KALINGA PROVINCE Kalinga is a landlocked province of the Philippines in the Cordillera Administrative Region in Luzon.

Its capital is Tabuk and borders Mountain Province to the south, Abra to the west, Isabela to the east, Cagayan to the northeast, and Apayao to the north. Prior to 1995, Kalinga and Apayao used to be a single province named Kalinga-Apayao, until they were split into two to better service the needs of individual native tribes in the provinces.

CLOTHING

The male Kalinga native costume is very simple. It consists of a woven, long rectangular cloth which could be used to cover the male private organ. There are no upper clothing. Feathers could be worn as a head dress and beads or bongol can add glamor to the Kalinga male native costume. In the olden days, tattoos were worn by proud warriors. The more tattoo a male had, the more prized heads, he had cut off. It is a proud symbol of bravery and courage, in the olden times.

The Kalinga native costume is composed of a tapis (woven rectangular cloth, worn on the lower half of the body for women). In the olden ages, this was the only costume of Kalinga women. ORNAMENTS he Kalinga men, in general, used only armlets and necklaces as ornaments, but their chests, backs, arms, and faces were covered with elaborate and beautiful tattoos. This was true mostly of the men of south Kalinga, as they wore no upper garments. The tattooing imitated the upper garment worn by the men of north Kalinga called silup, reproducing the silup's designs on the arms and shoulders. The women of south Kalinga painted their faces a bright red and wore necklaces dangling down over their breasts to their navels. Sometimes these necklaces were worn diagonally across the body, over the left shoulder and under the right armpit, like a sash. Their arms were tattooed more ornately than the arms of the Kankanay, lbaloi, Ifugao, and Igorot women. The Ifugao women sported a leaf design on their shoulder blades below a series of wavy lines and a single line of stars. The grass designs covered the rest of their arms, broken only by the bracelet motif at the elbow, wrist, and back of the hand. Apart from tattoos, Ifugao women would often adorn their arms with several copper bracelets. Their chests and abdomens were rarely tattooed. They would instead wear necklaces which reached down below their navels, and which would sometimes branch out and encircle their bodies at the hips in two or three rows of beads. Clearly, the ancestors of today's Filipinos attended to their physical appearance. Even during prehistoric times, they had been conscious of their looks and their grooming. When the price of imported jewelry was prohibitive and beyond their reach, they found ways and means to replicate the items, using indigenous materials. Even if prehistoric decorative procedures entailed excruciating pain, they ventured to have their teeth pegged with gold, their skin tattooed, and their foreheads flattened - all for reasons of vanity, a continuing tradition.

HOUSE There are two shapes of houses in Kalinga, the octagonal house calledbinayon or finaryon is found in Upper Kalinga, in settlements along the Chico River and the rectangular houses. It has been suggested that the octagonal houses were houses of the rich. This, however, may be disputed. It has also been suggested that the octagonal house is the older type. This has yet to be verified. An account written in 1887 by Alexander Schadenberg mentions the octagonal and even round houses of the Guinaanes, the name given to the inhabitants of the region around present-day Lubuagan. The scholarly eye of the German traveler noted that houses were painted on the outside with round designs or figures, representing men and women with strongly marked genital parts. traditional house Houses are generally located near the river, and the roof ridge, which marks the axis of the house, does not follow the downstream flow of the river, but rather lies crosswise, crossing it, as it were, like a dam, in order to prevent misfortune.

SOCIAL CLASSES The elaborate and fanciful costumes and personal ornamentation of the Kalinga have earned them the apellation Peacocks of the North ; they were also once known as particularly fierce warriors. They live just to the north of the Bontok in Kalinga-Apayao province, in the drainages of the Chico river and its tributaries; an itinerant group also exists in the Kalakad-Tupac area of eastern Tanudan. The Kalinga traditionally live in endogamous social groups, and participate in budong trade alliances. There is marked social differentiation among the southern Kalinga, which has acquired the techniques of rice terracing from the neighboring Bontok (as elsewhere in the area, rice is considered a status food). There is thus an aristocratic class (kadangyan) which is based on both descent and empirical wealth, and a poorer class called kapos. The southern group also lives in distinctive octagonal houses, and use draft animals in field preparation. The Kalinga make distinctive basketry, pottery, and wood and metal craft.

MARRIAGE CUSTOMS The marriage ceremony is very important to a tribe. It is an initiation rite signifying that the couple is not seen as adolescents anymore and they are accepted into the culture with full responsibilities. The Ifugao marriage ceremony involves many rites to find out if the spirits will allow the couple to marry. When a Ifugao boy purposes to a girl he will send a messenger to her family. If her family accepts his proposal, then he will send them an engagement gift called a mommon usually a chicken, duck, or pig. To advance in the marriage procedure further, the timing has to be just

right for the mediums of the Ifugao. The omens have to be good because this is how the couple will find out if they are meant for one another. The boy again supplies the mediums with three chickens, for sacrifice. The mediums sacrifice them and read their bile-sac's and if they are bad then they go back to the agamang and can try to marry later if they want. If they bile-sacs are good then a couple lives in a house as spouses. This is called malahin meaning going separate referring to the individuals leaving the agamang. There are still two other marriage ceremonies that they have to go through, one has to due with the omens of the rice rites of the succeeding year. If this is bad then the two must separate and find new mates. The Kalinga have a special rite called the kontad this is a rite that protects a child from evil spirits. The Kalinga believe that there is a time in a child's life when they are very vulnerable to spirits. The child is unable to protect itself at this time so parents and close relatives must observe the taboos closely. This is taken very seriously for if the taboos get broken, then harm could come to the child. The family will bribe the spirits with sacrificial offerings to insure the child's welfare.

RELIGIOUS BELIEFS Most of the tribal groups are animists, believing in many gods and spirits who control life situations and circumstances. They believe that these deities have human emotions and must be appeased by means of sacrifice and worship. These gods are believed to exist in both living and inanimate objects. The villagers believe that there are specific rituals that must be observed in order to ensure a successful journey into the next life. Some of the groups (such as the Itneg tribes) utilize female shamans, or mediums, in their elaborate rituals. They believe the shamans have power to cure the sick by magic, to communicate with the gods, and to control events. There are other tribes (such as the Kalinga) who believe that the spirits, or anitos, may be their deceased relatives of whom the souls have not been properly sent to the after world. In the Kankannaey tribes, the priesthood is led by men rather than women. The primary sacrifices used in their rituals are pigs. Although the Manobo tribes believe in a supreme being that inhabits the "sky world," and the Binukid have had some exposure to Christianity, these tribes, like the others, remain unreached with the Gospel. They are a people living in deep bondage to senseless rituals and spirit worship.

BURIAL The pakoy (death announcement) is done to announce that somebody has died in the community. It calls for the gathering of the clan to discuss things to be done during the wake. Close kin and neighbors are informed. It also signals people to will reset whatever celebration they had planned earlier to show sympathy and respect for the grieving family. It manifests the value of concern toward the bereaved family. The pakoy prods people to gather to build the bawi (shelter for visitors), helping build a community spirit of cooperation and assistance. A number of carabaos and pigs are slaughtered, and are offered to Kabunyan, the supreme deity, and to dead ancestors. Coffins are made of quality mature pine or mahogany, without any metal or nails holding it together. If a wealthy person dies, each of the children butchers one carabao for the people gathered. The uncooked meat will be distributed to close relatives. Among Cordillerans, the extent of meat distribution is dictated by certain considerations. Those who are given the meat are immediate relatives, the abalayans (in-laws) and those who help build the bawi. People continue to follow this tradition, regardless of whether they are good or bad, useful or useless. The individual who goes against tradition often finds himself the object of severe criticism. Distribution of ilang (uncooked meat) lets the recipients know of the hosts deep appreciation of their relatives gesture of help and their attendance in the gatherings. During the wake nearby relatives and neighbors perform the mankayakeg, butchering pigs or piglets or chickens for people from nearby barangay who come to condole with the bereaved family and honor the dead man during the wake as a social obligation. Kachame is the practice of accompanying the grieving family during the night of the funeral to boost the morale of the bereaved. The practice insures kinship ties. During death, as sign of concern and cooperation among kin and friends, assistance in the form of financial aid helps preserves these ties. Achang is the mutual aid system where close kin, up to third cousins, and friends are morally obliged to help one another financially and share their goods. Donations depend on the capacity of individuals or families. During the day of the funeral, utong will be provided for the people gathered. Most families observe three to five days of wake, depending upon the socioeconomic status or the traditional wake practices. This practice proves family ties and family social status wherein the number of pigs and

carabaos butchered is indicative of wealth, more property for the family, and cooperation among the individuals concerned. And also at the day of the funeral, bulong is donated by relatives to help feed the people who come. This fosters cooperative participation among relatives by consanguinity and affinity. The utong, the immediate post-burial slaughtering of animals, is performed to help the dead achieve well-deserved rest. The butchering of animals in utong results in the peace of mind and contentment of the donors, who are assured that each of the offspring has satisfactorily fulfilled the departed s final request. In every neighboring house, when the corpse is buried, pechus is observed in order to prevent the entry of the dead ancestor s spirit. This ensures health among family members. Singising is also performed to help the bereaved family overcome grief and spare them from being disturbed by bad roaming spirits. Seven to nine days after the burial, songot, or the practice of putting glutinous cakes on the tomb of the dead, is observed in to ensure the dead spirit does not return home and cause sickness to family members. Specific burial grounds are chosen along farmsteads or within residential compounds, according to the will of the deceased. Often, it is a place that was meaningful during the departed s lifetime

ECONOMIC LIFE The main source of livelihood among the Kalinga is the payaw(ricefields) and the uma (swidden farm). Aside from food production, cattle are pastured there and poultry are raised in the backyard. Small fish (ugadiw), shell and marine life are taken from rivers. Men hunt in the forest using spears, indigenous traps or rifles for wild pigs, deer, and wild fowl. Fruit trees, coconut, coffee, and bananas are grown while sugarcane is planted and made into basi (wine). Other economic activities among the Kalinga are cloth and basket weaving, blacksmithing and pottery.

LANGUAGES Kalinga is a language cluster of Kalinga Province in the Philippines, spoken by the Igorot people.

The languages are Banao Itneg Butbut Kalinga, Limos Kalinga, Lubuagan Kalinga, Mabaka Valley Kalinga, Madukayang Kalinga,Southern Kalinga, Tanudan Kalinga.

MUSIC AND DANCE The "taddok" is the native dance of Kalinga. The taddok is usually performed during festivities and fiestas. INSTRUMENT: GANGSA

MOUNTAIN PROVINCE

Mountain Province is a landlocked province of the Philippines which belongs to the Cordillera Administrative Region (CAR) in Luzon. It lies in the heart of the Grand Cordillera which is known to be Philippines biggest and highest chain of mountains. Thus, the province was formerly dubbed as La Montanosa by Spanish administrators because of its mountainous terrain.

CLOTHING Igorot This attire is used by the tribes in Mountain Province of The Cordillera ranges, called Igorots. They have their own unique costume that makes them distinctive from other tribes in the Philippines. This costume reflects their way of life, cultures, personalities, religious practices and rituals. Igorot costume is very simple. The men wear long strips of handwoven loin cloth called "wanes". The woman wear a kind of wrap-around skirt called "lufid".

ORNAMENTS Mother-of-pearl shell fikum headhunter's waist ornamentBontoc, Mountain Province, Philippines

HOUSE Types of Ifugao Houses There are four types of houses in Ifugao. First is the abong which is basically a hut built directly on the ground. Second is the inappal which is slightly elevated from the ground. For some, theabong and the inappal operate as temporary shelters when working in the rice fields or swidden farms. Conversely, these types of huts serve as a permanent residence especially for those who cannot afford to construct the more elaborate bale, the third type of Ifugao house. The bale is elevated from the ground by four sturdy posts about 10 to 12 feet high. It is primarily used as the family s dwelling unit. Among the Ifugaos, a household is composed of the father, mother, and the children. Children no longer sleep with their parents upon reaching puberty, rather, they sleep at the agamang. To make sure they are guided accordingly, they are accompanied by an unmarried or widowed man or woman who often serves as their counselor. Grandparents, even in their old age and dependency stage, usually insist on living independently in another house. To ensure that their basic needs are daily met, children check their condition daily and scamper multiple errands for them.

The fourth type is the alang or the granary house which is usually located near the rice fields. Normally, it is utilized for storing dried harvested rice and the rice gods (bulul). At times, however, the alang is used as a grave or to keep exhumed bones of a family member or relative. Only the kadangyan (elite) have granaries for they have lots of rice to store. MARRIAGE CUSTOMS Cupid wears a G-string; he is usually an older man armed with plenty of gab. It is during kanyaos that the Benguet Cupid begins to feel the match itch. Warmed up by the ricewine, the impish oldster known as kalon scouts for a prospect from among the men of marriageable age: from 16 up. The "chosen" would be enlightened on the joys of matrimony and the horrors of bachelorhood. After the victim has been properly "softened" he has only to name the girl and the rest would be taken care of by the matchmaker.

RELIGIOUS BELIEFS Most of the tribal groups are animists, believing in many gods and spirits who control life situations and circumstances. They believe that these deities have human emotions and must be appeased by means of sacrifice and worship. These gods are believed to exist in both living and inanimate objects.The villagers believe that there are specific rituals that must be observed in order to ensure a successful journey into the next life. Some of the groups (such as the Itneg tribes) utilize female shamans, or mediums, in their elaborate rituals. They believe the shaman have power to cure the sick by magic, to communicate with the gods, and to control events. BURIAL PRACTICES Burial of a Parent who died in sickness Immediately after the death of a mother or a father, the children met to decide on who would hold a basking. The possible decisions which they could reach were for one of them or all of them to have Canao or to have it only in the house of the dead. On the third day from the canao or baskang, they butchered a chicken and a pig, usually a sow. the bile sacs or gallbladder of these animals would tell whether the dead person was ready to be buried or not yet. If the sac was found to be bad, the burial would be postponed to the fifth day. If the bile sacs of the animals butchered on the fifth day were found to be the same, it would be again postponed to the seventh, ninth, eleventh as the case may be. When a dead person would be buried inside the village, it was usually done in the widan (backyard) or in the bacling (side) of the house. A chicken would be brought along. However, the chi ken would not be butchered in the grave but in the house when the people returned home from the burial. If the dead would be buried outside the village, it had to be either in the burial caves of Lay-an, Omliang or Anes. They had to bring with them two chickens or one chicken and one pig depending upon the customary kind and number of animals would the clan of the dead person had been having in then past. One of the chickens or the pigs was butchered while the rest

would be spared for the evening canao. The butchering of the animals and the praying was done after the burial. The meat of the butchered animal would be eaten in the burial place but there must be leftovers to be taken at the house of the dead. The corpses buried in the caves were placed in wooden or coffins while those buried inside the village were wrapped. Before the cadavers were wrapped, they were clothed in festive native costumes; the value which may depend on the wealth of the clan. The rich people were buried with an aladdang blanket while the poor were wrapped with tinkem or balawang blankets. The first was the most expensive while the other two blankets were the cheapest. The body of the dead was wrapped in a sitting position. The legs were pushed upward until they pushed upward until they touched the chin and with the arms engulf ed around them. When unwrapped, the blanket was held in place by a piece of loin cloth tying. The corpse, properly wrapped, was then laid in the coffin or taken by the grave by the eldest son or the closest male relative in cases of those who did not have any sons. From the date of death up to the burial, the relatives and friends kept vigil over the dead. While keeping vigil over the dead, the people sang the kadaongyasan, a sort of a sung elegy. In this elegiac song, the people implored the dead to protect those whom he had left behind. The immediate members of the family of the deceased stayed within the house compound until the ceremony for the dead was over. On the fourth day from the burial, an old man prayed for the soul of the dead man imploring him not to interfere with the activities of those left behind. He prayed with a piece of pork which was believed to feed the soul. On the sixth day, a chicken was butchered under the eaves. There was no explanation given but the writer believed that it was a tradition which had lost t6he meaning throughout the years. If there were no bad omens appearing on the sixth day, another pig had to be butchered on the eight day. On the tenth day, the family of the deceased took a bath on the river after which the man proceeded to the forest to fetch wood. The children of the deceased who were living on another house with their families would also be made to perform canaos. The eldest would butcher a chicken on the ninth day after the burial. The younger brothers and sisters would follow with three-day intervals. The final canao of the burial ceremony was held after three to ten days. A pig would be butchered in this last canao. The members of the family could resume working in the field. After three or five or any oddly numbered months (except one), the widow had another basking. Sometimes this would start a series of canao. This kind of basking is a contemporary of our present pamisa or mass to the dead. The widow or widower was not allowed to eat the meat of the animals butchered from the death to the first or second basking. He/ she were allowed to eat only those butchered on the third and succeeding baskangs. The widow was not allowed to eat the meat because it was believed that the meat butchered before the first or second basking was for the deceased spouse and should not then be shared. If the living spouse insisted to eat the meat, it was believed that he would become insane or sick with tuberculosis or coughing.

ECONOMIC LIFE Planting Rice. Rice was raised once a year in rice paddies. These rice paddies were located only in sitios Amkiling and wagered and cultivated as early as October. This first cultivation was called saysay because a tool such was used. After one month, the begat or the second saysay followed. While this one was being done, the seedlings were already sowed. When then seedlings were ready for transplanting which usually took a little more than one month, the field was again cultivated for the third time by hands. This was the final cultivation which they called the tupuak or kabukab. This tupuak or kabukab was usually done some days immediately before the planting. Transplanting the seedlings was done by groups. Planting was usually occurred in December.

Planting of Other Crops. After the rice planting season, the people would be resting while waiting for the early rains of the southwest monsoon to come any time between February and April. Some chose to store firewood and others just stayed idle. But when the rains came, the men and women got busy preparing their kaingins for planting root crops and cereals. Camote and other similar root crops were planted the whole year round provided there was rain.

LANGUAGE Several varieties of the Kankana-ey language (Bontoc varieties and Northern Kankana-ey varities) prevail in the province, while the Farangao language is often confined to the Balangaos. On one hand, English, Filipino, and Ilocano are also widely spoken in the province.

MUSIC AND DANCES the different dances in Mountain Province which are associated with rituals and ceremonies are the tyro, bendian, palis and taychek of Benguet; the takik, Bontoc war dance or the balangbang of Sagada and Besao, or the mangang- ganza of central and northeastern Bontoc, and the palakis or pinan-yoan of Mountain Province; the salidsid, tadok,dakiya, and dawac of Kalinga-Apayao; and, the tobab or tay-yu, bangibang, and pinukla of Ifugao.