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• First Grading Examination is scheduled for February 18, 2025, from 11:00-12:30, mode of examination will be online
• Coverage include Tawid Kordilyera Unit I and II, also Layers of Cordillera Identity Unit I and II
• Test type consists of multiple choice, matching type, and Morse variety

Historical and Socio-Cultural Heritage

• The goal is preserving the history and heritage of the Cordillerans through an educational platform
• Project Heritage involves teaching appropriate, genuine, and exhaustive studies on indigenous peoples
• Six Provinces in Cordillera: Benguet, Mt. Province, Ifugao, Abra, Kalinga, Apayao
• Culture is the broader concept encompassing shared beliefs and practices of a group of people, and is dynamic and constantly evolving
• Culture must be shared by everyone to be considered a culture
• Heritage refers to tangible and intangible aspects inherited from the past with cultural, historical, or natural value
• Heritage represents enduring elements passed on from generation to generation
• Cultural heritage is a belief or practice shared by a group, passed down generations, holding cultural, historical, and natural value
• UNESCO takes pride in spreading the discourses on heritage; through the instruments it has developed

Meaning of Cultural Heritage

• Cultural Heritage is a product and process that affirms and reproduces cultural identity of a particular society
• It is considered an important part of a society's character, rooted in the past, and put together in the present
• Student responsibility includes practicing, using, protecting, and serving cultural heritage to maintain its value and identity
• Each province has its own identity
• It is conferred for the benefit of future generations

Categories of Cultural Heritage

• Tangible heritage includes archaeological sites, historical monuments, artifacts, objects, etc
• Intangible heritage includes oral traditions, social practices, rituals, festive events, knowledge, and practices concerning nature and the universe
• Natural heritage includes natural features, geological and physiographical formations, natural sites, conservation, and natural beauty

Tawid Kordilyera

• Tawid Kordilyera refers to interconnectedness of the Cordillera region, encompassing shared history, culture, and traditions of indigenous groups
• Cordilleran concept of tawid (acquired from predecessors) or maipatawid (something to pass on to scion) derives from the essence of her cultures as mangipaay iti biag (life-giving) and mangdur-as iti panagbiyag (life-nurturing)
• These concepts follow the paradigm that the tumawid (heir) accepts the responsibility of safeguarding the matawid (inheritance), including its attributed value so that it continues to have banag (worth), kaipa-panan (meaning), and kaisilbi-an (usage)
• Heritage is not merely a matter of right but also a matter to care for with responsibility
• Cordillera peoples understand that land and resources are merely for the benefit of suceeding generations
• Tawid is the most prized proprietary

Different Levels of Utilization and Concepts of Tawid

• Community Tawid stewardship is instituted to whole of the community to conserve the umili (community) affiliated with a dap-ay (social, religious, and political center), hence ituloy ya ipatawid nan ugali (live and pass-on the culture)
• Tawid di Ili works whereas a tinawid and/or patawid is protected, cared for, and nurtured by the community
• Clan Tawid is the responsibility bestowed to the clan to take care of the tawid while the community recognizes the clan as the primary caretaker
• Family Tawid impacts community activities and becomes the vehicle of cultural transmission and Families live customs set forth by the community.
• Individual Tawid/ Filial Tawid are properties bestowed via birthright (i.e. parcels of lot, house), milestones (i.e. gubbao (name bestowed), beads at marriage), or feats (tattoos)

Tawid by Being Rightful of Such

• When a person has sustained deeds that are unworthy, elders may decide to change their name, so that the new name springboards a new identity
• Being worthy is necessary to accept tawid

Leadership in the Ili

• Leadership is marked by acceptability by the kailiyan (people from the same village)
• The community enshrines the patawid (legacy) manifested by the tumawid
• Exposure and experience through apprenticeship/mentorship is vital
• Rice wine (tapuy/tapey) is part of the process

Transfer of Knowledge

• Transfer of knowledge is defined by elders dictating what and when to bestow knowledge
• Understanding and appreciation are vital for interpreting and using the transferred knowledge

Gleanings from the Levels of Tawid

• Realities of tawid are marked by the worthiness of the tumawid
• A tawid is not a birthright but exemplification of values and meanings ascribed
• Role of present generation is to safeguard the tinawid
• The tumawid is a 'caretaker' who keeps safes the tawid
• Tawid is impetus to cultural manifestation and continuity
• Neglect of tawid affects community relations and continuity
• Tawid is generally the identity of individuals and groups
• Levels of tawid are generally interrelated

Settlement and Territories

• Ili is a village, town, or center and ancestral domain
• Tumawid is an heir, tawid is inheritance, and umili is a community
• Maipatawid means something to pass on to a scion
• Banag means worth, kaipa-panan means meaning, and kaisilbi-an means usage
• Settlers established ili and protected and developed culture and heritage of worth significance today and the future
• Land is central to indigenous peoples' existence and defines their very existence, example; Macli-ing Dulag – pangat (chieftan) of butbut tribe, kalingga
• Growth of territoriality was forced with national and global agendas
• Developments posed dangers to communities, and resources may be depleted
• Assertion of territoriality protects communities from indirect subjugation
• Indigenous peoples have settled in territories defined by the government and forward rights to these lands

Peopling and Ethno-Linguistic Groups

• The Cordillera Mountain range is the home of Indigenous Peoples now accepting the ascription as Cordillerans
• Indigenous peoples have inhabited Cordillera for thousands of years.
• Major groups include the Applai, Balangao, Bontoc, Ayangan, Gadang, Ibaloi, Iowak, Kalanguya, Isnag, Kalinga, Kankana-ey, Karao, Tuwali, Tingguian (NCIP- CAR, 2023)
• There is no definite record that describes the peopling of the Cordilleras because to the ‘neglected phenomenon' or in the words of Wolf (1997), ‘peoples without history', pertaining to those unsub jugated.
• Anthropologists hypothesize that the Cordillera was populated through waves of migration and common backgrounds
• The waves of migration approach assumes mountain groups were lowland settlers pushed high by powerful groups
• The common backgrounds approach argues one group split, with one staying in the lowlands and the other moving up into the mountains

Education and Social Institutions

• Indigenous education was primarily through exposure and experience
• Elders and community members educate youth through practical experiences
• Indigenous education is marked by orality
• Formal education is now also present in the Cordillera region
• Social institutions reflect collective identity
• Cordillerans are filial so the family is the basic institution
• The family falls under clan and wider village called ili hence the foundation of having a kailiyan
• Kinship ties determine social relationships
• Through kinship, a person becomes affiliated to a certain ili
• Council of elders serves as the governing body
• Council makes important decisions and resolves conflicts

Cosmology, Values, Spirituality, Healing and Rituals

• Villages have versions of origins recorded in oral traditions
• There are always what is regarded as “founder” of culture and Anthropologists describe them as culture hero myths passed through oral tradition
• Each indigenous group believes in a Supreme Being and believe in the existence of the unseen whom may be guiding them
• Spirituality involves harmony with the seen and unseen promoting wellness
• Cordilleran's believe that health is a community concept
• Cordillerans have developed a Calendar System based on natural indicators with performance parallel to observation
• Common rituals are coming together, contributing, and redistribution

Games, Oral Literature, Music, and Dances

• Games are olden and leisurely in nature
• Music represents Cordillerans
• Literature- Oral ‘isurat yo ta haan malipatan'
• Dances- performed for specific use

Land, Biodiversity, and Natural Resource Mng’t

• IKSP (Indigenous Knowledge Systems and Practices) provides guidelines for land use based on stewardship, holding the levels of tawid
• Cordillera's forestlands are headwater sources due to people's stewardship
• Ilocos and Cagayan Valley regions have a total drainage area of 5.5 million hectares

Indigenous Governance, Laws and Social Justice

• Cultural and knowledge systems (ICKS) serve as tools for sustainable collaboration
• Indigenous governance relies on customary laws governing all community aspects
• Customary laws intertwine with rituals to maintain balance
• Customary laws emphasize resolving disputes to restore harmony

Layers of The Cordillera

• Central Cordillera believed to have been peopled by migrants
• Earliest are Negritos located specifically in Apayao and Abra
• Major migration after was Austronesian, starting from Taiwan to the Philippines.

Origins And Migration

• Ibaloys from Panggasinan
• Kankana-ey of Benguet and Mountain Province, Bontok's, and Tingguians came from Ilocos
• Isneg came Coastal Cagayan
• Southern Apayao and Kalinga came from the lower Chico River in the border of Kalinga and Cagayan
• Mining activities explain the movement to Lepanto area and Itogon
• Others moved to the mountains of Cordillera as “runaways” or to avoid Spanish rule,
• The highlander territories extended to the lowlands till the Spanish Arrival
• Highlanders were scattered as numerous and autonomous villages, called “tribus independientes” by the Spanish
• linguistic similarities suggest that Kankana-ey, Bontok, and Ifugao entered Luzon by the Cagayan River and remained together

Sense of Who We Are

• Regional is old Mountain Province (1908-1966)

Colonialism & Ethnic Classification

• Cordillera was penetrated by both East and West through Colonial interest; gold, religious conversions campaign
• Spanish drove retreat into mountain > population dispersion and blurred ethnic distinctions
• They redefine Igorot territory as close the lowlands
• Spaniards were driven out in the late 1890s
• There is no systematic identification of ethnic groupings of the Spanish rule
• Listed 36 “tribes” of Northern Luzon by Blumentritt in 1890
• Spaniards adopted geographical identifications
• Highlander resistance resulted in the estranged relationship with lowlanders

Ethnic Classification and American Colonialism (1898-1941)

• American colonization of Benguet. in 1900
• Bureau of Non-Christian Tribes (BNCT) investigates pagan conditions
• Trail & road buildings to Baguio
• Lepanto-Bontoc (1902)
• BNCT declares - less civilized and culturally distinct
• Ethnic classification formalized in the 1903 Philippine Census; only one sub-groups by David Barrows
• By this time, the Igorot identity has been mired
• Dean Worcester includes Kalingas, Ifugaos
• Otley Beyer includes Apayao, Bontok
• Tribe was only use for the absence of a better word to indicate distinct cultural and linguistic identities Igorot were only labeled in several layers after American Colonial rule by their location and level of civilization