SUSTAINABLE IBALOI COMMUNITY HERITAGE DEVELOPMENT IN

BENGUET

A Thesis Presented to the

Department of Architecture and Fine Arts

Technological University of the Philippines

Manila

In Partial fulfillment

To the requirements for the Degree of

BACHELOR OF SCIENCE IN ARCHITECTURE

BANTOK, EZEKIEL V.

CAMA, KNELL ANGELO

MAGNO, PAOLO

BSA- 5B

ARCH. JARINA LYDIA O. PICHAY

Thesis Adviser

S.Y. 2019-2020
RATIONALE

In mountainous terrain of Cordillera Administrative Region, indigenous people Known as

"Benguet People" Ibaloy (people who live in houses ) are inhabit mostly the south

eastern parts of Benguet, Bukod, Sablan, Tublay, La Trinidad, Tuba and Itugon also the

southern portions of Kapangan and Atok. Ibaloys classified in two groups the Ikulos,

who lived along the riverbanks of Bukod, Itugon and Kabayan and the other is the

Irontog who lived along the mountains of Tublay, Atok, La Trinidad, tuba and Sablan.

Ibaloy has a 95,968 total population as of 2000 census. The name Ibaloi means "people

who live in houses." This ethnic group inhabiting the province of Benguet is

concentrated in the municipalities of Kabayan, Bukod, Tuba, Itogon, Tublay, Sablan,

Atok and La Trinidad. They have a rich culture that existed long before the Spaniards or

any other foreigners stepped foot on the Philippines. Famous for their ancient tradition

of mummification, the Benguet people believe in supreme beings and spirits that guide

their way of living as well as their future. Ibaloi originally had control of politics and

natural resources before the area developed into a multi-ethnic city. Due to

modernization, changes in their lifestyle, livelihood and spiritual inclination, many have

forgotten about their culture. There have been initiatives by the Ibaloys to revive their

ancestry and make known among themselves, especially with the youth and their

culture.
IBALOIS CULTURE

Farming has been the traditional livelihood of the Ibaloys. However, nowadays the

Ibaloys migrate and seek daily wage and contractual jobs and regular-paying jobs

elsewhere which has led to the loss of practice of their traditional livelihoods (Antonet

al.,2010). In a study by Rovillos and Morales (2002), it was found that income-

generating and livelihood activities such as handicraft businesses, together with

education for their children and food security, are among the needs and aspirations of

the poor in the Cordillera.

The material culture of the Ibaloy is simple, but it is expressive of their peaceful and

judicious ways of living, in harmony with nature and their environment, and strongly

based on their spiritual belief system. The richness of their material culture is still

evident at present, although changes have been brought about by the influences of

modernization.

One of the most admired dwelling designs in the Cordillera is the Ibaloy native house

because of its modest structural design that represented their way of life in older times.

It is made of indigenous materials found in the kadasan (forest). A regular Ibaloy house

measures 12 by 12 feet and is elevated about 5 feet or more above the ground. The

space under the house is utilized as storage area for farm tools, household equipment

and shelter for chicken, goats and other livestock especially during the rainy season.

An Ibaloy house is a status symbol which differentiates the baknang (rich person) from

the abiteg (poor person). The house of the baknang is an all-wood structure; that of the

poor is of bamboo and lighter materials, but both houses have the same roofing
material, dem'ma. A house made of wooden materials is called alang, while that made

of bamboo is called dokbot.

The Ibaloy's social life consists of celebrations and rituals that are prescribed by custom

and tradition for every stage and vicissitude of life. These feast and rituals called shilus

or kesheng celebrate birth, marriage, bountiful harvest, success and victory in war and

livelihood endeavors, as well as cure illnesses, rectify misfortunes, and honor death.

The Ibaloy celebrates and performs the prescribed rites and ceremonies with the

participation of members of his kin group, aggrupation, and the community.

Performance and attendance during these occasions takes on interactive

communication and socialization among kin groups and community residents. Tayaw

(ritual dancing) is first danced by the celebrant, followed by the baknang and elders.

After them the community members take turns at the dancing and playing of musical

instruments. In the rendering of badiw (poetic chants or oratory) which is full of analogy

and philosophical thinking, the women of the community repeat in a mystic refrain called

man-atob the thoughts or message that the elders would like to convey. The badiw may

elicit appreciation, awe or even laughter as the words of the elder are poetically and

philosophically chanted.

IBALOI TODAY

An Ibaloi newspaper columnist, Eufronio Pungayan (1991), points out that the Ibaloy

people had a series of experiences on displacements and relocation in the name of

development. The construction of Baguio as a city, and then came the mines, dams, the

Marcos Highway, and the Baguio Export Processing Zone. He says these painful
experiences made the Ibaloi culture a "stolid, silent, and weather—beaten stance".

Today Most of the ibaloi new generation is slowly unrecognizing its culture and

traditions due to this so called “development” by the government.

Just like other indigenous cultures in the Cordilleras, Ibaloy culture is challenged by the

general disinterest of the youth to participate in the "transfer of indigenous knowledge

and practices". This disinterest may be blamed on the education and religion of modern

day Ibaloy, and the lack of opportunity to live their culture because of economic

limitations. It is strongly encouraged that the writing of vanishing indigenous culture

should be everybody's concern. The bearers of traditions are our elders, and the people

before them. When these elders die what will happen to the preservation of our culture?

This question underscores the reality of deculturation among the young generations of

indigenous people, not only the Ibaloy in particular but all the people of the Cordilleras,

and the need for conscious and sustained preservation of their culture.

The uncomplicated way of life in the Ibaloy past is a kind of art that fascinates the

younger generations who did not have the opportunity to live their culture due to

changes in lifestyle and the environment. The same holds true for foreign visitors who

have displayed interest in understanding theses particularly mountain people.

STATEMENT OF THE PROBLEM

Culture Deterioration

Technological advancements and migration also influence the evolution of culture of

Ibaloi, which leads to the unavoidable loss of some of the Indigenous traditional values

and practices. As Ibaloi attempt to operate in two worlds, the mainstream and the

traditional ili, it can be assumed that the birth of a new culture seems inevitable. The

present situation of ibaloi express the concern that the ili concept might not find

relevance to the indigenous community who have not fully imbibed the culture; those

who are more exposed to diversity and modernity rather than traditional values; and

those who have no opportunity of utilizing cultural skills alongside modernity.

Culture plays a vital role in Ibalois daily lives. Nothing in this world is constant. As the

day passed by, the culture of ibaloi was gradually left behind and vulnerable to loss

traditional values and practices. Due to having two different community, the mainstream

and the traditional, it could lead to an "Identity confusion" and affects the young ibaloi’s

mindset. The mainstream ibaloys are open in the idea of technology advancement and

migration which could be by pass their culture. The traditional ibaloi seems to have a

large task in preserving, protecting and enriching their culture, values and practices.

Ancestral Domains

Squatters and illegal settlers were what they call the Cordillerans or Igorots and

lowlanders who settled in Baguio. It is now a reality that Baguio is a metropolis and a

multicultural community. During the first decade of the American administration in

Baguio, the Ibaloi landowners were required to declare their property and have their
lands surveyed. Some families of the ibaloi complied; but a majority failed to declare

their lands for a number of reasons apart from not understanding why they had to pay

taxes on land which they owned, though these were not all being used by them. Today

Baguio the summer capital of the Philippines has developed tremendously for years and

the ancestral lands that should be to ibalois were now being taken by the government.

Livelihood

Having a great land surroundings, farming is the primary source of income and needs

of the ibaloys ,but not every day this livelihood can support their daily needs mostly

during the time of bad weather Lack of constant daily income for ibaloy may cause for

them to migrate from place to place in order to seek a regular or permanent job to

supply their families daily needs in order to survive. This phenomenon may lead to

culture deficiency for the ibaloys whose migrate from place to place mostly to the

youths. Who was born in different surroundings and culture.

LEGAL BASIS:

RA 8371: This Act shall be known as “The Indigenous Peoples’ Rights Act of 1997”.

● SECTION 2. Declaration of State Policies. — The State shall recognize and

promote all the rights of Indigenous Cultural Communities/Indigenous

Peoples (ICCs/IPs) hereunder enumerated within the framework of the

Constitution:

a) The State shall recognize and promote the rights of ICCs/IPs

within the framework of national unity and development;

● SECTION 5. Indigenous Concept of Ownership. — Indigenous concept of

ownership sustains the view that ancestral domains and all resources found

therein shall serve as the material bases of their cultural integrity. The indigenous

concept of ownership generally holds that ancestral domains are the ICC’s/IP’s

private but community property which belongs to all generations and therefore

cannot be sold, disposed of or destroyed. It likewise covers sustainable

traditional resource rights.

● SECTION 17. Right to Determine and Decide Priorities for

Development. — The ICCs/IPs shall have the right to determine and decide their

own priorities for development affecting their lives, beliefs, institutions, spiritual

well-being, and the lands they own, occupy or use. They shall participate in the

formulation, implementation and evaluation of policies, plans and programs for

national, regional and local development which may directly affect them.

● SECTION 29. Protection of Indigenous Culture, Traditions and Institutions.

— The State shall respect, recognize and protect the right of ICCs/IPs to
 preserve and protect their culture, traditions and institutions. It shall consider

these rights in the formulation and application of national plans and policies.

● SECTION 78. Special Provision. — The City of Baguio shall remain to be

governed by its Charter and all lands proclaimed as part of its townsite

reservation shall remain as such until otherwise reclassified by appropriate

legislation: Provided, That prior land rights and titles recognized and/or acquired

through any judicial, administrative or other processes before the effectivity of

this Act shall remain valid: Provided, further, That this provision shall not apply to

any territory which becomes part of the City of Baguio after the effectivity of this

Act.
REGIONAL DEVELOPMENT PLAN OF CORDILLERA ADMINISTRATIVE REGION

● “IP Education in CAR . . . promotes self— determination in the context of contributing

to the growth of the Philippine nation. It also is culturally- inclusive, recognizing that

CAR and the nation as a whole is of diverse cultures.

('This is Home" by DepEd—CAR, 2015).

● "Localizing and contextualizing education through the IP Education Program of the

DepEd should be successfully implemented. This should be complemented by non-

formal cultural education in the "ili" or communities."

● “Crucial to land tenure security in the ancestral domains is the approval of the

implementing Rules and Regulations (IRR) of Section 12 of the IPRA "which provides

that individual members of Indigenous Cultural Communities (lCCs} or the Indigenous

Peoples (IPs) shall have the option to secure title to their ancestral lands under the

provisions of the Commonwealth Act as amended or the Land Registration Act 496 ." —

RDP CAR

● The RDP argues that given the predominance of the IPs and their numerous concerns,

the NCIP-CAR is challenged by limited human and financial resources in fulfilling

its mandate as the primary government agency for promoting and protecting the

rights and well-being of the IPs and their ancestral domains. Moreover,

mechanisms to promote culture-sensitive governance exists but are not fully

implemented. The Regional Development Council (RDC) of the Cordillera

 Administrative Region created a Sectoral Committee on Indigenous Peoples Concerns

in 2003 tasked to tackle issues and concerns of IPs in the region.

● Another governance mechanism is the Mandatory Representation of Indigenous

Peoples in Local Legislative Councils (IPMRs). As of 2016, there were 226 IPMRs in the

region, but many of the LGUs still do not have a representative in their local councils

and even if some LGUs have IPMRs, many are not receiving full compensation as

regular members of the Local Council

● Indigenous communities are also tasked to prepare their Ancestral Domains

Sustainable Development and Protection Plan (ADSDPP). The ADSDPP refers to

the consolidation of the plans of ICCs/IPs within an ancestral domain for the sustainable

management and development of their land and natural resources as well as the

development of human and cultural resources based on their indigenous knowledge,

systems and practices. However, the ADSDPPs are not complete, formulation is very

slow and very few are mainstreamed in plans and priority projects of regional line

agencies (RLAs) and LGUs. Of the 111 ancestral domains in CAR, only 23 have

updated ADSDPP, 21 have expired or obsolete ADSDPPs, and 67 ancestral domains

are still without ADSDPP as of 2015.

PHILIPPINE DEVELOPMENT PLAN

Chapter 7: Promoting Philippine Culture and Values

● The underrepresentation of marginalized sectors in local councils prejudice the quality

of implementation and mainstreaming of culture in governance. Culture bearers, such

as the indigenous people, are either denied or limited in their rightful representations in

local for despite the requirement of a mandatory representative at all levels of decision-

making that affect their communities.

● Another issue is the conflict between property rights of private individuals or entities and

the cultural rights of indigenous peoples over their ancestral domain. Existing laws

include provisions on conservation and safeguarding of cultural heritage, protection,

recognition, and empowerment of diverse cultures. However, violations are not

penalized. This concern revolves around the unethical and exploitative extraction of

knowledge, skills, and practices from indigenous cultural communities or repositories of

local knowledge.

Subsector Outcome 4: Culture-sensitive governance and development strengthened

● Strengthen the protection of the rights of vulnerable sectors (indigenous peoples,

women, youth and children, and PWDs) to access cultural resources and live a

life free from discrimination and fear. Citizens must appreciate the principles

behind cultural protection and become proactive defenders of culture

themselves. Civil society, academe, media, and other agencies of the culture

sector can contribute to the efforts, but the government needs to create an

enabling environment for conserving and enriching the collective memory of the

nation.
GOAL:

Preserve, promote and enrich the Ibaloi’s culture and tradition through sustainable

community and support their social needs with architectural solution.

OBJECTIVES:

● To conduct research and gather some data regarding the present situation,

condition, and issues of the ibaloi ethnic group.

● To improve the preservation of culture and traditions of Ibaloi due to

modernization.

○ The new generation of the Ibaloi is slowly forgetting its ancestral culture

and traditions. The proposed community will provide schools of living

traditions that will teach younger generation about language and culture of

Ibaloi.

● To provide trading and businesses that will showcase the traditional livelihood of

Ibaloi for sustainable tourism.

○ The rich handicrafts and traditional medicine of ibaloi is one of the greatest

treasures that the ethnic community embraces. Workshops for their

community will not only increase employment and tourism that will also

preserve their culture in arts crafts, and medicine.

● Help Ibaloi to maximize the use of their ancestral land for them to establish ili or

community for their needs.

○ Historically some of the Ibaloi ancestral land has been claimed by the

government for the past century particularly at some part of Baguio. They

need to know and use their rights to develop community for their dwellings

or into something they prefer.

 ● Conserve biodiversity, attaining atmospheric balance, productivity of soil as well

as other systems of natural environment.

○ A sustainable cultural community will ensure the protection of any natural

environment present in Ancestral Lands of Ibalois.

NON-PROFIT ORGANIZATION (Possible Fundings)

● Onjon ni Ivadoy (Unity/Union of the Ibaloys) Association

○ A non-government organization (NGO) for all the Ibaloys world-wide.

● Cartwheel Foundation, Inc. (CFI)

○ is a duly recognized non-stock, non-profit organization that seeks to nurture

Filipino indigenous heritage through relevant education.

● Montañosa Research and Development Center, Inc. (MRDC)

○ MRDC fully recognize that, like other indigenous peoples, the Igorots of the

Cordillera Region possess the scientific knowledge of the biophysical conditions

of the land and an understanding of the balance of interactions between land and

people.