Dizon, S. P. (1981). Rites, practices and beliefs in...
Dizon, S. P. (1981). Rites, practices and beliefs in the life cycle of the i-Sagada of
Western Bontoc, Mountain Province. (Unpublished master’s thesis).
Baguio City: Baguio Colleges Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
This study attempts to show the religious practices and beliefs of the i-
Sagada from birth to death and how natives are disciplined through the practice
of this Kina-Igolot form of ancestral worship. The study has anthropological,
historical and educational importance as a written record of a culture that is
vanishing.
The main sources of this study are the published and unpublished writings
of the researcher’s father, Alfredo G. Pacyaya. He was a Guggenheim Scholar
on the culture of the mountain people but he died before he could finish his
researches. She reinvestigated and confirmed some of these practices and
beliefs by studying the works of Tadaoan, Eggan, Keesing and Keesing, Scott
and Cayaya. Using Eggan’s questionnaire as her guide, she interviews old
people, contemporary natives, young people and others who practiced and how
about this way of life. She observed and participated in most of the rituals, being
a native herself.
After gong a brief historical and geographical background, she describes
all these practices, rites and beliefs. The study deals with the rites, practices and
beliefs as they were done in the olden times and the changes that have occurred
due to acculturation, economic and technological progress, and education.
Conclusions
The following conclusions are, therefore, presented:
1. That ancestral worship or kina-Igolot with its concomitant rites, practices
and beliefs still exist and are still being practiced in many parts of Western
Bontoc especially in Sagada.
2. That while many of these rituals and beliefs are still being practiced in its
pure and unadulterated form, most of them have undergone changes due
to the following factors:
introduction of Christianity,
impact of education
influx of tourists, and
economic and technological progress.
3. That the practice of Kina-Igolot by the i-Sagada from birth to death
contributes to the peace and order situation in Sagada because of the
inherent disciplines that this religion demands.
4. That the practice of this Kina-Igolot is a binding force in the community. It
produces harmonious i-Sagada natives.
5. That there is need to preserve these rites, beliefs and practices inherent in
the culture of the people, not only for anthropological and historical
purposes but more so for the education of generations to come.
Recommendations
The following are recommendations arising out of the study:
1. Publications on Sagada Igorot Culture be made and included as materials
for Social Studies curriculum in the elementary schools of Sagada.
Appreciation of their own indigenous culture would then start early in the
lives of the youth and become ingrained in their thinking and their values.
2. Encourage the youth to participate more actively in the ceremonies, rituals
and the like, in order that the culture will not vanish.
3. Make the elders continue teaching the taboos of the religion and its
positive and negative effect, to help instill discipline among natives.
Teaching should emphasize that there are no differences between the
Kina-Igolot and the Ten Commandments, except the first two
commandments.
4. Town authorities and leaders should initiate the development of a
Municipal Museum for exhibition and collection of artifacts and literature
pertaining to Sagada and its culture.
5. That further studies be made to research into the continual and inevitable
changes which erode this vanishing heritage of a gentle and peaceful
people.
Western Bontoc, Mountain Province. (Unpublished master’s thesis).
Baguio City: Baguio Colleges Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
This study attempts to show the religious practices and beliefs of the i-
Sagada from birth to death and how natives are disciplined through the practice
of this Kina-Igolot form of ancestral worship. The study has anthropological,
historical and educational importance as a written record of a culture that is
vanishing.
The main sources of this study are the published and unpublished writings
of the researcher’s father, Alfredo G. Pacyaya. He was a Guggenheim Scholar
on the culture of the mountain people but he died before he could finish his
researches. She reinvestigated and confirmed some of these practices and
beliefs by studying the works of Tadaoan, Eggan, Keesing and Keesing, Scott
and Cayaya. Using Eggan’s questionnaire as her guide, she interviews old
people, contemporary natives, young people and others who practiced and how
about this way of life. She observed and participated in most of the rituals, being
a native herself.
After gong a brief historical and geographical background, she describes
all these practices, rites and beliefs. The study deals with the rites, practices and
beliefs as they were done in the olden times and the changes that have occurred
due to acculturation, economic and technological progress, and education.
Conclusions
The following conclusions are, therefore, presented:
1. That ancestral worship or kina-Igolot with its concomitant rites, practices
and beliefs still exist and are still being practiced in many parts of Western
Bontoc especially in Sagada.
2. That while many of these rituals and beliefs are still being practiced in its
pure and unadulterated form, most of them have undergone changes due
to the following factors:
introduction of Christianity,
impact of education
influx of tourists, and
economic and technological progress.
3. That the practice of Kina-Igolot by the i-Sagada from birth to death
contributes to the peace and order situation in Sagada because of the
inherent disciplines that this religion demands.
4. That the practice of this Kina-Igolot is a binding force in the community. It
produces harmonious i-Sagada natives.
5. That there is need to preserve these rites, beliefs and practices inherent in
the culture of the people, not only for anthropological and historical
purposes but more so for the education of generations to come.
Recommendations
The following are recommendations arising out of the study:
1. Publications on Sagada Igorot Culture be made and included as materials
for Social Studies curriculum in the elementary schools of Sagada.
Appreciation of their own indigenous culture would then start early in the
lives of the youth and become ingrained in their thinking and their values.
2. Encourage the youth to participate more actively in the ceremonies, rituals
and the like, in order that the culture will not vanish.
3. Make the elders continue teaching the taboos of the religion and its
positive and negative effect, to help instill discipline among natives.
Teaching should emphasize that there are no differences between the
Kina-Igolot and the Ten Commandments, except the first two
commandments.
4. Town authorities and leaders should initiate the development of a
Municipal Museum for exhibition and collection of artifacts and literature
pertaining to Sagada and its culture.
5. That further studies be made to research into the continual and inevitable
changes which erode this vanishing heritage of a gentle and peaceful
people.