ILI Social Organization: A Study

ILI 1 TYPE OF SOCIAL ORGANIZATION Presenter : Chloie 2 ILI TYPE OF SOCIAL ORGANIZATION 1...

ILI 1 TYPE OF SOCIAL ORGANIZATION Presenter : Chloie 2 ILI TYPE OF SOCIAL ORGANIZATION 1 2 3 The term "Ili" is derived from the There are 9 ethnic The cordillera Bontoc name groups with an Ili type of communities include for "village”. It consists of a group of people Organization. 7 of them the Bontoc, living in villages of various sizes, are found in Central Ifugao, Kankanay, predominantly large and compact and Tinggian, Sagada, and named Cordillera. "hamlets“ Southern Kalinga. Presenter : Chloie 3 GEOGRAPHICAL LOCATION The Southern Kalinga occupies the southern portion of the geographical area identified with the present Kalinga province. The Bontoc occupy the region where the province of the same name is located. Most of the villages are found along the upper section of Chico River. The sites are adjacent to lower valleys and steep hillsides. The Ifugao occupy the modern Ifugao province. The area straddles across the rugged upland and along the attributes of the Magat river. There are 2 groups outside the Cordillera which include the Ili type of social organization: Tagbanua in Palawan and Arumamen Manobo in Mindanao. Presenter : Chloie  4 ILI SETTLEMENT PATTERN Most villages are large, compact districts composed of clusters of hamlets of varying sizes. Each village is relatively stable and ranges from a few hundreds to several thousands. The villages are generally divided into named political wards or agricultural units. Presenter : Wilma/ Lianne 5 Most villages are sedentary and have been occupying the same place for a long period of time or even hundreds of years, as evidenced among the Central Cordillera people, by the multilayered rice-terraces surrounding each one. Presenter : Wilma/Rhojan 6 Village boundaries are clearly and protected. Among the Bontoc, for example each village is “marked off from other villages by territorial and political boundaries (fechang) mutually recognized and respected by the adjacent villages. Each district has its own boundary markers (panalongdongan or pun’adlan) and common burial niches for adult residents who are killed by accident or die by violence (binagong). Presenter : Wilma/Rhojan 7 Among the Tagbanua, people “live in relatively compact village made up of several sub residential areas which are normally built around group of siblings, more often sisters. A similar pattern is found among the Tinggian whose villages, formerly stockaded, consist of two or three settlements, situated each other, and under the authority of the lakay or headman. Presenter : Vincent 8 Some Kalinga call their home region Ili or boboloy. The region and its constituent units are named, although individual Kalinga tend to identify themselves with the “region” first before they specify the village or hamlet where they actually reside. To Kalinga, the household, extended household, kinship circle or kindred and the territorial region are the significant units of his society. Presenter : Vincent  9 Moreover, each district or subdivision, as a whole, is oriented to a ceremonial platform or a single centrally located ritual rice field (putona-an), traditionally first the parcel to be planted and harvested. Closely associated with this villagecenteredness is the emphasis placed on a group solidarity in terms of what Barton calls “citizenship” or regional membership. Membership is based on residence, descent (blood) and legal affiliation. Presenter : Vincent 10 How can non-village member apply for citizenship? 1. by making his desire known to any peace-pact holder 2. giving a gift of value which the peace-pact holder displays during the council meeting to deliberate on his petition Presenter : Arron 11 VILLAGE SOLIDARITY 1.express in terms of concern 2. protection of all members of the community. Villagers think of themselves as “one people 3. concept of the village is associated with the concept of family and kinship ties of people residing in it Presenter : Arron 12 GROUP UNITY Is symbolized by ritual or ceremonial platform located right at the center of the village It serves many purposes such as: 1. male congregate during the evening 2. where the council of elders gather 3. deliberate over the cases presented Presenter : Arron 13 Houses among ethnic communities with Ili type of social organization share certain common architectural features, except those for the wealthy families, most dwellings are single room structures, made of timber, with pyramidal or semi-gable roods made of grass thatches. These structures are “substantially built, of excellent materials, and endure through many generations”. Other structures include public buildings used as men’s clubhouse (the ator), girls dormitories (ulog) among the Bontoc and agamang among the Ifugao, and ritual platforms. The ulog or dormitories for girls are constructed because it is tabooed for both young males and females to sleep together under one roof. Presenter : Joshua 14 ECONOMIC PATTERN The economy of ethnic communities with the Ili type of social organization resolves around agriculture, supplemented with hunting, fishing and livestock raising, handicraft-making, and trading. Presenter : Joshua 15 AGRICULTURE IS GENERALLY OF TWO TYPES: WET-RICE AGRICULTURE which involves extensive rice terracing, as among the Ifugao, Bontoc, and Southern Kalinga,in areas where the springs are located on the higher grounds. DRY-RICE AGRICULTURE which involves rain-catch paddies in slightly lower portions of the mountain slopes, as among the Kalinga, Kankanay, Ibaloi, and Sagada. All groups practice Kaingin or swidden agriculture in higher mountainsides or forested slopes. Presenter : Joshua 16 Economic Pattern Among the Bontoc and Ifugao, terrace cultivation is one of the major agricultural activities. Since the ecological conditions in the central Cordillera area vary, the designation of each phase in the cycle of work associated with agriculture also varies. Seasons, years, months, weeks, and days do not do not have the same names, length and activity orientation. Presenter : Ivan 17 Economic Pattern The combination of physical, natural, and social forces - topography, water, soil, rocks, vegetation, and labor – comes into play in all agricultural activities. Eight basic categories for vegetationally and agriculturally significant landform types, namely: Mapulun– “grassland” Habal – “swidden” Inalahan – “forests” Latangan – “house-terrace” Mabilau – “caneland” Na’ilid – “drained field” Punugu – “woodlot” Payo – “pondfield” Presenter : Ivan 18 Economic Pattern WET RICE CULTIVATION: Preparation, planting, cleaning (weeding), and harvesting. TERRACE FARMING WORK PLANS: Reconnaissance, terrace construction, maintenance, expansion and repair. Presenter : Ivan 19 Among the Kalinga, the selection of a site for possible terracing is done during dry season because many streams which run full at other times may become a small trickle or completely dry. In Bontoc, irrigation is done in either one of the following techniques: 1.Diverting a stream into a high level field and allowing it to flow downhill, 2.Using weirs and dams, which sometimes entails the construction of raised wooden troughs to carry the water, or, 3.Carrying water to the fields in pots. Presenter : Ivan 20 Economic pattern Aside from terrace farming, ethnic communities with Ili type of social organization also practice swidden varies from one group to another. Similar terms, however, are used to identify the cultivated area: In Kalinga, the term is umal. In Apayao, the term is koman. In Ifugao, guma. In Kankanay, num-a. Presenter : Joan Borris 21 Most common tools a long handled axe a headaxe a bolo a crowbar (salowang) a kalop (a wooden flat board, used as a shovel) a hoe a carrying basket. In other Kalinga villages, the tools include pasok (hammer) and balluco basket for dumping soil). The indispensable tool in terrace building among the Ifugao is the gaud (paddle spade). In addition, the farmers use the huyung (sluicing trough), guyudan (drag sled), and other kinds of spade like the kidah (paddle-stick with metal tip), and hu’le (narrow spade with either hardwood or metal tip.) Presenter : Joan Borris 22 RICE is the major staple and is considered the prestige crop, surplus production of which brings about high status for an individual and his family. Hunting and gathering are pursued as vocation rather than as the main source of economic livelihood. The surrounding forest continues to abound with games, and the streams, with fish and crustaceans. Trading is an important aspect of the economic organization of ethnic groups with the Ili type of social organization. It has a apparently stimulated the development of many institutional patterns that interlock and mutually support each other. Presenter : Joan Borris 23.1 TRADING biyao Ifugao term for trade abuyug Kalinga term for trade Presenter : Lianne Bernardo 23.2 TRADING two methods of buying and selling: tokdai –the owner tells the agent for what price it is to be sold and the agent receives percentage. ***montokdai- agent angkat - the owner states what price he wants for himself ***trading partners are protected even if their villages are at war Presenter : Lianne Bernardo 23.3 TRADING division of labor: male activity female activity shared activity more burdensome lighter but tedious ones There are also specialists and local specializations are recognized. Specialists, like the mumbaki, are held high in the hierarchy of social status and prestige in the community. Presenter : Lianne Bernardo 24.1 ACCUMULATION OF WEALTH Accumulation of wealth is an accepted part of community aspiration and goal. It is measured by possession of a number of old Chinese jars, gongs, jewelry, carabaos, weapons, and other materials. Presenter : Lianne Bernardo 24.2 ACCUMULATION OF WEALTH Two general types of property: 1. family property: ricelands, heirloom pieces and forest lands 2. personal property: knives, spears, dishes, baskets, pots, houses, camote fields, fruit bearing trees, blankets, animals and articles of minor value ibuy – Ifugao term for a ceremony done when a family property is to be disposed Presenter : Lianne Bernardo 25 WATER RIGHTS Water which have been flowing to an area of irrigated land may under no circumstances be diverted to irrigate a different area, even though that area be nearer the source of the water. Spring belongs to the owner of the land, who may sell rights to excess water; water that is feeding an area may not be diverted; a man intending to construct an irrigation ditch may sell shares in same; damaging ditches is punishable by fine, beating, or even death. Presenter : Lianne Bernardo 26 Social Structure All ethnic groups with Ili type of social organization are clearly stratified and class lines are marked with appropriate symbols of social deference. Presenter : Yoshabeth 27 Ifugao Based on wealth indicated by the possession of: ancient porcelain; sacrificial animals like carabaos pigs, and chickens; household items of value; and a considerable amount of money. Presenter : Yoshabeth 27.1 Ifugao Among the Ifugao, the affluent group, known as kadangyan, is socially differentiated from the natumok, the less affluent ones, and the two are distinguished further from the poor, known as nawatwat. The kadangyan continuously validate their status by giving expensive feasts like the uyuawe and displaying of the hagabi. uyuawe- expensive feast given by the kadangyan hagabi- massive hardwood lounging bench that symbolizes high status Presenter : Yoshabeth 27.2 uyuawe- expensive feast given by the kadangyan hagabi- massive hardwood lounging bench that symbolizes high status Presenter : Yoshabeth 27.1 Kalinga In Kalinga, the poor is known as kapos, the well-to-do is baknang, and the wealthy aristocrat, the kadangyan. Presenter : Yoshabeth  28 Bontoc On the other hand, Bontoc social stratification system is further divided into refined categories. There are two general types of class structures: the kachangyan or the rich aristocrats, and the lower class, the pusi or lawa. Presenter : Yoshabeth  29 The kachangyan group is divided into: Matinglo Misned ly pito ay kachangyan they are first born among the are those considered as the aristocrat children (fugtong). They these are the middle-upper third class kachangyans own the best and the most fertile class and the brothers and fields. Members of the kachangyan and the cousins of the sters of the matinglo. During class have their own birth, marriage, upper class, who are and death ceremonies, and the chuno feast they may be impoverished but are also revalidate their social status by the second leaders (ruma leading the performance of the expected to perform the 'kob). chuno. chuno. Presenter : Yoshabeth  30 On the other hand, the lawa group is divided into three groups: Kotit'tan "last", or Kachangyan si lawa Fanfanig (Small) ensansanu-ong "pauper" these are the propertied members of the lower class. They these are the individuals who this is the lower class, are the ones who are ready to have few ricefields, barely composed of persons who produce the necessary or enough to feed them. have nothing at all. required death paraphernalia and animals during the sudden death of some upper dass villagers. Presenter : Yoshabeth 31 Social Mobility Social mobility in the class structure is open in some ethnic groups and limited in others. Among the Kalinga, for example, there are exceptional individuals who have “risen above the kadangyan class and taken on a function that respond not only to blood tie but to the territorial one – that is, a political function.” n Bontoc, mobility is rather restricted; it takes place only within the class categories. “The members of the village who come from the lawa and who become rich can never attain the kachangyan status but may sometimes be referred to as baknang.” Presenter :Vee  32 Social Mobility Among the Tagbuana, social structures are based on hereditary status of “high blood” or “low blood” (timawa). In olden days, there were people who constituted a class of “servile debtors” known as the uripon. The high blood includes the hereditary leaders and their relatives and most, if not all, the babaylan or mediums In spite of class division, kinship remains to be one of the powerful integrating forces in society. Relationship is reckoned vertically up to the great-great grandparents and horizontally to the third or fourth cousins. In any case, the significant group is the kindred. It is the core unit of the kinship system. Presenter :Vee  33 Marriage Marriage tends to be monogamous although polygyny is allowed and practiced by wealth families. Concubinage (dagdagas) occurs and the children have equal share of the property of the father. Among the Ifugao, Barton notes that the father of the child born out of wedlock “must give his child a rice field if he has a field unassigned.” He is likewise enjoined “to give the mother an oban or blanket, with which to carry the child after the Ifugao fashion on her back. The value of this gift is principally in its constituting a formal recognition of the child.” Presenter :Vee  34 Marriage Similar practice has been noted among the Kalinga by Barton in 1949 and Dozier in 1966. “Children of mistresses are entitled to some of a man’s inheritance, although they do not receive as much as man’s children from his legitimate wife … The leaders of a region, pangangats, see to it that every child is properly cared and provided for.” Presenter :Vee  35 Incest, however, is prohibited, although deviants have been reported. Among the Ifugao, first cousin marriage is forbidden but it occurs among the Ibaloi. “Gender avoidance” among siblings is observed in some groups like the Bontoc and Ifugao because of social and religious taboos. The boys join the adults in the ator or “clubhouse” for men and the girls in the ulog among the Bontoc or agamang among the Ifugao. Presenter : Lynzie  36 Courtship Marriage Courtship is generally done in specialized The contracting families generally institutions like the ulog (residence of utilize an arranged marriage, and is widows), among the Bontoc, agamang, among the Ifugao, and ebgan, among the generally initiated by the boy’s Kankanay. Flirtations, as Dozier has family through go-between. A token commented, “are conducted so subtly that gift may be brought during initial unless one is familiar with the cues and meeting, then a date is set for the signs employed by the girl and the boy, it is virtually impossible to note the manner in negotiations and the community which young people of the opposite sex come to witness the negotiation with attract one another.” feasting and drinking. Presenter : Lynzie  37 The wedding ceremony among the Bontoc is often characterized, according to Keesing: “…a complex set of observance, varying with the class status and seniority of the parties, and including performance of symbolic services towards the prospective parents-in-law. The reading of omens through animal sacrifices and the means, successfully maintaining sacred fire during a ritual periods, and finally passing of the properties.” Presenter : Lynzie  38 The most common type of residency after marriage is neolocality. In Kalinga, the young couple joins the household of the wife’s parents who generally provide the dwelling. In Bontoc, patrilocal is common. The Ifugao young couples build their house near the largest Riceland own by either partner at marriage. Among Arumanen Manobo, neolocal and initial matrilocality is preferred. Separation is rare especially when there are children. Divorce is generally by mutual consent. The properties owned by the couples will be divided equally, with their children if any. Inheritance is an established practice supported by custom laws, and children are said to have a part from their parent’s inheritance. Among the Ifugao, “If the number of children be greater than the number of rice fields, the elder takes the field. If there be but one field, the eldest takes it.” Among the Sagada, inheritance is given when children marry. Presenter : Lynzie  39 While children who do not receive rice fields or who receive less amount of land are given more or a “larger share of heirlooms and personal property. Children born out of wedlock “inherit approximately half of the property own by the father who dies without legitimate children.” The law specifies the manner in which inheritance is assigned: first, the lineal descendants; second, the ascendants; third, lateral descendants; fourth, surviving spouse; fifth, self-appointed executor who was a personal friend of the deceased. Authority in the village is vested upon the highly respected elders who possess the most wealth, knowledge and skills. These elders sit in the council known as intugtukan among the Bontoc; tontong among the Ibaloi; surigiden among the Tagbanua; and pekilukesen among the Arumanen Manobo. Presenter : Chloie  40 The individual who stands out among their peers is given privilege to lead all council deliberations. The position of council of elders is known as am-ama among the Bontoc, amama among the Sagada, laclacay among the Kankanay, pangat among the Kalinga and Ifugao, ginu-u among the Tagbanua, and timuay among the Arumanen Manobo. The authority council backed up by elaborated custom laws. For example, among the Arumanen Manobo, there are sets of customary laws cover codes of conduct (the kukuman), civil transactions (kukumen te mechinged), ethic rules (kukuman te surinam), criminal offences (kukuman te bunu), and marriage laws (kukuman te esewa‘i). Presenter : Vincent  WARFARE 41 Highly institutionalized in all indigenous ethnic groups Arises from the strong emphasis each village places on individual, familial, and property rights. Presenter : Lianne 41.2 PEACE-PACTS held in order to restore normal rela between warring and feuding villa tions ges. BUDONG in Kalinga PECHEN in Bontoc Presenter : Lianne 41.3 PEACE-PACTS Peace-pacts are sealed by conduc ting merrymaking,involving the entire fe stivities and village. lonok -large gathering -legal strategies are worked out to restore peace between feuding villages dolnat -gathering if there is a need to ren ew a peace pact Presenter : Lianne 41.4 PEACE-PACTS 2 types of peace pacts: 1. ator- involves the entire kinsmen of the victim and the alleged offender 2. afung- simpler; results from a vio lation of friendship trust rather than warf are Presenter : Lianne 42 RELIGION AND ART Religion is based on the belief in a supreme being who is also the culture hero. There are no fixed places of worship or for the performance of religious ritual. Social ceremonies like "canyao" are performed in an open "court" , attended by as many people in the village as possible. Religious functions are versed in the office of the specialist, the pangat or walian. Presenter :Rhojan 43 RELIGION AND ART Membership is hereditary and members are responsible for performing ceremonies dedicated to Lumauig, the defined culture hero. Waku – who announce rest days and ceremonies. Patay – who conducts ceremonies. Insupak – healers who treat their injuries and illness by exorcising the offending spirit. Presenter :Rhojan 44 RELIGION AND ART Religious ceremonies are made to manifest in art for among indigenous ethnic communities with the Ili type of social organization. It ranges from utilitarian vessels, weapons, war and ritual paraphernalia to symbolic representations in sculptured granary gods and culture heroes. The exquisite designs and elaborate decorative motifs in all objects have religious undertones. Presenter :Rhojan 46 RELIGION AND ART Human and animal motifs are dominant in wood-carvings of the Bontoc and Ifugao. Plant motifs life flowers are present especially as designs in blankets, as among the Mindanao groups. Weapons of war are likewise artistically made-characterized by the harmonious blending of symmetry and rhythm. Presenter :Rhojan 47 Summary The Ili type of social organizations represents another degree of structural complexity and level of sociocultural integration. It is more complex than the Pisan or the Puro. It has more structural and institutional units characterized by specialized and patterned activities. Political authority is shared by group of elders who come together formally as a council to decide on important matters affecting the welfare of the group. Presenter :Dranoj 48 Summary The presence of An A clearly The presence of Institutionalized full time craft elaborate defined social full-time religious warfare. specialists. legal system. stratification specialist. system. The presence of productive agriculture The presence of The presence of The presence of which combines slash- central authority, extensive trade the community and-burn and irrigated emanating from characterized by wide annual wet-rice cultivation council orders. terraces. trading pacts. religious festivities. Presenter :Dranoj