KALINGA HERITAGE

Robert A. Rodolfo, Agnes N. Balawan,

and Rexel G. Bayongasan

Sleeping Beauty in Kalinga, pic.1 photo credit tripmonod.com

 UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES

Unit Overview
The Kalinga and other Cordillera peoples are believed to have arrived in separate migrations
from southeastern or eastern Asia. Due to particular conditions of the economy, water
supply, population density, and ecology, cultural differences began to appear among the
northern Luzon mountain peoples, resulting in the various ethnolinguistic groups: Ibaloy,
Bontok, Ifugao, Kalinga, and Sagada. The original mountain peoples may have progressed
from primary dependence on root crops until they developed swidden farming, then wet rice
cultivation, and finally irrigated terrace farming. It is difficult to establish how long these
people have lived in their mountain habitats. After reading this unit, you will be able to
answer the question, who are the yKalingas?

LESSON 1 – SETTLEMENTS AND TERRITORIES

I. Introduction
Kalinga is a landlocked province in the northernmost section of the Cordillera Region. It
is bounded by the provinces of Cagayan and Apayao in the north, Mt. Province in the
south, and Abra in the West. The greater sections of Cagayan and Isabela are found in its
eastern part. Sharp-crested interlinking mountain peaks, steep slopes, isolated flat lands,
plateau, and valleys characterize the western side while the eastern section is generally
rolling with gradually sloping foothills, interlocking wide tracks of flat lands, and
floodplains along its main rivers. Among land and water forms that constitute potential
tourism sights are its waterfalls, hot springs, rice terraces, and subterranean rivers. In
this lesson, you will appreciate the natural beauty of Kalinga and will become more
familiar with the creation of its municipalities.

Kalinga Geography

Kalinga is a province in Luzon, bordered by Mountain Province to the south, Abra to the
west, Isabela to the east, Cagayan to the northeast, and Apayao to the north. It has a
total area of 3,231.25 square kilometers (1,247.59 sq mi) and is bordered by Mountain
Province to the south, Abra to the west, Isabela to the east, Cagayan to the northeast,
and Apayao to the north. The province's lowlands are open grassland suitable for pasture,
while the highlands have extensive areas of tropical rainforest. Rizal and Tabuk are the
biggest rice producers, followed by the mountainous area and the rice terraces of
Balbalan, Lubuagan, Pasil, Pinukpuk, Tinglayan, and Tanudan.

Settlements

Creation per municipality/legal basis (Sugguiyao, 1990)

 BALBALAN. The municipality of Balbalan is located in the northwestern portion of the

province, bounded on the north by the Conner, Apayao, on the east by Pinukpuk, on
the south by Pasil, and the west by the province of Abra. With Executive Order No. 42,
it became a regular municipality on June 25, 1963. It has 14 barangays and is
classified as a fifth-class municipality. The population is 99% Kalinga natives.
 LUBUAGAN. Lubuagan was once the provincial capital of Kalinga and was the seat of
the first two secondary schools founded in 1927. It was converted into a sixth-class
regular municipality by Executive Order No. 42 on June 25, 1963, with 90% native
Kalingas and the rest Ilocanos and Tagalogs. It is derived from the archaic term
“LUBUAGANON” which means wallowing place, as the present site of Lubuagan
Poblacion was a marshy place where both wild and domestic animals wallowed in
mud during warm days.
 PASIL. Pasil was created from barangays of the Balbalan and Lubuagan on June 18,
1966, by Operation of Republic Act No. 4741. It lies directly south of Balbalan, west of
Upper Tabuk, north of Lubuagan, and east of the province of Abra. It has the biggest
deposits of gold, copper, silver, and other minerals in the entire province of Kalinga-
Apayao. It is only in Pasil where large volumes of Sulphur deposits and hot springs
are found, as well as an extinct volcano that continuously emits black smoke. It is a
potential tourist spot.
 PINUKPUK. Pinukpuk was organized as a municipal district in 1908 and converted
into a sixth-class municipality in 1963. It is bounded on the north by Conner, Tabuk
on the south, and Balbalan on the west. Its eastern boundary is shared by Rizal,
Kalinga, and Tuao Cagayan. Pinukpuk has the richest soil potential and gentlest
terrain among the interior municipalities and boasts of an abundance of narra trees,
rattan, and other minor forest products. It is expected to rise to a better class
municipality due to its endowment with natural resources potentials.
 RIZAL. Rizal was created in June 1965 as a border municipality taken from Tabuk. It
is bounded on the north by Palca, Tuao, and Enrile Cagayan on the east, Sta. Maria,
Isabela on the south, and Tabuk on the west. The population is a mixture of native
Kalingas, Bontocs, Benguets, Ibanags, Ilocanos, and Tagalogs.
 TABUK. Tabuk is the capital town of Kalinga, bounded by Pinukpuk on the north,
Rizal and Quezon Isabela on the east, Tanudan and Paracelis on the south, Mt.
Province on the south and Pasil and Balbalan on the west. The population is
composed of native Kalingas, Bontocs, Benguets, Ilokanos, Tagalogs, Ibanags, and
other immigrants from the lowland province. Agriculture is the major source of
income, but a good segment of the inhabitants are engaged in other trades such as
wholesale and retail trade, transportation, personal services, and other economic
activities.
 TANUDAN. Tanudan was sliced from Lubuagan on February 16, 1932, and
subsequently inaugurated as a municipal district on May 12th of the same year. By
Executive Order No. 42, it was a regular municipality on June 15, 1963. It lies directly
south of Tabuk, west of Parecilis, north of Barlig, and east of Tinglayan. It is a sixth-
class municipality where agriculture is the main source of livelihood and the
population is 100% Kalingas. Tanudan comes from the word “TANUD” which means
needle.
 TINGLAYAN. Tinglayan is a sixth-class municipality located north of Sadanga,
Mountain Province, west of the province of Abra and part of Pasil, south of Lubuagan
and west of Tanudan. It became a regular municipality on June 25, 1963, by
Executive Order No. 42. The populated areas of the municipality are traversed by the
national highway, and the area is adorned by towering mountains. The soil on the
mountain slopes and bases is very fertile, especially suited for vegetable raising.
Several decades ago, Tinglayan was the main bean and cabbage-raising locality in the
upper Kalinga area. “Tonglayan” comes from the archaic word “Tinonglay” which
means the making of an earthen container where the basi or sugarcane wine is
brewed.

Presently, Kalinga is fast emerging as an eco-tourism discovery of the Cordilleras since its
operation as a regular and separate province since February 14, 1995, as stipulated in
Republic Act 7878.
 Figure 1: Map of Kalinga and its neighboring provinces (https://commons.wikimedia.org/wiki/File:Ph_cordillera.png)

LESSON 2. PEOPLING AND ETHNO-LINGUISTIC GROUPS

I. Introduction
Kalinga is a diverse ethnolinguistic group in the Cordillera region, often referred to as the
"Babel of the Philippines" (Saboy, 1988). It is located in the central part of the Cordillera
Administrative Region and has unique cultures, including a variety of indigenous
languages. The Igorots, meaning "mountaineers," are the most diverse ethnic tribes in the
region, with most of their linguistic and cultural diversities found in the province of
Kalinga. In this lesson, you will learn about the different tribes, cultural groups, and
dialects in Kalinga

The Kalinga People

The National Commission on Indigenous Peoples has identified 46 distinct sub-tribes in
Kalinga, including Ableg, Aciga, Ammacian, Balatoc, Ballayangan, Balinciagao, Banao,
Bangad, Basao, Biga, Buaya, Butbut, Cagaluan, Culminga, Dacalan, Dallak, Dananao,
Dangtalan, Dao-angan, Dugpa, Gaang, Ga’dang, Guilayon, Gubang, Limos, Lubuagan,
Lubo, Mabaca, Mabongtot, Magaogao, Malbong, Mangali, Minanga, Nanong, Pangol,
Pinukpuk, Poswoy, Salegseg, Sumadel, Taloctoc, Tanglag, Tobog, Tobograyan, Tulgao,
and Uma. Their indigenous language representations share the same name.

Ethno-Linguistic Group
Himes (1997) identified eight Kalinga languages from the Ethnologue: Butbut Kalinga,
Limos Kalinga, Lubuagan Kalinga, Mabaka Valley Kalinga, Majukayang Kalinga,
Southern Kalinga, Tanudan Kalinga, and Banao Itneg. The same data is posted in the
Summer Institute for Linguistics (SIL), which is the basis of several researchers interested
in studying languages. According to the anthropological derivation of the Kalinga ethnic
languages, these languages are traced to have originated from the Proto-Central
Cordilleran group of languages, such as Itneg (spoken in Abra), Bontok (spoken in Mt.
Province), Kankanay (spoken in the west of Mt. Province and Benguet), Balangaw (spoken
in the east of Mt. Province), Ifugao (spoken in Ifugao), and Isinai (spoken in Nueva
Vizcaya). This Proto Central group of languages is traced to have lineage with the Malayo
Polynesian or Austronesian family of languages, as the polygenetic theory of the world’s
linguistic diversity is concerned (Blust, 2013).
 The Butbut Kalinga reside in Tinglayan, Kalinga. Farming is their main source of
livelihood, as the province has a rugged and mountainous topography. Limos Kalinga is
also known as the Northern Kalinga and Limos-Liwan Kalinga. Kalinga Lubuagan culture
is characterized by dance, which represents homecomings, head-taking, and honoring
mingols with gifts. Victory songs are sung by villagers, and mingols dance with closed
fists. Ngilin is a marriage dance performed during rituals and celebrations, showcasing
courting interactions between rooster and hen. The most popular dance is Tadjok,
performed by the tribe to commemorate grand feats, rituals, and social gatherings. Men
showcase strength and virility, while women convey grace and sensuality, mimicking
high-flying birds. The Lower Tanudan Kalinga is found in the southern part of Kalinga.
Their language, which is most intelligible with that of the Limos Kalinga, has three
dialects: Minangali, Tinaloctoc, and Pinangol. The Upper Tanudan Kalingas reside in the
southern part of Tanudan Valley in Kalinga Province, not too far from Mountain Province.
The Mabaka Valley Kalingas, which inhabit the southeastern part of Kalinga, is also
known as the Kal-Uwan, Mabaka, and Mabaka Itneg. The Madukayang Kalinga are
concentrated in the southern Mountain Province. Their language is mutually intelligible
with Limos Kalinga and Balangao (83%). There are about 13 villages in Kalinga province
where Southern Kalinga lives. Their dialects include Sumadel-Tinglayan Kalinga,
Malango, and Bangad.

LESSON 3. EDUCATION AND SOCIAL INSTITUTIONS

I. Introduction
Kalinga people are considering education as a vital part of each one’s success. This is
very evident in the yearly results of the Professional Regulatory Commission (PRC) exams
where numbers of YKalinga graduates are always on the list of passers including the
licensure examinations for Physicians and Lawyers. Kalinga Higher Education
Institutions (HEIs) are producing a yearly average of at least one thousand degree
holders, aside from the other yKalingas who are studying in other HEIs outside the
province including some of the prestigious learning institutions in the country. In this
lesson, you will learn and appreciate the common insights of yKalingas in the field of
education and social institutions.

Educational Institutions
A Kalinga leader is considered wise if they have lived the authentic Kalinga way, requiring
a charismatic pursuit of knowledge and example. This requires loyalty to Kabunyan's
teachings, which taught man how to live a good life. A Kalinga leader must possess moral
qualities such as self-discipline, self-respect, generosity, honesty, trustworthiness,
kindness, benevolence, compassion, truth, and justice. Kabunyan taught the
commandments of authentic human existence, and in practice, Kalinga leader uses their
wisdom to prevent human injustices and unhappiness. This justification for true
leadership is provided it commits to maintaining and promoting the social order.

Today, Kalinga has eight (8) universities and colleges as of today that offer various
diplomas, undergraduate, and post-graduate studies. Kalinga State University – Bulanao
Campus, Kalinga State University – Dagupan Campus, Kalinga State University – Rizal
Campus, International School of Asia in the Pacific – Kalinga, Saint Louis College of
Bulanao, Saint Tonis College, Kalinga Colleges of Science and Technology, and Cordillera
A+ Computer Technology College. Among those colleges, only Kalinga State University is a
public Higher Education Institution. This number of HEIs in Kalinga has the potential to
produce a yearly average of more or less one thousand degree holders. But yKalingas love
for education shows the need for more accommodating capacity.
 Social Institutions
Kalinga society comprises the household, extended household, kinship circle, and
territorial region. The boboloy (Kalinga region) is the largest geographical unit,
representing a tribe or village. Traditional Kalinga society has three classes: kapus (lowest
class), baknang (propertied middle class), and kadangyan (upper class or aristocrats). The
kinship circle, consisting of siblings, cousins, and descendants, takes responsibility for
the actions of its members. The traditional Kalinga household consists of a nuclear
family, with rich families having a poyong (servant). The extended family consists of two
nuclear families living in separate households, sharing economic tasks like planting rice.

During the later years of the 20th century, Kalinga Apayao Religious Sector Association
(KARSA) was established. It is an ecumenical group of religious organizations and
individuals in the provinces of Kalinga and Apayao. Part of its advocacy in promoting the
rights and concerns of the indigenous peoples is its active engagement in peace
promotion, environmental protection, human rights protection, and good governance.
This is done through participatory project monitoring and audit of infrastructure and
public works. Members of the KARSA are the churches of Roman Catholic, Anglican,
United Church of Christ in the Philippines (UCCP), and other evangelical churches. Due
to some differences, other evangelical churches form another organization which is the
Ministers Association of Reformed Kalinga (MARK). Members of this organization are the
Assembly of God, Bible Christian Fellowship, Free Believers, and other independent
Pentecostal churches. The rising economy of Kalinga has brought not only businessmen
from other countries or regions but also other religions aside from Christianity. According
to Philippine Statistic Agency (PSA) survey of 2015, there are 319 Islams in Kalinga. Some
of them have also married native YKalingas. The majority of their population is in Tabuk
City, it also where the only Mosque in Kalinga is situated.

LESSON 4. Games and Sports, Oral Literature, Music and Dances, and Festivals

I. Introduction
Indigenous games, music, and dance as reflected in the Kalinga cultural values systems
cannot be underestimated in their contributions as living traditions of distinct traditional
communities that developed such indigenous practices. In Kalinga, one may portray in
practices of indigenous games, music, and dance the Kalinga virtue of being good to
fellowmen and doing what is right while living (Sugguiyao, 1990). In this lesson, you are
required to perform and have fun with the different indigenous games and literature of
yKalingas.

INDIGENOUS GAMES OF KALINGA

Indigenous games are recreational activities originating from a particular cultural group,
community, or people. They are traditional because they are accompanied by beliefs and
depict an event. The Province of Kalinga practices these games to reinforce community
values and interaction between communities. These games are traditionally important as
part of our culture.

The practices of indigenous games in Kalinga are observed during traditional festivals,
which serve as unifying threads that unite the world views of the Kalinga into one cosmic
social order. Playing indigenous games during festivals is an expression of enjoyment and
thanksgiving to Kabuniyan, believed to be the creator of all things and master of life and
death. (Garming, monograph).
Indigenous games in the Kalinga cultural values systems are a living tradition of distinct
traditional communities, exemplified by the Kalinga virtue of being good to fellowmen and
doing what is right while living. (Sugguiyao, 1990)

The Sang-sangkur (arm wrestling) is an outdoor or indoor game played between two men.
The game promotes brotherhood, self-respect, sportsmanship, and develops in the player
the values of endurance, perseverance, and alertness. Manfaju is a game played by adult
men and women that involves pounding rice hulls with fastness and alertness. The game
is played during funerals, barrio fiestas, and peace pact celebrations and instills values of
helpfulness, bayanihan, and social responsibility. It also tests the strength and
endurance of the player. Ag-agwod (tug of war) is an outdoor game with 10 or more
players. The participants are ages 10 and above and the game portrays unity,
sportsmanship, firmness, and fairness. The strength and endurance of the participants
are tested too. Kadang-kadang is an outdoor game that is played using a bamboo stilt.
Dokdokma/Cho’cho’ma (Pig catching) is a game occasionally played at agricultural
shows where participants attempt to catch a pig by holding onto it.

KALINGA MUSIC/KALINGA INDIGENOUS SONGS

The Kalinga continue to actively preserve their musical heritage despite social changes.
Traditional principles continue to underlie their music-making, as seen in the technique
of utilizing interlocking patterns in the various bamboo ensembles composed of leg
xylophones, stamping tubes, buzzers, quill-shaped tubes, parallel zithers, and pipes in a
row. These ensembles have varying functions and are heard on different occasions,
depending on the particular area within Kalinga. The Kalinga are highly valued for their
ensemble instruments, the gangsa (flat gongs), which are played in two styles: gangsa
pattung and gangsa topayya. Kalinga vocal music is usually heard in social gatherings
and they identify songs according to the melodies, with the corresponding texts
determined by the occasion, varying with each rendition. Examples of Kalinga vocal
music include uwwawi/koykoy, uggayam and ulalim, dandanag/chanchannag, man-orag
and man-ani.

KALINGA INDIGENOUS DANCE

It is an art form that, in its truest sense, converts thoughts, feelings, and pictures into
meaningful movement patterns that have both a personal and societal impact. Sagni or
tadok is a Kalinga dance that is originally called “pallok” or “pattong” and is performed by
a group of men and women. At least six or more men beat the gongs led by a lead gong
player. Challichog is a stamping dance, or the dance of the rice terraces. After a rice
terrace is constructed and during the ritual ceremony, men and women stamp their feet
at the rice paddies to prevent erosion and to pray for an abundant harvest. Salidsid is a
Kalinga courtship dance performed by a male and female and thus is sometimes called
the “cayoo” dance.

FESTIVITIES
SOUND OF GONGS. The sound of gongs reverberates in Tabuk City to celebrate its
Kalinga Founding Anniversary and the BODONG FESTIVAL on the 14th of February.
Cultural presentations by the towns of Balbalan, Lubuagan, Pasil, Pinukpuk, Rizal,
Tanudan, Tinglayan, and Tabuk City highlighted this year’s Bodong Festival. Aside from
cultural dances and street dancing competitions, the search for Miss Kalinga is
conducted wherein aspiring candidates show off their best in aiming for the title.

"Bodong" is a Kalinga term roughly translated to "peace pact" and is undertaken under
two main conditions or events: "gayyem" or when two people are in a relationship and
"tribal conflict" when there is an existing problem or conflict between tribes or sub-tribes.
In recent years, even women and the youth have been allowed to participate to ensure the
full cooperation of all members of the group involved. Bodong Festival is a celebration to
commemorate the timeless practice of keeping the peace among the Kalinga (Kalinga
Heirloom Beads, 2019)

LAGA SHOW. Kalinga weaving is passed down from oral tradition and symbolizes living
and non-living things, man-made objects, the environment, and the weaver's imagination.
It also signifies socio-economic status and is reserved for special functions such as birth,
marriage, festivities, and death rituals. The spirit that binds Kalinga is the "LAGA", which
in English means "weave". The art of weaving is deeply rooted in Kalinga's history,
culture, and tradition. Different styles and designs of Kalinga weaving are showcased
during Laga Runways during Bodong Festival and other municipal festivities.

Lubuagan is famous for the Mabilong Weaver’s Village for its backstrap weaving, making
it the center of the ethnic weaving industry in the province. The Laga festival theme is
“Lagaon taku chi bumayuwan” which means “We Weave for Progress and Development”.
It is a celebration showcasing weaving or laga, Lubuagan’s major and oldest industry,
which produces the province’s finest woven products from fashion apparel, bags, gifts,
blankets, runners, souvenirs, and other products. The festival was conceptualized to
promote the industry not only for its economic potential but also as a regular tourism
activity. (Baguio Midland Courier, 2015)

UNOY FESTIVAL. The Unoy Festival showcases the best of Tinglayanos and their
cultural identity as a Tribe of Kalinga. It promotes and strengthens Tribal camaraderie
between the different sub-tribes of Tinglayan Municipality. "UNOY" is a unique word that
only exists in Tinglayan parlance and is not known to the other tribes of Kalinga. It also
connotes abundance, during the olden times, Unoy Rice was only served in celebration of
a bountiful harvest by the "ACHANGYANS". (https://tinglayan.gov.ph/tourism/unoy-
festival)

PINIKPIKAN FESTIVAL. Rizal, Kalinga celebrates the Pinikpikan festival every month of
March. Pinikpikan is a native dish of the Cordillerans, derived its name from light
beating. The festival takes a week to celebrate, with activities such as the Pinikpikan
ritual, street dance exhibitions, field demonstrations, and band exhibitions. The festival
brings people closer to their kinship and ties.
(http://edaya-arts.blogspot.com/2016/03/pinikpikan-festival-of-rizal-kalinga.html)

MATAGOAN FESTIVAL. The Matagoan Festival was first celebrated in 2002 in Tabuk
City, the capital of Kalinga province. It was named after the town's role in the province.
(Igorotage, 2017)

It is a yearly occasion held every June 24th to 26th in Tabuk City, the capital of Kalinga
territory. A social celebration exhibiting the distinctive societies, customs, and in addition
the local and current results of the different indigenous networks of Tabuk City.
(Igorotage, 2019)

MANCHATCHATONG FESTIVAL. Manchatchatong Festival is the yearly devour that

Balbalan Municipality is celebrating. "Manchatchatong" implies meeting up with the
general population in Balbalan as a gathering. This will fortify our solidarity,
participation, and love for our district to pick up the advance. This occasion is watched
each first seven-day stretch of March. (HelloTravel, 2019)
 KAPE FESTIVAL. The municipality of Tanudan shall observe and celebrate annually
every 25th day of June as Tanudan Foundation Day and Kape Festival. The active
participation of all I-Tanudans in the celebration of the Tanudan Day and Kape Festival is
hereby encouraged towards the promotion of its traditions, culture, and its product.
(Reference: Municipal Ordinance No.06 and Resolution No.86-2012)

SALIP FESTIVAL A celebration of reconnecting and revitalizing rich culture to let the
younger generation aware of their origin. It is usually celebrated in the month of April.

UNIT 2 – WORLDVIEW

Unit Overview

Paniyaw, Ngilin, and Ba-in are ingrained in every facet of the lives of the Ykalingas. These
moral standards cover the whole extent of their relation to Kabuniyan, nature, and other
people in their attempt at self-preservation. These core values set the limits for what they are
allowed to do and spell out the things that they should not do. It embraces a wide array of
activities like food production and food gathering, hunting and fishing, personal hygiene and
sex, travel and commerce, the life cycle from birth to death, and how these activities affect
their domicile and surroundings. In this lesson, you will understand how do yKalinga
practices affects their morals and values.

LESSON 1 – COSMOLOGY, VALUES, SPIRITUALITY, HEALING, AND RITUALS

I. Introduction
It is from the sacredness of LIFE that the pochon/bodong finds its meaning and
relevance. Their forefathers instituted the pochon as a means to secure their life and well-
being for generations to come. Birth, marriage, illness, and death are the four major
phases of Kalinga Life. Each life cycle stage is connected with certain beliefs and rituals.
The conversion of the Kalinga to Christianity has discouraged these beliefs and behaviors,
although they continue to exist in Kalinga groups. In this lesson, you will be exposed to
the core values of yKalingas that strongly contributed to their common attitude.

THE KALINGA CORE VALUES

Paniyaw imposes the observance of every given obligation and regulates behavior that
defines the relationship between man and the spiritual world. It dictates avoidance of
what is offensive to Kabuniyan and to one’s own kind. Ngilin is a set of taboos and
inhibitions that a person must observe to ensure good health and those of his kin and
protect his habitat from degradation. The strict adherence to taboos regarding social and
economic activities involves compliance with certain rituals to protect oneself and
members of the family from illness or harm. Bain is the Kalinga culture that governs the
Ikalinga’s relationship with his kinsmen and other tribesmen. It permeates the coverage
of ethical standards to be observed by the Kalingas in times of peace and war.

According to (Encyclopedia.com, n.d.), Anito are supernatural beings in general. The

Kalinga recognize a creator god, Kabuniyan, but invoke him only in moments of extreme
and sudden crisis, such as an accidental death or the destruction of the rice crop by a
storm. In the 1990s, Christian conversion (mostly to Catholicism) remained limited
because of the daunting geographical barriers to missionary penetration. According to the
2000 census, 17.6% of the population of the Cordillera Administrative Region, of which
Kalinga province is a part, was classified as "Other" in religious affiliation, meaning
adherents of indigenous religion. The rest followed a form of Christianity: 65.8% of the
region's population is Roman Catholic (much lower than the national percentage of 83%),
8.9% Evangelical, 2.9% Iglesia ni Cristo, 1.6% Jehovah's Witness, 0.8% Philippine
Independent Church (Aglipayan).

CUSTOMS AND TRADITIONS

Courtship – marriage – birth – illness and death. Pregnancy is accompanied by rituals

and traditions that attempt to safeguard the mother and the infant baby and make
childbirth easier. The mother-to-be is attended to by her extended family while she gives
birth within the home. The newborn is not protected from Ngilin unless rigorous
observances are observed. As soon as the infant is born, an adult member of the
household installs four knotted runo shoots at each home entrance to indicate visiting
limitations. The family prohibits eating beef, cow's milk, eel, frogs, gabi (tubers), and dog
meat. During the restriction period, the father must not leave the boundaries of the
community. When the infant is one month old, a medium arrives to sweep the home with
anahaw leaves, declares that the infant is safe, and removes the restraints. The Butbut
tribe performs a tribal custom of butchering an animal to celebrate the birth of a child.
The Kalinga believe that infants attract evil spirits, and the first 18 months of life are
characterized by rites known as kontad/kontid/ontad to protect young infants from evil
spirits. Abortion is unfavorable as all children are entitled to a part of their parents' and
grandparents' property, and having too many offspring is unfavorable. The bride's home
serves as the celebration's location during weddings. The bridal feast includes the
butchering of two carabaos, rice or cash may be given as presents, and singing and
dancing for two nights and one day. When there is an inter-tribal union, relatives of the
opposite tribe are invited and tourists see the butchering of a pig. After the "palanus," a
token is handed to each guest from the opposite tribe, usually provided by the bride and
groom's family members.

Courtship and Marriage – Balbalan (Isalogsog)

The Isalogsog practice the so-called parental agreement on marriage, which is now only
practiced by a handful. Among the Salegseg sub-tribe, the following rituals are practiced
during the marriage: benat and ijuy, where dowry and other indemnities are given by the
man's parents, followed by solvak, where a pig or pigs are butchered. Tribal elders who
are knowledgeable about the ceremony do the rituals. The modern age has eliminated the
customary folkways of marriage, but the rituals still have to be done.

On Courtship and Marriage of the Ifangad-subtribe of Tinglayan

Researched contribution of Mary D. Gayyaman

The main purpose of marriage among the subtribe of Bangad (Ifangad) is to bear children.
There are three factors that influence marriage: parental agreement, a go-between family
to bring back harmony and unity among feuding families, and direct courtship. The
parental agreement involves the grandparents and parents of the boy and the girl meeting
in the house of the girl to identify the wealth they will give to the children and dream of
their life when they become a couple. They also agree on the ages or times of their
marriage and important issues relative to the life of the couple in the future. The parental
agreement has the following steps:

Parental Agreement or Contract:

1. Fakah. An old folk in the community will go to the house of the parents whose mother
was born with a baby girl and inform them that the son of (a family of the proposed
son) will be contracted to their daughter. The old folk will explain the value or
importance of it to the mother and the father, and the ambassador will then go to the
 parents of the proposed son and inform them that it is okay. The baby girl's parents
will butcher a pig and the boy's parents will provide native drinks for the community
people or attendees.
2. Panumukan. The ceremonial animal to be butchered during the "fakah" is called
"man-ikoraan" or applying the "liver code". The bile from the butchered pig is
inspected by an elder and if it is big and healthy, it is predicted that they will be a
successful pair. One-half of the butchered animal is brought to the residence of the
boy and people celebrate the two contracted children.
3. Farogway. The Farogway ceremony is a fitting ceremony where the parents of the
baby girl acknowledge the boy as the partner of their child contracted for a future
marriage. During the ceremony, the "Ngilin" must be observed, such as no one
breaking a glass or sneezing, no dogs barking, and no calamities. If a relative of either
party dies during the occasion, the parents should postpone the contract. The "man-
afaryan" (parents of the boy and girl) show good examples of understanding by
sharing the food they have. This practice of immersion of the future couple reveals the
desire of parents to maintain harmony.
4. Paan or Alit. The lady will call her future husband-her contract to enter the family
life. In this ceremony, "ngilin" is observed and to be witnessed by elder relatives or
close friends of the man. When the new moon appears, the woman and her companion
or relative go to the house of the man and invite him for breakfast. This is called "alit"
and is done every day for a week until the two sincerely relate to each other.
5. Tugtukaw. After the "alit" ceremony, the man and his companions will go to the forest
and cut firewood to bring to the woman's house. An elder will go to the woman's house
and tell them that the man is going for "tugtukaw" to prepare for the animal to be
butchered and rice to be cooked. This is the beginning of the "bride service". After the
"tugtukaw", the family of the man and woman can plan for the "farogway" or "kasar".
(Note: If they “would be a couple” were done in the “Farogay”.)
6. Ofog. The Ifangad practice of courtship involves the man going to the house of the
woman and sleeping with her. The man must observe certain "ngilin" to ensure the
serenity and peaceful marriage of the couple. If the woman rejects the message of the
man, a messenger is sent to convince her until she accepts. After the "ofog", a native
wedding feast is performed for the couple. Gifts in terms of cash or in kind are
brought to the wedding feast and everyone is joined to participate in the merriment of
the couple by dancing and singing. The "farogway" ceremony consists of fakah,
panumukan, ngilin, amung, sufat, kahrut nan-asawa, chanting of the ballads like
ullalim; salidummay, etc. The "farogway" is concluded by "pa-uli".

To make the community aware of the contract done between the relatives and the girl,
the two families proclaim it by performing the following:
a. Ilat – this is the cooking of gabi leaves mixed with ground malagkit and with a
meat from the butchered animal during the Panumukan and to be eaten by the
relatives of both parties.
b. Manay-ot – The cooking of native rice cakes (chay-ot) is known as "manampok".
There are different types of chay-ot, such as inanchila, inas-astan, pinocpo-or, and
inullarajan. Manampok is the pounding process used to prepare rice cakes, which
are usually wrapped with ta-ong leaves, cooked with raw cane sugar, topped with
sesame seed or coconut meat, and mixed with meat.
c. Pikas – Pikas is the exchange of cooked or uncooked meat, fish, or any food shared
between two contracting families. It is a sign of a good relationship between the
parents of the two contracted children, such as meat of butchered animals or
caught fish in the river.
 d. Abfuyug/fadfachang – the contracting families must help each other in times of
family celebration. The “man-afarjan” informs the people that their children are
already contracted.

7. Pauli. The ceremony of reciprocations from the groom's family involves butchering an
animal and giving one-half of it to the bride's family. This is the beginning of
cooperation and helping one another in all activities between the man-afaryan. Other
rituals followed, such as "pigpikas" and "manay-ot". The man-afaryan observes all the
indigenous values outlined in this study.
8. Onod. The last sharing of crops harvested from the farm to be inherited before the
property is being turned over to the newly wedded couple. One-tenth (1/10) of the
harvest from the rice field is left by the couple to the parents to harvest.
9. Kasar. The second day of the "farogway" is a day of celebration for the Ifangad people.
The couple and their parents and sponsors go to the church for the sacrament of
matrimony. To the Ifangad, the day is a grand feast with dancing and singing,
speeches from old folks, and native cakes and coffee served to visitors. Ifangad
mothers breastfeed their babies. (An interview from Chugma Labbutan-a tribal
woman of Bangad, Tinglayan by Mary D. Gayyaman on June 27, 2008)

Death and ritual. When someone passes away, a pig is often slaughtered right away and
given to guests or neighbors. When an elderly person passes away, larger animals like a
carabao or a cow are killed for the community to share, but the deceased's family is not
allowed to consume the flesh. A two- or three-day wake, known as "Bagungon", is held for
one day and one night. Family, friends, and neighbors assist with a two- or three-day
wake, known as "Bagungon". Until the burial, ricefield operations, "kaingin," and others
are halted. The mangalisig or mandadawak/mang-anito sacrifice animals to appease
spirits or negative forces during illness. Burials are near the house, grain store, or rice
fields, and concrete family graves are common. During the year of mourning, close
relatives of the deceased cannot eat certain foods, and widows and widowers cannot
remarry. A feast with slain animals, wine, music, and kolias marks the end

UNIT 3 – TECHNOLOGICAL

Unit Overview

A larger portion of the province is open grassland suitable for pasture, but the higher
elevation in the west is forested by rich pine trees. Rizal and Tabuk, with their flatlands, are
the biggest rice producers. The irrigated and rain-fed terraces in the other areas of the
province also produce rice but on a lesser scale. Kalinga has agricultural, mineral, forest,
and wildlife resources. The main agricultural product is rice. Principally rice growers, the
Kalinga was once famous for producing and exporting large-grained rice. Traditionally, the
most valued property is the rice field, followed by house sites. Other customary wealth
indicators are livestock used in sacrifice and heirlooms like Chinese jars, plates, gongs, and
beads. Kalinga is now the acknowledged “Rice Granary of the Cordilleras.” In this lesson, you
will learn the indigenous skills and knowledges of yKalingas in their daily way of living before
their adoptions of modern technologies.
 LESSON 1 – SYMBOLS AND TEXTILES, ARTS AND CRAFTS
I. Introduction
The Kalinga are famous for their handwoven textiles, jewelry made of colored beads and
shells, and metalwork like spears and knives. They also make household articles like
wooden containers, bowls, dishes, ladles, and a variety of baskets and pots. They have
grain containers made from hardwood, rice stalk harvesters made of carabao horn and
iron, and digging sticks designed for planting rice. In this lesson, you will learn to identify
and differentiate native Kalinga textiles with other native attires.

Symbols and Textiles

The southern Kalinga traditionally wear a G-string called baag, a long, narrow red strip of
cotton cloth with yellow stripes running lengthwise at equal distances from one another.
The rich wear baag with broad patches of yellow designs at both ends, which may also
have fringes, tassels, or round white shells. Ornaments worn by the men include C-
shaped ear pendants, a broad collar necklace called kulkul, big copper bracelets, armlets,
and necklaces of trapezoidal shells. The women wear the kain, a wraparound skirt or
tapis, which reaches below the knees and is worn below the abdomen in such a way that
one of the thighs is exposed as she walks. Traditionally, women wore no upper garments,
but today blouses and T-shirts are used. The hair hangs loose or is gathered in a string of
beads called apungot, worn around the head. They tattoo their arms up to the shoulders
and collarbone. The women wear earrings similar to those of the men, other earrings are
made of strings of small beads and large pieces of shells. For necklaces, large beads
hanging loosely over the breast sometimes reach the waist. Like the men, they may also
wear the kulkul. They wear bracelets made of strings of beads.

The northern Kalinga men and women wear the baag but with a multicolored upper
garment called silup. These blankets reach the knees and are woven within various colors
and designs, with red as the dominant color. They carry a pouch of red cloth hanging
from the neck and a turban-like head cloth. On special occasions, they wear a kerchief
shaped like a triangle pointing to the waist, ornamented with coins and pieces of metal.
They wear their hair long, usually knotted in a chignon, and tattoo their forearms and a
part of their upper arms. For earrings, they wear the same types used by the southern
Kalinga. They may wear necklaces over their breasts and use the kulkul on special
occasions. The women in the north paint their faces red. At present, the Kalinga wear
contemporary clothing and put on traditional attire only for festivals and other special
occasions.

Arts and Crafts

Tattooing is more popular in the South than in the North, with designs depending on a
man's bravery during tribal wars. The traditional tattoo instrument is made from buffalo
horn, with gambang or steel needles on the tip. Manwhatok (tattoo practitioners)
alternatively use parakuk id lubwhan (lemon thorns) to pierce the skin. Ink is made from
charcoal powder or soot from pots. Traditional weapons and implements of the Kalinga
include the sinawit, sawit or gaman (head axe), the bolo (long knife), say-ang or tubay
(spears), and the kalasag (shield). Shields are painted with geometric designs similar to
tattoo motifs, which may be related to death, burial, social position, or headhunting.
These same designs also appear on lime containers and textiles.
LESSON 2 – LAND AND BIODIVERSITY AND NATURAL RESOURCE MANAGEMENT

I. Introduction
The Imong system's IKSP for agriculture, forestry, and natural resource management was
the primary discussion. It further outlined the Imong customs of the inhabitants in the
province of Kalinga. In the cultural history of the people of Kalinga, the existing
Indigenous Knowledge, System, and Practices (IKSPs) have been observed to have greatly
influenced the way of life of these people. The Indigenous Practices still pervade today
because they embody desirable values that are worth cherishing in showcasing the
cultural Knowledge, System and identity, and integrity of the Kalinga. Worth cherishing
in showcasing the cultural Knowledge, System and identity, and integrity of the Kalinga.
In this lesson, you appreciate and may encourage to preserve the indigenous way of
yKalingas in preserving their natural resources.
Imong System
The Imong is a forest lot or communal forest area owned and managed by an individual
or family. It is used as a watershed to sustain vegetation, productive rice cultivation, and
other livelihood activities, as well as for ecological conservation and forest regeneration
prescribed by the traditional harmonious relationship of the earthly and supernatural
word of Kalinga. It contains big hardwood trees for housing construction, lesser-known
trees for making coffins, firewood, fruit trees, and water-producing trees. Bamboo trees
are used for building houses and making baskets, tiger grass for making brooms, coconut
for lumber and brooms, rattan and anos for weaving baskets, and buwa trees for an
addictive chewing habit called moma. A sikay is constructed in a flat area within the
forest lot, with a Charpong for cooking and a bed made-up of hardwood. At the base of
the big trees is a small water spring which is maintained as a source of potable drinking
water for the caretaker and animals. Wildflowers and flowering trees are also protected as
sources of food and nutrition for butterflies and other flower-eating wild insects and
birds.

The people of Kalinga believe that sustaining the forest is the bedrock of life of
abundance. Kabunyan, a supreme being, is evident in the legends, ritual myths, and
other stories when He dwells among the people in the ancient past. His teaching is
anchored on the spiritual necessity for the people’s relationship with nature and taught
rituals that give meaning, value, and productivity to people’s labor. The people of Kalinga
believe in nature deities and spirits, inhabiting the forest, river banks, brooks, swamps,
pathways, and trees, and owning the wild animals that live in the forests and mountains.
Man needs the forest for nutrition, clothing, medicine, and other needs, and the benefits
of taking care of the forest are showcased in the Municipality of Tinglayan culture of the
Imong system.

Forest Practices and Beliefs

Sharing the bounties of the forest. Forest resources are owned by the tribe, and any
part of the forest that is communally owned cannot be declared private property. An
example of this principle is when a successful hunter meets someone on his way home,
the hunter must share part of his bounty to the other. The same applies to those who
gather edible fruits from the forest. Protecting and conserving the forest is a shared
responsibility. The forest is a collective concern, owned by individuals, clans, and
communities, and is protected from intrusions and calamities. Caring for the forest is
living in harmony with the spirits. The forest is regarded as the habitat of the spirits,
who dwell in trees, mountains, rivers, rocks, and caves with different potentials and
powers to heal and inflict sickness. This reverence for the spirits is expressed in the
following practices: a ritual offering of a chicken or pig to appease the spirits dwelling in
the tree, a ritual offering a chicken or pig to appease the spirits dwelling in the tree, and
throwing pointed objects in the rivers and creeks to cause harm to the spirits dwelling in
those rivers and creeks. Those who died due to internal causes are believed to have been
punished by the spirits of the rivers and creeks for they have been poisoning their
dwelling place by using cyanide to catch fish. The dead ancestors are also present in the
village, and rituals seeking from the supernatural various blessings, and graces for the
present life are practiced. Another practice worthy to enumerate is the cutting of
trees that touch a creek or body of water during felling is believed to give bad
fortune or sickness to the feller. The Iturkaw believe that if timber falls on the water
and gets soaked, it will cause bad fortune in the form of sickness, death, or accident to
any member of the family of the one who caused it. This belief is consistent with
Presidential Decree 705 (Revised Forestry Code of the Philippines) Section 16 which
requires 20-meter strips of land along the edge of rivers and streams with channels of at
least five meters wide for forest purposes. In like manner trees that lean on another
tree after cutting are avoided because they symbolize the bamboo chair wherein a
dead person is seated during the wake. The Iturkaw believe that if a leaning tree is
used, death will visit the family of the timber cutter. This has led to them being selective
of the trees they cut in the forest to avoid damage to adjacent trees. PD 705 states that
harvesting should have minimal damage to residuals to continue the production of forest
goods and services. Furthermore, trees that skid a very long distance when the cut
is believed to get easily damaged and to give a bad fortune to the user. Iturkaw
belief that trees on high slopes should not be cut is in line with PD 705, which states that
they should remain intact for forest/watershed protection.

Terms related to beliefs and practices related to natural resources

Sangasang (scared forest area). The forest is believed to be sacred and should not be cut
or thrown over, as this would bring disaster to the village community or sickness and
death. Sokob (burning). Burning the Imong would cause pestilence, leading to coughing
among children and adults. Akaw (stealing). Cutting trees or harvesting the resources of
others will lead to poverty for the thief and his family, resulting in no economic
improvement. Ichaw (a small grayish feathered and black-billed omen bird). When an
imong is intercepted by an Ichaw, the owner must interpret the omen or analyze the signs
presented by the bird. If the bird's trill is very quiet or it crosses one's route rising, it is a
caution not to proceed. If it crosses one's path descending from the top of the hill towards
the traveler, it is a good omen. If the bird is giggling, it is also a good indicator. Urog
(snake). The snake is a traitor, and if it crosses your way with slow movements, it means
you must turn back. If you continue, something bad will happen. Utot (wild rat). The
utot is a plant destroyer and voracious eater of produce, and if ignored, some plants will
wither without explanation. It is similar to a snake. Ap-appuling (appeasement ritual).
This ritual is performed to give thanks or counter bad omens. It involves butchering a
native pig or chicken as an offering, which can be brought to places where bad omen has
been experienced. Angilit (smelly smoke). Preparing the area before butchering a native
animal is necessary to ensure that the unseen spirits can smell them and be pleased with
the rituals being carried out. Native animals are regarded as "clean" and don't consume
commercial feed, making them perfect for rituals. The Gods enjoy the aroma of their
smoked skins. Tuping (stonewalling). Stonewalls can be constructed along perimeters to
control erosions and serve as a permanent fence. They require ingenuity in selecting the
types and sizes of stones, accurate piling of stones, and knowledge in determining the
foundation base. Torfa (clearing). Bolos and axes are used to clear debris and larger
trees that hinder the growth of seedlings and small trees. Fo-a (ridging). The most
important idea is to create horizontal parallel ridges from top to bottom of a sloping area
to trap small amounts of surface soil that are prone to erosion. A-ang (fire boundary).
 Fire lines along forest perimeters protect trees and other forest resources from fires.
Mammura asin (replenishment). Restoring harvested trees or those felled by natural
calamities is essential for a healthy environment. Alimit,sobrang, Tabfog (required fruit
trees for planting). Sustained planting of indigenous fruit and water-producing trees.
Coffee trees and commercial trees are not advisable for planting. Poranak (seedlings).
This refers to the careful selection of seedlings to be planted in the imong. The search for
such seedlings requires the performance of a ritual to find the best seedlings. Apa
(unwritten ordinance). This is the local term for an oral agreement among the elders of a
certain tribe and the people living in the community prohibiting anybody to destroy the
imong. This agreement is sealed by eating and drinking together. Amma-am na ayu
(selective cutting of trees). These are carefully gathered for firewood, lumber, for
constructing houses, and softwood for utensil making. Desirable trees are preserved and
left untouched for other uses especially if they are seed-bearing trees. Fosat (surface
clearing). This refers to the cutting of thick bushes and wild vines that have grown out of
negligence in the imong. Kaat(weed clearing). Weeding the soil for productive vegetation.
Ponpon (weed piling). Cleared weeds piled together in an open area to dry for a few days.
When completely dried, they are used as organic fertilizers for vegetable gardening.
Pachanum(water irrigation). Water is a very important aspect of the rice production of
the Y-kalinga farmer. The ara’ (irrigation canal) holds and makes the water supply steady
in the rice field plot. The water comes from a pongod (water source from an upper
stream). Manka-at (clearing). The clearing is done during summer which is why the
mankaka-at (one doing the clearing) covers her head with a piece of cloth or fresh big
leaves (i.e. banana leaves or anahaw leaves) to deflect the heat of the summer sun.
Charno’ (plowing). This is done by using carabaos guided by the farmer to furrow the
soil. Man-iki (foot levelling). A farmer uses a stick to keep his balance with his feet to
level the field. This prepares the rice plot for equal distribution of water. Manfilag
(drying). Harvested onoy rice is dried in the field for two to three days to lessen the
weight of the harvested rice grains when transported from the field to the storage house
or arang(rice granary) Assiw (transporting the harvested rice by caravan or group
carrying). This is done by using the kimata (a bamboo pole) for men, and the rangngay(a
spacious rattan basket) or basin for women. In the absence of kimata, men resort to the
use of sacks. Arang (rice granary). Storage for the harvested rice made of thick hard pe
wooden plank constructed without the use of nails. An old man performs a ritual where
chicken blood is sprinkled or splattered all over the storage house to prevent rat
infestations. Manponpon (storing). Dried harvested unoy is carefully stored in the arang
for long-lasting consumption. Mansapilat (re-drying). Re-drying the rice in the
indigenous way before pounding or milling. Manfaju (milling or pounding rice). This
includes skills in a man-a-an (threshing) to separate the rice grains from the rice husks
using the losong (a wooden mortar) and an ar-u (a hardwood thistle) Mana-an
(threshing). Separating the rice grains from the rice husk. Mantopa (winnowing).
Removing rice husks from the grains. Man-us-or (pounding). Removing the cover of the
rice grain. Manchog-as(re-winnowing). Refining the rice grains to make them ready for
cooking.

UNIT 4 – POLITICAL FEATURE

Unit Overview

According to Garming, the concept of leadership in the Kalinga community has traditionally
been governed by a legal-rational model, where leadership is legitimized by fixed laws set by
the people. However, political authority and leadership are enforced by a council of elders
constituted by the various heads of the kinship groups, the so-called papangat in Kalinga.
This council of elders or the papangat makes decisions concerning the internal affairs of the
village. The interplay of these two extremes can be seen in the case of the Kalinga struggle
against the Chico River Dam Project, where the Philippine government recognized the
difficulty of pacifying the opposition of the people against the project due to the strong
influence of the leaders. However, the Kalinga leadership has experienced its initial setback,
with the rise of leadership groupings with differing orientations and points of view that show
signs of deviations from the traditional leadership structure. These groupings provide a
difficult frame of reference for arriving at a definite or sound decision for development
planning. In this lesson, you will learn and appreciate the still existing practice of yKalinga
for their indigenous governance and laws.

LESSON 1 – INDIGENOUS GOVERNANCE AND LAWS

I. Introduction

Bodong is a peace accord or peace council used in the northern Philippine province of
Kalinga. It is a socio-cultural and economic institution founded over centuries out of a need
for collective security. It is the basis for viable binding communities that sprang from their
desire to live in peace and social security and the belief that they will progress toward
economic success and social stability if peace is achieved. In this lesson, you will be exposed
with the different stages and processes of Bodong.

Reading Resources and Instructional Activities

Indigenous Governance and Laws

The Kalingas have maintained and actively practiced the Bodong system of governance,
which is a bilateral agreement between two tribes, sub-tribes, or ili/villages to promote
peaceful co-existence. It is as old as the memory of every Kalinga and is ingrained in their
social and material culture as their way of life. What is common in all research works is
that Bodongs was established aimed at Promoting social security; enhancing economic
stability; and preserving cultural heritage. There are 46 sub-tribes in Kalinga (NCIP
records) and all these sub-tribes have an established Bodong with each other. Now it
expanded to some parts of Mt. Province, Abra, and Apayao. Here are the basic principles
of Bodong. The bodong system adheres to the rule of law. It does not contradict but
complements. It is based on the customs, traditions, norms, and beliefs of the people. It
is a restorative form of justice. Repairing the harm and rebuilding/restoring
relationships. Decision-making involves the community through the council of elders
(conflict resolution). Crime is not only against a person but against the community. The
offender’s culpability attaches to the family and community. Elements of the Bodong are
the following:
 BUGIS/PIGLIS – The territorial jurisdiction of an ili/village is defined by natural
marks and includes all lands and natural resources owned, occupied, and possessed
by the members since time immemorial. Any encroachment of any part of Bugis by
other villages is a violation of the Bodong.
 PAGTA – The Law of the bodong. The Bodong is an unwritten covenant that outlines
the common aspirations and ideals of all those covered, with specific provisions and
penalties for violations.
 BINODNGAN – people covered by the bodong Members/people of the ili/village are
covered by the Bodong and cloth with all the protection of the bodong. A binodngan is
accorded equal rights by the bodong and corresponding responsibilities.
 POLITICAL STRUCTURE – Bodong holders and elders. The administration of the
justice system in the Bodong is through the bodong holders and community elders.
They facilitate the decision-making and decide in all cases relative to the Bodong. The
 role of the Mansasakusak (Mediators) from neutral tribes is very important in settling
cases.

Administration of Justice
Sipat is the preliminary step of Bodong which is executed through an allasiw or exchange
of weapons. It can be done in two instances, either it is planned between two hostile
villages with the help of mansasakusak from a neutral tribe with no cessation of
hostilities, or two friends of different tribes want to initiate Bodong between them through
friendship. The person who holds the sipat may not necessarily be the Bodong Holder,
but the community through the elders will discuss and choose the person to hold the
Bodong. A formal Bodong celebration is performed through Surdip/singlip which is
normally attended only by the Bodong holder and his clan and some elders. The
Inom/Lonok is a grand celebration that means entering a village and mass. Depending on
the agreement of the two Bodong holders, they will alternately host the activity. The
celebration of the Bodong starts with the opening of the wine and the announcement of
ta-ug de bayas. The Pagta (BY-LAWS of the Bodong) is discussed and adopted, and elders
from both ili alternately talk. In cases of the restoration of severed Bodong due to patoy,
the multa and other obligations are included in the discussion.

Some of the Bodong processes are the grand celebration through Tadok/Pattong,
Tupayya, singing Salidummay and other tunes, like Ullalim, Uggayam, etc., the
Tumangad - drinking of the wine and narration of deeds, and Linay and Atod - the linay
is the money given to the visiting Kabodong and the Atod are any items, goods, fruits, or
products given by the members of the host ili. During the celebration, the moderator of
the whole activity is an elder from the host ili. When a Bodong is consummated there are
always bodong Holders chosen by the community. They are the people responsible to see
to it that the bodong is respected and followed. A Bodong holder must be highly respected
by the community, possesses the wisdom of a leader, be honest, and with integrity, and
be economically stable or belong to a big family/clan.

General Parts of the Pagta are the following: Bugis/Piglis. The territorial jurisdiction of an
ili/village; Principles and Policies of the bodong; Nangdon Si bodong – Bodong Holder;
Binodngan/Bindongan – citizens under the bodong; Rights of the Binodngan/Bindongan;
and Specific Crimes and Penalties. In order to sustain the Bodong, the following practices
must be maintained: Dornat/Chernat/Jornat - Warming-up so that the bodong will not be
idle. An occasion to remind everyone that the bodong is still intact and to discuss
amendments if any; Bogga/Fogka – When one of the Bodong Holders dies, the Kasupang
shall be called to attend the wake. This practice requires a ritual (Atod, akbong, linay,
pasiwat); Galigad - When any of the Bodong holders dies, the responsibility will be
transferred, traditionally to the heirs or any of the community people selected by the
elders; and Umila - When any of the Kasupang is sick the kabodong will visit the sick one.