● days observed by not working
Pilipino
ngilin
Results and Discussion ● or traditional wedding ritual
 4. Living with Ibaloy ● Modeling is to transmit information to
Way of Life & Values observers through physical
demonstrations, pictorial
● Rice Farming and Fishing representation, and verbal description
● Tapey (Rice Wine) ● Seen in doing household chores
● Community Values (Inatang, Adoyon) ● Modeling of values also starts at home
● tabtabalan (conversation) where children imitate them through
● tongtong (amicable settlement/ peace their parents.
conference) ● When parents show helpfulness, it
also encourages the children to
Panijew/Pijew respond in the same way.
● situation of doing no harm to others ● Help in the feast occasions and in
times of difficulties such as wake
● Wear the dibet and eten and the kobal
or the traditional clothing of the Ibaloy.
● Playing the traditional musical
Tabtabalan, Isplikar and Bolikas, and instruments through feast occasions
Panistorya/Pakiadibay
● Children observe and directly
● Share stories with the children about experience the beating of the gongs
their roots and how the Ibaloys' way of and the solibao
life
● Know and understand about our roots
● The cultural practices attached to
Ibaloy identity can be done through
pekiistorya (telling and sharing stories) Pankekdot tan Pantayaw
and tabtabalan (conversation) with the ● conducting traditional feast and
children. dancing the traditional dance
● Pekiisistorya and pekiadibay (chat, ● strongly emphasized
tell, and share stories) also happen ● this cultural context helped them
when the members of the family eat understand their Ibaloy identity
together. Wedding occasion and Aremag
● Happen when the lolong (grandfather) ● funeral feast
and lolang (grandmother) share Ibaloy
stories and way of life with their apo Family clan reunions
(grandchildren). ● social gathering for most Ibaloys

Remind and send the children to attend:

● they would know the cultures of the
Ibaloy ● There was an old saying that says "It
● know what they can do when the takes a village to educate a child"
time comes. ● The different sectors in the community
including government and
non-government organizations play an
important role in children's ethnic
identity development.
● Social Learning Theory
Adoyon, Kamal, Inatang and Obowan
● Wake, weddings, clan reunions and
Ibaloy rituals
● voluntary work during community ● The phrase "respect your ancestors"
cleaning along the roads and rivers was consistently mentioned by most
and pathways, community tree parents.
planting and fixed water sources ● Ibaloy cultural wisdom, traditions and
values had served as a guide on how
Bilin and Pijew or Panijew
we should live in this world so we
● Bilin can be defined as giving
should not disdain all of these things.
corrective advice, discipline and
● Parents remind their children and
counsel given to one who has done
grandchildren to respect the
wrong.
environment by not doing any harmful
● Pijew is a situation of taboo
acts because unexpected
● Doing no harm to others or the
consequences might happen.
environment
● Also related to the concept of pijew
● The value of panijew is demonstrating
● Throwing stones anywhere -unseen
humility, truthfulness and honesty
spirit
● Children affirmed that their parents
● "respect begets respect"
warn them by telling "agmo
● Parents show respect for children
degdeg-en etan tep panijew" (Do not
because that is the way how the
do that because something bad might
children will learn to respect
happen).
themselves, parents, elders and their
While children are growing up, parents neighbors.
provide correct advice and remind their ● For the Igorots which applies also to
children the Ibaloys, there is no concept of po
● ngaaw e mankedkedsel (doing and opo, manung and manang but this
contrary to proper behavior) is exhibited in the face and voice and
● ngaaw e sobeg (answering back the care through actions. Therefore,
elders) caroline mines respecting our elders, parents and
● Uttered with the word dagdagod, like neighbors is an important action which
"dagdagod agjo dagdag-en erajay...!" shows that we value them.
(You better not do these...!).

Dagdagod
● a word that is somewhat a threat or
1. Non-observance of Ibaloy
something unnamed will happen if one Traditional Practices
will do wrongdoings.
● For example, "dagdagod agjo ● Parents do not have the capacity to
ekedkeselan e kait jon too, agjo conduct Ibaloy traditional rituals and
emta no sakey alin akew" (Do not do practices due to financial constraints
improper behavior to someone, you do and priorities.
not know what will happen in the ● Parent participants are clinging that
future) "edigat e biyag...edigat e
● "dagdagod agjo dagdag-en panagbiyag niman" (Life is
erajay...!" (You better not do these...!) hard...earning a living is difficult today)
● "Epalit e baboy" (pig is too expensive) identity are being lost and are not
● Parents prioritize the expenses of their available in most Ibaloy home.
daily basic needs, especially the
education of their children. 4. Christian Influence
● Main reasons why Ibaloy rituals and
practices are lessened and no longer ● Most parents believe that Christianity
practiced by some families has changed Ibaloy indigenous
families about their views of ritual
2. Availability and Overusing practices.
of Technology ● Religion denies IP's cultural practices
because this is against their teachings
● Parent believes that technology has
and beliefs.
created a division within her family
● "kowan sha say pankekdot ket
because most of the time children are
kinapagano kuno songa ...
playing video games rather than
emankabaliwi ngo e pamati ni too"
talking to their parents and not
(They said that conducting ritual
listening to them.
practices is paganism which is why the
● Time is constraint for family
beliefs of people also change.)
conversation and storytelling
● Further, most children have cell
phones available at hand and they 5. Living Away from Bokod
follow what they see on social media
such as popular music, food and ● Parents asserted that migrating and
clothing. living to urban areas for work and
● The availability of technology, the education affects the cultural
internet and the accessibility of roads transmission of the sense of Ibaloy
in the locality provides opportunities for identity.
children to order what interests them in
social media, online shopping or online
apps.

3. Loss of Cultural Material 1 Parenting still plays an important

role in children's formation of Ibaloy
● Modern ways of life have led to the identity.
abandonment of a number of
2 Social and cultural setup allows for
indigenous technologies. It is further
Ibaloy identity formation such as
stated that carving the drums, weaving
institutionalization of indigenous
the basket and even the use of local
learning & activities (IPED, festivals)
kitchen utensils is neglected.
● "mankamodernized mala eray osal 3 Community values are manifested in
niman" (Our materials today are being the children and it attributes an
modernized). awareness of Ibaloy identity and is
● Ibaloy indigenous materials such as strongly passed on through the
badjoan, dado, kiyag, kayabang and parents, elders, school and the
the like which symbolizes Ibaloy community.
Tangible - something you can see and touch ● features a thin pointed edge used to
reach narrow points of wood being
carved

Bulul/Bulol (rice god)

● Take care of plantations
● Protects plants so they don’t die/get
infected
● Bulol are the most popular Ifugao
figurative sculptures with different
versions of forms created, like
standing or seated style
● Ifugaos believe that the figures can Sangi/Pasiking (backpack)
protect and multiply rice to make the ● Bontoc
harvest abundant ● a plaited backpack with a lid, features
a heavy, rattan shoulder strap.
● Men normally use the sangi for
carrying a wide variety of items: rice,
meat, beans, lunch, tools, and even on
occasion, small children.
● Due to its versatility, Cordillera men
find it especially handy for carrying
needed items when going on trips or to
work.

Materials used to carve Bulul figures

1. Pat-u
● mallet used to strike the chisel when
carving
2. Uchip
● used to smoothen edges of wood
carvings
3. Lukong
● a chisel with a crescent-like blade
used to produce rounded edges in
wood
4. Simpa
● a flat-bladed chisel used in Inabnutan
woodcarving by the Ifugao ● Basketry containers historically played
5. Korikor an indispensable role not only in
agriculture, but also hunting and
 gathering. Hunters embarked on their Kayabang
expeditions with plaited backpacks. ● Igorot head basket
One version of the Ifugao backpack, ● Originally used by women in Benguet,
called inabnútan, is covered with a the Kayabang basket is a natural
thick overlay of palm fibers that repel basket. It is a simple, hand-made
rain. On the outbound journey, the bamboo basket with a typical
pack held the hunter's provisions, dimensions of 10 by 12 inches. To
including, perhaps. a jar of rice beer transport root crops and vegetables
with which to make an offering to obtained from farms, it is slung at the
insure a successful hunt. If luck and back and worn on the forehead.
skill prevailed, the men returned to the Additionally, it is used to load washed
village with their packs filled with meat. clothing, transport root crops like
sweet potatoes, and serve as a
support for water jugs

Labba
Takba (sacred basket) ● a product of basketry from Kalinga
● used as a sacred vessel. which is mainly made out of finely split
● Non-perishable foods like etag or rattan, nito vine, and bamboo.
tapey are placed inside as offerings to Typically, it ranges in size from 20 to
the spirits during rituals to “feed” the 150 cm in diameter. This coll basket
spirits (like atang but in a backpack). has a nice warm patina and is
● It is also a family heirloom, passed completely symmetrical. The coll
down from father to son, generation to weaving method, supplies (finely spit
generation. rattan and nito vine), and pattern are
typical of Kalinga tribal baskets
Gangsa (gong)
● A set of 'gangsa' or Cordilleran gongs
consists of six pieces or more, though
this number might vary depending on
the availability and tradition of a
particular ethnic group in the Cordillera
Region. Brass or bronze is used to
create each piece.
● The beating and the resonant sound of Kalaleng
the huge metal disc seen to call ● The instrument is well-liked by men
everyone to action and celebrate the and is frequently utilized during
people's camaraderie and oneness courtship
● Some parts of the region sounds the ● To connect with spirits, especially
gong to drive away evil spirits and during rituals for healing
bring forth prosperity among people ● Funerals and wakes may have music
● Expressing their gratitude for a ● One of the classical instruments that is
bountiful harvest of their crops, still actively taught to younger
success in their endeavor among generations
others ● Because rice was drawn to the
soothing sound of the nose flute and
would grow to raise its ear above the
water to hear the sound more clearly, it
is thought that the rose flute was
formerly employed to aid in rice
cultivation.

Solibao
● The solibao is often used in ensembles
with other traditional instruments, such
as the gangsa (a set of small gongs)
and the tongatong (bamboo tubes Gusi
struck together), to create rhythmic ● In the past: A container for water and
and melodic patterns in traditional fermenting tapey( rice wine) especially
Cordilleran music. for rituals related to birth, death,
● It is often played on important wedding, and thanksgiving. It is not
occasions such as weddings, funerals sold but passed on as family
and community gatherings. heirlooms.
● These are common in Kankanaey and ● In the Present: The Gusi jars are still
Ibaloi tribe - Lepanto, Benguet, used as containers for tapey and
Sagada area. water. Modern Gusi jars that uphold
● The sulibao also gives its name to the ancient tradition, adding a touch of
most important musical ensemble rattan weaving, local elements like the
among the Ibaloi people. gecko and traditional symbols of
 fortune, fertility, and prosperity which
are sold for great price or have been
displayed in museums/exhibits in
● The connection of the alternative
Baguio, Manila and Subic.
dispute resolution of the Kalinga
people and the Kalinga heirloom vhina
wares
● The first stage in the restoration of the
Bodong (Peace pact system of
Ikalingas and some parts of
Cordillera), is the “sipat” (swapping of
peace tokens called “allasiw” of about
equal value) between the two tribes,
which signals a truce/ceasefire and the
Kuli start of negotiations to resolve the
● The kuli is 100% made from clay, soil cause of the conflict....second step is
and kamaggang. Kamaggang is very the “simsim” / “sunglip” (ritual that is
important as it serves as the glue or done in the village of the initiator
adhesive in the mixture. where grievances are aired, discussed
● Primarily serves as storage and wine and announced to the public. Third is
fermentation the “Lolok/Lonok” (refers to a large
● The traditional making of kuli can also celebration in which a delegation from
be associated in making of banga as the binodngan are invited). Last is the
both of them fall under diwin local term “Jelat/Dornat” (to warm up, it is much
for making the earthenware or like a lonok but “lilay” valuable gifts are
pottery-making. given).
● It embodies rootedness in one's Palpaliwat
cultural heritage that represents up to ● A very sacred ceremonial bowl
one's sense of self-worth, identity, ● Used in the Bodong ritual process,
dignity, and healing. Especially where the two tribes will show-off their
because in our culture, it serves as a artistic expressions of glory and where
significant representation in making the loser will experience unexplainable
traditional tapey. Like if the tapey was suffering (mabayus) as an aftermath.
not made or stored in the kuli, it will This Kalinga heirloom piece called
lack authenticity, diminishing its value. “PAYAOYAO” is now very rare
● It is an antique Batavian Qianlong
Porcelain Qing.
Lusong/Luhong Bungor (Kalinga beads)
● a mortar for pounding rice to separate ● Young Kalinga women learn from their
the rice hull from the rice. mothers the value of beads as part of
● comes in various forms their culture. Among the tribes in the
● takes on a role during chono where Cordillera, the Kalinga has a strong
after the rice is threshed in lekban, it is tradition of wearing beads for
transferred in the lusong for pounding. ornamental purposes.
● Kalinga people are curators of beads.
This means that the beads are passed
down as whole assembled multi-strand
necklaces.
● They do not dissemble necklaces and
split the beads. Mothers pass down
their beads to the first daughter.

Beads are precious heirloom pieces of the

Kalinga people. Historians believe that
Duli/Tsuli (Snake Bone Necklace) Kalinga collections can be traced back to the
global trade of beads to the Philippines. It
● are considered to be exceptionally
was recorded that Chinese interisland trade
powerful and are worn only by married
was considerable, and that the 14th century
women.
Han Chinese brought unspecified beads to
● It is expected not only to boost fertility
Northern Luzon. It is believed that beads
but as well as to serve as a protection
were traded back then with other
against malevolent spirits, poison, or commodities such as metals, porcelain, silks,
dark magic, which is why the necklace and other cloths, teakwood and the like.
was often seen worn by women
outside their villages. In Kalinga, beads are held precious and
sacred especially for the women. They were
● Additionally, wearing duli while working
handed down from generation to generation.
in the fields is expected to serve as a
protection against strokes of lightning Beads are part of the Kalinga native social
and is placed on the abdomen of the fabric/attire and are intimately woven into the
one wearing it. Its string was also said lives of the people.
to assure an effortless and secure Adjongan (Stone banded agate) is the
birth. eminent and notably priced bead with such
massive amounts in Kalinga. The size
ranges from 5cm to 5mm. Small Adjongans
are referred to as “pilat” while the finest
adjongans are referred to as “masilap”,
average is the “Abali” and the least fine is the
“kilawayan”. The finest adjongan is worth a
big carabao, while the expensive glass
imitation is only worth a large hen.
In marriage, two small adjongans are given
by the groom’s parents to the bride but
should be returned if separation happens.
 ● It is used for daily wear, on special
Adjongan beads symbolize wealth, and are a occasions like canao and there is also a
prerequisite for the “Kajangyan” (noble G-string for the dead.
families of Kalinga) thus said that it is much Divit
cherished by the Ykalingas. ● Ibaloi native attire
Big annamese/porcelain/earthenware and ● Tapis are made from doth strips that
other stone beads are usually worn as are woven by hand from dyed cotton
pendants on necklaces, or as and silk threads, then sewn together
ornament/support to the pricier ones while into a tube, and finally decorated with
seed beads are used as “tilali” (bracelets). gold, silk, mirrors, and other precious
In the olden days, certain heirloom beads are materials
forbidden to be shared or given to members ● Ibaloi women wear kambal/blouse, and
not of their family clan, because the souls of divit/skirt. Their clothing indicates the
the ancestors, from whom they originally social class they belong to.
belonged, will get restless ● The rich women or the bacnang wear
colorful blouse and skirt that has black
as the emerging color.
● The poor women or the abiteg wear
black and white blouse and skirt

Tapis
● Cloth made out of abaca, cotton,
pineapple fiber and silk

Impaot
● Traditional weaving
● Serves as a cultural material for rituals,
Kuval
festivities, death and heirloom
● Ibaloi native attire
○ Weaving in clothing served as a
● is the bahag or g-string, an indigenous
status symbol
body covering for the Ibaloy men.
■ Kadangyan (rich)
Ordinary kuval is colored dirty white
■ kudo (poor)
called pinangsas.
● This is a piece of fabric in a rectangular
form with the standard length of between
Kain
two to three and a half meters, and the ● Kalinga native attire decorated with
width is half a meter. beads and mother of pearl attached to
● When it is being worn, a certain portion the textile to reflect light
of it dangles in front and at the back that ○ Color symbols:
covers the groin and buttocks. T ■ Red - bravery
● he bahag is also a statement of one’s ■ Black - earth/ground
class in the Ibaloy community. ■ Yellow - mountain,
● In the past, the G-string was made of blooming rice field,
bark cloth called tinutu and when the wealth and fertility
cotton cloth called tinapi became
available men shifted to use this.
Cordillera Freedom Monument whole-house ventilation, because of the
● The Cordillera Freedom Monument elevated posts, bamboo mats called "littagon"
depicts the five major ethnic groups in as floorings, and front and back outlets.
the Cordillera: the Ibaloys, Bontocs,
Kalingas, Ifugaos, and Kankana-eys. It
was called the Cordillera Freedom Barre’h/Bale
Monument in recognition of the Igorots ● Ifugao native house
resistance to converting to Christianity.

Baguio Lion’s Head

● The Lion's Head was designed by the
Lions of Baguio in the late 1950s
● It was formally unveiled to the public in
1972. Reynaldo Lopez Nanyac, a
Cordilleran artist, carved the 40-foot
monument out of natural limestone.
● The original Lion's Head was partially
funded by kind donations from Baguio Batad
Lions Club members and income from ● Ifugao native house
the just finished State Convention in
Baguio City. Fayu/Afung
● Bontoc native house
Kalinga Houses ● Fayu/Afung is the traditional type of
Bontoc house for married couples in
1. Gilitob babarey village in the settlement area
● A wooden Octagonal shaped house in Bontoc community.
of the Kalinga nobles called ● It is a house within a house that is built
"kachangyan"
on the ground. Unlike most vernacular
● the "pangat" (tribe leader) came from
kachangyan families houses that are built on stilts, afung is
built directly on the ground. The
2. Piletong
ground space is used as the main
● Wooden Square shaped house of
wealthy families called "byaklang" living area while an elevated platform
supported by interior posts serves as
3. Bilulilaw
● Bamboo panel house of marginal storage.
families called "kapus" ● Comprised of shelter for people, and a
pounding area.
4. Takkubi
● Shanty dwelling of the impoverished

Early Kalinga Houses were built without using

a single nail, they use "peyong" instead (wood
joints/fasteners) which is more durable and
can last longer since it allows the wood to
move with seasonal shrinkage and expansion.

Such ancient architecture is also perfect for a

tropical country like the Philippines, it allows a
Balai/Binuron transforming Camp John Hay into a
● Apayao native house renowned military resort. Once the
vacation home of the Commanding
General of the Philippines, the Bell
House has now been converted into a
modern museum that showcases old
architecture and lifestyle. Surrounded
by picturesque gardens, the entire
place exudes a colonial charm.

St. Mary’s Episcopal Church

● Episcopal Church lies in its
contribution to the Sagada Mission
ranging from education, religion,
medicine, economic build-up and
social works. Its contribution in
education is through Saint Mary's
School. It is also the Sagada Mission
Church through the initiatives of Engr.
Priest John Staunton which started the Positive Effects Negative Effects
Saint Theodore's Hospital which now
Enhancing ideas, Displacement and
stands as the center for medication knowledge and marginalization of
and health in Sagada practices local people
\

Ambuklao Heritage Site

● The development of the Agno River for
purposes of hydroelectne power \

generation. flood control, and irrigation Tinongchol Burial Rock

had been conceived as earty as the ● Kabayan
late 1940s. Preliminary investigations
for development at the Ambuklao and Dap-ay/Ato
Binga Dam sites were undertaken as ● where men hold meetings
early as vanuary 1948. Running along
the upper portion of the Agno River, Mummy Burial Caves
Ambuklao Hydro was constructed for ● Kabayan
power generation and flood control
BIMAKA (acronym for other provinces)
Bell Amphitheater ● Benguet
● Named after Gen. J. Franklin Bell, who ● Ifugao
was sent to the Philippines during the ● Mountain Province
Philippine-American War, the Bell ● Apayao
Households historical significance. ● Kalinga
Gen. Bell played a key role in ● Abra
● Places affected: ● inappropriate use of bahag in beauty
○ Mt. Province contests
○ Kalinga
○ Ifugao
● Natural boundaries
○ stones, creeks, rivers, trees

● Younger generation forgets about the

essence of cultural heritage
● Mass produce of gongs for
commodification

● Global warming issues

● marginalized ● Drought or water shortage issues
● examples: ● Issue mining by big companies
○ DepEd modules ● Land slides
○ Newspapers ● Deforestation
○ social media posts ● Kaingin system
● red tagging via music/ chants and ● Rivers such as the Balili river have
indigenous attire been polluted
● Dam projects
● Overpopulation in the BLISTT area
Myth: Igorots have tails
Fact: THEY DON’T ● Garbage disposal problem
● Too much traffic in local places

When you take something from the forest,

you plant something back.
● Self-determination Of all the tangible heritage, which was
● Farmers rights are marginalized your favorite?
● Smuggled vegetables
● Degradation of rice terraces

● Youth becomes suicidal

● Copycat tendency of suicide
● “Baguio suicide cases rising”
● Rising teenage pregnancies
● Most are not ready for parenting
● Drug issues such as the implantation
of marijuana
For you, how can we address these
issues? What practical step can you
contribute towards addressing these
issues?

● involve indigenous people in the

decision making (right to self
determination)
● institutionalize support and make
governments make accountable for
their actions to ensure that indigenous
people's rights are respected and
prioritized for their wellbeing and
cultural heritage