Angiwan, M. G., Sr. (1983). Mayoyao social...
Angiwan, M. G., Sr. (1983). Mayoyao social institutions, customs and practices.
(Unpublished master’s thesis). Baguio City: Baguio College Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
Summary
This study was an attempt to gain a deeper understanding of the social
institutions of Mayoyao with the customs and the practices related to marriage,
courtship, family system, religious beliefs and practices, and socio-economic life
of the people. The growth, development and stability of a people are determined
in part by the natures and character of the culture. To determine the growth and
the development, one must know the social institutions with the customs,
practices and traditions as well as others related to the institutions.
This study entitled, “Mayoyao Social Institutions, Customs and Practices”
attempted to investigate the following problems areas:
1. What are the basic religious beliefs and practices of the people of
Mayoyao before and after the introduction of Christianity?
2. On the Mayoyao social institutions of courtship, marriage and family
system, are there evidences of growth and development of the customs
and practices before and after the Second World War?
3. What are the customs and practices related to the economic life of the
people of Mayoyao before and after the Second World War? Are there
evidences of change and of development?
4. What are the important cultural influences that led to social change and
development of the people of Mayoyao?
5. What are the customs and practices that retarded the development of the
town and the educational development of the youth?
Research Design
This study made use of the historical narrative and descriptive method.
Participant-observation and key informant interview were the techniques used in
the collection of data. Key informants were chosen on the basis of their
knowledge and experience, age, social functions, and social status in the
community. Most of the key informants were noted shamans and go-betweens
who were considered authorities on all Mayoyao social institutions, customs and
traditions as well as practices related to the institutions.
The researcher also made use of his personal experiences, his
observations and actual participation in some rites and ceremonies being a
native of the locale under study.
Findings
The study of the social institutions and the customs and practices of
Mayoyao in Ifugao revealed the following:
1. The animistic traditional religion of Mayoyao with all the taboos and
superstitious beliefs developed a stable society and family without any
political system of government like the Ato of Bontoc and the Peace Pact
of Kalinga. Religious rites and ceremonies with animal sacrifices were the
main emphasis in the animistic religion of Mayoyao before the last war.
Animistic belief was basically polytheistic and the means or mechanisms
to conformity were through the force of taboos and superstition.
After the introduction of Christianity, the basic religious belief and
practices were altered resulting in acculturated beliefs and practices.
Animistic rituals were substituted by Christian rituals and practices but
slaughtering of animals in times of death, weddings and sickness are still
practiced to the present.
2. The social institutions of courtship, marriage and family system were able
to withstand the pressures of outside cultural influences until after the last
war when changes started. The traditional courtship in the agamang is
disappearing because of the change from animistic morality to Christian
morality among the younger and educated Mayoyaos. The practice of
parental arrangement of marriage is being discarded because the younger
generation wanted to have their own choice to life-partners. Customs and
practices related to marriage before the Second World War were basically
influenced by the animistic belief and values. After the war Christian
values were adapted into the native customs and practices so that while
the wedding is legal and Christian, the native requirement of the marriage
feast is still practiced with reciprocative gift giving.
Marriage after the war expanded beyond the kinship system as a
result of intermarriages with lowlanders. This brought anew basis of social
relationship beyond the traditional blood and affinal kinship.
3. The development and stability of the social institutions of the people of
Mayoyao were and still are rooted in the rice terraces economy. The
economic life of the people was tied up with the kaingin and the rice
culture cycle in the rice terraces. Before the Second World War, the rice
culture cycle developed complex rites and ceremonies which were rooted
in animism.
The effect of the Christianization of the people after the last war
was the religious change starting from central Mayoyao and spread to the
barrios. The complex rites related to the rice terraces economy were
discarded together with the belief in taboos and superstitions. The expanding
population after the last war could no longer be fully supported by the rice
terraces economy so that importation of rice from the lowlands has become a
necessity.
4. Although basically traditional, the introduction of Christianity, compulsory
universal education and the Municipal government were the important and
dynamic cultural influences that reshaped Mayoyao society, its culture and
values. Community leadership has shifted fro, the traditional elders to the
educated younger generation.
5. The compulsory requirements of animal sacrifices and adherence to
taboos and superstitions in animism were among the cultural practices
that hampered the growth and education of the youth of Mayoyao.
Whatever little earnings of parents especially the poor always went to
animals and chickens for the sacrificial rites and ceremonies so that
nothing was left for the cost of education. The educational awakening in
Mayoyao started only in the 1950’s.
Conclusions
In this research the following conclusions were drawn:
1. The forces that united the people together in Mayoyao were the animistic
religion and genealogy with a bilateral basis of kinship relationship.
2. The social institutions of Mayoyao provided a stable society that is
characterized by a strong kinship system and bayanihan spirit of the
community.
3. The economic life of the people was and is still rooted in the rice terraces
economy and kaingin farming.
4. The introduction of Christianity, universal education and the Municipal
government contributed very much to the changes and development of
Mayoyao society today.
5. The compulsory requirement of animal sacrifices with a strong traditional
animistic faith contributed to the retardation of the development and
education of the Mayoyao youth until the 1950’s.
Recommendations
The following recommendations would help preserve and at the same time
continue to develop the rich cultural heritage of the people of Mayoyao.
1. Further research should be undertaken to expand the study and make it a
cultural history of Mayoyao for posterity.
2. Written materials on Mayoyao culture in general should be incorporated in
the school curriculum so as to inculcate in the young the love and
appreciation of their own cultural heritage and to provide a good
foundation for the development of the young and future Mayoyao leaders.
3. More study of local cultures, including those of the cultural minorities,
should be provided in tertiary education in accordance with the
government policy of cultural pluralism. These could be incorporated in
sociology.
4. Copies of written materials on Mayoyao culture in general be furnished the
library of the Municipality of Mayoyao and the National Library especially
for the Filipiniana section.
(Unpublished master’s thesis). Baguio City: Baguio College Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
Summary
This study was an attempt to gain a deeper understanding of the social
institutions of Mayoyao with the customs and the practices related to marriage,
courtship, family system, religious beliefs and practices, and socio-economic life
of the people. The growth, development and stability of a people are determined
in part by the natures and character of the culture. To determine the growth and
the development, one must know the social institutions with the customs,
practices and traditions as well as others related to the institutions.
This study entitled, “Mayoyao Social Institutions, Customs and Practices”
attempted to investigate the following problems areas:
1. What are the basic religious beliefs and practices of the people of
Mayoyao before and after the introduction of Christianity?
2. On the Mayoyao social institutions of courtship, marriage and family
system, are there evidences of growth and development of the customs
and practices before and after the Second World War?
3. What are the customs and practices related to the economic life of the
people of Mayoyao before and after the Second World War? Are there
evidences of change and of development?
4. What are the important cultural influences that led to social change and
development of the people of Mayoyao?
5. What are the customs and practices that retarded the development of the
town and the educational development of the youth?
Research Design
This study made use of the historical narrative and descriptive method.
Participant-observation and key informant interview were the techniques used in
the collection of data. Key informants were chosen on the basis of their
knowledge and experience, age, social functions, and social status in the
community. Most of the key informants were noted shamans and go-betweens
who were considered authorities on all Mayoyao social institutions, customs and
traditions as well as practices related to the institutions.
The researcher also made use of his personal experiences, his
observations and actual participation in some rites and ceremonies being a
native of the locale under study.
Findings
The study of the social institutions and the customs and practices of
Mayoyao in Ifugao revealed the following:
1. The animistic traditional religion of Mayoyao with all the taboos and
superstitious beliefs developed a stable society and family without any
political system of government like the Ato of Bontoc and the Peace Pact
of Kalinga. Religious rites and ceremonies with animal sacrifices were the
main emphasis in the animistic religion of Mayoyao before the last war.
Animistic belief was basically polytheistic and the means or mechanisms
to conformity were through the force of taboos and superstition.
After the introduction of Christianity, the basic religious belief and
practices were altered resulting in acculturated beliefs and practices.
Animistic rituals were substituted by Christian rituals and practices but
slaughtering of animals in times of death, weddings and sickness are still
practiced to the present.
2. The social institutions of courtship, marriage and family system were able
to withstand the pressures of outside cultural influences until after the last
war when changes started. The traditional courtship in the agamang is
disappearing because of the change from animistic morality to Christian
morality among the younger and educated Mayoyaos. The practice of
parental arrangement of marriage is being discarded because the younger
generation wanted to have their own choice to life-partners. Customs and
practices related to marriage before the Second World War were basically
influenced by the animistic belief and values. After the war Christian
values were adapted into the native customs and practices so that while
the wedding is legal and Christian, the native requirement of the marriage
feast is still practiced with reciprocative gift giving.
Marriage after the war expanded beyond the kinship system as a
result of intermarriages with lowlanders. This brought anew basis of social
relationship beyond the traditional blood and affinal kinship.
3. The development and stability of the social institutions of the people of
Mayoyao were and still are rooted in the rice terraces economy. The
economic life of the people was tied up with the kaingin and the rice
culture cycle in the rice terraces. Before the Second World War, the rice
culture cycle developed complex rites and ceremonies which were rooted
in animism.
The effect of the Christianization of the people after the last war
was the religious change starting from central Mayoyao and spread to the
barrios. The complex rites related to the rice terraces economy were
discarded together with the belief in taboos and superstitions. The expanding
population after the last war could no longer be fully supported by the rice
terraces economy so that importation of rice from the lowlands has become a
necessity.
4. Although basically traditional, the introduction of Christianity, compulsory
universal education and the Municipal government were the important and
dynamic cultural influences that reshaped Mayoyao society, its culture and
values. Community leadership has shifted fro, the traditional elders to the
educated younger generation.
5. The compulsory requirements of animal sacrifices and adherence to
taboos and superstitions in animism were among the cultural practices
that hampered the growth and education of the youth of Mayoyao.
Whatever little earnings of parents especially the poor always went to
animals and chickens for the sacrificial rites and ceremonies so that
nothing was left for the cost of education. The educational awakening in
Mayoyao started only in the 1950’s.
Conclusions
In this research the following conclusions were drawn:
1. The forces that united the people together in Mayoyao were the animistic
religion and genealogy with a bilateral basis of kinship relationship.
2. The social institutions of Mayoyao provided a stable society that is
characterized by a strong kinship system and bayanihan spirit of the
community.
3. The economic life of the people was and is still rooted in the rice terraces
economy and kaingin farming.
4. The introduction of Christianity, universal education and the Municipal
government contributed very much to the changes and development of
Mayoyao society today.
5. The compulsory requirement of animal sacrifices with a strong traditional
animistic faith contributed to the retardation of the development and
education of the Mayoyao youth until the 1950’s.
Recommendations
The following recommendations would help preserve and at the same time
continue to develop the rich cultural heritage of the people of Mayoyao.
1. Further research should be undertaken to expand the study and make it a
cultural history of Mayoyao for posterity.
2. Written materials on Mayoyao culture in general should be incorporated in
the school curriculum so as to inculcate in the young the love and
appreciation of their own cultural heritage and to provide a good
foundation for the development of the young and future Mayoyao leaders.
3. More study of local cultures, including those of the cultural minorities,
should be provided in tertiary education in accordance with the
government policy of cultural pluralism. These could be incorporated in
sociology.
4. Copies of written materials on Mayoyao culture in general be furnished the
library of the Municipality of Mayoyao and the National Library especially
for the Filipiniana section.