Chapter 3: Abra Heritage PDF

CHAPTER 3 ABRA HERITAGE Noel B. Begnalen, Petronilo D. Elveña, Patrick A. Benedito, Elsa D. Bagioan, Analiza J. Dayag, Mylene E. Barzuela, Leandro S. Alejandre  UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES Overview Abra has its indigenous inh...

CHAPTER 3 ABRA HERITAGE Noel B. Begnalen, Petronilo D. Elveña, Patrick A. Benedito, Elsa D. Bagioan, Analiza J. Dayag, Mylene E. Barzuela, Leandro S. Alejandre  UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES Overview Abra has its indigenous inhabitants, originally called ‘Itneg’ which is contextually the same with the word ‘tingguian.’ The word ‘Itneg’ could be the combination of the prefix I that indicates a place of origin and the word ‘tineg’ which means major river system (Schmitz 1971, 2). Some would say, the word ‘itneg’ could be derived from the Ilocano words “iti uneg” which literally means “from inside” which could be reconciled as people from the hinterland or mountain areas so as to construct its relevancy to the later description sprouted during the Spanish regime that people lived from the far-flung mountainous areas of Abra are called Tingguians. The word Tingguian might have been derived from the Malay root word ‘Tinggi or Tingue’ whose meaning encompasses mountains or elevated place and mountaineers. The Tingguians were divided into two groups based on their geographical locations: the lowland Tingguians who were known as wet cultivators and the mountain or upland Tingguians who were categorized as dry cultivators with hamlet-sized settlements. Lesson 1: Settlements and Territories (Graphical) I. Introduction Abra lies in the towering mountains in the western side of Cordillera in Northern Luzon. It is bounded in the West by the provinces of Ilocos Sur and Ilocos Norte, in the East by Kalinga, in the North by Apayao and in the South by Mt. Province. It is a landlocked province and now, it has four entrances and exits: the Abra – Ilocos Sur Road, Abra - Kalinga Road, Abra – Ilocos Norte Road and Abra – Cervantes Road. The Tingguians of Abra occupied almost of the municipalities in the province, wherein there are 19 municipalities defined by their ancestral domain. II. Lesson Outcomes At the end of this lesson, you should be able to: 1) describe the Tingguians of Abra referenced to their origins as warranted by their geographical location and settlements; 2) illustrate the significance of their ‘bogis’ or tribal boundaries/ancestral domain relative to their ‘consciousness and identity’ as Indigenous People. III. Reading Resources and Instructional Activities Tingguians Geography Upland Lowland Tingguians Tingguians 1) Boliney 1) Bucay (some Barangays) 2) Bucloc 2) Danglas 3) Daguioman 3) Lagangilang 4) Lacub 4) Lagayan 5) Licuan-Baay 5) Langiden 6) Luba 6) Manabo 7) Malibcong 7) Peñarrubia 8) Sallapadan 8) San Quintin 9) Tineg 9) Villaviciosa 10) Tubo Settlements The Tingguians have settled since time immemorial in the province of Abra. 1) The Gubang tribe settled primarily in Malibcong; 2) The Mabaka tribe occupied some part of Malibcong and Lacub; 3) The Banao tribe settled some part of Malibcong and Daguioman. 4) The Binongan tribe settled in Lacub and Licuan-Baay; 5) The Adasen tribe settled in Lagayan, some barangays of Lagangilang, some barangays of San Juan, and Tineg; 6) The Agta settled in Barangay Marugnoy of Villaviciosa; 7) The Ammutan/Muyadan tribe settled in Barangays Catacdegan and Nuevo of Manabo; 8) The Balatok tribe occupied barangays Amti, Kilong-olaw and Danak of Boliney; 9) The Belwang tribe settled in Barangay Dao-angan of Boliney and Baklingayan of Tubo; 10) The Inlaud tribe settled in some barangays of: Lagangilang, Peñarrubia, Bucay, Langiden, San Isidro, San Quintin and Danglas, and barangay Lumaba, Villaviciosa; 11) The Maeng tribe settled in Luba, Tubo, some barangays of Villaviciosa, and barangays San Ramon and Ayyeng Manabo; 12) The Masadiit tribe settled in Sallapadan, Bucloc and Barangays of Bawiyan, and Dumagas of Boliney. For further understanding on the historical geographical origin of the Tingguians or Itneg, the following supplemental readings and videos could be considered: 1) The research book of Fay Copper-Cole entitled “The Tinguian: Social, Religious, and economic life of a Philippine tribe” which was published on 1922 and can be accessed directly on the specified https://www.gutenberg.org/files/12849/12849- h/12849-h.htm. The topic concerning the “geographical relation and history” of the Tingguians in the province of Abra is discussed in chapter I page 238 to 246 of the said e-book. 2) The video synthesized by Dexter Macaraeg and uploaded on his YouTube page through the provided link https://www.youtube.com/watch?v=YTStxSW1bl0 has featured the Tingguians of Abra. 3) The music video uploaded by Roselyn Sannadan on her YouTube page has featured the summation of the origins of the Tingguians of Abra which was the original song composition of Fr. Cirilo O. Ortega, SVD and sung by Goyo Brillantes as can be accessed through the provided link. https://www.youtube.com/watch?v=bopDi3RypNQ Activities Lesson 2: Peopling and Ethnolinguistic Groups (Graphical) I. Introduction Tingguians ethnolinguistic groups have their respective dialects and cultural practices reflective of their origin. Thus, the Tingguians have twelve (12) ethnolinguistic groups who speak variations of the Tingguian dialects. These are the: Adasen, Agta, Ammutan (Muyadan), Balatok, Banao, Binungan, Belwang, Gubang, Inlaud, Mabaka, Maeng, Masadiit. II. Lesson Outcomes At the end of this lesson, you should be able to: 1) describe the twelve (12) ethnolinguistic groups in respect with their distinct differences and similarities. 2) analyze the meanings and relationship of the words ‘Itneg and Tingguian’ in which posits the questions on their own indigenous identity. III. Reading Resources and Instructional Activities The Tingguians of Abra As pointed out from the overview, the words 'Itneg' and 'Tingguians' are identical terms which are used to describe the indigenous people in the province of Abra owing to their topographical inhabited areas that are mostly from the outskirt mountainous expanses. They are often coined as people from the highlands. Reflecting upon this scenario, these two identical words, ‘Itneg or Tingguians’, are often connoted as foreign nomenclatures because these terms were not emanated from indigenous people of Abra. Fr. Cirillo Ortega, SVD, through an informal interview assumed that the terms, ‘Itneg or Tingguians’, are essentially outsiders' depictions of the indigenous inhabitants of Abra, and it is clear that the descriptions did not come from them. Fr. Ortega stated that the original inhabitants of Abra must have been known as 'Gimpong,' which is derived from the words 'gepeng or gopong,' that literally characterizes their typical uniformed haircuts in which their hairs were cut on the front through around the back of their heads. Ethnolinguistic groups 1) The ethnolinguistic groups have traced their ancestors from different groups and places. The Gubang of Malibcong hailed from Balbalan, Kalinga; 2) the Mabaka of Malibcong and some barangays of Lacub tracked their ancestry from Mabaka, Kalinga; 3) the Banao of Malibcong and Daguioman traced their origin from Pantikian, Kalinga. 4) The Binongan Tribes of Lacub and Licuan-Baay claimed that they came from Lubuagan, Balatok and Guinaang of upper Kalinga. 5) The Belwang of Dao-angan Boliney claimed that their ancestors came from Belwang and Sadangga, Mt. Province; while the 6) Maeng of Tubo, Luba and Villaviciosa share commonality in their physical characteristics and dialect with the Kankana-ey of Mt. Province. 7) The Agta of Marugnoy Villaviciosa hailed from Apayao. 8) The Masadiit believed that their ancestors came from Kalinga and Mt. Province. 9) The Adasen of Tineg, Lagayan and Pabaca of northern Lagangilang believed to have come down from Conner Apayao due to the similarity of their dialect with the Isneg. 10) The Balatok of barangays Amti, Kilong-olaw and Danak of Boliney came from Balatok, Kalinga. 11) The Inlaud with the biggest population are believed to have come from Tamag, Vigan and the interior towns of Ilocos Sur and who followed upstream the Abra River and have settled in the new area. One can therefore conclude that the ancestors of the Tingguians moved to Abra, passing through the boundaries in search of a peaceful place, fertile lands and hunting grounds. Lesson 3: The Tingguians’ Music and Dances I. Introduction The ritualistic practices of the Tingguians are being defined by their time-honored songs and music enthralled by their distinctive dances. The yodeling of the uggayam, balbalagoyos, adding and dangu interspersed with the synchronic and symphonic singing of the female mantra, the diwas-sani by the babbakot (elder women) in the amung or bang- lag (celebration hall) are much expressed their attachment on their culture and traditions. II. Lesson Outcomes At the end of this lesson, you should be able to: 1) reflect on the arts and points of view of the Tingguians as transpired on their music, odes and dances. 2) simulate the significance of their arts which are in synergy with their ethical ways of living and existence. III. Reading Resources and Instructional Activities The Tingguian’s Music and Dances The uggayam, adding and dangu are sung only during pangili (welcome ceremony of visitors), marriage, Bodong, waksi celebrations, and other special occasions. They cannot be sung during burial period. The yodeling of the uggayam, adding and dangu during joyous celebrations are usually done throughout a minute rest of the ganseros (those who are equipped in gongs’ percussion). Usually those who are qualified to air the uggayam, adding and dangu are the lallakay (elders) who are well-versed with good philosophes and meaningful messages; good and charismatic voices. Hence, the singing of the uggayam, adding and dangu is a privilege. These poetic odes cannot be commensurate without the dancing of the tadok or tadek as pair of man and a woman en masse with the beat of the gansa (gongs) going around the amung or bang-lag. Hence, the tadok or tadek is performed by a pair of a man and woman as they dance religiously around the celebration hall or amung as they follow and adjust their steps on the enthralling sound of the gansa. Faye-Cooper Cole distinctively described the dancing of the tadok as “occasionally the man will take a few rapid steps toward the woman, with exaggerated high knee action and much stamping of feet, or he will dance backward a few steps. At times the cloth is held at arm's length in front or at the side; again, it is wrapped about the waist, the woman always following the actions of the man.” The partners prior to the dancing of the tadok are given embroidered frocks or the so-called al-lap or tapis which symbolizes the permission and acceptance to dance the tadok. The dancing of the tadok is over when the man entices the lady by stretching his right hand for a handshake. The tadok is a sign of friendship, love, respect and acceptance. Another dance is the pallo-ok or pattong. It is usually composed of twelve (12) men percussing the gongs with the left holding the gansa and stroking the gansa with the right hand through rounded wood made baton-like instrument. The twelve (12) men dance around the middle of the amung or hall in a U-turn-like stance, paired with ladies. The women either place both hands on their waists or stretch their hands higher on their shoulders as they jibe with the gansa's symphonic sound. On the other hand, the alaba-ab, dallong and inam-maga are sung only during burial rituals and period. The same with the uggayam, adding and dangu, alaba-ab, dallong and inam- maga are expressed with heartful meaning however the difference lies on the tone and timber as they express agonizing and lamenting sentiments on the passing away of the person. The alaba-ab, dallong and inam-maga cannot be on the other hand chanted during festive celebration. The Forgotten Da-eng Dance of the Tingguians Crediting Fay-Cooper Cole in his study, “The Tinguian Social, Religious, and Economic Life of a Philippine Tribe,” he described the Daeng Dance as sacred in character. The ceremonial dance known as da-eng takes place at night, and is carried on to the accompaniment of a song. An equal number of men and women take part. The ladies form a line in front of a similar row of men around twenty feet apart. They proceed to swing their bodies backwards and forwards by locking their arms around each other's waists and advancing one foot. They suddenly broke into song while moving forward with their left foot. They take three steps toward the males while keeping perfect time with the music, then return to their original positions. The males then follow up the song and advance and withdraw in the same fashion. This is done multiple times before the two lines connect to create a circle. They begin to march counter-clockwise, arms intertwined behind one another's backs and singing in unison. The body rises and falls as the right foot is swiftly brought up to the left foot after being flung somewhat backward and to the side. The step starts off slowly before getting quicker and faster until the dancers' vocal and physical powers are exhausted.  UNIT 2. WORLDVIEW Overview The Tingguians' worldview is attested to by their values, spirituality, and rituals guided by their intrinsic knowledge, distinctive system and practices in terms of childbirth and childrearing; courtship and marriage; and funeral and burial rites and practices. It is understood that Unit 2 (Worldview) limits its discussions on the Spirituality and Rituals effectuated by their holistic observance on the distinct practices on the mentioned significant events of the Tingguians’ life. Lesson: Cosmology, Values, Spirituality, Healing and Rituals I. Introduction The Tingguians ritualistic processes are intertwined on their practices of child birthing and child rearing that particularly tackle the practice of Dawak, Gipas/Sikki/ Gippas, Pinakiyulog, Pa-apo, Longbos, Sangasang, and Oloy. On the Courtship and Marriage infuse the observance of: Kalon or tani, Singlip or Danon, Pakalon or Wolwac, Tugtugaw, Tinipuy or Kinaiw, Eyapdo, Danon and Supon. The burial or Bagungon rites strictly follows the processes of: Pannakadigos ti Natay (bathing of the deceased), Bugga (informing the people from neighboring village), Batakan (the start of the burial rituals), Sag-sag or Kelyas (, Pabalon and Lay-og, Dalos or Waksi. II. Lesson Outcomes At the end of this lesson, the you should be able to: 1) Analyze the relevance of child birthing and rearing practices. 2) Evaluate the value of courtship and marriage practices of the Tingguians. 3) Simulate the Tingguian burial rites and practices. III. Reading Resources and Instructional Activities Child Birthing and Child Rearing Practices The Tingguians ritualistic processes of child birthing and child rearing systems are inherent definitions of caring and intrinsic anticipation of familial responsibility: Dawak. Among the Maeng tribe, the “dawak” is a ceremony conducted by a couple after many years of being barren. This starts with a begnas (thanksgiving) then dawak starts. Balliwes, tadek and denglala dancers take part on the rituals and then an elder shout his paliwat (Prayer) for the couples to bear children. Old women butcher a chicken and offer to the couple’s departed ancestors and sought their intercession for a fruitful marriage. Aside from a meal, basi (sugar cane wine) is usually served. Gipas or Sikki. It is a birth rite performed for the bright future of the child. After delivery, the fire is kept burning for twenty-nine (29) days in a shallow box beside the mother for warmth and protection from evil spirits. Apo. This is the practice of the masadiit tribe where the parents bring the child to the grandparents for the first time. Gifts are exchanged by the parents or immediate relative bringing the child and the grandparents. Sometimes the grandparents give a chicken or butcher a piglet to welcome the child. Longbos. This is a confirmation rite performed after a month for the child to gain strength while growing up. Food is served to the relatives of the family joining the ritual.  Sangasang. Some use the term dalaw for the first tooth. The Sangasang is performed by the Apo Baket or a priestess who makes the necessary offerings during or before the teething of the child. Oloy. When the child reaches two years old, the oloy is performed and the Diam or Dimdimi is prayed while a pig or rooster is offered. A thread from the mandadawak’s dress is touched to the child while the heart of the animal butchered is passed against the chest of the members of the family of the child. They believed this contra-excessive crying and lead to a happy childhood. On Courtship and Marriage Courtship and Marriage customs of the Tingguians are respectfully portrayed on the following pragmatic indigenous practices: Kalon or tani (Child Engagement) – when a boy of about six (6) to eight (8) years old is matched with a girl of the same age or younger than the boy. His parents pay intermediary visits to the girl's parents and present three (3) beads to signify their intentions. If the offer is accepted, the beads are tied around the girl's waist as a symbol of engagement. Singlip or Danon – it is an engagement ritual for adults done when the man’s family visit the woman’s family. The agreement will include the sab-ong and the Pama-uso which is the gift to the bride’s family. The singlip or danon will be written in a “burador” (document) to be kept, and to be discussed during the wedding day. Pakalon or Wolwac. In special way, the dowry or sab-ong is finalized and settled. During the ceremony, the groom and bride sit together with an antique bowl (chinaware bowl) in front of them, with two beads placed inside the bowl that they are to drink to ensure their lifetime union. Tugtugaw. The tugtugaw is a courtship ritual in Boliney. Bulallo, a mediator, assists when the group of men goes through the forest and gathers wood to bring to the woman's house. If the family accepts them and butchers a pig for the group of young men, it shows that they value their intentions. Tinipuy or Kinaiw – The Maeng living in Luba, Villaviciosa and Tubo practice the tinipuy or kinaiw where the parents of the bride and groom negotiate and arrange the wedding. Eyapdo – The bile and the liver are studied for signs of good fortune and should the readings seem unsatisfactory, the wedding continues but another date of butchering another pig is scheduled hoping for a favorable reading. Feasting includes the dancing of the balliwes and tadek. Danon. It is considered the most expensive wedding ceremony among the maengs is the danon. This is when the woman’s family demand gifts (something like a dowry), like land, money, house, animals, fruits, trees and others. Supon (giving monetary support to the new couples) is practiced led by an appointed financial manager. Two (2) or three (3) are assigned to manage the listing during the festivities. Burial Rites and Practices Connoting Fay-Cooper Cole’s definition, “a funeral is a great event in a Tingguian village.” The Tingguians take funerals or Bagungon very serious after someone dies, their body is bathed so that the soul may be clean; after in some other Tingguian municipalities, particularly the upland Tingguian, burial rites and practices are mandated to be followed religiously:  Pannaka-amos di Natoy or the Bathing of the Dead. The dead is bathed, “so that his/her spirit may be cleansed.” The corpse is dressed in its best garments, beads and silver wire surround its neck, while above and about it are many valuable blankets, belts, clouts, woven skirts, and the like, which the spirit is to take with him to the ancestors in Maglawa, believably his or her future home. Bugga (Pannaka-ipakammo ti Natay) – It is a part of the practices of the Tingguians that group of individuals in the tribe (at least 3 grown-up adults) are sent to neighboring tribes to inform them concerning the passing away of their tribe’s mate. Batakan – it is the commencement of the burial rites during the 3-day observance of the passing away of the dead which indicates the following: 1) Kodom is the first part of the batakan wherein all the elders (the lallakay) and babbakot present to the funeral are summoned to start the rituals of lamentation. A pig is usually butchered and cooked to be shared to all people present. The Kodom signals the yodeling of the ala-baab. The ala-baab is a form of sangsangit (solemn wailing) which is sung by the chosen elders in which the messages are directed to the departed in which the life and deeds of the dead person are recounted. The inammaga is sung during wakes for the dead by both men and women to keep the watchers awake throughout their long vigil. A leader sings the song, and he/she is then followed in the singing by another person appointed from among the group of watchers. A person who commits an error in singing his/her part is fined by being made to drink on a “sin-ongot ta basi” coconut shell filled with aged sugar cane wine (basi). 2) Palpalubos or Pakpakada (bidding farewell). Death is accepted with a belief in afterlife. Palpalubos is performed few hours before the interment of the dead. Everyone gathers around the deceased and enact the rite of the palpalubos or farewell. Members of the immediate family chant their farewell words. Someone is asked to isa-op (to represent) the dead person who bids the living goodbye (through the airing of the inang-nangay). Sag-sag or Kelyas. This is a ritual performed immediately after the internment where the ceremony includes dancing chanting to assuage the pain of the bereaved family. This signifies the releasing of the dead to the great beyond. Pabalon. This is the rite done the day after the internment where the favorite food and things valued by the dead are placed on top of the tomb. A bonfire is lit to signify warming the dead. Lay-og, Dalos or Waksi. It is held one year after a person’s death, when the living is supposed to “cleanse” themselves of sorrow. It ends the period of mourning for the dead. The tadek, uggayam, and drinking of the basi start accompanied by the percussion of gansa. Women are dressed with their piningitan, kinindusan and their Tinguian jewelries. The mantenedor (master of ceremony) directs the lay-og. All the nau-lila (the left love ones) are required to dance the tadek in the amung (celebration hall) as sign of acceptance relative to the passing away of their love ones  UNIT 3. TECHNOLOGICAL Overview This unit focuses on the study and analysis of the Tingguians Arts and Culture in the Province of Abra. It focuses also on the study of Indigenous Knowledge System and Practices in the Fresh Water Resource Management System, Forest Resource Management System, Indigenous Farming System and Climate Change, Indigenous Mitigation, Adaptation and Conservation Practices of the Tingguians of Abra. The technological aspect vested in the implementation of the Lapat System wherein the Tingguian’s understanding of their relationship and interconnectedness with their environment, culture, belief, and ritual are infused in Lapat. As a system, Lapat has interrelated components on environment, protection, conservation, resource utilization, cultural practices, values beliefs and ritual. It is a practical approach that they believe to help address the environmental crisis that is faced today and to preserve their cultural heritage. Lesson 1: Symbols and Textiles (Graphical), Arts and Crafts I. Introduction The Tingguians’ Arts & Crafts has a rich diverse culture as shown in their religious beliefs, traditions and practices, literature and visual arts. It is evident that every ritual that they engaged, the instruments and armaments that they were using during the ritual celebration were crafted in accordance with their beliefs that encompassed their relationship with the spirits: Dawak also called Boni and Alopag, Pinaing or pinading, Saloko, Bawi, Bakid, Sangasang, Sapata, Tangpap, Kalangan, Sayang, Alalot, Aligang, Ansisilit, Balabago, Balag, Balaua, Balitang, Bani-it or bunot, Bangbangsal, Batog, Bawi, Idasan, Inap-ap-payag, Kalang, Pala-an, Pangkew, Sagang, Sogayob, Taltalabong, Akosan, A-nib, Dakdak, Igam, Inalson, Lablabon, Piling, Pinapa, Sado, Salogeygey, Sangadil, Takal, Talapitap and Tongatong. II. Lesson Outcomes At the end of the lesson, you should be able to: a) Identify the importance of preserving the arts and crafts of the Tingguian people; b) Provide an intrinsic understanding on the socio-cultural development and safeguarding of the Tingguian Arts and Crafts III. Reading Resources and Instructional Activities Dawak/Boni or Alopag. The name dawak is applied to that part of important ceremonies in which the spirits enter the bodies of the mediums. It is also given as a separate ceremony usually to cure sickness.  Pinaing or pinading. At the gate or entrance of nearly every Tingguians village will be found a number of peculiarly shaped water worn stones, either beneath a small shelter, or nestling among the rocks of some great tree. These are “guardian stones” and in them lives Apadel (the spirit who guards the town). Saloko – The ritual of the Saloko ceremony seems in part, to bear out this claim; yet the folk tales and equally good informants assure us that the heads were placed on sharpened bamboo poles, which passed through the foramen magnum. Bawi / sinaba-an and abadong. This often applied to the small houses built in the rice fields for the spirit Kaibaan. Bakid. This ceremony is held to celebrate the completion of a new dwelling or to remove any bad sign. Sangasang. This is often similar to the Bakid that one description might cover both. This is particularly true if it is held to remove a bad sign. The people celebrated Sangasang and sent blood and rice to Maganawan who in turn, spat it out on the ground. Sapata (oat). If a theft has been committed and it has been impossible to detect the guilty person, the following procedure takes place. All the people are summoned to gather and one by one they drink the basi (aged sugar cane wine), meanwhile calling on the snakes to bite them, the lightning to strike them or their abdomens to swell up and burst if they are guilty. Lesson 2: Land, Biodiversity, and Natural Resource: I. Introduction: On the Land, Biodiversity and Natural Resources, the indigenous perspectives and practices emanated on their systems of Fresh Water Resource Management, Forest Resource Management, and Indigenous Farming wherein the long-lasting practice of the Lapat is religiously observed and utilized. II. Lesson Outcomes At the end of this lesson, you will be able to: 1) appreciate the traditional ways and systems on how Tingguians protect their environment. 2) demonstrate the customary methods and means on how the Tingguians enhance and sustain the environment. III. Reading Resources and Instructional Activities Fresh Water Resource Management System Lapat: “Panag-os-ossang na Panangaywan, sagut na Ginuvat ni Kabunian.” (Unity in Taking Care of Kabunian’s Gift of the Forest). It is a system use to protect the watershed area in the forest as a source of fresh water for domestic and agricultural purposes. It includes the conservation of wild life, both animals and plants and fishes in the river, through the implementation of the laws by the Lapat council in the Tingguian communities. Lapat is a Tingguian Resource management system which protects premium trees, rattan, palms, wild life and fresh water resources. Harvesting allowed during a certain period to allow the engendering of resources. As a system, Lapat has interrelated components on environmental protection, conservation, resource utilization, cultural practices, beliefs, rituals and governance. This system had existed since time immemorial but it was strengthened when resources became scarce as perceived by the local people. At present the Lapat system is endorsed and supported by the Local Government Unit (LGU) and the Department of Environment and Natural Resources (DENR).The Lapat system is a legacy which the Tingguians inherited from their forebears. It is a customary way of taking care of God’s creation so that they have something to use in their everyday life. The Lapat area is delineated by the council of elders utilizing the natural boundaries like rivers, creeks, trees and bamboos. Delineation is disseminated to the neighboring communities. The Purposes of Lapat: 1) Lapat protects the watershed and fresh water resources for an adequate supply of water for domestic an agricultural purpose. 2) Lapat conserves wildlife, both animals and plants, through the implementation of the Laws by the Lapat officers. It bans the harvest of resources during several years to ensure continuous availability for users. 3) Lapat preserves Tingguian cultural Practices, Beliefs, rituals and values connected with it. Indigenous Farming System This lesson presents an overview of the Tingguians farming system which concerns not only on the abundance of feasible crops but it also gives premium on the sustainability of the productivity of the soil in natural ways. It also includes the integrated farming system, uses crops, rotation and integration with agro-forest trees and livestock. The Tingguian ways of farming as influenced by their ancestors since time immemorial is the execution of what they called “kaingin system”. This is a traditional farming practice that involves the clearing of small patches of forest for subsistence food crop production, followed by longer periods of time in which forest re-growth restores productivity to the land. Indigenously, landless farmers who tend to engage in shifting cultivation by cleaning large areas of forest to grow crops in the areas. Contrary, destruction of forest and wooded areas through said systems and have deprived birds of their resting places. Main reasons why people tend to do Kaingin before farming may fall to reasons like agriculture and unsustainable forest management, (Lawrence A. 1997). UNIT 4: POLITICAL FEATURE Overview In chapter IV of Republic Act No. 8371 of 1997 or the IPRA Law which highlights the “Right to Self-Governance and Empowerment in that has been emphasized on its section 13 that “the State recognizes the inherent right of ICCs/IPs to self-governance and self-determination and respects the integrity of their values, practices and institutions. Consequently, the State shall guarantee the right of ICCs/IPs to freely pursue their economic, social and cultural development.” Owing to this provision, the Tingguians' governance system, laws and social justice cling to that initiative of the state to continuously harness and develop their indigenous practices. Similar to the other indigenous communities in the Cordillera Administrative Region, the Tingguians of Abra always gives premium on the equitable power of the council of elders (the lallakay) as protectors of the ili or igaw and the umili or the local people and primary steward of their indigenous knowledge, system and practices. It is understood then that the indigenous governance, Laws and Social Justice of the Tingguians accentuates its yardstick on to three symbiotic yet diverse mechanisms which sustained by the perpetual practices of the so-called: a) Lallakay System; b) Bodong System; and c) Innaboyog or Innaloyon (Bayanihan) System. Lesson: Indigenous Governance, Laws and Social Justice I. Introduction The Indigenous Governance, Laws and Social Justice of the Tingguians are showcased on their practices of the Lallakay System (Council of Elders) of Governance the Bodong System and the observance of the Inna-boyog or Innaluyon (the Bayanihan) System II. Lesson Outcomes At the end of this lesson, the you will be able to: 1) demonstrate the Tingguian’s governance system, Laws and Social Justice; 2) differentiate the reciprocal similarities between the lallakay system, the bodong system, and the bayanihan system of the tingguians in terms of the sustainability of peace and harmony, panagsusunod (brotherhood), social concerns, and accountability. III. Reading Resources and Instructional Activities The Lallakay System (Council of Elders) of Governance The governance structure of the Tingguians of Abra has been emanated from the phronetic leadership of the lallakay (council of elders) which persistently constitutes the sustainability of common prosperity, harmony, peace, reciprocity, and accountability. Reference to customary laws and practices of the Tingguians as defined through the mapping study of R. Buendia, PhD et.al (2006), it is connoted that the mainsprings of authority, power and legitimacy among the Tingguians are the lallakay (council of elders), and ultimately the ap-appo (ancestors). It is a strong belief that the ancestors have entrusted the ug-ugali or customary practices to the lallakay for its enforcement. The Bodong System The inception of the Bodong system of the Tingguians is the inception of the ethical aspect of civilization that disputed the definition of Faye Cooper Cole, an American anthropologist, concerning the Tingguians as “gentle savages.” “The Bodong has sprouted from the desire of two tribes either to end their enmity or to establish peace between them if they were at war or if not at war to ensure peace, strengthen their friendship and prevent future wars and conflicts,” according to Prof. Bienbenido M. Balweg. Hence, the Bodong or Peace fact is a bilateral system of relationship between two tribal groups sharing common interest for mutual protection, cooperation and crime prevention. In the administration of the Bodong, there are three (3) primary actors of each forging tribes: 1) The Bodong Initiators (the lallakay or panglakayen) 2) The Bodong Holder 3) The Bodong Guarantors (the umili) Bodong Initiators are the elders (lallakay) in the tribes composing the council of elders who are entrusted with the responsibilities as selectors and electors of a Bodong Holder; they are the stewards, promulgators and implementers of the pagta or by-laws. Bodong Holder is an individual regardless of age and sex who is preferably blessed with bravery, political leadership, wisdom and financial capability. It is chosen by the council of elders and approved by the umili (the common people in the tribe) to be their representative. Bodong Guarantors are the umili composing the population of the tribes. They are the witnesses and signatories of the Bodong. The processes in establishing the Bodong are consummated through the following major tenets: Sipat is the first step in the establishment of the Bodong. The sipat is the act of inviting other tribe to come up with a peace agreement. When the invited tribe agrees on the proposal a ritual follows wherein both tribes are entailed to give symbolic items as emblem of acceptance. Gabnot is in anticipation of the ensued sipat. The gabnot usually happens when  one of the two tribes decide to formally celebrate the Bodong by calling for a meeting the tribal elders to plan the affair. It is the formal party of messengers consisting of three or seven members to convey the message of invitation to the Bodong partner or kabodong. Inum would literally mean drinking. It is the formal start of the Bodong celebration. The inum is usually done as follows: 1. Pangili or Palanos. It is a welcome ceremony for the arrival of the Bodong cohorts (kabodong). It is a festive occasion usually prepared for guests of the tribe by the host community. It is a ritualistic celebration expressing wholehearted acceptance of the kabodong. The celebration is usually interspersed by the series of dancing by the tadok, pallook or pattong attributed by the percussion of the gangsa (gongs) and the exchanging of poetic odes through the uggayam, dangu and adding backgrounded by the singing of the salidummay or diwas-sani by the women or babbakot. 2. Lanok would literally mean ‘entrance.’ It is the occasion for both parties to the Bodong to air their past issues and grievances against each other if there were such issues. Hence, through the moderated exchange of issues and counter- issues, all past grievances are threshed up and ironed out to the full satisfaction of both Bodong partners. Pagta is the law of the Bodong that is followed and enforced by each tribe. The pagta is the basis for resolving crime or misdeed committed by any of the concerned tribe. In the making of the pagta, each party chooses its own representatives in the context of sectoral mode: the elders, the professionals and the youth. The Inna-boyog or Innaluyon (the Bayanihan) System The pragmatic specimens of these continuums are the hunting (opon of anop) and fishing (salop or sarop) activities among the Tingguians where they usually go out as teams and each member of the team has designated work to do so that they could get abundant catch. On the other hand, the Tingguians have collective set-up in the ownership, management and use of their communal ancestral land. This is governed by a set of laws and informal agreements that are passed on from one generation to another. The community folks form into manageable workgroups and take turns in helping each other in farm works, house construction, and other activities that demand help from the kakailian or neighbors. It is not surprising that no monetary wages are paid except for foods being prepared by the host household to be served to the kakailian who helped. This enduring practice of the Tingguians expresses their innate knowledge of ‘coopation’ and cooperation or bayanihan. Bayanihan, a Filipino custom derived from the Tagalog word “bayan” for nation, town or community, literally means “being in a bayan” and it refers to a fundamental aspect of Filipino culture working together as a community to achieve common goal. Here are the prototypal Bayanihan practices of the Tingguians in the province of Abra: Pango – this activity involves selected Tingguian individuals because of their skills. The host invites the relatives or tribal associates (the kaka-ilian) to erect his house, to help harvest, to plant and clean agricultural fields or to perform such other tasks that cannot be done by family. The host usually butchers a prig or a dog (sometimes wild boar or deer) and apportions the meat cuts according to the  number of those who came to help. The apportioned pieces of meat are skewered in thin bamboo or rattan slats and cooked together with the rest of the spare cuts. The entrails are cooked separately. When lunch is served, the portions are distributed to the participants or delivered later to their homes. This is the most common way of compensating or sukalit the labor of those workers. Botad - participation of all durable men in the tribe during emergencies. Ailing persons that need to be brought to the healer; victims of accidents or foul play who is dead or alive are needed to be carried to his/her home. Botad is usually applied to a kabodong (peace pact cohort) who is in need of help when he/she got serious illness on the place of the kabodong. It is the responsibility of the kabodong to bring back his kabodong to their village. In the case of warring tribe, it is a mandate as part of the tradition that they should set aside their conflicts and animosities to respond together on the call of emergency as part of their social responsibility. Hence, during the botad, friends and foes alike go together to answer the requisition for assistance disregarding their differences. This is the unique framework of this tradition. Bolig – It is the voluntary act of carrying a sick or dead person during the botad. A blanket is used as a litter with both ends of the blanket securely tied equidistant to both ends of a pole. Two or more persons take the litter in a fast pace so that it is necessary to frequently replace the carriers at points when they start to slow down. CHAPTER SUMMARY Abra lies in the towering mountains in the western side of Cordillera in Northern Luzon. It is bounded in the West by the provinces of Ilocos Sur and Ilocos Norte, in the East by Kalinga, in the North by Apayao and in the South by Mt. Province. It is a landlocked province and now, it has four entrances and exits: the Abra –Ilocos Sur Road, Abra - Kalinga Road, Abra – Ilocos Norte Road and Abra – Cervantes Road. It has 27 municipalities and 303 barangays. The people of Abra are called Abrenians, composed of the Tingguians (the Indigenous People/ Indigenous cultural communities) and Ilokanos. The Tingguians of Abra occupied almost of the municipalities in the province, wherein there are 19 municipalities defined by their ancestral domain. The territory they occupy comprises nearly 80% of Abra’s total land area. The Tingguians ethnolinguistic groups have their respective dialects and cultural practices reflective of their origin. Thus, the Tingguians have 12 ethnolinguistic groups who speak variations of the Tingguian dialects. These are the: Adasen, Agta, Ammutan (Muyadan), Balatok, Banao, Binungan, Belwang, Gubang, Inlaud, Mabaka, Maeng, Masadiit. It is interpreted that the word Tingguian is derived from the malay root word 'Tinggi or Tingue,' which categorically means "mountainous," and has a symbiotic equilibrium meaning with the subsidiary tagline ITNEG, which is derived from the Ilokano words "iti uneg," that conciliates the denotation "from within," and could be acquiescent as “people from mountain areas.” Their consciousness and identity as Tingguians or Itneg stem from their inherent understanding and transcending attitudes toward their indigenous knowledge, system, and practices, as evidenced by their impregnable intimacy and devotion to the fundamental tenets of social stewardship and accountability for the sustainability of peace and harmony in order to uphold the pragmatic chronicle as "peace loving people."  GLOSSARY OF NATIVE TERMS Tingguians – are the indigenous people in the province of Abra. The term derived from the malay root word ‘Tinggi or Tingue’ whose meaning encompasses mountains or elevated place and mountaineers. Itneg or Itnog – it is derived from the Ilocano words “iti uneg” which literally means “from inside” which could be reconciled as people from the hinterland or mountain areas. Igaw or Ili – It means home land. Bogis – speaks of their own ownership and stewardship of their “ili” whom they called their own homeland. It speaks about their tribal boundaries that constitutes their ancestral domain. Uggayam, balbalagoyos, adding and dangu – are poetic songs usually sung during joyous festivities. Alaba-ab, dallong and inam-maga – are sung only during burial rituals and period. da-eng takes place at night, and is carried on to the accompaniment of a song. An equal number of men and women take part. Lapat – is a Tingguian Resource management system which protects premium trees, rattan, palms, wild life and fresh water resources. Lakay – is supposed to be well versed in the customs of the ancestors, and all matters of dispute or questions of policy are brought to him. Pangat – a brave leader or warrior. Bodong – has sprouted from the desire of two tribes either to end their enmity or to establish peace between them if they were at war or if not at war to ensure peace, strengthen their friendship and prevent future wars and conflicts. Innaboyog or Innaloyon – means ‘helping each other.’ Inum (drinking) – is the formal start of the Bodong celebration. Itneg or Itnog – it is derived from the Ilocano words “iti uneg” which literally means “from inside” which could be reconciled as people from the hinterland or mountain areas. Kalon or tani - is an engagement process in which a boy aged six (6) to eight (8) years old is matched with a female of the same age or younger than the boy for an anticipated nuptial when they reach marital age. Kodom is the first part of the batakan wherein all the elders (the lallakay) and babbakot present to the funeral are summoned to start the rituals of lamentation through the yodeling of the alabaab among the chosen elders. Lakay – is supposed to be well versed in the customs of the ancestors, and all matters of dispute or questions of policy are brought to him. Lanok – (enter) is a ceremonial process where both parties are respected to air whatever past disagreements and grievances, they may have had with one another, if any, and to work over them until both Bodong partners are completely satisfied. It is the pagta's bedrock as a result. Lapat – is a Tingguian Resource management system which protects premium trees, rattan, palms, wild life and fresh water resources. Lay-og, Dalos, or Waksi – is celebrated a year following a person's passing. It signifies that the time of grief for the deceased is over. Longbos – is a confirmation rite performed after a month for the child to gain strength while growing up. Mabaka – refers to the ethnolinguistic groups settled primarily in the Mabaka District of Malibcong, Abra and barangay Buneg of Lacub, Abra. The inhabitants are called Imabaka; Maeng – refers to the ethnolinguistic groups settled in Luba, Tubo, some barangays of Villaviciosa, and barangays San Ramon and Ayyeng Manabo. The inhabitants are called Imaeng. Masadiit – refers to the ethnolinguistic groups settled in Sallapadan, Bucloc and Barangays of Bawiyan, and Dumagas of Boliney. The inhabitants are called Imasadiit. Oloy – is performed by the Diam, Dimdimi is prayed while a pig or rooster is offered. They believed the Oloy is a contra-excessive crying and will lead the child to a happy childhood. Pa-apo – is the practice of parents bringing their child to the grandparents for the first time. To welcome the child, grandparents present a chicken or butcher a piglet as sign of welcoming the apo or grandchild. Pabalon – is the rite done the day after the internment where the favorite food and things valued by the dead are emplaced on top of the tomb. Pakalon or Wolwac – is a wedding ritual in which the dowry (sab-ong), is finalized and settled. The groom and bride sit together during the ceremony, with an antique bowl (chinaware bowl) in front of them, with two beads placed within the bowl that they are to drink to assure their lifetime partnership. Pagta – is the law of the Bodong that is followed and enforced by each tribe. The pagta is the basis for resolving crime or misdeed committed by any of the concerned tribe. Palpalubos or Pakpakada (bidding farewell) – is performed few hours before the interment of the dead. Someone is asked to represent (isa-op) the dead person who bids the living goodbye through the airing of the inang-nangay. Pangili or Palanos – is the first step of the Inum. It is a welcome celebration for the arrival of the Bodong cohorts (kabodong). Pangat – a brave leader or warrior. Pango – involves the folks in performing tasks building houses, harvesting crops, and maintaining agricultural areas; in exchange, the host typically butchers a pig to compensate the labor of the umili (people). Pannaka-amos di Natoy (Cleansing of the Dead) – is the foremost ritual practice to bathe the body of the deceased, “so that his/her spirit may be cleansed.” Pinaing or pinading – refers to as “guardian stones” and in them lives the spirit who guards the town (Apadel) which is usually seen at the main entrance of the village. Sag-sag or Kelyas – is a ritual performed immediately after the internment where the ceremony includes dancing chanting to assuage the pain of the bereaved family. This signifies the releasing of the dead to the great beyond. Sangasang – is performed by the Apo Baket or a priestess who makes the necessary offerings during or before the teething of the child. Singlip or Danon – it is an engagement ritual done among adults when the man’s family visit the woman’s family to tackle the wedding agreement that focuses on the sab- ong (dowry) and the pama-uso which is the gift to Sipat – is the act of inviting other tribe to come up with a peace agreement Supon - is a Tingguians' collective practice of bestowing monetary gifts on newlywed couples. It is a ritual in which folks are asked to provide monetary assistance or tulong during the wedding celebration. Tingguians – are the indigenous people in the province of Abra. The term derived from the malay root word ‘Tinggi or Tingue’ whose meaning encompasses mountains or elevated place and mountaineers. Tinipuy or Kinaiw – is a courtship practice where the parents of the bride and groom negotiate and arrange the wedding. Tugtugaw – is a courtship practice wherein group of men, led by a mediator named Bullalo, walk through the forest to cut wood in order to be delivered to the  maiden’s house with the intention to win her. The fact that the family butchers a pig for the group of young men shows that they value their intentions. Uggayam, balbalagoyos, adding and dangu – are poetic songs usually sung during joyous festivities. REFERENCES Books Abraeniana Institute. (2003). Practices and Traditions of the Tingguians in Abra. DWCB, Bangued, Abra p. vii-viii DA-CHARM, DENR. (2004). The Way of the Lapat. Baguio City. Keesing, Felix M. (1962). The Ethnohistory of Northern Luzon. Stanford University Press. Stanford California. p. 135-143 Gaoini SVD, Dominic Fr. T. The Tingguians’ Bodong Institution and Social Change. University of California, Los Angeles. 1985 Laory, Mariano M. (2006). Tingguian Ethno-History 1930-2005. Crown printers, Laoag City. P. 1-10 Ortega SVD, Cirilo O.et. al. 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