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Igorots; Philippine Demographics
Topic Started: Thu 09 Oct 2008 00:27:21 (25,425 Views)
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Igorot
(pronounced [ɪgəˈrot]) name for the people of the Cordillera region, in the Philippines island of Luzon. The Igorot form two subgroups: the larger group lives in the south, central and western areas, and is very adept at rice-terrace farming; the smaller group lives in the east and north. Igorot groups formerly practiced headhunting.

Cordillerano, or Cordilleran, is an unofficial and relatively recent term for the people of the hill tribes of Luzon, Philippines, who are residing in the Cordillera and Caraballo mountains. This term is an attempt at political correctness, since a current term, Igorot, has caused controversy due to its perceived negative stigma,which is incorrectly connected to backwardness and inferiority. Among the people in the Cordilleras, not all Kalinga and Ifugao accept the designation of Igorot.

Igorot ethnic groups
The Cordillera region of Northern Philippines is the ancestral domain of the Igorots. It is comprised of the six provinces of Abra, Apayao, Benguet, Ifugao, Kalinga, and Mountain Province, plus the lone city of Baguio. The Igorots are grouped into six ethno-linguistic groups, the Bontoc, Ibaloi, Ifugao, Isneg (or Apayao), Kalinga, and the Kankana-ey. Below are brief descriptions of these Igorot ethnic groups.

The Bontoc

Alternative/Associated Names: Bontok, Bontoc
Location: Central Mountain Province
Language: Bontoc

The Bontocs live on the banks of the Chico River. They were once well-known because of their headhunting practices in the olden days but not today. In the previous time, the most distinctive body decoration of the Igorot was the tattoo. The Bontoc describe three types of tattoos: The chak-lag′, the tattooed chest of the head taker; pong′-o, the tattooed arms of men and women; and fa′-tĕk, for all other tattoos of both sexes. Women were tattooed on the arms only. In the past, the Bontoc engaged in none of the usual pastimes or games of chance practiced in other areas of the country, but did perform a circular rhythmic dance acting out certain aspects of the hunt, always accompanied by the gang′-sa or bronze gong. There was no singing or talking during the dance drama, but the women took part, usually outside the circumference. It was a serious but pleasurable event for all concerned, including the children.[2] Present-day Bontocs are a peaceful agricultural people who have, by choice, retained most of their traditional culture despite frequent contacts with other groups.

The pre-Christian Bontoc belief system centers on a hierarchy of spirits, the highest being a supreme deity called Lumawig. Lumawig personifies the forces of nature and is the legendary creator, friend, and teacher of the Bontoc. A hereditary class of priests hold various monthly ceremonies for this deity for their crops, the weather, and for healing. The Bontoc also believe in the "anito"—spirits of the dead who must be consulted before anything important is done. Ancestral anitos are invited to family feasts when a death occurs to ensure the well-being of the deceased's soul.This is by offering some small amount of food to show that they are invited and not forgotten.

The Bontoc social structure used to be centered around village wards ("ato") containing about 14 to 50 homes. Traditionally, young men and women lived in dormitories and ate meals with their families. This gradually changed with the advent of Christianity. In general, however, it can be said that all Bontocs are very aware of their own way of life and are not overly eager to change.

The Ibaloi
Alternative/Associated Names: Ibaloi/Ibaloy/Nabaloi
Location: Southern Benguet
Language: Nabaloi or Ibaloy — Some samples: Si'kak si... (I am ... or My name is....); Pipiyan taha (I like you.}; Ensemek taha (I love you.) Tuwa'y davan mo? (Where are you going?); Ngantoy moka amaamaga? (What are you doing?); a common greeting instead of saying "good morning" or "good afternoon" would be, Salamat son sikayon emen (Thank you to all of you.).

Etymology: I- in Ibaloy means from, so from Baloy, an old place in Bokod.

Population: The 2000 National census shows some 93,000+ persons in Benguet classified themselves as Ibaloy, compared to the Kankanaey who numbered 114,000+. This does not include the Ibaloys in Kayapa and all over the world. An interesting information is provided by Otto Scheerer who wrote in 1908 that there were from 12,000 to 15,000 Ibaloys and that they dominated Benguet. Based on the census figures, the Ibaloy have become a minority in their own province.

People and Culture:

The Ibaloi are one of the indigenous peoples of the Philippines who live mostly in the southern part of Benguet, located in the Cordilleras of northern Luzon. The Ibaloi people were traditionally an agrarian society. Many of the Ibaloi people continue with their agriculture and rice cultivation.

The Ibaloi language belongs to the Malayo-Polynesian branch of the Austronesian languages family. The Ibaloi language is closely related to the Pangasinan language, primarily spoken in the province of Pangasinan, located southwest of Benguet.

Baguio City, the major city of the Cordilleras, dubbed the "Summer Capital of the Philippines," is located in southern Benguet.

The Ibalois' major feast is the Pesshet, a public feast mainly sponsored by people of prestige and wealth. The Pesshet feast can last for weeks and involves the butchering and sacrifice of dozens of animals. One of the more popular dances of the Ibaloi is the Bendiyan Dance, participated in by hundreds of male and female dancers.

The Ifugao
Alternative/Associated Names: Ifugao, Amganad, Ayangan, Kiangan, Gilipanes, Quiangan, Tuwali Ifugao, Mayoyao (Mayoyao, Mayaoyaw)
Location: Ifugao Province
Languages: Four distinct Ifugao languages

The country of the Ifugao in the southern part of the Cordillera region is best known for its famous rice terraces, which in modern times have become one of the big tourist attractions of the Philippines. They made these terraces with the use of only their hands and simple tools. The Ifugaos typically build their houses at the edge of their fields. A distinctive aspect of these houses is the post just below the floor beams to keep rats from climbing into the house.

Aside from their rice terraces, the Ifugaos are known for their literary traditions of the 'hudhud' and the 'alim.' The term "Ifugao" is derived from "ipugo" which means earth people or mortals or humans, as distinguished from spirits and deities. It also means "from the hill," as "pugo" means hill. The Ifugaos' highest prestige feasts are the "hagabi," for the most wealthy; and the "uyauy," a feast for those immediately below the wealthiest.

The Isneg
Location: Northern Apayao
Language: Isnag

The Isneg (or Apayao) inhabit the banks of the Apayao River and its tributaries in Northern Luzon. Like most erstwhile headhunters, they are slash-and-burn farmers who have recently, under the influence of their neighbors, begun to practice wet-rice agriculture.

As a dry rice farmer, the male head of a household annually clears a fresh section of tropical forest where his wife will plant and harvest their rice. Isneg women also cook the meals, gather wild vegetables and weave bamboo mats and baskets, while the men cut timber, build houses and take extended hunting and fishing trips. Often when a wild pig or deer is killed, its meat is skewered on bamboo and distributed to neighbors and relatives. Nearly all Isneg households also harvest a small grove of coffee trees since the main cash crop of the area is coffee.

The Kalinga
Alternative/Associated Names: Linimos, Limos; Limos-Liwan Kalinga
Location: Kalinga Province
Languages: Kalinga, Limos

Inhabiting the drainage areas of the middle Chico River, the Kalingas are noted for their strong sense of tribal awareness and the peace pacts they have made among themselves. They practice both wet and dry rice farming and have developed an institution of peace pacts which has minimized traditional warfare and headhunting and serves as a mechanism for the initiation, maintenance, renewal and reinforcement of kinship and social ties. The Kalinga are divided into Southern and Northern groups; the latter is considered the most heavily-ornamented people of the northern Philippines.

Kalinga society is very kinship-oriented and relatives are held responsible for avenging any injury done to a member. Disputes are usually settled by the regional leaders, who listen to all sides and then impose fines on the guilty party. These are not formal council meetings, but carry a good deal of authority. A system of peace pacts called Bodong.

The Kankana-ey

Alternative/Associated Names: Northern Kankana-ey; Sagada/Besao Igorot, Western Bontoc, Applai/Aplai
Location: Western Mountain Province, Southeastern Ilocos Sur Province, Northern Benguet
Language: Northern Kankana-ey

The Kankana-ey's domain includes Western Mountain Province, Northern Benguet and Southeastern Ilocos Sur. Like most Igorot ethnic groups, the Kankana-ey built sloping terraces to maximize farm space in the rugged terrain of the Cordilleras. Two famous institutions of the Kankana-ey of Mountain Province are the dap-ay, the men's dormitory and civic center, and the ebgan, the girls' dormitory where courtship between young men and women took place.

Kankana-ey's major dances include tayaw, pattong, takik, a wedding dance, and ballangbang.

It should be noted that the Gadannes or Gaddangs were considered a sub group of the Igorots by the spanish missionaries. the boto province

SOURCE:http://en.wikipedia.org/wiki/Igorot
Edited by Sionthede, Mon 24 Aug 2009 11:12:10.
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Based on these 6 ethno-Linguistic grouping, I'm just wondering where the KALANGUYAS and KARAOS (pLUs their dialect) belong as they were not mentioned as part of the IBALOIS/NABALOIS although they are located in the Southern part of Benguet and Nueva Viscaya.

Likewise, where does the TINGUIANS( or were these the Gaddangs?) of Abra belong?. I believe they also speak the Kanakanaey dialect?
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Baguio's Finest
 [  *  *  ]
Thanks for raising such Question we will work on that :)
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I copied this from a website used by apo Lasso in his topic "applai". I hope this research paper would enlighten those who wish to know more about the group because it somewhat clarified some queries i asked previously. The kalanguyas and the Karaos are also included in these researches. Just access the website for further reading.


kankanay
by:Faye Velasco

"Kankanay", also "Kankanai," "Kankana-i" or "Kankana-ey," has no definite etymological derivation. It refers to the culture, the language, and the people who, together with a neighboring group called Ibaloy, comprise the Igorot of Benguet, the southernmost province of the Cordillera region. After the Ifugao and the Bontoc, the Kankanay are the third largest cultural community in the mountain provinces of northern Luzon. In 1988 their population was estimated at 125,000. The Kankanay have their own language called Mangkayan which is related to the languages of the Ifugao and the Bontoc, two groups with which the Kankanay share geographical borders.

There are two Kankanay groups: the northern Kankanay, also called Lepanto Igorot, and the southern Kankanay. Most of the northern Kankanay are actually located not in Benguet but in the southwestern part of Mountain Province (Bontoc), and inhabit the municipalities of Besao, Sagada, Tadian, Bauko, and Sabangan. The southern Kankanay, on the other hand, are found in the municipalities of Mankayan, Bakun, Kubungan, Buguias, and the upper half of Kapangan in Benguet. "Benguet" is also a term used for the southern group of Kankanay, as well as for the other group of Benguet Igorot, the Ibaloy, who inhabit the lower half and the most urbanized parts of the province, which include the vegetable-growing valley of La Trinidad and the melting-pot city of Baguio.
In physical characteristics, there are hardly any differences between the northern and southern Kankanay. Both have brown skin, sometimes tattooed, large eyes, and prominent cheekbones. The two groups are culturally one, with similar institutions, beliefs, and practices.
The more ancient northern Kankanay were called "Lepanto" by the Spanish colonizers. This refers to an administration area whose boundaries have changed through successive colonial regimes, but was known as the missing center of the Cordillera.
The southern Kankanay appear to be an expansion of the northern Kankanay group. The settlements in the south seem to belong to the historic period, as evidenced by the small acreage built for rice-terrace culture

History

Both northern and southern Kankanay have always been rice-terracing agriculturists. The original 34 villages of the northern Kankanay, located on high slopes of the central Cordillera range, are concentrated near the Kayan-Bauko and Sumadel-Besao areas. These communities appear to have existed long before the coming of the Spaniards to the archipelago. Proof is the extensiveness of their rice terraces, which must have taken a considerable period to build. The fact that these terraces, and the names of the first communities, were noted in the records of the first Spanish expedition to the Cordilleras in 1665, is a confirmation of early Kankanay civilization.
Several reasons have been advanced for the division of the Kankanay into two. One reason is that the group that went up to the hills could not afford to have another group control the source of water, after they were driven away from the coastal belt (Keesing 1968:3). Another reason proposed is that the salutary climate of the Cordillera highlands, with its lush green vegetation and other natural riches, may have attracted the ancestors of the present mountain dwellers to go beyond the "malaria-ridden jungle belt" that stops at the 1,000-m line of the mountains. The northern Kankanay occupy a region which averages 2,000 m above sea level. They may have arrived at their present location due to the process of displacement; or they may have naturally gravitated to a terrain more to their liking or to one that is similar to southern China, which, according to a theory of migration, their ancestors have left behind. The forebears of the northern Kankanay started building rice terraces near the villages.
At the same time, their contiguousness to the lowlands (the foothills and coastal plains of the Ilocos region lie across the boundary to the west) made them more susceptible than the Bontoc, Ifugao, and other mountain people to external influence, but less vulnerable than the Tinguian and the Ibaloy who were even nearer and more accessible to both the Spanish colonial forces and the Filipino lowlanders and settlers. The Spaniards had occupied the adjacent lowlands as early as 1572, but it was only after a hundred years that they were able to reach the territory of the northern Kankanay.
The Spaniards went up the Cordillera in search of the fabled gold. After three years, they left the area, unable to maintain their outposts, and for almost 150 years, the northern Kankanay were left unmolested, and what contact there was between the people of the highlands and the lowlands was indirect. The Spaniards came back in the first part of the 19th century, and established a politico-military comandancia in the Lepanto district in 1852. The Kankanay put up some resistance. Headhunting was part of this mountain culture, a practice which the colonialists-first the Spaniards and later the Americans-sought to end.
Spanish control, wielded through the force of arms and proselytization, eventually set in. Mankayan's copper mines were opened to exploitation by a Spanish mining company. People in some districts were compelled by the Spanish authorities to grow coffee and tobacco for the colonial government. Missions and schools were put up in certain areas (Keesing 1968:4).
The homeland of the northern Kankanay saw access roads built to reach it from the Ilocos coastal region, and these new routes facilitated the influx of Spaniards, Filipino lowlanders, and Chinese traders. The opening of the western flank of the Cordillera set into motion acculturative processes that would have a great impact on succeeding historical periods. These processes would include Christianization, urbanization, political modernization, and integration of a highland agricultural society to a market economy.
The eruption of war between Spanish and American forces, and the subsequent war of independence waged by Filipino revolutionaries against the new colonial forces drew the involvement of the Igorot people. While the nation was undergoing the throes of a full-blown national war, age-old hostilities between the Lepanto Igorot and the Bontoc, their traditional rivals, were revived. A resurgence of headhunting occurred for some time, until pacification set in under the new American regime in 1902. Kankanay, Bontoc, Ifugao, and other Cordillera groups were integrated under the new politico-military dispensation. Protestantism, military service, and education created a new Igorot identity for the Kankanay and the other Cordillera people, especially those who comprised the new educated elite.

Source: http://litera1no4.tripod.com/kankanay_frame.html
Edited by Peter Paul, Tue 29 Sep 2009 08:13:47.
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A featured opinion concerning us Igorots published in the BMC dated 12-06-09 for our reflection- - -

Animated me by Conviron Altatis
________________________________________

Igorots are beautiful

How would an African American react if he hears news quoting the term Black Gang?

The same is true with Igorots who heard about the Igorot Gang from a TV news program recently. I have nothing against the news anchor as he was just reading the teleprompter. Wherever that term came from, be it from the police or from the media itself, racism was so blatant that the respect for the Igorots as a whole was disregarded.

I was born in Manila of Igorot parents. Being raised both in Manila and (mostly) in the highlands of the Cordilleras, I am fully aware of the derogatory connotation of the word Igorot. I was called names. I still vividly remember when my classmates in Manila poked fun at me asking, how did you get here in Manila? Did you ride horses or did you hike? I wasn’t hurt at all because those lowlanders are really lowlanders and I’m a highlander literally and figuratively. But that’s not the point. It’s not all about whose race is better. Adolf Hitler has long been gone. That is like a tiff between kids disputing whose father can do better things.

The point here is the apparent collapse of journalistic quality on Philippine national TV nowadays. (My condolences to the unconscionably massacred journalists in Maguindanao.) The point here is the tainting of the Igorot image, be it deliberately or inadvertently, without considering the innocent victims. Imagine a man who revenges against his offender by burning the offender’s house at night getting the offender burned with his innocent wife and kids.

Let’s say the theft mentioned in the news was really committed by some Igorot outlaws. But those few thieves do not, in any way, represent the whole Igorot tribe. I even doubt if those thieves called themselves the Igorot Gang.

In a similar case few months ago, there was a controversy on the Internet blog allegedly by some Koreans taunting the victims of Ondoy and Pepeng calling them monkeys who can’t swim. I didn’t feel good about it but I didn’t hate Koreans at all. Those few Korean bloggers do not, in any way, represent the whole Korea. I just felt sorry for those bloggers who were born with a heart that doesn’t function well.

I feel a great deal of pity, in like manner, for those who define Igorot as a lower tribe of Filipinos. Those who still think that way are born with brains void of substance.

Let’s say prejudging is a human instinct. But woe to those who do not know the real meaning of respect for they shall receive none of it.
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The Igorots are grouped into six ethno-linguistic groups, the Bontoc, Ibaloi, Ifugao, Isneg (or Apayao), Kalinga, and the Kankana-ey...


The Kankana-eys
Like most Igorot ethnic groups, the Kankana-ey built sloping terraces to maximize farm space in the rugged terrain of the Cordilleras. Kankan-ey's of Western Mountain Province from the municipalities of Sagada and Besao identify themselves as part of a tribe called Applai or Aplai. Two famous institutions of the Kankana-ey of Mountain Province are the dap-ay, the men's dormitory and civic center, and the ebgan, the girls' dormitory where courtship between young men and women took place.

The Kankana-ey's also have difference in the way they dress. The women soft-speaking Kankana-ey's dress has a color combination of black, white and red. The design of the upper attire is a criss-crossed style of black, white and red colors. The skirt or "tapis" is a combination of stripes of black, white and red. The women hard-speaking Kankana-ey's dress is composed of mainly red and black with a little white styles, as for the skirt or "tapis" which is mostly called "bakget" and "gateng". The men wore a g-string as it is called but it is mainly know as "wanes" for the Kanakana-ey's. The design of the "wanes" as they call it may vary according to social status or municipality.

Kankana-ey's major dances include tayaw, pattong, takik (a wedding dance) and balangbang.The tayaw is a community dance that is usually done in weddings it maybe also danced by the Ibalois but has a different style.. Pattong, also a community dance from Mountain Province which every municipality has its own style. Balangbang is the modernized word for the word Pattong. There are also some other dance that the Kankana-ey's dance like the sakkuting, pinanyuan(wedding dance)and bogi-bogi(courtship dance). The Kankana-ey house are built like the other houses of the Igorots which also reflect their social status.

The name Kankana-ey came from the language which they speak. The only difference among the Kankana-ey's are the way they speak like intonation, some words and application. In intonation, there is a hard Kankana-ey or Applai and soft Kankana-ey. Speakers of hard Kankana-ey are from Sagada, Besao and the surrounding parts or barrios of the said two municipalities. They speak Kankana-ey hard in intonation where they differ in some words from the soft-speaking Kankana-ey's. While the soft speaking Kankana-ey comes from Northern Benguet, some parts of Benguet, and from the municipalities of Sabangan, Tadian and Bauko from Mountain Province. The Kankana-ey's may also differ in some words like "egay" or "aga", "maid" or "maga". They also differ in their ways of life and sometimes in culture.
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A man praying to the "anitos".. In kankana-ey word "mankapya"
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Banao kids of Bauko kankana-eys dancing the takkik
photo by manong James Toribio Lingbanan

The Kalingans

The KALINGANS are inhabiting the drainage areas of the middle Chico River, the Kalingans are noted for their strong sense of tribal awareness and the peace pacts they have made among themselves. They practice both wet and dry rice farming and have developed an institution of peace pacts which has minimized traditional warfare and headhunting and serves as a mechanism for the initiation, maintenance, renewal and reinforcement of kinship and social ties. The Kalinga are divided into Southern and Northern groups; the latter is considered the most heavily-ornamented people of the northern Philippines.

Kalinga society is very kinship-oriented and relatives are held responsible for avenging any injury done to a member. Disputes are usually settled by the regional leaders, who listen to all sides and then impose fines on the guilty party. These are not formal council meetings, but carry a good deal of authority. A system of peace pacts called "Bodong". "Bodong" refers to the peace pact or peace council used by the Kalingans. These peace rites are usually accompanied by Kalinga songs such as the ading, wasani and the dandanag. It is a unique judicial system wherein the pagta (peace pact holder) appointed by the pangat (tribal leaders) of a certain tribe holds a peace agreement with another tribe. In this system, two tribes agree to ally with each other. The bodong is usually worked out in large gatherings between two villages that belong to the same geographic area and shares kinship ties. The tribes in Kalinga are known for their tribal-wars wherein a life is repayable only with another life. These vengeful tribes will not settle unless the tribe of the person who committed the misdemeanor will surrender or will be killed.

The Kalingas as a tribal nation have 17 known sub-tribes each having its own dialect and customs. It is in their multilingual diversity that the Kalinga tribal community is often referred to as the “Babel of the Philippines.” In spite of the number of dialects spoken by each of the sub-tribes, the Kalingas can understand each other even if they speak or communicate with other Kalingas in their own distinct dialect.

The Kalinga “Bodong” institution governs the lives of all Kalinga ethno-linguistic groups, even up to this day. Bodong is a Kalinga word for peace pact, and a peace pact is a bilaterial non-aggressive pact between the two communities” (Scott, 87). Strictly speaking, Bodong (Northern Kalinga dialect) or Podon (Southern Kalinga dialect) means “bind together.” The Bodong refers to an agreement between two parties to make peace and to bind themselves with the maintenance of peace between the communities they represent.

In the early days, Kalingas made head-hunting as part of their lifestyle. They would launch massive raids on their enemy’s villages and take home heads of their victims as trophies. The jaws of the heads of their victims were used as gong handles. These head-hunting sorties were called “Kayaw.” Kayaws were resorted to by Kalingas because of revenge, to get even with the enemy. They were not launched against their tribal enemies for territorial expansion but purely to redeem their pride lost to a pillaging enemy.

As had been stated earlier, the Kalingas are grouped into many sub-tribes, each having its own dialect, customs and traditions. These differences in culture and dialects often cause trial misunderstanding that lead to inter-tribal armed warfare. It is this lex talionis principle that gave birth to the Bodong.

Today, the Bodong is still an inseparable part of the socio-economic life of the Kalingas because it governs not only the security relations between two tribes or among tribal groups, but also the trade and commerce of bodong parties. Its “Pagta” or Code covers all criminal and civil offenses committed against another tribe. Among the provisions of the Pagta which is still observed among Bodong parties is the “automatic retaliation” provision, which allows an aggrieved tribe to avenge the killing or wounding of a fellow tribesman on the aggressor tribe.

The Bodong has been criticized by non-Kalinga ethnolinguistic groups as “anachronistic.” Present-day Kalinga leaders, especially those educated and acknowledged religious leaders, frown at the Bodong as an active agent of tribal killing. There are Kalinga intellectuals who view the Bodong institution as an unnecessary and counter-productive practice. Some advocate the total scrapping of Bodong as a bilateral rule of inter-tribal relationship. But the fact remains that many of the Kalinga elders still religiously cling to the Bodong precepts, reminding their youngsters that the Bodong has been an influential institution in the promotion of government programs in the Kalinga “nation.”

The Kalingas are a hospitable people and in spite of the frequent tribal violence that erupt between and mong Kalinga tribal groups, they still live up to their time-honored practice of guaranteeing the safety and comfort of their guests. In tribal wars, warring parties do not harm any of the tribe or non-Kalinga tribe who has no involvement and participation in the cause of the tribal conflict.

As with other cultural communities who have been modernized in their way of life through the process of acculturation, the Kalingas are slowly leaving behind their old practices in favor of western culture brought in through education and intermarriage as well as association with the cultural majority.

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The Kalinga are called the “peacocks of the north” because of their attention to appearance and dressing.
photo from filipinasoul.com/files

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The Kalinga warrior
photo taken from ian.macky.net/secretmuseum/page_5.14.html

1. Igorot slant
2. The Bontoc Igorot
3. Maria Luisa T

The Isneg
The Isneg, also Isnag or Apayao, live at the northwesterly end of northern Luzon, in the upper half of the Cordillera province known as Apayao. The term "Isneg" derives from a combination of "is" meaning "recede" and "uneg" meaning "interior". Thus, it means "people who have gone into the interior". In the Spanish missionary accounts, they were referred to as "los Apayaos" or "los Mandayas." The first was an allusion to to the river whose banks and nearby rugged terrain were inhabited by the people. The second was a reference to an Isneg word meaning "upstream". The term "Apayao" has been used interchangeably with "Isneg," after the name of the geographical territory which these people have inhabited for ages. This is inaccurate, however, because the subprovince of Apayao is not exclusively peopled by the Isneg. There have been a large influx of Ilocano over the years. From Cagayan, the Itawes have entered and occupied the eastern regions. The Aeta inhabit the northern and northeastern parts of the province. The spiritual world of the Isneg is populated by more than 300 anito (spirits) who assume various forms. There are actually no gods or hierarchical deities in the otherworld of the Isneg, only good or bad spirits.

The chief spirits are: Anlabban, who looks after the general welfare of the people and is recognized as the special protector of hunters; Bago, the spirit of the forest; and Sirinan' the river spirit. They may take the form of human beings, former mortals who mix with the living, reside in bathing places, and so on. They may be animals, with the features of a carabao, for example, and live in a cave under the water. They may be giants who live somewhere in the vicinity of Abbil. They may be spirits guarding the foot and canter of the ladder going up to the skyworld, seeing to it that mortals do not ascend this ladder. Most of these spirits, however, are the souls of mortals and exhibiting human traits when living as mortals. Some spirits can bring hardship onto the life of the Isneg. One such spirit is Landusan, who is held responsible for some cases of extreme poverty. Those believed to be suffering from the machinations of this spirit are said to be malandusan (impoverished). But the Isneg are not entirely helpless against these scheming spirits. Then can arm themselves with a potent amulet bequeathed to mortals by the benevolent spirits. This amulet is a small herb called tagarut, which grows in the forest but is hard to find. <from Arlene Sapanza's research>

Like most erstwhile headhunters, they are slash-and-burn farmers who have recently, under the influence of their neighbors, begun to practice wet-rice agriculture. As a dry rice farmer, the male head of a household annually clears a fresh section of tropical forest where his wife will plant and harvest their rice. Isneg women also cook the meals, gather wild vegetables and weave bamboo mats and baskets, while the men cut timber, build houses and take extended hunting and fishing trips. Often when a wild pig or deer is killed, its meat is skewered on bamboo and distributed to neighbors and relatives. Nearly all Isneg households also harvest a small grove of coffee trees since the main cash crop of the area is coffee.

The Isneg are distinguished from the other Cordillerans by the fine construction of their houses, resembling that of the lowland Filipinos, and they are particularly conspicuous about cleanliness. Their houses are set on four large and strong straight posts of incoruptible wood resistant to humidity, driven into the earth; instead of being made of bamboo cut in long narrow strips joined by rattan, as the lowland Filipinos do. Their houses are airy and bigger, and they do everything to decorate it the best way they can. They barter for products from their mountains, such as beeswax, cacao, and tobacco. <Jean Mallat, a French adventurer in the Philippines during the 1800s.>
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An Isneg man donning the "Sippattal"
1. Igorot slant
2. The Bontoc Igorot
3. Maria Luisa T. Camagay,Kasaysayan at Pamahalaan ng Pilipinas ISBN 971-621-192-9
Edited by Yvonne, Fri 02 Apr 2010 10:22:16.
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Posted ImageCODES
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Baguio's Finest
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Early Pictures of Igorots
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ALL IMAGES ARE CREDITED TO THE FOLLOWING WEBSITES AND BLOGS
http://bramie.com/igorot.html
http://exhibits.slpl.org/lpe/data/LPE240023338.asp?thread=240029456
http://www.33rdinfantrydivision.org/World%20War%20II%20Official/album/slides/Igorots.html
http://www.igorotglobal.org (Site is temporarily suspended i guess)
http://theigorotonline.blogspot.com/2010/08/igorots-in-expositions.html
http://baliktanaw.wordpress.com/category/man/
Edited by LasombraQ, Wed 02 Nov 2011 09:38:09.
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Posted ImagePeter Paul
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Wow codes, these are really beautiful photos! These are rare right? where'd you get these? Do we have permission to publish it in these forum? I really wish we do. And congratulations for doing the research. Keep it up!
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Posted Imageflor
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nice history sharing discussion..still wonder where do i belong...need to do my own research yata.....
and those old photos.....awesome!
"i am who i am"
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I would like to add something about this post. There are actually 4 different Tribal Affiliation for Igorots in Mt. Province and nearby provinces. First is the Applai/Aplai, they reside the western part Mt. Province especially the municipalities of Sagada and Besao. Others are located in some parts of Ilocos province bordering Besao and some parts of Tadian and Bauko. Second is the Bontoc people which resides on the present municipality of Bontoc. Third are the Lagud, the are located at the easter side on Mt. Province going up north to Kalinga. Last are the people from Sunny side, they are from the municipalities of Sabangan and Bauko.
Always consider yourself a crayon. You might not be someone's favorite color, but one day, they're going to need you to complete their picture.
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Posted ImagePeter Paul
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@ color black/blurred:

Seriously? Hmmmmm..., no kidding???? Well, actually I did heard about the I-lagud and the sunny side but thought these terms used for convenience, that is, in identifying location/ roots. Like the i-Laguds (or "laud " in ilocano), since this means "east", then I thought it just refers to areas and there peoples that are situated in the eastern part of MP and thus called the "bontocs" as differentiated from those in the western part which are called the "applais". Likewise, I did thought that those from the "sunnyside" are those from Tadian. But of course, you're right, Sabangan extending to upper Bauko are the first places that experiences the early rays of the sun as it rises, thus, the name..
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yes sir, that is how they explained it to me (older generations).. there is also a document that would support this four affiliations..
Always consider yourself a crayon. You might not be someone's favorite color, but one day, they're going to need you to complete their picture.
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Posted Image=-Ryan-=
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Images Has Been Credited to the Proper Websites and Blogs which Originally Contains Them. Key to all Should be the Igorot Global Organization However the Server I think is Dow. This Post is Good For Sharing Now Thank You.
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Posted Image>>Brandon
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Wow nice Information, this is a great post to know our heritage. by the way why can't i see some of the photos?
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