CHAPTER 4: APAYAO HERITAGE

Reymarie M. Caban, Allen M. Mayodong, Constancio L. Maslang Jr., Agustina G. Pattung,

Meliza Joy B. de la Cruz, Fe T. Dugay, Francis Dave N. Mabborang
UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES
Lesson 1: Settlements and Territories
Apayao’s Geography
Apayao, derived from the Isnag dialect meaning 'river' or 'large body of water,' holds
significant importance as a life-giving source for its people and neighboring provinces.
Located in the northernmost part of the Cordillera Administrative Region, Apayao spans a
vast land area of 4,502.33 square kilometers or 1,738.36 square miles. The province
comprises 7 municipalities: Calanasan, Conner, Flora, Kabugao, Luna, Pudtol, and Santa
Marcela, encompassing a total of 133 barangays.
Apayao is geographically divided into two regions: Upper Apayao and Lower Apayao.
Upper Apayao consists of Kabugao, Conner, and Calanasan, covering 67.2% of the
province's total land area. This region is characterized by its majestic mountainous terrain,
marked by towering peaks, plateaus, and intermittent valleys. In contrast, Lower Apayao,
comprising Flora, Luna, Pudtol, and Sta. Marcela, accounts for 32.8% of the land area and
features a predominantly flat landscape with rolling mountains and plateaus.
Apayao shares its borders with various provinces: Cagayan to the north and east,
Ilocos Norte and Abra to the west, and Kalinga to the south. This strategic location provides
the province with diverse cultural influences and opportunities for regional collaboration.
Apayao: From Spanish Colonial Rule to a Progressive Future
In the 1570s, the mountains of Apayao became a refuge for those seeking solace from
foreign influence and social issues. The Spaniards encountered the Apayaos, later known
as Isnags, who inhabited the region between Cagayan and Ilocos and were considered
infidels.
Spanish influence reached the Isnags through the Abulug-Apayao River, leading to
the establishment of churches and evangelization efforts by Dominican friars. However, the
Isnags resisted Spanish rule, leading to rebellions and conflicts.
Fast forward to the 1900s, Apayao became a sub-province of Cagayan and later
became part of the Mountain Province. Significant milestones include the establishment of
administrative districts and municipal divisions. During this period, Apayao's unique
culture and heritage thrived.
In 1967, the Kalinga-Apayao Province emerged, solidifying Apayao's identity
alongside Kalinga. Despite challenges during Martial Law, the Apayao Solidarity Movement
played a pivotal role in promoting development and empowering the Apayao people.
In 1995, Apayao became a separate province, ushering in a new era of progress and
growth. With dedicated leaders at the helm, Apayao embraced its promising future,
focusing on community development and improving the lives of its people.
From its early history under Spanish colonial rule to its present as a vibrant
province, Apayao's journey has been marked by resilience, culture, and progress. Today,
with visionary leadership and a united community, Apayao continues to forge ahead,
building a brighter and more prosperous future for its people.

Lesson 2: Peopling and Ethnolinguistic Groups

The name "Isnag" is derived from the combination of "is," meaning recede, and
"Uneg," which is an Iloko term for the inner area of inhabitation. The colonizers referred to
them as "Los Apayaos/Apayaos," referring to the river whose banks and nearby rugged
terrains were their habitat. Reynolds (1973) mentioned in his research that they were also
known as "Los Mandayas" or "Mandayan," which refers to people living upstream.
Researchers made notable observations about the characteristics of Isnags. Sawyer
(1900) described the Apayaos as a group residing in the mountainous region around the
Apayao River, east of the Cordillera del Norte, extending down towards the plains of Rio
Chico. The Apayaos practiced agriculture, growing vegetables and maize for their
consumption, while cultivating tobacco and cacao for trading with the Ilocanos. Newson
(2009) noted in her studies that the inhabitants of Apayao province were initially known as
Apayaos or Mandayas during the early colonial period but were later referred to as Isnegs.
In her study, Claveria (2009) mentioned an Isnag settlement named Karagawan, where the
residents prefer to identify themselves as Ikaragawan.
Isnags are generally described as peaceful people who only resort to violence to
avenge wrongs done to them. Smoking tobacco and chewing momma together are activities
that imply friendship. In the past, Isnag villages engaged in conflicts with each other, such
as Karagawan against the confederation of Dibagat, Alicit, Cumao, Tuyangan, Tubungan,
and Baliwanan. Isnags trained their young men to protect their families and territories from
attacks, which contributed to their reputation as skilled warriors. Tribal wars and
headhunting activities came to an end when Blas Villamor was appointed as a commander
of the Philippine Constabulary in Tawit. Villamor's leadership gained popularity among
Isnags for being respectful and sensitive to their culture. He acknowledged that Isnag men
were annoyed at carrying the baggage of foreign men, as it was a common practice for
foreigners visiting the area to hire or assign baggage carriers from the native population.
Boday (1991) mentioned that the towns of Calanasan and Kabugao are the only
Isnag-dominated areas, while the rest are predominantly inhabited by other ethnic and
linguistic groups. Boday also noted that Isnags are classified based on their dialect accents:
(1) Mandayas of Calanasan and some parts of Luna and Flora, (2) Mallods of Kabugao,
Pudtol, and some parts of Luna, and (3) Nagbuangan of Conner and southern Kabugao.
Despite the variations in accents, they are still able to understand and communicate with
each other.

Lesson 3: Education and Social Institutions

Early Education
Isnag education can be seen as a survival strategy rooted in ecological balance, where
only the fittest can thrive. From infancy, children are left in cradles while parents attend to
their important routine work, fostering the development of physical independence. Early
learning is centered on understanding prohibitions and moral codes.
Moral education takes precedence over vocational training, with children being
exposed to various taboos and subjected to physical and emotional sanctions, such as
corporal punishment and shame. Formal education begins when a child demonstrates
readiness by touching their left ear with their right hand over their head. Sanctions for
breaching moral codes include shame, scolding, and, in extreme cases, corporal
punishment.
Physical and vocational training focuses on the practice of kaingin work, where
children are provided with miniature tools and taught through oral instructions while
working alongside their parents. Play is allowed but is associated with work, such as
playing in the kaingin, doing garden work, swimming, or carrying loads. Playtime must be
completed before meals, and failure to do so results in missing out on food.
As children grow more independent, they are assigned separate tasks, but their
output remains under their parents' control. Supervision continues until the children
marry, and even then, their work may be monitored to ensure adherence to the lessons
learned during their upbringing. Isnag education emphasizes self-sufficiency and
adherence to established norms throughout a person's life.
Education in the province
Early education begins at home, where parents teach their children through their
ways of life. In formal education, missionaries imparted Christian values. In 1914, the
dormitory in Talifugo was established as a primary school, marking the first educational
institution among the Isnag. In 1916, the Namaltugan Settlement Farm School opened in
Cabil. In 1930, a subsidiary agricultural high school was founded in Kabugao, wherein 3rd
and 4th-year high school students would continue their studies at Trinidad Agricultural
High School in Benguet or Lagangilang Agricultural High School in Abra. To address the
educational needs of students continuing their studies elsewhere, Kabugao Rural
Agricultural High School was established but closed at the end of the 1933-1934 school
year.
Apayao High School, the province's first private educational institution, commenced
on July 8, 1948. It was later renamed Apayao Christian Academy, and then again in the
1980s as Apayao Community Learning Center. In 1952, the Roman Catholic Mission
opened their own high school, named Saint Lourdes High School.
Apayao State College
The Apayao State College (ASC) is the sole higher educational institution in the
province. Its origins can be traced back to the Conner Vocational High School, established
in 1971 through Republic Act 4928 under the late Congressman Juan M. Duyan's
sponsorship. It began with five faculty members, four personnel, and twenty-four students
who were temporarily housed at the defunct Municipal Building in Ripag, Conner,
KalingaApayao.
Later, in response to the community's growing interest in education, the school was
relocated to the hilltop of Malama. The site was donated by Albert Bengan and Sabas
Gorospe, and the first school building was inaugurated on August 24, 1975, under the
initiative of Dr. Lorenzo J. Tadios, who took over as principal.
In 1978, post-secondary courses were offered, leading to a change in the school's
name to Kalinga-Apayao School of Arts and Trades (KASAT). A degree program, Bachelor of
Secondary Education, was introduced in 1992. As the school expanded its course offerings,
it became the Apayao Institute of Science and Technology (AIST) through the enactment of
R.A. 7853, with the support of Congressman Elias K. Bulut Sr. New courses like Bachelor
of Science in Computer Science and Bachelor of Science in Architecture were introduced in
1995, followed by the Bachelor of Science in Forestry in 1997.
With the continued support of Congressman Elias K. Bulut Sr., AIST evolved into a
chartered college through R.A. 8563 in 1998, becoming the Apayao State College (ASC).
Over the years, ASC has served the people of Apayao and neighboring provinces through its
functions in instruction, research, extension, and production.

Lesson 4: Games and Sports, Oral Literature, Music and Dances, and Festivals
Games and Sports
Games are not only for physical activity, but also for social bonding, cultural
expression, or spiritual ritual. Some of the games in Apayao are:
1) "Bisnag" is a thigh hitting competition played by two to eight boys, aged nine and above.
The objective of the game is to develop endurance. This game is typically played during
mourning periods to express grief instead of shedding tears. The rules involve one player
slapping the thigh of their partner, with the thigh being made stiff to endure the pain. If a
participant gives up, they are eliminated from the game. No props are required for this
game.
2) Innalaan (Tag): Played by ten to twenty players, ages nine and above, in shallow water of
lakes or rivers and it aims to develop speed and agility. One player is selected as "it" and
tries to tag other players while they try to escape by diving into the water. Players who are
tagged twice are eliminated, and the last player not caught becomes the champion.
3) Pasangor (Stilt Race): Played by two to team players, ages eight to twelve, outdoors on
the ground or cement floor. The objective is to develop strength, speed, and balance.
Players use stilts to race around a post and back to the starting point. Falls require players
to go back to the starting line. The team that finishes first wins.
4) Sikwatan (Pick- up sticks game): Played by two to twenty players, ages seven to nine. The
objective is to develop patience and agility. Players toss sticks in the air and try to pick
them up one by one without moving the rest. Moving a stick results in elimination, and the
score depends on the number of sticks picked.
5) Dagay (Lower Imallod) or Magdadahay (Kabugao): Played by two to four adult players
outdoors. Players hit wooden tops (dagay) and form partnerships based on the top hit. The
first top to stop spinning determines the loser.
6) Kulipagpag: Played by boys and girls outdoors. One player acts as a bird (Kali) hunting
for chicks, while another player acts as a hen and the rest as chicks. The hen protects the
chicks from the bird, and the game continues with new players taking on the roles.
7) Magsisiniru or Sinniruan: Played by boys and girls in an outdoor setting. Players hide in
the playing area (forest) after a command is given, and the seeker tries to find them. The
game ends when all players are found.
Isnag Literature
The Isnag tribe possesses a rich cultural heritage expressed through various forms of
literature. Riddles, known as Banbane-u or Banihu, challenge critical thinking and convey
values such as hard work and strong family ties. The epic tale of Madalapang explores
themes of love, betrayal, and redemption, following the celestial chiefdom of Pindayan ruled
by Chieftain Gatan and his family. Panagkaag-agi or Damdamat poems express cultural
pride and identity, while Dindinnapuwan proverbs offer wisdom and thought-provoking
messages. Adages, known as Pagsasao, promote values like hospitality and work ethics.
Adodit stories entertain, motivate, and impart moral lessons, reflecting the struggles and
virtues of Isnag society. Additionally, folktales and legends depict the ancient people's
continuous struggle against the forces of nature, with stories of heroes like Gawan and
Gammelayan emerging. Thus, Isnag literature showcases the cultural richness and
resilience of the tribe.
Plays, Musical Instruments and Dances
To ease one's stress and express one's perceptions and feelings, the Isnags belt out
songs in the form of dissodis, uggayam, ay-ayaw, and other chanted verses. Isnag literature
encompasses various forms of songs and verses that express emotions, convey messages,
and reflect cultural practices. Disodis are songs that release tensions and share outlooks
on life, sung during feasts, solitary moments, and kaingin work rest. Uggayam or
patpatang, on the other hand, are conversational songs expressing passions and
aspirations, often sung during feasts, marriages, and dispute settlements. Dang-da-ngay or
anenas are oratory songs that involve discussions on topics like issues, current events, and
history. Pagbabas and pakkaw are heightened verses used to convey advocacies and
experiences. Ay-Ayaw is a chant to pay tribute to the deceased, expressing loneliness and
lamentation, often sung by children who have lost their parents. These various forms of
songs and verses hold cultural significance and serve as means of communication and
expression within the Isnag community.
The Isnags have a variety of dances. These are the talip and taddo, which are
performed with graceful and rhythmic movements. The talip (rooster dance) is executed by
employing rhythmic trotting steps to the tempo of the gansa (brass gong) and the ludag
(hollowed wooden drum), reproducing how the rooster coos to the hen. The taddo
(courtship dance) is danced leisurely. The two dances are sometimes followed by ayaya
(yells) from spectators to the dancers performing splendidly. These two dances vary
according to the tempo of the gongs played: Mandaya and the Mallod. The most rapid and
trotting steps are called sinarsar.
In the absence of the gansa (gong) and ludag (drum), the following are used: the
pagenggeng (a two-pronged bamboo tube) is sounded by beating it rhythmically at the
wrist, and its pair, pattanngu (one-pronged bamboo tube), which is sounded by beating it
with the back of an aliwa (bolo). Anggiwang (a one-stringed mouth instrument), uritang and
uribaw (xylophones), and bal-li-ing (nose flute) serve as musical play instruments.
Festivals
In Apayao, various festivals are celebrated to showcase the rich culture and
traditions of the region. One of the prominent festivals is the “Panagapit ken Panagyaman”
Festival of Luna, which highlights the unity and abundance of the community. Another
noteworthy celebration is the “Panagbunga” Festival in Conner, known as the fruit basket
of the province. In Calanasan, the “Lapat” Festival takes center stage, celebrating the
indigenous heritage and livelihood of the Isnag people. The festival showcases their
traditional music, dances, and rituals. Similarly, the “Kabinulig” Festival of Flora highlights
their main product: bananas. Lastly, the “Balangkoy” Festival of Sta. Marcela pays homage
to the cassava industry of the area. This festival displays the craftsmanship, creativity, and
economic significance of cassava in the community.
These festivals not only provide a platform for locals to express their cultural identity
but also attract visitors who come to witness and appreciate the unique traditions and
vibrant celebrations of Apayao province.

UNIT 2. PHILOSOPHY/ MORALITY

Lesson 1: Apayao Rituals
Agricultural Rituals
Rice culture or mangoman is a one-year crop cycle that involves land preparation
activities such as manatalun, tadaw, and si-dug. The man selects a dagwat to insure soil
fertility and low emergence of weeds, then cuts a small tree or hill or of reeds conspicuous
to the others, then places a cross-piece bamboo slats to mean reservation. If he dreams of
cocks, rocks, or river wading, he predicts a lucrative venture, if he dreams hairy animals,
he predicts prevalence of weeds, and if he dreams kites and fresh meat, hse predicts
scarcity of produce and ill-fate among his family members. Magaggi is the process of
threshing palay for seed purposes. Si-dug is the act of burning the kaingin commencing
from base, and dudu is the act of weeding out early weeds.
Magtungo is the actual planting activity, which involves boring a hole with a sagwa
and sowing four to six seeds in the hole. Tuna rite is performed by the woman to plant an
unthreshed panicle of palay at the lower portion of the atad unseen by others.
Major Socio-Cultural Ceremonies
Say-am holds significant religious importance among the Isnags, serving as the most
festive socio-cultural ceremony within their community. Its purposes range from
panagsisinningan (family reunion) and thanksgiving to panglagip (anniversary)
celebrations. The ritual encompasses two major rites: magaba (mat spreading) and
magluhut (mat rolling), occurring before and after key activities like maktugnad (food
service), makpenum (wine drinking spree), and makpatalip (native dance).
The feast commences with magaba (mat spreading) and concludes with magluhut
(mat rolling). The shaman retrieves the inapugan (a set of mamaen) and rolls the mat for
safekeeping. Chants express gratitude to the anito, ancestral spirits who assist in the
success of the say-am.
This event is also a community affair, known as say-am among the less affluent.
Pildap, while not as grand as the aforementioned say-am, involves the slaughter of smaller
animals like dogs and chicks. It marks an adult man's first haircut. Often, pildap
ceremonies justify butchering a chicken or dog to provide sustenance for community
members volunteering for tasks such as farm work, home construction, rice planting, or
harvesting.
Say-am and pildap are performed by the people to express gratitude to the Almighty
for their health, resources, and life, as they share food and provisions. These rituals serve
as a means of connecting Isnag community members in both sickness and health, during
prosperous and challenging times. Through say-am and pildap, people rekindle friendships,
foster solidarity, and collabora te as they dance, dine, and pray together.
Magga-Attawa (Marriage)
The Isnag marriage ceremony entails liturgical rites as protected by, not only to the
contracting parties and their relatives, but to the community, as well, as this institution is
guided by norms and sanctions. The woman's side of a marriage benefits materially, but at
the expense of her severing ties to her family and the man losing property in exchange for
embracing a new family member. However, because they start life with a zero foundation,
the newlyweds show themselves to be on the line of barter.
Marriage relationships are morally and socially based on harmony; therefore,
penalties are placed on the collective pressure to uphold harmony and peace at the expense
of the man and woman. This is a manifestation of the Isnag's strong sense of respect and
obedience to the common law and agents that implement them.
(Settlement of Disputes)
This is a trouble-busting practice based on a prepared and complacent institution of
reconciliatory restoration of peace involving arbitrary and material liability. This
demonstrates that the Isnags are peace-loving people who grew up in close-knit
consanguinity and affinity connections. Community law transcends all other laws, therefore
the offender's property and the emotional agony obsessed by the offended are sacrificed and
tolerated. This reflects in how they radiate self-sacrifice for the greater good.
Treating the Sick
As a form of life-preservation, the Isnags are animistic and superstitious, attributing
the absence of health to supernatural creatures and objects surrounding them. However,
because Lawagan (nature) owns life, medications are thought to be provided for through
objects and "gifted" agents known as "specialists." The notion of doing one's best is in the
Isnag blood, thus they will try almost any remedy they think is best or what others urge
merely to save their lives. This demonstrates the value of life, as time, effort, and property
are all lost here.
Burying the Dead
The Isnags are also very ritualistic in burying their dead. Like other cultural minority
groups, they also practice indigenous activities in burying their dead.
Allang is a coconut tree clear-felling. The coconut tree is the most treasured tree due
to its uses. The ubud (bud) is used as an emergency dish for its quality while waiting for a
pig to be butchered. It is mahatulug (ill-fated prone) if somebody cuts down a coconut tree
without any death. It pre-empts deaths. Ur-ur is the practice of soliciting rice, or in kind for
the wake. Bisnag is a thigh-slapping game to console the bereaved family. Mamalu is a
spouse is duty bound to cover himself near the dead’s head. He is not supposed to look out
or talk with anyone except his family members’ in-law. Sagsag, if the bereaved family is not
economically efficient, sagsag (beheading of a dog followed by sounding the gong and the
drum) ensues right away in order to be absent during the wake. In some areas, sagsag goes
with panglagip or death anniversary. For economically unstatbel families, sagsag is only
done after the interment. This is termed as makkawili. Magabobat is the practice of
removing the mourning clothes of the widow/er which is usually donw after a year, or
anytime afinal relatives wish. It is the commencement of the panglagip or anniversary. The
balu first takes a bath. His clothes are removed by another widower. It is a taboo if married
ones do it to pre-empt widowhood. Manglagip is the practice of celebrating the first of the
subsequent death anniversaries. It or may not be accompanied by a say-am.
General Beliefs and Practices
The Isnags observe practically all phenomena as having a bearing on the kind of life
they live.
Abbit syndrome is the act of the offender to pat or tap one whom he accidentally
stepped on, spat or poured water to, and simultaneously says, “abbit”. Failure to do so
forecasts the offender’s matuluod (ill-fate) and the offender and the offended the center or
subject of padahig or blatant accusations. Manglabag is the observance of the movements
of any animal of omen whom one encounters on his way to work. Usually, the most
symbolic bird of omen is the labag (a red bird with feathery head). In magtagenap or
dreamobservance, one’s state or condition foreseen by dreams. These serve as premonitions
or follow-ups before any activity is undertaken. Good dreams open the door for one who
pursues a venture, and bad dreams welches him to abandon it. For example, their when
someone dreamt about moon, fresh meat, defecating, flying, airplane, wading in muddy
rivers, its foreseen effect is death. Makkanyaw are abstentions attached to any activity.
Transgressions of these may cause uselessness of any endeavor, and may also bring
untoward incidents in oneself or any family member. Maganito is a ritual observed to
appease and/or beseech the intercession.

UNIT 3. TECHNOLOGICAL
Lesson 1: Symbols, Textiles, Arts and Crafts
The Isnag people possess a rich cultural heritage reflected in their traditional
artifacts and attire. Among their prized possessions are antique porcelain jars, which hold
immense sentimental value, typically acquired through inheritance or as part of a dowry
during local marriage customs known as akit. These exquisite wares, originating from
mainland China, were obtained through the barter system or trade in earlier times.
Adorned with intricate designs featuring dragons, humans, flowers, and geometric figures,
these jars bear names like duduri, garadugud, binilibil, and more.
In addition to the precious jars, the Isnag people also have a variety of other valuable
antiques, including ceramic bowls, plates, platters, beads, and heirloom objects worn by
both men and women. However, these artifacts are rarely seen today due to the indigenous
practice of keeping them close to the owner (tanad), as it is believed to cleanse the living
from guilt or harm. Interestingly, in certain cases, these antiques are even used as a form
of payment (awat) to settle crimes committed within the Isnag community.
Furthermore, the Isnag people have developed an array of traditional tools, devices,
and utensils that serve various purposes in their daily lives. From farming and weaving
tools such as the aliwa (crescent-shaped bolo) and the head ax (awatay) to fishing tools like
kawit, manabun, and tangdal, their craftsmanship is evident. They also have a wide range
of items for general use, including plates, frying pans, coconut shell containers, mortars,
woven baskets, and raincoats. These tools and equipment showcase their ingenuity and
resourcefulness in meeting their daily needs.
Moreover, the Isnag people take pride in their traditional clothing, adornments, and
accessories. For women, a key component is the wovsen skirt called aken, embellished with
vibrant embroideries. The attire is complemented by a waist-length blouse known as badio,
along with accessories like headdresses, belts, and fragrant herb adornments. Men, on the
other hand, wear long-sleeved upper garments called bado, paired with loincloths and
scarves that signify their social status.

Lesson 2: Apayao Architecture: Isnag House and Community

Isnag architecture differs significantly from that of the other groups in the Cordillera.
The difference lies mainly in the boat-like design of the Isnag house. A typical Isneg house
resembles the traditional Isnag boat in some ways. The boat called barangay is made up of
three planks: a bottom plank that tapers at both ends and two planks on both ends and
two planks on both sides, carved and shaped in such a way as to fit alongside the bottom
plank. The roof of the Isneg house suggests an inverted hull, and the floor joists to have the
shape of a boat. sides. The Isnag build their family house as close as possible to their uma.
Another essential architectural work in Isnag society is the alang (rice granary).
Building big granaries remains an important part of the Isneg material culture because in
the Cordillera communities, the granary shelters not only the annual harvest of grains but
also the benign spirits like the balawan (female granary spirit), which invoked to guard the
treasure of food they contain. The contemporary Iyapayao’s granary is small, about
foursquare meters, but built more solidly than their family house. The structure is elevated
three feet above the ground by posts that have a rat guard attached to each.
Rituals likewise accompany the building of houses in Apayao. From the initial act of
looking for suitable wood in the forest to the final completion of the balai, the Isnag act
according to traditional beliefs.

Lesson 3: The Lapat System

Lapat is declared to the public when a member of the family dies. It is a sign of honor
and respect for the deceased, especially if the individual was a prominent member of the
community. The authority to declare lapat rests with the family's leader, and locations such
as bodies of water, plantations, forest property, and residential lots can also be declared. A
specific area of the house might also be designated as a lapat if it has a meaningful and
sentimental connection to the deceased. The "Maglu" or abstinence practiced by the Isnags
of Kabugao is a private and voluntassry means of expressing one's severe sadness.
Other forms of lapat include avoiding cutting one's hair, wearing colourful clothing,
and refraining from performing certain activities.
When an area is declared Lapat, a binding agreement is reached between all people
in that area. Sanctions or penalty includes the giving of ‘awat’, or expenses for a say-am or
butcher a pig for the community. The authority to impose a sanction are members of the
family who declared the lapat, the council of elders, village leader or the barangay captain.
The Lapat system of the Isnags is a sacred system that prohibits fishing, hunting,
gathering fire woods, and farming, cutting of trees, taking any object, or entering into the
area. Violations to the rules set during the consultation meeting are serious offenses that
can lead to a bloody conflict or community disgrace. Violations, sanctions, and lifting of the
Lapat are done by all elders and leaders. The lifting of the lapat is a binding agreement
between and among all the people in the community. Sanctions or penalties include giving
of 'awat' or expenses for a say-am or butcher a pig for the community.
The authority to impose a sanction is the family who declared the lapat, the council
of elders, village leader or barangay captain. Neighboring barangays and towns and even
visitors are obliged to obey and to respect the rules. The heaviest penalty imposed to the
violator is to provide a say-am or a grand feast for all the community people. Other
punishments or punishments are decided by the community leaders and the bereaved
family. The mangukas is the highlight of the kalyas, a form of a say-am that lasts for 2-3
days for the rich and a day only for the less privileged.
It is everyone's responsibility and obligation to watch over and protect the sanctity of
the lapat area. Likewise, they have a duty to report to community leaders and elders any
violations they observe for appropriate punishment or punishment. Barangays and
neighboring towns and even visitors are obligated to abide by and respect the rules. Any
offense must be considered by community leaders and bereaved families as to how much
punishment or sentence will be imposed. After a joint decision is made on the sentence
applied and accepted by the offender, a peace agreement or palna is made between the
bereaved family and the offender. In most cases, the heaviest punishment for an offender is
to provide a lavish feast or a sumptuous feast. for all the people in the community where
they have to slaughter a cow, several pigs and a dog. However, there are also cases where
other penalties or penalties are decided such as magmulta or paying a large sum of money
for a hectare of land; a carabao or bull; husi (expensive pots); sinali or sahaban (expensive
beads made of precious stones). This can only be done if the bereaved family does not
accept the word because the one-year time spent with their bereaved is not over yet.
However, the decapitation of a dog in the lapat area should be done to appease anitos and
the souls of the dead, who they believe are their lapat guardians. On the other hand, they
believe that the anitos and spirits that reside in lapat as guardians will cause them illness
or any form of curse leading to death.
The panglakayan or mengal performs a ritual to open the lapat area, including
shouting heroic deeds, dancing taddo, salip, ayaya, singing, and drinking basi. The
mangukas entail rituals such as offering the liver and blood of a dog to the spirits and
anitos. This ritual is done to ask for blessings and permission from the anitos and spirits
who protected the lapat. Once the lapat is lifted, the lapat areas are open to the public for
fishing, hunting, and farming. Timber can only be cut from the pulon if used to build a
house.

UNIT 4. POLITICAL FEATURE

Lesson 1: Political Features
Palnah, an indigenous intertribal pact among the Isnags, aims to enhance economic
stability, promote social security, and preserve cultural heritage that reflects their distinct
ethnic identity (Aliten n.d.). Administered by the Council of Elders, this traditional peace
process resembles the Bodong of Kalinga and Pechen of Mountain Province.
Congressman Elias C. Bulut Jr. provides a clearer understanding of the Palnah
system in an interview titled 'The Palnah System: A Qualitative Analysis' (Aliten et. al). He
highlights that Palnah is a traditional conflict resolution practice among the Isnag people in
Apayao. The process involves democratic principles, with elders reaching compromises
acceptable to both parties, guided by the moral law of Alawagan. Palnah agreements
address various conflicts, including land disputes, trespassing, forest destruction, and
minor offenses. The council of elders listens to both sides and makes recommendations. If
fines are agreed upon, both parties share a meal together as a symbol of friendship.
While Palnah is the traditional means of resolving conflicts, more serious cases may
involve the government's judiciary system. So far, there have been no recalled broken
Palnah agreements, but some have lost significance over time. A distinctive feature of
Palnah is the natural succession of leadership based on active roles and integrity.
Congressman Bulut suggests documenting Palnah agreements formally due to changing
values and the need for written commitments. Despite challenges posed by migration,
intermarriages, and the absence of mengal (chieftain), Palnah is still practiced in Apayao,
and its effectiveness is evident in the lower crime rate. Congressman Bulut encourages
migrants in Apayao to learn more about the Isnag culture and the importance of Palnah for
peace and development.
Pumiyaan: Conner Conflict Settlement
The Municipality of Conner in Apayao province practices conflict settlement known
as Pumiyaan, demonstrating government intervention in promoting peace and resolving
community conflicts.
Conner is a fast-growing community connected to the global society through social
media, with a developmental vision emphasizing becoming a prime agroforestry center and
ecotourism destination, fostering a united and self-reliant population respecting cultural
diversity. Conner is home to eight major tribal groups, each with distinct customary laws
and practices, leading to natural conflicts and competitions. To proactively address these
issues, the Pumiyaan office was established under the Mayor's Office.
Pumiyaan serves as a private semi-government quasi-judicial body, focusing on
arbitration and mediation to resolve conflicts, following the Council of Elders system. The
Pumiyaan Consultative Council (CPCC) plays a crucial role as a member of the Municipal
Peace and Order Council (MPOC) of Conner. It is sought after by various entities, including
the Barangay Pangkatarungan, Philippine National Police (PNP), Mayor's Office, and
Judicial Courts, for its expertise. Established in September 2011 through a Municipal
Executive Order, CPCC's members consist of Barangay IPMRs (Indigenous Peoples
Mandatory Representatives), and it was officially launched in November 2012 during a
public hearing at the Conner Gymnasium.
When both litigants request an out-of-court settlement, a conflict can be endorsed to
Pumiyaan by relevant authorities. Pumiyaan follows a unified tribal customary law, crafted
based on the different customary laws of the tribes in Conner. If successful in mediation,
the matter is endorsed to the Barangay for enforcement of the agreement. Otherwise, if
Pumiyaan fails to resolve the conflict, it is further endorsed to the judicial courts. Pumiyaan
has a high likelihood of settling conflicts as parties voluntarily bring matters to them, and
most mediations are resolved in one or two sessions. Serving as an arbitration board,
Pumiyaan promotes and maintains ancestral and customary laws in settling intra-tribal
and inter-tribal conflicts, making it a best practice in conflict resolution (Maslang, 2017).