BIBLIOGRAPHY


BITOG, RUBYLOIDA B. APRIL 2011. Survey of Feature Articles on Cordillera
Indigenous Knowledge in Campus Publications of Metro–Baguio. Benguet State
University, La Trinidad, Benguet.

Adviser: Maria Luz D. Fang-asan, PhD


ABSTRACT


The study was conducted to generate a database on Cordillera indigenous
knowledge (IK) featured in campus publications of Metro – Baguio.

Specifically, it aimed to inventory feature articles on Cordillera IK in campus
publications of Metro – Baguio; characterize the feature articles on Cordillera IK based
on language, information sources, use of graphics, length and readability of the articles;
classify the Cordillera IK in the feature articles according to origin and scope; extract
details on the specific Cordillera IK from the feature articles in campus publications of
Metro – Baguio; and to prepare sample entries for an electronic database for Cordillera
IK.
Majority of the 32 feature articles on Cordillera IK were in English, based on
secondary sources, mostly with graphics, and below 800 words in length. Readability for
most of the articles was for those who had a formal education of 15 to 20 years.

Most of the Cordillera IK were on beliefs and rituals and originated from the
province of Benguet followed by Ifugao.
The study concludes that Cordillera IK has not been given enough attention by
campus publications. The recognition that Cordillera IK should also be given some space

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in campus publications came only recently. Almost all of the IK items included in the
articles were not fully described.
It is recommended that campus publications in Metro – Baguio must be
encouraged to feature more Cordillera IK representing the different indigenous peoples in
the region. Campus publication writers should be encouraged to have multiple sources of
information. Compilation of Cordillera IK already published in varied forms should be a
continuous activity in order to help conserve the IK and these must be validated before
dissemination.

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TABLE OF CONTENTS


Page
Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i
Abstract . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i

Table of Contents. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii


INTRODUCTION


Rationale. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Statement of the Problem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Objectives of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Importance of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Scope and Limitations of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . 4
REVIEW OF LITERATURE

Indigenous Knowledge Defined . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Classifications of Indigenous Knowledge. . . . . . . . . . . . . . . . . . . . . . 6

Language Used in Community Newspapers. . . . . . . . . . . . . . . . . . . . 8

Information Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Importance of Graphics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Readability. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10

Electronic Database. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
METHODOLOGY

Locale and Time of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Subjects of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
v

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Data Gathered. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Data Collection. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Data Analysis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
RESULTS AND DISCUSSION

Inventory of Feature Articles. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

Characteristics of Feature Articles. . . . . . . . . . . . . . . . . . . . . . . . . . . 21

Origin of the Cordillera IK in the Articles. . . . . . . . . . . . . . . . . . . . . 25

Classification of Cordillera IK in the Articles. . . . . . . . . . . . . . . . . . 25

Cordillera Indigenous Knowledge on Beliefs

and Rituals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27


Cordillera Indigenous Knowledge on

learning systems. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33


Cordillera Indigenous Knowledge on

arts and crafts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36


Cordillera Indigenous Knowledge on Local

Organizations, Controls and, Enforcements. . . . . . . . . . . . . . . . . . . 37


Cordillera Indigenous Knowledge on Food and

Nutrition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39


Cordillera Indigenous Knowledge on Local Classification

and Quantification. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39


Sample Entries for an Electronic Database. . . . . . . . . . . . . . . . . . . . 40

SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

Summary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

Recommendations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
LITERATURE CITED. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
vi

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APPENDIX

A. Article Summary Sheet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

B. Coding Sheet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51

C. Values of the Codes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

D. Sample of Feature Article on Cordillera IK

in Mountain Collegian (BSU). . . . . . . . . . . . . . . . . . . . . . . . . . . 53


E. Sample of Feature Article on Cordillera IK

in The Alternative (UC). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54


F. Sample of Feature Article on Cordillera IK

in the Cordillera Bulletin (CCDC). . . . . . . . . . . . . . . . . . . . . . . . 55


G. Sample of Feature Article on Cordillera IK

in Flame (BCU). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
vii

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1

INTRODUCTION


Rationale

Culture is the entire complex of ideas and material objects that people in a society
use to carry out their collective life since the era of creation. Also referred to as intangible
or non-material culture and tangible or material culture, these determine the kind of life a
community leads or shall lead in the future. A community’s development, therefore,
depends largely on its culture.

For indigenous peoples of the Philippine Cordilleras, it is their culture that makes
them different from other regions in the country. Their culture is still rich in indigenous
knowledge (IK) but this is now being challenged by the forces of modernization.

According to Grenier (1998), IK refers to the unique, traditional, local knowledge
existing within and developed around the specific conditions of women and men
indigenous to a particular geographic area. Indigenous knowledge covers learning
systems; local organizations, controls, and enforcement; local classification and
quantification; human health; animals and animal diseases; water; soil; agriculture; agro
forestry and swidden agriculture; and other topics.

Many Cordillerans of today still carry out their IK in their daily living. They
observe traditional healing practices with rituals and indigenous herbs; traditional
farming and other livelihood practices like woodcarving; and they still wear their native
costumes. Their natural resource management systems like the muyong of Ifugao, the
batangan of Mountain Province, and the lapat of Abra have played an important role in
resource conservation. The different tribes in the region also perform thanksgiving rituals
like cañao and healing rituals like bunong. All these have been transmitted from one
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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generation to the next through native ways of knowing like storytelling, rituals and
hands-on learning. Recently, the holding of cultural festivals has become another venue
for younger generations to learn their community’s IK.

However, the advancement of research, science and technology brought about
changes to day to day situations; thus even the indigenous peoples of the Cordillera
region have to modify their way of life to cope with these changes. This coping
mechanism contributes to the rapid loss of IK.

Education or the school as a social institution is responsible for the systematic
transmission of knowledge, skills and cultural values; hence it can help address the
alarming loss of IK. In carrying out this specific function of transmitting knowledge,
skills and cultural values, a school implements several strategies like offering formal
courses on sociology; establishing cultural performing arts groups; encouraging the free
expression and exchange of knowledge through campus publications, among others.

The practice of campus publication is protected by Republic Act 7079 known as
the Campus Journalism Act. This Act upholds and protects the freedom of the press even
in the campus level. Furthermore, it promotes the development and growth of campus
journalism as a means of strengthening ethical values, encouraging critical and creative
thinking and developing moral character and personal discipline of the Filipino youth.

Aside from serving as the voice of students to communicate their views and
concerns to the school administration, a campus publication also serves as a vehicle for
transmitting different kinds of information for the students’ holistic development. True
to this commitment, many campus publications in the Cordillera Administrative Region
have been observed to maintain a section on culture that features indigenous knowledge.
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Information on IK being disseminated to different audiences is in different forms
and different media, many of which are not easily accessible to those who need it. There
is a need to inventory all information on IK in order to come up with a resource book that
can guide those who are interested in the Cordillera culture. Campus publications also
feature articles on IK, hence this study.


Statement of the Problem

While there are already plenty of information materials on Cordillera IK, there is
no updated resource book that can tell information seekers what materials are available,
what areas of IK have already been studied, and where they can be located. To help
provide these information, this study answered the following questions:
1. What feature articles on Cordillera IK were in campus publications of Metro-
Baguio?
2. What are the characteristics of published feature articles on Cordillera IK?
3. What are the classifications of Cordillera IK featured in campus publications
of Metro-Baguio?
4. What information on the specific Cordillera IK is included in the feature
articles in campus publications of Metro-Baguio?


Objectives of the Study

The general objective of this study is to generate a database of Cordillera IK
featured in campus publications in Metro – Baguio.
The study had the following specific objectives:
1. To inventory feature articles on Cordillera IK in campus publications of Metro
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Baguio;
2. To characterize the feature articles on Cordillera IK based on the following:
a. Language

b. Information sources
c. Use graphics
d. Length of the articles
e. Readability of articles
3. To classify the Cordillera IK in the feature articles according to the following:
a. origin
b. scope or domain
4. To extract details on the specific Cordillera IK from the feature articles in
campus publications of Metro-Baguio.
5. To prepare sample entries for an electronic database for Cordillera IK.


Importance of the Study

The results of the study will form part of a resource book on Cordillera IK which
will be used by researchers, students and others who need to know what have already
been written on the topic and where to find them.
Results of the study will also contribute to an electronic database on Cordillera IK
which can serve as a reference in the preparation of information and educational
materials.


Scope and Limitations of the Study

The study included feature articles on Cordillera IK in the campus publications of
Benguet State University (BSU), Cordillera Career Development College (CCDC),
University of the Philippines – Baguio (UP), University of the Cordilleras (UC), Saint
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Louis University (SLU) and Baguio Central University (BCU). In a quick survey, these
were the campus publications that have given attention to Cordillera IK in the past ten
years, at least. Since this is a benchmark survey however, all issues that were available to
the researcher within the data gathering period were included, regardless of publication
date.
Data collection and analysis were limited to the variables as indicated in the
objectives of the study. Where validation was necessary, it is just recommended for
another study.

Data gathering was from November to December 2010 in the schools specified.
For objective number 5, information from the feature articles was enriched by getting
more from other sources, hence, only samples were produced.




















Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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REVIEW OF LITERATURE


Indigenous Knowledge Defined

Indigenous knowledge is the knowledge that people in a given community has
developed over time and continues to develop. It is based on experience, often tested over
centuries of use, adaptation to local culture and environment, and dynamic and changing
Indigenous knowledge encompasses all forms of knowledge like technologies, know-how
skills, practices and beliefs that enable the community to achieve stable livelihoods in
their environment (IIRR, 1996).

Indigenous knowledge includes information, practices and technologies, beliefs,
tools, materials, experimentation, biological resources, education and communication
(Tebtebba, 2009).


Classifications of Indigenous Knowledge


Grenier (1998) identified the following scope of IK research which can be used in
classifying IK – learning systems; local organizations, controls and enforcement; local
classification and quantification; animals and animal diseases; water; soil; agriculture;
agroforestry and swidden agriculture and other topics.

Learning systems. These comprise the indigenous methods of imparting
knowledge, indigenous approaches to innovation and experimentation, indigenous games,
and indigenous specialists.
Local organizations, controls, and enforcement. These include traditional
institutions for environmental management, common-property management practices,
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traditional decision-making processes, conflict-resolution practices, traditional laws,
rights, taboos, and rituals, and community controls on harvesting.
Local classification and quantification. This refers to a community’s definitions
and classification of phenomena and local flora and fauna, and indigenous methods of
counting and quantifying.
Human health. This covers nutrition, human-disease classification systems,
traditional medicine and the use of herbal remedies in treatment of
diseases, and the locations of medicinal plants, the proper times for collection, the most
useful parts, and the methods for preparing and storing medicine.
Animals and animal diseases. This area covers animal breeding and production,
traditional fodder and forage species and their specific uses, animal-disease classification,
and traditional ethno veterinary medicine.
Water. This consists of traditional water-management and water-conservation
systems, traditional techniques for irrigation, use of specific species for water
conservation, and freshwater and saltwater fisheries and aquatic-resource management.
Soil. This covers soil conservation practices, the use of specific species for soil
conservation, and soil-fertility enhancement practices.
Agriculture. This includes indigenous indicators to determine favorable times to
prepare, plant, and harvest gardens, land-preparation practices, indigenous ways to
propagate plants, seed storage and processing (drying, threshing, cleaning, and grading),
seed practices, indigenous methods of sowing (seed spacing and intercropping), seedling
preparation and care, farming and cropping systems (for example, complementary
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groupings), crop harvesting and storage, food processing and marketing, and pest-
management systems and plant- protection methods.
Agroforestry and swidden agriculture. This comprises the indigenous techniques
used for recognizing potential swidden farmland and the criteria used for making choices
regarding its use, criteria and techniques used for allowing a farm to go fallow, fallow
management and uses, indigenous adaptations for intensification, changes adopted during
the shift to sedentary agriculture, the management of forest plots and the productivity of
forest plots, the knowledge and use of forest plants (and animals), and the
interrelationship between tree species, improved crop yields, and soil fertility.
Other topics may cover textiles and other local crafts, building materials, energy
conversion, indigenous tools, and changes to local systems over time.


Language Used in Community Newspapers

The predominant use of English in Philippines newspapers can be traced back to
the long history of colonialism in the country. Sabado (2006) cited Jordan and Rowntree
(1986) who mentioned that even though the imperial nations have given up part of all
their colonial empires, the language they planted overseas has survived. As a result,
English still has a foothold in much of Africa, the India sub-continent and the Philippines.
In these areas, English and French are still languages of the educated political elite and
enjoy a role as languages of the government, commerce, and higher education.
Sabado (2006) studied the reasons why local newspapers circulated in La
Trinidad, Benguet use English instead of Montañosa Ilocano which is the lingua franca
in the place. According to her journalist-respondents, the written form of Montañosa
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Ilocano is very difficult to read because people are not accustomed to reading it. On the
other hand, her reader-respondents said that Montañosa Ilocano is easy to read and
understand.


Information Sources

There are many information sources that could be used by the writers in doing an
article like books, pictures, bulletin boards, maps, internet sites, key informants and
others.
Good writing is important to journalists but the quality of writing depends in large
part on good reporting. Gathering information for a story requires knowing how to use
many other sources of information readily available (Brooks et al, 2005). They further
added that gathering information from multiple sources is one of the keys to good writing
and good communication. It’s also the best way to ensure accuracy. When more and more
sources are checked and cross – checked, the chances of a story being accurate greatly
improve.




Importance of Graphics

Malinao (1991) enumerated the different functions of graphics. These are: to
attract attention; to illustrate a point in the story; to tell a story itself through the aid of
caption; to tell a story in sequence with other illustrations; and to give visual relief tot eh
design or makeup of the story. This supports Ramirez (1989) who stated that “A picture
is worth a thousand words. Readers are moved by photos, and remember them far longer
than words.”
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Readability

One way of evaluating the effectiveness of an information material is testing its
readability. Readability quantifies the level of comprehension of a particular reading
material and identifies a specific audience for that matter. One way of getting the
readability is through fog index.

Gunning Fog Index developed a way to measure how hard something is read. His
fog index at http://www.online-utility.org/english/readability_test_and_improve.jsp is
considered the most reliable formula for testing readability.

According to Parande (1978) as cited by Cheren (2008), publication would
undoubtedly been effective means of formal education if the manners on which news
stories and feature are put in simple language and their presentation made attractive. One
of the problems on communication in the society nowadays is massive information gap.
Because of this, information and development are not being relayed fast enough to the
people. This gap could be attributed to the problem of the writers to write readable
articles for the public. This is a fact that a simple and well written article story is easily
communicated and understood by the readers.

As stated by Pinkihan (2008), the major problem of mass communication
especially the print media is mainly the information instantly comprehensive to a large
number of people.


The Gunning Fog Index measures the grade level for clear understanding of
written information materials. We all learn to read more than difficult words which
requires 15 years and above of formal education before we understand the reading
material.
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Electronic Database

According to Sullivan University Library and Learning Resource Center (2001), a
single database may refer to a variety of sources, including periodical articles, books,
government documents, industry reports, papers at meetings, newspaper items, films,
video recordings etc. In addition, a database consists of organized pieces of information
placed into records. Within an electronic database, a computer program assists the user in
selecting desired pieces of data. There are many, many different types of electronic
databases in the world today, including statistical databases, image databases, and others.


























Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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METHODOLOGY


Locale and Time of the Study

The study was conducted in higher education institutions in Metro-Baguio that
have campus publications (Figures 1 and 2). These schools were the Benguet State
University (BSU), Cordillera Career Development College (CCDC), Saint Louis
University (SLU), University of the Philippines (UP-Baguio), University of the
Cordilleras (UC) and Baguio Central University (BCU). There are many indigenous
peoples in these schools.
BSU and CCDC are located in La Trinidad, Benguet while SLU, UP, BCU and
UC are in Baguio City. La Trinidad and Baguio City are the two largest settlements
comprising the Metro - Baguio area which is considered the educational center of
northern Luzon. Among the oldest schools in the area are Saint Luis University and
Benguet State University, established in 1909 and 1916, respectively.
The study was conducted from November 2010 to December 2010.


Subjects of the Study



Six campus publications in Metro-Baguio, namely: The Mountain Collegian
(BSU), The Cordillera Bulletin (CCDC), White and Blue (SLU), Outcrop (UP-Baguio),
The Alternative (UC) and Flame (BCU) were the sources of articles that were considered
as subjects of this study. Table 1 summarizes the basic information about each
publication.


Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Figure 1. La Trinidad, Benguet map showing BSU and CCDC













Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Figure 2. Baguio City map showing BCU, SLU, UC and UP-Baguio















Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Table 1. Number of issues per year and approximate target readers of each campus

publication


NUMBER OF
APPROXIMATE
NAME OF
SCHOOL
ISSUES/YEAR NUMBER OF
PUBLICATION
TARGET
READERS
Mountain Collegian Benguet State University 2
8, 000
The Alternative
University of Cordilleras 9
30, 000
Flame
Baguio Central College
2
12, 000
Outcrop
University of the
12
20, 000
Philippines – Baguio
Cordillera Bulletin Cordillera Career
2
15, 000
Development College
White and Blue
Saint Luis University
4
70, 000




All issues that were available to the researcher during the data gathering were
included. Finally, feature articles pertaining to any of the Cordillera IK in these issues
were identified as subjects of this study. The various definitions of IK in the literature
review were used as a guide in determining whether or not an article is on a Cordillera
IK.
Table 2 shows that there were 283 issues found in the archives of the six campus
publications. From these issues, only 18 had feature articles on Cordillera IK. The 18
issues yielded 32 feature articles which included a total of 58 Cordillera IK items. Items
that were included in more than one article were counted as one. An example is the
Hudhud ni Aliguyon which was featured in the Cordillera Bulletin and twice in The
Alternative. Other Cordillera IK featured repeatedly were muyong, cañao, woodcarving,
mummification and bunong.

Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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Table 2. Number of issues, feature articles and Cordillera IK surveyed from the six
campus publications


NUMBER
NUMBER

CAMPUS
NUMBER
OF ISSUES OF IK
NUMBER
PUBLICATION/
OF ISSUES WITH IK
FEATURE
OF IK
SCHOOL
BROWSED FEATURE
ARTICLES
FEATURED
ARTICLES
Mountain Collegian /
49
11
18
33
BSU
The Alternative / UC
20
3
8
14
Outcrop / UP-B
86
1
2
6
White and Blue /SLU
114
1
1
1
Cordillera Bulletin /
6
1
1
1
CCDC
Flame / BCU
8
1
2
3





TOTAL
283
18
32
58



Data Gathered



The data gathered were on the IK itself and the following details: title, author,
author’s information sources, name of publication, language, article length, readability of
the article, types of graphics included (if any), name of specific IK featured, origin of IK
and a brief description of the IK. Additional information on selected IK under study was
gathered to enhance the sample entries for the electronic database.


Data Collection


The survey and content analysis methods were used in data collection. The survey
entailed a count of all the issues available at the campus publications’ archives of all
feature articles on Cordillera IK in the campus publications and the listing of their titles
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications of
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and other publication details. The content analysis was used to classify the IK according
to Grenier’s Scope of IK and to determine the readability of the articles.


Data Analysis



Data gathered were collated and presented in tables. Analyses were through
frequency counts and percentages. Readability was measured using the Gunning Fog
Index. Portions of the articles were submitted to http://www.online-
utility.org/english/readability_test_and_improve.jsp for measurement.
Fog Index Formula:

1. Take a sample of the articles. Count the words in several complete sentences
until you have about 100 words. Divide the number of words by the number of sentences
to get the average sentence length.
2. Count the words with three or more syllables. Do not count those that are
capitalized or combinations of short, easy words (like bookkeeper or garbageman) or that
are made three syllables by adding –ed or –es (like expanded or confesses). This gives
you the percentage of “difficult” words from your sample.
3. Add the average sentence length and the number of words then multiply by 0.4.


No. of words (100) = Ave. sentences + No. of difficult words x 0.4 = FI
No. of Sentences








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RESULTS AND DISCUSSION


Inventory of Feature Articles

Titles of articles featuring Cordillera IK in the Mountain Collegian of BSU are
listed down in Table 3. Of the 18 articles, 15 focused on one IK only. It is noted that
almost all articles were written in recent years from 2005 to 2011. Issues of the
publication from 1996 to 2004 were also included in the survey but there was only one IK
article during this period.

Table 4 shows the eight feature articles on Cordillera IK in The Alternative of UC
- BCF. Half of the articles focused on one IK and the other half included two or three IK.
All articles were written from 2007 to 2010. Issues from 2001 to 2006 were included in
the survey.

The other campus publications as shown in Table 5 are the Cordillera Bulletin,
Flame, Outcrop and White and Blue. These campus publications had only one to two
feature articles on Cordillera IK. The only feature article on Cordillera IK from 114
issues of SLU’s White and Blue archives was published in 1999. The other articles from
the other publications were in 2005 to 2010.

The inventory of IK articles as presented in Tables 3 to 5 show that most of these
were published in the past six years from 2005 to 2011. This period is more than a decade
from when the Cordillera Administration Region was established in 1989.



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Table 3. Inventory of feature articles on Cordillera indigenous knowledge in the
Mountain Collegian of Benguet State University
TITLE OF THE FEATURE
INDIGENOUS
YEAR OF
ARTICLE
KNOWLEDGE INCLUDED
PUBLICATION
Cordilleran Tattoos on the Brink of Tattoo
2011
Oblivion

From Ato to Coffee Shops
Ato
2011
Defining Masculinity: The Ibaloi Kalon
2010
and the Kankana-ey Way

Chant for Development: The
Ba’diw
2010
Cordillera Heritage

Play the Native Games
Bultong, logginto, fagfagto,
2009
punnokan, kadaklan and
bisnag

Mata-on, Northern Benguet’s
Mata-on
2009
Indigenous Calendar

Muyong System: Ifugao’s Way of Muyong
2009
Forest Preservation

Burial Traditions
Burial traditions of Mt.
2009
Province, Kalinga, Abra and
Ifugao

Recognizing Indigenous Peoples
Muyong
2008
Sange: Carrying on the Culture
Pasiking
2007
Gipas’ Best When Sun Dried
Gipas
2007
Adivay 2006, A Glimpse of
Cañao, bunong, day-eng,
2007
Benguet Culture
batbat, chilus, binegbegan
and, sadong and tayao

Mummies Through the Years
Mummification
2007
Tribal Priests…. Healers
Mansip-ok and mankotom
2006

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Table 3. continued
TITLE OF THE FEATURE
INDIGENOUS
YEAR OF
ARTICLE
KNOWLEDGE INCLUDED
PUBLICATION
Cordillera Tattoos: A Show of Art Batek
2006
and Status
If There’s Smoke…There’s Etag!
Etag
2006
Healing with Words and
Dawdawak, pakde, lawit, kiad, 2005
Rituals…the Igorot Way
bas-ing and pocpocley
Peshit: Ibaloi’s Grandest Cañao
Cañao
1997


Table 4. Inventory of feature articles on Cordillera indigenous knowledge in The
Alternative of University of Cordilleras
TITLE OF THE FEATURE INDIGENOUS KNOWLEDGE YEAR OF
ARTICLES
INCLUDED
PUBLICATION
The ‘Head Takers’ and
Headhunting and, Hudhud and
2010
Mumbakis of Ifugao
Aliguyon

Kalinga: Land of the Beauty Pongo and balbeg
2010
and the Brave

Benguet
Kosdey, tchungas and cañao
2010
Apayao
Say-am, palilang and taddo
2010
Not Just A Piece of Dead
Woodcarving
2010
wood

The Death Chair
Sangbo
2010
Kabayan Mummies
Mummification
2008
Reclaiming Cordilleran
Hudhud ni Aliguyon
2007
Literature


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Table 5. Inventory of feature articles on Cordillera indigenous knowledge in other
campus publications
TITLE OF THE
INDIGENOUS
CAMPUS
YEAR OF
FEATURE ARTICLES
KNOWLEDGE
PUBLICATION PUBLICATION
INCLUDED
This is Our Story, Our
Hudhud and Alim
Cordillera
2010
Indigenous Identity and
Bulletin
We Take Pride of the
Literary Richness it
Brings

Kulturang Ibaloi
Mummification and
Flame
2010
bendiyan

The Life Underground
Mining superstitions Flame
2010
Sulyap sa Tatak ng
Tadok, muyong,
Outcrop
2008
Katutubong Kordilyera
mambunong, pechen
and say-am

Kultura: Bulul ang Tela
Bulul
Outcrop
2005
ng Pera
The Fading Art of
Woodcarving
White and Blue 1999
Woodcarving



Characteristics of Feature Articles


Language used. The language used in 91% of the 32 feature articles was English
as shown in Table 6. This is attributed to the fact that all campus publications in Metro –
Baguio use English as the main language. Generally, a few pages are designated as
Filipino pages, hence some articles are also written in Filipino.

This observation has also been noted by Sabado (2006). Her writer-respondents
said English is used in newspapers instead of Montañosa Ilocano because the latter is


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Table 6. Language used in IK feature articles in campus publications
LANGUAGE
FREQUENCY (n)
PERCENTAGE (%)
English
29
91
Filipino
3
9



TOTAL
32
100



difficult to read. However, in the same study, reader-respondents said otherwise. The use
of English appears to be favored more by the writers than the readers.
Information sources. The writers of the IK articles got their information from
primary or secondary sources. More than half of the articles were based on secondary
materials alone like books, theses and internet sites. Almost one – third of the articles
were from primary sources like the key informants who were interviewed. Only 13
percent of the articles were based on a combination of primary and secondary sources.
This means that only the writers of four (13%) articles bothered to corroborate their
information with that from other sources. This is an indication that most of the writers did
not subscribe to the prescription of Brooks et al (2005) that having multiple sources of
information is one way of ensuring accuracy.
Use of graphics. All but one of the 32 articles included photos or caricatures. Two
articles used a combination of both. This indicates that all the publications recognized the
important role that graphics play in textual information. Studies have shown that graphics
enhance messages in terms of attraction and comprehensibility. This means that they all
agreed with Ramirez (1989) and Malinao (1991) who emphasized that graphics like
pictures strengthen the message.
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Table 7. Writers’ information sources for the IK feature articles
INFORMATION SOURCES
FREQUENCY (n)
PERCENTAGE (%)
Primary
10
31
Secondary
18
56
Combination
4
13



TOTAL
32
100


Table 8. Graphics included in the feature articles
GRAPHICS INCLUDED
FREQUENCY (n = 32)
PERCENTAGE (%)
Photos
21
66
Caricatures
12
56
None
1
3
*Two articles used a combination of photos and caricatures



Length of articles. Length of the articles was measured in the number of words
used. Almost ¾ of the articles were below 500 to 800 words (Table 9). The shortest had
201 words, and the longest, 2, 823 words. This result shows that the length of articles met
the standard length of a feature article which is from 500 to 800 words as stated by
Estrada and Singh (1987).





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Table 9. Length of the feature articles
NUMBER OF WORDS
FREQUENCY (n)
PERCENTAGE (%)
Below 500 words
10
31
500 – 800 words
13
41
801 – 1, 100 words
6
19
1, 101 – 1, 400 words
2
6
1, 401 – 1, 700 words
1
3



TOTAL
32
100



Readability. Readability is expressed in terms of the number of years of formal
education needed to understand the article. Using the Gunning Fog Index test at
http://www.online-utility.org/english/readability_test_and_improve.jsp, the readability of
the articles is presented in Table 10. Half of the articles could be read and understood by
those who had 15 to 20 years of formal education. While the instrument was developed
for US educational system, it may also be equated to the Philippine educational system in
terms of number of years. Fifteen years of formal education would translate to the
completion of a 5 year degree program. This is similar to the readability of LaTOP
brochures evaluated by Foronda (2010) using the same Fog Index site.













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Table 10. Readability of the feature articles
NUMBER OF YEARS OF
FREQUENCY (n)
PERCENTAGE (%)
FORMAL EDUCATION
NEEDED
10 years and below
3
9
11 – 14 years
12
38
15 – 20 years
16
50
21 years and above
1
3
TOTAL
32
100



Origin of Cordillera IK in the Articles

The Cordillera IK featured in the articles reviewed were from the six provinces of
the region. A great majority (81 %) of the IK items was from the province of Benguet
followed by those from Ifugao accounting for 38% (Table 11). However, there were IK
items that originated from two or more provinces such as the burial traditions, kadaklan,
bisnag, batek and etag.

This result can be attributed to the fact that the publications reviewed were of
schools within the province of Benguet, thus access to sources of information was easier.


Classification of Cordillera IK in the Articles


The Cordillera IK inventoried in this survey were classified following the scope
of IK research outlined by Grenier (1998). However, there were modifications
introduced like treating Rituals and Beliefs as one classification instead of being just a
part of Local Organization, Control and Enforcement. This is to give due attention to

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Table 11. Origin of the Cordillera indigenous knowledge in the articles
ORIGIN
FREQUENCY (n = 47)
PERCENTAGE (%)
Benguet
38
81
Ifugao
18
38
Kalinga
8
17
Mt. Province
7
15
Apayao
6
13
Abra
4
9
*There were IK items that originated from two or more provinces


sub-areas that were more commonly studied. The classifications that were used therefore
were on learning systems; local organizations, controls and, enforcements; beliefs and
rituals; arts and crafts; food and nutrition; and local classifications and quantification.
The other areas in Grenier’s (1998) list were no longer included since none of the IKs
featured in the campus publications fell under them.
Table 12 shows that 22 (47%) of the Cordillera IK were on beliefs and rituals.
There were Cordillera IK that may be classified under two or more areas but the
classification followed in this study was based on the main focus of the feature articles,
hence no multiple classifications are reflected in the table. An example of this is the
bultong which is classified under Learning Systems since it is an indigenous game. It
may also be classified under Local Organizations, Controls and Enforcement since it is
also used in settling conflicts.



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Table 12. Classification of Cordillera IK in the articles
CLASSIFICATION
FREQUENCY (n)
PERCENTAGE (%)
Beliefs and rituals
22
47
Learning Systems
9
19
Arts and crafts
9
19
Local organizations, controls and, 4
9
enforcements
Food and nutrition
2
4
Local classification and
1
2
quantification



TOTAL
47
100



Cordillera Indigenous Knowledge on Beliefs and Rituals


Cordillera IK on beliefs and rituals featured in the articles were grouped into
celebratory, healing, death and burial, and marriage rituals. Information on each IK was
copied verbatim from the feature articles. The sources were indicated after each entry as
(Copied from [Title of Feature Article / Writer / Name of Publication / Year of
Publication]).


Celebratory Rituals


Cañao (Benguet). It is a form of ritual in any occasion of Benguet. It is performed
to cure certain illness, for festivities of the community and family, and for social
gatherings. It is also performed to ensure good harvest and health among the people
(Copied from Peshit: Ibaloi’s Grandest Cañao / Vilma C. Latawan / Mountain Collegian /
1997).
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Binegbegan (Benguet). It is a ritual for status identity (Copied from Adivay 2006,
A Glimpse of Benguet Culture / Elizabeth Aplat / Mountain Collegian / 2007).
Mining superstitions (Benguet). Before getting the treasure, the miners should
first butcher a hen or a pig as an offering to the soul guarding the treasure so that they
wouldn’t have a hard time getting the treasure (Copied from The Life Underground /
Armie Caluza / Flame / 2010).
Batek (Mt. Province, Kalinga, Ifugao and Benguet). Tattoos have different
meanings for the two sexes. For male, tattoos are symbols of male valor, strength, rank
and prestige. They were applied only after a man performed well in battle. Females on
the other hand, would usually get tattoos at a young age to make them more beautiful and
attractive and to earn respect among their tribe. Kalinga and Ifugao tattoos are believed to
have magical powers. It is often related to the supernatural and is considered a serious
religious experience. However, before tattooing takes place, certain principles should be
observed, both by the tattoo artist and the one to be tattooed (Copied from Cordillera
Tattoos on the Brink of Oblivion / Karlston Lapniten / Mountain Collegian / 2011).
Say-am (Apayao and Kalinga). It is one of the most important of all religious
ceremonies in the province of Apayao. It is held every 14th day of February. This is done
when entering a newly built house, when removing mourning clothes by relatives of a
deceased person, and even after a headhunting trip which was practiced several decades
ago. The practice of say-am is traced to another local practice which is the palilang
(Copied from Kultura: Bulul ang Tela ng Pera / Jaicel Ann Robles and Ceilo Bayson /
Outcrop / 2005).


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Healing Rituals

Lawit (Benguet). It is considered the most feared ritual which is used to call back
a spirit who inflicted the person with an incurable disease due to some disturbances made
to the spirits (Copied from Healing with Words and Rituals, The Igorot Way / Juan Jose
David / Mountain Collegian / 2005).
Bunong (Benguet). It is a ritual prayer. Mambunong is the one who performs this
and administer the appropriate ritual prescribed by the mansip-ok (Copied from Adivay
2006, A Glimpse of Benguet Culture / Elizabeth Aplat / Mountain Collegian / 2007).
Mansip-ok (Benguet). He is given certain powers to determine the cause of a
person’s illness, death, or misfortunes and prescribes the appropriate ritual to counter
these misfortunes (Copied from Tribal Priests….Healers / Elizabeth Aplat / Mountain
Collegian / 2006).
Mankotom (Benguet). They are wise men composed of the elders oriented to the
ways and practices of the people in the community. They are keepers and guardians of
customs and traditions with high regards to the strict observance of rituals. The
mankotom also is capable of performing the tasks of both mansip-ok and mambunong
wherever they are not available (Copied from Tribal Priests….Healers / Elizabeth Aplat /
Mountain Collegian / 2006).
Dawdawak (Benguet). It is a ritual involving an appeal to Kabunyan to extend his
healing power to the mother for quick recovery. The community elders do this to appease
him to heal the nursing mother if there are complications during the childbirth (Copied
from Healing with Words and Rituals, The Igorot Way / Juan Jose David / Mountain
Collegian / 2005).
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Pakde (Benguet). It is the only ritual performed by the whole community to drive
away death and disease-causing spirits. In this ritual, the whole community is gathered in
a place where they play gongs and offer prayers (Copied from Healing with Words and
Rituals, The Igorot Way / Juan Jose David / Mountain Collegian / 2005).
Kiad (Benguet). It is believed to be the most extraordinary, is performed to
appease to departed ancestors who cause sickness to a person due to animal offering he
performed in the past without complying with the traditional pairing of the sacrificial
animals. In this ritual, the right animal to be butchered is the one provided by the sick
person to be sacrificed. For this reason, the sick person is expected to get well after the
ritual is completed (Copied from Healing with Words and Rituals, The Igorot Way/ Juan
Jose David / Mountain Collegian / 2005).
Bas-ing or Kes-og (Benguet). Is a punishment of cohabitation by which one
suffers an inflammation of the genitalia. This is also the name of the ritual against sexual
disease (Copied from Healing with Words and Rituals, The Igorot Way/ Juan Jose David/
Mountain Collegian / 2005).
Pocpocley (Benguet). It is the only ritual that can treat a man who lost his sexual
vitality (Copied from Healing with Words and Rituals, The Igorot Way / Juan Jose David
/ Mountain Collegian / 2005).
Batbat (Benguet). It is being practice to cure sickness that cannot be cured by
modern medicine (Copied from Adivay 2006, A Glimpse of Benguet Culture / Elizabeth
Aplat / Mountain Collegian / 2007).
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Chilus (Benguet). It is said to appease the spirits who may have been offended
and overlooked by human beings (Copied from Adivay 2006, A Glimpse of Benguet
Culture / Elizabeth Aplat / Mountain Collegian / 2007).
Palilang (Apayao). It is done to preserve fish. The fishes are preserved for almost
a week to attain a more savory aroma which will be eventually cooked with pungent
spices together with selected vegetables. The people of Apayao regard this practice as a
test of bravery for visitor who survives the extremely hot and spicy taste of the fish sauce.
In addition, those “survivors” will be considered valorous (Copied from Apayao / Virgo
Lopez / The Alternative / 2010).


Death and Burial Rituals

Mummification (Benguet). It is a deliberate attempt to preserve the body. It was
believed that mummification was started by the “lost tribe” which is the Imbosi.
Mummification process starts when a person breathes his or her last breath, wherein a
solution of salt and water is forced on the corpse. Then, it is tied to a high chair usually at
the back of the house. A low fire is lit under the chair to help in the process of drying the
body and help preserve the tissues (Copied from Kabayan Mummies / Jesus Miguel
Agreda / The Alternative / 2008).
Sangbo (Mt. Province). Right after the death of a person, a pig is sacrificed for
him in a practice called sangbo. After which, the dead person is put in the sangadil (death
chair). The ceremony lasts for several days depending on the age, wealth and cause of
death. The rich or wealthy persons have more elaborate and ostentatious ceremony and
lasts from 5-7 days. If the old men and the family treat the death as a good death, then
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there will be shorter ceremony and animal offerings, while if it is considered bad death, it
will take a longer ceremony and more offerings (Copied from The Death Chair / Janice
Osenio / The Alternative / 2010).
Burial traditions of Kalinga, Mt. Province, Abra and Ifugao. Their burial rituals
involved butchering of animals, way of clothing the death, practices within the wake of
burial, placement of the deceased upon its burial and the number of days of the wake that
depends on the status of the death.
Mt. Province. A death is a house-cleaning among the Bontoc Igorots. The corpse
is covered in a blanket preferably before it is carried out. Objects on elevated places are
removed to prevent it from falling for it will signify another death in the family. Then, the
family constructs a sangachil or death chair made of pine branch and they offer a pig to
the anito or spirit of the deceased before he is seated in the sangachil. Meanwhile, an-
anako-the mourning song-is started by the old women. Then the singing becomes achog,
a lyrical narrative of the deeds, romantic exploits and other creditable activities of the
deceased. The singing lasts until dawn.
Kalinga. A death in Kalinga calls for impromptu gathering of all villagers where
there is endless chanting. They place their dead on a chair at a spot in the house and the
wake usually lasts from three to four days.
Abra. For the Tingguians of Abra, villagers gather in the dead’s house filling its
every side. The dead is then placed in a mat and stays there until his burial.
Ifugao. Socio-economic status plays a big part in the burial rites among the people
of Ifugao. For the cadangyans (wealthy), the wake is extended up to three days while
nawotwot (low class) is shorter. A pig is butchered on the first day, another on the next
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day then a pig and two carabaos on the third day. The dead is placed in an adangan, a
bamboo stretcher. A member of the family must act as a pallbearer. The funeral is
accompanied by slow, mournful beating of the gangsa (gong). A brief rite is performed
before the burial. This is where rice wine is distributed to anyone who wants to take a
drink (Copied from Burial Traditions: Second of Two Parts / Mary Cris Balancio /
Mountain Collegian / 2009).
Tchungas (Benguet). It is a purification rite which is done to avenge the ghost of
ancestors from colonizers (Copied from Benguet / Sheela Khrystyn Lee / The Alternative
/ 2010).


Marriage Ritual

Kalon (Benguet). It is a practice of these tribes in which the help of elders is
sought in finding someone a partner or would-be wife or husband (Copied from Defining
Masculinity: The Ibaloi and the Kankana-ey Way / Jordan Abad / Mountain Collegian /
2010).


Cordillera Indigenous Knowledge on
Learning Systems


Hudhud ni Aliguyon (Ifugao). It is the famous epic of Banaue that starts with a
religious ceremony which is the butchering or killing of native chicken to be used during
the ritual. It illustrates some very important lessons; the evils and foolishness of warfare,
and the goodness and advantages of upholding peace. It is one of the oldest known
accounts of how Ifugao tribes settle their conflicts. The ancient Ifugaos fight battles on a
one-on-one face-off. The best warrior of a tribe conquers another tribe’s best warrior. The
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winner takes off the head of his enemy as a proof of his tribe’s victory. In this way,
arguing tribes learned to respect each other and help pave way for peace (Copied from
The ‘Head Takers’ and Mumbakis of Ifugao / Chris Paul Mongalini / The Alternative /
2010).

Ba’diw (Benguet). It is the oldest traditional way of storytelling in the form of
chant (Copied from Chant for Development: The Cordillera Heritage / Ronalyn Banaken
/ Mountain Collegian / 2010).

Day-eng (Benguet). Is a chant-singing of the Kankana-eys and Ibalois (Copied
from Adivay 2006, A Glimpse of Benguet Culture / Elizabeth Aplat / Mountain
Collegian/ 2007).

Bultong (Ifugao). Is Ifugao’s version for wrestling. Is performed as a means for
the Ifugaos to boast their own martial art since they possess a reputation for pugilistic
temperament. It is distinctive from other forms of wrestling because its motivation is
mainly arbitrary in character. It is resorted to as a means of settling disputes involving
adultery and land boundary conflicts (Copied from Play the Native Games / Crislyn
Balangen / Mountain Collegian / 2009).

Logginto (Ifugao). It is a head-standing contest from the Ifugao. This game is
played without ritual rites. Its process is composed of one of the standard yoga exercises.
Like yoga, it induces the flow of blood into the brain, assuring its adequate supply
thereof. The Ifugao’s have transformed this activity into a contest through the logginto.
Participants are in inverted posture for hours on end. Those who endure the stunt for the
longest hours are acclaimed winners (Copied from Play the Native Games / Crislyn
Balangen / Mountain Collegian/ 2009).
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Punnokan (Ifugao). It is a game utilizing the riverbank as its venue. It is a harvest
rite game. The punnokan, headhunting initiation, begins with the formation of kinaag. A
kinaag, a human profile constituting hay, is erected at the riverbank. At a given signal, it
is thrown into the river and a number of participants dive after it. The participant who
retrieves the most hay is declared the winner (Copied from Play the Native Games /
Crislyn Balangen / Mountain Collegian / 2009).

Kadaklan (Mt. Province, Abra and Apayao). It is a Bontoc thigh-slapping game. It
is played in any occasion. Perched in a narrow bamboo flat form, the contestants take
turns in slapping each others’ thighs until the limit of human endurance is reach and one
who unable to bear it any longer, quits. Violence and sadism characterize this game. The
remarkable thing about it is that sportsmanship prevails (Copied from Play the Native
Games / Crislyn Balangen / Mountain Collegian / 2009).

Bisnag (Mt. Province, Abra and Apayao). It is the same as the kadaklan, except
that this bisnag is played during funerals. It is the thigh-slapping game of the Isneg and
Apayao (Copied from Play the Native Games / Crislyn Balangen / Mountain Collegian /
2009).

Fagfagto (Mt. Province). It is a mock stone-throwing game. It is a Bontoc rite
designed to attain bountiful ‘camote’ harvest. It is a three-day affair that assumes the
form of a stone-throwing caper with the riverbank as its venue. The first day is
participated in by boys and the second day is attended by teenagers. On the last day,
anybody could participate. Warriors hurt stones at one another in all seriousness but it is
still considered as a mock battle. When the mock combat is over, the warriors embrace
each other and became the friends that they have always been. Fagfagto combines the
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dual personality of the Bontocs’ as a warrior and as a farmer. The stone-throwing aspect
satisfies their martial inclination; while the agricultural part signifies their being farmers
(Copied from Play the Native Games / Crislyn Balangen / Mountain Collegian / 2009).


Cordillera Indigenous Knowledge on
Arts and Crafts

Sadong and tayao (Benguet). Sadong and tayao are the Benguet dances (Copied
from Adivay 2006, A Glimpse of Benguet Culture / Elizabeth Aplat / Mountain Collegian
/ 2007).
Taddo (Apayao). It is an Apayao dance which is performed to praise and thank
god’s blessings. It is accompanied by the playing of gongs called bansa, hidag and
patanghing (Copied from Apayao / Virgo Lopez / The Alternative / 2010).

Tadok or tachek (Kalinga). Ito ay salitang Kalinga para sa katutubong sayaw
nila. Ang mga kalalakihan ay tutugtog ng gangsa habang ito ay isinasayaw kasabay ng
mga mahihirap at detalyadong mga indak at padyak ng katawan, at ang mga kababaihan
naman ay sumasabay sa agos ng musika at tugtugin (It is a Kalinga term for their native
dance. The men will beat the gong while they dance with the difficult and very detailed
dance steps, and the women will dance with the rhythm of the gongs.) (Copied from
Sulyap sa Tatak ng Katutubong Kordilyera / Ivan Emil Labayne and Mira Peace Kapuno
/ Outcrop / 2008).

Woodcarving (Ifugao). The Cordillera has been gifted with art of woodcarving,
which finds its roots deeply embedded in the culture. Woodcarving requires a lot of
patience, passion and determination in order to create quality-carving products for their
patrons. It is for those who did not attain any formal education. In our region, only males
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are allowed to do woodcarving while the females do weaving (Copied from The Fading
Art of Woodcarving / Kit Arvin Fernandez / White and Blue / 1999).

Ato (Mt. Province). It is an institution for exclusive for males in indigenous
peoples (IP) communities where elders gather around to make community decisions. It is
a structure with a semi-circular stone-paved platform with an open court with stone stools
and a bonfire space at the center (Copied from From Ato to Coffee Shops / Crislyn
Balangen / Mountain Collegian / 2011).
Pasiking (Benguet). Sange or pasiking is an indigenous knapsack found among
the various ethno-linguistic tribes in the Cordillera Mountains (Copied from Sange:
Carrying on Culture / Karlston Lapniten / Mountain Collegian / 2007).

Pongo (Kalinga). It is Kalinga’s arm tattoos (Copied from Kalinga / Lincoln
Dionisio / The Alternative / 2010).

Balbeg (Kalinga). It is also a tattoo from the Kalinga which is shaped as spears
(Copied from Kalinga / Lincoln Dionisio / The Alternative / 2010).

Bulul (Ifugao). Ito ang tinaguriang diyos ng kabukiran ng mga Ifugao. Ito ay
hinubog mula sa paniniwala, kalakip ang tradisyong minana nila mula sa kanilang mga
ninuno (It is called the god of kaingin of the Ifugao. It is derived from their beliefs and
practices that came from their ancestors.) (Copied from Kultura: Bulul ang Tela ng Pera /
Jaicel Ann Robles and Ceilo Bayson / Outcrop / 2005).


Cordillera Indigenous Knowledge on Local Organizations,
Controls and, Enforcements


Muyong (Ifugao). It is an Ifugao term meaning forest or woodlot usually located
on top of rice fields. It is traditionally inheritance package that includes several rice fields
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or payoh which are privately owned. It is an example of an Ifugao’s indigenous
knowledge systems and practices which aims to preserve the forests areas of the
province. The pinugo is the source of water for irrigation in their rice fields. Muyong
System is a land ownership and land management scheme adopted by the early Tuwali
settlers (Copied from Muyong System: Ifugao’s Way of Forest Preservation / Sheenalyn
Sao-an / Mountain Collegian / 2009).

Headhunting (Ifugao). It had always been a wrong notion propagated by the
Western colonizers of the Philippines. To the Ifugaos, “head getting” is the more
appropriate term for this tribal custom which has been practiced by warring Cordilleran
tribes even before the Spaniards came (Copied from The ‘Head Takers’ and Mumbakis of
Ifugao / Chris Paul Mongalini / The Alternative / 2010).

Mining superstitions (Benguet). Most of these superstitions were stated by our
ancestors based on their experiences. Some of these are: it means bad luck if a woman
came into the mine because an accident would happen; miners are not allowed to whistle
inside the mine because the treasure will be lost (Copied from The Life Underground /
Armie Caluza / Flame / 2010).

Pechen (Mt. Province). Ito ang tawag ng mga Ifontoc sa “peace pact” o ang
kasunduan ng mga katutubo para makamtan ang kapayapaan at kaayusan sa kani-
kanilang mga nayon, maiwasan ang pagdanak ng dugo, at para makamtan ang katarungan
(This is what the people of Bontoc call the peace pact or an agreement of the natives to
achieve peace and harmony in their communities, to avoid shredding off blood and to
attain justice.) (Copied from Kultura: Bulul ang Tela ng Pera / Jaicel Ann Robles and
Ceilo Bayson / Outcrop / 2005).
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Cordillera Indigenous Knowledge on
Food and Nutrition

Etag (Mt. Province, Ifugao and Benguet). It is commercially known as ‘Igorot
ham’ which flavors the distinctly delicious taste of Igorot cuisines, especially that of
pinikpikan. Etag is processed in a natural way, either by salting, drying or smoking
(Copied from If There’s Smoke….There’s Etag! / Claudine Malis and Annie Ruth
Wallang / Mountain Collegian / 2006).
Gipas (Benguet). It could be use in the treatment of labor pneumonia in children,
influenza, acute gastroenteritis, bacillary dysentery, appendicitis, post-operative
infections, diarrhea, ulcerating wounds, scalds, rheumatic arthritis and stomachache
(Copied from Gipas’ Best When Sun Dried / Annie Ruth Wallang / Mountain Collegian /
2007).


Cordillera Indigenous Knowledge on Local
Classification and Quantification

Mata-on (Benguet). It is a way of the Kankana-ey to keep track of the time by
reoccurrence of the short seasonal periods. The Mata-on are as follows:
Libteng for January means cool.
Atong represents February wherein it begins where air gets warm.
Opok refers to March wherein, the warm air gradually intensifies.
Ketketi is for April. Isolated rains and thunderstorms occur in this month.
Kiang means May is the time of food that will be indicated by the appearance of
an insect which they call ninnin or sitsit.
The month of June as they call it, De-am or manaba is the time when heavy
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rains start to fall.
Midsingan for July is the time for typhoons.
Tiway for August is the coming of strong typhoons.
Adog for September will indicate that another typhoon will occur.
Tigwi is for the month of October is a continuation of typhoons.
Killing is for November where rainy season ends.
And lastly is the siyet for December, is the beginning of cold season (Copied
from Mata-on, Northern Benguet’s Indigenous Calendar / Sheenalyn Sao-an / Mountain
Collegian / 2009).


Sample Entries for an Electronic Database

The entries for an electronic database will soon be inputted in a chosen site then it
will be ready to browse online. It will be of great help in securing these Cordillera IK that
were collected by the researcher from the different campus publications. It will also
provide an easy access of these information to the information seekers on Cordillera IK.
These sample entries are the following:



Muyong
Classification: Local organizations, controls and, Enforcements
Origin: Ifugao
Description:

¹ It is an Ifugao term for man-made forest or woodlot usually located on top of
rice fields by natural design and, for centuries has been the source of water for the
paddies and households, food, wood for fuel and wood carving and other forest products.
² Furthermore, muyong is a clan or family owned forest handed down through
generation and is governed by strict tribal laws that ensure its regeneration and
conservation. Selective cutting of mature trees and branches, weeding, thinning and
pruning are among the practices applied to maintain the good condition of the muyong.
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The size of muyong ranges from a few hundred square meters to more or less five
hectares in aggregate are and just like the rice fields, the quantity and quality of muyong
indicates the owner’s social and economical status.
Muyongs are bordered by rows of trees that separate the muyong of one family or
clan from the others.
In addition, muyong have specific geographical boundaries, and in case of
boundary conflicts, they are settled through ugbu or bultong.
Meanwhile, muyong system is a land ownership and land management scheme by
the Tuwali settlers. It is an example of an Ifugao’s indigenous knowledge systems and
practices which aims to preserve the forests areas of the province.
The management techniques for muyongs employed by the indigenous people of
Ifugao are the following:
The muyong is frequently under brushed especially during dry season or as the
need arises to get rid of the prolific rono, shrubs, and other species of grasses that
compete for nutrient intake and space with the growing trees. Constant maintenance of
the muyong deters illegal cutters from entering it because it is a traditional way of
showing that somebody owns the area.
Thinning activities are employed on heavily stocked or over crowded portions of
the muyong through the cutting of mature trees, least robust young trees and over-
crowded coppice of cut trees.
Sparsely stocked portions of the muyong are replenish by planting other tree
species especially the premium ones taken from adjacent areas or from far places.
Poisonous trees, shrubs and climbing vines are removed.
Pruning is also employed to remove excess branches of young and maturing trees
to improve tree growth and help the tree stem to straighten as it grows to maturity.
Pruned out materials are collected for firewood.
Selective logging/cutting are employed. Trees that are stunted or defective or
already deteriorating or dying are cut and mainly used as firewood. Young trees growing
straight and robustly are protected until maturity. Good mature trees are used for timber
or lumber, some are reserved for reproduction.
The transfer of muyongs is governed by customary laws as follows:
The first child of the family, upon marriage, inherits the forest land inherited by
his father while the second child will inherit that which was inherited by the mother.
Muyongs can be sold but only to relatives of the vendor (as the first priority) or
any original member of the same community.
Customary laws dictate that no one can enter muyong of others and gather
anything without permission from the owner. Anyone caught cutting even just one small
tree without the knowledge of or permission from the owner is heavily punished or fined.

Sources: ¹ Muyong System: Ifugao’s Way of Forest Preservation by Sheenalyn Sao-an
of Mountain Collegian
Other Source: ² Indigenous Forest Conservation Systems in the Cordillera Region by
John G. Tacloy (Dr. of Philosophy Dissertation), pages 10 - 18

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Cañao
Classification: Beliefs and Rituals
Origin: Benguet
Description:

¹ It is a form of ritual in any occasions of Benguet. It is performed to cure certain
illness, for festivities of the community and family, and for social gatherings. It is also
performed to ensure good harvest and health among the people.
² The old folks of Benguet believed that performing cañao rituals can cure
sickness or illness. It can also prevent further illness or sickness. It is believed that
performing this ritual can make them (old folks) rich or progressive. It can also cause or
make other people, especially enemies, get sick and eventually die. Old folks also
believed that it can make the inhabitants live long. It can also make a childless couple
have children after the ritual.
Furthermore, it can make a man or a woman who lost sexual urge to regain
normal sex behaviors. It is also believed that performing such ritual before starting for a
trip can prevent accidents.
Cañao should be performed when occupying a new house in order that the house
will not be struck by lightning and thunder or be destroyed by earthquake and other
destructive phenomena. It is also believed that it can facilitate the laboring mother who is
having difficulties in giving birth. In addition, it can make the stunted plants grow well
and be productive. It is believed that the purpose of a trip can be easily realized if a cañao
is performed before starting a trip. Certain rituals can cure physical defects of a person. It
is further believed that performing cañao can amend very bad dreams that linger in one’s
mind. However, cañao is effective if the sponsors and performers undertake the
requirements appropriately and correctly.

Source: ¹ Peshit: Ibaloi’s Grandest Cañao by Vilma C. Latawan of Mountain Collegian
Other source: ² Traditional Beliefs and Cultural Practices in Benguet by Biano Loc-loc

Baucas, 2003 at the Benguet Provincial Library


Lawit
Classification: Beliefs and Rituals
Origin: Benguet
Description:

¹ It is considered the most feared ritual which is used to call back a spirit who
inflicted the person with an incurable disease due to some disturbances made to the
spirits.

² The ritual called lawit, tawal or dawit is a preventive and a curing ritual. Even if
a farmer is not sick, he can sponsor this ritual in order to prevent illness among his
family. When a member of a family who had been away from home several years just
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arrived home, this ritual, lawit is sponsored by said family in order to call the kadkadwa
or soul of the family member who just arrived. Thus ritual can prevent illness that may
happen if the soul of the said family member who just arrived could also come home and
live with its owner.

The mambunong use a pig or a chicken to attain this lawit ritual. Other
requirements of this lawit are rice wine, cooked rice, gabi, clothing, money, jewelries,
carpenter and farmer tools. All these requirements are offered to the spirits and concerned
native gods in order that these can make the soul stay with its owner and that the well
being of the family is promoted. This ritual is performed by the mambunong outside the
house of the sponsor. The native priest sees to it that the bile of the butchered animal is
favorable and good so that it can promote good health and prevent illness among the
sponsors.

Source: ¹ Healing with Words and Rituals, The Igorot Way by Juan Jose David
of Mountain Collegian
Other source: ² Traditional Beliefs and Cultural Practices in Benguet
by Biano Loc-loc Baucas, 2003 at the Benguet Provincial Library



Batbat
Classification: Beliefs and rituals
Origin: Benguet
Description:
¹ It is being practice to cure sickness that cannot be cured by modern medicine.

² This folk medicine cures any kind of illness as prescribed by a mansip-ok or the
native soothsayer. According to Coyotan of La Trinidad, Benguet (who is both a
soothsayer and a ritual performer) as cited by Baucas, the basic requirements of this ritual
are three pigs, ten jars of rice wine, enough rice for six meals of few hundreds of people,
camotes, gabi, gongs, drums, ritual clothing, blankets, carpenter and farm tools and
kitchen utensils.

This ritual is started in the evening by butchering a big saw. The playing of
musical instruments, like drums and gongs, and dancing starts this evening. There is also
the serving and drinking of rice wine. After the crowd has eaten their supper, they can
continue playing the native musical instruments and singing their chants or native songs
they call ba’diw.

The following day, after the breakfast, the mambunong performs the batbat prayer
by having a big male pig butchered. While the pig is being sliced and cooked, there is
also playing and dancing the traditional way. There is also drinking of wine and singing
the ba’diw or day-eng. The dancing and singing of native songs are suspended for at least
two hours for the people to eat their lunch. In most cases, the lunch meal is late because it
is done around at two or three o’clock in the afternoon. After lunch, the dancing and
chanting of native songs are continued until they again stop to eat their supper or dinner.
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On the third day, a big male pig is butchered for breakfast. The mambunong
performs the kafe or kapi prayer and after the breakfast, the people can now go home
except some old folks and the native priests who stay behind to give advice to the
sponsoring family.

Source: ¹ Adivay 2006, A Glimpse of Benguet Culture by Elizabeth Aplat of Mountain

Collegian
Other source: ² Traditional Beliefs and Cultural Practices in Benguet by Biano Loc-loc

Baucas, 2003 at the Benguet Provincial Library


Kiad
Classification: Beliefs and rituals
Origin: Benguet
Description:
¹ It is believed to be the most extraordinary is performed to appease to departed
ancestors who cause sickness to a person due to animal offering he performed in the past
without complying with the traditional pairing of the sacrificial animals. In this ritual, the
right animal to be butchered is the one provided by the sick person to be sacrificed. For
this reason, the sick person is expected to get well after the ritual is completed.

² It is a ritual that requires big animals to be butchered and offered to the ka-
apuan that is causing illness. If the soothsayer or the so-called mansip-ok or mansib-ok
discovers that a carabao is to be offered to cure the sick, then the mambunong performs
his ritual by butchering the carabao. So that in this ritual, it is a carabao, a cow or a
horse that is offered or two of these kinds. So, if this kiad is performed and the ka-apuan
is appeased, then the sick can be well.

This ritual is performed outside the house. Some jars of rice wine are prepared for
this purpose. Cooked rice, camotes and gabi are also used as offering with some utensils,
tools and clothing. Money is also a part of said ritual.

The native inhabitants believed that there are several causes of sickness that can
be cured by the kiad. One situation is when a couple used a cow for their wedding in the
course of their life; they have to butcher another cow to pair with the first. If this couple
will not do it, the spirit of their dead ancestors can cause their sickness in order that they
can be convinced to comply with their desire. Another situation where this ritual is
performed is when the dead parents of a couple had performed this ritual kiad, their
children also should perform the same. When the children do not sponsor this ritual, their
ancestors or spirits of their dead parents have to make their children sick in order that
they can sponsor the ritual. According to Kispay Baucas as cited by Biano Loc-loc
Baucas, it is also their belief that if the spirits of the ancestors observed that their children
are progressing or having many carabaos, cows and horses, they would make their
children sick so that they can offer some of their animals to them.

Source: ¹ Healing with Words and Rituals, The Igorot Way by Juan Jose David of


Mountain Collegian
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Other source: ² Traditional Beliefs and Cultural Practices in Benguet by Biano Loc-loc

Baucas, 2003 at the Benguet Provincial Library


Kes-og
Classification: Beliefs and Rituals
Origin: Benguet
Description:

¹ Is a punishment of cohabitation by which one suffers an inflammation of the
genitalia. This is also the name of the ritual against sexual disease.

² It is a cure for a sex-related sickness, which can be an enlargement of sex
organs. A dog or a pig is used by the native priests for this ritual. This is performed
during nighttime outside the house of the sick. The patient has to stay beside the native
priest who is rendering his prayer and at the time interviewing the patient while the
butchered dog is being cooked. After hid main prayers, the mambunong interviews the
sick by asking him or her the names of all those whom he or she has sexual intercourse
with. As the patient confesses by telling the names one by one, the mambunong slices a
piece of cooked meat one by one corresponding to the number of all concerned women or
men named in the previous sexual affairs. After a name is given, the mambunong throws
away a piece of sliced meat saying that the sexually-related sickness is also thrown away
and this is done until all the concerned women or men are completely enumerated.
Before this, it was emphasized to the sick that he cannot be cured unless he confessed
and tell the truth.
Other tribes in Benguet call this ritual as ‘bas-ing’ or ‘bas-il’. Some tribes use a
horde instead of a dog in order to accomplish this particular folk medicine but the
objectives are similar.

Source: ¹ Healing with Words and Rituals, The Igorot Way by Juan Jose David of

Mountain Collegian
Other source: ² Traditional Beliefs and Cultural Practices in Benguet by Biano Loc-loc
Baucas, 2003

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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS


Summary


The study was conducted on October 2010 to January 2011 in six higher
educational institutions in Metro – Baguio: Benguet State University (BSU), University
of Cordilleras (UC), Baguio Central University (BCU), University of the Philippines (UP
– Baguio), Saint Luis University (SLU) and Cordillera Career Development Center
(CCDC). Their respective campus publications which served as the sources of articles
studied were Mountain Collegian, The Alternative, Flame, Outcrop, White and Blue and
Cordillera Bulletin. The survey was done to generate a database on Cordillera IK.
Specific objectives were to inventory feature articles on Cordillera IK; to characterize the
feature articles; to classify the Cordillera IK; to extract details on the IK; and to prepare
sample entries for an electronic database.

There were 32 feature articles collected on Cordillera IK which included 47 IK
items. Almost all were published from 2005 to 2011.

Most of the feature articles were in English, based on secondary sources, mostly
with graphics, and below 800 words in length. Readability for most of the articles was for
those who had a formal education of 15 to 20 years.

Most of these IK item originated from the province of Benguet followed by
Ifugao. Majority of the Cordillera IK featured were on beliefs and rituals.


Conclusions


Based on the results of the study, the following conclusions were drawn:
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1. Cordillera indigenous knowledge has not been given enough attention by
campus publications as evidenced by the limited number of issues and articles on the
subject.
2. The recognition that Cordillera IK should also be given some space in campus
publications came recently. This is evidenced by the observation that almost all of the
articles were published from mid 2000’s to the present.
3. Almost all of the writers of the IK feature articles in campus publications did
not strictly adhere to the principle of having multiple sources of information to ensure
accuracy.
4. Readability of almost all of the articles required from the readers a formal
education of at least 15 years. Since the paper is primarily meant for college students who
would have, on the average, acquired at least ten years of formal education, this finding
means that the articles could not be easily read and understood.
5. There was no balance in the IK featured in the articles in terms of origin since
most of them were from Benguet and Ifugao.
6. Almost all of the IK items included in the articles were not fully described.



Recommendations


Based on the conclusions, the recommendations were derived:
1. Campus publications in Metro-Baguio must be encouraged to feature more
Cordillera IK so that they can be an instrument in cultural education. Those who already
do should strike a balance among the different indigenous peoples in the region
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considering that Metro-Baguio is an educational center which caters to students from
different parts of the county.
2. Campus publication writers should be encouraged to adhere to basic principles
of writing and presenting stories in terms of information sources and readability.
3. As a safeguard to ensure accuracy, all Cordillera IK inventoried in this study
should be validated before dissemination.
4. Compilation of Cordillera IK already published in varied forms should be a
continuous activity in order to help conserve the IK.
















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LITERATURE CITED


BROOKS, B., G. KENNEDY., D. MOEN and D. RANLY. 2005. News Reporting and
Writing (8th ed.). United States of America: Haddon Craftsmen and RR Donnelley
and Sons Company. P. 98.

CHEREN, C. 2008. Readership of the Mountain Province Monitor among Bontoc
Residents. BS Thesis. Benguet State University, La Trinidad, Benguet. P. 7.

ESTRADA, E. and R. SINGH. 1987. Basic Journalism. Mandaluyong City: National
Book Store, Inc. P. 101.

FORONDA, R. 2010. Development and Evaluation of La Trinidad Organic Practitioner
(LaTOP) Brochure. BS Thesis. Benguet State University, La Trinidad, Benguet.
P.21.

GRENIER, L. 1998. Working with Indigenous Knowledge: A Guide for Researchers.
Ottawa, Canada: The International Development Research Centre (IDRC). Pp. 5 –
6.

INTERNATIONAL INSTITUTE OF RURAL RECONSTRUCTION. 1996. Recording
and Using Indigenous Knowledge: A Manual. Silang, Cavite: International
Institute of Rural Reconstruction. P.8.

MALINAO, A. 1991. Journalism for Filipinos (1st ed.). Quezon City: National Book
Store, Inc. P. 165.

PINKIHAN, N. 2008. Evaluation of Laboratory Manuals Produced by Teachers in
Selected Basic Agricultural Courses in the College of Agriculture, Benguet State
University. BS Thesis. Benguet State University, La Trinidad, Benguet. P.8.


RAMIREZ, J. 1989. Philippine Journalism Handbook (3rd ed.). Caloocan City: Philippine
Graphics Arts, Inc. P. 332.

SABADO, J. 2006. Potentials of Montañosa Ilocano as a Language for Print News for the
Different Ethno – Linguistic Groups of La Trinidad. BS Thesis. Benguet State
University, La Trinidad, Benguet. P. 5.

SULLIVAN UNIVERSITY LIBRARY AND LEARNING CENTER. 2001 What an
Electronic Database Is (And Is Not). Retrieved October 25, 2010 from
http://library.sullivan.edu/old/CSS/databasedescription.htm.

TEBTEBBA, 2009. 2008 in Review: Working for UNDRIP Implementation. Volume II.
A Magazine. Baguio City: Tebtebba Foundation. Pp. 14-16.

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APPENDIX A

Article Summary Sheet


Benguet State University
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION

Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications
of Metro-Baguio

1. Title of the Article: ______________________________
2. Author: _____________________________
3. Publication: ______________________________
4. Year of Publication: _____________________
5. Language used: __________________________
6. Length of the article (number of words):___________________
7. Readability of the article: ____________________
8. Authors’ Information Sources: _________________________
9. Type of graphics included, if any: _____________________
10. Specific IK featured: ________________________
11. Origin of IK: (Tribe/province) ________________________
12. Classification of IK _________________________________
13. Brief description of the IK _____________________________________



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APPENDIX B

Coding Sheet


Benguet State University
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION
Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications
of Metro-Baguio

A. GENERAL DESCRIPTION
Article Title: ______________________________
Name of Cordillera IK featured: ______________________________
Origin of the IK: ______________________________
Brief Description of IK:
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
__________________
Author: ______________________________
Name of Publication: ______________________________
Year of Publication: ____________________
Language used: _______________
Graphics included: ________
Length of the Article: _______________
Readability of the Article: _________________


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APPENDIX C

Values of the Codes


Benguet State University
College of Agriculture
DEPARTMENT OF DEVELOPMENT COMMUNICATION

Survey of Feature Articles on Cordillera Indigenous Knowledge in Campus Publications
of Metro – Baguio


A. LANGUAGE MEDIUM
3 = 15 – 20 years
1 = English
4 = 21 years and above
2 = Filipino


F. ORIGIN OF THE
B. AUTHORS’ INFORMATION
CORDILLERA IK
SOURCES
1 = Benguet
1 = Primary
2 = Ifugao
2 = Secondary
3 = Kalinga
3 = Combination
4 = Mt. Province

5 = Apayao
C. GRAPHICS INCLUDED
6 = Abra
1 = Photos

2 = Caricature
G. CLASSIFICATION OF THE
3 = None
CORDILLERA IK

1 = Beliefs and Rituals
D. LENGTH OF THE FEATURE
2 = Learning Systems
ARTICLES
3 = Arts and Crafts
1 = Below 500 words
4 = Local organizations, controls
2 = 500 – 800 words
and, enforcements
3 = 801 – 1, 100 words
5 = Food and Nutrition
4 = 1, 101 – 1, 400 words
6 = Local classification and
5 = 1, 401 – 1, 700 words
quantification

E. READABILITY OF THE
FEATURE ARTICLES
1 = 10 years and below
2 = 11 – 14 years

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Appendix D. Sample of the feature article on Cordillera IK in Mountain Collegian (BSU)

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Appendix E. Sample of feature article on Cordillera IK in The Alternative (UC)

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Appendix F. Sample of feature article on Cordillera IK in the Cordillera Bulletin (CCDC)


Continuation of the feature article on Cordillera IK in the Cordillera Bulletin (CCDC

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Continuation of the feature article on Cordillera IK in the Cordillera Bulletin (CCDC)

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Appendix G. Sample of feature articles on Cordillera IK in the Flame (BCU)

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Document Outline

• Survey of Feature Articles on CordilleraIndigenous Knowledge in Campus Publications of Metro�Baguio
  • BIBLIOGRAPHY
  • TABLE OF CONTENTS
  • INTRODUCTION
  • REVIEW OF LITERATURE
  • METHODOLOGY
  • RESULTS AND DISCUSSION
  • SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
  • LITERATURE CITED
  • APPENDICES

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