Lumsit, M. T. (1992). Towards an indigenous political...
Lumsit, M. T. (1992). Towards an indigenous political theory for the Kankanaeys
of Kayan. (Unpublished master’s thesis). Baguio City: Baguio Colleges
Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
A philosophical analysis of the Kankanaeys’ cultural practices and
institutions shed light to their concept of the good and just life. This concept is
manifested in their indigenous labor practices, land use and management,
political institutions which include conflict resolution, and those religious practices
which and relevant to land use and management, labor relations, and conflict
resolutions,
The study covered the two barangays of Kayan considering that they have
the same cultural practices. Data had been gathered using key informant
interviews and participant observation. The practices and institutions were
analyzed and interpreted within the realm of Aristotle’s, Confucius’, Rawls’
philosophy and other relevant liberal philosophies.
Major Findings
Kayan’s socio-economic-political practices and institutions can be divided
according to themes implicit in them. The promotion of familial harmony is
fostered in the devolution of properties, corporate management of lakun,
preference of relatives in the sale and mortgage of lands, practices of gamal and
saad where male relatives are called for to assist in laying down the foundation
of a kin’s house.
Cooperation among the villagers is promoted in the observance of
practices which are reciprocal in nature: the agag which is an informal
organization of women during the planting and harvesting season; the free labor
practice which accomplishes community-oriented projects that are short of funds
or unfunded; the ambon, which is the community’s means of reciprocating what
a concerned person did in time of death in the community, and; the oo which is
an obligatory contribution of ne or two chupas depending on the age of the dead
person.
The cooperation among villagers is further enhanced by: the corporate
management of payas solidifying farmers who share the same irrigation canal
and who assume the consequential responsibilities; the management of
communal forests and pastures and the free usufruct of owned lands balancing
socio-economic inequalities among the villagers.
On the political plane, the batog institution is maintained to serve the
following functions: a.) where community meetings are held; b.) where rites are
performed; c.) where the simana of the day are based for immediate dispatch,
and; d.) where conflict-resolution at the agom level is conducted.
The concept of justice is reflected in their search for truth and the desire to
maintain harmony with their fellowmen and nature. Instrumental in the realization
of such are the local leaders who are chosen from the pool of the amam-a, who
are looked up to for their wealth of in formations and adherence to the
kasigudan which serves as the mean in both decision-making and conflict-
resolution. They are also authoritative in the performance of rites to give nature
its due of to harmonize the body and soul after an emotional settlement of
disputes. The concept of social justice is reflected in the wilfull performance of
their obligation.
Conclusions
The focal point of the community’s life patterns is the maintenance of
harmony, solidarity and community consciousness. Familial harmony is promoted
by practices which dictate kins’ functions towards others. The institution of the
batog imposes obligations which are reciprocal in nature to all the members.
One’s performance of his functions determines how the community responds to
him in time of need. To maintain reciprocity, conflict-resolution is generally
conciliatory. Where justice sought is inadequate, the ab-abiik or daw-es is
performed for the party concerned the observance of which tempers the
concerned not to revenge and leave to the unseen the task of completion the
justice due. Where the good is aimed for the individual, be it in his work, family
life, or the unforeseen future, the appropriate ritual is performed giving nature or
the unseen spirits their due share.
Although socio-economic inequality is felt in the community, it is balanced
by practices which promote socio-economic harmony. The area remains to be an
open society. Cash economy had not fully entered to create rigid class distinction
that will eventually result to Marxian concept of class conflict. However, the ill-
effects of cash economy is beginning to be felt in others’ negligence of their
obligations.
Recommendations
A. Theoretical
1. This study concentrated on a descriptive-normative analysis of the
indigenous politico-socio-economic practices of the community. And it fails to
relate to relate these practices to national policies. While little effort is exerted to
relate the practices to national policies, it fails to give a full view of the conflict
between national policies and indigenous practices. There is a need to uncover
all related national policies and indigenous practices. There is a need to uncover
all related national policies including their historical antecedents then relate these
to the community’s indigenous practices to be able to have a proper perspective
of the conflict and agreement of the to. This then can be of guide in determining
how to reconcile the two, if possible, to satisfy the man-ili’s concept of the good
and just life.
2. The study focused on socio-economic activities and the concept of
justice in general. It failed to delve into the agreement and conflict between the
indigenous legal system and the judicial system enforced by the national
government. A study focusing on such will give a comprehensive view on the
Kankanaeys’ concept of justice.
3. The study failed to give a critique on the cultural practices to appraise
which of these are obstacles to development. This effort is left for another
research as this study is limited to analysis and interpretation.
B. Practical:
1. Since this is a normative study of indigenous practices, little effort was
made to present the problems which are setbacks to the community’s self-
sufficiency. As the study had only a sketchy mention of these problems, there is
a need to conduct a study on these and determine the proper actions to be
taken.
a. The watersheds of the community at Sagpatan, Puligan, and Bulala
cannot supply all households. There is a need for alternative sources. Likewise,
rice fields lack irrigation facilities which are contributory to low production.
b. Pest an animal disease control are dependent on the farmers who need
proper education on the use of pesticides and assistance from the Department of
Agriculture to offset the high cost of pesticides. Intensive agriculture may be
developed but they need to be educated as to how to make the fields productive
and guided as to what varieties of rice are suited to their soil.
2. The man-ili is being divided since the whole community was stigmatized
by the military as New People’s Army (NPA) sympathizers. Black propaganda or
baseless allegations abound that even the non-governmental organizations and
community-based organizations which try to be help to the community are
doubted as to their real objective. And what suffers most are the man-ili’s
agricultural activities, human relations, and community consciousness. A study
focused on this problem is needed to free the community rom the stigma, to
evaluate the effects of militarization to social order and social change, and to
evaluate the role of private organizations in community development and socio-
cultural change.
3. To maintain the integrity of the aforementioned practices, the following
are recommended as safeguards:
a. The existing civic organizations need to capitalize on the given moral
resources in carrying out their objectives for the community;
b. A development ethnic for the area need to be based on the existing
practices and institutions;
c. the content of social studies in elementary and high schools in the
community should include a study of the local culture in order for the young to
appreciate and protect those practices which are worthwhile preserving. As the
understanding of the culture of other groups is necessary to promote national
unity, it is basic that one has to understand his own;
d. The institution of the batong, although it is now centralized in both of the
study sites, including the implied obligations among the members need to be
preserved. The direct participation of the people in deciding matters that directly
affect their lives is a very effective means in earning their full support to any
community undertakings.
of Kayan. (Unpublished master’s thesis). Baguio City: Baguio Colleges
Foundation.
Physical location: University of the Cordilleras Library, Baguio City
ABSTRACT
A philosophical analysis of the Kankanaeys’ cultural practices and
institutions shed light to their concept of the good and just life. This concept is
manifested in their indigenous labor practices, land use and management,
political institutions which include conflict resolution, and those religious practices
which and relevant to land use and management, labor relations, and conflict
resolutions,
The study covered the two barangays of Kayan considering that they have
the same cultural practices. Data had been gathered using key informant
interviews and participant observation. The practices and institutions were
analyzed and interpreted within the realm of Aristotle’s, Confucius’, Rawls’
philosophy and other relevant liberal philosophies.
Major Findings
Kayan’s socio-economic-political practices and institutions can be divided
according to themes implicit in them. The promotion of familial harmony is
fostered in the devolution of properties, corporate management of lakun,
preference of relatives in the sale and mortgage of lands, practices of gamal and
saad where male relatives are called for to assist in laying down the foundation
of a kin’s house.
Cooperation among the villagers is promoted in the observance of
practices which are reciprocal in nature: the agag which is an informal
organization of women during the planting and harvesting season; the free labor
practice which accomplishes community-oriented projects that are short of funds
or unfunded; the ambon, which is the community’s means of reciprocating what
a concerned person did in time of death in the community, and; the oo which is
an obligatory contribution of ne or two chupas depending on the age of the dead
person.
The cooperation among villagers is further enhanced by: the corporate
management of payas solidifying farmers who share the same irrigation canal
and who assume the consequential responsibilities; the management of
communal forests and pastures and the free usufruct of owned lands balancing
socio-economic inequalities among the villagers.
On the political plane, the batog institution is maintained to serve the
following functions: a.) where community meetings are held; b.) where rites are
performed; c.) where the simana of the day are based for immediate dispatch,
and; d.) where conflict-resolution at the agom level is conducted.
The concept of justice is reflected in their search for truth and the desire to
maintain harmony with their fellowmen and nature. Instrumental in the realization
of such are the local leaders who are chosen from the pool of the amam-a, who
are looked up to for their wealth of in formations and adherence to the
kasigudan which serves as the mean in both decision-making and conflict-
resolution. They are also authoritative in the performance of rites to give nature
its due of to harmonize the body and soul after an emotional settlement of
disputes. The concept of social justice is reflected in the wilfull performance of
their obligation.
Conclusions
The focal point of the community’s life patterns is the maintenance of
harmony, solidarity and community consciousness. Familial harmony is promoted
by practices which dictate kins’ functions towards others. The institution of the
batog imposes obligations which are reciprocal in nature to all the members.
One’s performance of his functions determines how the community responds to
him in time of need. To maintain reciprocity, conflict-resolution is generally
conciliatory. Where justice sought is inadequate, the ab-abiik or daw-es is
performed for the party concerned the observance of which tempers the
concerned not to revenge and leave to the unseen the task of completion the
justice due. Where the good is aimed for the individual, be it in his work, family
life, or the unforeseen future, the appropriate ritual is performed giving nature or
the unseen spirits their due share.
Although socio-economic inequality is felt in the community, it is balanced
by practices which promote socio-economic harmony. The area remains to be an
open society. Cash economy had not fully entered to create rigid class distinction
that will eventually result to Marxian concept of class conflict. However, the ill-
effects of cash economy is beginning to be felt in others’ negligence of their
obligations.
Recommendations
A. Theoretical
1. This study concentrated on a descriptive-normative analysis of the
indigenous politico-socio-economic practices of the community. And it fails to
relate to relate these practices to national policies. While little effort is exerted to
relate the practices to national policies, it fails to give a full view of the conflict
between national policies and indigenous practices. There is a need to uncover
all related national policies and indigenous practices. There is a need to uncover
all related national policies including their historical antecedents then relate these
to the community’s indigenous practices to be able to have a proper perspective
of the conflict and agreement of the to. This then can be of guide in determining
how to reconcile the two, if possible, to satisfy the man-ili’s concept of the good
and just life.
2. The study focused on socio-economic activities and the concept of
justice in general. It failed to delve into the agreement and conflict between the
indigenous legal system and the judicial system enforced by the national
government. A study focusing on such will give a comprehensive view on the
Kankanaeys’ concept of justice.
3. The study failed to give a critique on the cultural practices to appraise
which of these are obstacles to development. This effort is left for another
research as this study is limited to analysis and interpretation.
B. Practical:
1. Since this is a normative study of indigenous practices, little effort was
made to present the problems which are setbacks to the community’s self-
sufficiency. As the study had only a sketchy mention of these problems, there is
a need to conduct a study on these and determine the proper actions to be
taken.
a. The watersheds of the community at Sagpatan, Puligan, and Bulala
cannot supply all households. There is a need for alternative sources. Likewise,
rice fields lack irrigation facilities which are contributory to low production.
b. Pest an animal disease control are dependent on the farmers who need
proper education on the use of pesticides and assistance from the Department of
Agriculture to offset the high cost of pesticides. Intensive agriculture may be
developed but they need to be educated as to how to make the fields productive
and guided as to what varieties of rice are suited to their soil.
2. The man-ili is being divided since the whole community was stigmatized
by the military as New People’s Army (NPA) sympathizers. Black propaganda or
baseless allegations abound that even the non-governmental organizations and
community-based organizations which try to be help to the community are
doubted as to their real objective. And what suffers most are the man-ili’s
agricultural activities, human relations, and community consciousness. A study
focused on this problem is needed to free the community rom the stigma, to
evaluate the effects of militarization to social order and social change, and to
evaluate the role of private organizations in community development and socio-
cultural change.
3. To maintain the integrity of the aforementioned practices, the following
are recommended as safeguards:
a. The existing civic organizations need to capitalize on the given moral
resources in carrying out their objectives for the community;
b. A development ethnic for the area need to be based on the existing
practices and institutions;
c. the content of social studies in elementary and high schools in the
community should include a study of the local culture in order for the young to
appreciate and protect those practices which are worthwhile preserving. As the
understanding of the culture of other groups is necessary to promote national
unity, it is basic that one has to understand his own;
d. The institution of the batong, although it is now centralized in both of the
study sites, including the implied obligations among the members need to be
preserved. The direct participation of the people in deciding matters that directly
affect their lives is a very effective means in earning their full support to any
community undertakings.