Indigenous Peoples Plan PHI: Integrated Natural Resources and Environmental Management Project

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Indigenous Peoples Plan

Project Number: 41220-013 May 2019

PHI: Integrated Natural Resources and Environmental Management Project

Community Management Plan of Dacalan Ancestral Domain

Prepared by Dacalan Ancestral Domain of Kalinga for the Department of Environment and Natural Resources and Asian Development Bank.

CURRENCY EQUIVALENTS (as of 31 May 2019) Currency unit = philippine peso ₱1.00 = $0.01917 $1.00 = ₱52.1710

NOTE

In this report, “$” refers to United States dollars.

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Table of Contents I. Executive Summary ...... 1 II. Introduction ...... 1 III. Description of the Barangay ...... 1 A. Narrative Description of the Domain ...... 2 B. Topography ...... 8 C. Access To Resources ...... 10 D. Management of Natural Resources ...... 21 IV. Self Governance and Empowerment ...... 22 A. Economic and Socio-Cultural Development ...... 22 B. Justice System ...... 32 a. Indigenous Political Structure ...... 32 b. Decision Making Process and Consensus Building ...... 35 c. Conflict Resolution Mechanism ...... 36 d. IP and the Barangay Government ...... 38 e. Mutal Help System and Sharing ...... 41 V. Social Justice and Human Rights ...... 42 A. Education Profile ...... 42 B. Employment ...... 45 C. Health, Nutrition and Sanitation Profile ...... 46 D. Social Welfare Profile ...... 48 f. Housing and Ownership ...... 48 g. Social Infrastructures ...... 48 E. Infra-Structure and Utilities Profile ...... 49 VI. Cultural Integrity ...... 51 A. Core Values...... 51 a. Paniyaw ...... 51 B. Life Cycle (from Womb to Tomb) ...... 54 C. Rituals ...... 59 D. Arts and Crafts ...... 64 E. Indigenous Games ...... 72 F. Bibilog/ Tudtudak ...... 74 G. Specialized Functions Practices in Relation To Observance Of Rituals ...... 74 H. Religious Belief and Cosmology ...... 75 I. Measuring the Lapse of Time ...... 76 J. Dacalan Clans – History ...... 77 VII. The Challenges We Face ...... 79

iii

VIII. The Legacy We Seek to Create ...... 81 IX. Development Needs of the Dacalan ICCs and their Ancestral Domain ...... 82 A. Promote Sustainable Watersheds ...... 82 B. Protect and Enhance Water Quality and Quantity ...... 83 C. Protect and Promote Traditional and Customary Practices ...... 83 D. Facilitate Public Participation, Education, and Project Implementation ...... 83 X. Protecting the Domain ...... 85 A. Recognition of the Bugis and Ancestral Lands ...... 85 B. Strict Enforecement of the Free Prior and Informed Consent (FPIC) ...... 85 C. Regulatory Instruments ...... 86 D. Increased Access and Representation to Legislative and Development Bodies in the Municpality and Province Through the Indigenous Peoples Mandatory Representative (IPMR) ...... 86 E. Documentation/Protection/Promotion Of Traditional Knowledge and Customary Laws to be Integrated Into Sustainable Development Strategies ...... 86 F. Indigenous Peoples Education ...... 87 G. Establishment of Indigenous Educational Institutions Necessary for the Protection and Transmission of Traditional Knowledge ...... 87

List of Tables

Table 1: Area Location and General Utilization ...... 12 Table 2: Water Body and its Utilization ...... 16 Table 3: Household Distribution by Source Energy for Lighting ...... 17 Table 4: Household Distribution by Source of Energy for Cooking ...... 18 Table 5: Indigenous Tree Species ...... 18 Table 6: Other Forest Plant Species for Household and Handy Craft ...... 18 Table 7: Food Plant Species ...... 19 Table 8: Wild Fruits ...... 19 Table 9: Common Bird Species ...... 20 Table 10: Commonly Known Wild Animals ...... 20 Table 11: Commonly Known Water /Aquatic Species (Edible) ...... 21 Table 12: Household Population by Size ...... 22 Table 13: Distribution of Population by Age Group and Sex ...... 22 Table 14: Population Distribution by Sitio ...... 23 Table 15: Dependency Ratio ...... 23 Table 16: Distribution of Population by Marital Status ...... 24 Table 17: Population Distribution on Dialect Spoken ...... 24 Table 18: Household Income Source and Classification ...... 24 Table 19: Household Distribution by Annual Income ...... 25 Table 20: Household Distribution by Average Annual Expenditure ...... 25 Table 21: Household Distribution by Poverty Category ...... 25 Table 22: Labor Force by Age Group and Sex ...... 26 Table 23: Labor Force Distribution by Employment ...... 26 Table 24: Labor Force Distribution by Employment Status ...... 26 Table 25: Rice Shortage Season by Month ...... 27 Table 26: Average Household Farm Size Owned and Cultivated ...... 27 Table 27: Crops Grown, Area Planted, and Yield/Volume ...... 27 Table 28: Cropping Pattern and Calendar ...... 28

Table 29: Average Production Cost of Main Crops Produced per Cropping ...... 28 Table 30: Inventory of Livestock and Poultry ...... 29 Table 31: Feeder/Fodder Calendar ...... 29 Table 32: Average Production Cost of Livestock and Poultry ...... 29 Table 33: Average Production Inputs and Costs of Aqua-culture ...... 30 Table 34: Average Production Cost of Main Crops Produced per Cropping ...... 30 Table 35: Agricultural Land Use ...... 30 Table 36: Important Terms ...... 32 Table 37: Source of Conflict and Conflict Resolution Mechanism ...... 36 Table 38: List of Bodong Holders ...... 38 Table 39: List of Barangay Officials and Employees (2007-2010) ...... 39 Table 40: List of Barangay Officials and Employee 2011-2013 ...... 40 Table 41: List of Barangay Officials and Employee 2013-2014 ...... 40 Table 42: List of Community Elders/Tribal Leaders ...... 40 Table 43: Population Distribution by Literacy ...... 43 Table 44: Educational Attainment by Age Group ...... 44 Table 45: Number of Enrolees ...... 44 Table 46: Educational Attainment by Sex ...... 44 Table 47:Traditional Cultural Event ...... 45 Table 48: Labor Force by Age Group and Sex ...... 45 Table 49: Labor Force Distribution by Employment ...... 45 Table 50: Labor Force Distribution by Employment Status ...... 46 Table 51: Household Distribution by Type of Toilet Facility Used ...... 47 Table 52: Household Distribution by Source of Potable Water ...... 47 Table 53: Household Distribution by Nature of Ownership of Dwelling ...... 48 Table 54: Household Distribution by Main Floor Material of Dwelling ...... 48 Table 55: Inventory of Existing Social Service Facilities ...... 49 Table 56: Inventory of Community Infrastructure Projects and Status ...... 49 Table 57: Terminologies ...... 55 Table 58: Indigenous Herbal Plants and its Indication ...... 58 Table 59: Ay-Ayya ...... 72 Table 60: Bit-Bitnag ...... 72 Table 61: Torse ...... 72 Table 62: Sus-Uwat ...... 73 Table 63: Binutbot (Tug of War) ...... 73 Table 64: Is-Isstep ...... 73 Table 65: Sang-Sangor (Finger Wrestling) - Lappi-it ...... 74 Table 66: Goal and Objectives ...... 81 Table 67: Projects being implemented within Barangay Dacalan by Integrated Natural Resources and Environmental Management Project (INREMP) ...... 82

List of Figures

Figure 1: Idakaran Ancestral Domain Map ...... 1 Figure 2: Dacalan Resource Map ...... 3 Figure 3: Dacalan Land Cover Map ...... 6 Figure 4: Tanudan Forest Classification Map ...... 7 Figure 5: Tanudan Slope Map ...... 9 Figure 6: Dacalan Slope Map ...... 9 Figure 7: Dacalan Land Use Map ...... 10 Figure 8: Dacalan Land Use Map with Syncline ...... 11 Figure 9: River System Map of Tanudan ...... 16 Figure 10: Electric Power Line Map ...... 17 Figure 11: Existing Tourist Spot Map ...... 31 Figure 12: Indigenous Political Structure ...... 32

Figure 13: Locator Map Education ...... 43 Figure 14: Health Facilities Location Map ...... 46 Figure 15: Senior Citizen Center Locator Map ...... 48 Figure 16: Day Care Center Locator Map ...... 49 Figure 17: Existing Road Network Map ...... 51

I. Executive Summary

1. Pursuant to NCIP Administrative Order No 1 Series of 2004 the ADSDPP is in line with the policy statement that the sustainable development of the ancestral domain by the ICC’s themselves is the manifestation of the rights to self-governance and self-determination. It is in this light that the ICC’s shall prepare their own ancestral domain sustainable protection plan, in accordance with the customary practices laws and traditions.

2. That ADSDPP embodies the goals and objectives, policies and strategies of the ICCs/IPs for the sustainable management and development of their ancestral domain and all resources therein including the human and cultural resources such as their indigenous Knowledge Systems and Practices (IKSPs). The ADSDPP also contains the list and schedule of the programs/projects towards the sustainable development and protection of ancestral domains.

3. Towards this end, the National Commission on Indigenous Peoples (Kalinga Field Office) with funding from CHARMP 2 undertook to commit the formulation of the ancestral domains of Dacalan, Mangali Guinaang and Sumadel which are all within the coverage of the CHARMP 2 project.

4. Following the Guidelines provided for in NCIP AO No. 1 series of 2014, the teams were organized to facilitate the formulation of the ADSDPP with the NCIP Technical Working Group (TWG) and the Community Working Group (CWG). The process was ever mindful of the active participation of the community to find ways and means eradicate poverty and reduce the processes of impoverishment through the application of sustainable development principles and strategies to address the root issues. Emphasis is placed on the full and effective engagement and participation of indigenous peoples at all stages of the formulation. THE LEGACY WE INHERITED

5. This document presents the vision of sustainable development through the eyes and experience of Indigenous peoples. It also confirms the basic premise that the ancestral domain is the basic planning unit that embraces the value system of the iKalingas that everything is interconnected with the land and environment. It presents a characterization of the ancestral domain that based on the Four Bundle of Rights.

PART I RIGHT TO ANCESTRAL DOMAIN

6. The ancestral domain is considered the planning unit and this chapter defines the territorial jurisdiction of the iDakarans and where they are located. The territorial boundaries as self- delineated by their forebears and enshrined in the “Pagta “of the Bodong; defines their relation with the environment and the adjoining ancestral domains. It unfolds the history of the ancestral domain on ho1w it came to be called as such and who are the early settlers. It offers an introductory description and characterization of the ancestral domain in terms of the natural resources. This will now serve as a link to the succeeding chapters.

Part II RIGHT TO SELF GOVERNANCE & EMPOWERMENT

7. Drawing from their intimate awareness of symbiotic relationship to the earth, and laws passed down from their ancestors, this chapter defines their indigenous political structures and systems. This now crystallizes the responsibility of iDakarans to be the caretaker of

all that is on Mother Earth and therefore each generation is responsible to ensure the survival of the next generation. This basic law that was the driving force behind the development of a culture is reflected in the institutions of the “Bodong”, family and clan systems and mutual help systems, and conflict resolution mechanism. The relationship between the traditional informal leadership is linked to formal leadership in the government. Part III RIGHT TO SOCIAL JUSTICE AND HUMAN RIGHTS

8. This chapter presents the data on the different interventions afforded by government in terms of education, literacy rates, health facilities, and other social infrastructure. It defines the community situationer of the ancestral domain and the economic indicators of the need for development. Basic questions of how they sustain livelihood, employment and sources of water are indices of gender issues on the reproduction - production divide.

Part IV RIGHT TO CULTURAL INTEGRITY THE LEGACY WE INHERITED

9. The impact on Cultural Integrity of the Kalinga Indigenous Knowledge like the core values, womb to tomb story, rituals and traditions is reflected on this chapter. It is pointed out that the indigenous knowledge is local knowledge adapted to the culture and the ecology of the community. It is also pointed out that such knowledge should be sacred from current threats against its oral tradition base, from its appropriation by others and from the introduction of new technologies and knowledge systems. This knowledge reflects what the Indigenous perspective has to offer to the wider society in terms of climate change by having maintained a way of life solidly rooted in the earth. This clearly demonstrate their survival structures in the face of climate change and they exemplify social organization based on the extended family system and principles of collective ownership and sharing, mutual respect and helping, the acceptance of Diversity and collective responsibility for the well-being of all members of society.

Part V THE CHALLENGES WE FACE:EROSION OF TRADITIONAL FUNCTIONS

10. Acculturation (absorption of another culture) unavoidably impinges on traditional folk ways and mores. The iDakaran despite its limited accessibility has not been impervious to inroads of western socio-political structures. Government and Christianity coupled with their impositions have eroded the integrity and dynamics of the iDakaran’s traditional folkways and mores. Erosion is mainly observed in the adherence to traditional functions or compliance to their own norms and nuances. It is so in cases where National laws take precedence over their own laws or where options between the old and the new are invoked for personal convenience if and when a certain behavioral response is required under present circumstances. Erosion is also seen where Government and Christianity has supplanted or totally obliterated certain norms and nuances. College education of the children is gaining ascendancy as the main concern of every iDakaran parent and the legitimate dream of every child albeit seemingly overwhelming odds.

Part VI THE LEGACY WE SEEK TO CREATE

11. This document including its vision and recommended actions are not a blueprint and it does not specify what’s supposed to be done in order to have a livable ancestral domain but instead it will stimulate participative discussions among the stake holders and help build consensus on what is supposed to be done for the future. It presents the challenges they face and a general framework within which to address them.

12. The choice that cannot CORRECT AND MAKE THINGS PERFECT. The choices that cannot prevent change. But the choices that can preserve the best of what’s remaining in our environment and culture and these choices are made by the people.

II. Introduction

13. Right to Ancestral Domain. The ancestral domain is considered the planning unit and this chapter defines the territorial jurisdiction of the iDakarans and and where they are located. The territorial boundaries as self delineated by their forebears and enshrined in the “Pagta “of the Bodong defines their relation with the environment and the adjoining ancestral domain. It unfolds the history of the ancestral domain on how it came to be called as such and who are the early settlers. It offers an introductory description and characterization of the ancestral domain in terms of the natural resources.This will now serve as a link to the succedding chapters.

Figure 1: Idakaran Ancestral Domain Map

III. Description of the Barangay

14. Dacalan Ancestral Domain is located in the southernmost and remotest part of the Municipality of Tanudan. The Barangay nestled atop a cliff along the Tanudan River is locked on the west by Mt. Gullawi’s steep façade and surrounded on the South by terraced rice fields and cliffs on the east abutting the Tanudan River. Its topography composed mainly of hills and mountain ranges is generally rugged marked by steeply sloping hills and lofty mountain ranges and bisected by several streams and creeks with steep troughs and deep ravines. It is bounded on the North by Barangay Gaang, on the East by the Municipality of Natonin, Mt. Province, on the South by Barangay Liyas in the Municipality of Barlig and Betwagan in the Municipality of Sadanga, all of Mt Province, and on the West by the Municipality of Tinglayan, Kalinga. Its domain has a land area of 72.75 square kilometers dominated by first and second growth forests. It is drained by the Tanudan River from the South and by several tributaries namely: Bila-o Stream, Matabor Stream, Makator Creek, Atang Creek, and Allom creek. The mountain ranges including its slopes are individually or communally owned forest lands, wood lots and communal pasture lands.

Mt. Dangar on the eastern side of the Barangay blocks the horizon so that the sunrise is at 8:00 – 8:30AM. On the west side of the Barangay stands another gigantic mountain, Mt.Gullawi causing early sunset at 4:00 to 4:30 PM.

A. NARRATIVE DESCRIPTION OF THE DOMAIN 1

- Kapon ad lagod/ngato - Marpo kad ad Mating-oy nan-osog ad Dilas NORTHWEST - From Mount Mating-oy descending to Dilas, - Lummayog ad te’ uud nad Allum (bordak nad Gaa-ang), - Downward towards the headwaters of Allum Brook (boundary with Ga-ang, - Mawwawangwang ya dumatong ad taw-wang (Tanudan river), - Following the brook downstream to the Tanudan River - Dumormang sabangan ad Gurguro ya - Thence crossing, towards the confluence at Gurguro - Managada’t te wail ad Abaka, nangarkalipkip ate’ taguttod ya duknag ad Madp-ayon. - And ascending towards the Abaka brook, traversing the ridge reaching Madap- ayon. - Managuttod wot duknag ad te libang ad Sawati. - It follows the ridge until it reaches the bat traps of Sawati - Anattaguttod wot duknag ad Binuybuyugan - It again follows the ridge until Mt. Binuybuyugan - Bordak na’d Pangor ya Madukayong). - The tri-boundary with Pangor and Madukayong. - KAPON AD DOMANG. Amilibilig dumatong ad Sorsorngang - Northeast and Eastern Traverse Following the top-most ridge and reaching Mt. Sorsorngang - Kapon ad Madukayong wot duknag ad Binaratan, - On the side of Madukayong then reaching up to the ridge the ridge of Mt. Binaratan. - Wot amilibilig sa bilig ad Maryo wot - Again following the ridge until intersects with Mt. Maryo - Dumatong ad Agakong (bordak ata I-barangao). - And reaching Mt. Agakong (boundary with Barangao). - KAPON AD DAYA/ DORA - Amilibilig ya nanagada ate’ bilig ad Natullabangan (bordak ata I-liyas), - Southeast to Southwest Traverse – It follows the ridge and ascends thereof to Mt. Natullabangan (boundary with Liyas) - Man-oosog ad taw-wang (Tanudan River). - And descends towards the Tanudan River. - Amilibilig ad Makak-soor ya nanagada’d Pangod. - Ascends and follows the ridge to Mt. Makak-soor and ascends farther to Mt. Pangod - KAPON AD DAYA / NGATO(SW)An-oosog ya dumatong kad ate’ ipus na’d Pangod, - Souhwest to Northwest Traverse- Descending to the foot of Mt. Pangod, - Nanagada’t te bilig wot duknag ad Danak (bordak ata I-basao). - Then climbs the mountain towards Mt. Danak (boundary with Basao) - An-oosog kad dinuknag ad Langtag (bordak ata I-tongrayan). - Descending until it reaches Langtag (Boundary with Tongrayan) - Amibilig ad Bakyadan wot duknag ad Lupting kad - Following the ridge of Mt. Bakyadan until Mt. Lupting - Niyabat ad te bilig ad Mating-oy.

1 As jointly narrated by: Marcelo Dang-ao, Esteban Dagsi and Santos Tiggangay

- Thence meeting Mt. Mating-oy

Figure 2: Dacalan Resource Map

15. Origin of Name. Dakaran (Barangay Dacalan) is derived from the term ‘dadakkaran’ which means the point where you get to after crossing a river either by wading or swimming. Dakaran folks recount that Kabuniyan gave the village its name. Kabunian went to hunt at Mt. Binaratan. Upon reaching the mountain, he released his dog. The dog began to bark while Kabuniyan was descending Mt. Payao and after a few minutes, he could no longer hear his dog because the birds were chirping noisily. So he whispered to them and bade them to keep quiet. Then the birds stopped chirping (even up to this day). He then followed his dog and found that the dog killed a wild boar. Kabuniyan hauled his catch to the nearest settlement which was down to Dacalan. He crossed over the dadakkaran and entered through the galitang (a narrow space between two stones or channel). When he arrived in the settlement, he told the people to call their place Dakaran because the only possible pathway to enter their place is through the dadakkaran.

16. Old Settlement Areas/First Settlers. Barangay Dacalan today is a convergence of defunct settlements which were abandoned due to acts of violence, calamities or pestilence. It became their safe haven and it was so because of its secure location for the villagers and its agricultural landholdings. The village’s location onan escarpment on the West bank of the Tanudan River makes it, in the olden days, nearly impregnable to attack by other tribes. There were only two entry points - the southern and northern flanks. Today a concrete pathway allows access directly to the river to avoid the circuitous path on both ends of the village.

17. Prior to the establishment of Dakaran as a permanent settlement, there were several small settlements from whence the settlers originated. These settlements were wracked by intra- tribal and intertribal conflicts that decimated their ranks every time. Some experienced heavy calamities or deadly pestilence making their settlement unfit for habitation and community life. The remnants from these bloody fights, calamities or pestilence finally settled in Dakaran for mutual protection and rely on its strategic location for food production

and gathering and for hunting and fishing. The rest left for indefinite destinations in Ifugao and Mt. Province. Thereafter, Dakaran never experienced violent incidents on the village itself or suffered heavily from the effects of disaster or epidemics.

18. After the series of exodus from the defunct settlements, the new settlement Dakaran was grouped according to economic status. The lower eastern portion of the settlement was called Daroknag and was preferred by the more affluent while the upper western portion was called Doya-as which housed the poorer segment. The iDoya-as though of lesser status were wine makers and the warrior type. The defunct settlements are named hereunder but not necessarily in the order of precedence: a. LUBO-ONG - Accounts passed on to several generations point to Lubo-ong as the first human settlement in the Dakaran domain. It is located in the southwest highlands of the present Dakaran village. The settlers of unknown origin lived in caves, built their dwellings along the banks of Bila-o, Gatilakan, and Gaporwisan Creeks. It is said that during the Great Deluge, the survivors evacuated to the top of Mt. Gullawi and Mt. Binoroy and stayed thereat until the waters receded. Thereafter, the survivors came down the mountains and dispersed themselves to Guina-ang, Maagob, Aliwatoy, Dukligan and Subod. Some returned to Lubo-ong but were forcibly driven out by a series of tribal conflicts in the later part of the 18th century and sought refuge with their relatives in Dakaran. b. GUINA-ANG - The place was a thriving community before the tragic incident which involved a massacre committed by Mangngawan, son of a settler of the place. He beheaded 8 sleeping bedmates in a house where bachelors slept together out of pique for teasing him. The kinsmen of the victims were enraged by the brazen act. Mangngawan also killed the rest of his family and eventually escaped to Mangali. A bloody vendetta ensued and the relatives on both sides fled their homes. Much of their possessions (heirloom) were buried when they abandoned their homes. Nobody ever attempted to return because of the stigma. c. DUKLIGAN - Now rice terraces, it is located between two creeks, Matabor and Maburon, East of the village of Dakaran across the Tanudan River. The erstwhile village was plagued by constant erosion on both sides of the creeks but it took one big landslide to scatter the inhabitants. The bulk joined their kinsmen at Dakaran while it is bruited that some went to Ifugao and called their settlement Dukligan after their former village. d. MAAGOB AND ALIWATOY: Both settlements were located south of Dakaran and were only divided by the Tanudan river.The two communities lived peacefully until the settlement was eventually abandoned after a long drawn conflict decimated the inhabitants. It is said that the dissolution of the two settlements was caused by a dog. This dog was owned by the Aliwatoy tribesmen but was coveted by the hunters of Maagob because of its hunting prowess (Gongod or Moormot) and they wanted it for their own. A plot then was hatched by the Maagob tribesmen. They sent a maiden to take a bath at the river and instructed her to scream if a man from Aliwatoy would get near her. When it did happen that a man from Aliwatoy chanced upon the naked maiden in the river, she screamed and the men from Maagob used this as a pretext to attack the nearby village. Men and women from both sides engaged in a series of skirmishes until only few survived. It is not clearly told which side went to Dakaran but those who did added to the growth of the population of Dakaran. The outbreak of a series of epidemics also decreased the number of the tribe members. Only the fittest survived since medical practice was nil. e. SAKRANG Northwest of Dakaran, the flat area is larger than the present village. At the onset of World War II, there were 25 households and a growing population who enjoyed relative food sufficiency from its abundant flora and fauna. The village was struck by lightning which razed some of the houses. It is told that the fire was only abated when the villagers poured wine and vinegar. The houses were rebuilt but soon

another disaster came. Torrential rains with cyclonic winds came, wrecked the houses and blew them bare. The village was abandoned and the place is now a communal pastureland. f. SITIO SINGI Just 3-5 minute walk, it is located north of Dakaran, and this sitio was established in the early seventies with 7 households. The residents of the sitio were constantly plagued by dysentery and measles and took their deadly toll on the children. They were helpless to contain the disease and fortunately they returned to the mother village else they could have been entirely wiped out. The sitio is now a communal pastureland and portions devoted to upland rice and vegetable farming.

19. Suceeding Settlers 2. Long time ago in the uppermost section along the Tanudan river, peoples lived in different villages namely “Maagob, Aliwatoy, Sobod, Lubo-ong and Guina- ang” at western Dacalan. Ambatalin, of Maagob and Sarubiyan, of Aliwatoy are prominently identified as the first known settlers having survived the great “iyo” (giant eel). The creature used to serve as their bridge crossing the river from both sides until a woman whose menstrual blood clots dropped on the the giant eel’s head thereby letting the giant eel taste human blood. The iyo thus having tasted human blood acquired an appetite for humans and voraciously devoured all those who attempted to cross the river thereby contributing to the decimation of the inhabitants. It is said that those who resided in Lubo- ong moved to Talibong in Betwagan, Mt.Province.

20. One day settlers from Aliwatoy unjustly claimed as their own a dog named Patar-o which was rightfully owned by Maagob clansmen it being renowned for his hunting prowess (ma- armot). The Maagob clansmen refused to concede. A plot was hatched by the Aliwatoy clansmen. They sent a young lady to bath in the river at the river crossing betweenAliwatoy and instructed her to shout if someone from Maagob ever came near her. As told, it did happen and the clansmen from Aliwatoy used this as a pretext to attack the settlers of Maagob. A bloody affair ensued until only few were left of both settlements. Attempts at amicable settlement were futile and the survivor of Aliwatoy went to Dukligan, but since the place was situated between two creeks and this was prone to erosion. They eventually left Dukligan after a massive landslide hit the place and went to settle in Ifugao. The Maagob survivors transferred to Guina-ang, the western part of Dakaran, where they found Bayubay and Maingga and their child Ogsa. She married her cousin Oppak in Mangali and stayed there. Ogsa begot two children named Pongod and Barongay. Pongod who got married in Sumadel returned and resided in Guina-ang while Barongay married in Turgao and did not return. After several years, they were disturbed by the head hunters so they abandoned Guinaang and took refuge in Dakaran where they found Longog and Batar. Batar claimed Gui-ilao while Longog claimed Dakaran.

21. The area was a haven from head hunters as earlier stated since the village escarpment was surrounded by a wall of rock formations on the western foot of the mountain and a cliff on the eastern portion along the banks of the Tanudan River. At the river crossing upstream (Dadakkaran) and upon entering the village, one has to pass through a “galitang” (a narrow passage between two big boulders) which is the only point of entry on the Southern portion of the village. Streamlets and brooks with deep gullies and ravines bisected the Northern portion of the mountainsides and further downstream and renderered the dense undergrowth almost impenetrable.

22. Vegetation. Dakaran AD is endowed with rich natural resources especially the forest which is thickly covered with several species of trees, bamboos, herbs, shrubs, vines, ferns, reeds and grasses. The mountain sides below the cloud line closer to the settlement which were cultivated by slash and burn are now secondary forest typified by large swaths of cogon, shrubs and reeds (runo) interspersed by private plantations (imongs) and its low

2 Data Source: Mariano Bakidan & William Tallongon

lying areas dotted by rice terraces.. The secondary forests and the rest of the low lying areas are now allocated to communal pasture lands. A sizable portion is planted with coffee, banana and other food crops especially areas proximate to waterways.

Figure 3: Dacalan Land Cover Map

23. Agro-forest. The forest reserve is about 15% (262 hectares) of the total land area of the Domain and covered with original timber trees of several species. This is perhaps the largest timber reserve in the Province of Kalinga. There are households who own and maintain “imong” and/or “lakun” which they enriched with timber trees and fruit trees. Imong or lakun is a privately owned land by single family or clan. This is inherited or acquired through sale or swapping.

Figure 4: Tanudan Forest Classification Map

24. Soil Type and Fertility. The soil in the area belongs to the Antipolo series, mostly of dark- yellowish-brown color. Soil texture varies upon the slope landform and strata location. The surface soils located along the valleys are of silty clay loam while those of the higher portions are clayey. The subsoil appears to be clayey. The soil permeability in the area ranges from slow to moderate. Based on the topography, elevation, soil depth and fertility, slope, and climate of the Barangay, the place is generally suitable for growing tropical crops. It is observed that the locality has rich soil and favorable climate as manifested by the continuous production of rice, vegetables, legumes, root crops, and coffee. The types of soils were described by the iDakaran as follows:  Lumong - the most fertile type of soil. Also referred to as top soil, it is dark colored, friable and usually contains humus.  Sorat - the color ranges from yellow to red.  Kuyu-on – silty sedimentation found along waterways or accumulated soil deposits from water runoff.  Butlagong – Any type of soil usually clayey which hardly supports plant growth. Plants are stunted and take longer time to bear fruit.

25. Climate and Seasons. Situated within the Central Cordillera highlands, the climate is categorized as type III under classification of the weather Bureau. By iDakaran reckoning, there are three seasons in a year namely: a. Dagun – It is the period of dry season that occurs from the later part of February to June. It is marked by afternoon showers starting late April. It is hottest during the months of April and May. b. Sosso-od –This period covers the months of July to October. It is generally typified by intermittent light to heavy rainfall, especially during the months of August to October. Typhoons usually visit the area during this period even until November. c. Agilid – This spans the cooler months from November to the early part of February. The coldest months are December and January.

B. TOPOGRAPHY

26. Barangay stands another gigantic mountain, Mt.Gullawi causing early sunset at 4:00 to 4:30 PM. Dacalan ancestral domain is located in the southernmost and remotest part of the Municipality of Tanudan. The Barangay nestled atop a cliff along the Tanudan River is locked on the west by Mt. Gullawi’s steep façade and surrounded on the South by terraced rice fields and cliffs on the east abutting the Tanudan River. Its topography composed mainly of hills and mountain ranges is generally rugged marked by steeply sloping hills and lofty mountain ranges and bisected by several streams and creeks with steep troughs and deep ravines. It is bounded on the North by Barangay Gaang, on the East by the Municipality of Natonin, Mt. Province, on the South by Barangay Liyas in the Municipality of Barlig and Betwagan in the Municipality of Sadanga, all of Mt Province, and on the West by the Municipality of Tinglayan, Kalinga. Its domain has a land area of 72.75 square kilometers dominated by first and second growth forests. It is drained by the Tanudan River from the South and by several tributaries namely: Bila-o Stream, Matabor Stream, Makator Creek, Atang Creek, and Allom creek. The mountain ranges including its slopes are

8 individually or communally owned forest lands, wood lots and communal pasture lands. Mt. Dangar on the eastern side of the Barangay blocks the horizon so that the sunrise is at 8:00 – 8:30AM. On the west side of the Barangay stands another gigantic mountain, Mt.Gullawi causing early sunset at 4:00 to 4:30 PM.

Figure 5: Tanudan Slope Map

Figure 6: Dacalan Slope Map

C. ACCESS TO RESOURCES

27. To the iDakaran, land is an endowment that is life giving. Therefore it must be guarded against intrusion and tilled according to cultural practices that will preserve the land and its life giving elements. Owning the bugis and the land within is both a social and spiritual relationship. It is social because the establishment of a territory demands responsibilities of ownership interwoven in their socio-cultural practices. It is spiritual because the value they attach to the land springs from the acceptance that the land was given by the creator of man and the universe. Ownership and perpetual rights are exclusive to whoever owns the land including the right to pass it on to his offspring and to alienate the same in accordance to customary practices. It is the obligation of the owners to use the land only for beneficial purposes albeit the duty not to use the land in a manner that would cause harm to other tribesmen and inflict gross degradation of the land. iDakaran laws governing land property and tenure are not written but orally transmitted from one generation to another.

Figure 7: Dacalan Land Use Map

Figure 8: Dacalan Land Use Map with Syncline

28. Land Resources. Land is devoted to rice and vegetable culture on areas where rice paddies are carved on the more gently sloping hill and mountain sides and trees are hacked and burned to the ground to make clearings in forest areas suitable for kaingen /uma. The villagers still supplement their diet through hunting, fishing, and food gathering and sometimes barter their catch for rice or sell them for cash. Their forest is perhaps one of the few standing timber stands in the Cordillera Region. Prime tree species still abound which includes both hardwood and softwood species preferred for lumber and hand implements.

29. Land use is dictated by geophysical and climactic conditions such as the distinct seasons: the Agilid (wet and cold season) and the ``Dagun`` (dry and warm season). Land cultivation and planting for agilid crops until they are harvested start from ``Waro`` (July) and ends with ``Upok`` (December) Land preparation for the uma (kaingen) starts early March since it involves a tedious process of cutting trees and letting them dry for easy burning. Planting starts late June to early July and is harvested in early November. Oyak is the rice variety planted in the rice fields during this season. Rains and typhoons make the ground muddy. The brooks, rivers, lakes and ponds overflow their banks and enbankments and flood the rice terraces with effluence enriched with humous washed down from the mountain slopes. This promotes lush vegetation to grow abundantly and decaying wood in the forest to sprout all kinds of saprophytes (i.e. edible mushrooms and fungus). During the coldest month which is December, ash at the fireplace usually accumulates and is referred to as upok.

30. The dagun cropping starts with Kiyang (January) and winds up to Kamadoyong (June) for the next agricultural cycle.The warm sunshine gets hot during midday and extended cloudless days make for sun scorched grounds which are cracked and dry. Brooks and rivers levels are at their lowest ebb. Irrigation water is scarce so that those who are farthest from the water source are lucky to have their fields barely drenched. The unoy (red rice)

11 is raised during the dagun. As earlier state land preparation for the uma or kaingen is done during the dry season. It is also the fishing season when the water level is low. Diversion of river estuaries is common since it is easier to build coffer dams with less water to divert. Most podon (peace pacts) celebrations are also done during the summer months since it is easier to travel from one village to another.

Table 1: Area Location and General Utilization Area Location General Utilization Inggay Boundary with Tinglayan, hunting Langtag Boundary with Basao, hunting Gukang Uma, vegetable production Puron Hunting Nasabang Uma, vegetable production Dap-ay or Lubo-ong Ricefields, uma, bibittowon(pit traps) hunting ground Liwos Hunting ground Gullawi Hunting ground Pangud Hunting ground Umar Hunting ground Lib-libo Libo (Almaciga) abounds. Libo extract used to glaze pottery. Sungan Hunting ground Polis Hunting ground Subod Hunting ground Anniban Hunting ground Maryo Hunting ground Payaw Hunting ground Buron Hunting ground Binaratan Hunting ground and heritage spot Amata Minor forest product Arong Uma, vegetable production Dar-okan Uma, vegetable production Sursurngang Hunting ground (dark water spring located here) Pokpok Pine tree/timber area, vegetable production Boyag Uma, vegetable production Langbis Lilibangon (for catching bats with nets) Bumarokdok Uma, rice paddies, vegetable production Andar Rice paddies Batitiw Rice paddies Dukligan Rice paddies Baryon Rice paddies Littok Rice paddies Takdangan Rice paddies Ubbor Rice paddies Lower Gi-ui-law Rice paddies Upper gui-law Rice paddies Dangar Uma, vegetable production Puctiyao Uma, vegetable production Ambong Uma, vegetable production Sacabiyaw Uma, vegetable production Ambali Uma, vegetable production Bayongan Uma, ricefield Lisong Uma, vegetable production Guiyasan Rice paddies Bagabag Rice paddies

Kilob Rice paddies Mangogong Rice paddies Sagodang Uma, vegetable production Lamagan Rice paddies, vegetable production Dakodak Watershed, vegetable production Saggang Rice paddies Gontawon Watershed, vegetable production Sogwab Rice paddies Mabato Rice paddies Tabrak Rice paddies Gawa-an Rice paddies Mong-or Rice paddies Soyo Rice paddies Sadog Rice paddies Maboron Rice paddies, watershed, vegetable production Madardar Rice paddies Bayyo-ong Rice paddies, vegetable production Maagob Rice paddies, vegetable production Dumarog Kaingin/ricefield Li-iyon Rice paddies Baculi Rice paddies Madurawan Rice and vegetable production Matabor Rice paddies, watershed Surkok Rice paddies Maw-way Rice paddies Bukagan Rice paddies

a. Land Tenure

31. The bugis evolved from the need to expand territorial domain due to their increasing population and fulfill utilitarian purposes such as hunting and food gathering, shifting cultivation, wet and upland rice culture and pasturing. Hunting and food gathering were done from sunrise to sunset so it is probable that the territorial limits were established on this consideration. What they can cover within a day was theirs to own. But since hunting, trapping and food gathering fulfilled only part of the food requirement, they started clearing suitable areas in the forestlands for kaingin to plant rice and vegetables. The concept of ownership started at this stage since anyone who cleared and cultivated an area was recognized as the only person who can cultivate the land even if he has transferred to a new clearing. The same would apply to new clearings and the more industrious people were the ones who owned more lands. Eventually, they started hacking out rice terraces on the hill sides and built irrigation canals from nearby streams. This constituted the last stage of the evolution of their land tenure system which also led to the establishment of permanent villages which they built on occupied territories and the present location beside the Tanudan River for their security and that of their landholdings.

32. The land based cultural heritage of the iDakaran is endemic to other iKalingas. They build rice terrraces along creeks and rivers; construct irrigation canals with their native ingenuity and plant rice as a staple. Rice field owners are considered part owners of the waterhed and are endowed with all rights and and a corresponding obligation to protect the watershed. Traditional landmarks to dileneate boundaries include natural formations such as ridges and waterways and prominent rock outcroppings and the like and man made structures such as arad (fence) or pinador (tree cuttings stake- driven to the ground which will eventually take root and grow), ka-ang (ditch or canal) tuping (stone wall) and also natural or planted trees.

b. Landholdings

33. Land holdings were roughly classified according to their utilization as follows: i. Ili – refers to the contiguous residential area within the bugis. ii. Sa-ad -individually owned home lots iii. Payaw (pl. papayaw) - rice paddy where the staple is produced. Irrigated throughout the year the payaw was planted twice a year and the papayaw constituted the main production area. iv. Uma - forest clearing planted to rice and a variety of annual crops. Slash and burn was a preferable mode of farming since the building of rice paddies was arduous. v. Baang - is similar to the uma near the community planted regularly to vegetables and root crops. vi. Imong – A patch of second growth forest established through the introduction of improvements and other choice tree species are usually planted interspersed with other tree species to provide the family owners housing material, indigenous fruit and firewood. Original prime lumber tree species are marked and preserved. The establishment of an imong partakes of the nature of acquiring ownership to the land and the trees except the animals that are inside its confines. It is also a scheme for forest protection with the primary intent of water conservation. vii. Purag – Family or communally owned graze lands located away from the village usually fenced at certain points to keep out the grazing animals away from the rice fields and the village. Carabaos used for land preparation were brought to the purag after working in the fields. viii. Guinubat - The wide expanse of primary and secondary growth forests that do not fall in any of the categories aforementioned and owned by the ili. The guinubat provides the inhabitants of the village rattan, lumber, game, fruit, and herbal medicine.

c. Land Ownership System and Property Acquisition/Transfer 3

34. In olden times, lands within the bugis of Dakaran were owned by the entire village with no one having any sort of monopoly for its use to the exclusion of the people from other villages. Only the home lots and the papayao were privately owned by individuals or families. Portions of the domain that was commonly owned were inalienable in the sense that no particular person or family can have exclusive ownership or use of the same, forest, pastureland, rivers and or bodies of water. Later, what was commonly owned by the villagers became privately owned on the basis of who cleared first including other modes of acquiring ownership over a piece of land including the recognition of water rights that were instituted in fulfillment of certain obligations or nuances. Equal rights are shared to members of other tribes married to the villagers whether they choose to adopt membership to the tribe or not. Land acquisition and ownership stipulated as follows: i. Torba or Kada – One who first clears an area of what was once an idle forest land owns that portion. Torba is clearing a patch in an unoccupied forest zone with the intent to own. The designated area will eventually be owned by the decendants. Kada is a previously cleared, cultivated/occupied land area. Ownership in both instances is acquired on the basis of “first to clear, first to own”. This was the earliest mode of establishing proprietary rights. ii. Tawid - Transfer of ownership to the descendants commonly referred to as inheritance. Legitimate children inherit the land belonging to their parents which is delivered to them upon marriage. The first born gets the largest parcel of ricefields and the remaining parcels to tbe apportioned according to age and value the last child getting the least. In the case of illegitimate children the tawid is given to the mother of

3 FGD 2011

the child upon settlement of their case as prescribed by the elders which is usually the biggest parcel of the properties. iii. Porak (sale/purchase) – Sale of private land or property is offered first to the kinsmen and only when there are no takers that the property is offered to other villagers outside the clan. Palanus (butchering of a pig) consumates the sale without which it will be deemed incomplete. All the relatives of the seller present are given so-or (gratuity as a gesture of goodwill) by the buyer consisting of animals or implements of value. The sizes or kind of animals or value of the implements to be given will depend upon the proximity of relation to the seller and proportionate to the value of the sale. The closest relative will be given the more valuable items. iv. Basig – refers to a married or unmarried person who is barren or bereft of children. When a basig dies, the brothers and sisters apportion the properties according to value with the eldest getting the lion share and the youngest getting the left overs. v. Dusa – A portion of land usually rice paddy parcels given by an offender to indemnify the offended party as specified in the settlement of cases involving death or injury and other grave offenses. The property will be returned in case revenge has been committed by the recipient or his relatives within the 4th degree consanguinity. The same is true when marriage is arranged between the protagonists to settle the original dispute and the parcel of land being returned reverts to the married couple. vi. Banat – Site where a person dies & falls when exploring areas for agricultural purpose) refers to a land area where a person met his/her death from any cause. The immediate relatives are entiltled to own the land as claimed as a matter of recompense provided they belong to the Ili. vii. Atod – A parcel of land is given as a gift or gratuity commonly as a gesture of brotherly love or acknowledgement of close kinship.

35. Water Resources. The Domain has four major communal bodies of water as source of irrigation namely, Tanudan River, Bila-o, Matabor stream, Bila-o Stream Atang Stream, Allom Stream 4. Aside from the above stated major sources, there are also springs which were trapped as source of potable water supply. Waterfalls in the area could be tapped as power source.

4 Source MTDP- 2005- 2010

Figure 9: River System Map of Tanudan

36. Presently, the department of energy, in coordination with the Kalinga Apayao State College (KASC) is conducting feasibility studies on three areas of possible power sources in the Province of Kalinga for the construction of power plants and the Dakaran AD had been identified because of its vast potentials. This is the joint project of Department of Energy and the Municipal Government of Tanudan.

Table 2: Water Body and its Utilization Water body Utilization Tanudan River Main fishing ground and other marine resource base Matabor stream Potable water source Bila-o (O-odaron) - designated area to catch eel with (odar) woven bamboo contraption to catch eel. Abaca Irrigation Makator Creek (Babantacon) Area assigned to catch eel with the use of bantak (baited hook) Tarwi-ig creek unutilized Payaw irrigation Maryo unutilized Mapisak creek (O-odaron) Area assigned for catching eel Takowon unutilized Atang creek (Aattodon) area assigned for fish trapping with the use of attod a bucket shaped basket woven from rattan and bamboo. Singi brook irrigation Liblibo creek irrigation Tomaytayok falls unutilized

Bukarot creek irrigation Gakarwitan brook unutilized Gaporwisan creek unutilized Gatilakan unutilized Banawor unutilized Kaban-ogan unutilized Dakudak creek irrigation & animal watering hole Allom creek irrigation Maguitangon Creek Animal watering hole Makakso-or Creek unutilized

37. Mineral Resources. There are no known mineral deposits in the in the iDakaran AD. No exploration was ever done in the vicinity owing to its inaccessibility. Extraction is limited to clay deposits for pottery.

38. Energy Resources. Dakaran does not have operational energy resources to date although its hydroelectric power potentials are enormous. It is so because of its patent inaccessibility since time immemorial. Lately, the energy resource potentials have been the subject of studies by the Kalinga State College and have been identified by the Department of Energy as one of the 3 major areas for hydroelectric power development.

Figure 10: Electric Power Line Map

39. As to the source of energy for lighting, nearly three-fourth (72.5%) of the respondents used kerosene/gas to light their homes. The community is operating a generator set where some residents tap electricity for lighting on a flat rate basis. Few were able to avail of solar home system (Table 3). On the other hand, all (100%) the barangay households utilize firewood/rono to cook their food (Table 2).

Table 3: Household Distribution by Source Energy for Lighting

Energy Source Frequency Percentage Generator (connected) 11 13.75 Kerosene 58 72.5 Solar Home System 1 1.25 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

Table 4: Household Distribution by Source of Energy for Cooking Energy Source Frequency Percentage Firewood/Rono 80 100.00 LPG/Natural Gas 0 0.00 Kerosene 0 0.00 Others 0 0.00 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

40. Flora and Fauna. The Dakaran ancestral domain is one of the few remaining wilderness in the Province of Kalinga or possibly in the Cordilleras. The listings hereunder of forest resources are indicative of the rich flora and fauna:

Table 5: Indigenous Tree Species Tree Species for Other Tree Common Uses Common Uses Lumber/ Housing Species Bugas -Narra Flooring/walling/ Sabrang Shield/wood trough handicraft Amogawon - Yakal Beam/stringers/post/ Arantap Fuel/ sugar mill lever/ hand tools Dau Walling/beams Musongan, Fuel Darakan Walling/beams Aturba Fuel/fencing Durawon Walling/beams/post Busog Fuel Gangkab Molave, Post/flooring Upussan Fuel/edible fruit Borsi Red Lawaan, Walling/flooring Torak Bark cloth/fuel Gurwagiwan Flooring/pegs Anatil Fuel/fencing Tuwor Post Omog, Fuel Libo (Almaciga ) Fooring/sealant (sap) Musongan Fuel Lanipao Walling/wood trough Tabbog Fencing Api-itan Beams/post Padikon Fuel/fencing Barasang Walling /flooring Bakan Mortar/fuel Tanguili Wall/stringers Busilak, Fuel Urasi Beam/stringers Acacia Fuel/plant shade Bunga Walling/flooring Adawoy Fuel Bilok Stringers/post Geybat Fuel/ edible fruit (guava) Agama Walling /flooring Busilloy Edible fruit Kugos Walling/flooring Parayon Fuel/poles/pegs Sarong - pine Walling/flooring Sarong-Pine Fuel White Lawaan Walling/flooring Cassiw Fuel/fruit edible

Table 6: Other Forest Plant Species for Household and Handy Craft Anos - Wild Basketry (damos, lamnak), fishtrap (attod, odar), danog (thin strips Bamboo used to bundle palay), sadoy ( used as horizontals to dry palay)

Ligis (buri) Leaves for weaving battokung (hat), obok (mat) and a variety of bags and satchels. The shoot pulp are taken for food. Owoy (rattan) The rattan poles are stripped for tying and all purpose weaving material. Pi-it (rattan shoots) are edible. Agit (rattan fruit) are gathered during November to December. Batanar The leaves are sliced into thin strips and layer, woven to make Ananga (raincoat ) Barat kaag/Baksi The stalks are stripped and dried called baksi for rope, strings and (Wild bananas) weaving Bortut Similar as anos but thicker with the same uses. Tarakbay Bamboo chiefly used for fencing Namoy Vinelike aerial roots used for tying Itlid Tough vines used for tying Tallagadao Reeds used for broom making Pa-ur/ollad Also known as runo used for roofing, fencing& fire starter Goron (cogon) Chiefly used for roofing, also used for baking pottery Barnito Decorative weaving

Table 7: Food Plant Species Plant Species Description / Utilization Wild Roots/Tubers: pongngot Food and animal foodstock Similar to kamoteng kahoy wikan Leaves similar to ginger,cylindrical rhizoids firm and sticky dumdumoy A specie of wild gabi Gabi, Large specie with stalks reaching up to 2 meters Fungi/Saprophytes: Keysop Grey tree fungus U-ong Mushrooms usually found during the the rainy season inga Dark Brown earlike tree fungus kurat White tree fungus with firm cap and gills Burong White tree fungus with soft cap and gills Kidaporan Small shelf-like, multicoloured tree fungus Wild Vegetables: Kawangran Camia like plant & flowers,the blossoms & fruit as food Pecaw, buragot Gabi –like, grows usually on waterfalls/rock outcropping Sorbat & pako Fiddlehead ferns. Sorbat is the larger variety/ pako smaller Borbortak Common beggar ticks, iodine rich vegetable Allaguiya Wild pechay Amti Wild spinach Kalinak Pigweed,usually grows along sandbars parya Wild ampalaya, the leaves are preferred plainboiled. Saksakrong Water lily, grows in rice paddies Sapsoy Water cress Pappait Eggplant like plant with slightly bitter ovoid fruit Anasagom Pukor Wild banana blossom kullibot Laguiwoy

Table 8: Wild Fruits Name of Fruit Available Name of Fruit Available Dogway Cold season Upussan Cold season

Kuddog Summer Tonoton Cold season Ampakran Summer Busilak Whole year Bay-uson September Pinit Whole year Kassang October Porngipang Whole year Isup Summer Bugnay Whole year Barara Summer Piyas Summer Sag-ot Whole year Kugos Cold season Puryupoy Summer Agaprong summer Kuryat Cold season Kurminga Cold season Kuyyapos Cold season Kuprao Cold season Tallarang Summer Kaburao summer Kalulit Whole year Aggusip summer Barakbak Summer Binor summer Koliwat Cold season Gurwagiwan summer Banoy Whole year Busilloy summer Kawangran Summer Agit – Rattan fruit Cold season Darayap Summer Surngang Whole year Buron Summer

Table 9: Common Bird Species Karaw- Hornbill Pungor- Bukaw -Hawk Gungay- Tukling(paddy bird) Barog -large wild pigeon Siguk( named after the sound it makes) Pippingaw- rain bird /swallow Banawor –needle wing tipped swift Takkikil( Small bird) Barniban -green necked ground pigeon Gantok – (named after the sound it makes) Ku-op – owl Tupturan -sparrow Ritut –wren Martinis – black bird Lagadan (Bleeding Heart) Tanar – Maya eating bird Lakpap (wide mouthed brown night bird ) Piyat-the sound its signifies good or bad omen Tilin ( Maya-) Rice bird Idaw –blue headed finch Ba-ay –small black egret Gaggaangan- Tiktik(grey hornbill) Durduroy Puror Angway – crane Taraktak( Kingfisher) Titiwoy Tiyaw( yellow small bird) Ut-ut-brown wild dove Tawi -small falcon, feeds on smaller birds Ibuwaw – large breasted wild dove, sounds as and chicks its name Sigaogao Kuling-signifies bad omen in traveling Kulong Turayan- white breasted eagle Gayang – (crow) Agotan Tiktik – grey hornbill Buggaw -Similar to Maya

Table 10: Commonly Known Wild Animals Baboy/ Laman - wild pig Panas -Green Snake Mutit –nocturnal rodent Lo-om( Snake) Buw-wot-squirrel Barangat Kabunyan(Short colorful Snake) Ka-ag –monkey Sarag – red poisonos snake Silay-lizard Angapin – green colored snake shorter than Pikon usually thrives on the runos. Tabbad-python Ugsa, ( Deer) Maraga-king cobra Paniki( Bat) Takka(flying lizard) Otot( rat)

Pikon- posiosnos Green snake Dagga-Turtle Anggaddawoyon Tabbaliga-black cobra

Table 11: Commonly Known Water /Aquatic Species (Edible) Panilong- Panispis –mud fish found in rice paddies Ugadiw - Medium Lisdog -shells Bangsuro – large size large head black colored Ugadiw male ugadaw Buya-aw – small sized ugadiw Dalit- (eel) Attakba-dragonfly pupae in ricefields Dayap-dragonfly pupae found in stream or river Aggong - shells drops. Mudi Binga - shells Banggaran Bayyok -tadpoles Tukak –frog Ollasagan Apunit - Bachoy Bullising rice paddy green algae Ikan- silver carp Bakator- algae found in streams/rivers Gawong – large mudhole crabs

D. MANAGEMENT OF NATURAL RESOURCES

41. Daro – is the act of cutting rice plants or destroying crops whether it belongs to the villager or other tribes. It is considered heinous since it partakes of the nature of destroying the life of those who depend upon the plants for their survival. It is believed that misfortune befalls the perpetrators will soon die out like the growing plants he has cut down. In like manner the Dakaran people also attach a similar notion to the intentional destruction of plants as having the same evil consequences. It is for this reason that the value they attach to life in any form bespeaks of their attitude towards their environment.

42. The Idacaran have their own a practical ways of managing their forests. The Kaingin farming follows patterns. After one or two harvests, the area is left idle for about ten years to allow the land to recover its depleted nutrients before they return to the area for uma cultivation. Uma is definitely prohibited along the sources of water. Cutting of big trees where water sources are is punishable by the Barangay Ordinance.

43. Forest management practices at present embrace adherence to environmental laws of government, barangay ordinances for the protection and the conservation of the forest. This includes the planting of coffee and other fruit trees as remedial measures to reduce the practice of uma. The propagation of coffee trees and other tree species on the mountain slopes and hillsides has greatly contributed in the conservation and protection of the forest cover.

a. Forest Resources

44. Dacalan has the widest forest area (6,017.70 ha.) among the 16 barangays of Tanudan. It is endowed with rich natural resources especially the forest area which is thickly covered with several species of trees, bamboos, herb, shrubs, vines, ferns, and grasses. Some of the popular trees species include Bugas (narra), Borsi (law-an), Libu (almaciga), Dorawon, Parayon (oak), Sarong (pine), Barasang, Towor, Pardikon, Dau, Acacia Daracan, Ipil, G- melina, Bonga, Cadil, Bakan, Kassang (duhat specie), Tapor, korasi, Barakbak, Tallarang, Kubar, Gangkab(molave), Dommarnus, Busug, Langngowan, Dorangon, and fruit trees like coffee , banana, guava , papaya, coconut, orange, avocado, and other unnamed tree

species. There are also several aerial plants that adorn the trees in the forest, like waling –waling, horsetail, butterfly orchids, ilang-ilang and unidentified rare species.

45. The most common existing indigenous forest management practice of the community is the imong system (family woodlot) or lakun (clan forest). The owners manage and conserve their imong and or the lakun by practising selective logging and strictly prohibiting wood cutting in the area. The owners of the imong have the right to protect and utilize the resources thereat.

b. Water Resources

46. Uma or kaingin is prohibited in watershed areas especially along water sources for irrigation. Fish poisoning is done on a limited scale using umli (a vine that is pounded and mashed and soaked in the water which denies fish oxygen). Fishing is done during the dry season when the water is clear and rarely during the rainy season.

IV. Self Governance and Empowerment

47. Drawing from their intimate awareness of symbiotic relationship to the earth, and laws passed down from their ancestors, this chaper defines their indigeous political structures and systems, This now crystallizes the responsibility of Idakarans to be the the caretaker of all that is on Mother Earth and therefore that each generation is responsible to ensure the survival of the next generation. This basic law that was the driving force behind the development of a culture is reflected in the institutions of the “Bodong”, family and clan systems and mutual help systems conlfict resolution mechanism.The relationship between the traditional informal leadership is linked to formal leadership in the government.

A. ECONOMIC AND SOCIO-CULTURAL DEVELOPMENT

a) Population Growth and Density

48. The Barangay Health Worker’s (BHW) latest record (2012) revealed that there are four hundred forty two (512) inhabitants of Barangay Dacalan with a population density of 7.85 persons per square kilometer. The male population dominated the female number at a ratio of 1: 0.90 or 111 males for every 100 females. The population is composed of seventy eight (80) households with an average household size of 6.4 or say 7 persons per household. The population by ethnic origin is 100% pure Kalinga natives.

Table 12: Household Population by Size Size Bracket No. of Household Percentage 1-2 individuals 4 5 3-4 individuals 14 17.5 5-6 individuals 33 41.25 7-8 individuals 18 22.5 9-10 individuals 9 11.25 11 Individuals and above 2 2.5 Total 80 100.00 Source: Baseline Survey- February 2012

Table 13: Distribution of Population by Age Group and Sex Both Age Group %age Male % to Total Female % to Total Sexes All Ages 512 100.00 274 53.51 238 46.48

0 - 4 54 10.54 30 10.94 24 10.08 5 - 9 56 10.94 29 10.58 27 11.34 10-14 49 9.57 28 10.21 20 8.40 15 - 19 65 12.69 36 13.14 29 12.18 20 - 24 48 9.37 26 9.49 22 9.24 25 - 29 36 7.03 17 6.20 19 7.98 30 - 34 39 7.62 22 8.03 17 7.14 35 - 39 26 5.08 10 3.65 16 6.72 40 - 44 27 5.27 14 5.11 13 5.46 45 - 49 24 4.68 14 5.11 10 4.20 50 - 54 27 5.27 14 5.11 13 5.36 55 - 59 24 4.68 13 4.74 11 4.62 60 - 64 21 4.10 12 4.38 10 4.20 65 & above 16 3.12 9 3.28 7 2.94 Source: BHW Files 2012

49. The Table above shows the age distribution of population by age group and sex. A big majority (53.51%) of the people in Barangay Dacalan are male while the females are less than fifty percent (46.48%). It is noted that the teen age’s group (15-19) outnumbered all other age group representing 12.69% of the total populace.

b) Population by Sitio/Location

50. It is noted in Table 4 that the barangay is more populated in the middle portion (Gawa-an). As gleaned in Table 5, almost three-fifths (65.82%) of the barangay populace comprises the working age group (15-64) or the productive individuals. Almost a third (31.05%) of the total inhabitants belongs to the young age group (0-14). The old age group (65 years old & above) in the barangay is represented by only 3.12%.

Table 14: Population Distribution by Sitio Sitio No. of HHs Percentage Population Percentage Malin-awa 18 22.5 114 22.26 Dorawon 15 18.75 92 17.97 Gawa-an 25 31.25 147 28.71 Dom-akan 10 12.5 84 16.40 Singyot 12 15 75 14.65 Total 80 100.00 512 100.00 Source: BHW Files 2012

Table 15: Dependency Ratio Particulars Number of Persons % to Total Population 0-14 159 31.05% 65 & above 16 3.13% TOTAL 175 34.18% Divide by: 15-64 population 337 65.82% Dependency Ratio 0.52 Source: Baseline Survey_ February 2012

51. The dependency ratio is computed at 0.52: 1 which means that every 100 productive individuals support 52 dependents. The age groups 0-14 years old and 65 years old & above, are considered dependents in the analysis of data based on economic statistics. It should be noted however, that some of those included in the non-dependents are actually students (aged 15-22) who are dependents to their parents in their school needs.

52. The table below shows that a significant majority (69.14%) of the inhabitants of barangay Dacalan are single. Nearly one-third (27.92%) of the residents are married and living together with their spouse and families.

Table 16: Distribution of Population by Marital Status Marital Status No. of Persons Percentage Single 354 69.14 Married/Living Together 143 27.92 Widow/Widower 16 3.12 Separated/Divorced/Annulled 1 0.19 Total 512 100.00 Source: Baseline Survey_ February 2012

Table 17: Population Distribution on Dialect Spoken Dialect Spoken Percentage on the Population Dinakaran 93 % Nilulubo 2 % Ginaga-ang 4 % Ilocano 1 %

53. Economic Profile. Household Income (classified as cash or non-cash).The main source of income of most households is farming. Table 9 shows that a little over three-fourths (75.53%) of the income earners in the barangay are merely farmers. The identified employed individuals (12.23%) including teachers are those working with the government particularly the Department of Education (DepEd) and those who are working outside the barangay but with regular remittances. The local officials are the elected Barangay Local Government Unit Officials.

54. It is shown in the Table below that the aggregated total income of the households from cash is far greater than the income from non-cash. It should be noted that there is a double counting of some households who are employed and at the same time doing farming activities. Bulk of the cash income of the residents comes from the salaries of the Government Employees represented by only 9.04%. This is followed by the aggregated income of farmers which mostly comes from non-cash.

Table 18: Household Income Source and Classification Source of Cash Non-Cash Total Frequency Percentage Income (in Php) (in Php) Farming 420, 000 1, 500, 140 1,920, 140 151 75.89% Business 165, 200 6, 260 171, 460 2 1.005% Government 2, 932, 254 75, 175 3,007, 429 18 9.05% Private sector 912, 600 27, 300 939, 900 6 3.02% Local Officials 329, 208 240, 504 569, 712 22 11.05% Total 4, 759, 262 1, 849, 379 6,608, 641 199 100.00% Percentage 72.01% 27.98% 100.00% Source: Baseline Survey_ February 2012

55. Income Distribution by Household shows that the highest percentage which is more than one-fourth (13.75%) of the respondents falls within the annual income bracket of 20,001 – 20,000. The survey included the households with permanent jobs and pensioners within the community which comprises those in the highest bracket of 65,001 and above. There were no households having an annual income of 5,000 and below.

Table 19: Household Distribution by Annual Income Income Bracket Frequency Percentage 65,001 & above 12 15% 60,001 - 65,000 3 3.75% 55,001 - 60,000 2 2.5% 50,001 - 55,000 1 1.25% 45,001 – 50,000 1 1.25% 40,001 – 45,000 2 2.5% 35,001 – 40,000 5 6.25% 30,001 – 35,000 3 3.75% 25,001 – 30,000 3 3.75% 20,001 – 25,000 11 13.75% 15,001 – 20,000 20 25% 11,001 – 15,000 10 12.5% 5,001 – 10,000 5 6.25% 5,000 & below 0 0.00% TOTAL 80 100.00% Source: Baseline Survey_ February 2012

56. The result of the survey on household expenditure shows that food has the biggest share in the expenditure of the households. Almost three fourths (69.85%) of the yearly average expenses of the household is spent for food of the family. It is good to note that the people in the barangay also gave importance to education having a share of almost one-fifth of the yearly expenditures.

Table 20: Household Distribution by Average Annual Expenditure Items Average Annual Expenditure Percentage Food 62,400.00 69.85% Clothing 2,500.00 2.80% Education 17,425.00 19.51% Medicine 5,700.00 6.38% Others 1,300.00 1.45% Total 89,325.00 100.00% Source: Baseline Survey_ February 2012

57. Household Poverty Category Table shows that two-thirds (66.25%) of the households belong to the poor category and these are actually the farmers who are experiencing rice shortage of 4-7 months a year. On the other hand, more than one-third (33.75%) of the households are not poor and these are mostly the households with employed family members.

Table 21: Household Distribution by Poverty Category Poverty Category No. of Households Percentage Not Poor 27 33.75 Poor 53 66.25 Very Poor 0 0.00 Total 80 100.00 Source: Baseline Survey_ February 2012

58. On the basis of their perceptions, there are no households considered as very poor since they all eat three-times a day. They admit the situation of rice shortage experienced by the residents every year but they rely on their resourcefulness to stave of the crisis.

59. Labor Force and Employment. The analysis of the labor force is focused on the productive age group from 15 to 64 years old. The survey result shows that more than one-half (50%) of the total labor force in the barangay comprise females. It is noted that the labor force of the barangay is concentrated on the lower age group from 15 to 39 years old.

Table 22: Labor Force by Age Group and Sex Both Age Group %age Male % to Total Female % to Total Sexes All Ages 440 100.00 216 49.09 220 50.00 15 – 19 70 15.90 38 54.28 32 45.71 20 – 24 72 16.36 26 36.11 46 63.89 25 – 29 60 13.64 29 48.33 31 51.67 30 – 34 57 12.95 28 49.12 25 43.86 35 – 39 40 9.09 24 60.00 16 40.00 40 – 44 39 8.86 17 43.59 22 56.41 45 – 49 34 7.72 19 55.88 15 44.12 50 – 54 26 5.90 16 61.54 10 38.46 55 – 59 30 6.82 15 50.00 15 50.00 60 – 64 12 2.73 4 33.33 8 66.67 Source: Baseline Survey_ February 2012

Table 23: Labor Force Distribution by Employment Job/Employment No of Respondents Percentage Work for private household 5 2.59 Work for private establishment 6 3.11 Work for government 22 11.40 Self-employed 8 4.15 Employer (family farm/business) 0 0.00 Work w/ pay (family farm/business) 3 1.55 Work w/o pay (family farm/business) 152 78.76 TOTAL 193 100.00 Divide by: Total Labor Force 440 Percent gainfully employed 45.43 Unemployment rate (%) 54.57 Source: Baseline Survey_ February 2012

60. Table shows the distribution of households according to their job or employment. More than three-fourths (78.76%) of the labor force, work without pay in their own family- operated farm or business. Only 11.40% worked for the government to include Barangay Officials and employees. No household is an employer of his own family-operated farm or business.

Table 24: Labor Force Distribution by Employment Status Employment Status No. of Persons Percentage Permanent/Regular 22 11.40 Temporary 6 3.11 Contractual 12 6.22 Seasonal 152 78.76 Casual 5 2.59 Total 193 100.00 Source: Baseline Survey - February 2012

61. The Table above shows that more than three-fourths (78.76%) of the community labor force worked seasonally. These are the farmers who followed the calendar of planting for every agricultural commodity they produce. The few regular employees are either Teachers working within the barangay or those who are working outside the locality but with regular remittances.

1. Agriculture

62. Food Security. Based on the survey results, the villagers generally eat three times a day. However, they experience shortage of rice supply which usually starts from the month of March up to the month of June every year. The lean season even extends up to the Month of July when the locality is visited by natural calamities that would damage crops. The rice shortage is due to the small volume of production which is only good for eight months. With this situation, some farmers are forced to look for temporary work outside the barangay as alternative source of income.

Table 25: Rice Shortage Season by Month Rice Shortage Month Particulars Ma Jan Feb Apr May Jun Jul Aug Sep Oct Nov Dec r 1st Hungry Season 2nd Hungry Season Source: Baseline Survey_ February 2012

63. Production: The major agricultural crops commonly raised in Barangay Dacalan include rice (irrigated and upland), coffee, sweet potato, tobacco, and beans. The farm produce is just enough for home consumption. Only a very few households sell or barter some of their produce.

64. As shown in the table 76.25% of the household-owned and cultivated rice field of less than a hectare wide. Based on the data gathered during the survey, the household average farm size is computed at 0.18 hectare. The limited farm size is attributed to the steep slopes the locality where building rice fields is difficult.

Table 26: Average Household Farm Size Owned and Cultivated Farm Size (ha.) No. of Households Percentage Below 0.25 hectare 61 76.25 0.25 - 0.50 10 12.5 0.51 - 0.75 6 7.5 0.76 & above 3 3.75 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

65. Crop Production. Indigenous Crops Grown. The table below presents crop date in the barangay with. These crops are all indigenous since these have been propagated since when. The farmers do not use high yielding varieties (HYV) of any crop. It is noted that all the households are engaged in farming activities especially on irrigated rice farming.

Table 27: Crops Grown, Area Planted, and Yield/Volume No. Of Indigenous Area Planted % to Total Yield (MT) Household Crops Grown (Ha.) Household Engaged Irrigated Rice 20.18 85.77 80 100.00

Upland Rice 45.67 137.01 64 80 Legumes 1.35 0.54 52 65 Corn 1.26 0.50 26 32.5 Coffee 17.03 10.73 48 60 Banana 2.78 11.68 49 61.25 Root crops 0.81 0.15 43 53.75 Source: Baseline Survey_ February 2012

66. Cropping Pattern and Calendar - Table shows the cropping pattern and calendar of the agricultural crops produced Barangay Dacalan farmers. Unoy has a longer gestation period up to seven months than oyak which is harvested after five months. This could be influenced by the effect of altitude. It could be noted that the farmers are so occupied with many farm works during the period June to December each year.

Table 28: Cropping Pattern and Calendar Crops Varieties J F M A M J J A S O N D Irrigated Rice Unoy Oyak Upland Rice Unoy Legumes Sitao Cardis Vegetables Pechay Squash “Pappa-it” Root Crops Camote Coffee Sugar Cane Tobacco Source: FGD, Key Informants_ February 2012

67. Production Inputs and Costs (Main Crops Produced). Upland rice is produced once a year because of the tremendous labor entailed in the preparation from cutting, burning and clearing of the vegetation, weeding until harvesting and hauling of the harvest not to mention post harvest activities. Also, many people are required during every major activity (because they use their bare feet to “plow” the fields) to cope up with the planting schedule.

Table 29: Average Production Cost of Main Crops Produced per Cropping Production Input Irrigated Rice Upland Rice Vegetable Coffee Legumes Seeds 1,550 1,850 354 n/a n/a Pesticide 652 438 442 n/a 245 Family Labor 4,550 7,000 2,400 4,500 2,590 Hired Labor w/ 4,000 10,687 n/a 3,000 n/a meals & snacks TOTAL 10,752 19,975 3,196 7,500 2,835 Source: FGD, Key Informants_ February 2012

2. Livestock and Poultry Production

68. Livestock and Poultry Inventory. Most (98.15%) of the households in Dacalan engage in raising animals of any type. Half (51.85%) of them are engaged in backyard poultry raising specifically native chicken for home consumption. An average of six heads of pig is raised by those engaged in backyard piggery. Very few households raise ducks and cattle which may be attributed to the unfavorable terrain as can be seen in the table. The

households produce livestock and/or poultry for family food or for sale especially during emergencies like purchase of medicines, hospitalization, educational needs of children, wages for hired labor, and ritual activities.

Table 30: Inventory of Livestock and Poultry Type of Animal No. of Heads No. of HHs % to total HHs a. Pig 130 71 46.71 b. Carabao 25 11 7.24 c. Cattle 2 2 1.32 a. Native Chicken 258 64 42.10 b. Duck 8 4 2.63 Source: Baseline Survey_ February 2012

69. Feed/Fodder Calendar. Rice straw fed to large animals is only available after harvesting rice particularly during the months from July to August and December to January of the following year. Different species of grasses are available in the pasture lands the whole year round. Local feeds like chopped camote leaves, gabi, banana and rice bran are also available except during summer time when leaves dry up. Kitchen slop is always available for the dogs, ducks, native pigs and chicken.

Table 31: Feeder/Fodder Calendar Type of Feed Jan Feb Mar Apr May Jun Jul Aug Sep Oct Nov Dec Rice Straw Grasses Local Feed Left-over food Source: Baseline Survey_ February 2012

70. Production Inputs and Costs (Livestock and Poultry). Table 21 presents the average production input and costs of livestock and poultry raising. The assumptions on the inputs are community-based since most of the inputs are locally produced in the locality. Rice bran and “binlid/pegpeg” are generated from the manual pounding of rice. It could be realized that these materials could be an additional source of income in the community if converted to cash.

Table 32: Average Production Cost of Livestock and Poultry Production Input to Total Food Unit Food Animal Type Heads Marketable Size Cost Cost Rice bran: 1 kg/hd/day @ P5/kg 33,000 Native Kitchen left-over free 130 267.69 Swine/hog Forage: labor for collection is 2 1,800 hrs/wk @ P150/day Deworming: 20 ml/hd @ P5/ml 2,300 Cattle/Carabao 27 106.48 Vitamins: 5 ml/hd @ P5/ml 575 Binlid "pegpeg": 0.06 Native Chicken 225 16,200 72.00 kgs/hd/day @ P10/kg Source: Baseline Survey_ February 2012

3. Fishery Resources

71. The Tanudan River which is very near to the community of Dacalan serves as the communal/open fishing ground of the villagers. There are also creeks/brooks and streams located within the premises of the barangay where anybody could catch fish. Everybody is allowed to catch any fresh water specie from the identified fishing areas provided it is

done legally. Few households are operating aqua-culture or family fishpond and they raise only tilapia.

72. Fishing Practices. The i-Dakaran do fishing because of plenty “dalit” or eel and fish in the river. Every time guests come, they serve them “dalit”, fish and forest products. They always see to it that guests are satisfied and impressed with their hospitality. They also sell eel or fish within the barangay because not all families are capable of fishing. A trap called “udar” for “dalit” is used by most fishers. They also use “kawit” or hook to catch eel in deep water.

73. Production Inputs and Costs (Aqua-culture). Table presents the average production input and costs of operating a fishpond or aqua-culture. The analysis was based on the actual number of fishponds presently operating in the community. The owners apply feed starter only during the first 15 days and apply ordinary-produced rice bran for the rest of the days since they could not afford the high price of commercial feeds.

Table 33: Average Production Inputs and Costs of Aqua-culture Production Input No. of Fishponds Cost Fingerlings & freight cost: 7 10 1,045.00 fingerlings/sq.m. x 10 sq.m. Feed Starter: .01kg/fingerling/ day @ 9 735.00 P10/kg in 15 days Rice bran: 0.01kg/fingerling/ day @ 9 2,940.00 P5/kg in 4 months TOTAL 4,720.00 Source: Baseline Survey_ February 2012

Table 34: Average Production Cost of Main Crops Produced per Cropping Product Input Irrigated Rice Upland Rice Vegetable Coffee Legumes Seeds 1,550 1,850 354 n/a n/a Pesticide 652 438 442 n/a 245 Family labor 4,550 7,000 4,400 4,500 2,590 Hired labor w/ 4,000 10,687 n/a 3,000 n/a snacks TOTAL 10,752 19,975 3,196 7,500 2,835 Source: Baseline Survey_ August 2010

Table 35: Agricultural Land Use Land Use Area( Has) % Distribution Pasture Land 100 1.53 Grass Land 50 0.77 Agricultural Area 330.30 5.07 Residential Area 4.00 0.06 Communal water bodies 17.60 0.27 Source MTDP 2005-2010(Source of Basic Data DENR

4. Trade and Industry

74. Agri-Based Industries. During the interview, the residents mentioned that there are no agri-based industries operating within the barangay. However, they claimed that there are potential commodities to be developed for commercial purposes but only the community people find it not feasible due to inaccessibility problem. The residents just share some of their perishable products to their neighbors and relatives for free.

75. Micro-enterprises, Cottage and Small Scale Enterprises. During ocular inspection or area visits, it was discovered that there are only two sari-sari stores operating in the barangay. Sari-sari stores sell only some of the household basic needs like sugar, salt, lard, canned goods, and minor educational supplies. The store owners could not expand their endeavors due to lack of capital thus, the needs of the community are not sufficiently supplied. On the other hand, most of the community residents buy their commodities directly from Tabuk in wholesale basis to avoid the high mark-up prices imposed by the store owners. As far as store management is concern, there are no financing institution whether government or non-government financers in the area.

76. Microfinance and Credit. There had been no report from the residents that someone in the barangay is operating such endeavor. In times when there is a need of a cash for any purpose, they just barrow or apply the “gawat system” from their relatives and friends. Gawat is applicable for both cash or in kind.

77. Other Livelihood Activities (including off-farm activities). The barangay is rich with raw materials for small scale enterprises but it is difficult to establish such due to financial and accessibility isses and also lack of skills and knowledge on entrepreneurship. Few are knowledgeable on bamboo and rattan craft which is also an additional source of income. The School for the Living Tradition (SLT) project under the National Commission on Culture and Arts (NCCA) was just recently launched in the barangay. It aims to teach interested individuals on bamboo and rattan craft which could be used as alternative source of income.

5. Tourism

Figure 11: Existing Tourist Spot Map

78. Agro-Economic Tourism. The residents reported that there are no identified agro- economic tourism spots in the barangay. However, the high mountains with virgin forests that surround the barangay with the rice terraces situated adjacent to the settlement area and the Tanudan River could be in itself a tourist attraction when viewed from the peak of the Mt. Tangob overlooking the entire barangay.

79. Potential. The barangay is generally mountainous with steep slopes but has potential for agro-economic tourism. It has a wide forest area wherein mountain peaks and waterfalls in the creeks/brooks are also potential for tourist attraction. Actually, part of the seat of the “sleeping beauty” in Mt. Lupting is found in Barangay Dacalan.

80. Occupying an area of more than 50 hectares is Mt. Binaratan in Dacalan. At the peak of the mountain is a specific spot where an eerie silence is felt, such that even the birds dare not to disturb the silence. It is so silent that one can listen to a partner’s heartbeat while on a date in the virgin forest of this mountain. Legend has told it that, Kabunyan on one of his hunting expeditions commanded the birds in the area to stop chirping so he could hear the barking of his hunting dogs.

81. With crystal-clear and cool waters, the Matabor, Abaca, Payao and Tumaytayok Waterfalls are natural attractions ideal for swimming destinations. Both waterfalls are also located in the mountains of Barangay Dacalan, the only barangay in the municipality where wild life and fresh water eels still exist abundantly because of the favorable habitat. The Bungsiyot Deep, a one-kilometer river stretch along the Tanudan River in this barangay is suspected as the habitat of the fresh water eels. The Tinangban Cave which is also a potential for tourist attraction is found in this barangay.

B. Justice System

82. In the context of legislative, executive and judicial functions, the traditional folkways and mores provide for a structure governing social interaction. However indigenous political hierarchy in Dakaran is not clearly defined since their mode of maintaining community life was based on the age old practice of direct democracy. Laws and rules to maintain social order and to prescribe sanctions for violation thereof were done by consensus and collaboration. Decision making was made on the basis of collective opinion, precedents or on specific provisions of agreements entered into with other tribes. Consensus building was not necessarily done in meeting called for the purpose but may have been made in any informal gathering like wakes, or any assembly where a large number of people are present.

A. Indigenous Political Structure ILI

UMILI / PAPANGAT / LALLAKAY Figure 12: Indigenous Political Structure

Table 36: Important Terms ILI refers to the village or place of domicile specifically the contiguous residential area where the houses are built on individually owned home lots called sa-ad. UMILI the citizens of an ili.

PODON peace agreement/treaty between two tribes which govern their relationship and stipulate the observance of practices and norms of conduct by the persons covered under the bilateral relationship. The diverse Kalinga folkways and mores are held common by the practice of the PODON – oftentimes referred to as peace pact. This is the primary institution that governs the bilateral relationships among and between tribes and draws its effectiveness from the core values of BAIN, NGILIN and PANIYAW. PAGTA defines the terms and conditionality mutually agreed upon by both parties of the podon and delineates the domain of the ili – called the bugis. BUGIS delineates the metes and bounds of the territorial jurisdiction of each ili. NANGDON one who holds the podon. KAPODON the counterpart ili or person who holds the podon. PANGAT (pl. elder/leader occupying a esteemed place in the ili. PAPANGAT) PINDONAN/PINODNAN a person or ili under the coverage of a podon. SAKUSAK is the mode of mediating/conciliating inter-tribal disputes (kinabagaang) by engaging the services of respected elders from neutral tribes. The person(s) responsible is the mansasakusak. KARON is the mode of settling intra-tribal (binoboroy) disputes by the elders of the ili. They are called mangkakaron. KARWIDISAN this is a porcelain plate entwined in rattan which is offered by the mangkakaron to the family of the victim and when accepted is hanged at the rafters near their doorway. This will signify that negotiations can proceed with the guarantee of the mangkakaron PATAY is the token given to the negotiators/mediators to guarantee safe conduct on the part of the protagonists. PATOY is the act of killing or state of belligerence. BUG-UY is a state when the podon is imperiled by a grave violation of the pagta. BUTO refers to a piece of metal or coin wrapped in red cloth sent by the podon holder of the offended ili to his/her counterpart to signify that the podon was violated. It is suggestive of enlargement of the testicles of the recipient and therefore needs to be wrapped by the cloth and the only way to vindicate the ignominy was to draw blood from the offender or the nearest kin. DAMSAK this is given by the offending party to the podon holder of the offended party usually one or two carabaos when someone has been killed. BAUG any treacherous act against a person considered to be under the protection of the podon or any customary norms in one’s own territory (i.e. killing a visitor who has been fed in the ili) It also partakes of the nature of violating one’s own podon. BULLITI /BOGGA relatives of the podon holder are sent to invite the counterpart villagers to come for the celebration or pay their respect to an ailing or deceased podon holder. The ambol-liti/ bumoggaannounce the invitation by shouting at the entrance of

the ili and does not entertheiliunless given drink and ushered in by the villagers with the proper ritual. PARAKDAG the ritual animal usually a pig which the ambol-liti or bumogga is required to hack or cut in two before he is entertained by the podon holder.

83. The Podon. PODON is the correct Kalinga term for the peace-pact or peace agreement as defined, it being said that the practice originated from upper Kalinga and the practitioners there from insist that “to hold “ is the proper point of reference to define the relationship. The term bodong though widely accepted by the larger segment of Kalinga society has a disgraceful connotation to the iTanudan. The root word bodong is derived from the term aboddong which means that two persons partake of a meal to the exclusion of others or that only two persons eat together to consume whatever food is placed between them denoting gluttony. It also denotes any action by two persons against one person to gain undue advantage.5

84. The PODON was the primary institution that governed and still governs the IDakaran relationships with other tribes. PODON is the genuine Kalinga term for the peace-pact or peace agreement by and between two tribes. It literally means ‘the act or state of holding or taking possession’. The bilateral agreement is a covenant entered into by the whole community and not a single person hence the collective responsibility. The relationship, sustained by traditional practices, was intended and will always be, at achieving economic stability, promoting social security and preserving a cultural heritage that bespeaks of a distinctive ethnic identity.

85. The PODON bearer or peace pact holder occupies an esteemed place in the community. The PODON bearer is the assigned steward who ensures that the terms of the PAGTA are assiduously complied with. The peace pact holder is also the guarantor of the security of the members belonging to the tribe of his counterpart, meaning that the members thereof are the subject of his stewardship and vice versa. The selection is based on certain criteria like belonging to a big clan, economic status, intelligence and physical prowess. The size of the clan is important because it serves as a deterrent to potential violators of any provisions as embodied in the "PAGTA". Wealth is likewise important because hostingcelebrations requires large quantities of food and wine. Additionally, the peace pact holder is also required to host and receive visitors who are the subjects of to his stewardship. He feeds them and provides their needs and secures their belongings while they are in his territorial jurisdiction.

86. Investiture as a peace pact holder is hereditary so that the rigors of undergoing the process of installing a new one if and when any of the peace pact holders die. The ligad is the process of transferring the stewardship of the podon to another person other than the immediate members of the family of the peace pact holder. In cases where the podon has been severed due to unresolved violations of the pagta a new peace pact holdershall be chosen from the family of the offending partyor his close relativesonce the podon is restored by settlement.

87. The formal duties and responsibilities of the podon bearer includes but is not limited to the following: a) Acts as the eyes and ears and arms and legs of the podon; b) Enforces and executes the provision of the pagta; c)Prosecute with dispatch cases brought to his attention until the same shall have been settled to the satisfaction of both parties; d) Avert the severance of the podon if the commission of the crime was formally referred/reported by the counterpart peace pact holder; e) consult the villagers in making decisions; f) Arrest or cause the arrest of the violator if he belongs to his own tribe.

5 Commentary of Vicente Gomowang

88. In instances where items belonging to a guest in the village is stolen and while the thief and the stolen article is never found, the pagta so provides that the village where the theft has taken place, he shall pay the articles stolen or return in kind to its owner.It is generally agreed upon that visitors going home from each of the villages forging the podon are protected from harm by hostile people from other villages in so far as they are still in the territory of the village.

89. The Pangat. It denotes leadership in the community and conjures fair play, maturity, decisiveness and acuity. Usually reserved for elders in the community, the title pangat (plural-papangat) is not invested or inherited. Except the podon holder, the pangat is neither chosen by the elders nor elected by the community. The distinction comes to him by his own merits. It is earned by rich and poor alike through the display of leadership traits and by common recognition of exploits or innate abilities. Intelligence and physical prowess are also essential. Respectability largely depends on these qualities.

90. The practice of fair play in one’s private life is esteemed by the Kalingas as an indispensible qualification of a pangat or else his opinions and decisions shall be considered biased.

91. The podon bearer/holder although chosen or in many instances an inheritor of a podon is necessarily a pangat because of the nature of his awesome responsibilities. Pangatship in the Kalinga community is a distinguished class in the society. Indeed, there are leaders who are more effective than others. Nevertheless, they cannot dictate the affairs of their community without prior consensus based on collective opinion.

92. A pangat may belong to or is the patriarch of a big clan from whom he draws his clout to exercise his power to settle any problems/conflicts in the community. In the context of Kalinga society, nobody is barred from speaking in gatherings but a negative reaction to a comment or speech is unacceptable to a Kalinga spectator. One aspiring to occupy a place in the threshold of pangathood has to be present in all deliberations involving amicable settlements of all kinds, and important matters to be collectively acted upon for the good of the community that requires wisdom, endurance and sacrifice. But more than that, the recognition comes from his participation where his opinion counts and makes an impression and how he bears himself with composure and in a manner that exudes his selflessness for the greater benefit of the community by his words and actions. The villager’s respect is also obtained if he takes greater responsibility in shared community work and demonstrates willingness to take action in times of adversity.

B. Decision Making Process and Consensus Building

93. All events that happened in the Ili were subject to collective assent of the recognized papangat and lallakay which were accepted and followed by the umili. Decision making was the chief role of the papangat and lallakay including its promulgation by appropriate rituals and the dispensation of the appropriate means and solutions to settle disputes. Land disputes are decided by elders who are familiar with the history of the land subject to dispute. The first who improved the land is the recognized owner. Disputes arising from agricultural cycle activities are resolved by the parties involved before relatives of both parties with the intervention of prominent elders.Violations of customary laws are decided by the elders. MURTA (penalty) is imposed upon the culprit. Penalties depend on the gravity of crime committed and mutual understanding of both parties.

94. The key to any successful resolution of an issue or acceptable promulgation is the element of consensus that pervades by and among the players and stakeholders in any dialogue or decision making.

C. Conflict Resolution Mechanism

95. In Kalinga, inter-tribal and intra-tribal conflicts are sparked by violence, or boundary disputes. Other causes vary from violation of personal and property rights. But for every conflict there are traditional avenues for resolution where the protagonists are brought to a common table to partake of a meal to signify the end of the conflict.

Table 37: Source of Conflict and Conflict Resolution Mechanism Sources of Conflict Conflict Resolution Mechanism Land ownership Mediation/Arbitration based on customary laws Land boundaries Mediation/ Arbitration based on customary laws Public scandal Impositin of murta by the elders. Crimes against property (theft, Imposition of murta by the elders usually triple the robbery, malicious mischief) value of the property. Crimes against persons Negotiation by neutral intermediaries (homicide, murder, physical (mansasakusak-for intertribal conflict; mankakaron- injuries, rape) for intra-tribal conflict) Drunkenness Imposition of penalties based on Barangay Ordinance

96. Tribal conflicts experienced by the iDakaran with neighboring tribes have been mainly due to disputes over hunting grounds and incursions to their ancestral domain. Hunting dogs account for two instances. Clan or family intramurals were common occurrences during the early beginnings of the settlements. From their experiences, they have opted for the peace mechanism of the BODONG which was endemic among the Kalingas and evolved their own rules governing personal and community conduct through enculturation and acculturation. 97. The PANGAT or PAPANGATS play definitive roles in conflict resolution. They can be the intermediaries, conciliators, mediators, arbiters and/or guarantors. The can also be all of the above.

98. Intra-Tribal Disputes. Conflicts involving individual members of the community remain personal unless it results to violence whereby the families of both or even the clansmen are drawn to the conflict once blood is spilled. It is for this reason that personal conflicts have to be resolved with dispatch to avert the grim consequences. Besides, bloody incidents take longer to patch up.

99. Any and all anti-social behavior or offenses against persons or properties, no matter how petty, are subject to penalties. But to impose the sanctions, the elders in the community must meet to decide and dispense the penalty.

100. In cases where confrontation between the protagonists result to injury or death (binoboroy) the resolution process (karon) is usually initiated by intermediaries (mangkakaron) who are selected from neutral parties or relatives affiliated to both assailant and victim. The offer to resolve the conflict is agreed to when a porcelain bowl (korwidisan) is accepted and hanged inside the house of the victim. This stipulates an obligation that during the pendency of the negotiations, the guarantee of the negotiating panel should never be violated by any act of violence by both parties. Desistance to pursue hostile actions by the parties will also allow negotiations to proceed unimpeded. The victim’s family or their spokesperson makes the initial demands and if the initial demands are not acceptable the offender makes his counter offer. It usually takes several trips to and from the house of the offender to the house of the victim to arrive at a compromise. When the final bargaining points has been set and accepted by both parties are brought together for at the house of the victim so that the terms of the agreement will be sealed with finality

with the pakpakan. It is the act of feeding your erstwhile enemy accompanied by a ceremony presided by a knowledgeable eldercalledkabukab. The ritual is done by placing pieces of metal or coins in a wok which is set on the ground. It is adorned by a reed whose leaves are looped in a slip knot called the purdos. The wok is filled with wine. The sis-siwa (supplication) is started by the elder who holds a bolo which is placed in a position touching the wokand starts a series of recital of the origin of the practice of kabukab and proceeds incantations imploring kabunian to spare those who partake of the wine from suffering the pains of a bloated stomach or such curse attributed to eating food of the enemy. The wine is then rubbed on the navel of the immediate family members and those present to avoid the curse. Before eating, each of member of the offender’s party are given any metal implement i.e. knives bolos, etc. to sit on or set their foot on before taking any morsel. After eating, each of the attendees is given the tub-ong (tokens usually knives, and other metal implements of value and to placate those who still harbor ill fillings pigs of varied sizes are given to them. The wok is left for the owners of the house. The bolo is given to the guy who did the ritual and the negotiators are given their stipends usually in terms of yearling pigs. This is reciprocated by the other party and the same scheme is done. To ensure lasting amity, a suitable pair from both parties of marriageable age is chosen to be married. If no relatives of the victim and offender can be paired immediately due to their young age, children from the immediate relations are contracted for future marriage. It is called pipiya. To understand the process better an incident in Dakaran is recounted:

101. Tokong in a fit of anger killed Pinading. A large pig was given by the relatives of Tokong to the victim’s family to feed those who attended the wake. Negotiations were immediately undertaken to prevent further violence, the family of Pinading accepted a settlement of one large parcel of rice field. The relatives were also given small parcels. They did the ceremonials of the PAKPAKAN. Unfortunately, Amagod, the son of Pinading still harbored deep resentment of being orphaned and after a year or so; Amagod killed Tokong’s father Gabak. Both were imprisoned one after the other and when the war broke out, both were sent home and when they arrived in Dacaran the community decided to settle their dispute. All of the indemnities previously given to Pinading’s family were returned when they arrived at a settlement. After the settlement and the ceremonials, the Dakaran community thought it best to terminate the enmity once and for all. The elders proposed the marriage Tokong’s daughter Aragoy to Amagod’s son Tumapang. Tokong was adamant but the relatives were insistent. They did not allow Tokong to go out of Dakaran until he capitulated. Aragoy was wed to Tumapang. Aragoy is deceased while Tumapang and their children are now living in Bulanao Tabuk. 6

102. Another case was related by Antonio Tokong: Balittanay was raped by Dayawon. Elders confronted Dayawon who admitted committing the act. Settlement was initiated by the elders to prevent the relatives of Balittanay from exacting retribution. Dayawon parted with the largest parcel of rice field he owned as indemnity. He butchered a large pig to conclude the amicable settlement of the case.

103. Inter Tribal Disputes. Cases for serious violations (i.e. homicide, murder) are initiated when the BUSDONG NI BUTO/BUTO (red piece of cloth and accompanied by a knife or coins) is sent by the peace pact holder of the aggrieved tribe to his counterpart informing him of the offense through the courier. Traditionally, BUTO signifies the GOPAS (to cut the cord) of the PODON if the counterpart cannot avenge the wrong done. If he is able to inflict the same on the culprit or his immediate kin, the PODON stays. In this particular instance, avenging counterpart is feted in a ceremony by the other tribe called TUMO. He, his relatives and friends are invited to the village where the family of the victim entertains the peace pact holder and his companions. A carabao or big pig is butchered in honor of the visitors. Basi is freely served and dancing deemed may take place as part of the

6 Source: George Casing and verified by retired Police Officer Antonio Tokong

entertainment. The avenger is awarded a costly bead worth a carabao or other precious articles of equivalent value.

104. The key players in inter-tribal disputes (KINABAGA-ANG) resulting to severance of the PODON are the MANSASAKUSAK (intermediaries) who are chosen from neutral tribes with which the protagonist tribes have a PODON. The intermediaries are conscripted once they accept the token of authority in the form of valuable articles. DAKARAN– BUNOT TRIBAL CONFLICT: a pretty young iDakaran girl in her teens died causing so much grief among her relatives and the community. The distraught young men folk and their elders decided to mollify their emotions by embarking on a head hunting expedition (kayaw).

105. Boundary disputes are either intra- tribal or inter- tribal. They follow the same process as those described earlier if the disputes involve violence on the part of the protagonists. They rarely happen because the demarcation lines usually follow natural points like peaks and ridges of mountains or hills, waterways, cliffs, trees, boulders and rock formations. But when boundaries are contested, elders who earlier witnessed or are knowledgeable by lore of the boundaries of the area in question are called to resolve the dispute. In the case of inter-tribal boundary disputes (bugis) elders from adjacent tribes with existing podon with the contestants are called to make an oral account of the bugis contained in their pagta. The collective account will be the basis for the final establishment of the demarcation line regardless of the claims and counterclaims of the contestants.

D. IP and the Barangay Government

106. Village assemblies - Meetings of the elders have been replaced by regular meetings of the Barangay Council. Although chosen through the electoral process, it is evident that the members of the Barangay Council are most likely those who conform to the traditional stereotype of a pangat as described earlier. Decisions are still derived after consultations have been made. The concept of pangat is still functional in the community rather than single-handed dictatorship.

107. Katarungang Pambarangay – the provisions of the Katarungang Pambarangay are entirely consistent with the traditional dispute resolution mechanism. However, customary ways and mores definitely transcend the bounds of the guidelines on the conciliation procedure to prevent circumvention of the revised Katarungang Pambarangay law [sections 399-422, chapter vii, title i, book iii, r. a. 7160, otherwise known as the local government code of 1991. Dakaran has a zero docket of court cases because eof the efficiency of the traditional way settling dispute reinforced by the Local Code.

108. The Podon and the Local Government- any insights today on traditional indigenous political structures can be colored especially with the local government structure in place. It is however safe to say that the iDakaran still put premium on the podon as an enduring structure that holds the balance of relationship with the outside world. The advent of the law on ancestral domain has reinforced their notion that their way of life should and can never be tampered with by anyone outside the confines of their bugis. The podon still subsist as the primary source of jurisprudence.

Table 38: List of Bodong Holders Bodong Holder Tribe Counterpart (Kasupang) Pio Banna Pangul, Tanudan Lucas Addawe Benito Ammakiw Pagugo/Biga, Tanudan Noel Macaiba Gayam-it, Marcelo Dong-ao Gaang, Tanudan Katubin Gunyang Gregorio, Dangpason Calaccad, Tanudan Bonie

Jose Wingnga Majucayong, Mt. Prov. Ammayo Gumado Gon-ao, Dulagan Saggi Balangao, Mt. Prov. Mayyang Mislay Toyay Panag, Natonin, Mt. Prov. Baawa Francisco Canao Bunot , Paracelis, Mt. Prov. Gummay Olya-on Pao-iton Banao, Balbalan Eusebia Angsuban Salegseg Balbalan Laguinday Emilio Amilig Buaya, Balbalan Castro, Bedoy Emilio Amilig Tanglag, Lubuagan Onal Emilio Amilig Liyas Mt. Prov. Duyan Ireneo Tollino Guina-ang, Pasil Allutang William Gayagay Naneng, Tabuk Daniel Wailan Denito Pudayan Limus, Pinukpuk Ireneo, Dagson Eusebio Angnas Dalupa, Ableg, Pasil Jose, Daodawon Laya/Tobog, Tabuk Cosip Andres Gumalao Dao-angan, Balbalan Bagni George Lumbaya Belwang, Mt. Prov Lombaya Alexander Ammakiw Belwang, Mt. Prov. Mateo Matnao Teodoro Mangatam Sagada Mt. Prov Matinggar Venancio Tiggangay Butbut, Tinglayan Ongat Maggongay Delfin Tallongon Poblacion, Tinglayan Ngo-oc Jaime Galnawan Tulgao, Tinglayan Gayudan Gayyad Mariano Mariongan Bangad, Tinglayan Cawit Carwit Joseph Bawalan Sumadel, Tinglayan Francisco olyaon Ernesto Angsuban Dananao, Tinglayan Agyao Miguel Magsimo Lubuagan, Kalinga Paman Miguel Magsimo Magsilay, Pasil Salucon Carinio Bawalan Mavongtot, Lubuagan Danggop Flores Ammakiw Taloctoc, Tanudan Delfin Cayumba Bagsao Palangyo Mangali, Tanudan Dumaguing Langbis Angnas Lubo, Tanudan Bata-ek Gac-oy Marok Dang-ao Tocokan, Mt. Prov Kutoken Jose Oslao Balbalan Proper Julian Basangal Maki Cagaluan, Pasil Bongyao Tiggangay Butbut, Tinglayan Pedro Maggongoy

Table 39: List of Barangay Officials and Employees (2007-2010) Name Position Hon. Samson Pao-iton Barangay Chairman Hon. Ignacio Dagsi Barangay Kagawad Hon. Antonio Dangalob Barangay Kagawad Hon. Teodoro Cayasbon Barangay Kagawad Hon. Johnny Bananao Barangay Kagawad Hon. Elorde Wansi Barangay Kagawad Hon. Joel Gayudan Barangay Kagawad Hon. Jerome Dangpason Barangay Kagawad Hon. Junior Tiggangay Sangguniang Kabataan (SK) Chairman Mr. Philip Dagsi Barangay Secretary Mr. Ireneo Gacayon Barangay Executive Secretary Mr. Leo Yagyagon Barangay Treasurer Mrs. Virginia Baculi Barangay Day Care Worker Mrs. Monica Bawalan Barangay Nutrition Scholar (BNS) Mrs. Winnie Ba-awa Barangay Nutrition Scholar (BNS)

Name Position Mrs. Leyte Dayag Barangay Health Worker (BHW) Mrs. Ambina Ammakiw Barangay Health Worker (BHW) Mrs. Agustina Maguia Barangay Health Worker (BHW) Mrs. Nelly Dangpason Barangay Health Worker (BHW) Source: BLGU files February 2012

Table 40: List of Barangay Officials and Employee 2011-2013 Name Position Hon. Joel Dangpason Barangay Chairman Hon. Valintin Magsimo Barangay Kagawad Hon. Deo Pudayan Barangay Kagawad Hon. Oliver Gummowang Barangay Kagawad Hon. Ambina Ammakiw Barangay Kagawad Hon. Noel Bananao Barangay Kagawad Hon. Tony Baddongon Barangay Kagawad Hon. Vicenti Macaling Barangay Kagawad Hon. SK Chairman Mr. Philip Dagsi Brgy. Secretary Mr. Modesto Mariongan Brgy. Treasurer Mr. Irenio Gacayon Administrative Officer Mrs. Verginia Baculi Barangay Day Care Worker Mrs. Eva Magsimo Barangay Nutrition Scholar (BNS) Miss. Winnie Ba-wa Barangay Nutrition Scholar (BNS) Mrs. Leticia Dayag Barangay Health Worker (BHW) Mr. Benito Ammakiw Barangay Health Worker (BHW) Mrs, Agustina Magguiya Barangay Health Worker (BHW) Mrs. Nelly Dangpason Barangay Health Worker )BHW) Source: BLGU files February 2012

Table 41: List of Barangay Officials and Employee 2013-2014 Name Position Hon. Alejandro Dinnao Barangay Chairman Hon. Maria Yagyagon Barangay Kagawad Hon. Valentin Magsimo Barangay Kagawad Hon. Ignacio Dagsi Barangay Kagawad Hon. Eugene Dayag Barangay Kagawad Hon. Bartolome Gacayon Barangay Kagawad Hon. Henry Lobbacon Barangay Kagawad Hon. Antolin Bawalan Barangay Kagawad Mr. Philip Dagsi Brgy. Secretary Mr. Modesto Mariongan Brgy. Treasurer Mr. Irenio Gacayon Administrative Officer Mrs. Virginia Baculi Barangay Day Care Worker Mrs. Eva Magsimo Barangay Nutrition Scholar (BNS) Miss. Winnie Ba-wa Barangay Nutrition Scholar (BNS) Mrs. Leticia Dayag Barangay Health Worker (BHW) Mr. Ambina Ammakiw Barangay Health Worker (BHW) Mrs, Agustina Magguiya Barangay Health Worker (BHW) Mrs. Nelly Dangpason Barangay Health Worker )BHW) Source: BLGU files Decembr 2013

Table 42: List of Community Elders/Tribal Leaders

Name Name Name Emilio Amilig Antonio Donggalob Alexander Magwaki Vicente Gumowang Santos Tiggangay Marcos Angnganay Jaime Galnawan Henry Lobbacon Jose Wingga Valentin Dinnao Ignacio Dagsi Antonio Tacong Amando Pao-iton Eusebio Angnas Andress Salida Ireneo Tollino Te odoro Cayasbon Benito Pudayan Marcelo Dang-ao Alfredo Gacadan Johnny Bananao

E. Mutal Help System and Sharing

109. Social responsibilities cover activities of survival and functions to promote personal and community well being. Relatives banded together to perform tasks. Alone, a family cannot build a house or cultivate and plant or harvest the uma or rice field in one day unless the family seeks the assistance of their relatives or the community. Members of the community were obligated to render work to construct irrigation or contribute to the food consumed in community functions. a. Pango – This activity involves selected persons because of their skill. The host invites the relatives or village mates to erect his house, to help harvest, plant and clean agricultural fields or to perform such other tasks that cannot be done by the family. The host usually butchers a pig or a dog (sometimes wild pig or venison) and apportions the meat cuts according to the number of participants. The apportioned pieces of meat are skewered in thin bamboo or rattan slats and cooked together with the rest of the spare cuts. The entrails are cooked separately. When lunch is served, the portions are distributed to the participants or delivered later to their homes. This most common mode of compensating the workers. Pango also applies to paid labor sans the generous meat serving but all the same the laborers are fed lunchtime. b. Botad – Participation of all able bodied men in the village during emergencies. Ailing persons that need to be brought to the healer; victims of accidents or foul play dead or alive that need to be carried home require quick response. This also applies to a binodngan to be transported to his/her locality. Villagers in conflict set aside their animosities and go side by side in fulfillment of this social responsibility. – It it happens in emergencies: a) when a villager is injured in the forest, taken ill in another village or dead in other places and needs to be brought home, b) when someboby is seriously ill and needs to be brought to the place of cure, c) when a member of another tribe dies in the vicinity of the bugis and needs to be brought to his village as required by the courtesies of the podon (peace pact).During the botad, friends and foes alike go together to respond to call for assistance disregarding their animosities. This is a unique feature of this practice. c. Bolig – the act of carrying a sick or dead person during a botad. A blanket is used as a litter with both ends of the blanket securely tied equidistant to both ends of a pole. Two or more persons take the litter in a fast pace so that it is necessary to frequently replace the carriers at points when they start to slow down. d. Sarop - Diverting the flow of a segment of a river or stream to another channel in order to drain the segment with the purpose of collecting the fish trapped in the drained segment. All able-bodied villagers respond to a call and help each other to build a temporary coffer or diversion dam blocking the flow of water in a channel and diverting it to another. They use rocks/ boulders for the main dam and use barks of trees and large leaves (ie. banana leaves), soil or clay as sealants. e. Killo-ong - During planting or harvest season, a group of 5 or more male or female work together on their farms. The group works in the payaw or uma’ of every member so that each member will render the equivalent number of working days corresponding to their head count transferring from one farm to another. Youngsters are initiated and trained in this practice by the older folks. When an apprentice is added to the group,

the parents of the apprentice are obliged to butcher a small pig or chicken for the group when the apprentice’s term comes. f. Badang – At times when a villager is lagging behind in a cropping season due to illness or incapacity on his part or the members of his family, the relatives band together to help complete the planting or harvesting work to be done. No grain to be spoiled and no seedling overdue for planting is the basic principle. The badang also applies to other economic and social activities. g. Abbuyog: Refers to a working relationship between two persons based on reciprocity. A person renders a day’s work and expects in return a day’s work from the person to whom he has rendered service. A person can collect as many abbuyog as he can as a mode of increasing his capability of coping up with labor requirements soon after. h. Imarot : pay back labor due an abbuyog or badang when requested or required by the person who rendered the abbuyog or badang, i. Gagat: Communal irrigation systems to be built or repaired are undertaken through gagat where the beneficiaries of the irrigation band together and work on the construction or repair until the task is completed. Work and food are shared according to each‘s capacity. The key players, usually those with the larger land holdings, produce the sacrificial animal (songa) to be offered after the construction or repair. j. Lopyas: Literally, the term means pouring the contents of a jar or basket. It is a form of pango where the host family invites relatives and the villagers to haul construction materials for a house / rice granary, or to do farm work. Butchering a large pig or carabao is required for the large number of people involved. k. Bugga/Pakoy: Means to call all the people of the community to rescue and inform the tribe. l. Bakas: is dismantling a house or rice granary and transporting all the materials to a new site. The owner announces the task at least a day or two before its undertaken. Men and women including grown up children carry all materials to the new site untill every part of the building is hauled.In the new place some men dig holes for the post. m. Bagungon: is usually a three day wake when somebody dies. Members of the family, relatives, friends and neighbors watch over the corpse and to attend to the needs of the daily watch until the burial. All activities in the rice field, uma and all forms of merry making are suspended until the dead is interred. Relatives and friends give material aid to the members of the bereaved family. The family butchers the ritual animals as is required by their tradition and according to their social status.These is the main community concern when someone dies in the neighborhood. The details of Kalinga funeral observance shall described later in this work. n. Barubbay or Amung – is the betrothal or formal celebration of a parental marriage contract when the children are of marriageable age. The affair is a community event where the participation of relatives and friends of both parties is social obligation that demands reciprocity. Men and women give material aid and food and render free services to the couple. o. Saknit: is cutting sugar cane in a plantation. The cuttings are bundled to be carried to the house of the plantation owner or stockpiled near the astan (sugar mill).

V. Social Justice and Human Rights

110. This chaper presents the data on the different interventions afforded by government in terms of education, literacy rates, health facilities, and other social infrastructure. It defines the community situationer of the ancestral domain and the economic indicators indications of the need for development. Basics questions of how they get they sustain livelihood, employment and sources of water are indices of gender issues on the reproduction - production divide.

A. Education Profile

Figure 13: Locator Map Education

111. The Beginning of Education. Education started before the Second World War, and classes were held at backyards and under shady places. The first school was built in the 1940`s of which when the war was declared, classes were suspended because the assigned teacher went home. The first teacher was Mr.Guzman, who, according to an informant, was an Ilocano. Olya-on, a senior citizen of Dacalan said that pupils during that time can speak simple English even if they were just grade 1 and 2. There were succession of teachers from other places who served in the barangay. In 1960`s, the new school was built and was named Dacalan Elementary school. Since then, English language was spoken but only those who were in school. Before, people were not interested to study for they believed that when they go out from their barangay, bad things might happen to them. So there were few successful pupils who became teachers too.

112. At present, although the Idakaran has minimal source of financial support, the percentage of studentry reached up to 95% of its youth so that different foreign languages can be understood and spoken. Note that the first Idakaran who spoke foreign language or dialect was “Wayyag” who was brought by the Spaniards to Mexico for an exile.When he returned, he served as a Spanish interpreter. He brought with him coins that were used by the people as throwing stones. It so happened that throwing stones before was one kind of an ancient game. The contest was who can throw the stone the farthest.

113. It is noted in the table below that nearly half (46.83%) of the family members of the interviewed household can read easily. The family members that have difficulty in reading are those who are still in the primary grades including those who did not attend schooling.

114. Literacy Rate. Based on the table on the table below, literacy rate of the Barangay is computed at 69.91 %. At least more than two thirds of the villagers are literate.

Table 43: Population Distribution by Literacy Indicator Frequency Percentage Can read Easily 207 46.83 Can read but with difficulty 102 23.08

Can`t read at all 87 19.68 Don`t Know 46 10.41 TOTAL 442 100.00 Soure: Baseline Survey August 2010

115. Educational Attainment by Age Group and Sex. Table shows the population distribution by highest educational attainment and by age group. The Table showed that there are more literate individuals in the lower age group than in the upper age group. This could be attributed to the presence of the elementary school in the barangay and High School in nearby barangay. The residents don`t have to send their children to study at Tabuk or other places which is too far and expensive.

Table 44: Educational Attainment by Age Group High High Post Elem Elem Scho Colleg Colleg Age Group School Baccalaurat TOTAL %Age Level Grad ol e Level e Grad Grad e Level 15-19 10 5 9 10 34 12.27 20-24 11 4 8 7 6 7 43 15.52 25-29 10 4 7 5 8 8 42 15.16 30-34 12 3 6 4 7 6 38 13.72 35-39 12 2 5 3 6 6 34 12.27 40-44 11 1 6 3 4 4 29 10.47 45-49 8 1 4 4 1 19 6.86 50-54 9 1 4 2 1 17 6.14 55-59 7 5 1 1 1 14 5.05 60-64 5 2 7 2.53 TOTAL 95 21 56 32 38 33 2 277 100.00 Source: Baseline Survey – August 2010

Table 45: Number of Enrolees Grade No of Male Enrollees No of Female Enrollees Total No of Enrollees Kindergarten 10 10 20 Grade 1 14 12 26 Grade 2 13 12 25 Grade 3 13 13 26 Grade 4 12 12 24 Grade 5 10 10 20 Grade 6 10 12 22 Source of Data: DepEd 2012

Table 46: Educational Attainment by Sex Educational Percentag Percentag Both Percentag Male Female Attainment e e Sexes e Elementary level 46 21.50 49 20.94 95 34.30 Elementary graduate 10 4.67 11 4.70 21 7.58 High school level 28 13.08 28 11.97 56 20.22 Hogh school graduate 15 7.01 17 7.26 32 11.55 College level 18 8.41 20 8.55 38 13.72 College graduate 16 7.48 17 7.26 33 11.91 Post baccalaureate 1 0.47 1 .43 2 0.72 Total 134 62.62 143 61.11 277 100 % AGE 48. 38 51.62 100.00

Source : FGD 2012

116. Educational Facilities – An elementary school building is found in thebarangay which is divided into class rooms with complete fixtures like table, chairs, and black board’s book shelves. Assorted books for grades 1-6 are also maintained in the principal’s office. A day care center is also found in the barangay for preschool children. A high School building is located in other adjacent barangay (50 minute walk) where some of children from Dacalan obtain their high school education.

117. Non Traditional / Cultural Events & Practices - Fiestas-celebration of foundation day and religious patron Saint day.It may also include special public affairs. These affairs are introduced when religion and government affected the lifestyle of the IPs.

Table 47:Traditional Cultural Event Cultural Event Impact of the events Barangay Fiesta Cooperation / Unity Cultural heritage awareness, enhance leadership Town Fiesta Cooperation / Unity Cultural heritage awareness, enhance leadership

B. Employment

118. Labor Force And Employment. As gleaned in Table 48, the analysis of the labor force is focused on the productive age group from 15 to 64 years old. The survey result shows that more than one-half (50%) of the total labor force in the barangay comprise females. It is noted that the labor force of the barangay is concentrated on the lower age group from 15 to 39 years old.

Table 48: Labor Force by Age Group and Sex Age Group Both Sexes %age Male % to Total Female % to Total All Ages 440 100.00 216 49.09 220 50 15 – 19 70 15.90 38 54.28 32 45.71 20 – 24 72 16.36 26 36.11 46 63.89 25 – 29 60 13.64 29 48.33 31 51.67 30 – 34 57 12.95 28 49.12 25 43.86 35 – 39 40 9.09 24 60 16 40 40 – 44 39 8.86 17 43.59 22 56.41 45 – 49 34 7.72 19 55.88 15 44.12 50 – 54 26 5.90 16 61.54 10 38.46 55 – 59 30 6.82 15 50 15 50 60 – 64 12 2.73 4 33.33 8 66.67 Source: Baseline Survey_ February 2012

119. Table 49 shows the distribution of households according to their job or employment. More than three-fourths (78.76%) of the labor force work without pay in their own family- operated farm or business. Only 11.40% worked for the government to include Barangay Officials and employees. No household is an employer of his own family-operated farm or business. Table 49: Labor Force Distribution by Employment Job/Employment Number of Respondents Percentage Work for private household 5 2.59 Work for private establishment 6 3.11 Work for government 22 11.40 Self employed without paid employee 8 4.15

Employer (family farm/business) 0 0.00 Work with pay (family farm/business) 3 1.55 Work without pay (family farm/business) 152 78.76 TOTAL 193 100.00 Divide by: Total Labor Force 440 Percent gainfully employed 45.43 Unemployment rate (%) 54.57 Source: Baseline Survey_ February 2012

120. The Table above shows that more than three-fourths (78.76%) of the community labor force worked seasonally. These are the farmers who followed the calendar of planting for every agricultural commodity they produce. The few regular employees are either Teachers working within the barangay or those who are working outside the locality but with regular remittances.

Table 50: Labor Force Distribution by Employment Status No. of Employment Status Percentage Persons Permanent/Regular 22 11.40 Temporary 6 3.11 Contractual 12 6.22 Seasonal 152 78.76 Casual 5 2.59 Total 193 100.00 Source: Baseline Survey - February 2012

C. Health, Nutrition and Sanitation Profile

Figure 14: Health Facilities Location Map

121. General Community Health and Sanitation Condition. Most (87.5%) of the households in the barangay do not have toilet facility. They defecate in the river banks or

open pit under the trees around the community. It was observed that the Barangay has no ordinance on stray animals especially so because pigs are roaming around the community which contribute much to the poor sanitation of the barangay. Only one respondent is using flush toilet located outside his house. Moreover, no households are using improved pit latrine and/or pour flush latrine

Table 51: Household Distribution by Type of Toilet Facility Used Type of Toilet Facility Frequency Percentage No facility/bush/field 77 87.5 Open pit/traditional pit latrine 2 11.25 Improved pit latrine 0 0.00 Pour flush latrine 0 0.00 Flush toilet 1 1.25 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

122. Illnesses Prevalent in the Community. Cough, ulcer, fever, urinary tract infection (UTI), influenza, joint pain, and headache are the most common illnesses prevailing in the community in the past five years. (Data Source: RHU-Tanudan).

123. Leading Causes of Death. The leading causes of death over the past five years in the barangay are complicated kidney disease and accidents. (Data Source: RHU- Tanudan).

124. Domestic Water Supply Systems and Waterborne-Diseases.

125. ALIWANANG DOMESTIC WATER SUPPLY is supplying potable water to the residents. The table below shows more than a half (63.75%) of the residents are supplied with level 2 while the remaining are supplied with level 1 water supply. A single household piped water into his house (Table 37). No available data on waterborne-disease.

Table 52: Household Distribution by Source of Potable Water Water Source Frequency Percentage Piped into house (Level 3) 1 1.25 Public tap (Level 2) 28 35.00 Spring (Level 1) 51 63.75 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

126. Incidence of Malnutrition. As per records on file of the RHU-Tanudan, there was no incidence of malnutrition in barangay Dacalan.

127. Rural Health Facilities & Health/Nutrition Personnel. Some of the rural health facilities found in the barangay include a Barangay Health Station with Botika Ng Barangay and a Day Care Center. The barangay is served by 4 Barangay Health Workers; 2 Barangay Nutrition Scholar; 1 Day Care Worker; and a Midwife from the MLGU assigned to the barangay (Source: BLGU files).

128. Health Programs and Services. Malaria control, Mother and Child Health (MCH), Expanded Program on Immunization (EPI), Nutrition, Deworming & Vitamin A, TB Program, Sanitation, and Clean and Green Program are current health programs and services implemented (Data Source: RHU-Tanudan).

D. Social Welfare Profile

F. HOUSING AND OWNERSHIP

129. The table below shows that more than seven out of ten (77.5%) households owned the house they are living in while the rest (22.5%) lived in vacant houses for free. It is noted that no household rented a house to live in. Table 31 shows that more than three-fourths (75.93%) of the households stay in houses with polished wood flooring. No household is living in a house with earth flooring since the houses in the barangay are usually elevated.

Table 53: Household Distribution by Nature of Ownership of Dwelling Nature of Ownership Frequency Percentage Owned house 62 77.5 Rented house 0 0.00 Free use 18 22.5 TOTAL 80 100.00 Source: Baseline Survey_ February 2012 Table 54: Household Distribution by Main Floor Material of Dwelling Flooring Material Frequency Percentage Earth/Sand 0 0 Wood Planks 6 7.5 Palm/Bamboo 7 8.75 Polished Wood 67 83.75 TOTAL 80 100.00 Source: Baseline Survey_ February 2012

G. Social Infrastructures

Figure 15: Senior Citizen Center Locator Map

Figure 16: Day Care Center Locator Map

Table 55: Inventory of Existing Social Service Facilities No. of Nature of Structure Funding Agency Status Units a. Government Facilities: Barangay Hall 1 BLGU/MLGU Non Functional Day Care Center 1 BLGU/MLGU Operational Barangay Health Station 1 BLGU/MLGU Operational b. School: Public Elementary School 1 DepEd Operational School Stage 1 SK Fund Operational c. Health Center: Barangay Health Station 1 MLGU/PLGU Operational School Stage 1 SK Fund Operational d. Utilities: Solar Street Light 3 KEOPCO Operational Domestic Water System 2 BLGU/MLGU Operational e. Others: Chapel 1 Catholic Mission Operational Source: Baseline Survey_ February 2012

E. Infra-Structure and Utilities Profile

130. Community Infrastructure. The Table below shows the inventory of community infrastructure projects implemented in the barangay with their status. The barangay is not yet reached by road network, hence, no data on road and bridges.

Table 56: Inventory of Community Infrastructure Projects and Status Name of Structure Length (m) Status a. Road & Bridges None b. Footpaths & Footbridges Allom Footbridge 8 Good condition Matabor Footbridge 13 Good condition Bila-o Footbridge 35 Good condition

Bacullo Foot Step 85 Good Condition Bangissot Footstep 70 Good Condition Footpath to BHS 40 Needs rehabilitation Sorkok Foot Trail 100 Needs rehabilitation Ma-agob Foot Trail 1000 Very Critical c. Communal Irrigation Systems Allom – Bagabag CIS 250 Needs rehabilitation Masinglit CIS 200 Needs rehabilitation Gi-ilao CIS 1,500 Needs rehabilitation Bila-o – Yokao CIS 200 Needs rehabilitation Baculi CIS 250 Needs rehabilitation Maagob CIS 1,800 Needs rehabilitation Baryon CIS 200 Needs rehabilitation Maburon CIS 4,600 Needs rehabilitation Tabrak CIS 3,600 Needs rehabilitation Sorkok CIS 1,600 Needs rehabilitation Sadog CIS 1,500 Needs rehabilitation d. Water Supply Systems Surong Gravity Water System 200 Needs rehabilitation Makator Spring Development 1 unit Needs rehabilitation Aliwanang Domestic Water Supply 1 unit Needs rehabilitation e. Other Community Infrastructure Monkey Bridge (made of rattan pole) 70 Needs rehabilitation Source: FGD and MTDP 2005-2012

131. Transportation. There is no transportation vehicle owned by any of the community people residing in the barangay. The public utility vehicle plying to the area is either owned by neighboring barangays or those who out-migrated to Tabuk.

Figure 17: Existing Road Network Map

132. Communication. It is shown in the table below that only cellular phone and transistor radio are the appliances inventoried in the barangay which are used by 55.56% and 41.67% of the appliance owners, respectively. The households could not purchase karaoke/stereo due to absence of grid electricity to run the appliances. These items are the only communication facility in the barangay.

VI. Cultural Integrity

133. The Legacy We Inherited. The impact on Cultural Integrity of the the Kalinga Indigenous Knowledge like the core values, womb to tomb story, rituals and traditions is reflected on tis chapter. It is pointed out that the indigenous knowledge is local knolwdge adapted to the culture and the ecology of the community. It is also pointed out that such that such knowledge should be sacred from current threats against its oral tradition base, from its appropriation by others and from the introduction of new technologies and knowledge systems.This knowledge reflects what the Indigenous perspective has to offer to the wider society in terms of climate change by having maintained a way of life solidly rooted in the earth. This clearly demonstrate their survival structures in the face of climate change and they exemplify social organization based on the extended family system and principles of collective ownership and sharing, mutual respect and helping, the acceptance of diversity and collective responsibility for the well-being of all members of society.

A. Core Values

134. Like any other Kalinga village, the core values of PANIYAW, NGILIN, and BI-IN are ingrained in every facet of the lives of the iDakaran. These moral standards cover the whole extent of their relation to Kabunian, nature and other people and their attempt at self preservation. These values characterize the essence of the PODON in terms of its ethical observance in the promotion of the culture of peace. Without them, PODON would be akin to rules without sanctions, easily broken by people without fear of retribution from man or Kabunian.

135. Believed to have been bequeathed in a vague manner by supernatural beings, these core values are held sacred so that the foreboding of evil that will befall anyone who defies their prescriptions is more terrifying than any reprisal from man.

136. These core values set the limits for what you are allowed to do and spells out the things that you 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 and the life cycle from birth to death and even how one should carry himself during combat and how these activities affect his domicile and surroundings.

a. Paniyaw

137. Paniyaw is an unwritten code which enumerates prohibited acts against persons because contravening these prohibitions will results in grievous punishment given by Kabunian and other spiritual deities. It imposes the observance of every given obligation and regulates behavior that defines the relationship of man and the spiritual world. Spoken or referred to, it conveys the meaning of an act that is necessarily evil. The term is interchangeably used to refer to evil spirits that abound bodies of water, swamps, caves and other unknown nooks and recesses. Some acts are enumerated hereunder that are considered as PANIYAW (as gathered from Dakaran and including other sources):

• Patoy- willful and unjustified killing of a person. Life is the most precious commodity in the community. Taking a life demands another life taken whether by the relatives of the victim or by the unseen, immediate or in the future. • Akaw- Stealing or theft is abominable since depriving another person is akin to diminishing his capacity to survive. Among the iDacaran it leaves a permanent stigma on the culprit and upon the reputation of his family. • Igab- an act equivalent to cheating or embezzlement. It is taking undue advantage of any given circumstance to acquire what is not rightfully due for personal gain. The properties or materials surreptitiously acquired will soon fly away together with other belongings legitimately owned or earned. • Ba-ug – is the act of killing a stranger who entered the village especially so when the person is already fed or given water to drink. Punishment is transmitted to the perpetrator’s descendants who shall be made to suffer constantly all forms misfortune. • Makmak- The term denotes a pig slurping slop. The PODON holder (or his immediate relatives) kills a person belonging to the village or tribe with whom he is the PODON holder. Considered as the highest form of treachery (also a form of BA-UG), constant misfortune and decimation of the family until extinction is assuredly dispensed by Kabunian. • Sugsug- To inveigle or incite a person to act against another out of a petty misunderstanding or even none at all so that injury or death becomes the consequence. • Tuyuk- To direct, assist and accompany a person to injure or kill another. The villagers believe that a person committing the wicked act shall ultimately become a victim of the same. He shall remain childless or neglected during his old age. • Kodot- poisoning the food or drink of a person with the intent to kill. Death in the perpetrator’s family is inevitably ordained by Kabunian. The descendants of practitioners of the trade in the olden days were accursed and have been blighted by the curse to extinction. • Sokwaw- Sexual relationship between a man and woman one of whom is or both are married. This is fornication or adultery in the legal parlance. Although fornication is not essentially dishonorable for men within the context of Kalinga society, a married man or woman should not indulge in such a relationship. The frequent death of one’s children is often times seen as borne by this unholy liaison. • Daro - Destroying other people’s plants. Since food is life giving, this act is looked upon as morally wrong and very wicked. The perpetrator will soon die out like the growing plants he has cut down. His life shall be short lived and devoid of prosperity. • Langsit- Defecating or urinating in sources of drinking water, soiling foodstuff, giving innocent children dirty food to eat and all other acts considered unhealthy or unsanitary is as despicable as kodot. Lingering illness or similar bad luck befalls the doer. • Disrespect to parents and Elders- It is the moral obligation of children to respect their parents and elders in every society. Disobedience, inflicting bodily harm, and other forms of insolence to parents (including in-laws) and elders so as to cause ill feelings and neglecting to take care of them in their old age is contemptible among iKalingas. One who is disrespectful will be treated likewise by their children and encounter frequent bad luck in one’s lifetime. • Apos- It is being maliciously envious of other people and wishing them evil so that they will fail or lose their wealth. It is believed that persons with this inclination will never do well in any undertaking. Envy begets envy from Kabunian and the ward spirits and envy shall be his only share during his lifetime. • Osiw- It is an art form or craft in the field of sorcery. The sorcerer or sorceress can cast spells on person or things to cause harm or deformity on the person or make a thing inutile. It is intended only for the enemy. Casting a spell or causing a spell to be cast on unwary visitors or one’s neighbor is frowned upon by Kabunian and he withdraws the powers and treats the purveyor in kind if this is abused.

• Pogod- rape is the highest form of disrespect to a woman, a disgraceful act which is frowned upon by Kabunian and the deities.

b. Ngilin

138. 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. Rewards do not accompany the observance of the taboos because the pursuit of a long and fruitful life and a beneficial environment is an end itself while failure carries with it grave corporeal consequences and harmful repercussions to nature.

139. In the life cycle of a person, NGILIN starts during conception until the person is bereft of consciousness. Any activity begins with the observance of NGILIN with its concomitant rituals and continues to be observed even after termination of the activity. The cycle is unending. Hereunder are some examples of taboos: Sometimes NGILIN can also mean doing some acts of to appease the evil spirits or invoke the good ones for rewards. It includes all other acts or rituals to remove or prevent a stigma of the past or forthwith.

140. At the beginning of conception, the house of the couple is closed to friends, relatives, neighbors and visitors. No one is allowed to enter except the couple. The couple is forbidden to go to tabooed places such as marshes, caves, known haunted forests, lagoons and springs believed to be abodes of the paniyaw opposed to the birth of children. People are not allowed to enter the dwelling of the pregnant woman because they might carry with them the scent of pregnancy to haunted places where the paniyaw live. The period of seclusion lasts from the beginning of conception until the infant walks. During pregnancy, the wife should avoid giving or sharing any kind like fruits, vegetables to avoid still birth

141. The husband is not permitted to enter the house of a dead person even his close relatives. When attending wakes he stays outside. The husband should also refrain from doing carpentry works especially tying of knots, grooving and fitting in wood craft or any permanent structure. This is to avoid traumatic labor when the woman gives birth. When the young husband desires to travel for economic purposes, he stops sleeping with his wife and avoids entering home for at least five days. He sleeps and eats with his parents or any of the houses of his relatives. After five days, it is believed that in his daily bathing and washing his apparel erases any trace of pregnancy. This exclusion is termed lasin.

142. A pregnant woman should never eat meat coming from animals butchered for the dead including those derived from male animals. It is held that they cause hardening or swelling of the mammary glands called bukar.

143. Persons in the community who wish to partake of the food served during birth rituals must observe the ngilin and avoid eating sour fruits for a night, eating carabao or forbidden meat, travel to other places outside the bugisexcept after a reasonable lapse of time.

144. A woman who gives birth must receive food and drink with both hands to avoid unbalanced breast. Sisiwa (an intercessory prayer) is done before the mother of the newborn baby eats her first meal after birth. When she needs to take a bath at the river, she fills a coconut shell filled with ashes and scatters this along her way to the river to prevent bad spirit from smelling her and the baby. Diapers of new born must not be dried out side under the sun but inside the house to avoid the scent of the new born from being sniffed by evil spirits. The doors and windows must be closed from birth to the 8th day and from sundown to sunrise to prevent evil deities from entering the house.

c. Bi-in

145. Bi-in is the Kalinga culture that governs the iDakaran’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. When an iKalinga says “Ampabi-in ka!” it literally means “You are shameless!” but there is more to the diatribe. It can mean a lot of things that can put a person including his kinsmen in bad light. It also points out the things that are unethical. A man without BI-IN reaps disgrace and even ostracism. It prescribes doing things that would place one in good standing in the community or not doing things that would bring shame and dishonor to oneself, the family, the clan or the tribe. BI-IN, in a larger sense means courtesy or self-respect, embraces the values of PANIYAW and NGILIN which prescribes the avoidance of evil acts committed against life and property or damage to nature. BI-IN therefore is the sum total ethos of the iDakaran. Examples abound but here are some common nuances: • A visitor must never go hungry or allowed to feel discomfort. When eating, they are served first. • In-laws must always be treated with respect. It is proper not to call them by their names but with nomenclature traditionally used to refer to them such as laraki for father in law and boba-i for mother in law. • A person must refrain from eating face to face with in-laws or eat from the same dish. • It is unethical to pass through the territory of an enemy during a state of belligerence with another tribe or with other clans. • Even when occupied with farm chores, one must not fail to participate in community events. • A woman must never walk in front of a man on a trail especially when ascending. • Every favor given must be reciprocated in kind or even greater. • Boar and deer meat is shared with relatives and neighbors alike. It is indecent to cook and eat the meat by yourself. • Inordinate eating habits are subject to ridicule therefore a respectable person must eat decently or control his appetite. • Stepping over a sleeping person is considered disrespectful. • Amorous acts by and between a male and a female even if they are married must never be seen by any person (including holding hands or kissing). • One must never lend a defective implement or tool. When borrowing things, one must return it in its original state and when damaged, should be replaced in kind. • One must always cover his or her private parts with the palm when bathing or crossing a river even when nobody is looking.

B. Life Cycle (from Womb to Tomb)

a. Marriage

146. The first step in marriage is called “ababaryan” where in both parties will exchange vegetables, cook food or anything that they want to give, and when an agreement is made that their children like each other, the boy calls the attention of his father and invite some old folks (senior citizen) to accompany him to ask the permission of the girl’s parent allowing him to marry. So “palanus” will be made which means they are going to butcher pig, while preparing the food, the people will drink wine, where they tell stories and give advices for the couple’s future. The butchered pig will be divided into two, called “lungos” (one half part of the pig) then the other half will be cooked to be served as their meal. While waiting for the meal to be served, the parents of the girl will give “panay” (antiques breakable ware) either plate or bowl to the elders who accompanied the boy. During meal time, the boy will be the first one to eat just a small amount for a short time to avoid having

sneezing as symbol of bad omen. The “lungus” that they brought home will be divided into small parts to be distributed to the relatives of the boy in order for them to inform that one of their relatives got married. After that the boy will invite the kin of the girl to attend the “subrat” (an exchanged party). The “lungus” that they brought home will be divided into small parts to be distributed to the relatives of the girl in order for them to inform that one of their relatives got married.

147. Then “padaycot” will be made, as an entry for the girl to the boy’s house, they will distribute the glutinous rice to their relatives with an exchange of something. For that, the relative of the boy knows that the girl is in his house. Then they butcher pig as sign of socialization, they will again cut into half the butchered pig for the girl to bring home called “liyom” (a pair of the pig’s feet). After that the girl will go and pound rice in the boy’s house.

Table 57: Terminologies 1.Donop- Butchering of a chicken to be done right after the marriage ritual so that the couple can sleep very well. 2.Sarao-at When the man remarries before his former wife dies, he give gift to the former wife with a ka-in ( wrap around skirt) and a blanket by the new wife, the materials given are called Sarao- at 3.Dagdagas Extra marital relationship 4.Aggabak/ Banagui The child born out of Dagdagas 5.Basig The childless men and women 6. Idang Mutual separation of a couple

b. Conception, Pregnancy and Birth

148. Relative of a first time pregnant woman prepare day-cot or glutinous rice to be brought to their home and be distributed to neighbors and relatives; and in return they were given vegetables and beads and other goods to be taken by the one who prepared the “day-cot.” This practice is deteriorating since much expense is being experienced by both parents’ home. The purpose is good but became a problem to the family, especially if they have many relatives who prepared the “day-cot.”

i. Pre Natal and Post Natal Practices and Rituals • Antarag denotes first pregnancy. And the following should be avoided: - All persons young and old should never borrow or ask for anything from the pregnant woman especially her personal belongings. This will prevent the baby from suffering any form of illness. - A pregnant mother should avoid staring at persons, animal or things that are considered essentially ugly or misshapen. She must not eat prohibited food and whenever she eats anything she must rub it into her foot to avoid onawa - abnormalities and skin discoloration of the newborn. - Meat from male animals is strictly forbidden to a pregnant woman because these will cause bukar- inflammation of the mammary glands. - A pregnant woman must not peep (si-im) any oil container to avoid yuyok- otitis media or liquid ear discharge. - Places like wellsprings, ponds, caves and the like believed to be inhabited by evil spirits called paniyaw must be avoided to prevent abortion or child death. - Lagading- Inordinate desire for certain food of a pregnant mother. - She must avoid sitting at the middle of doors and windows to prevent difficulty of giving birth. - If ever her husband catches wild pig, he must use only 3 pieces of wood to burn the skin of the wild pig.

- When able to eat and drink water after birth, she must receive her food and drink with both hands to avoid unbalanced breast. - An elderly woman will do kabukab one elder woman will get gabi leaves and perform, then put it any portion of the house. “Sisiwa” a prayer will be said before a newly give birth mother eats her meal. - When she goes to take a bath at the river after birth, she fills a coconut shell with ashes to scatters this on her path to the river to prevent bad spirit from smelling her and the baby. Diapers of new born must not be dried out side under the sun but inside the house to avoid bad spirit from tracing the scent or smell. Doors and windows should be closed during twilight daily up to the eighth day after birth to prevent the bad spirit from entering the house. • Arawas – ritual where both parents will undergo if intermittent fever is suffered by the baby purportedly for violation of the ngilin. The couple wearing a rattan woven backpack -“pasiking”, hat and hood made of anahaw leaves, bolo and spear walks from one end of the community to the other end together with an elder woman who does the incantation ritual. • Mabukar- an experience of newly gave birth woman who is experiencing painful and bulging breast. To cure it, the victim will go to the river where the community wash dishes and fetch water, look for an “apin” (reed leaves used in cooking rice), and place it around her breast. Words are then said to relieve the pain and the victim will leave the place secretly. The ritual has to be done when no one is watching or no one on site. - Unnawa Ni lanog- (oil) get a small amount of oil and apply it on the affected ear and say “let it be healed for my defy during my pregnancy”.

ii. Health Practices

149. From birth of a child a series of health practices are started to protect the child from danger, sickness and to promote the good healthy growth of the child. All these practices are related to beliefs which are transmitted from the early ancestors to the present generations. All these rites and rituals are considered under “kontad” and are conducted for the protection of the child including the mother in some instances. These health practices are carried throughout as the child is being reared by the mother; lots of animal sacrifices are butchered by practice directed to the Supreme Being as according to the ritual director or “Andadawak”. Every time an animal is butchered, a portion or “pusik” is taken or set aside as offering and “sissiwa” is chanted by the quack doctor to appease the unseen and “anitos” as according to the community people.

150. Following the growth from childhood to adulthood, there are series of health practices to aid the good growth and health of a person as he or she develops in body figures. Whenever a ritual is conducted, the quack doctor’s function is always directed to pray for the good health of an individual or for every member of the family. Whether there is a sacrificial animal or food for the unseen being, it is always implied in the prayer or chant of the quack doctor to deal with asking for good health, good future, productive plans of activities and future resources in all human endeavors. Until when the child is old enough these rituals are never neglected, if chances are possible. The I-Dakaran takes time to conduct the “kontads” from birth to at least the 10th part which is the “Borborok” or “Gabbok”. Other part of “kontad” is conducted when the family is economically prepared with “Tinagiponga”, “Gongo”, “Ludag”, “Dupdupit”, “Igam”, “Sok-ong”, and “Gammid”. All these factors are involved in considering the health of person and they are tools to the continued good health and the development of the I-Dakaran. These are the instruments of human growth geared towards social, economic, spiritual, political, and psychological developments of man which are mostly shared from the powers of the mind. They believe in the practices of the unseen being that control everything they do in life where the “Andadawak” or quack doctor is a necessity.

151. Also, the I-Dakaran admires the practical strategies in life. They observe the proper selection of good health and they do follow good teachings of technical development. They know the value of honesty and obedience, cleanliness and orderliness, self-reliance, patience and perseverance, and that at present they are very sincere, and religious to the Supreme Being which is none other than the Lord God Almighty or “Kabuniyan.”

152. When we talk about I-Dakaran health practices towards prediction, they do select their foods because the best “Onoy” is produced in Dakaran, and the foods like the vegetables are fresh, not contaminated with pesticide, insecticides and so many other food disinfectants. They fish from fresh water known as the Dakaran River, the source of abundant eel and fish. They collect honey from beehives, and they make direct use of pi- it or rattan shoot, DXN products like mushroom, “kisup” or rat ears, “kurat”, “kudil” and other forest products never sprayed with any chemicals. These are all health practices the I-Dakaran advertises as they come to the centers to visit some of their schooling children and relatives.

153. There are other necessary rituals done or conducted to cure or banish illnesses or sickness. Some of these are the “Unawa”, “Karay-ab”, “Amos”, “Alisig” or “Dawak”, “Songa”, “Inum”, “Sibit”, “Domog”, “Bulig”, “Tingiting”, “Lugam”, “Sap-uy” and others.

154. “Ampalugam” is done to cure an unexplainable illness or sickness. As recognized by the person with sixth sense, then the authorized person conducts the necessary ritual of curing. “Ampa-amos” is done to the person experiencing weakness, bloated feeling or body. The individual gifted with the power or knowledge to cure the ailment uses or gather plants according to the dictate of the good deities. These good deities are the ones who instruct or guide this individual on what to do.“Ampasap-oy” is for the person who suddenly experience emergencies without concrete reason while mingling with other person or people. Some of these emergencies are feeling nauseous, losing consciousness, itchiness, feels like crying and the lot. “Karay-ab” is done at the site of the accident to call on the soul of the victim so that he or she will feel at ease and not have any disturbances brought about by the accident experienced.

155. Small abnormal lumps that appear or grow on the exposed or unexposed areas of the body are called “unawa”. To cure these abnormalities, the person should “ampaunawa” to the person concerned. Prayers are mentioned and some rites are conducted.

156. “Alisig” is an immediate rite conducted by any “andadawak” to cure or appease the unseen being causing sickness to an individual. “Alisig” does not require much number of materials, just a “panay” (porcelain bowl) added with coconut oil and at least a piece of small particular bead. The “alisig” is a chant where sometimes the “man-a-alisig” will feel enchanted or possessed, different from the normal way of curing.

157. “Bulig” is done to carry a patient safely and not to inflict any more injury. They settle the patient in a carrier big enough to contain him or her as they walk or march to the curing area or house. “Bulig” is like the means of transportation or to transfer a patient for ride or vehicle is unavailable or impossible in the area.

158. “Songa” is done to cure a sick person in the indigenous thinking. Because when they butcher a pig or a carabao to serve as “songa” (cure) for the sickness, it has a positive effect as experienced by many people like the I-Dakaran. The chant of the “songa” may be done by the “andadawak” by chanting or talking to the “anitos” asking for mercy and good health.

159. “Posipos” is a rite specifically done to cure the psychological thinking of the old folks. When an animal is butchered as “posipos”, it means the sickness is serious but sometimes just to comply with the demand of culture. Other believes that “posipos” will also help cure the sickness or bad feeling of the old and this also serve as a sign of prestige on the part of the promoter host who conduct the “posipos.”

160. “Tingiting” is a way of curing or preventing swelling of wounds inflicted by anyone to another person. “Tingiting” is done by butchering a chicken or pig to appease the feeling of the victim wounded by someone by accident or intent.

161. “Sibit” is a practice done to cure a certain sickness of a child. They make native cakes and bring to a house of relatives to share and they also buy and take it as a reason to help a child feeling differently. They give gift to the child and share with the child what they could as partial care and help to validate the real purpose of “sibit” for the cure of illness.

162. “Inum” this is also a part of the marriage practice that the I-Dakaran has to do or perform when someone get sick and it is the cause as found out by the “buyon” conducted by “ambubuyon” (the foreteller of the cause). The couple will carry with them their treasures and they go around the barangay with the “andadawak.”

163. “Domog” is a ritual known as “house blessing” performed before it is lived in to prevent somebody getting sick. The “domog” is also done to cure the sick caused by its non- performance. This will be known through “buyon” or others. They butcher a pig and play the “tungngatong” while the “andadawak” does the chanting. They also sing the may-on in Dakaran.

iii. Herbal Medicines

Table 58: Indigenous Herbal Plants and its Indication Name of Indigenous Herbal Plant Indication Sumang Root or Kinat-tot Any type of fever, boil, toothache, dengue med., external used and can be eaten,Pyrea, Inflamation Taligan leaves Abdominal pain, Stomach trouble, cholera, and diarrhea. Chewing; concoction; can be use as ointment; leaves like a wine. Pacad Used for external painful portion of the body Tawa-tawa Diarrhea , Dengue Dupdo-pil leaves for cough Sangangasang( All part) Body malaise Banaba For kidney trouble Laya For fever and other external pain Angsuwan Used to stop wound bleeding Bangtitan For burned skin Bituyong An insect that lives under the stones along river bank-for ameobiasis or bloody stool Kinatud (Root and Leaves) – As fever, breathing; put on the stomach or breast. Rhizome Tapal on the affected area Origano For cough, Bayabas Used for the open wound Parya( Ampalaya) For new born to prevent tetanus neonatorum Banata For ring worms

Kappawis For fungal infection( tinea flava) Sources: TWG October 2011

iv. Spiritual Healing

DAWAK: Mandadawak (Quack Doctor): A person who perform the dawak. The mandadawak heals only those who have mental derangement, physical defect, herbal poisoning, difficulty in giving birth, sleeping nigth (Alinasag). The mandadawak apply dawak (healing power) by the following procedure. Potions and other forms: Gobbay: smelly leaves, use to control nose bleeding Siwayon: antidote for unseen spirit, not to hurt anybody. Apangdan: an orchid’s flower very sweet smell like a perfume that bloom usually summer time. Its smell reaches as far as 50 meters away from where it blooms. Lumadao: use also in making wine by putting it when the cane juice is boiling. Arngigan: kind of tree that is also good for lumber its leaves when dried smell fragrance. Gommaka: to be boiled 3-5 minutes for cough.

C. Rituals

a) Birth of a Child

164. To the iDakaran, the birth of a child establishes the nuclear family and solidifies the bond between husband and wife. Without children, the union will eventually dissolve. Being a parent therefore is the primary aspiration of Idakaran marriage. It is intricately interwoven with religious beliefs and practices. • KONTAD: On the first or second day following the birth of an infant, the “MANDADAWAK” is called to start the preliminary offerings to Kabunyian and other lesser deities. The kind and size of the animal offered is determined by the status of the deity concerned. The offerings are repeated at intervals during the first six months. Ordinarily ten pigs and ten chickens of varying sizes are offered. Only the couple, their parents,, grandparents, minor brothers and sisters and some elders close to the couple, may partake of the meat of the sacrificial offerings. Part of the Kontad is the cooking of the “daycot”on the tenth day. The parents give the baby a taste of the rice cake before others may partake of the preparation. The preparation is also offered to Kaboniyan entreating him to grant the child industry and material prosperity during his lifetime.. For a male infant the Mandadawak implores the mighty Kabonian to infuse in the child the virtues bravery, gallantry and wisdom. For a female infant, Kaboniyan is invoked for feminine modesty, beauty of the spirit and body, and fidelity in the married state. Steps in doing the contad are the following: Kapros - first and second hen to be butcher at PM, Ang-ang” at the 3rd day rooster at PM Tubbang -at the 4th day hen at PM Kagaykay- 5th day rooster at PM. Aggasang- done at 3:00 PM an expert elderly woman will make a bamboo beads for a girl and a “tubtubay “an improvised wooden spear if male. Kinalas” hen butcher before sunrise same hen at 8th day. Gabbok or contad - at 9th day-a pig is butchered together with a glutinous rice and sugar cane as sweetener. Pinantorok” solid food to be served to everybody. Those who ate the meat are advised not to eat any sour fruits so that the child will not suffer skin diseases a

night only until the food is consumed. Parents are not allowed to eat other meat only when the gabbok is not yet done. Duwawa- child can only be feed if he/she can able to receive foods with his/her hands, cattle meat. • DUPDUPIT: The baby is always given a bath inside the house or in the yard during the first four to six months after birth. When the time is finally decided to bring the baby to the river or nearby creek for the first time , a pig is prepared and the Mandadawak is again summoned for the river ceremony known as ‘dupdupit.’ ‘Dupit” means riverbank. The husband carries the pig and the wife with the infant at her back holds a torch while the ‘Mandadawak’ walks behind them. Upon reaching the river or the creek, the offering to the deities of the water takes place, the animals are offered to the deities pleading them not to harm the young life while the baby is bathed in the running water. The pig is bled and its blood sprinkled in the water and on the riverbanks . After the ceremony, the party leaves for home and cooks the meat of the sacrificial animal and served. Only the parents of both couple and their close elderly relatives are allowed to partake of the food. The priestess picks off bits by bits of the liver and throws them outside for the evil spirits. From this time on, the baby is free to bath in any body of running water. • Gungo: parents of a child make a set of coconut shell with the following, wrapped cooked rice with “binowa” (a kind of tree leaves its fruits as blend in preparing native wine) guava trunk too, to be hang at front roof of the house as a protection of a new born from bad spirits. Early morning a day after the ritual “PUROR” a big size pig will be butchered and the community will part take the food but all those who ate the food shall follow the “Ngilin” inescapable of not eating sour fruits for a night. The ritual done update the “Gabbok of the child is finished up to gungo. • Ardan: a month or several month after the gungo an expert elder will do the ritual, the father of the child collects the following: a set of square trunk of banana leaves, place in a “akubao” (a small dilapidated bamboo basket ),bottle and a baby cloth. Elder woman will throw the banana leaves with the small basket; a baby`s cloths, a pig for a while and wet baby`s feet. Both parents will carry the child and the pig to the river, and return home immediately. • Sigsigay: making a small shack/ hut for the mother and child take shelter for sit, with he small pig, can either be butcher or give away Elder will do the ritual. • Igam: It is the last celebration for a child before he gets married. It is celebrated with merriment; songs,dance and eating, The child now in his adolescent learn the activities of a growing man, carabao or pigs are butchered and quack doctor (mandadawak)prays and dance with the boy so that would be always alert, healthy, strong, brave, and wise. Done at any age last ritual of male child, people will go fishing to the river foa picnic,and in the afternoon on their way going home. Everybody participate in the “pakoy”(shouting) so with gun signal and singing of head hunters song. One elder will go to meet them and get the bolo of a child as “aprakdag” (a token for the elder).Upon arrival the community will gather together and serve any wine available, for those who came from the festivities; will join the affair for the whole night. At the following morning parents will prepare a set of mortar,”ammuto” a big clay pot for wine), gumamela flower, rooster feather with “buskar”(an ornament

made of wild boar`s fangs) to be worn by a child at both arm together with his sister or cousin during the ceremony perform by an elder that ends the ritual.

b) Death

165. It is being observed in the Upper Kalinga particularly in the Municipality of Tinglayan and Tanudan that when a person is dying, a big pig, owned by the immediate family or any close relatives is butchered as “Parung-od” meaning last farewell party for person dying. And when the person dies it will be made known to the whole village. A man goes around the village and shouts. When people from the community arrived, somebody will be sent to the neighboring villages or barangays and in places where the relatives of the dead person resides to inform them of the incident, this is likewise called “Pakoy” or “bogga”.

166. A shade is also built connected at the front part of the dead man’s house to serve as a shelter for people who come for the vigil and the wake. This shade is called “Bawi” in the dialect. The dead person is given a warm bath, oiled and dressed with “GACA-OM” the best family can afford. He is clothed with “BAAR”, “KAIN” and other valuable apparels and blankets usually “SINNANBITOWON’ are put on the dead person and are burried with the dead. “BURAWAN”,”BONGOR” and other valuable bands “TINALI” are even put on the dead but they are removed before internment. The elderly who are careful and sympathetic to the dead will do the post mortem care. A dead woman is given the necessary feminine care such as washing her part and packing the vaginal orifice with clean piece of cloth.

167. After the dead is given the necessary post mortem care the dead person is made to sit on a “SANGADIL” a high bamboo chair made for the dead, the feet of the dead resting on a “GUSI” a porcelain jar and the hands joined together on a “PANAY” or “TAPAK” a valuable porcelain plate as “PATAY” meaning to lay on. This “PANAY” is to be buried with the dead. In case the family of the dead has no “GUSI” one from a relative or neighbor has to be barrowed because the leg of the dead should not be dangling and unsupported as it is believed to be painful and unkind to the dead. Around the “GUSI” upon which the feet of the dead are resting, a female chicken “ UPA” at least of edible size is tied to the bundles of palay to feed on during the two or three days funeral wake. This “WALLIT” is simply for the purpose of giving alarm to the night watchers that demon migth comes to feed upon flesh of the dead person during the nigth. The boundles of palay used is called the “GUDAGUD” a symbol for a well to do families or the “KAKADANGYAN”. If the Dead is a married person the sangadil is made double seats and reclining. The bereaved Spouse occupies the left side of the sangadil where the balo/pangis cries and reclines during the two or three days of funeral wake. Nowadays picture like this is no longer observed. The remains of the dead person lie in state for two or three days, depending upon the process of bloating and decomposition of the dead body. The funeral buried to the region according to the age of the dead person and the means of the bereaved family. While the deceased still lies in state the balo/pangis has to sit down covered with blanket at any of the side of the Sangadil/coffin maybe with some comforters around.While the deceased still lies in the state, the diet of the bereaved spouse is restricted to just only plain rice and water, lugao and the diet should only prepared by a widowed one for the lubuagan and tanudan but for the tinglayan diet for the balo/pangis is maybe prepared by the nearest kin. It is being observe nowadays that the use of “SANGADIL” is seldom practiced .The dead are placed in coffins.

168. As a traditional practice observed among the Kalinga, When a person dies, all relatives and neighbors help in the whole duration of the funeral wake which is called the “BAGUNGUN” as the rice fields, Uma or the kaingin and elsewhere are suspended until the deaed is buried. This is called “NGILIN” material aids from relatives, friends and neighbors such as clean rice, firewood, tobacco,and other materials are brought to the house of the dead as “TURONG”:, “ADANG” cash, abyas, blankets, g-string, dogs, pigs,

all constitute what the kalinga called the achang are given to the bereaved family to augment some requirements during the tree days wake.Poor people who cannot afford to give materials will assist in the splitting of firewood, serving the fayas, butchering of animals, preparing, cooking and serving of the meals etc.

169. Pigs or carabao is butchered which is called “OTONG” to be served to the people present. The distant relatives of the dead are responsible in butchering the “OTONG”. The animals to be butchered depend on the economic status of the family. For the dead Parent, the number of animals to bebutchered depends on the number of married children. Becouse of human ego, animals are butchered for the “UTONG” even if the people concerned cannot afford.

170. During the vigil, the gathering is heaviest and more constant at nigth, this is called “KADAMAR” by the illubuagan, Animals are butchered at nigth and serve to the people because of the belief that the “AARRACHING” may seek to feast on the flesh of the dead during the night.

171. At the past midnight, a pig or carabao is butchered called the “KADAMAR” to be served for the “BAGUNGUN” Bayas/basi is also served to keep night watchers noisy and awake until daylight breaks. The extra meat of the kadamer is equally distributed to the night watchers called the “BILLAY”

172. If the Dead is an Elderly:If the dead is an elderly and especially if he belongs to a well to do family “PATIPOY” animal is butchered by one of the married children or any relatives up to the second degree while every family in the community are obliged to bring cooked rice “BUNUNG” meaning to bring. In addition, Cash, matches, used clothing anything, which can be used. As prices for the merry making, will be given as “TURUNG” This is called the “BUNUNG”. The public with all partake of the foods served then program is called for everybody to participate. The “LANG-AP” pig or carabao is also butchered at the nigths to be served for people attending the night wakes .People will eat at midnigth.

173. If the Dead is a Child: Sorrow upon the people is grave, once it is a death of a child or death of a person at young age.The cry for the dead is in a silent way, people around the burial place are showing most sorrowful way of condolence, the family prohibits singing, and they will extend spending in kind and butchering animals to uplift their deficient at the same time as living.

174. In case of the dead child the mother covered with a dark piece of dark cloth is made to stay beside the dead most of the time and ordinarily follows the corpse to the grave where he is finally buried. Interment usually takes place on the third day of the wake usually at 3-4 pm.

175. If the Dead is a Guest: In case the death of the guest in the village or within its territorial jurisdiction due to sickness. Or accident, upon knowing what had happen; an alarm is called to the community member’s assistance. Members of the community renders to the dead the necessary post mortem care, dressed and covered with a blanket. Usually before bringing home the remains of the dead to his home butchering of animals maybe done and serving of “BAYAS” is done depending upon the available resources at that time. When the dead guest is a “BINODNGAN” He should be more cared of. He is dressed “MAGAGAOMAN” and properly covered with blanket as “PAUROS”.Before he is brought to his place. He is then carried by means of “BULIG” an indigenous stretcher tied to a bamboo at both sides where the dead body is placed on and carried by.Two persons after other. If the incident was already informed to the dead Co- villagers, they will meet him on the way. The Bulig is passed on them

176. Prohibition during Funeral Wake: The relatives of the dead should not be going near at the side where the Balo/Pangis stay instead they should only stay acreoss or occupy the other side. The Reason is to avoid any untoward happening to bereaved spouse that he/ she might follow death

177. The Family members and close realtives of the dead abstain from eating the meat of the UTONG simply as sign of mourning, respect and the honor of the death.

i. Rituals On Death

178. Dandanag – a ritual song for old age men and women with grandchildren.Singing is allowed for everybody to express their gratefulness. Ibil - crying for the deceased.

179. The bereaved family will send anybody to “Bumogga” to inform their opposite peace pact holder to other tribe, to attend the burial. Upon arriving at the place of their “kapodon” opposite peace pact holder the send person must shout loud upon reaching the community, the peace pact holder will meet him and offer a “Parakdag” a token be given to the one sent. After that they will allow him to inter the house and butcher a pig and inform the community the death of opposite peace pact holder and those who want to accompany them to attend the death ceremony of opposite peace pact holder. When they come to the grief the bereave family will immediately butcher a carabao for the invited visitors at that time they will discuss the “pagta” (MOA), and transfer of the peace pact ,when it will be turn over to the one who will hold he have to butcher a pig to let the peace pact be in his responsibility.

ii. Rituals for the Widow or Widower

180. Upon the death of a wife or husband a widower must renamed as “Baro” a Female widow “Pangis” a male widow, throughout his/her life, but if they remarried their original name remain, he must use black cloth and cover his/her head, must not eat fruits in round shape, not to be put inside the house and she/he must wear hat and “ananga or alit” an anahaw when ever he/she go out side to avoid “Onawa” or any trouble for his/her children and family.

181. When they go to bury the dead person they will put “sipat” a thread a symbol of farewell to be cut by every member of the family, the widow will be left home, while on their way to pans ion they use “Karasag” a shield use as musical instrument and chicken to “Karay-ab” to call spirit of men carrying the dead person. They will butcher carabao at the same times as “Utong” a carabao butcher at burial time. After burying they will return to the house and washed their hands with boiled orange and lemon leaves to protect them from suffering illnesses. After that they all go to the river to take a bath, any relatives of a person dead, widow too will be the one to accompany him/her to go the river, at same day evening one elder will do the “Kakarading” to draw the soul spirit of a dead person. On the following day they will call all the men who buried and butcher chicken to call their spirit not to follow the bad spirit of dead person. They will put orange leaves and “purdos” a runo and orange leaves around the house to protect them from soul spirit of a dead family member.

182. After one month from the death, the widow must strictly follow the following beliefs: - Must always wear hat and “ananga” and cover his/her body. - Must not travel in far place without widow relatives of a dead person to accompany him - Must not cut his/her hair if she/he have not undergone “Lobroba,” an announcement of the cutting hair of a widowed person and offering of token “Panay” (an antique bowl)

- Mabaro at de Binagong-Widows of victims of violence. - A widow, whose husband died in a tribal conflict must always wear white cloth to signify early revenge.

183. The burial of a dead person is early morning 4:00 AM for early revenge. Every member of their clan attending during the burial form a circle and one elder go in the middle holding a chicken cut away the head, when the head of a chicken fall down. The person who is at the site will be the one chosen to be the one to seek revenge of the dead person.

D. ARTS AND CRAFTS

i. Chants/ Songs/Incantations

Dandannag: a native song or dinged sang for both old ages men and women who have grandchildren especially during night to express sympathy to the bereave memories or beg materials for the vigil. It is also sang by men and women when they go somewhere in the forest to express their joy or to recall their passed memories. Ex: amanay maaligad abilis bato pon-ad Bugga: Shouting loud upon arrival at the place where to invite the sub-tribe. “BUMUGGA” to go fetch or call opposite peace pact holder. Tumba-ang: a song for warrior head hunter’s song usually sang when they return while they are on their way if they bring home a trophy. And for their homecoming, somebody will go to meet them and get anything with them, like bolo cloth and others as “KARAKAR” a warrior symbol or remembrance. This can also be sang during “IGAM” last ritual healing for every male child, his parents will invite his elders by bringing a child along the river bank singing tumba-ang an elder person will go to meet them before they inter the community. Owayat: A love song of ancient people to expressed their feeling to somebody even in a distant place, chant for men and women.courtship, expression of love, for comfort depending on the lyric for pleasure/memories of the past, love for challenging, humanity and everyone. Ex: Katura kaban ban OG antomtomog TAS lonog ana pan kin dumayog gilawaon dan odog. Salidommay: most common song by the Kalingas during occasion. Ullalim: can be sung in relating ballads, stories, occasions, and visitor’s entertainment. Da-oyan: song of the bat hunters, they sing this as they watch their “AWA” bat nets on top of the mountain to ease them from sleepiness. Dagdag-ay: old folks usually sing when they are on “Lamagan” – rest Areas usually top of mountains. Cayayugan: song by head hunters or those who harvested abundant rice at one thousand plus “oyon” hundredths. Uwawi : to let the baby sleep. Ex: Uwawi anak KO we lalaki dumakor ad as awi omoy makastudy, ata buloy da padi omoy mangi wali wi sin ogod we pammati.Ata kaili Ili. Karakar: a warrior symbol or remembrance. This can also be sang during along their way going home. Igam: last ritual healing for every male child, his parents will invite his elders by bringing a child along the river bank singing tumba-ang an elder person will go to meet them before they inter the community. Ex: inara UN kawitan lakon ad labawaon, adikpon nandiga-on. Tog-om: pounding rice song usually during marriage. Ex: bayowon takon onoy pagoy we dinagoydoy ta kanon da bumoroy (let us pound rice for the new couple marriage). Tungali: To portray a peaceful village the distant sounds of the “Tungali” is heard – a man is seen playing his nose flute accompanied only by nature. ANNAYA ILI TAKO. This is kalinga land peopled by gentle and peaceful loving people with all its richness and pristine beauty. Yumma: In the peaceful village, men and women are seen working and for the particular chore of pounding rice, they sing to the rhythm of the pestle striking the mortar. Bullite/Dokat: The kalinga brave goes home and announces to the villagers that he had just forged a peace pact with another tribe. He invites them to get ready for the peace pact.

Suggaypo: To announce their entrance to the village, the man blows the saggaypo as a sign that they are now entering the host village. Sussuray: To welcomes the visiting tribes, a salidummay is sung and in return the other village also sings their salidummay. -Istay Dumatong kayo -Mataguan -Gayyom un tutuwa

ii. Dances

Dinadakkor: “old performers dance Taggonac: young generation performers dance Salidsid: wedding dance. Tadok: .Called by a variety of names, this is the most popular festival dance. Bronzed tanned men beat the gongs with their sinewy muscles and the resonant sounds of the gongs accompany the ladies in their light and graceful steps if there is anything that can be a “pied piper” to the Kalinga, it is the resonant sounds of the gongs. Turayan: as an expression of their joy and gaiety, the gongs are played and the lads and ladies dance with stern gracefulness emulating the hovering of the mountain eagle. The tempo of the gongs is more frenzied and the dancers dance in gay abandon symbolizing the strenght and resilience of the Kalingas. Pot Dance: To the rythmic sounds of the “Patunggok” the ladies balance the layers of pots on their heads with dexerity and it’s a breath taking sigth to see them climb-up the crystals cool mountain springs and their salidummay echoes in harmony with the gentle zephyrs. Balingbing/Kullitong: Expressive of their joy and gaiety, the kalinga braves are dept in playing various bamboo instruments.

iii. Personal Adornments

Jewelries (Beads): Burawan Apungot contains: Marda-o Kinubar Binukawan Paraggi Dinugdugway Atay modi Bokrog Addongagon Gangao Kurattao Impit Gacayan Kinulliliyan Maggataboy Samling Umalliw Dalisdis Contains: (Set of small beads) Addongan Impit Arday Humiyang Galipgip Ba-at Sarsali Paraggi Tinagaan Kinadipan Dummat Papong Apapagwi Karkalatkat Dasag Contain of the Tinali for the Arms: Gimbak Binali Sundac Maratog Binukat Patondanum Different kinds of Dalisdis: Kataggang, lungis at the head Sillay at the neck Pinongrot -as earings Kinot-ang – Assorted beads Kuku-on or Kinorpayan: Long beads Dumayao Appad Pagatpat Kutkutong Purong Binanga Dungawon Marda-o Dumani Kulalit Kinubar Binurbulawan Innasi Amkot Ikingayan

iv. Household

184. Housing. Construction starts with the selection of trees for timber and observing omens and the customary practices in making lumber. In cutting wood, loggers are strictly aware in the observance of these bad omens as believed by the ancient people such as: Saray: when the tree leans on another tree and does not fall on the ground, getting that lumber is prohibited for it will give bad luck to the family who will use it. Masakaran: when a big vine envelops the tree from ground and tops its branches. It is indicative of tree dwelling spirits. Omangos: when the tree is cut and as it falls down on the ground there is a sudden burst of air emanating there from. Omisbo: when the tree is cut down and produces water water spurts, the tree is Urinating. Iyokan: swarms of bees will pass by while the tree is falling down when cut. Sigod: chirping of a small red bird (idao) is bad omen. Piyat: a loud shrill cry of the piyat (sound like the name itself) portends evil. These omens are mostly the causes of uncut timber although how good the tree is, except when used for government project or for sale that these omens are disregarded. According to the elders, these omens bring misfortunes and have bad effects to the family. Pango: a form of a system wherein lumber from the forest is gathered by a group in the community and carried to the house of a certain person. The owner will butcher a pig for the selected men who carried the lumber. Karukar: bayanihan system-spreading of lumber ready to be build, the cleaning of lumbers starting from the post and other part of the house The owner will butcher a pig and feed the workers with glutinous rice, one women will put some of it to every corner of the construction with the belief that it will be constructed smoothly until it finished. When the house is completely finished the owner or any elder will go first to put fire at midnight or dawn so that there will be no sneezing or no animal sound will be heard. On the first day early morning they throw the chicken on the roof of the house with “purdos” spike fashion side by side as initial blessing before entering the house and put chicken feather around the house. They also cook rice in an”Ammowok” small jar and belief that their food for long lasting. And also serve as an offering or thanks giving to kabuniyan and to evil spirit of those trees used as house structures. May-on or “dumog”: newly built house blessing neighbors are invited to perform the affair.usually done during evening and ends at the following morning. Tungngatong: a set of bamboo instrument use as gong during the blessing ceremony. May-on or ba-oy: a noisy occasion loud song by the entourage to drive the bad spirit who lives in the trees made as lumber for the house. That causes sickness in the family. This ends the customary rites of housing construction.

a) Household Implements: Ammuto: rice storage of fruit, and wine Barokak: used as pot ring of the Banga Darpong: stove composed of 3 stone Dikon: head pot handle Duyog: small bowl for viand made from coconut shell Gaman: bolo Gipan: knife Idos: use to ladle rice from the pot made of wood Kituyom: clay pot use for cooking rice Kukulit: small knife Laranggan: clay pot use to store water Pinakao: deeper for viand made of coconut shell and wood as handle. Sadang: rice tray Sukong: used to cover the food

Takinao: Indigenous cup for drinking water from coconut shell Ugan: used for cooking vian Wasay: axe

b) Indigenous Foods Binaranaw: Coconut with monggo Buno-og: mixture of rice and vegetable Dinakan: water with camote or Camoteng kahoy as viand Dinamdam: steam rattan suit and any kind of root crops Dinanao: plain boiled vegetable Dinawis: grilled meat Inallangao: mixture of beans seed and glutinous rice Inandila: grounded glutinous rice, with coconut Inilat: Taro leaves and roasted Mongo or black beans Inintom: vian cook at banana leaves Kinanayon: rice and coconut viand Kinularayan: Glutinous rice with meat Linongpa: boiled plain vegetables Linudag: rice cook at bamboo Linugao: boiled with native chicken Linuknog: boiled any root crops Pinaggang: all kinds of beans seeds Pinantarok: Glutinous rice with coconut and sugar Pinokpokor: Glotinous Rice with raw coconut Tinibaro: any vian cook at bamboo v. Farming a) Farm Tools/Implements Salowan: this is a flattened piece of iron digging tool wide as man`s palm, 1/8 inch thick and six or more inches long. It is sharpened on one end while the other end is made thin and looped into circular for a wooden handle as anchored Tangkuyo: Woven material as wheel barrow Kalup-/ wooden scoops: used to fill the soil at the indigenous wheel barrow, these are pieces of circular or spherical hollowed strong wood for scooping loose soil and gravel for loading Arurud: This is carefully hollowed piece of wood five to six feet , two feet wide and at least eight inches deep , flattened at the base and at least three inches thick. Two holes at the corners on one end are bored to accommodate a ropr for pulling when loaded with loose soil and gravel. Gimata: woven rattan, used to haul the rice in the rice granary for the men. Langngaya or Awit: woven rattan, used to haul the rice in the rice granary, for the women Balluko: This a rattan basket, strongly made for man to carry loose soil and gravel excavated from hard ground surface Landok: The landok is a thin iron Adze like implement mounted on hook- like wooden handle upon which the implement is securely anchored in diagonal position. Batawil: woven basket at both side for men b) Indigenous Materials for Pounding Rice Lusung -mortar Damos, basket for rice

Or-o- pestle Lamnak- for winowing Batawil- palay container Totortagan- initial phase for pounding rice Akobao- smallest size of damos Totopong- measurement, used pack up of rice vi. Hunting

Hunting Implements Aso – Dog Tubay – Spear Gaman- Bolo Orop – Any available wider leaves use to place/lay the meat of the hunted animal Torok – bamboo (Anos) use to hold the meat Gimata – any available wood put on the shoulders use to carry the meat

vii. Fishing

Fishing Implements Asar Attod Pantok Kawit Bantak Sarop- community activity men diverts water to another channel then women use umli bark of a tree by pounding it to produce a decoction- to weaken the fish Supnak- use of mosquito net. Can also be done when there is an igam ritual Agi-id - Catching fish when the river is bloated. Made bamboo Butto- whole river bed will be applied with umli Bukatot Bingwit Odar Obor- made out of anos place along the pathway of fish going inside big stones sagad

viii. Musical Instruments

Balingbing: use when farmers go to “Tumorba” for kaingin so that they will not hear bad omen of “Idao” red bird. At present young generation use in occasion. Tongali: a kind of flute either by mouth or nose and usually use by gentlemen during night to awake ladies. In ancient time flute is used by widowers to express their heartfelt feeling to their grief moment. Dayday-o: kind of instrument being arranged according to sizes for different sound. Onnat: a mouth guitar instrument made up of thin and fine strings has a louder sound during night time used by suitors to awake their love ones. Kulitong: ancient guitar with 5-6 strings, skilled player can play kind of dances like “Dinandakor” ancient performers dance, “Taggonak” young generation performers dance, and “toppaya” wedding dance. Tungngatong: a bamboo cut instrument in different size use in celebrating the customary rites blessing of a newly built house, called “May-on” (blessing) the owner of the house will invite their neighbor to play the bamboos until its sounds are free.

This tongngatong when played by expert is like a sound of a “Turayan dance of Natonin tribes. ix. Agricultural Cycle

First and Second crop Activities - Unoy, Oyak, Uma a) Land Prepation a. Seed Bed: Mansingar: selecting the right variety of palay grains used for seeding. Mambilag: to dry the seeds Panar: refers to the palay grains for seedling Papannaran: Seed bed usually a patch of land or small rice paddy or a clearing suitable for seedling production. Lidas: weeding of the seed beds or the clearing. Banong: making the embankment of the rice paddy Pisag: leveling the rice paddy Osok: planting the rice seedlings Sagamsam: weeding in between the rows of the growing rice plants. Ani: harvesting the rice. b. Rice Fields: Mangarak: To restore the irrigation which is usually shut off during and after the harvest season? The canals are cleaned and the seepages sealed to ensure abundant water supply. Lidas: Weeding the embankments and periphery of the rice field. In the case of the uma, it refers to the weeding of the clearing. Darnok: plowing with several carabaos using their hoofs as cultivator. Kayukay: loosen the earth with the use of implements. Ga-ud: removing the fallen soil at the bottom of the stone wall or the high side of a rice paddy. Pitor: muddle up the rice paddy to uniform consistency. Ambanong: topping the embankment with mud to increase its water holding capacity. Baybay: levelling the rice field for planting Mangosok: transplanting the seedling to the ricefield b) Plantation Tutumong: A selected clan member to start the plantation, they place bolo and “purchos” after plantation so that their crop will not be infested by rodent. Sagamsam: Clearing weeds in the rice field plantation. Kadamar: If plantation is not in good condition they cook glutinous rice to be placed at the both side of their rice field to prevent palay from the influence of bad spirits. Kikilao: Place anything of object to prevent Maya birds to eat the rice. Salikag: Placing long runo stick surrounding the rice field if pathway to avoid stamped. c) Harvesting Gugusad: Selected member of the clan start the harvesting with “purchos” at both side of the rice field to prevent bad spirit. Sukag: Initial harvesting, by making six small bundles of palay. While harvesting, she must “opidon” it very early in the morning before anybody will pass by, and after three consecutive days of harvesting by an elder, members of the community then can continue the harvesting. They always have “purdos” as symbol so that the bad spirit will not get some of their crop and will not be easily consumed, “adiponmanlakaskakana.” Sadoy: a structure made of wooden stakes and bamboo poles used to dry the palay bundles. a. Bak-kad – (horizontal member) long pieces from anos (a variety of bamboo) used as struts to hang the palay bundles.

b. Adili – (vertical member) wood saplings used for stake columns to which the bakkad is tied to form the sadoy structure. c. Itlid & Namoy-wiry and sturdy vines used for tying the bakkad to the adili. Casacas: hauling of palay to the granary. Mamonpon (Palay Storage): one elder family member will do it. Sukag: to be put in the bottom of the palay for packing. Sisiwa: an omen for the good spirit in order to preserve the palay for lasting supply. The granary can be opened after three days. The crop will be cook in a small jar (ma- ngilin) every member of the family will taste in small amount and to be consumed before the other day. After that they can cook the rest in any jar size. Ararapo/ Gugusad: a member of a clan who will start the harvest Posik: ritual for good production and good harvest Mamilag:- Drying Arang: Granary for storing the dried palay Om-omon: Palay is piled under the granary for three days so the grain will harden and all the nutrients will be intact so it will last longer. Pordos: the four upper most leaves of a reed (runo) are knotted (slip knot) to make a pordos. When placed on a certain area, tree or near articles/items, it is sign that say “Keep off” “Do not pick the fruit.” or “Do not touch.” Sokag: a fern like a vine. These pordos and sokag are bound together and placed under the rice bundles. Mamompon: to stack the palay inside the granary. d) Ritual for the first palay to be pounded and be eaten by the family: Tiga-arang: first three iting (consist of six small bundles) of palay will be taken from the granary to be pounded. Mambay: -Pounding-done inside the house (dora). It is pounded slowly. Manapilat: time to start eating the harvested palay Boboggasan: Jar used for placing the rice grains ready to cook Am-mowok: small jar used for cooking the sinapilat Inilat-Tipoy: combination of gabi leaves and roasted mongo Mangan: before they start eating, the old woman say the ritual x. IKSP on Upland Farming System (Kaingin) a) Steps 1. Torba: This the initial stage consisting of a group of person making a forecast of their future.members of the group gather a certain place in the village usually on the yard of the elderly and experienced member looked upon as leader of the group. The members of the group belong to one clan; all bring with them their shields. 2. Agguma: Means cutting down shrubs and felling and bucking of trees, This phase of the Uma activities is either done by the individual family or by the Pappango the Bayanihan system in the lowland areas 3. Sogob: means burn. This phase of work in the uma `` usually takes place during the third week of April when the weather is most dry and quite warm , must take place between ten and twelve o`clock noon. Sogob, minimize the growth of weed, in between rice plants and other food plant to be raised in kaingin, burnig also kills rats and rodents besides exposing their hiding and breeding notches. Burning the Kaingin areas has a five- fold purpose to achieve as follows: a. Facilate easier clearing and cleaning b. To minimize the growth of weeds in between plants c. To kill rats and rodents and expose their hiding notches d. To promote luxuriant growth of food crops e. To kill and drive away Dangao from the immediate premises of the uma

4. Para: This phase following the sogob, is consisting of collecting and clearing away of unburned tree trunk and their branches, this phase is the most difficult, carrying away trunks and their big branches entails much physical exertion. Placing the big trunks into uniform position across the uma requires enormous expendixtures of human energy. This phase in the uma, achieves a four fold purpose such as a. To maximize of ground usage. b. Eliminate physical obstruction when one goes through the clearing c. To Facilitate weeding between the Plant d. To expose the burrows of rats and rodents 5. Kago: is cleared from unburned tree trunks and branches .This consist of removing stumps of shrubs, cutting uplifting the superficial roots of trees and uprooting dried vines still sticking upon the ground .In achieving this task, the kaingineros use the Landok – The Landok is a thin iron Adze like implement mounted on hook- like wooden handle upon which the implement is securely anchored in diagonal position – The Kago phase is the longest period of work the uma. The main purpose of the kago is further exposing the ground surface to its maximum extent. 6. Kallid: After the kago is over there are still small twig s, leaves and fine roots and vines on the ground surface, kallid means sweeping the ground surface .using the coconut midribs and bamboo split bundled into broom like form , men and women undertake the kallid together.The loose materials are collected on the Bangon to fill up the space between the ground and big tree trunk positioned crosswise on the surface of the clearing. The excess are either burned or thrown away, on the sloping areas the works start up downward, kallid is finishing touch of the kago but is only given a nomenclatu of its own and thus assumes a different phase of work activity 7. Tollog: means uprooting of weeds growing on the uma after the first rainfall, Tollog is the finishing touch of treating the ground before the kaingin is finally planted to palay , the principal crop raised thereat 8. Padong: before planting the kaingin with the principal crop , it must be secured from the entry of the carabaos ans cows. Padong is the fencing of an area with tree trunk big enough to obstruct the passage of large cattle in the area. 9. Oso: the term includes direct seeding and transplanting of rice seedlings . Two to three days before the osok in kaingin, the bundles of palay previosly selected and put aside for seeds , are threshed by foot at home. Usually done fistr wek of june when the ground is soaked and softened by the first few days of rainfalls. The men using sharp –pointed pieces of hard wood as big as a man`s wrist,bore the holes in horizontal and vertical alignment at eight inches and one foot distance depending upon the variety of palayto be utilized for seeding. 10. Harvest for the Upland Farming- It is the same with the ritual during palay harvest in the ricefiled. b) Cropping Activities Oppok (January): folk at home frequent the fire place because of rainy cold weather. Kiyang (February): weather is very cool people jump over small streams to avoid getting chilled. Ladao (March):”sabrang” a kind of tree blooms as plantation season. Panaba (April): rice plantation becomes greener and healthier, dry season begin. Adawoy (May): rice crops plantation blooms. June Wharo (August): time of heavy rains with hailstone in the PM. Bisbis (September): windy days with slight drizzling. Aradog (October): trees bow down constantly because of strong wind, upland rice crop harvesting season. Buybuyag (November): second rice crop of the year harvesting some people denying their harvested. Gabbok (December): second crop year and harvesting.

a) Onoy-first crop or main crop. Any rice variety planted during a certain season of the year. b) Dinanak - Seedbed prepared on rice paddies. Tumorba-Pordos Runo leaves folded at midrib like a bird and put at both ends of a field for the purpose of guarding the one planting rice. When harvesting, it also a sign of prohibition to properties. c) Oyak-The next crop of season. d) Papango-A bayanihan style working where the host call his/her relatives and others in the community to help in harvesting,planting and other manual works to be paid in cash or labor. e) Tinarakdang-Rice seed prepared on dry land either in “uma” or in the garden. c) Forest (No Specific Area) Tumorba- Initial clearing for seedling Idao- A red small bird that twit symbolizes good or bad omen. If good they proceed to the activity. Anpitor- Men are the one to flow the seedling preparation. Panar- Manual seed bed spreading bundles of palay by two’s. Purdos- At the first place,a runo leaves to prevent the plantation for rodent. Nobody will inter the house, no visitors allowed; she must not take a bath so that the rice she planted will not become white.

E. Indigenous Games Table 59: Ay-Ayya Players: 10 to 15 boys and girls Setting: 3 lines are drawn on the ground, the size of which depends on the player. Formation: The player on the side A will catch the other player on the side B at the center to join them, and vice versa. Movements: 1. The players line up in pairs about 4 meters apart facing other. 2. The next player to run shall be from line B and the catcherfrom line A. 3. The game continous until everybody has his turn. 4. All runners are safe if caught outside the line. 5. The winners are determined by the most of prisoners caught.

Table 60: Bit-Bitnag Players: 2 to 8 boys, 9 and above Setting: Outdoors and Indoors Preparation Arrange the players, seats in order of Ground: Formation: Scattered, in sitting or standing position by pairs or by group, each participants slaps the thigh his partners. The players take turns in slapping each other’s thigh with the forefingers. Movements: 1. The participants are seated or standing in scattere positions. 2. The thigh should be stiff to endure the pain. 3. If participants give up, he eliminated.

Table 61: Torse Players: 2 to 5 boys 9 and above Setting: Outdoor or indoor Props Table chair, flat stone is placed at the center ground with the players ground. Formation: By pairs or group. Objective: To test the strength of the players regardless of age weight. Players of group A on the feet while foot is placed group B do likewise. Movements: 1. At signal players strive down the other to the opposite.

2. Once the finger falls over the line, the play is over. 3. In case of a tie, a replay is given. 4. The one whose finger is steady and does not go down is the winner.

Table 62: Sus-Uwat Players: 2 to 10 players ages 7-9 Setting: Outdoor or indoor Props None Preparation A circle is drawn for a pair of player to stay in. of Ground:

Table 63: Binutbot (Tug of War) Players: 10 to 20, ages 9 above Setting: Outdoor or indoor; on the ground or cement Props Marker Formation: Two lines are formed, the players facing each other. Preparation of A marker is placed at the point between the two competing teams. the Ground: Objective: The players locked their hands to pull one without any supporter.The first two players’ sit on long rest seat, their feet meeting at his center where the marker is placed, followed by the rest. Movements: 1. The leader’s feet are close to each other extending both hands and inserted and fingers locked. The others are at the back with feet apart, fingers locked around the player’s waistline in front. 2. When the referee gives the signal “go” to players in each line, their hand locked around the waist of the waist of the players infront, pull hard to bring their opponents beyond the boundary line using buttocks in moving backward. 3. The team that is pulled beyond the marker line loses. Regardless of fall team wins as long as the players are able to pull their opponents beyond the marker line.

Table 64: Is-Isstep Players: 2-5 player, ages 9-12 Setting: Outdoors on the ground or cement floor Props Stone or square wooden blocks Formation: By pairs or by group Preparation of Drawing rectangle equally divided into equal boxes the number as many the Ground: as desired. Objective: To determine how far a player can make a score without a stopping. Movements: The player throws the small flat stone first box and step with his left foot and hops on the right foot, then moves the stone using the toes or sides of the foot to the second box, or the third box 4th, the boxes he jumps and lands on both feet on box number 5.

NOTE: A line is drawn about 3 meters from the players. They take turns in throwing their “pamas” on the top of the lines. The porder of the play is determined by the distance of their “pamas” on the top of the line. 1.a player get the stone throws it to box number 6, steps on left, hop on the right feet and pushes the stone direct beyond to end of the line. 2. The same procedure is done until he finishes with the last box. 3. The player puts the flat stone before the line and steps at the same time with feet apart, eyes closed, saying “step” at everymove with the

expected answer of yes or no from the other player no means proceed, while the players has stepped on the line, he she is out 4. If the player 4 has finished stepping correctly, he bends on full knees pick his stone from the ground without looking at it. 5. He turns his back and throws the stone overhead. If it land on either on the squares, he had given the sign that it is his house. 6. The steps are reapeted but this time the player pushes his stone harder through his opponents “house”. He steps on both feet, and if he fails to let the stone pass, the next player takes in turn. 7. As the game continues, a player leaves his stone on the square where he has been out and play until he occupies the entire squares one after the other. 8. Each box or square is one point. 9. The player with the most number of houses is the winner.

Table 65: Sang-Sangor (Finger Wrestling) - Lappi-it Players: 2 to 5 boys, ages 9 and above Setting: Outdoors or indoors Props Table, chair Formation: By pairs or group, sitting or standing position Preparation A chair or table is placed at the center for the player to put their elbows on of the for support. Ground: Objective: The thumbs and fore finger start wrestling followed by the middle and fore finger wrestling. One of the first pair raises his thumb and forefinger. The right of forefinger and thumb of the wrestling pair are held together then twisted. Movements: 1. The partners may either use the thumb & forefinger wrestling and later the middle and forefinger wrestling. 2. The elbows of each player are on tip of the table or the chair 3. The players may either use the right or the left hand. 4. A one-minute period is given for each match or until one contestant is down. When no player is defeated within the period the game continues. 5. A player can exchange places with his opponent.

F. Bibilog/ Tudtudak

185. This game is usually performsed during activiteis on the school, and during fiesta. Movements: a. The partners may either use the thumb & forefinger wrestling and later the middle and forefinger wrestling. b. The elbows of each player are on tip of the table or the chair c. The players may either use the right or the left hand. d. A one-minute period is given for each match or until one contestant is down. When no player is defeated within the period the game continues. e. A player can exchange places with his opponent.

186. Bibilog/ Tudtudak – this game usually perform during activiteis on the school, and during fiesta.

G. Specialized Functions Practices in Relation To Observance Of Rituals

187. It was always necessary that prognostic indications would be solicited by oracle folks before any activity whether it be farming, hunting expedition, travel or war expedition

“kayaw”. Oracle men, usually old warriors who largely based their prognostic forebodings from their experiences from the past, would hear and observe the sound and flight of the idaw, the revered and forecasting bird of the iDakaran and other ethnic groups. Some sounds and flight patterns of the idao that constitute the basic elements upon which prognostic indications largely depend are as follows: a. Norboy – the ‘idao’ makes a long and tremulous chirp either from the right or left of the listeners. This long tremulous chirping may be made once or more times indicating joy and security from violent physical harm. b. Sigod - , The bird, perching on a nearby tree, makes repeated loud rattling chirps without transferring from its perch. Sigod foretells the loud tidings of victory reverberating far and wide. c. Da-og – The bird flies up and down and makes short shrilling chirps in quick succession. This indicates rejoicing in a victory celebration devoid of rancor and anxiety. d. Basut – In front of the oracle men, the ‘idao’ crosses the pathway from the left side. This foretells getting right away what is desired without much difficulty. e. Akum – As in the Basut, the ‘idao’ crosses from the right side. Akum is a sign of sorrow arising from the loss of lives, defeat and humiliation. f. Baskor – The bird flies from the front of the solicitors toward the opposite direction where they have come from. The bird makes one or two bubbling chirps. Baskor is a sign of violence and defeat. g. Orog – Orog is the Kalinga ethnic name for snake. When the snake crosses the pathway, it indicates a wooden or bamboo pole used in carrying the dead and the sick. h. Puctiyao – Puctiyao denotes the high pitched shouting sound of an eagle hovering above the oracle men. Since the eagle is considered the king of the birds, Puctiyao forewarns that a prominent warrior shall fall mortally in the field of an open armed combat. This is also indicated by the braying of a deer nearby.

188. For war expeditions, the iDakaran oracles, usually two or three of them, were meticulously in their task because they bore the responsibility of defeat and the honor of victory. They had to make their forecasting in seven different stations and it would take weeks or even months to complete.

H. Religious Belief and Cosmology

189. Interpreting cosmic signs form part of the iDakaran lore. Hunger, illness, death are extraordinary hazards to be avoided. To avoid them the iDakaran must read and comprehend the signs handed to them by their ancestors. Heavenly bodies are used to forecast good and evil including the weather. The forerunners of evil dominate the sky world. A few gladden the beholder. Here are some of the major heavenly phenomena that have been related: • Ambigatton- The appearance of the Ambigatton or morning star in the eastern skies at dawn signifies dry days and good weather in the coming months. Its appearance is usually noticeable in February corresponding to the lunar month of Ladao which is the beginning of the dry season. It is believed that Ambigatton is a benevolent goddess, the harbinger of good weather that allows more varied occupational activities for human survival. • Aguiwanas refers to the broad white haze appearing in the sky during on clear summer nights or Milky Way. When the aguiwanas appears crosswise from north to south, it foretells lean days ahead. The villagers will strive to add to or scrimp on their food supply like hunting more and eating less. Root crops are also planted to reinforce stored food especially rice. When Aguiwanas appears from east to west, bountiful harvests are expected. This encourages the folks to plant more to fill their granaries. • Nangguimata sorag : when the new or first quarter moon is flanked by two stars so close to on both sides of the crescent, the guimata is indicated. Guimata is a wooden

or bamboo pole used for carrying heavy loads with the load positioned and securely tied to both ends. Hunters harness their hounds with great expectation of good catch that would require the use of the guimata • Namakar Sorag: when only one star appears so near the crescent or inside it means the moon has made a kill. A young man is going to die of accident or foul play in the next few days. Young men refrain from engaging in strenuous activities confine themselves to the perimeter of the village. • Bangbangrag: This is a phenomenon happens when the sun is bordered and bathed in deep crimson.This symbolizes the red and fresh blood of a victim of accident or murder. When the phenomenon takes place during the morning hours, the victim is a youngster; at noon, a prominent person in the prime of his life; and in the afternoon hours, a person in his declining years. Everyone concerned takes precaution. • Abungar- The rainbow is feared as one of the soothsayers of doom. Its appearance nearby at some important occasions is given ominous significance. When it appears visibly during a marriage celebration, it signifies indefinitely the death of a member of the families celebrating the marriage. When this apparition happens, the celebration is suspended to be continued at later date. The rainbow in this instance symbolizes the barangat, a drab-colored head band worn by women in mourning. This also holds true in other festive occasions. • Ipusan- It means having a tail. The tailed heavenly body referred is the comet. When the ipusan is seen passing through the skies, this transitory heavenly body dropping sparks of light from its tail portends an impending epidemic of great proportions, if not, famine in the succeeding months or year. Many anxious families offer sacrifices to Kaboniyan invoking him to stop what the ipusan will bring. The epidemic or famine will last long and will cover the many villages who witnessed its passing. • Buliyat The iDakaran believes that shooting star or meteorites were evil spirits coming down from the sky to feed on decaying animal matter. They believe that the frequent dropping of meteorites at a given place is indicative of decaying human or animal body. Whenever somebody or an animal is missing and presumed to be dead, search parties look up to the skies for these signs and more often than not, have been successful in retrieving the dead bodies. • The Bullayao – It is larger than the buliyat akin to the fiery trajectory a meteor. Like the buliyat it is a morbid omen. This sky borne deity is believed to be a fire bird always hungry for blood and comes down to earth at night to appease its hunger. When it passes over the village, death is always anticipated among the villagers. When its trajectory is seen to fall in the outskirts of other villages, it is assumed that the angel of death has visited that place.

I. Measuring the Lapse of Time

190. To measure the lapse of time and fit certain occupational activities to certain periods during the year, the Kalingas utilize the moon to measure a one month period. It is counted from the day the new moon appears in the western horizon to the day the last quarter disappears at dawn in the eastern sky. The evening appearance of the crescent in the western sky is called “sa-ar” which means arrival. Its complete disappearance at dawn in the eastern sky is called “sikot” which means being lost from view. The iDakaran count the lunar months in order to reckon one year. They fit their farming and other occupational activities to certain lunar months and seasons. For instance, it has been observed that the best harvest of rice crop in the ‘uma’ is the crop planted in the first quarter of Kamaduyong. So although the first heavy rains begin falling in the last days of May, the kaingineros wait for the first week of June before seeding their ‘uma’.

191. The lunar months are as follows:

Names Occurrence and Features 1. Upuk Folks at home frequent the fireplace because of the rainy cool weather 2. Kiyang Weather is very cool and people hop and skip over small streams to avoid the chilly water. 3. Panaba The panaba tree blooms, plants become greener and healthier. Dry days begin. 4. Ladao Continuous drizzling ends and the ladao tree flowers 5. Adawoy The adawoy tree blooms 6. Akar the first crop of the year blooms 7. Kamaduyung The first crop of the year is harvested and the planting season for the uma starts. 8. Waro Time of heavy rains with hailstones in the afternoon. 9. Bisbis Windy days with slight drizzling 10. Gabbok Trees bow down constantly because of the strong winds. 11. Buybuyag Second rice crop of the year blooms. 12. Bu-ot Second rice crop of the year is harvested.

J. Dacalan Clans – History a. Inaboli + Durpiyang Clan

192. They are believed to belong to the third eyed people. They have the ability to see evil spirits and can have peace pact with the unseen creatures or the “aran”. There leader named Aboli was a brave warrior with golden spear who has the ability to prevent the “aran” from entering their community to catch a prey. The Inaboli clan has also that power that whenever they pass by the community it will rain shower with sunlight. Their being third eyed people is being neutralized or normalized if they wash their face with rainwater accumulated on the wooden feeding through. The descendants of Aboli and Durpiyang are the first politicians, first to be educated and respected leaders in the community.

b. Inisanga + Bumosao Clan

193. This clan is known for their industriousness and expertise in hunting. They have the widest kaingin and consistently have good yield. Despite this abundant food supply, their produce could only last for their daily subsistence and most of the time the supply is insufficient due to the large number of the clan which feed on the produce and they are also heavy eaters because of their being heavy workers. They always share the fruit of their labor to every member of the clan. However, it is observed that after few months of sufficient food supply , it is always short lived consumption and so they begin to seek, borrow (“Ambogwat”) or beg (“Indamos” “Damos “-basket for rice) rice from their neighbors in order to eat.

c. Inanilong + Tardiyao Clan

194. This clan is afraid of the rain. They are always late every planting season because they have to go home early because of the fear from being wet of every downpour of which the result is they always have lesser produce and income. Anilong is an Ibutbut married to an Idacalan. Due to this disadvantage, they are poor.

d. Tagar-e/Ko-ok + Bannata

195. This clan is the laziest people in the community and in order to live, they result from stealing. They are the “Akkawan” (long handed) of the community which is why they have no properties and if there is it is only enough to pay for the indemnity of things they have stolen or “Murta”.

e. Inorog + Ollagis Clan

196. Orog came from Basao, Tinglayan. His name was “Orog” because he has a twin brother who resembles a snake. This clan belongs to the intelligent members of the community but they are hot tempered. They always have misunderstandings with some community members because of pride or they tend to underestimate other people because of their superior mental smartness. f. Gabak +Bannong Clan

197. They have the special healing powers which were believed to have come from Kabunyan. They are the herbal and spiritual healers of the community or “Mansasap-oy” (Whistle Blower). They use “lugam” (herbs) to heal various ailments. They usually use the “kinatot”, a specific name of an herbal plant found only in the forest which is used to heal pneumonia, inflammation, and fever. This power is akin to witch craft in order to cure the sick.

198. “Dawak “ - During the ritual, the atmosphere becomes eerie and scary among new comers while the “ Mandadawak” ( Quack Doctor) starts beating the “Panay”, dancing and calling the evil spirits to cure the sick. But this power is amazing and beyond the interpretation of science. It is absurd to medical people but, the sick were brought to the hospital for medication but to no avail and only through this power that the sick got well.

VII. The Challenges We Face a. Erosion of Traditional Functions

199. Acculturation (absorption of another culture) unavoidably impinges on traditional folk ways and mores. The iDakaran despite its limited accessibility has not been impervious to inroads of western socio-political structures. Government and Christianity coupled with their impositions have eroded the integrity and dynamics of the iDakaran’s traditional folkways and mores. Erosion is mainly observed in the adherence to traditional functions or compliance to their own norms and nuances. It is so in cases where National laws take precedence over their own laws or where options between the old and the new are invoked for personal convenience if and when a certain behavioral response is required under present circumstances. Erosion is also seen where Government and Christianity has supplanted or totally obliterated certain norms and nuances. College education of the children is gaining ascendancy as the main concern of every iDakaran parent and the legitimate dream of every child albeit seemingly overwhelming odds. • Religious Rituals – The mandadawak is an extinct breed since sick people now prefer to take anti-biotics and analgesics. Religious rituals from birth to death have now been supplanted by conforming to sacramental rites such as Baptism in place of contad and dupdupit. Church wedding in place of barogway or kabkabi-in and necrological service in place instead of the bagungon and burial rituals. • Agricultural practices – very few people engage in kaingin because it is itinerant and unprofitable aside from the cumbersome rituals they still have to deal with. With government support for the construction of irrigation canals, existing rice terraces have been expanded or new ones constructed. Technology transfer has totally erased some of false notions like pests and diseases are caused by evil spirits. • Hunting and fishing - Hunting and fishing has been commercialized hence the danger of overkill is ever present. In fact, the use of guns and explosives for hunting has made it easier to make a kill and nets for fishing traps more efficient. Fortunately, chemical and electric fishing is banned. • Community work – group work in the old concept of collaboration is becoming less and less. Paid labor is without the rigors of reciprocating free labor. Although feeding the laborers during is still practiced, serving meat is no longer compulsory. Irrigation canals, foot trails, and other activities that require several laborers at a time await the largesse of government. Only calamities can galvanize the traditional way of doing things for the common good. • Core values – The distinct parallels in the Ten Commandments and the justice system of the traditional core values of bain, ngilin and paniyaw is largely responsible for the retention of the collective discipline of the iDakaran. The Belgian missionaries have taught their flock that their “pagan” practices are superstitious and diametrically opposed to the Catholic faith. Even if their concept of a supreme being has been entirely replaced by the Holy Trinity their core values remain basically the same. The courtesies they have learned in school are alternately practiced outside and inside the confines of their village. Respect for parents and elders are as solid as the rocks that have served as the bastion of the village. At present, the practice of the Paniyaw, Ngilin and Bain has been deteriorating specially the younger generation. b. IPs and the Barangay Government

200. Village assemblies - Meetings of the elders have been replaced by regular meetings of the Barangay Council. Although chosen through the electoral process, it is evident that the members of the Barangay Council are most likely those who conform to the traditional stereotype of a pangat as described earlier. Decisions are still derived after consultations have been made. The concept of pangat is still functional in the community rather than single-handed dictatorship.

201. Katarungang Pambarangay – the provisions of the Katarungang Pambarangay are entirely consistent with the traditional dispute resolution mechanism. However, customary ways and mores definitely transcend the bounds of the guidelines on the conciliation procedure to prevent circumvention of the revised Katarungang Pambarangay law [sections 399-422, chapter vii, title i, book iii, r. a. 7160, otherwise known as the local government code of 1991. Dakaran has a zero docket of court cases because eof the efficiency of the traditional way settling dispute reinforced by the Local Code.

202. The Podon and the Local Government- any insights today on traditional indigenous political structures can be colored especially with the local government structure in place. It is however safe to say that the iDakaran still put premium on the podon as an enduring structure that holds the balance of relationship with the outside world. The advent of the law on ancestral domain has reinforced their notion that their way of life should and can never be tampered with by anyone outside the confines of their bugis. The podon still subsist as the primary source of jurisprudence.

VIII. The Legacy We Seek to Create

203. Vision:We envision Dakaran Ancestral Domain to be a progressive, clean, peaceful and accessible inhabited by God-loving, self reliant, healthy, educated and hospitable people who are proud of their cultural heritage governed by competent, responsive and dedicated public servant living in a sound environment.

204. Mission:To undertake sustainable programs and activities that will improve the social, economic, and environmental conditions and preserve the rich cultural heritage of the Dakaran Ancestral Domain.

Table 66: Goal and Objectives Political Goal Objectives • To select strong leader To maintain Dakaran as • Enact rules regulation peaceful community • Immediate restoration of severed podon • Wise voting, Clean honest election • To put up boundary marker Recognition of Dakaran • Settlement of boundary conflict Ancestral Damain • To delineate and document Ancestral Domain of Dakaran • To preserve the forest through the Indigenous Forest Natural resources Management Systems and Practices. protection/ preservation/ • To Reforest all denuded areas and grassland conservation • Enactment of Ordinance regulating the utilization of resources within the Ancestral Domain (bogis ) Economic • To increase agricultural, livestock and poultry production • To improve agricultural productivity • To increase source of income To attain self sufficiency • Livelihood Project

• To practice crop rotation for production better produce • To increase crop production by 30 % • Training of new technologies of production • Construction of road To provide accessibility • Communication facilities • Provision of electricity • To Plant trees that will increase the moisture of the soil -Watershed Protection • To maintain and protect the watershed areas and water for Areas irrigation -to preserve and • enhance biodiversity To strengthen customs and traditons relative to forest Management and Protection. and culture of the • barangay Crafting of Ordinances relative to forest protection and Management. Risk poverty /Reduction • Formulation of BORRM plan Social Cultural 1. Preservation of • Documentation of indigenous Knowledge system and cultural heritage practices of the Idakaran • To develop tourist destination • To lift up the noble tradition of our people • To upgrade values education

2. To promote health • To construct compost pit and sanitation • To promote health programs 205. • To improve health and sanitation in the barangay • To advocate the health is wealth • Conduct training on health • Conduct regular immunization, Consultation, primary health care Education • Provision of 1.1 book Ratio improve performance of • To improve the Physical facilities of the school pupils of Dakaran at all • Improve teacher –pupil ratio levels ( pre- School to • Improve/upgrade teacher competency high school)

IX. Development Needs of the Dacalan ICCs and their Ancestral Domain

206. The development needs of the iDakaran are as varied as their traditional folkways and mores. However it is difficult to identify with accuracy those that are aligned with the development perspective of the agency requiring the ADSDPP. As gleaned from the several agency interactions with the community the following may be considered:

A. Promote Sustainable Watersheds

207. Strive to enhance and protect natural resources including land, stream, and rivers. Strategies: a. Restore/Rehabilitate natural watershed structure and functions through the implementation of incremental, long-term ecosystem restoration programs b. Preserve species and habitat biodiversity by assessing and restoring critical water- related habitats. c. Provision of Disaster Risk Reduction and Management Program through: - Preparedness and Response - Prevention and Mitigation Measures - Rehabilitation and Restoration d. Incorporate traditional values and cultural practices into the modern context of watershed management. e. Provide better public access to natural resources through the development of paths and trails in the area

208. Protect the community from natural and human- induced hazards. Strategies: a. Implement flood reduction actions and maintain flood protection when modifying or implementing other projects. b. Reduce erosion, sedimentation, and contaminated storm water runoff from upland areas, farms, and urban neighbourhoods through the implementation of synergistic conservation, restoration, and public education programs.

Table 67: Projects being implemented within Barangay Dacalan by Integrated Natural Resources and Environmental Management Project (INREMP) Project Awarded Year Project Area (ha) Agroforestry 10 2015 Reforestation 15 Assisted Natural Regeneration 26

Agroforestry 6 2016 Reforestation 13 Assisted Natural Regeneration 90 Agroforestry 10 Reforestation 50 2017 Assisted Natural Regeneration 50 Community Based Protection & Monitoring 2,930

Total 3,200

B. Protect and Enhance Water Quality and Quantity

209. Protect the quality of ground and surface water for potable, recreational, and habitat needs. Strategies are as follows: a. Protect ground water infiltration areas b. Identify sources of contamination, trends, and possible mitigative actions by collecting and analysing water quality data. c. Updating water quality information would provide for an assessment of the effects of human activities on ground, surface, and near shore waters and provide insights on how to improve and maintain water quality. d. Reduce the potential for ground water contamination from land-based activities by establishing appropriate land use regulations and controls e. Reduce streamside littering and dumping through a combination of public education and enforcement of anti-dumping laws. f. Illegal dumping in the stream beds negatively impacts the dump site and downstream areas as well. g. Education, preventive measures, enforcement of existing rules and laws, and clean-up actions are needed h. Provision of potable water supply

C. Protect and Promote Traditional and Customary Practices

210. Strategies are as follows: a. Consult with community through an on-going process to better understand, values, and cultural practices, and to improve sensitivity to cultural issues b. Establishment of a Heritage Learning Center to pass on the IKSP to younger generations c. Documentation of the arts ,oral traditions and traditional knowledge and practices of the community d. Support to Schools of Living Traditions with focus on IKSP e. Values Orientation on the Kalinga Core Values of Paniyaw, Ngilin and Bain.

D. Facilitate Public Participation, Education, and Project Implementation

211. Strategies are as follows: a. Education of the public on water resource issues can support collaboration with informed stakeholders. b. Directed water resource curricula for schools will ensure knowledge, and respect for water resources will extend to future generations.

• ECONOMIC AND LIVELIHOOD SECURITY A. Livelihood Program:

-Livestock -Swine Production -Poultry -Handicraft -Hand Tractor B. Strengthening of socio-cultural festivals to advance economic conditions C. Promotion of rural agri-ecotourism • DELINEATION OF DAKARAN ANCESTRAL DOMAIN 1. Resolution for the settlement of the boundary dispute between Dakaran and Basao 2. Recognition and Titling of Dacalan Ancestral Domain • ECOTOURISM DEVELOPMENT 1. Development of Barangay Park, bird sanctuary and other tourism potentials. 2. Capability Building for Ecotourism • POWER DEVELOPMENT PROGRAMS 1. Mini-Hydro/Micro Hydro 2. Solar Energy 3. Generator • INFRASTRUCTURE DEVELOPMENT a. Construction of Atang Bridge b. River and Flood Control • EDUCATION AND OTHER SOCIAL SERVICES a. Scholarship Program -Technical -Academic b. Improvement of School Facilities as follows: -building -Provision of Generator Set -Computer/IT -Books -others c. Training Program -P.T.C.A (Management & Leadership Training) d. Upgrading of new curriculum from Dep-Ed - Teachers’ performance - Inclusion of IKSP in the curriculum of Elementary Pupils and High Schools. e. Health & Sanitation - Construction of canals -Development and construction of waste disposal system -Installation of level 3 water system -Construction of public toilets -Perimeter fencing of the community and rice fields - Swine dispersal program - Public cemetery - Barangay Health Center Rehabilitation

X. Protecting the Domain

212. Like many other Indigenous Peoples (IPs) in the Philippines, the Kalinga people are blessed with ancestral domains called the “Bugis” “Piglis” that is host to an array of rich natural and cultural resources. It is claimed that Kalinga is the cradle of the richness of the Cordillera Cultural heritage and have the most in terms of color and variety both in the performing arts and oral traditions. Coupled with this is the vast array of natural resources and holds a large percentage of the gold ore resources. Aside from these are the potentials for renewable energy sources like Geothermal and Hydropower.

213. Kalinga itself is a tourist destination ideal for sports adventure, Outdoor recreation and cultural immersion trips. It is referred to as the whitewater rafting capital of Northern Philippines and the Home of the Oldest and Only Traditional Tattoo artist of the Philippines. It had hosted a national mountaineering federation climb and other adventure sports .Its wealth in cultural heritage makes it a mecca for both both scientific and cultural researches.

214. Kalinga is composed of forty eight “bugis” “piglis’ referred to as their ancestral domains that are occupied by the different sub-tribes.The :bugis “ defines the territorial jurisdiction of each sub-tribe and is governed by their indigenous political system called the “:Bodong” The “bodong: is an oral bi-lateral pecapact between two “ilis” or villages that assures the peaceful relationship between the tribes.

215. The above provides a challenging development scenario that should be focused on conservation, preservation and protection of the four bundles of ancestral domains rights. It is recommended that the following be adapted by all the ancestral domains of Kalinga that will shape the policies, structures, procedures to ensure the implelemntaion of the ADSDPP.

A. Recognition of the Bugis and Ancestral Lands

216. As mentioned in the earlier chapters.Kalinga is composed of forty-eight (48) “BUGIS” that defines the territorial jurisdiction of each subtribe which to them is their native title since time immemorial. The primacy of the recognition of the “Bugis” and ancestral lands will take center stage in the development agenda of the ancestral domain and this should serve as a planning unit for all concerned. This will ensure that their collective rights over the land the corresponding natural resources, including land, water, forests and minerals are recognized and secured. This approach is likely to enhance sustainability as it gives indigenous peoples themselves a better awareness of what kind of development programs they want to have in relation to their lands

B. Strict Enforecement of the Free Prior and Informed Consent (FPIC)

217. In any development programs that are intrusive to their domain, the iKalingas should be consulted through the Free and Prior Informed Consent Process (FPIC) to determine development strategies that are culturally appropriate, compatible and self-reliant. It should be understood that they should be treated as partners and not as beneficiaries of their domain. To the end a benefit sharing/responsibility sharing must be agreed upon for any development endeavour.

218. Strengthening of working relationships with Enviromentalist and government agencies relative to the the FPIC and recognition of traditional knowledge and practices on environmental protection.

219. It is assumed that environmentalists are involved in the defense of traditional lands but this is not necessarily the case in the protection of the wilderness areas and wildlife. They are not aware and do not realize that there are people who live in this areas like in the case of the Balbalsang National Park where the Ibanaos reside and is declared as a protected area. With the impositions of a protected area it had in one way or another caused some displacement of economic activities and their traditional subsistence economy. .Environmentalists and public agencies must begin to realize that without the protection of Indigenous Peoples, there will be no habitat protection.

220. On the other hand some government agencies are not fully aware of the provisions of the IPRA especially when it comes to Road Right of Way and endeavours that are intrusive to the domain. The communities should be consulted to determine their own pace of development.

C. Regulatory Instruments

221. Passage of Local Ordinances on the following:

a) Culural Code – To enact local ordinances that would be geared towards the protection of the cultural assets and to ensure that development programs are attuned and culturally sensitive b) Environmental Code –To enact local ordinances for the protection of the threatened flora and fauna e.g Fishing and Hunting Holiday during the spawning and reproduction.

D. Increased Access and Representation to Legislative and Development Bodies in the Municpality and Province Through the Indigenous Peoples Mandatory Representative (IPMR)

222. In Kalinga, majority of the population is composed of the Indigenous Peoples and issues relative to them are generally mainstreamed. Despite the issuance of Joint Circular of the DILG and NCIP for the Mandatory Representation in the legislative bodies; the sectoral representatives of the Indigenous Peoples have yet to be installed and recognized. There is a seeming lack of appreciation for this representation.

223. Issues relating to the rights and protection of Indigenous Peoples should be dealt with on a regular and permanent basis by the Legislative and Development bodies. Indigenous Peoples must not be prevented from being represented because they are the majority in the community. Their issues and concerns must be addressed.

E. Documentation/Protection/Promotion Of Traditional Knowledge and Customary Laws to be Integrated Into Sustainable Development Strategies

224. Though Kalinga claims to be very rich in its cultural heritage there is so much to be desired when it comes to the documentation of such. In order to preserve and protect this oral heritage which is threatened to be forgotten with the passage of time.

225. The documentation and promotion of such knowledge will create opportunities for participation of indigenous peoples for the crafting out of their history. The traditional knowledge and practices if documented will ensure that the detailed understanding of ecosystems that has been accumulated over thousands of years is not lost when the knowledge informants pass from the world. It must be realized that such traditional knowledge is vast and of immense scientific value. In the documentation process the following policies are recommended:

a. Research mechanisms should be in place for the intellectual property rights of the knowledge bearers. The Free Prior and Informed Prior Consent should be conducted by any researcher. b. Researchers and institutions must make available the results of their research to Indigenous People with whom they have worked; especially through dissemination in a form and language accessible to them. On the other hand people involved in indigenous knowledge systems must retain control over the source and the database of their knowledge systems. c. The decolonization of research should be encouraged where iKalinga researchers are empowered to research on their own. This will be a strategy of strengthening the community in terms of knowledge transfer. d. A cultural appropriate research protocol should be established since traditional knowledge is transmitted from generation to generation through the interrelationship with the land and cannot be understood outside of that relationship. The culture is indivisible; it is a totality reflecting the way of life given to Indigenous peoples and cannot, therefore, be simply an object of academic study.

F. Indigenous Peoples Education

226. A full support should be given to Indigenous People’s education especially with the trend now in the Department of Education on the emphasis on the mother tongue. The status of Indigenous peoples relative to the educational system can be properly termed "colonial" because the educational curriculum is designed after the western world.

G. Establishment of Indigenous Educational Institutions Necessary for the Protection and Transmission of Traditional Knowledge

227. There is a critical need to set up the bases for relearning, rejuvenating and reviving Indigenous rationalities, technologies and wisdoms to the present that are orally transmitted. Indigenous cultures have survived the powerful forces of annihilation because of their cultural memory which are practiced with present knolwdege bearers. The educational curricula must be provided with modern tools adapted to Indigenous needs and aspirations.