First Grading Examination - Cordillera Heritage, Test, Education PDF

**FIRST GRADING EXAMINATION** - **Schedule: February 18, 2025 11:00-12:30** - **Mode: ONLINE EXAMINATION** **COVERAGE** - **\*Tawid Kordilyera Unit I and II** - **\*Layers of Cordillera Identity Unit I and II** **TEST TYPE** 1. **Multiple Choice** 2. **Matching Type** 3. **Morse...

**FIRST GRADING EXAMINATION** - **Schedule: February 18, 2025 11:00-12:30** - **Mode: ONLINE EXAMINATION** **COVERAGE** - **\*Tawid Kordilyera Unit I and II** - **\*Layers of Cordillera Identity Unit I and II** **TEST TYPE** 1. **Multiple Choice** 2. **Matching Type** 3. **Morse Variety** **REMINDERS** 1. **Join the GMEET 5 minutes before 8:00AM. Open you CAMERA, Turn off Microphone.** 2. **Make sure you have a stable internet connection. If you\'re using mobile data, top up. Make sure you are in an area with good reception. This is an examination, being prepared is a must.** 3. **Check any scheduled power interruption in your area. Visit BENECO Facebook page.** 4. **Answer the examination on the time provided.** 5. **Click submit and make sure it was indeed submitted before closing the tab.** 6. **I will be on the GMEET until the examination is over. For any questions, directly ask me.** **LESSON 1: HISTORICAL AND SOCIO- CULTURAL HERITAGE** **GOAL** -- preserve the history and heritage of the cordilleran's though an educational platform. **PROJECT HERITAGE** (Teaching of Appropriate, Genuine and exhaustive studies on indigenous peoples.) **6 PROVINCES IN CORDILLERA'S** 1. Benguet 2. Mt. province 3. Ifugao 4. Abra 5. Kalingga 6. Apayao **CULTURE** is the broader concept that encompasses the [shared beliefs and practices of a group of people]. Culture is dynamic and constantly evolving. - It should be shared by everyone, if only practicing by you, then it is not a culture. **HERITAGE** specially refers to the [tangible and intangible aspects] inherited from the past that hold cultural, historical, or natural value. It represents the enduring elements that are passed on from generation to generation. - a phenomenon within a traditional historical discourse but have lately, more and more, come to take peripheral appearances; often emanating from groups at the fringes of that traditional discourse as well. - it should be test, practice/used by the people for it to become a heritage. **CULTURAL HERITAGE** -- it is a belief, practice which is shared by the group of people which is passed down from generation to generations that holds cultural, historical and natural value. - "Both a product and a process, which provides societies with a wealth of resources that are inherited from the past, - created in the present and bestowed for the benefit of future generations." - Something that identify us. - **HERITAGE** is in the scope of inquiry of a range of humanities, social sciences and environmental studies. - The term '**CULTURAL HERITAGE'** has changed content considerably in recent decades and UNESCO takes pride in spreading the discourses on heritage, partially owing to the instruments it has developed. **7 MEANING OF CULTURAL HERITAGE** 1. A product and a process. 2. That affirms and reproduces cultural identity 3. Of a particular society 4. Considered an important part of its character 5. And is rooted from the part of its character 6. Put together in the present and - Student responsibility because we need to practice, use, protect and serve this cultural heritage or else it will lose its value that led to affect our identity. - Each province has its own identity. - If we did not protect the good identity about us, it will let left us stereotypes. 7. Conferred for the benefit of future generations. **3 CATEGORIES OF CULTURAL HERITAGE** 1. **TANGIBLE HERITAGE** - Archaeological sites, historical monuments, artifacts, objects and etc. 2. **INTANGIBLE HERITAGE** - Oral traditions, Pa, Social practices, rituals, festive events, knowledge and practices concerning nature and the universe, etc. 3. **NATURAL HERITAGE** - Natural features, geological and physiographical formations, natural sites, conservation, natural beauty. **TAWID KORDI** - **TAWID KORDILYERA** - Is the **interconnectedness of the cordillera** region which encompasses the **shared history, culture, and traditions of the various indigenous groups that call this region home.** - The **Cordilleran concept** of **tawid (acquired from predecessors)** or **maipatawid (something to pass on to scion)** deriving 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.** Hence, heritage is not merely a matter of right but also a matter to care for. **It is a matter of responsibility.** - This underpinning is rooted in the worldview that we are brought to this world not to own anything but to become stewards of beings. - "Cordillera peoples understand that the land and resources are merely put under their care so they will pass them on to succeeding generations. **While indigenous peoples would talk about "owning" (land and forest lots),** such as in the indigenous sense of stewardship. - **Tawid, is the most prized proprietary.** **DIFFERENT LEVELS OF UTILIZATION AND CONCEPTS OF TAWID** 1. **COMMUNITY TAWID** stewardship is instituted to whole of the community to be responsible for conserving the **umili- community** is affiliated with a certain **dap-ay,** the social, religious, and political center, and is tasked to continue the essence of such dap-ay, 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 as it is basically recognized to affect the life of the community and the continuity of such. 2. **CLAN TAWID -** the responsibility is bestowed to the clan to take care of the **tawid**. Other community members may benefit from the **tinawid**, and also partake in safeguarding such. It is important to underscore that the community recognizes the clan as the primary caretaker as it is also the role of the community to defend the clan or the **tawid** in times of interference or encroachments. 3. **FAMILY TAWID -** A **tawid** under the care of the family may also directly impact community activities and much more becomes the vehicle of cultural transmission and continuity. A family **tawid** becomes an impetus for families to live the customs that were set forth by the community. 4. **INDIVIDUAL TAWID/ FILIAL TAWID -** These are properties that is bestowed to them by virtue of their birthright (i.e. parcels of lot, house), during their milestones (i.e. **gubbao**- name bestowed that is of identity of their ancestor and clan, beads- when a woman marries), or feats (tattoos, where by imprinting symbols, they inherit an identity). **TAWID BY BEING RIGHTFUL OF SUCH** - For example, when the person has sustained deeds that are unworthy, remorseful and disgraceful or when such individual is sickly, gloomy and obscure, the elders may decide, after consultations (including the spirit word) that the name of that person is changed, that may the new name springboards a new identity as guided by the spirit of the ancestors. - **Creates new identity -- guided by their ancestors.** - **U need to be worthy to be able to accept tawid.** **LEADERSHIP IN THE ILI** - **Leadership in the ili**, is not just marked by apprenticeship but also by acceptability as such person proved to be able to do so, has integrity and deemed suitable by the **kailiyan** (people from the same village). - Even when it is decided by the person who bestows the **tawid** that a selected person continues the legacy, it is the community who enshrines such **patawid** to be manifested by the **tumawid** (as in administering of rituals and festivities) - **Exposure and experience -- apprenticeship/mentorship** - **Rice wine -- tapuy/tapey** **TRANSFER OF KNOWLEDGE** - **The transfer of knowledge is defined by the journey of a person. Elders would dictate what the person may ought to know and when it is time to bestow such knowledge.** - This is mostly coveted to be a mechanism that the person has already considerable understanding and appreciation and therefore able to interpret and rightfully use the knowledge being transferred. **IN DISCUSSING THESE LEVELS OF TAWID, WE ARE ABLE TO GLEAN ON THE FOLLOWING:** 1. **The realities of tawid are marked by the worthiness of the tumawid.** 2. **In Cordillera, a tawid is not idly constrained in the idea of being a birthright, but of the exemplification of the values and meanings ascribed in the tinawid.** 3. **It is the role of the present generation to safeguard the tinawid for future generations to appreciate** 4. **The tumawid is not the owner, in the indigenous lens, but merely a 'caretaker', 'custodian', or 'steward' who keep safes the tawid.** 5. **The tawid is impetus to cultural manifestation and more so the continuity of such manifestations** 6. **Neglect of tawid affects filial and community relations and even cultural continuity** 7. **The tawid is generally the identity of individuals, clans, villages and ethnolinguistic groups** 8. **The levels of tawid are generally interrelated.** **SETTLEMENT AND TERRITORIES** - **ILI -** Village (literal transition), town/center(iloko) whole of the ancestral domain of the settlers; spatial domain;territory. - **TAWID** -- inheritance - **TUMAWID** -- heir - **UMILI** -- community - **MAIPATAWID** (something to pass on to scion) - **BANAG** - worth - **KAIPA-PANAN** - meaning - **KAISILBI-AN**- usage. - Through the **establishments of ili**, its settlers have protected it, developed culture and heritage that is worth significance today and the future. - **LAND** is the central issue to indigenous peoples because it defines their very existence. - The growth of territory - **Example; MACLI-ING DULAG** -- **pangat (chieftan) of butbut tribe, kalingga.** - The **growth of territoriality** was even forced when national and global agendas interceded with the self- determination of the people within their domain. -- autonomy by the cordillera passed and approved by the congress. - Developments posted dangers to the well-being of the ili---that their resources may be depleted and that lives will suffer. - The **assertion of territoriality** was then advanced, as this would protect their ili from indirect subjugation, and that it is their mechanism to cope up to the concepts and language that the government may understand. - The **people of Cordilleras** have settled in administrative territories defined by the government and puts forward the rights to these lands through the declaration of Ancestral Land and Ancestral Domains. **PEOPLING AND ETHNO-LINGUISTIC GROUPS** - **The Cordillera Mountain range is the home of many communities of Indigenous Peoples (Ngohayon, 2015), whom as described in previous sections are now accepting the general ascription as Cordillerans.** - Cordillera is home to several indigenous peoples who have inhabited the region for thousands of years. The major groups include the **Applai, Balangao, Bontoc, Ayangan, Gadang, Ibaloi, Iowak, Kalanguya, Isnag, Kalinga, Kankana-ey, Karao, Tuwali, Tingguian (NCIP- CAR, 2023).** - There is still no definite record that describes the peopling of the Cordilleras. - This is owing to the **'neglected phenomenon'** or in the words of Wolf (1997), **'peoples without history'**, pertaining to those unsub jugated. - Anthropologists, however, have theorized how Cordillera region have been populated with the following: 1. **Waves of migration approach** which assumes that the mountain groups were initially lowland settlers who were pushed high into the mountains with the arrival of more "powerful" groups. This had been the position of some of the earlier scholars like Ferdinand Blumentritt, Otley Beyer and Fay Cooper-Cole. 2. **Common backgrounds approach** argues that there was an original group, part of which stayed in the lowlands and another went up into the mountains. This splitting- off opened both formerly identical groups to "ethnic reformulation." Within the mountain group, further splitting would have resulted in more diversity as the various groups began to adapt different ecological niches. At the same time, there may have also been an outmigration from mountain to lowland because movements of peoples can go either way. **EDUCATION AND SOCIAL INSTITUTIONS** - **The indigenous educational system** of the peoples of Cordillera were primarily through **exposure and experience.** - **Elders and community members** play a vital role in educating the youth through storytelling, mentorship, and practical experiences, ensuring the continuity of indigenous knowledge systems. - **Indigenous education** is marked by orality. - Today, education in the Cordilleras is also marked by **formal education**, and this region poses to be the **Educational Center of the North.** - **Social institutions in the Cordillera** reflect the collective identity, strong sense of community, and deep-rooted cultural heritage. - **Cordillerans** are filial in nature so that their basic institution is the family. - The **family** belongs to its primary identity, supposedly its clan. The family also belongs to a wider social institution, basically the **village called ili**, hence the foundation of having a **kailiyan**. - **KINSHIP SYSTEM** - ***ties determine social relationships, rights, and obligations within the community.*** Prill Brett also notes that through kinship, ***a person becomes affiliated to a certain ili***, and therefore afforded with rights of being a **kailiyan**. - In most Cordillera communities, there are established **council of elders**. ***They serve as the governing body, composed of respected and knowledgeable community leaders.*** - The **council** makes important decisions, resolves conflicts, and preserves traditional customs and practices. **COSMOLOGY, VALUES, SPIRITUALITY, HEALING AND RITUALS** - Pertaining to their origins, villages have versions of how they came about. These are **recorded in oral traditions**, albeit with the fluidity of **"story versions"** the **"educated"** and **"religious"** may found these to be obscure and are relegated as **"myths".** - There are always what is regarded as **"founder" of culture.** - Anthropologists describe them as **culture hero** (Buckova, 1940) and their legends are passed through \[oral\] literature. - Each **indigenous group** believes in a **Supreme Beings**. They also ***believe in the existence of the unseen whom may be guiding them. They have developed a spirituality wherein harmony with the seen and the unseen promotes wellness.*** - **Cordilleran's** believe that the ***health of an individual is important in the health of everyone***. That is why you will realize that there is a ***community approach in healing***. In terms of medicine, they have tested and developed cures and remedies. - There is also a **sense of community healing**. With their ardent spirituality and relationship to their lands, they have developed traditions to compel wellness individuals, family and the whole of community. - It is important to note the nature of the **Cordillerans are ritualistic**. - It is interesting to note that **Cordillerans have developed a Calendar System** based on natural indicators and base their activities out of these indicators. ***The performance of rituals and regular activities i.e. agricultural are parallel to their observation of natural phenomenon.*** - **There are rituals that requires feasts and what is common to all the groups in the cordillera is the concept of;** - **(1) coming together** - **(2) contributing within their capability, and the** - **(3) redistribution of capability** **GAMES, ORAL LITERATURE, MUSIC AND DANCES** - **GAMES -- olden and leisurely in nature** - **MUSIC -- representation of Cordillerans/ Each ili could have variation of their musical products that represents their uniqueness.** - **LITERATURE -- Oral 'isurat yo ta haan malipatan'** - **DANCES -- performed for specific use** **LAND AND BIODIVERSITY AND NATURAL RESOURCE MNG'T** - **IKSP -- Indigenous Knowledge Systems and Practices** - In their dealings with their domain, they were able to create guidelines that permeates the necessity of a land use and development plan. With the specific land use were attributed with particular levels of stewardship, which now holds the levels of **tawid** discussed in previous section. - Through the ***[people's stewardship]***, **Cordillera's forestlands are a massive headwater source** not just for the region but for neighboring regions as well, such as the **Ilocos and Cagayan Valley regions** -- a ***total drainage area of 5.5 million hectares (Environmental Science for Social Change).*** **INDIGENOUS GOVERNANCE, LAWS AND SOCIAL JUSTICE** - Their **Indigenous cultural and knowledge systems (ICKS) *serve as tools for sustainable collaboration*** (Adonis and Couch, 2018). - **Indigenous governance in the Cordillera region** is ***primarily based on customary laws and practices that have been passed down through generations.*** These **laws and practices govern various aspects** of ***community life***, including ***resource management, conflict resolution, and decision-making processes.*** - **Customary laws in the Cordillera** are closely intertwined with indigenous rituals and ceremonies. These ***cultural practices are considered essential for maintaining the balance between humans, spirits, and nature.*** - The **customary laws in the Cordillera** place a significant emphasis on ***resolving disputes and conflicts within the community***. **Disputes** are often ***settled through traditional conflict resolution mechanisms***. **These processes aim to restore harmony and maintain social cohesion.** **LAYERS OF THE CORDILLERA** - **Central Cordillera** is believed to have been ***peopled by migrants***. - The **earliest are Negritos** whose descendants are still ***found in Apayao and Abra***. - A major migration after was the Austronesian movement from Taiwan to the Philippines, which occurred between 4000 B.C. and 1000 A.D (Bellwood, 1985). **ORIGINS AND MIGRATION** - **IBALOYS** -- migration 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 in Pre-Spanish times.*** - **Others moved to the mountains of Cordillera as;** - **"runaways"** - **or to avoid Spanish rule,** - such as the case of ***Isneg in Apayao***, - some ***Tingguians in Abra*,** - as well as ***Kalinga and Ifugao in the east*.** - **Linguistic similarities** suggest that Kankana-ey, Bontok, and Ifugao entered Luzon by the Cagayan River and remained together in some way until they arrived at the **Chico River**, which the Kankana-ey-Bontoc subgroup followed, while Ifugao continued along the Cagayan River and established themselves first in the **Magat region following Alimit and Ibulao rivers.** - At the **Spanish arrival**, highlander territories extended to the lowlands of todays's Nueva Vizcaya, Cagayan, Isabela, Pangasinan, La Union, and Ilocos. - ***Highlanders were scattered as numerous and autonomous villages, a condition the Spaniards described later as*** **"tribus independientes".** **SENSE OF WHO WE ARE** - **Regional identity - old Mountain Province (1908-1966)** - **1966 - Republic Act No. 4695 was enacted to split Mountain Province** **COLONIALISM AND ETHNIC CLASSIFICATION** - **SPANISH PERIOD** - Cordillera was penetrated from both East and West. - **Colonial interest:** **gold**, proselytization campaigns, extension of conquered territories, and punitive expeditions. - Retreat into the deeper parts of the mountain \> population dispersion and muddled ethnic distinctions. - Redefined Igorot territory as Igorot in the lowlands and close to the lowlands abandoned these areas - Christian conversion? - By the time the **Spaniards were driven out in the late 1890s**, ***most highlanders remained pagans, and free.*** - There is no systematic identification of ethnic groupings during the Spanish rule but **scattered classifications were consolidated in the works of Blumentritt (1890).** - listed **36 "tribes" of Northern Luzon, 29 are found within the Cordillera** - ***Igorrotes, Busaos, Panuipuy, Mayoyaos, Ifugaos, Gaddanes, Itetepanes, Guinaanes, Calingas, Tinguianes, Apayaos, Ilamut, and Ileabanes*** - **Spaniards adopted geographical identifications** - **Ygolottes (gold traders -- Benguet, Kayan, Ifugao)** - **Particularly Ibaloy, people from the mountain** - **Tingguianes (From Abra, Ifugao)** - **Tinggi "high" or "elevated"** - **Mandaya (Apayao) - "those up above"** - Others were just labeled as **"infieles" (pagans) and savajes (savages) -- refusal to adopt to Christianity** - **Bandits, murderers** who killed for the purpose of revenge, robbery, intimidation or extortion and mutilated the bodies of their victims. - They were also charged for with preventing other Filipinos from becoming Christians, kidnapped baptized children to be raised as pagans and gave refuge to ex-convicts, lawbreakers and delinquents." (Scott, 1987) - **To be Igorotte** is not only to be from the mountains, but also as **infieles, bandits, murderers, robbers, kidnappers, and wild.** - **Commandancia-Politico-Miltares (CPM) -- military posts - Guillermo Galvey** - **Benguet (1854), Tiagan (1847), Lepanto (1852), Bontoc (1857), Saltan (1859), Amburayan, Kayapa, Apayao (1891), Kiangan (1892)** - **Not complete colonization -- influence is limited to tax collection.** - **Most highlanders enjoy their independence up to the end of the Spanish rule in the late 1890s.** - Highlander resistance resulted in the estranged relationship with lowlanders surrounding the Cordillera Central. **The lowlanders become more and more Spanish while the highlanders maintained their indigenous ways.** **ETHNIC CLASSIFICATION and AMERICAN COLONIALISM (1898-1941)** - **American colonization began with the organization of Benguet as a province (1900), the first civil government in the country.** - **BUREAU OF NON-CHRISTIAN TRIBES (BNCT) --** investigate the actual conditions of the pagan and Moslem peoples, and to conduct scientific investigation regarding the ethnology of the Philippines. - **Resistance (moderate) were expressed in Lepanto-Bontoc, Ifugao, Kalinga, and especially Apayao.** - Isnag around present day Kabugao presented the Americans a consistent resistance for which reasons they were attacked by numerous punitive military expeditions from 1907 to 1913**.** - **Trail and road buildings\...?** - Baguio was particularly developed as it was identified ideal for a hill station or a territory where Americans would spend time for rest and recreation. - Sanitarium, Military Camp, Teacher's Camp, Market Area, Mansion House, and cottages cabinet officials as well as engineers. Benguet road (Kennon Rd) was constructed to access Baguio and the nearby Itogon mines. - **Lepanto-Bontoc (1902)** - Sub-provinces: Lepanto, Bontoc, Amburayan - Kalinga and Ifugao were added as sub-provinces (1907) before Kalinga and Apayao were merged to make up a separate sub-province - **1908 -- Mountain Province was created.** - **BNCT -- less civilized and culturally as well as racially distinct.** - **Ethnic classification was formalized in the 1903 Philippine Census.** - **DAVID BARROWS, head of the bureau, identify only one sub-groups including Gaddang, Dadayag, Kalinga, Banao, Bontoc Igorot (Ipukao), Bunnayan, Silipan, Mayoyao, Tingguians, Kankanay, and Nabiloi.** - **Igorot as 'tribal'** name was used for all inhabitants of Cordillera in the 1903 Census and thus, recognized as a label. - By this time, the **Igorot identity** has been mired with negative meanings being associated with backwards, savagery, and paganism. - **DEAN WORCESTER** -- include Kalingas, Ifugaos, Bontoc, Igorot, Lepanto-Bontoc Igorot and Tingguians. - **OTLEY BEYER** - **Apayao** (Apayao or Isneg) - **Bontok** (Bontok/Kadaklan-Barlig/Tinglayan/Dananao-Bangad) - **Gaddang** (Gaddang/Yogad/Maddukayang or Kalibugan/Katalangan/Iraya) - **Ifugao** (Pure Ifugao. Or Kiangan/Sub-Ifugao or Silipan/Lagaui) - **Igorot** (Kankanai/Baukok/Malaya/Inibaloi/I-waak) - **Kalinga** (Dadayag/Kalagua or Kalaua/Nabayugan/Mangali-Lubo/Lubuagan/Sumadel/Gina-an - **Tinggian** (Itneg ot Tinggian) - The **assignation of "tribal"** was also something tentative and misused as there are really no tribal boundaries, nor did Igorots fight tribal wars or claim descent from common tribal ancestors. American officials acknowledged that Igorot groups do not qualify as tribes. - **Tribe** was only use for the absence of a better word to indicate distinct cultural and linguistic identities. - **1920** -- Boundary realignment \> identity adjustments. - Alilem, Amburayan and Lepanto were dissolved and boundaries b/w Mt. Province and the lowland provinces were redefined. - Cervantes, Tagudin and other parts of Lepanto and Alilem were added to the Ilocos Sur. - **Langagan and Allacapan** were transferred to **Cagayan.** - **Jones Law (1916)** -- **filipinization of numerous government positions**. As a result, the upper house (Philippine Commission) gave way to an all-Filipino senate. - **Mountain Province** was represented at different times by - **Juan Carino and Henry Kamora** of Benguet sub-province, - **Rafael Bulayungan and Joaquin Codamon** of Ifugao sub-province, - **Clemente Irving, Hilary Clapp, Rodolfo Hidalgo, and Felix Diaz** of Bontoc sub-province. - For the first time, Mountain Province was, therefore, under the direct supervision of Filipinos through the Bureau of Non-Christian Tribes (BNCT). - **Joaquin Luna**, from La Union, became its first Filipino governor. - At the end of American colonial rule, science and census have already classified the people of the Cordillera Central according to perceived cultural and linguistic features. Despite clarification in ethnological works, the term Igorot, and all its bad connotations, continued to be applied to the general population. Such unfavorable connotations were translated into prejudices and discrimination when Igorot encountered outsiders. - Some lowlanders, particularly, have looked down with contempt upon Igorots, and discriminated against educated natives. Customs, usages, and traditions associated with Igorotness have also been despised, even by lowlander officials and employees of Mountain Province. - By the **1930s**, Igorot themselves developed a growing aversion to the term that an alternative label, **"mountaineer",** has become more acceptable. An **Igorot organization of professionals** that called itself **BIBKA**, which stands for Benguet, Ifugao, Bontoc, and Kalinga-Apayao, preferred the term **"native" over "Igorot".** - Overall, inhabitants of the Central Cordillera were labeled in several layers. By virtue of their geographical location, they were identified as **Igorrotes**, Mandaya, and Tingguians. - Based on their **level of "civilization",** they were branded as salvajes, infieles, non-Christians, tribes, and headhunters. Based on ethnolinguistic groupings, they were also identified as Bontok, Apayao, Ibaloy, Kalinga, Kankanaey, Gaddang, Ifugao, and Tingguian. And still based on political affiliation, they were also linked to their province or sub-province as Benguet, Bontok, Kalinga, Apayao, Ifugao, or Abra. 1\) These are both a product and a process \[that\] affirms and reproduces \[cultural\] identity, considered an important part of their character, \[and is\] rooted from the past, put together in the present and conferred for the benefit of future generations. 2\) It refers to the complex whole that define the way of life, including but not limited to, social behavior, norms, customs, and ideas passed of a particular group or society from one generation to another. 3\) These refers to physical artifacts produced, innovated, maintained, and transmitted intergenerationally in a society. 4\) It includes traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions, performing arts, social practices, rituals, festive events, knowledge and practices concerning nature and the universe or the knowledge and skills to produce traditional crafts. 5\) A product of cultural processes in the idea of interconnectedness of the people to nature. 6\) The \_\_\_\_\_\_\_\_\_\_\_\_\_ is generally the identity of individuals, clans, villages and ethnolinguistic groups. It is impetus to cultural manifestation and more so the continuity of such manifestations. 7\) A recent regional ascription of the people who share a common history, vulnerability, and aspiration for inclusivity and self-governance. 8\) Underscoring their commonalities, shared values and the unconscious victory of defending their ways of life together, we can now conclude that indeed, there is something we call \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_. 9\) The set of knowledge, systems, practices, settlements, and institutions, that have been developed since time immemorial, that may be advanced presently, and that are safeguarded for the future, by the people who ascribed themselves as Cordillerans. 10)Instead of owners of a tawid, indigenous peoples would refer themselves as \_\_\_\_\_\_\_\_\_\_\_\_, owing to the idea that we are brought to this world as stewards of beings. 1\) The inclusion of Indigenous Peoples' Heritage in the formal education had been the aspiration of \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_. **b. IPs/ICCs** 2\) The concept of \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_, as it is used today can then be the IP's/ ICCs response to the expansion of the world they live-in, hounded by the developments and introductions of outsiders. **a. Territoriality** 3\) Cordillera is home to several indigenous peoples who have inhabited the region for thousands of years. The major groups include the Applai, Balangao, Bontoc, Ayangan, Gadang, Ibaloi, Iowak, Kalanguya, Isnag, Kalinga, Kankana-ey, Karao, Tuwali, Tingguian. Generally, these groupings are actually \_\_\_\_\_\_\_\_\_\_\_ made through series of anthropological studies to describe the peoples of this region though have evolved to be an accepted ascription. **a. Labels** 4\) Through the establishment of \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_, its settlers have protected it, developed them culture and heritage that is of worth significance today and the future. **a. ili/village/domain** 5\) Within provinces and ethnolinguistic groups, villages that are just few kilometers away from each other may have variation of \_\_\_\_\_\_\_\_\_\_\_\_\_\_. **a. Cultural expressions** 6\) Elders and community members play a vital role in educating the youth through storytelling, mentorship, and practical experiences, ensuring the continuity of \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_. **c. Indigenous knowledge systems** 7\) \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_ are intended for a particular reason, but what is striking is the fact that these are done as a firm expression of harmony of individuals to their community, the unseen, other beings and the Supreme Being. **d. Rituals** 8\) Cordillera settlers developed Indigenous Knowledge Systems and Practices that ensured the protection and stability of their rich natural resources. They have designed a\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_ that strive to balance ecological conservation, sustainable resource use, and the well-being their community. **b. Land and biodiversity management** 9\) Effective biodiversity and natural resource management strategies developed by indigenous peoples are crucial to preserve the region\'s unique ecosystems. In their attempt to sustain resources, Cordillerans have created a culture that protects their environment. Now, Cordillera has a \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_ that becomes the evidence of the importance of cultural protection. **a. Natural heritage** 10)Indigenous governance in the Cordillera region is primarily based on \_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_\_ and practices that have been passed down through generations. These laws and practices govern various aspects of community life, including resource management, conflict resolution, and decision-making processes. **c. Customary Laws** \_\_\_\_\_\_1) Who were the first inhabitants of Cordillera Central? **b) Negritos** \_\_\_\_\_\_2) Which language pair are closest to each other? **d) Bontok-Kankanaey** \_\_\_\_\_\_3) It is popularly known that the Cordillera was not colonized by Spaniards. What does this mean? **b) Occupation and influence by Spaniards on the region are limited.** \_\_\_\_\_\_4) Ifugao terraces were constructed how many years ago? **c) 200-300 years ago** \_\_\_\_\_\_5) A label used by both Spaniards and Americans that applied to all Cordillera Central inhabitants. **d) Igorot** \_\_\_\_\_\_6) During Spanish rule, which of the following labels was NOT used for the inhabitants of Central Cordillera? **c) Indios** \_\_\_\_\_\_7) On record, the use of Igorot as a label started when? **a) Spanish colonial period** \_\_\_\_\_\_8) The Cordillera Central was organized as Mountain Province in \_\_\_\_. **d) 1908** \_\_\_\_\_\_9) The label used by Americans for people who clung to cultural traditions is \_\_\_\_\_\_. **a) Non-Christians** \_\_\_\_\_\_10) Under colonial times, the bases of labeling/naming include the following EXCEPT one. **d) economic conditions** \_\_\_\_\_\_1) Of the Cordillera provinces today, which was NOT part of the old Mountain Province created in 1908? **b) Abra** \_\_\_\_\_\_2) How many sub-provinces were created under the 1908 Mountain Province? **d) 7** \_\_\_\_\_\_3) Igorrote literally means \_\_\_\_\_. **a) "from the mountain"** \_\_\_\_\_\_4) How did the term Igorot earn negative meanings? **a) Igorots\' resistance to Spanish colonialism was interpreted by Spaniards as expressions of backwardness, savagery, and paganism.** \_\_\_\_\_\_5) Which among the following is a term NOT geographically defined? a\) Mandaya c) Igorot b\) Tingguian **d) Salvaje** \_\_\_\_\_\_6) The first colonially defined political organization that grouped several villages into single administrative territories. **b) Commandancia Politico-Militares** \_\_\_\_\_\_7) Who are the Igorots, according to David Barrows? **d) Includes all people in the Cordillera Central** \_\_\_\_\_\_8) Who are the Igorots, according to Dean Worcester? **c) Lepanto, Benguet, and Bontoc people** \_\_\_\_\_\_9) Aside from ethnolinguistic labels, people of the Cordillera Central were also identified based on their "degree of civilization" in the following terms, EXCEPT \_\_\_\_\_. **d) Cordillerans** \_\_\_\_\_\_10) Being "Ibaloy" or "Ayangan" is a label based on? **c) Ethnolinguistic grouping** **Unit 2. Confronting and Adopting Identities** **Pre-assessment** \_\_\_\_\_\_1) What name replaced the Non-Christian Tribes of the Philippines after the war? **a) Cultural Minorities** \_\_\_\_\_\_2) What office is in charge of highlanders in the Cordillera immediately before the NCIP was organized? **a) Office of Northern Cultural Communities (ONCC)** \_\_\_\_\_\_3) New label for highlanders popularized in the 1980s during the call for autonomy. **b) Cordilleran** \_\_\_\_\_\_4) When was the Cordillera Administrative Region (CAR) established? **c) 1987** \_\_\_\_\_\_5) When was the old Mountain Province divided into four new provinces? **a) 1966** \_\_\_\_\_\_6) The following are preferred general identities for Central Cordillera people, EXCEPT **d) Cultural Minorities** \_\_\_\_\_\_7) Student organization in Metro Baguio that provided a venue for ethnic expression and a haven for students from all over the region. **b) BIBAK** \_\_\_\_\_\_8) The dam project in the 1970s that ignited oppositions from affected areas. **a) Chico River Dam project** \_\_\_\_\_\_9) The call for regional autonomy began when? **c) 1980s** \_\_\_\_\_\_10) What does the acronym CAR mean? **b) Cordillera Administrative Region** \_\_\_\_\_\_1) Who were the earliest migrants of Cordillera Central? **a) Austronesians** \_\_\_\_\_\_2) Languages in the Cordillera are related to each other as part of Central Cordillera languages. Which language pair are closest to each other? **c) Bontok-Kankana-ey** \_\_\_\_\_\_3) Based on latest carbon dating, Ifugao terraces were constructed around what time? **a) 2000 years ago** \_\_\_\_\_\_4) When one says that the Cordillera was not colonized by Spaniards, what does this mean? **b) Occupation and influence by Spaniards on the region are limited.** \_\_\_\_\_\_5) A label applied to all Cordillera Central inhabitants during the colonial period. **a) Igorot** \_\_\_\_\_\_6) The first colonially defined political organization that grouped several villages into single administrative territories. **b) Commandancia Politico-Militares** \_\_\_\_\_\_7) Which among the following groups identified in Blumentritt list is found in Kalinga? **a) Guinaanes** \_\_\_\_\_\_8) The Cordillera Central, except Abra, was organized as Mountain Province in what year? **d) 1908** \_\_\_\_\_\_9) Under colonial times, the bases of labeling/naming include the following EXCEPT one. **d) economic conditions** \_\_\_\_\_\_10) What does Igorrote literally mean? **a) "from the mountain"** \_\_\_\_\_\_11) How did the term Igorot earn negative meanings? \_\_\_\_\_\_12) Who are the Igorots, according to David Barrows? \_\_\_\_\_\_13) People of the Cordillera Central were also identified based on their "degree of civilization" in the following terms, EXCEPT \_\_\_\_\_. **d) Cordillerans** \_\_\_\_\_\_14) What name replaced the "Non-Christian Tribes" of the Philippines after the war? **a) Cultural Minorities** \_\_\_\_\_\_15) When was the old Mountain Province divided into four new provinces? **a) 1966** \_\_\_\_\_\_16) Regional identity popularized in the 1980s during the call for autonomy. **b) Cordilleran** \_\_\_\_\_\_17) Student organization in Metro Baguio that provided a venue for ethnic expression and a haven for students from all over the region. \_\_\_\_\_\_18) The dam project in the 1970s that ignited oppositions from affected areas. **a) Chico River Dam project** \_\_\_\_\_\_19) What made up the Cordillera Administrative Region (CAR) when it was created in 1987? **b) Abra, Baguio, Benguet, Ifugao, Kalinga-Apayao, Mountain Province** \_\_\_\_\_\_20) Expressed "Igorotness" in T-shirts like the "Igorotak" reflects pride in \_\_\_ a. **historical resistance to colonialism and cultural distinctiveness.** - **333 YEARS -- Spaniards stayed at Philippines.** - **DEC. 30, 1896 -- Rizal Executed.** - **JUNE 12, 1898 -- Independence Day from Spaniards.** - **GOLD OF BENGUET -- main reasons of Spaniards why they want to go to cordillerans.** - **Proselytization campaigns -- introduce Christianity** - **Punitive Expeditions -- send soldiers to punish cordillerans.** - **Malco cariño -- leaders of ibaloi and who convert to Christianity.** - **Ferdinand Blumen Tritt -- conducted a study of the culture of filipinos. -- Filipiniologist** - **36 TRIBES -- in Northerns Luzon** - **26 Tribes -- in cordillerans.** - **GUILLERMO GALVEY -- Spanish conquisidor.** - **La Trinidad -- wife of Guillermo galvey and origin of the place called la Trinidad, Benguet.** - **PROJECT OF MARCOS SR.** 1. **HYDROELECTRIC DAM (CHICO RIVER DAM)--** they want to build hydroelectric dam in mt. province and kalinga, but it led to conflict because they don't have the consent from the people in that area. So, this project was opposed. 2. **PANAMIN PROJECT (Presidential Assistant on National Minorities)** -- this was created to assist indigenous children by providing education, healthcare, and livelihood opportunities. So that they can build the dam but people in cordilleran like macli-ing dulag opposed, even his wife la Trinidad after dulag died. 3. **CELLOPHIL RESOURCES CORPORATION - LOGGING -- 200 hectares of land.** - **MACLI-ING DULAG -- leadership of butbut community.** - **PETRA DULAG -- wife of macli-ing dulag.** **TRUE/FALSE.  ** 1\. Project Heritage aims to preserve the history and heritage of Cordillerans through an educational platform. **A. True** 2\. Cordillera: History and Socio-Cultural Heritage subject is offered in all colleges and universities in the Philippines **B. False ** 3\. Project Heritage stands for Higher Education Regional Integration and Teaching of Appropriate, Genuine and Exhaustive studies on civilized people. **B. False**  4. Culture is dynamic and constantly evolving. **A. True ** 5. Culture represents the enduring elements that are passed on from generation to generation. **B. False** 6.  Culture is the broader concept that encompasses the shared beliefs and practices of a group of people.  **A. True ** 7.  Cultural heritage specifically refers to the tangible and intangible aspects inherited from the past that hold cultural, historical, or natural value.  **B. False** 8.  These are both a product and a process \[that\] affirms and reproduces \[cultural\] identity, considered an important part of their character, \[and is\] rooted from the past, put together in the present and conferred for the benefit of future generations. **A. True** 9\. Festivals are examples of tangible heritage. **B. False** 10\. Intangible Heritage are objects and artifacts that holds cultural, historical and natural value. **B. False** 8.  The tawid is impetus to cultural manifestation and more so the continuity of such manifestations. **a. True** 9.  The tumawid is not the owner, in the indigenous lens, but merely a 'caretaker', 'custodian', or 'steward' who keep safes the tawid. **a. True** 10.  The realities of tawid is marked by birthright of the tumawid. **b. False** 11.  It is the role of the future generation to safeguard the tinawid for future generations to appreciate. **b. False** 12\. Heritage is a matter of right.  **b. False** 13\. The dap-ay is the social, religious and political center of the community.  **a. True** 14\. Tawid di Ili suggest that it is the role of the community to defend the clan or the [tawid] in times of interference or encroachments. **b. False** 15\. The levels of Tawid Utilization suggest that if other community members benefit from the tinawid, they also partake in safeguarding such.  **a. True** 1\. They are believed to be the earliest migrants in the Central Cordillera. **NEGRITOS** 2\. The Ibaloi/Ibaloy group are believed to have come from this place. **PANGASINAN** 3\. The Kankana-ey of Benguet and Mountain Province, Bontoks, and Tingguians are believed to have come from this place.  **ILOCOS** 4\. During the Spanish colonization, the highlanders were scattered as numerous and autonomous villages, a condition the Spaniards described later as \_\_\_\_\_\_\_\_? **TRIBUS INDEPENDIENTES** 5\. This is the province that was created in 1908 and the former name of the Cordillera Administrative Region. 6\. In July 18, 1966, the old Mountain Province was split into four distinct provinces in virtue of this law. 7\. When did the Spaniards came to the Philippines? **MARCH 16, 1521** 8\. How many years were the Philippines colonized by the Spanish Crown? **333 YEARS** 9\. When did the Philippines gain its independence from the Spaniard? **JUNE 12, 1898** 10\. This is the main interest why the Spaniard wanted to enter Cordillera. **GOLD** 1\. At the end of WWII, what was the label given to the people in Cordillera? **CULTURAL MINORITIES** 2\. He is the Congressman who passed a bill to change the term "Igorot" to "highlander". **CONG. LUIS** **HORA** 3-4. Give/Enumerate the two reasons why Mountain Province was divided in 1966. 5\. This agency was created to pacify the resistance of the Cordilleran people in the building of the 4 hydroelectric power dams. **PANAMIN (Presidential Assistant on National Minorities)** 6\. He is a leader or a "pangat" of the Butbut tribe who led the resistance against the building of hydroelectric power dams. **MACLI-ING DULAG** 7\. The province of Kalinga and Apayao was separated with the enactment of this law. **REPUBLIC ACT 7878** 8\. This is Mt. Province\'s local term for peace talk. **SIPAT** 9\. The Executive Order 220 that established Cordillera Administrative Region was signed on this date. **JULY 15, 1987** 10\. The province of Kalinga and Apayao was separated on this year. **1995** 11\. Cordillera Administrative Region was established with the proclamation of this Executive Order. **EXECUTIVE ORDER 220** 12\. He is the leader of The Cordillera People's Liberation Army. **FR. CONRADO BALWEG** 13\. The peace talk between the leader of CPLA and Corazon Aquino happened at **\_MT. DATA HOTEL, BAUKO**\_\_\_\_, Mt. Province. 14\. This is an activist group that pushes forward for the autonomy or self-determination of Cordillera. **Cordillera People's Alliance (CPA)**