BIBLIOGRAPHY
DANIS, HERMAN B. APRIL 2013. Indigenous Knowledge, Practice and Beliefs
in Conserving the ‘Be-be’ (School and Community Heritage Park) at Balakbak, Kapangan,
Benguet. Benguet State University, La Trinidad, Benguet
Adviser: Gretchen Shagami C. Mangahas, MDevCom

ABSTRACT

The study was conducted at Balakbak, Kapangan, Benguet to document the
indigenous knowledge, practices and beliefs in conserving the ‘be-be.’
Specifically, it aimed to identify the reasons why the residents protect the ‘be-be’;
to identify the significance of indigenous practice in conserving the ‘be-be’; to identify the
changes in the practice in conserving the ‘be-be’; and to determine the challenges met by
the residents in conserving the ‘be-be.’
There were three elders in the community who were chosen as the key informants
of the study. Other information was also gathered from 20 respondents who had been
practicing the indigenous practice in conserving the ‘be-be.’ Personal interviews with the
key informants and the respondents were done to gather all the necessary information about
the conservation of ‘be-be.’ Using narrative description to interpret the data, it was found
out that ‘Timpuyog’ was a practice done by the community in conserving the ‘bebe.’ It was
participated by the community by planting the trees, watering them and cleaning the weeds.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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There were three groups who participated in the ‘Timpuyog.’ Along with it were the beliefs
connected in conserving the ‘be-be’ such as ‘inayan’, ‘tumongaw’ and belief in ‘spirits’
that were connected to the process of conserving the ‘be-be.’

Furthermore, the respondents claimed that participating in the ‘timpuyog’is
significant to them, in the community and the environment so they want to sustain the
practice and preserve it.
It is then therefore important that the residents of Balakbak, Kapangan should
continue practicing the ‘timpuyog.’ Further, young generations also should participate in
the ‘timpuyog’ for the sustainability of the practice through generatiosn. Lastly, a full
compilation of the history of the ‘be-be’ (School and Community Heritage Park) is needed
as a guideline for the next generation.










Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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RESULTS AND DISCUSSION


Brief History of ‘Be-be’
Name. The name ‘be-be’ was coined by the community as a Kankana-ey term of
pine tree. Since the area was planted with pine trees, the residents called it as ‘be-be’.
When Peter Begawen Sr., one of the key informants of the study taught at Balakbak
Elementary School in 1977, he saw the potential works of the community in maintaining
the ‘be-be’. Because of this, he named the area as “School and Community Heritage
Park” in 2005.
Planting of trees. The land area totaling to approximately 2,000 square meters, was
planted with sweet potatoes and bananas before it was planted with trees. In 1963, the
Bureau of Forestry under the Department of Environment and National Resources (DENR)
launched a project for widespread tree planting in the whole Cordillera and other places.
Thus, then Barrio Captain Julio Bolislis headed the tree-planting activities in the said area.
While the community was waiting for the cropping season to end, the residents were given
pine tree seedlings and planted them.
The pine tree seedlings were funded by the Bureau of Forestry and DZWT, a radio
station based in Baguio City as part of their community project. Other seedlings were
donated by private individuals and residents of the community.
Since then, the community continued planting trees in the same area.


Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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‘Timpuyog’ as a Practice in Conserving the ‘be-be’
Description of timpuyog. Timpuyog is a practice done in the community by a group
of people when completing a task. It is performed for free and with the zeal to help other
members of the community. For instance, in building a house, the owner calls for some
help from other members of the community to build his/her house. In that case, the helpers
volunteer freely. In addition, ‘timpuyog’ is also done on rice fields- to plant and to harvest.
Further, it is done in building stone walls in rice fields. Sometimes, the farmer/owner feeds
the people who helped him/her.
Timpuyog in conserving the be-be. The first ‘timpuyog’ for planting trees in the
‘be-be’ was done through the voluntary efforts of the Balakbak Women’s Club as their
project with the support of former Barrio Captain Julio Bolislis in 1963.The community
people went to the ‘be-be’ as a group to plant pine trees and help each other. One
respondent related, “Mantitimpuyog kami adi ay emey” (We will go in unity). This was
their tradition since they planted the trees until it grew.
Moreover, they also participate in ‘timpuyog’ in watering the plants and weeding
the surroundings of the area. Teodora Balangcod, one of the key informants, said that the
Women’s Club has been practicing the ‘timpuyog’ in the ‘be-be’ for fifteen years already.
There was also a ‘timpuyog’ done by the pupils of Balakbak Elementary School
(BES). Peter Begawen, one of the key informants, said that he had been requiring his class
(Grade 5 and 6) to clean the ‘be-be’ and replace the plants that have been destroyed by
animals since 1977.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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In 1997, the school had a project titled “Global Competitiveness Through
AgriBased School-Community Project” where they included planting and cleaning the ‘be-
be’ as a Mini- Forest (See Figures 2 and 3).




Figure 2. Pupils planting trees in the spacious area


Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Figure 3. Pupils cleaning the area to be pl anted


The pupils planted other trees like Acacia and Paper Tree aside from pine trees.
From these trees, seedlings are being produced and propagated. (See Figure 4 and 5).




Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Figure 4. Seedling of Acacia, Pine trees and P aper trees for planting



Figu re 5. Pupils fixing the seedlings



Begawen added that they always plant trees and the school helped in the
maintenance of ‘be-be’ by participating also in the practice.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Moreover, they practice ‘timpuyog’ during the month of March. Teachers and
students clean the ‘be-be’ because it serves as their venue for the Commencement Exercise.
Under his management, Begawen initiated the practice until 2004. This practice was
sustained until the present.
Another ‘timpuyog ’is participated by the community during Brigada Eskwela.
Brigada Eskwelas is also known as “Bayanihan Para Sa Paaralan” where the community
cleans and repairs damaged properties of the school in preparation for the start of the school
year. Parents are informed, through the pupils, to clean the place.
Nancy Acoss, a teacher of Balakbak Elementary School and one of the respondents,
said that the ‘be-be’ was also cleaned during the Brigada Eskwela when there is only little
work to be done in the school. Furthermore, she said that the parents had to clean it because
it is part of the school.
One respondent said, “Mantitimpuyog kami ay emey mantitimpuyog kami ay man
obla” (We will go together and we will work together). This is after they are informed by
their children to clean. (See Figure 6 and 7).
Acoss added that the parents continuously do the ‘timpuyog’ in cleaning the ‘bebe’.
In addition, one respondent said she had been joining the ‘timpuyog’ when her children
were in elementary until they graduated. The findings claimed that there were continuities
in conserving the environment with the help of the practice ‘timpuyog’. This is supported
by Tacloy (2000), when he stated that sustainable forestry practices, along with beliefs and
customary laws that promote forest conservation and environmental protection, are
practiced by indigenous communities in the Cordillera region.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Figure 6. Parents cleaning the weeds


Figure 7. Parents working together cleaning the weeds



The process of timpuyog. Before the community started to clean the ‘be-be’,
members have to check on the area if the weeds grew tall and if other trees were destroyed.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Julio Bolislis, the Barrio Captain of the community settled a date for cleaning or planting.
After that, he informed the community through house to house approach. The information
dissemination was done before the cleaning.
During the implementation, the community people prepared their tools and sometimes their
snack, if they wanted. At the cleaning area an elder led a prayer before they start which
may go this way:
KANKANA-EY LANGUAGE

ENGLISH TRANSLATION
Dakayo ay manbe-ey esna ay pinad ing, mo
(To you, unseen spirits residing here, if
man kospig da si luta yan ikewkew-angan
they will throw soil, dodge it because
you tan adi kayo kaila. Tan mo mapuntaan
we cannot see you. If you will be hit by
kayo yan manriri kayo ay manbunget kayo
the soil and you complain and get
et pansakitan you din ipugao ay nankospig
angry then beset the person who hit you
en dakayo.
with sickness.)

The respondents believed that they have to pray first before they clean because there
might be some unseen spirits in the ‘be-be’ that they might hurt in cleaning.
After cleaning the area, lunch was served through buffet for everyone to partake.
The food came from the crops planted by The Women’s Club such as sweet potato,
banana and others as their food when they will plant trees and clean the area. Sometimes,
oats, wheat and other cereals were also served. These supplies were given by the Catholic
Church from Belgium. Cookies were also served as their snack that was given by Red Cross
Organization. They also have potluck meals sometimes. Another group from the
community members was assigned to prepare the food while others were cleaning.

Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Another prayer was led by the elder before they eat:
KANKANA-EY LANGUAGE
Bendesiyonam nan makan ta mayat di
rikna din manobla ta adi da mankakapoy
ay manobla. Mangan tako amin. Umali
kayo ta manga-o kayo sa kanen you
ENGLISH TRANSLATION
(Bless this food for the health of the
laborers so that they will not be weak in
working. Let us all eat. Come and get your
own food.)
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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The prayer called for the people and the unseen spirits (if they are around) to
gather and get some food on their own.
Lastly, after a group finished, another group continued to clean and plant trees. A
group was composed of 10-15 members of the community and most of them are members
of Women’s Club. The first group does the job for one day and the next group will continue
the next day. After the implementation they got home. Nevertheless, one respondent said
that there were some people who continued working with succeeding groups even it they
had done their part already.

Beliefs Connected in Conserving the ‘be-be’

It was found out that the community has beliefs which they respected over time in
conserving the ‘be-be’.
Inayan. According to Dominga Peping, one of the key informants, the ‘inayan’ is an
identified belief system which they follow. ‘Inayan’ means not doing anything bad to the
environment and even to other people. This is true also according to the research of Tacloy
(2000), Indigenous Forest Conservation Systems in the Cordillera Region, which stated
that the ‘inayan’ or ‘lawa’ means not doing harm to the divine spirits present in the forest.

She added that when they cut trees they also ask permission to the unseen spirits so
they will not be disturbed and harmed. It was confirmed in the remote upland village
Mankayan, Benguet by Dapdapig (1995) that the residents are wary of the ‘tiwwi’ trees.
People then are cautioned not to cut the species or even urinate under them lest the
‘tummungaw’ will be offended and bring harm to the guilty.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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The tumongaw. Moreover, Balangcod also mentioned about the ‘tumongaw’, an
unseen spirit that lived in the trees. Aside from the trees, they are also living in rocks, rivers
and other forest places. She stated the story of Ayoan, a resident, who was called by a
‘tumongaw’ and hid her from the forest (‘be-be’). Ayoan lived with the ‘Tumongaws’ for
several days. The people tried to find her. After a long search, they offered butchered
animal, ‘palata’ (coins), blanket and others to call for Ayoan to come back. Balangcod said
that, fortunately, Ayoan came back safe.
According to the respondents, Ayoan said that she can see the people looking for
her however they cannot see her. She was also fed fruits by the ‘Tumongaws’. Balangcod
added that the story implies that there are ‘tumongaws’ living in the place.
This supports the benguet.gov.ph (n.d.) stated that the locals believe in spirits who
guard the forests, which they call as the ‘Bayani’ or ‘Tumongaw’ in enchanted trees. In
connection, taboos or prohibiting laws and beliefs associated with supernatural beings had
been the locals’ guide in protecting themselves against bad luck caused by spirits.
The spirits. One respondent said that there is a strong belief of ‘fairies’ also living
in the trees. The ‘fairy’ was said to frighten the people to prevent them from cutting trees,
or do something wrong in the forest. They mentioned that ‘fairy’ commonly appears as
having long hair and is dressed in white. Others claimed it was a ‘white lady’ or a ghost
roaming around in the forest and even in the school. Sometimes, the ‘fairies’ also change
their appearance to animals like a pair of snake or dog.
Romeo Dilla, one of the respondents also stated another instance where the said spirits
were seen was when an elder woman happened to burn a forest. She became ill with
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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‘bayang’ (a skin disease). They said that she destroyed the house of the ‘fairy’. The woman
went to consult a ‘manbunong’ (an elder) and she was required to butcher an animal
(chicken or pig) or ‘inlagaan’ to serve as offerings to say sorry. The woman claimed that
she did not know the spirits were there.
The finding implies that there are beliefs in the ‘be-be’ in the process of conserving
it.

Reasons of Protecting the ‘be-be’

The findings prove that there are some reasons why the community protects the
‘be-be’.
One respondent said they protect the ‘be-be’ because they planted the trees in it and
therefore, the trees should be taken care of until they grow. Others claimed that it should
be protected because it has been planted by elders years ago. One respondent said
“Mabiyag di mula, mabiyag di ipugao” (If plants will live, people will also live).
As Begawen stated, they want to protect the forest because it is the most important
and richest ingredient of their life. Also, he added that the trees are responsible in the
absorption of pollution and they help in the prevention of soil erosion.
Moreover, the community protects the ‘be-be’ because there are some benefits they can
get from it. These are:
Source of fresh air. The residents claimed that when they go to ‘be-be’ they can
breathe fresh air. At the same time, the trees there give shade to people. There were also
elementary pupils playing at the ‘be-be’ because of its cool temperature.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Source of firewood. Moreover, parts of the trees that were cut due to typhoons are
being used. The residents claimed that the school benefits from the branches that fell and
the trees that were toppled down during typhoons. They use these as fire woods.
Venue for graduation ceremony and camping. Begawen said that the ‘be-be’ serves
as their venue for Commencement Exercises because of its cool temperature. Until now,
the ‘be-be’ is still being used as the venue for the said event. Other events, like Boy Scout
and Girl Scout Camping Jamboree and Reunion, are also being held in the area.
Serves as water shed. One of the respondents said that they found an ‘eb-eb’
(spring) which served as a source of water of Salacop, Sitios of Balakbak when they started
to conserve the ‘be-be’. It was also iterated by the study of Dasmann (1972) that forest land
considers all the values and the potentials in the areas. As watersheds, they are maintained
to produce optimum amount of clear and useful water.
Serves as a tourist spot. One of the key informants said that the ‘be-be’ is being
visited three times consecutively during ‘Christmas ed Kapangan’ from 2010 to 2012.
Begawen said that they are trying to improve the ‘be-be’ for tourists such as building
chiosco and a view deck.
As a compliance to laws in conserving the be-be. The respondents said that there
were laws that had been followed by the community in protecting the ‘be-be’. They said
they were giving penalties to those who cut trees. Begawen stated that the penalty of cutting
trees is 30 pesos per foot. He added a tree is approximately 3 to 5 thousand pesos.
The community had been imposing the law so that the community members will not cut
trees and the residents will not want to be penalized.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Perceived Significance of the Practice
In an interview, most of the respondents claimed that the practice should be preserved
because it helps in the preservation of their environment and their community as well.
To the residents. According to Saya Legazpi, one of the respondents, claimed that “mayat
tan mantitinulong kami ay manobla. Magano pay di obla” (It is good because we help each
other working. The work also is finished even faster). Thirteen of the respondents said that
it was good to participate in the ‘timpuyog’ because they were happy joining other people
at work even with no pay. They said it was helpful to the community that when there are
occasions, the work would be done faster. Also, one respondent stated “Laylayden daka
adi no emey ka makitimpuyog. Tan nu adi ka emey yan wada di ibaga da en sik-a ay lawa
(They like you if you are participating in the timpuyog. When you do not participate, they
will say something bad about you). To the environment. One of the respondents said that
they are doing the practice to beautify the place. Also, they maintain the area by cleaning
and replanting trees. According to the key informant, when the weeds are tall, they
eradicate them so that the trees can absorb more water from the soil. Moreover, an ‘eb-eb’
(spring) has been a source of water in Salacop when they started to conserve the ‘be-be’.
To the community. Ten of the respondents claimed that they are being united or they help
each other because of the practice. Also, they observed spirit of cooperation when they
work as a group. After their work they also socialize and know each other well. They stated
that with the ‘timpuyog’, their works are finished faster. One of the respondents said,
“Maragragsakan kami no adado kami. Malaglag-anan di rikna ay manlinis” (We are
happy because we are all working. It lightens the burden in cleaning.) The findings showed
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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that the practice had a very good significance in the lives of the respondents, in the
environment and to the community as a whole.
Changes in Conserving the ‘be-be’
There had been some changes that occurred in the conservation of the ‘be-be’ over time.
The existing practice of timpuyog. Before, if the people go to plant or clean the ‘be-
be’, they pray first before they start the work. But now, they start cleaning even without
praying because of they do not believe in supernatural beings such as
‘tumongaw’, ‘spirits’ and ‘fairies’. Also, eating in the place during lunch or snack times
was usually done but now, the people would rather go home straight. Respondents claimed
that they were doing other things like household chores or farming.
Beliefs connected in the be-be. There were changes that were noted with regard to the
beliefs of the community in the ‘be-be’. One of the respondents claimed that their belief in
‘tumongaw’ had diminished because of the spiritual belief of the community that affects
the way the community thinks in the beliefs connected in the ‘be-be’. They observed the
decrease of Pagans. This, according to the respondents, contributes to the decrease of belief
in supernatural beings. Also, it had effect in the practice where they will not pray before
cleaning, because some people did not believe that ‘tumongaws’ are residing in the area.
Challenges in Conserving the be-be

In the findings, there were some challenges that the community encountered when
they were conserving the ‘be-be’.
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Pasturing of animals. The respondents said there were some individuals who use the ‘be-
be’ as pastures. They place their animals (such as cow) in the place. Balangcod said,
“Protectaran iman en Barangay Captain Julio Bolislis din kakaew. Gaana ay manpastol
si baka” (Barangay Captain Julio Bolislis is always protecting the trees. He does not want
to pasture their animals). Further, Begawen said there had been a warning not to use the
place as pasture for animals because they might eat the young trees planted. Also he added,
“If we have enemies in maintaining the ‘be-be’, they would be the people pasturing their
animals”.
Cutting and burning of trees. The respondents claimed that cutting of trees is considered
as a challenge in conserving the ‘be-be’ even the community is not allowed to cut trees.
One respondent said that there were some people who have been penalized, however
because of the low amount for penalty, violators tend to do it again. One respondent said,
“Wada od iman di manputputo si kaew ngem itabtabon da isunga adi da katiliw” (They cut
trees but they are privately doing it that is why they were
apprehended). They said they are cutting the trees during night time or during typhoons.
Sustainability of timpuyog. Most of the respondents claimed that the continuation of the
enthusiasm of members of the community who participates in the ‘timpuyog’ is also a
challenge. There is a decrease of people participating in the ‘timpuyog’. Begawen said that
the young generation today is not exposed to the said practice because of the presence of
technology. With the advent of technology such as computers and televisions, the youth
opt to stay at home rather than help in the works in the community.


Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS


Summary
The study was conducted at Balakbak, Kapangan, Benguet to identify the practice in
conserving the ‘be-be’; identify the significance of the practice to the residents,
environment, and to the community; to identify the beliefs occurred in conserving the ‘be-
be’; to identify the reason of conserving the ‘be-be’; to identify changes/innovations in
conserving the ‘be-be’ and to identify the challenges in conserving the ‘be-be’.
This study also aimed to produce a leaflet.
There were three elders in the community as the key informants of the study. Other
information about the conservation of the ‘be-be’ was also gathered from 20 residents who
have participated in the ‘timpuyog’ in conserving the ‘be-be’.
Personal interviews with the key informants and the respondents were done to gather all
the necessary information about the conservation of ‘be-be’.
‘Timpuyog’ was done in conserving the ‘be-be’. It was participated by the community by
planting the trees, watering them and cleaning the weeds. There were three groups
participate in the ‘Timpuyog’. The first group was the Women’s Club headed by Barrio
Captain Julio Bolislis. The members of the Women’s Club had been conserving the ‘be-
be’ for fifteen years. During the process, there were two invoked prayers led by the elders
before and during the work.
The second group was participated by the Balakbak Elementary pupils headed by
Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Peter Begawen, Sr. The pupils also planted Acacia and Paper Tree aside from Pine Tree.
Under his management, Begawen initiated the practice until 2004. This practice was
sustained until the present. The third group was the Community members especially the
parents. The parents practice the ‘timpuyog’ during Brigada Eskwela.

There were some minimal changes incurred in the practice but the members of the
community are still participating in the ‘timpuyog’.
Moreover, most respondents claimed they believed in supernatural beings, such as
‘Tumungaw’, ‘fairy’, and spirits or ghost living in the ‘be-be’, however it has been
diminishing because of their spiritual beliefs today.
Furthermore, the respondents claimed that participating in the ‘timpuyog’ is significant to
them, in the community and the environment so they want to sustain the practice and
preserved it.

They are protecting the ‘be-be’ because they planted it and they get benefits from
them.
On the other hand, the respondents claimed there were challenges that they are facing
however they are still invoking the community not to pasture animals and to cut
trees.







Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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Conclusions

The study concludes that:
1.
The indigenous practice of the residents of Balakbak has protected their
environment for many years.
2.
There are beliefs associated to indigenous practices which help in the continuation
of the conservation of the environment.
3.
The conservation of the ‘be-be’ ensures the sustainability of source of natural
resources for the community.
4.
So long as the community members actively participate in the conservation of the
environment, changes may be incurred through time but the practice will continue.

Recommendations

The researcher recommends the following:
1. The residents should continue in conserving the environment because they say
it’s the ingredients of living.
2. The youth of Balakbak should be encouraged to join the ‘timpuyog’ for the practice
to be sustained.
3. A full compilation of the history of the ‘Be-be’ (School and Community Heritage
Park) will be useful as a guideline for the next generation and as information source for
those interested in environmental conservation.


Indigenous Knowledge, Practice and Beliefs in Conserving the Be-be (School and
Community Heritage Park) at Balakbak, Kapangan, Benguet |
DANIS, HERMAN B. APRIL 2013

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