Apayao Heritage PDF

CHAPTER 4 APAYAO HERITAGE Reymarie M. Caban, Allen M. Mayodong, Constancio L. Maslang Jr., Agustina G. Pattung, Meliza Joy B. de la Cruz, Fe T. Dugay, Francis Dave N. Mabborang Mt. Kilang, B...

CHAPTER 4 APAYAO HERITAGE Reymarie M. Caban, Allen M. Mayodong, Constancio L. Maslang Jr., Agustina G. Pattung, Meliza Joy B. de la Cruz, Fe T. Dugay, Francis Dave N. Mabborang Mt. Kilang, Butao, Calanasan, Apayao Mt. Kilang is a prominent tourist destination with a towering height of 1,656 meters. Its impressive outline is adorned by sea of clouds, making it a breath-taking sight that travellers should not miss. Image Source: https://anjidabidotcom.files.wordpress.com/2019/03/img_20180409_191219_825.jpg?w=640  UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES Overview The unit provides a comprehensive exploration of the rich heritage of Apayao province. It covers the geography, territorial boundaries, and historical development of Apayao, including its colonial past and establishment as a province. The unit also highlights the diverse ethno-linguistic groups in Apayao, with a focus on the Isnag tribe. It discusses the education system and institutions in Apayao while exploring indigenous games, Isnag literature, and the musical and dance traditions of the province. By the end of the unit, learners will have a deep understanding and appreciation of Apayao's historicasssl and socio-cultural aspects that shape its unique identity. Lesson 1: Settlements and Territories I. Introduction Welcome to Lesson 1! In this lesson, we will embark on a journey through the captivating geography of Apayao province and explore its territorial boundaries. We will also delve into the historical development of major settlements within Apayao: from the Spanish Colonial Government era to its present-day status as an independent province. Get ready to uncover the rich geographical features and historical transitions that have shaped Apayao's identity and heritage. II. Lesson Outcomes At the end of the lesson, you should be able to: 1) describe the geographical features of Apayao Province, including its territorial boundaries; and 2) compare and contrast the historical events and changes in Apayao under various colonial administrations, from Spanish rule to its current status as Apayao Province. III. Reading Resources and Instructional Activities Apayao’s Geography Apayao, derived from the Isnag dialect meaning 'river' or 'large body of water,' holds significant importance as a life-giving source for its people and neighboring provinces. Located in the northernmost part of the Cordillera Administrative Region, Apayao spans a vast land area of 4,502.33 square kilometers or 1,738.36 square miles. The province comprises 7 municipalities: Calanasan, Conner, Flora, Kabugao, Luna, Pudtol, and Santa Marcela, encompassing a total of 133 barangays. Apayao is geographically divided into two regions: Upper Apayao and Lower Apayao. Upper Apayao consists of Kabugao, Conner, and Calanasan, covering 67.2% of the province's total land area. This region is characterized by its majestic mountainous terrain, marked by towering peaks, plateaus, and intermittent valleys. In contrast, Lower Apayao, comprising Flora, Luna, Pudtol, and Sta. Marcela, accounts for 32.8% of the land area and features a predominantly flat landscape with rolling mountains and plateaus. Apayao shares its borders with various provinces: Cagayan to the north and east, Ilocos Norte and Abra to the west, and Kalinga to the south. This strategic location provides the province with diverse cultural influences and opportunities for regional collaboration. Apayao: From Spanish Colonial Rule to a Progressive Future In the 1570s, the mountains of Apayao became a refuge for those seeking solace from foreign influence and social issues. The Spaniards encountered the Apayaos, later known as Isnags, who inhabited the region between Cagayan and Ilocos and were considered infidels. Spanish influence reached the Isnags through the Abulug-Apayao River, leading to the establishment of churches and evangelization efforts by Dominican friars. However, the Isnags resisted Spanish rule, leading to rebellions and conflicts. Fast forward to the 1900s, Apayao became a sub-province of Cagayan and later became part of the Mountain Province. Significant milestones include the establishment of administrative districts and municipal divisions. During this period, Apayao's unique culture and heritage thrived. In 1967, the Kalinga-Apayao Province emerged, solidifying Apayao's identity alongside Kalinga. Despite challenges during Martial Law, the Apayao Solidarity Movement played a pivotal role in promoting development and empowering the Apayao people. In 1995, Apayao became a separate province, ushering in a new era of progress and growth. With dedicated leaders at the helm, Apayao embraced its promising future, focusing on community development and improving the lives of its people. From its early history under Spanish colonial rule to its present as a vibrant province, Apayao's journey has been marked by resilience, culture, and progress. Today, with visionary leadership and a united community, Apayao continues to forge ahead, building a brighter and more prosperous future for its people. Lesson 2: Peopling and Ethnolinguistic Groups I. Introduction Welcome to Lesson 2! In this lesson, we will explore the diverse ethno-linguistic groups of Apayao province and learn about their cultural heritage. Our focus will also be on the Isnags, the original indigenous group of Apayao. We'll gain insights into their history, language, and traditions. II. Lesson Outcomes At the end of the lesson, you should be able to: 1) describe the ethno-linguistic groups of Apayao province, especially the Isnag; and 2) demonstrate respect and appreciation for the culture and diversity of the people of Apayao and their contributions to the province’s identity through collage and immersion. III. Reading Resources and Instructional Activities The name "Isnag" is derived from the combination of "is," meaning recede, and "Uneg," which is an Iloko term for the inner area of inhabitation. The colonizers referred to them as "Los Apayaos/Apayaos," referring to the river whose banks and nearby rugged terrains were their habitat. Reynolds (1973) mentioned in his research that they were also known as "Los Mandayas" or "Mandayan," which refers to people living upstream. Researchers made notable observations about the characteristics of Isnags. Sawyer (1900) described the Apayaos as a group residing in the mountainous region around the Apayao River, east of the Cordillera del Norte, extending down towards the plains of Rio Chico. The Apayaos practiced agriculture, growing vegetables and maize for their consumption, while cultivating tobacco and cacao for trading with the Ilocanos. Newson (2009) noted in her studies that the inhabitants of Apayao province were initially known as Apayaos or Mandayas during the early colonial period but were later referred to as Isnegs. In her study, Claveria (2009) mentioned an Isnag settlement named Karagawan, where the residents prefer to identify themselves as Ikaragawan. Isnags are generally described as peaceful people who only resort to violence to avenge wrongs done to them. Smoking tobacco and chewing momma together are activities that imply friendship. In the past, Isnag villages engaged in conflicts with each other, such as Karagawan against the confederation of Dibagat, Alicit, Cumao, Tuyangan, Tubungan, and Baliwanan. Isnags trained their young men to protect their families and territories from attacks, which contributed to their reputation as skilled warriors. Tribal wars and headhunting activities came to an end when Blas Villamor was appointed as a commander of the Philippine Constabulary in Tawit. Villamor's leadership gained popularity among Isnags for being respectful and sensitive to their culture. He acknowledged that Isnag men were annoyed at carrying the baggage of foreign men, as it was a common practice for foreigners visiting the area to hire or assign baggage carriers from the native population. Boday (1991) mentioned that the towns of Calanasan and Kabugao are the only Isnag-dominated areas, while the rest are predominantly inhabited by other ethnic and linguistic groups. Boday also noted that Isnags are classified based on their dialect accents: (1) Mandayas of Calanasan and some parts of Luna and Flora, (2) Mallods of Kabugao, Pudtol, and some parts of Luna, and (3) Nagbuangan of Conner and southern Kabugao. Despite the variations in accents, they are still able to understand and communicate with each other. Lesson 3: Education and Social Institutions I. Introduction Independent livelihood is the primary goal of Isnag education and training. One of the guiding mottos is that children are not always with their parents; hence, physical and vocational training is always emphasized. Moral education in the form of instituting self- disciplinary measures is coupled with it. II. Lesson Outcomes At the end of the lesson, you should be able to:1) evaluate the traditional education and training of the Isnag people. III. Reading Resources and Instructional Activities Early Education Isnag education can be seen as a survival strategy rooted in ecological balance, where only the fittest can thrive. From infancy, children are left in cradles while parents attend to their important routine work, fostering the development of physical independence. Early learning is centered on understanding prohibitions and moral codes. Moral education takes precedence over vocational training, with children being exposed to various taboos and subjected to physical and emotional sanctions, such as corporal punishment and shame. Formal education begins when a child demonstrates readiness by touching their left ear with their right hand over their head. Sanctions for breaching moral codes include shame, scolding, and, in extreme cases, corporal punishment. Physical and vocational training focuses on the practice of kaingin work, where children are provided with miniature tools and taught through oral instructions while working alongside their parents. Play is allowed but is associated with work, such as playing in the kaingin, doing garden work, swimming, or carrying loads. Playtime must be completed before meals, and failure to do so results in missing out on food. As children grow more independent, they are assigned separate tasks, but their output remains under their parents' control. Supervision continues until the children marry, and even then, their work may be monitored to ensure adherence to the lessons learned during their upbringing. Isnag education emphasizes self-sufficiency and adherence to established norms throughout a person's life. Education in the province  Early education begins at home, where parents teach their children through their ways of life. In formal education, missionaries imparted Christian values. In 1914, the dormitory in Talifugo was established as a primary school, marking the first educational institution among the Isnag. In 1916, the Namaltugan Settlement Farm School opened in Cabil. In 1930, a subsidiary agricultural high school was founded in Kabugao, wherein 3rd and 4th-year high school students would continue their studies at Trinidad Agricultural High School in Benguet or Lagangilang Agricultural High School in Abra. To address the educational needs of students continuing their studies elsewhere, Kabugao Rural Agricultural High School was established but closed at the end of the 1933-1934 school year. Apayao High School, the province's first private educational institution, commenced on July 8, 1948. It was later renamed Apayao Christian Academy, and then again in the 1980s as Apayao Community Learning Center. In 1952, the Roman Catholic Mission opened their own high school, named Saint Lourdes High School. Apayao State College The Apayao State College (ASC) is the sole higher educational institution in the province. Its origins can be traced back to the Conner Vocational High School, established in 1971 through Republic Act 4928 under the late Congressman Juan M. Duyan's sponsorship. It began with five faculty members, four personnel, and twenty-four students who were temporarily housed at the defunct Municipal Building in Ripag, Conner, Kalinga- Apayao. Later, in response to the community's growing interest in education, the school was relocated to the hilltop of Malama. The site was donated by Albert Bengan and Sabas Gorospe, and the first school building was inaugurated on August 24, 1975, under the initiative of Dr. Lorenzo J. Tadios, who took over as principal. In 1978, post-secondary courses were offered, leading to a change in the school's name to Kalinga-Apayao School of Arts and Trades (KASAT). A degree program, Bachelor of Secondary Education, was introduced in 1992. As the school expanded its course offerings, it became the Apayao Institute of Science and Technology (AIST) through the enactment of R.A. 7853, with the support of Congressman Elias K. Bulut Sr. New courses like Bachelor of Science in Computer Science and Bachelor of Science in Architecture were introduced in 1995, followed by the Bachelor of Science in Forestry in 1997. With the continued support of Congressman Elias K. Bulut Sr., AIST evolved into a chartered college through R.A. 8563 in 1998, becoming the Apayao State College (ASC). Over the years, ASC has served the people of Apayao and neighboring provinces through its functions in instruction, research, extension, and production. Lesson 4: Games and Sports, Oral Literature, Music and Dances, and Festivals I. Introduction Welcome to Lesson 4! We will be exploring indigenous games in Apayao and playing them to appreciate their role in the province's culture. Additionally, you will learn about Isnag Literature, which is rich in oral tradition, including tales, verses, and epics that reflect cultural values. Lastly, you will discover how Iyapayaos express love through melodious songs and plays that mirror their history and culture. Join us for a fun and enlightening experience! II. Lesson Outcomes At the end of the lesson, you should be able to: 1) express appreciation for the different indigenous games through playing; 2) identify techniques and creative uses of language in Isnag Literature; 3) demonstrate how Iyapayao music form reflects its history and culture through reflection; 4) sing selections of Iyapayao chants/songs with correct pitch, rhythm, expression, and style; and 5) perform the Iyapayao dance. III. Reading Resources and Instructional Activities Games and Sports Games are not only for physical activity, but also for social bonding, cultural expression, or spiritual ritual. Some of the games in Apayao are: 1) "Bisnag" is a thigh hitting competition played by two to eight boys, aged nine and above. The objective of the game is to develop endurance. This game is typically played during mourning periods to express grief instead of shedding tears. The rules involve one player slapping the thigh of their partner, with the thigh being made stiff to endure the pain. If a participant gives up, they are eliminated from the game. No props are required for this game. 2) Innalaan (Tag): Played by ten to twenty players, ages nine and above, in shallow water of lakes or rivers and it aims to develop speed and agility. One player is selected as "it" and tries to tag other players while they try to escape by diving into the water. Players who are tagged twice are eliminated, and the last player not caught becomes the champion. 3) Pasangor (Stilt Race): Played by two to team players, ages eight to twelve, outdoors on the ground or cement floor. The objective is to develop strength, speed, and balance. Players use stilts to race around a post and back to the starting point. Falls require players to go back to the starting line. The team that finishes first wins. 4) Sikwatan (Pick- up sticks game): Played by two to twenty players, ages seven to nine. The objective is to develop patience and agility. Players toss sticks in the air and try to pick them up one by one without moving the rest. Moving a stick results in elimination, and the score depends on the number of sticks picked. 5) Dagay (Lower Imallod) or Magdadahay (Kabugao): Played by two to four adult players outdoors. Players hit wooden tops (dagay) and form partnerships based on the top hit. The first top to stop spinning determines the loser. 6) Kulipagpag: Played by boys and girls outdoors. One player acts as a bird (Kali) hunting for chicks, while another player acts as a hen and the rest as chicks. The hen protects the chicks from the bird, and the game continues with new players taking on the roles.  7) Magsisiniru or Sinniruan: Played by boys and girls in an outdoor setting. Players hide in the playing area (forest) after a command is given, and the seeker tries to find them. The game ends when all players are found. Isnag Literature The Isnag tribe possesses a rich cultural heritage expressed through various forms of literature. Riddles, known as Banbane-u or Banihu, challenge critical thinking and convey values such as hard work and strong family ties. The epic tale of Madalapang explores themes of love, betrayal, and redemption, following the celestial chiefdom of Pindayan ruled by Chieftain Gatan and his family. Panagkaag-agi or Damdamat poems express cultural pride and identity, while Dindinnapuwan proverbs offer wisdom and thought-provoking messages. Adages, known as Pagsasao, promote values like hospitality and work ethics. Adodit stories entertain, motivate, and impart moral lessons, reflecting the struggles and virtues of Isnag society. Additionally, folktales and legends depict the ancient people's continuous struggle against the forces of nature, with stories of heroes like Gawan and Gammelayan emerging. Thus, Isnag literature showcases the cultural richness and resilience of the tribe. Plays, Musical Instruments and Dances To ease one's stress and express one's perceptions and feelings, the Isnags belt out songs in the form of dissodis, uggayam, ay-ayaw, and other chanted verses. Isnag literature encompasses various forms of songs and verses that express emotions, convey messages, and reflect cultural practices. Disodis are songs that release tensions and share outlooks on life, sung during feasts, solitary moments, and kaingin work rest. Uggayam or patpatang, on the other hand, are conversational songs expressing passions and aspirations, often sung during feasts, marriages, and dispute settlements. Dang-da-ngay or anenas are oratory songs that involve discussions on topics like issues, current events, and history. Pagbabas and pakkaw are heightened verses used to convey advocacies and experiences. Ay-Ayaw is a chant to pay tribute to the deceased, expressing loneliness and lamentation, often sung by children who have lost their parents. These various forms of songs and verses hold cultural significance and serve as means of communication and expression within the Isnag community. The Isnags have a variety of dances. These are the talip and taddo, which are performed with graceful and rhythmic movements. The talip (rooster dance) is executed by employing rhythmic trotting steps to the tempo of the gansa (brass gong) and the ludag (hollowed wooden drum), reproducing how the rooster coos to the hen. The taddo (courtship dance) is danced leisurely. The two dances are sometimes followed by ayaya (yells) from spectators to the dancers performing splendidly. These two dances vary according to the tempo of the gongs played: Mandaya and the Mallod. The most rapid and trotting steps are called sinarsar. In the absence of the gansa (gong) and ludag (drum), the following are used: the pagenggeng (a two-pronged bamboo tube) is sounded by beating it rhythmically at the wrist, and its pair, pattanngu (one-pronged bamboo tube), which is sounded by beating it with the back of an aliwa (bolo). Anggiwang (a one-stringed mouth instrument), uritang and uribaw (xylophones), and bal-li-ing (nose flute) serve as musical play instruments. Festivals In Apayao, various festivals are celebrated to showcase the rich culture and traditions of the region. One of the prominent festivals is the “Panagapit ken Panagyaman” Festival of Luna, which highlights the unity and abundance of the community. Another noteworthy celebration is the “Panagbunga” Festival in Conner, known as the fruit basket of the province. In Calanasan, the “Lapat” Festival takes center stage, celebrating the indigenous heritage and livelihood of the Isnag people. The festival showcases their traditional music, dances, and rituals. Similarly, the “Kabinulig” Festival of Flora highlights their main product: bananas. Lastly, the “Balangkoy” Festival of Sta. Marcela pays homage to the cassava industry of the area. This festival displays the craftsmanship, creativity, and economic significance of cassava in the community. These festivals not only provide a platform for locals to express their cultural identity but also attract visitors who come to witness and appreciate the unique traditions and vibrant celebrations of Apayao province. UNIT 2. PHILOSOPHY/ MORALITY Overview This unit explores significant Isnag rituals that reflect their belief in environmental spirits and their impact on daily life. It helps students establish a profound understanding of the historical depth of Apayao rituals and practices, explore how rituals shaped the Iyapayaos and in turn shaped them and point out ways on how to preserve these amidst modernization. It examines agricultural and environmental rituals, emphasizing their symbolic materials and healing effects. Additionally, it highlights the major socio-cultural ceremonies of the Iyapayaos. Lesson 1: Apayao Rituals I. Introduction Major socio-cultural ceremonies among the Isnags are manifested in their strong belief in the existence of spirits in the environment, which influence their way of life. In agricultural parlance, rice cultivation is their primary enterprise. To maximize productivity and mitigate harmful consumption, beliefs and practices associated with this endeavor are observed throughout cultural phases, including land preparation, planting, weeding, pest control, harvesting, and storage. II. Lesson Outcomes At the end of the lesson, you should be able to: 1) demonstrate awareness of the historical significance of Apayao rituals and practices through dramatization or play; 2) explore how these rituals shaped the Iyapayaos and, in turn, how they were shaped by them; and 3) identify ways to preserve the rituals and practices amidst modernization. III. Reading Resources and Instructional Activities Agricultural Rituals Rice culture or mangoman is a one-year crop cycle that involves land preparation activities such as manatalun, tadaw, and si-dug. The man selects a dagwat to insure soil fertility and low emergence of weeds, then cuts a small tree or hill or of reeds conspicuous to the others, then places a cross-piece bamboo slats to mean reservation. If he dreams of cocks, rocks, or river wading, he predicts a lucrative venture, if he dreams hairy animals, he predicts prevalence of weeds, and if he dreams kites and fresh meat, hse predicts scarcity of produce and ill-fate among his family members. Magaggi is the process of threshing palay for seed purposes. Si-dug is the act of burning the kaingin commencing from base, and dudu is the act of weeding out early weeds. Magtungo is the actual planting activity, which involves boring a hole with a sagwa and sowing four to six seeds in the hole. Tuna rite is performed by the woman to plant an unthreshed panicle of palay at the lower portion of the atad unseen by others. Major Socio-Cultural Ceremonies Say-am holds significant religious importance among the Isnags, serving as the most festive socio-cultural ceremony within their community. Its purposes range from panagsisinningan (family reunion) and thanksgiving to panglagip (anniversary) celebrations. The ritual encompasses two major rites: magaba (mat spreading) and magluhut (mat rolling), occurring before and after key activities like maktugnad (food service), makpenum (wine drinking spree), and makpatalip (native dance). The feast commences with magaba (mat spreading) and concludes with magluhut (mat rolling). The shaman retrieves the inapugan (a set of mamaen) and rolls the mat for safekeeping. Chants express gratitude to the anito, ancestral spirits who assist in the success of the say-am. This event is also a community affair, known as say-am among the less affluent. Pildap, while not as grand as the aforementioned say-am, involves the slaughter of smaller animals like dogs and chicks. It marks an adult man's first haircut. Often, pildap ceremonies justify butchering a chicken or dog to provide sustenance for community members volunteering for tasks such as farm work, home construction, rice planting, or harvesting. Say-am and pildap are performed by the people to express gratitude to the Almighty for their health, resources, and life, as they share food and provisions. These rituals serve as a means of connecting Isnag community members in both sickness and health, during prosperous and challenging times. Through say-am and pildap, people rekindle friendships, foster solidarity, and collaborate as they dance, dine, and pray together. Magga-Attawa (Marriage) The Isnag marriage ceremony entails liturgical rites as protected by, not only to the contracting parties and their relatives, but to the community, as well, as this institution is guided by norms and sanctions. The woman's side of a marriage benefits materially, but at the expense of her severing ties to her family and the man losing property in exchange for embracing a new family member. However, because they start life with a zero foundation, the newlyweds show themselves to be on the line of barter. Marriage relationships are morally and socially based on harmony; therefore, penalties are placed on the collective pressure to uphold harmony and peace at the expense of the man and woman. This is a manifestation of the Isnag's strong sense of respect and obedience to the common law and agents that implement them. (Settlement of Disputes) This is a trouble-busting practice based on a prepared and complacent institution of reconciliatory restoration of peace involving arbitrary and material liability. This demonstrates that the Isnags are peace-loving people who grew up in close-knit consanguinity and affinity connections. Community law transcends all other laws, therefore the offender's property and the emotional agony obsessed by the offended are sacrificed and tolerated. This reflects in how they radiate self-sacrifice for the greater good. Treating the Sick As a form of life-preservation, the Isnags are animistic and superstitious, attributing the absence of health to supernatural creatures and objects surrounding them. However, because Lawagan (nature) owns life, medications are thought to be provided for through objects and "gifted" agents known as "specialists." The notion of doing one's best is in the Isnag blood, thus they will try almost any remedy they think is best or what others urge merely to save their lives. This demonstrates the value of life, as time, effort, and property are all lost here. Burying the Dead The Isnags are also very ritualistic in burying their dead. Like other cultural minority groups, they also practice indigenous activities in burying their dead. Allang is a coconut tree clear-felling. The coconut tree is the most treasured tree due to its uses. The ubud (bud) is used as an emergency dish for its quality while waiting for a pig to be butchered. It is mahatulug (ill-fated prone) if somebody cuts down a coconut tree without any death. It pre-empts deaths. Ur-ur is the practice of soliciting rice, or in kind for the wake. Bisnag is a thigh-slapping game to console the bereaved family. Mamalu is a spouse is duty bound to cover himself near the dead’s head. He is not supposed to look out or talk with anyone except his family members’ in-law. Sagsag, if the bereaved family is not economically efficient, sagsag (beheading of a dog followed by sounding the gong and the drum) ensues right away in order to be absent during the wake. In some areas, sagsag goes with panglagip or death anniversary. For economically unstatbel families, sagsag is only done after the interment. This is termed as makkawili. Magabobat is the practice of removing the mourning clothes of the widow/er which is usually donw after a year, or anytime afinal relatives wish. It is the commencement of the panglagip or anniversary. The balu first takes a bath. His clothes are removed by another widower. It is a taboo if married ones do it to pre-empt widowhood. Manglagip is the practice of celebrating the first of the subsequent death anniversaries. It or may not be accompanied by a say-am. General Beliefs and Practices The Isnags observe practically all phenomena as having a bearing on the kind of life they live. Abbit syndrome is the act of the offender to pat or tap one whom he accidentally stepped on, spat or poured water to, and simultaneously says, “abbit”. Failure to do so forecasts the offender’s matuluod (ill-fate) and the offender and the offended the center or subject of padahig or blatant accusations. Manglabag is the observance of the movements of any animal of omen whom one encounters on his way to work. Usually, the most symbolic bird of omen is the labag (a red bird with feathery head). In magtagenap or dream- observance, one’s state or condition foreseen by dreams. These serve as premonitions or follow-ups before any activity is undertaken. Good dreams open the door for one who pursues a venture, and bad dreams welches him to abandon it. For example, their when someone dreamt about moon, fresh meat, defecating, flying, airplane, wading in muddy rivers, its foreseen effect is death. Makkanyaw are abstentions attached to any activity. Transgressions of these may cause uselessness of any endeavor, and may also bring untoward incidents in oneself or any family member. Maganito is a ritual observed to appease and/or beseech the intercession.  UNIT 3. TECHNOLOGICAL Overview The unit provides a comprehensive understanding of the culture, heritage, and way of life of the Isnag people, an indigenous community in the Cordillera region. The unit covered symbols, textiles, and crafts, including the cultural significance and history of porcelain jars, as well as traditional clothing, adornments, and accessories. It also delved into the Lapat System, which governs the use of land for farming, hunting, and other activities and helps ensure the sustainable use of natural resources for future generations. The unit also discussed the unique architecture of the Isnag people, particularly the boat- like design of their houses, which reflects the close relationship between the Isnag people and their environment. Lesson 1: Symbols, Textiles, Arts and Crafts I. Introduction This lesson focuses on the cultural significance and history of porcelain jars among the Isnag people. These jars, which were acquired through trade or barter, often feature designs of dragons, human figures, flowers, and geometrical shapes and are considered valuable heirlooms. The lesson also covers other antique ceramics, beads, and heirloom objects that were traditionally used for narratives, inheritance, or dowry in local marriages. Additionally, it covers the farming and weaving tools, devices, and utensils used by the Isnag people, including the aliwa (a crescent-shaped bolo), awatay (a head ax), and fishing tools. The lesson also covers traditional clothing, adornments, and accessories worn by the Isnag, including the aken (wraparound woven skirt), badio (waist-length blouse), and laddung (headdress). II. Lesson Outcomes At the end of this lesson, the you should be able to: 1) recognize the importance of symbols, textiles and crafts of Isnags; and 2) express value of symbols, textiles and crafts of Isnags in their identity. III. Reading Resources and Instructional Activities The Isnag people possess a rich cultural heritage reflected in their traditional artifacts and attire. Among their prized possessions are antique porcelain jars, which hold immense sentimental value, typically acquired through inheritance or as part of a dowry during local marriage customs known as akit. These exquisite wares, originating from mainland China, were obtained through the barter system or trade in earlier times. Adorned with intricate designs featuring dragons, humans, flowers, and geometric figures, these jars bear names like duduri, garadugud, binilibil, and more. In addition to the precious jars, the Isnag people also have a variety of other valuable antiques, including ceramic bowls, plates, platters, beads, and heirloom objects worn by both men and women. However, these artifacts are rarely seen today due to the indigenous practice of keeping them close to the owner (tanad), as it is believed to cleanse the living from guilt or harm. Interestingly, in certain cases, these antiques are even used as a form of payment (awat) to settle crimes committed within the Isnag community. Furthermore, the Isnag people have developed an array of traditional tools, devices, and utensils that serve various purposes in their daily lives. From farming and weaving tools such as the aliwa (crescent-shaped bolo) and the head ax (awatay) to fishing tools like kawit, manabun, and tangdal, their craftsmanship is evident. They also have a wide range of items for general use, including plates, frying pans, coconut shell containers, mortars, woven baskets, and raincoats. These tools and equipment showcase their ingenuity and resourcefulness in meeting their daily needs. Moreover, the Isnag people take pride in their traditional clothing, adornments, and accessories. For women, a key component is the wovsen skirt called aken, embellished with vibrant embroideries. The attire is complemented by a waist-length blouse known as badio, along with accessories like headdresses, belts, and fragrant herb adornments. Men, on the other hand, wear long-sleeved upper garments called bado, paired with loincloths and scarves that signify their social status. Lesson 2: Apayao Architecture: Isnag House and Community I. Introduction In this lesson, you will learn about the architecture of the Isnag people, an indigenous community in the Cordillera region. The main difference between Isnag architecture and that of other groups in the Cordillera is the boat-like design of the Isnag house, which resembles the traditional Isnag boat in some ways. The lesson also covers other architectural works in Isnag society, such as the alang (rice granary), which is an important part of their material culture and is used to store grains and invoke spirits to guard the harvest. The lesson also mentions that rituals accompany the building of houses in Apayao and that traditional beliefs play a significant role in the construction process. II. Lesson Outcomes At the end of this lesson, the you should be able to: 1) connect modern structural and architectural designs of Isnag houses to Historical architectural designs; 2) create a 3-D Iyapayao houses and other Iyapayao architectural designs; and 3) write a proposal for a design and development of a modernized Iyapayao house. III. Reading Resources and Instructional Activities Isnag architecture differs significantly from that of the other groups in the Cordillera. The difference lies mainly in the boat-like design of the Isnag house. A typical Isneg house resembles the traditional Isnag boat in some ways. The boat called barangay is made up of three planks: a bottom plank that tapers at both ends and two planks on both ends and two planks on both sides, carved and shaped in such a way as to fit alongside the bottom plank. The roof of the Isneg house suggests an inverted hull, and the floor joists to have the shape of a boat. sides. The Isnag build their family house as close as possible to their uma. Another essential architectural work in Isnag society is the alang (rice granary). Building big granaries remains an important part of the Isneg material culture because in the Cordillera communities, the granary shelters not only the annual harvest of grains but also the benign spirits like the balawan (female granary spirit), which invoked to guard the treasure of food they contain. The contemporary Iyapayao’s granary is small, about four- square meters, but built more solidly than their family house. The structure is elevated three feet above the ground by posts that have a rat guard attached to each. Rituals likewise accompany the building of houses in Apayao. From the initial act of looking for suitable wood in the forest to the final completion of the balai, the Isnag act according to traditional beliefs. Lesson 3: The Lapat System I. Introduction The Isnags of Apayao have a unique cultural heritage, particularly in the preservation of natural resources. Lapat is an Isnag term meaning prohibition, restriction, or no trespassing, and when declared, the Isnags invoke the presence of the sanitos and spirit of the dead to help them guard it. This tradition has been accepted by Catholic missionaries and the Americans. II. Lesson Outcomes At the end of the lesson, the students will be able to: 1) define the concept of the Lapat; 2) discuss how Lapat serves as a natural resource conservation management system; an d 3) explain the differences of Lapat System of the Isnags to that of the other conservation practices of the other provinces in the Cordillera. III. Reading Resources and Instructional Activities Lapat is declared to the public when a member of the family dies. It is a sign of honor and respect for the deceased, especially if the individual was a prominent member of the community. The authority to declare lapat rests with the family's leader, and locations such as bodies of water, plantations, forest property, and residential lots can also be declared. A specific area of the house might also be designated as a lapat if it has a meaningful and sentimental connection to the deceased. The "Maglu" or abstinence practiced by the Isnags of Kabugao is a private and voluntassry means of expressing one's severe sadness. Other forms of lapat include avoiding cutting one's hair, wearing colourful clothing, and refraining from performing certain activities. When an area is declared Lapat, a binding agreement is reached between all people in that area. Sanctions or penalty includes the giving of ‘awat’, or expenses for a say-am or butcher a pig for the community. The authority to impose a sanction are members of the family who declared the lapat, the council of elders, village leader or the barangay captain. The Lapat system of the Isnags is a sacred system that prohibits fishing, hunting, gathering fire woods, and farming, cutting of trees, taking any object, or entering into the area. Violations to the rules set during the consultation meeting are serious offenses that can lead to a bloody conflict or community disgrace. Violations, sanctions, and lifting of the Lapat are done by all elders and leaders. The lifting of the lapat is a binding agreement between and among all the people in the community. Sanctions or penalties include giving of 'awat' or expenses for a say-am or butcher a pig for the community. The authority to impose a sanction is the family who declared the lapat, the council of elders, village leader or barangay captain. Neighboring barangays and towns and even visitors are obliged to obey and to respect the rules. The heaviest penalty imposed to the violator is to provide a say-am or a grand feast for all the community people. Other punishments or punishments are decided by the community leaders and the bereaved family. The mangukas is the highlight of the kalyas, a form of a say-am that lasts for 2-3 days for the rich and a day only for the less privileged.  It is everyone's responsibility and obligation to watch over and protect the sanctity of the lapat area. Likewise, they have a duty to report to community leaders and elders any violations they observe for appropriate punishment or punishment. Barangays and neighboring towns and even visitors are obligated to abide by and respect the rules. Any offense must be considered by community leaders and bereaved families as to how much punishment or sentence will be imposed. After a joint decision is made on the sentence applied and accepted by the offender, a peace agreement or palna is made between the bereaved family and the offender. In most cases, the heaviest punishment for an offender is to provide a lavish feast or a sumptuous feast. for all the people in the community where they have to slaughter a cow, several pigs and a dog. However, there are also cases where other penalties or penalties are decided such as magmulta or paying a large sum of money for a hectare of land; a carabao or bull; husi (expensive pots); sinali or sahaban (expensive beads made of precious stones). This can only be done if the bereaved family does not accept the word because the one-year time spent with their bereaved is not over yet. However, the decapitation of a dog in the lapat area should be done to appease anitos and the souls of the dead, who they believe are their lapat guardians. On the other hand, they believe that the anitos and spirits that reside in lapat as guardians will cause them illness or any form of curse leading to death. The panglakayan or mengal performs a ritual to open the lapat area, including shouting heroic deeds, dancing taddo, salip, ayaya, singing, and drinking basi. The mangukas entail rituals such as offering the liver and blood of a dog to the spirits and anitos. This ritual is done to ask for blessings and permission from the anitos and spirits who protected the lapat. Once the lapat is lifted, the lapat areas are open to the public for fishing, hunting, and farming. Timber can only be cut from the pulon if used to build a house. UNIT 4. POLITICAL FEATURE Overview This unit focuses on governance and social justice among the Iyapayaos. The unit will introduce local terms such as Palnah, Bodong, and Pumiyaan, which are important concepts related to governance and social justice in Apayao. It also discusses the peace process among the Isnags of Apayao, which is based on the Palnah system, an indigenous intertribal pact that determines inter-village relations aimed to enhance economic stability, promote social security, and preserve cultural heritage. The unit will help students understand the traditional way of resolving conflicts and maintaining peace in Apayao and the importance of preserving cultural heritage. Lesson 1: Political Features I. Introduction Political machinery pivots along the leadership of a pangmana-man (elder) within a horizontal and lateral family group, either by consangusinity or affinity. There may be four or five families within a cluster or settlement, and the elders from bureaucracy in the promulgation. In this lesson, you will find out the judicial system of the Isnags on how they resolve conflicts and maintains peace and order in the community. II. Lesson Outcomes At the end of this lesson, the you should be able to: 1) define the concepts of Palnah, Bodong, Pumiyaan, and other local terms related to governance and social justice in Apayao; 2) explain the peace process among the Isnags of Apayao, including its historical context, key stakeholders, and significant events or milestones; and  3) construct a persuasive argument on the importance of Palnah and Pumiyaan in Apayao society, citing specific examples and evidence to support their viewpoint. III. Reading Resources and Instructional Activities Palnah, an indigenous intertribal pact among the Isnags, aims to enhance economic stability, promote social security, and preserve cultural heritage that reflects their distinct ethnic identity (Aliten n.d.). Administered by the Council of Elders, this traditional peace process resembles the Bodong of Kalinga and Pechen of Mountain Province. Congressman Elias C. Bulut Jr. provides a clearer understanding of the Palnah system in an interview titled 'The Palnah System: A Qualitative Analysis' (Aliten et. al). He highlights that Palnah is a traditional conflict resolution practice among the Isnag people in Apayao. The process involves democratic principles, with elders reaching compromises acceptable to both parties, guided by the moral law of Alawagan. Palnah agreements address various conflicts, including land disputes, trespassing, forest destruction, and minor offenses. The council of elders listens to both sides and makes recommendations. If fines are agreed upon, both parties share a meal together as a symbol of friendship. While Palnah is the traditional means of resolving conflicts, more serious cases may involve the government's judiciary system. So far, there have been no recalled broken Palnah agreements, but some have lost significance over time. A distinctive feature of Palnah is the natural succession of leadership based on active roles and integrity. Congressman Bulut suggests documenting Palnah agreements formally due to changing values and the need for written commitments. Despite challenges posed by migration, intermarriages, and the absence of mengal (chieftain), Palnah is still practiced in Apayao, and its effectiveness is evident in the lower crime rate. Congressman Bulut encourages migrants in Apayao to learn more about the Isnag culture and the importance of Palnah for peace and development. Pumiyaan: Conner Conflict Settlement The Municipality of Conner in Apayao province practices conflict settlement known as Pumiyaan, demonstrating government intervention in promoting peace and resolving community conflicts. Conner is a fast-growing community connected to the global society through social media, with a developmental vision emphasizing becoming a prime agro- forestry center and ecotourism destination, fostering a united and self-reliant population respecting cultural diversity. Conner is home to eight major tribal groups, each with distinct customary laws and practices, leading to natural conflicts and competitions. To proactively address these issues, the Pumiyaan office was established under the Mayor's Office. Pumiyaan serves as a private semi-government quasi-judicial body, focusing on arbitration and mediation to resolve conflicts, following the Council of Elders system. The Pumiyaan Consultative Council (CPCC) plays a crucial role as a member of the Municipal Peace and Order Council (MPOC) of Conner. It is sought after by various entities, including the Barangay Pangkatarungan, Philippine National Police (PNP), Mayor's Office, and Judicial Courts, for its expertise. Established in September 2011 through a Municipal Executive Order, CPCC's members consist of Barangay IPMRs (Indigenous Peoples Mandatory Representatives), and it was officially launched in November 2012 during a public hearing at the Conner Gymnasium. When both litigants request an out-of-court settlement, a conflict can be endorsed to Pumiyaan by relevant authorities. Pumiyaan follows a unified tribal customary law, crafted based on the different customary laws of the tribes in Conner. If successful in mediation, the matter is endorsed to the Barangay for enforcement of the agreement. Otherwise, if Pumiyaan fails to resolve the conflict, it is further endorsed to the judicial courts.  Pumiyaan has a high likelihood of settling conflicts as parties voluntarily bring matters to them, and most mediations are resolved in one or two sessions. Serving as an arbitration board, Pumiyaan promotes and maintains ancestral and customary laws in settling intra-tribal and inter-tribal conflicts, making it a best practice in conflict resolution (Maslang, 2017).  CHAPTER SUMMARY The Apayao Heritage chapter provides a comprehensive exploration of the province's rich legacy, weaving together various threads of its identity. Beginning with its historical and socio-cultural features, the chapter journeys through Apayao's geographical and territorial landscapes, its intricate historical development, and the influences of its colonial past. Particularly highlighted is the province's vibrant tapestry of ethno-linguistic groups, with the Isnag tribe at its core, encapsulating the region's educational framework, indigenous games, literature, and the harmonious rhythms of its music and dance traditions. In the philosophical realm, the province is deeply rooted in significant Isnag rituals. These practices are emblematic of the tribe's profound belief in environmental spirits andtheir symbiotic relationship with daily life. Through these rituals, one discerns the delicate balance between the Iyapayaos and their environment, including agricultural and environmental ceremonies, and their adaptive resilience in the face of modernity. Technological expressions of the Isnag culture emerge vividly through symbols, textiles, and crafts. The cultural and historical resonance of porcelain jars, traditional attire, and accessories provide a window into the soul of the community. The Lapat System stands as a testament to their sustainable ethos, governing land use and resource management. Furthermore, the unique boat-like houses of the Isnag people punctuate their deep-seated connection to their environment. The chapter's exploration culminates in the political features of the Iyapayaos, diving deep into their intricate governance and social justice mechanisms. Indigenous terminologies like Palnah, Bodong, and Pumiyaan not only provide a lexicon of governance in Apayao but also underline the peace processes based on the Palnah system. This intricate system elucidates the Isnag approach to fostering economic stability, social security, and the unwavering preservation of their cultural heritage. The "Apayao Heritage" chapter thus offers an enriched tapestry, intricately woven with the unique threads of history, culture, philosophy, technology, and politics of the region. GLOSSARY OF NATIVE TERMS Abbit: The act of patting or tapping someone whom the offender accidentally stepped on, spat on, or poured water on, while simultaneously saying "abbit." Abbit syndrome: Refers to the act described above. Aken: A woven skirt worn by the Isnag people. Alang: A rice granary. Aliwa: A crescent-shaped bolo. Symbol of the bravery of the Isnag Allang: The practice of coconut tree clear-felling. Anggiwang: A one-stringed mouth instrument. Awatay: A head ax used for various purposes. Ayaya: A yell during dances. Ay-Ayaw: A chant performed to pay tribute to the deceased, expressing loneliness and lamentation. Bado: Long-sleeved upper garments worn by the Isnag people. Badio: A waist-length blouse worn by the Isnag people. Bal-li-ing: A nose flute used as a musical instrument. Balawan: A female granary spirit. Banbane-u or Banihu: Riddles that challenge critical thinking and convey values such as hard work and strong family ties. Dagay: A traditional game played by hitting wooden tops (dagay) and forming partnerships based on the top hit. The loser is determined by the first top to stop spinning. Damdamat: Poems that express cultural pride and identity. Dang-da-ngay: Oratory songs involving discussions on topics like issues, current events, and history. Dindinnapuwan: Proverbs that offer wisdom and thought-provoking messages. Disodis: Songs that release tensions and share outlooks on life, often sung during feasts or solitary moments. Dudu: The act of weeding out early weeds. Gansa: A brass gong used for performing dances such as talip and taddo. Iyapayoas: Referring the people living in Apayao. Kaingin: Slash and burn agriculture along mountain slopes. Lawagan: Referring to the god who is believed to own life or supreme being. Lapat: Prohibition, restriction, or no trespassing. When declared, the Isnags invoke the presence of the anitos and spirits of the dead to help guard the area. Ludag: A hollowed wooden drum known as salibao in other Cordilleran term. Makkanyaw: Abstentions attached to any activity. Magabobat: The practice of removing mourning clothes of the widow/er, usually done after a year or at the discretion of final relatives. Magga-Attawa: Marriage. Maglabag: Observing the movements of any animal of omen encountered on the way to work. Maglu: Abstinence practiced by the Isnags of Kabugao as a means of expressing severe sadness. Magluhut: Mat rolling. Magpatalip: Native dance. Magtagenap: Dream observance, foretelling one's state or condition through dreams. Magtungo: The planting activity that involves boring a hole with a sagwa and sowing four to six seeds. Mamalu: The duty of a spouse to cover themselves near the dead's head. Manglabag: Observance of the movements of any animal of omen encountered on the way to work. Mangoman: Rice culture, a one-year crop cycle involving land preparation activities usually from late October to January or February in the following year. Mangukas: Rituals such as offering the liver and blood of a dog to the spirits and anitos. Mengal: The respected member of society usually an elder or panglakayan. Pagsasao: Adages that promote values like hospitality and work ethics. Pakkaw: Heightened verses used to convey advocacies and experiences. Palnah: An indigenous intertribal pact or treaty that determines inter-village relations aimed at enhancing economic stability, promoting social security, and preserving cultural heritage. Panagkaag-agi: Poems that express cultural pride and identity. Panagsisinningan: Family gathering or reunion. Pasangor: Stilt Race, a game where players use stilts to race around a post and back to the starting point. Patpatang: Conversational songs expressing passions and aspirations, often sung during feasts, marriages, and dispute settlements. Pildap: A ceremony that marks an adult man's first haircut. Pumiyaan: A private semi-government quasi-judicial body. Sagsag: The beheading of a dog followed by sounding of the gong and the drum. Say-am: A significant thanksgiving celebration among the Isnags. Sikwatan: A pick-up sticks game, where players toss sticks in the air and try to pick them up one by one without moving the rest. Sinarsar: The most rapid and trotting steps. Si-dug: The act of burning the kaingin commencing from the base. Taddo: Courtship dance performed with graceful and rhythmic movements. Talip: A rooster dance executed by employing rhythmic trotting steps to the tempo of the gansa. Uggayam: Conversational songs expressing passions and aspirations, often sung during feasts, marriages, and dispute settlements. Ur-ur: The practice of soliciting rice or in-kind for the wake. REFERENCES A. Printed Materials Aliten (n.d.) The Palnah System: A qualitative Analysis. A Sourcebook of Apayao Lifeways & Worldview. (2014). Luna: DepEd- Division of Apayao and NCIP. Bongui, R. (2010). Ba’ba’nan da ya Iapayao (History of Apayao) 1572-1995. Golden Press. Claveria, C. D. (2009). Isnag of Apayao. Manila: National Commission for Culture and Arts. Maslang, C. (2017). Pumiyaan: Conner Conflict Settlement. ASC Journal 2017 Sadao, N. (2013). The Lapat System: An Indigenous Natural Resource Management System of the Isnags of Apayao. ASC Journal. B. Electronic Resources Algue, P. (1899). No. 7. Luzon. US Coast and Geodetic Survey. Blair, H. B., & Robertson, J. A. (Eds.). (2011). The Philippine Islands 1493-1898. The Arthur H. Clark Company. https://www.scribd.com/read/187094112/The-Philippine-  Islands-1493-1898-Explorations-by-early-navigators-descriptions-of-the- islands-and-their-peoples-their-history-and-records-of-the-C# Flores, J. A. (2009). Cordillera Games. Great Books Publishing. Forktunato, T. (2012). Mga Pangunahing Etnolinggwistikong Grupo sa Pilipinas. Anvil Publishing Inc. https://www.scribd.com/read/403601185/Mga-Pangunahing- Etnolinggwistikong-Grupo-sa-Pilipinas#a_search-menu_965445 Graham, A., & Otis, E. S. (1900). Map of Northern Luzon Showing a Portion of the Field Operations of the 8th Army Corps, Major General Elwell S. Otis Commanding. A.B. Graham Photo Lithography of Washington D.C. Meyer, A., & Schandenberg, A. (2008). Tipos Filipinos. National Historical Institute. Murillo Velarde, P. (1760). Filipíny, Carte Hydrographique & Chorographique des ISLES PHILIPPINES. Par les Heritiers de Homann. Newson, L. (2009). Conquest and Pestilence in the Early Spanish Philippines. University of Hawai'i Press. https://doi.org/10.21313/hawaii/9780824832728.001.0001 Reyes, S. B. (1990). Kalinga-Apayao Folklores & Legends. Tuguegarao City: Topico Printing Press. Sawyer, F. (1900). The Inhabitants of the Philippines. William Clowes and Sons, Limited. https://www.scribd.com/read/187403010/The-Inhabitants-of-the- Philippines#a_search-menu_809903 United States Army. (1944). Army Map Service Road of Northern Luzon, Philippines. https://www.geographicus.com/P/AntiqueMap/NorthernLuzon-ams-1944 Worcester, D. (1914). The Philippines Past and Present. The Macmillan Company. https://www.scribd.com/read/187454821/The-Philippines-Past-and-Present- Volume-2-of-2#a_search-menu_928617 Yodisphere. (2022, September). The Isneg (Isnag) Tribe of the Philippines: History, Culture, Customs and Tradition [Cordillera Apayao Province Indigenous People | Ethnic Group]. https://www.yodisphere.com/2022/09/Isneg-Isnag-Apayao-Tribe- Culture.html?fbclid=IwAR2xwVk__0GO_LnhFlfjqyYENJE6RpA0P2GvzXLvII4Ytvu Io_OD9P80v7M