CALAOAN ANCESTRAL DOMAIN

I. PROFILE

LOCATION Calafug, Karikitan, Buluan, Daga, Banban, Sacpil, Puguin,

Mawigui, Allangaigan & Mabiga
IP Group Kalinga, Itawes, Malaueg, Kankana-ey, applai & Ibaloi
Location Calafug, Karikitan, Nuluan, Daga, Banban, Sacpil,, Puguin,
Mawugui, Allangigan & Mabiga
Ancestral Domain/CADT Calaoan AD
Municipality Conner
Province Apayao
Region CAR

SETTING

The Calaoan domain has a total land area of 24,517.17 hectares or 245.17 square
kilometers as indicated in the newly approved Cadastral survey. It comprised 26.87% of the
total land area of the Municipality of Conner. Although our elders are claiming some area of
Caglayan in Nabuangan AD since they believed that the Calaoan domain extends from Acutan
river to Nagduligan falls, but we are complacent with the area of the 10 barangays included in
this ADSDPP. There are 9 regular barangays and 1 administrative barangay namely: Buluan,
Daga, Puguin, Banban, Sacpil, Mawigui, Allangigan, Karikitan, Calafug and Mabiga
respectively.

Source of data: Calaoan ADSDPP 2019

THE PEOPLE

We call ourselves “Ca-uwan” or Calaoan and our elders traces the origin of the term from
the word “Ca-u” or to scoop water from the source that is usually a spring. We are the water
fetchers.

Legend has it that a long and devastating ‘Ko-gang” or drought happened in the ancient
land of the Calaoans. Only an “obwa” or water spring at Taggay in the Township of Pinukpuk,
Kalinga survived the long dry spell. From far and near, our forebears queued to ca-u or scoop
up water from this spring, but like a wishing well, one has to toss a piece of valuable “Basikku”
or native beads into the pool before drawing water as a show of gratitude to the gods of water.
The people eventually were referred to as “ca-uwan” or water scooper. The term later evolved
into “Calaoan” to accommodate certain local phonology.

“After years of happy and humble existence as hunters and fishers in the area, a long
drought came about. This caused drying of all bodies of water. Wild lives and aquatic lives died.
The people did cultural rites to please the gods but yielded no result. Instead the situation got
worse. The elders were frightened and commanded all men to group themselves by ten to
venture into different directions in search of water. For weeks they searched until one after the
other returned sick and unsuccessful. Until one last group remained in the wilderness without a
trace. This last group followed a precipitous brook where they sighted fresh looking trees from
afar. They kept going towards the direction and found several animals wallowing on a plate-
shaped pond. Though pale and hungry, they shouted with joy and hurried to the water to refresh
themselves. They cleared and cleaned the area before leaving for home, each carrying long
bamboo tubes filled with water. They named the place “pinalato” alluding to its plate shaped
appearance. Pinalato is found in baranggay Taggay, Pinukpuk, Kalinga. They were met happily
by crowds who expressed gratitude for having found a water source. The next day a composite
group of communities traveled to the water source where a feast was celebrated for three days
to thank the gods. The highlight of the feast was a rigid pronouncement by the chieftains that
the site is to be treated sacredly. Littering and vices are strictly prohibited within site and
violations will be punished. It was required that everyone has to stay for a day to drain the pond
with any available material so that it will replenish with fresh water. The act of draining was
called “ “caoan” in local parlance. The caoan was done daily by people who came to draw water
to keep the water ever clean and in reverence to the gods of the water, valuable beads or
“bassung” were tossed in the pond. The pond soon became the center of activities of the
surrounding communities, the water fetching and the caoan which is per scheduling. Soon rains
came to revive the lands. The people surrounding the caoan spread out to lay claim on the vast
lands in adjacent areas. The word caoan came to be the name of the tribal region where the
water source is found spreading to the lands where the communities from the caoan laid claim”.
( Paterno Daligdig, 2011,History of the Calaoan region)

Other stories tells us that Calaoan also come from the word “la-u”, a grass specie with large
leaves growing abundantly in the area. The la-u leaves have become favorite wrappers of rice
cakes among the natives and the neighboring Cagayanos who wrap their specialty cakes
(sinibalu) before cooking in young bamboo tubes. Ca la-u an in Ilocano means where the la-u
leaves are.
Another word ‘Kalo’wan’, an Iloko term superlative to mean “notorious” is a description of
the neighboring Ilocanos and Cagayanos to depict our forefathers being their traditional enemy
may have also been the origin of Calaoan, but we prefer the first narration because it tells our
story.

Early Settlers

Undoubtedly, the early settlers of our area were Kalinga natives, they are fair in complexion,
tall, black hair, long nose and peace loving people. who carried along their cultural practices,
most specially the “bodong” or peace pact system as a way of negotiating peace and meting
justice. Early settlements are easily distinguished by the clusters of houses, proximate with each
other. This is a protective strategy of old folks at a time when they still engage in tribal wars as
compared to new settlements where houses are scattered around the area, an indication of
peaceful life in the locality.

Following mainly tributaries of rivers and creeks and settling as kaingineros in nomadic
patters along forested areas, our forebears migrated from as far south as Aciga and Manat at
Taggay of the municipality of Pinukpuk, Kalinga and mainly, too, from Buaya, Mabaca, Posway
and Tawang of the Balbalan Municipality of the same province.

Succeeding Settlers

Visibly attracted by vast tracts of land, the fertile soil and thick virgin forest as well as the
gentle climate and weather of our region, immigrants from Cagayan and the Ilocos provinces
moved into our region as early as the 1920s. They initially engaged into the native agriculture
system of slash and burn. But being used to ploughing the fields for corn and peanut production,
they eventually cultivated flat lands and plateaus and, presently own majority of the flat and
leveled areas in our region. A number of them ventured into small trades and established sari-
sari stores.

The next large group of immigrants came from Mt. Province, dominantly from Sagada and
western Mt. Province. Notably, these came first as either buyer of antique articles like earthen
jars, beads and wood carvings or as educator- missionaries. They began to be visible in the
1950s and steadily came in streams after and most intermarried with natives.

One enticing factor of the Igorot immigration to Conner is an order from Mt. Province
Governor Bado Dangwa to his constituents to “survey” the Lands of Apayao for possible
migration destination in the early 1950s, pioneering names that headed the call tagged Apayao
as a new “Promise Land” They were Songgadan, Bumal-o, Aswigue, Fawas and a host of
others who made fortunes in their own rights in their new- found lands, other prominent names,
like the Delwasen, Betat, Bugnay went their way to the Baren Region. In Calaoan and in Conner
in general, the word Igorot applies to those from Mt. Province.

Subsequent settlers to our domain were the Ibalois from Benguet in the early part of the
60’s. As may be clearly contrasted from the Igorots of Mt. Province who brought in much of their
knowledge on wet agriculture in the region and have built irrigation canals from distant water
sources which visibly improved palay production in the domain, the Ibalois were particularly
credited for their influence in vegetable gardening and other horticultural endeavours. A big
number of them settled in Karikitan and Daga. Mr. Valentine of Kapangan, Benguet pioneered
education in Daga. Mr. Vicente Segundo cited that twenty four (24) families from Tuba, Benguet
were invited by Gov. Bado Dangwa to come to Conner during the time of Mayor Ernesto
Gasmeña and settled in Karikitan, while Igdon Badival said that they arrived in Daga in 1954
from Atok, Benguet.

Valuable to the development of Agriculture in the Calaoan Region is a Tagalaog migrant

from Batangas who married in the 1960s to a native from Calafug- Karikitan. He is Mr. Ireneo
Ortega who introduced the Lansones and Rambutan from his home-province which became
now the fruit-products of the region. He is recognized as a “Magsasaka Siyentista”of the
Cordillera Region.

Today, with dominant ancestry from Aciga, Calafug is settled in by migrants from Cagayan,
the Mt. Province, Ilocos, and from Tagalog-visayan region who have heavily increased the
census of inhabitants. Karikitan natives also trace ancestry from the Aciga-Taggay of Kalinga
although Igorots and Cagayanos now count heavily in its census; Buluan natives are mixture of
Buaya Mabaca but Igorot and Cagayanos are now becoming dominant in its population. The
Allangigans also originated from Aciga Buaya-Mabaca but the Malawegs of Cagayan may equal
the number of natives. Mawigue is peculiarly occupied dominantly by Igorot immigrants as well
as Cagayanos with a few Buaya natives. Sacpil is dominantly inhabited by Buaya-Mabaca-
Aciga linguistic groups. Daga, though presently inhabited dominantly by Iloco- Cagayano
migrants with a heavy admixtures of Igorot and some patches of Salegseg-speaking group.
Banban is occupied by Cagayan migrants but native Buaya- Mabaca is peculiarly pure while
Sacpil is occupied by Aciga- Buaya-Mabaca-Lubuagan natives with no immigrant inhabitants.

Our Early History

The clear accounts of the late historian William Henry Scott where he noted with
admiration the bravery of the Calafug Calaoan that attacked and destroyed in 1690 a Spanish
the mission center at Kabugao can served as a “zipper’’, a hole through which one could peep
into the early history of the Calaoans. That early and having penetrated that far at the time of
ancient “Kakayaw” or head hunting culture to protect their freedom as well as their nascent
barter of salt with “apayyidan” or bolo sharpener shape from rocks with the Ilocanos, one cannot
doubt that our forebears were already well organized even before the coming of the Spaniards.
Mr. Paterno D. Daligdig a Calaoan retired public school elementary teacher in a paper he
submitted to the NCIP noted that one honored ancestor was Dangiwan who was issued a
decorative cane by the Americans symbolizing authority to exercise his duties as lifetime leader
of the domain/region. He has established several “Bodong” during his time. He was
acknowledged and known by the elders of Nabuangan region as a fierce warrior and
Protector of their settlements from the deadly attacked of the Isnags from Kabugao.
 Our region’s economy in the 1930s as recalled by our elders consist mainly of the barter
system. Thus, the “Pangu” and the “Imawot” systems were practiced wherein one invites his
neighbors and friends to work on his farm and he reciprocates equally in the exactly number of
days and number of workers.

Trade was carried on the same exchanged pattern, pots and earthen jars as well as rattan
products with locally woven mats and hats were the common commodities exchanged for home
needs. Blacksmithing was a popular trade-source, sugar cane planting and milling was a
common source of ‘Basi wine” Vinegar and “InTi” sugar for trading. Land was for the use of
everybody and the gathering of resources from rivers and forest was communal and open to
anyone and was regulated only by a few taboos.
Social and cultural life revolved around the Bodong system were merriment is aplenty.
In the field of Education, The Calaoan, in the late 1930s, has produced its first native teachers
who were schooled under the American normal school system. They were Mr Felimeno Daligdig
of Calafug, Artemio Gompad of Buluan and Mr. Bangon. Their feats boosted the interest of
young Calaoans to enroll in schools at Lubuagan, Abra or Baguio.

When WWII broke in the 1940s, life became difficult for the Calaoans. The Japanese
demanded free labor and food. Many evacuated in the mountains as an escape from the
enemy’s menace of demanding food and free services of young adults. Vacated homes were
razed to the ground and supplies were taken. Many adults, including the Honorable mayor Latay
of Conner, were executed for suspicion of collaboration with the enemy of the Imperial army.

The period after the war, has improved the situation of life in the region. Elementary
schools were open and entrance to this was made compulsory. Many children went to schools.
Parents cooperated willingly to render free-labor to improved roads and public buildings.

By the 1960s, the Huks, remnants of armed civilians who fought the Japanese soldiers,
continued to operate and demanded reforms from the national government. They burned down
the Municipal hall of Conner and all records of public properties were burned. People were
afraid of the Huks and this disrupted their social and economic lives. In the 1980s, Big logging
concessions got permit to do business in the region. Native laborers were promise
compensation for work rendered, plantations destroyed and more lots were used as Log pond.
Infuriated by long delay or none at all of the promised compensation, the natives block the roads
by rolling logs to obstruct logging trucks to pass.

The New Peoples Army (NPA) came to the succor of the civilians and they demand large
revolutionary taxes from the logging companies. In return, the civilians were demanded to serve
needs of the NPAs in their fight with the military. The civilians were caught between two warring
factions. They had balance their every step and pronouncement on either side. Engaging in this
survival game, many innocent lives were lost and the development of our ancestral domain was
delayed very much. Daga became the central training ground of the NPAs. As a strategy, the
military employed the “Helmeting Tactic” they ordered all civilians put up dwellings along the
highway for “easier protection” their mountain settlement and fields were declared “No man’s
lands”.

By the year 2000, we the Icalaons smiled dryly accepting that they have just passed two
decades of “gulo” recalling the “bad times” like nightmares, they simply refer to it as “Si tiempon
di gulo”. We learned our lessons the hard way. We have now to focus on our livelihood
reconstruction rather than play the balancing game again. The Icalaoans went back to their
fields and immediately worked to replace their “natungru” or ailing banana plantations which
could give them sure and easy cash.

The year 2000 to 2010 was busy years of reconstruction with seeming good promise for the
Caloan region especially when an adopted son of the Caloan region, Hon. Leonardo D. Dangoy
who married a daughter from Calafug, was elected Mayor of Conner. This brought great joy to
the entire Caloan region. After his madated 3 terms because he was unoppose for two terms.
We saw the transformations in the Municipality of Conner where our ancestral domain is a part.
They are the following:

1. The completion of all the requirements of the CADT and its eventual approval as the
region’s Ancestral Domain.
2. Transforming and cementing the provincial road that passes through the heart of the
region into a national road connecting the region of the National road at Kalinga towards
Baguio City, a shorter route to the regional capital rather than through Cagayan Valley.
3. The improvement of Daga by the provincial government as possible future municipal
center in the Calaoan region.
4. The implementation of a congressional project putting up a mufti-purpose gymnasium in
Buluan and Daga.
5. The completion of a widened and graveled road to Mabiga as funded by the OPAP.
6. The construction of road connecting Caglayan with Allangigan- Mawigue to Buluan.

Source of data: Calaoan ADSDPP 2019

LIFE CYCLE

The life of the Calaoan is perceived as something that nature (kabunyan) lent to them and
so almost all the aspect of life from birth to death are being celebrated. Our people are
phenomenal people and they observe certain rites and practices that define our existence.

Birth and Infancy

They believed that imperfections may occur to the child if the food urges by a woman is
denied. This will lead one feel that the kalinga woman must be attended to during such period,
and that gossiping is undesirable venture. The urged foods and the subject of the venture
ridicule spree are believed to have a bearing on the chrematistic of the child later on. For them,
a pregnant woman still have to work as that of man so that her physical work conditions her
muscles and bones for the child labor.

Up-upu - It is a practice of the Calaoan to maintain a temporary hearth (up-upu) near the house
where the woman and her newborn baby stay. This will warm and reinvigorate the worn body of
the mother. Burning braided cloth (among) will keep the bad spirits at bay believed to haunt
newly born babies.

Uug - A ritual (uug) is a ritual performed usually on the third day after delivery when the mother
takes her first bath. The woman will always wear a girdle (gakos) to support her trembling
muscles when moving. She is shampooed with burned palay stalk and washes her genitals with
the water of boiled guava leaves to hasten healing and burn braided clothes (among) as a belief
also to discourage bad spirits believed to be causing profuse bleeding.

Anib - She always kept a bolo, a broom or any pointed metal as (anib) near her baby every time
she is left alone to put off bad spirits believed to be causing incessant crying of the baby
especially at night.

Sowak - The baptismal rite (sowak) is ministered by the native priest “man-aanito” five days
after delivery. A native name is chosen for the baby; it could be the name of his ancestors either
from the paternal or maternal side.

Basag - One week after the sowak, the confirmation rite (basag) will be performed again by the
Man-aanito. He/she pray for the good fortune of the child as he/she offers a ‘sugnad’ it is a 3-5
pieces of cut meat of the animal usually a pig that was butchered for the occasion.
Birth marks and Manner of delivery

The way the baby was born are indicators of the character of the newly born as he
matures. Such things are observed:

Childhood- On this stage, the child is taught the Calaoan way of life. The parents bring their
child with them to their work to help and observe. As soon as the child learned of the work he
may be left alone to work. Tethering animals, gathering firewood, rafting of needed materials are
among the given tasks of a child. As the child reaches adolescence, the child is not restricted to
woo or be wooed; however observing the taboos is strictly encouraged.

Courtship and Marriage - Since Calaoan marriage is treated as a career, it is customary that
liturgical rites are performed to show to the community that there is such a marriage bonded
contracted. As an institution, marriage is harbored by the contracting parties (lalakiyan and the
babaiyan) and their relatives, as well as the community as it is guided by norms and sanctions.
Being liturgic, it involves important ceremonies as;

a. Mangatugangan begins as soon as the man gets attracted to a woman and wants to
marry her, he informs her parents. From then on for about two months, he makes
frequent visits to her house, placing himself at the service of her parents by doing
household chores until such time that the parents are satisfied with his service. If the
girl’s parents are pleased with the man, they summon his parents over to their house to
discuss and arrange the wedding. This is done regardless of the feelings of the girl.
During the wedding negotiation (manboway), the bride price (kodaw) is discussed
between the parties until an agreement on the amount is reached. It may be in the form
of cash, animals, jars, land, beads and other heirlooms. The grooms parents and
relatives are to raise for the brides’ dowry to be given during the wedding. After the
boway, the groom stays behind the girl’s home where they observe “kaniyaw” for 3 days.
They shall stay at home and don’t work. This is believed to ensure harmony for the new
couple.
b. Kagetget - it is a celebration where the groom’s family and relatives gives the kodaw
and affirms the wedding.
c. Pasingan - It is the wedding day of the bride and groom. It is the duty of the elders and
the family of both parties that the ceremonies are properly observe as well as to assure
that there is enough food for the community.
Adulthood - Upon reaching maturity a man’s words and actions are taken in serious mien and
are speculated to serve as an indicator of a person in authority to become an advocate, adviser
or arbiter.

Death - When someone dies, they believe that the life span given by kabunyan is over. But if a
person dies at a prime age, they considered that the person caused his restitution of life. They
believe that the dead becomes spirit that dwells in the mountains or roam around haunting the
community. For such instances, the people or the ones affected are inclined to offer “momma” a
combination of betel nut (buwa), lime (apu), and certain kind of vine leaf (lawod). This way they
will not be disturbed or haunted by the unseen and their endeavours will be fruitful.

If the cadaver is still warm, it is believed that he could possibly return to life. The ferryman
(kadodwa) hasn’t taken hold of his spirit yet. Otherwise, the spirit remains in the family haunting
and intruding in the family’s activities, hence a ritual (gasgas) must be performed after the
interment to defy the spirit.
During the wake, the widow, the children and grandchildren, if any, takes vigil by sitting and
lying beside the corpse. In extreme cases when the widow was cruel to his spouse, the in-laws
or relatives of the dead will let the widow to sleep with the corpse with the same blanket and/or
even force her to bath on the accumulated liquid that sipped out from the decaying corpse. If the
widow is a man, he is forbidden to cut his hair within a year after the burial.

Source of data: Calaoan ADSDPP 2019

MATERIAL CULTURE

House Structures

The typical Calaoan residential house is made of thatches like cogon, reeds, nipa and
anahaw leaves; bamboo and other timber such as narra and other hardwood species growing
in abundance on the area. It is banded or tied with selected indigenous vines like rattans or with
the use of wooden dowel to hold roofings (atop) and walls in the position. Some houses now
are made of galvanized irons, steel and concrete.

Internal architectural designs are almost similar with any common houses having sala,
kitchen, sleeping rooms but only has some distinction. Like for instance the (bannawag) or
living room also serve for resting purposes. At the bannawag is a (sagubi), an elevated portion
purposely for storage. The flooring(bansag) design is usually elevated at a height of about 1.5
meters from the ground so as to accommodate working spaces, storage (Pukuk) and other
purposes. The kitchen (wing) consist of earth (pasitan) enclosed in a quadrilateral wood or
stone mosaic having three (3) hearthstones (Dayipong) setted up atop the (Pagadpad) to hold
pots and above the elevated fireplace are racks or shelves (saugan) for drying firewoods
(dinikot) or any other things needed to be dried. Beneath the fireplace is the (pingat) which
serves for filing firewoods.

Rice Granary

Rice granary (aga) is built commonly near their residences and makeshift s ag-agga, they
termed for smaller rice storage is usually stand near their ricefields (Kagtawan). It is made up of
four plane posts having smooth, flat wooden collar (libong ) to prevent the entry of rats and it is
tightly walled to prevent possible free entry of other destructive agents and to prevent direct
exposure to the atmosphere so as to maintain longevity and viability of food supply. It has a
tapering body structure to the flooring base purposely to prevent the easy sip page of moisture
or water inside.

Antic wares and Heirlooms

Jars are very sentimental and invaluable wealth to the Calaoans. It is only obtained by
inheritance or through dowry during patrilocal marriage or kodaw. It’s variedly called wanggil,
duduwi, dangngay, dungpop, ginaman, saksak, binelbel, pukaw, pasitan among others. These
are wares that came from China, acquired by old folks through the barter system practiced
during the olden times usually designed with sketches of dragons, human beings, fish, flowers,
neons and other geometrical shapes. Other antiques are ceramic bowls, plates, platters, and
pitcher.

Beads such as the dumat, aday, inasi, masilap, maglanga, gubaw, dakkag, lewes,
sinanggilan, dannig, dayisdis, madau, kawumbabanga, bugayung, pagatpat, umalliw, makiling
and buwot are worn by both male and female.

These antiques are rarely seen today because of the indigenous practice of burying the
dead with their valuables to save the living from any guilt or harm from the spirit of the dead and
the presence of antique collectors who buy these items.
Tools and Devices. The following tools and devices and are still being use even up to these
days.

Cutting tools - Most commonly used cutting tool is the badang, native bolo having crescent-
shaped and is secured with shaft or pakaw and a metal ring called likup. There are six types:
the kasilu, a cresent shape with a spur or sawit an elongated part opposite the blade; the
amyad, a rectangular shape with a sawit; the belag/aggimad, a synthe-shape without a sawit;
the sinawit, also with a spur or sawit for sport purposes; the pawok has a long sawit at the tip of
the blade. For heavier cutting work, the head ax or wasay is used.

Fishing tools - The fishing implements are the sawop, saadak, paltuk, lawig, pisok, sawung,
pateng, obbong, sawuku, sagaboy, tabuku and mankomo

Hunting tools and Devices - For hunting wildpigs, deer the se-ang, batong, sagasab, baa-is,
kassag, and bitu. For monkeys, the ubung is used. For wild chicken, the lasag, balaybay and
ilug. For birds, the lingon, katig and udungan or pikot are used.

Planting tools - These are the sawuwan, gadang, and kuwong. Sawuwan is a long metal pole
flattened and pointed at the edge use for digging or loosining the soil. Kuwong is a small
bamboo tube where the palay seeds are place during planting and gadang is a pointed stick
used to mark the soil for for the women to plant palay during the planting season.

Harvesting tools -These are alakom, uku, aggimad, botok, taom,and kawagung. These are all
kinds of knife used during the harvest season or any other occasions that they are needed.

Other tools and utensils - These are plates and other general purposes devices like the
doyas, annab, mawukung, kiwid, bakkung, asung, lakba, iga-u, akiyak, kawat, sagad, a-u,
tataltag, puwayuk, ammuso, agyup, duwan, guboy, ugan, topong, tallupaw, aggimad, igad,
bawuwung, bakuwag, and pitutay

Musical Intruments
There are several kinds of musical instrument use by the Kalinga. Among them are the
gangsa, taggitag, tungatung, peldong, tungayi, kwittong, ubbeng, uwimong, gogod and
giwong.

Source of data: Calaoan ADSDPP 2019

ECONOMIC LIFE

Agricultural Cycle

The rule of land acquisition before the legalization land and land ownership was similar
to the principle bids . As general rule , if someone worked the land, the land would belong to
him. If he leaves the land, the land does not belong to him anymore; it may be used by another
person.

Before the Martial Law (1972), the government enforced the declaration of lands. A
person may declare forest land his property by merely pointing at it. The bases for declaration
were lands tilled or where one came from. The boundaries were streams and bridges. The first
settlers benefited from this form of land ownership. Conflict involving land ownership were
settled through the declaration of lands. If declared a piece of land but is not the one tilling it, the
person working the land would be prioritized even if the other party had the papers. So
ownership is based on the sweat of the man working the land.
 Rivers, creeks and bridges were the original boundaries of the communities. There are
also communal lands which the people declare as lapat. The lapat is not used for kaingin. The
lapat is the hunting ground, fishing ground, and where people get their living, so it not meant for
cultivation. When the farmers clear the land for the uma, they do not chop trees; instead, they
only cut low branches of trees.

When building a house, it should be within the vicinity of the uma. Before house were
built close together as protection from enemies. They guard it day and night, and ceremonies
were done. People were prohibited to go there, but now it is allowed. The bitu-o is also part of
the village.

When the government came in, the peoples beliefs on land classification were made null
and void. This is also the population increased, with the first road in mountain Province, Under
Dangwa, was opened here.

In Calaoan, agriculture is the main source of living where sabais the main product. The
staple crop became rice. Rice culture has its phases associated with different beliefs and
practices. Before the introduction of rice fileds, peoples in this locality produce rice in the kaingin
or uma.

The phases of rice culture are:

1. Land preparation (Toba)

a. Manadaw-Tadaw
b. Mansagassa-sagassa
c. Mansugob-Sugob
d. Losang-Weeding
2. Planting-Usok

3. Weeding-Lamun
4. Pest Control-Banti
5. Harvest-Ani
6. Storing

MANGUMA (Rice Culture)

Is a yearly crop rotation system done by men and women in the locality. Toba or land
preparation starts in December during the olden days in which Conner was still a forested area.
At present, it starts in January or February and ends in March.

Toba (Land Preparation)

The Toba can be performed by either a man or women, but preferably a man. During this
phase, a man selects a followed land (Mamaddat) to ensure fertility. When he is done selecting
an area, he cuts a small tree or gathers a hill of reeds conspicuous to others. Then he chopped
wood or a crossed baboo slat to mean the land is his to cultivate. The Toba is usually done
during December in the olden days.

This is another way of doing the toba. The man puts a sign on a small area or portion where he
will starts his kaingin. The sign is the toba. The performer of the toba is called manoba. The
manoba carries with him the following: tagapoli (kutsarita), Pa-og, agibangon (mayana), ginger
and doot. These plants are available in the locality. They are weeds in the uma but they can be
cjultureed as flowers if planted near homes and may be used as medicinal plants.
UMA (Kaingin)

There are two kinds of uma. The mandadatag si uma and the puno. The mandadatag si
uma are kaingin of different families. Ussually these families are relatves. They do this kind of
uma for easier access during work and for manageable pest control. Each family has its own
uma very near to the uma of other families. The other kind is puno. This is one wide uma which
belongs to different families. They do this kind of uma because these families stay where their
uma is located. They can stay there for a number of years as long as the uma is fertile to
produce abundant harvest of rice. If uma is puno or common uma for a number of families, only
one will perform the toba. If the uma is being done, the farmer will only break some of the
branches of the tree, and not cut down the entire tree.

SIPU

On the following day, if the sign are profitable, a group work called pango/po-as or work
partnership starts. Pango is a work partnership wherein the person called is obliged to work for
those who joined the pango. Po-as is also a work-partnership but the owner of the uma must
butcher a pig that will be distributed to all who will work vto serve as their per diem. Pongo,
sometimes called abuyog, and po-as are the system of doing work not only in the uma but in
other activities in the community. pango and p-as is scheduled in the community so that
everybody can be benefited and work can be accomplished in an given period of time. In the
pango, a person is obligated to join the work, while in the po-as, a person may not join the work.
He/she got his share of meat already slashing the reeds, small trees, and vines are done using
gaman, kawit, and aliwa. These tools have different design for different purpose. Person joining
the sipu usually bring this tools. Slashing of reeds, small trees and vines can be done by man
and a women as long as they are capable of doing the work. Food is prepared by the owner of
the uma. The gaman is a straight bolo to cut down small trees or brushes. The kawit is good for
slashing weeds and vines. The aliwa can be used by either slashing weeds or cutting bushes.

TADAW

after all the areas have been slashed, the branches and twigs of the uncut big trees are
cut down. This activity is called tadaw. The man must be careful not tlo fall down while doing the
tadaw for this will bring ill-fate to his kabooy or family members. This activity is done by expert
men only who can climb tall and big trees. These3 uncut are big trees which afre preserved for
future use.

SAGASSA

Right after the sipu (cutting of small trees, reeds and vines) and tadaw (cutting of
branches), the big branches of trees ar e cut into short pieces using a bolo, saw and axe. This
activity is called sagassa. The bolo and saw are used for cutting branches into shorter length
while the axe is for splitting the cut branches for fire wood.

MAN ILIK Man ilik or treshing the palay

Is done by women. The man ilik must not be on her menstrual period because the seeds
will be attacked by pests. She should not be pregnant also because some seeds will not
germinate. The ma-ilik should be very careful not to satter grains of palay while threshing. The
number pf butok or bundle of palay to be threshed depends upon the area of the uma. After
threshing the palay, she wraps the seeds with gamu, a large leaf of a tree, and agkup (ubbak ti
bua) that are believed to repel insects. (if the uma is ready for planting a pangu or abuyog is
then again called)

SUGOB

When the uma is observed to be very dry, burning (sugob) is performed. Sugob is the
act of burning the kaingin commencing from the sunad/saad (base) and usually done at high
noon. A prayer is said to ask permission from the spirit for the burning; otherwise, they will get
angry and may seek revenge. Burning can also be done commencing from the suon or top of
the uma. The sugobis done at high noon to insure that all the dried plants will be burned.

Prayer:

We ask you unseen spirits

To move away
For I’m going to burn this uma

Dakayo un adi maila

Umadayo kayo utton uma
Ta mansugobak
Ta mansugobak
Sugob.

Source of data: Apayao big book 2014 & Through one on one interview
LOSANG

After burning the tree, the man sees to it that everything in the Kaingin is burned. If there
are unburned once, the man will pile them them again and burn these inside or at the border of
the kaingin. This is called Losang. Through this, the man cleans the uma using bolo. All the
unburned dried plantsand the early growing weeds will be cleaned. He even sweeps the uma
using coconut midribs, leaves bundled purposely for sweeping, and with a bolo designed for
cleaning or gathering weeds in the uma. Because the uma has been left for a number of days
and even weeks there are early growing weeds. These weeds are cleaned using bolo.

PUDOS

After burning the uma, the owner of the uma performs the pudos. It may be done by the
man or the woman. The performer of the pudos plants runo, a variety of grass ginbger and
agibangon or mayana in the area where the sugob has been done The pudos is done just after
the sugob as long as the area has cooled.While planting, a prayer is offered.

Prayer:

We ask you unseen spirit that our plants

Be like this runo

Strong and sturdy even when strong winds come,

May they be like this agibangon
They stand again if fallen,
May they be not attacked by pests.
MANPISIK

The uma has been cleaned. The pudos has been done. The owner of the uma goes
around throwing sliced ginger while praying asking papaya, tomatoes and other edible plants to
grow robustly. This act is called manipisik. This act is done after all the weeds were removed
and the unburned dried plants have all been re-burned.

Prayer:

We ask you, guardians of the land

To guard our uma from pest
Don’t allow weeds to grow
But let papaya, tomatoes
And other edible plants and not weeds to grow.

This prayer is said while the manipisik is going around the uma. The sliced ginger is said to
ward off bad spirits and drive away pests from attacking the uma.

TUNOK

The tunok is a rite performed before planting. This is done by the owner of the uma either
the man or the woman. The mantunok will prepare the following:

1. Two finger sized kuwong kuwong is a container for the palay seeds to be planted out of
buu. Buu is a variety of a bamboo.
2. Two small gadang. The gadang is a pointed wooden pole used to make a hole for the
palay to be planted.
The performer of the tunok goes very early in the morning to the uma to avaoid meeting people
on the way.

He observes his surroundings if there are bad signs like: a. snake crossing his way b.
wild pig on his way. C. wild chicken or gittawan d. idaw, a kind of a bird if there are no bad
omens, the performer will proceed and do the tunok .1. He will place odd numbers ( 3,5,7,9) of
grains of palay not exceeding 10 in the two kuwong. He will planta handful of palay at the saad
or lower portion of the uma. 3. After planting a handful of play,he will run uphill and shouts “
Laka lakas napos un mabayin, ( May the work be done fast )” 4. The two kuwong and the
gadang will be left in the area where the tunok has been performed.

USOK

If the tunok was finished, the uma is now ready for planting. Planting is done in a
pango/poas system of work. During usok the gadang and kuwong are much bigger than what
was used during the tunok. The usok is participated by men or woman, young and old. Children
now learn how to do usok. They are taugh how to estimate seeds to be placed on the hole.
They are taugh how to dig deeper on the hole place the seeds exactly on the holes. The
kuwong is pointed at one end because this will be used to dig the hole deeper. Men will dig a
hole using gadang while women do the planting. During usok there are kaniyaw to be observed.
These are the following:
Kaniyaw

1. The mantunok will not hold or put his hands on wood so that the planting will not be
prolonged.
2. The woman are not allowed to sit when putting ilik in the kuwong so that the paying will
grow fast.
3. It is not good if somebody will not eat in the usok because some seeds will not
germinate.
4. One should not play with the kuwong and gadang because tha pagoy or plant will not
grow well.
5. A person who just came from the usok is not allowed to go in his own kaingin if the usok
is finished in agawet ( half day).
6. It is not advisable to eat carabao meat.
7. They must not flush ( suppiakan) the cooking area ( dayipong) with water.

LAMUN ( Weeding)

Pugiz

After a number of days, the rice starts to grow so with the weeds. Before weeding the
kaingin, rite called pugi has to be performed. This is done by uprooting weeds. Somewhere in
the saad or lower portion of the uma and throwing forcefully to a distant while saying Kama tu
okyan kalapos na ( May it be easy as this). During lamun,they may be used a gaman or bolo
and landok or a small hoe.

Lamun is the act of weeding the kaingin if planted with rice Another term for weeding is bowat.
They use bowat if the area being weeded is not planted with palay.

Saba

This is a system of apportioning an area to be weeded within a time frame. They will
apportion an area to somebody to weed and this must be finished within a specific time. People
working in this manner are not accompanied by the owner. They must be responsible.

Lamun

This is done through pango or poas. During lamun , Children are taugh how to classify
plants. They must be identify what plantswill be removed and what will be retained. They are
also taugh herbal plants found in the uma. Some growing plants are weeds, some are edible
plants, some are vines. They are also taugh plants causing skin allergy for them to avoid.

Mamayin

Before the weeding of the kaingin is done, a rite called mamayin has to be performed.
This is done by uproofing the last weed preferably near a stump. Then the performer hits the
stump with the hoe.(pawok/landok) and call all the palay spirits (kapkapu/gods of palay) to serve
as guardians for good harvest. The performer of the mamayin is the owner of the uma or any
elder who joined the pango.
Prayer:

We ask you kapkapu ( guardian of palay)

To guard our uma
Protect it from pests
Let our plants grow
For abundant harvest

After the maymayin, the weeders see to it that the uma is totally claen. They will leave
the uma and must not trespass the place, except if pests are speculated to be encroaching the
area.

Pest Control

If there are signs of pests attacking the uma, pest controls are applied. If pests are wild
animals like wild pigs, they will use the following:

1. Gibaw-fence out of bamboo slats or woodpoles tied around the uma to prevent wild
pigs or animals from attacking the palay.
2. Bakoko- fence out of bamboo slats installed around the uma artistically to look like a
rainbow or arc to prevent wild animals from attacking the palay.
3. Losag-animal trap made out of vine.
4. 4. Kassog-animal trap dug on the ground
If pest are monkeys and wild birds attack the uma:

1. Banti- human like figures placed in the uma to scare birds and other wild animals. This is
made of grass,leaves and twigs. They can make as many so that and place these in
areas in the uma very conspiciouys to wils animals and birds to see.

If lefthoppers or other insects attack tha palay, they will use the following:

1. Angigan- a fruit from a tree called angigan. Extract the juice of the daayap or lemon.
Spray over the infected area.
2. Daayap
3. Aggoma or crabs Pound the crabs and let it stay for 3 to 4 days in a container. If they
already smell overpowering, spread over the infected area. Crabs are abundant in
the river.
During the fruiting stage, especially when the rice is swarmed with leaf hoppers or any
pest, a fruit mixed with new cooked coconut oil (lana) of a tree spicy emitting aromatic odor
(angigan) or ilang-ilang with liwliw branch with leaves is stalled in the area of infestation.

HARVESTING

1. MANGAYIGAD – this rite is performed nicely dressed in the native attire and harvest a
panicle of rice. She burns it and say “Napos un maotong” then calls for the palay spirit
(Kapkapu) to intercede. It is believed that her adorn apparel attract them. When she goes
home, she gets another panicle (lugay) of palay and hung it on the upper portion of the door.

2. MAN-GUPUS – In here the doer fills her hip basket (lakba) with palay burns (Manelat) and
pounds (Manbayu) it. After cooking it, it will be offered to the palay spirits (Kapkapu), and the
crust (assip) is placed in a bamboo tube with fern-like vine (akkag) to serve as charm for a long
lastingness. The uncooked rice will be eaten raw called (binakkay), and some will be settled at
the bottom of the rice container (Aboggasan).
3. MAMUSIBUS – This rite is performed by maintaining hearth (mangup-upu) on a corner of
the hut (sigay). The perfoprmer offers a set of mama (inapuwan) daily during the duration of
the harvest to beseech intercession of (Kapkapu) the palay spirit for bountiful harvest. Later,
the inapuwan contains cooked rice (patay) from the packed lunch fetched by the assigned food
rationer or (Manugon). One who does the mamugi is the first one to start the harvest from one
variety to another.

THE HARVEST activity of Man-ani is the major work. This is done by using a sickle (Alakom)
or (Billog) a knife to harvest. When four handgripful (gakom) of palay is collected, these are
bundled and stacked up in the inapuwan for the purpose. The stacking is termed
Mandalasun. The rejects of (lugay) are collected in the “lakba” and they will be burned to be
pounded. The pounded rejects are called (Bawugu).

Source of data: Calaoan ADSDPP 2019 & Apayao Big book 2014

The peoples practiced SWIDDEN FARMING, but when the migrants came, wet farming was
introduced. With the practice of wet farming, new crops such as fruits like rambutan, Lanzones,
mandarin (orange), and durian were also introduced. Mangoes (Native), Avocado, and bananas
(Saba nga tillayan, Saba nga balayan, Saba nga takitok) were the traditionally cultivated fruits.
Tundal (Manila) bananas were the crop that made peope from Conner welthy in the 80s. Bt the
tungro disease agriculture introduced much of these crops.

THE CROPPING SEASON for the rice depends on the availability of water in the irrigation
canals, Most of the Kaingin were concentrated on fruits. The rice varieties cultivated here are
what the people called Gobyerno, Patel (Upland Rice) and bayag ( Slow growing rice).

There are different rites and ritual still practiced and some are not at present because of the
coming of modern technology in agriculture and the mix of different tribe in the locality. Calaoan
in Conner, At present is a mix of people from different parts of Northern Luzon, Mostly from the
neighboring parts of the Cordilleras and Cagayan Valley.

THE BARTER SYSTEM was also practiced in the area. The people traded rattan and kamen
(Mats made from ligis), for salt, canned goods, sugar, rice and corn. They went to Tuao,
Cagayan and bartered with the Baliwon (the term for non-kalinga people). They practiced face –
to-face transactions. They transported their goods through creeks and the Acutan River down to
the Nabuangan River going to Rizal, Cagayan.

Source of data: Apayao big book 2014

POLITICAL LIFE

Indigenous Leadership System

Since time immemorial the Calaoan tribe (Kalingas) has maintained peace negotiation
(Aleglo) as the best way to uphold and patch ill feelings among and between protagonists. This
cultural procedure relates to the fact that the tribes are peace loving people whose wisdom is
directed to common peaceful co-existence among its people. This system is highly expected
attainable thru the ideal mediation of tribal leaders (Pangats) who are known for their wide
acceptable experiences in crime settlements and instituting peaceful relation between affected
parties. This cultural practice is adopted to the present, and is highly considered as a shared
honorable medium and ideal aid to crime reduction in court criminal filings. Religious sectors
cordially consider the customary negotiation as an institution way of forgiveness relative to the
Divine Will. The customary settlement procedure is a great cut to expensive court procedures
that impoverishes both opposing parties that seek rightful judicial pronouncement at the
expense of financial and material belongings.

Said customary crime settlement (Alegro) is categorized into two (2) negotiated settlements:

1. Internal Category – This is called for by the Tribal Leaders and Community Officials
when the crime is committed in the area where common basis for penalizing the culprit are
considerably similar of the same. Decisions on previous ruling maybe recalled and applied as a
rule by settlement negotiators for penalty impositions. Imposed penalties could be in the form of
money, real properties, animals, valuable jars or beads. Culprits are required to shoulder meal
expenditures for the attending public.

2. External Category – This is applied when there is an existing peace pacts (bodong)
where in both crime protagonists are covered by a peace pact constitution called “Pagta”. The
crime is referred to both peace pact holders who in turn refer the problem to the Tribal Leaders
before a schedule for settlement is set. Usually the venue for settlement is the residence of the
violator with the help of his relatives and tribe mates. Preparation for meals and other necessary
needs be under the custody of the aggressor or violator. The culprit is penalized according to
the provision expressed in the peace pact constitution called “Pagta”. It is also a common
practice that the visiting peace negotiators are treated with brotherly honor inviting said visiting
brothers/sisters to a party usually in the residence of the peace pact holder where chanting
native songs and native dances are performed in honor of the visitors as an expression of
brotherly hospitality in the name of “Bodong” or Peace Pact. In addition to customary relations
the visitors are given material tokens/gifts before leaving homeward bound.

Another function of the Papangat is to safeguard the interest of the people of Calaoan against
excessive fines especially from the other municipalities or provinces. An example as narrated by
Mr. Artemio Gonayon is a case that is a vehicular accident resulting to homicide, the offender is
from Karikitan and the offended party is from Pinukpuk, Kalinga, the place of the offense is in
Conner. The demand of the offended party when amicable settlement was sought was in the
amount of Three hundred thousand pesos (P300,000.00) When it was endorsed to the
Papangats, they requested that the customary law of Calaoan be used since the offender and
the offense is done in Conner. When the offended party accepted the terms, the Papangats as
mediators presented the customary law of Calaoan. After some ‘tubag’ or discourses and
explanations, the two parties settled to One hundred ten thousand pesos (P110,000.00).

The Calaoans have a well-defined system of government purposely for the management of the
affairs of the community. Below is the flowchart of our government system

PANGAT

PAPANGAT/advisers of the Pangat

Council of Elders

Community
The Pangat the is chieftain of the community. Under him are a number of advisers called
Papangat at his own choosing. The members of the council of elders are chosen by the people.

Duties and Responsibilities of the Leaders

The Pangat gives the final decision in case conflicts are not settled at the lower level.
On the other hand the Papangat acts as advisers of the Pangat. In land conflict, the Elders seat
as panel of mediators and the Papangat as overseers of the conflict settlement. For minor
cases, the butchering of a pig (dalay) is not required, only the imposition of a penalty (multa).
However, for heinous crimes, the dalay is obligated plus the penalty.

Dalay is a subtle form of punishment imposed upon the perpetrator for taking precious time of
the people in attending the hearing of his case. He is obligated to butcher a pig to feed the
people gathered.

The Papangat together with the elders are responsible in the protection of the watershed from
any form of destruction.

Roles of Elders/Leaders

The role of the council of elders (batang) are eminent during occasions or community events.
On weddings (pasingan), the role (batang) of each elder are classified. One or two elders will
distribute sugar cane wine (basi) to guests and relatives of the celebrant. Another member of
the CoEL will manage the playing of the gongs (gumangsa) and passing of the cloak (ayub) to
invite dancers (manadoc). The ayub is a cloak or piece of cloth held by each of the dancers, a
pair of female and male.

Conflict Management

The community manage their conflict through settlement (aleglo) facilitated by the Papangat and
Elders. In case there is no settlement arrived at, the Pangat gives the final decision.

Manbabagbaga (Aleglo)- Means tribal settlement of problems. The purpose is to solve

problems between conflicting parties. This is applied in any cases that could not be solved by
the family or clans. The councils of elders or barangay officials will invite the conflicting parties
for resolution. Collective decision making is employed based on the case happened.

The wisdom behind the Aleglo is the willingness of both party to settle their differences or crime.
It is most likely to be amicably settled because of the presence of several knowledgeable men
serve as panel and witnesses.

Source of data: Calaoan ADSDPP 2019

RELIGIOUS BELIEFS

The people in the Calaoan domain have observed practically all phenomena as having a
bearing on the kind of life they will have. Common beliefs and practices are the Unawa
syndrome, mankaniyaw, man-anito, man-ininop, manbo-on.

Unawa Syndrome - A gesture of the offender of petting or patting one whom he accidentally
stepped or spit on, or poured water unto, while simultaneously saying words of goodwill. Failure
to do so predict the offender’s ill fate (mailuud) and the offended will be the subject of blatant
accusation.

Mankaniyaw - This can be in the form of gesture, ritual, or abstention attached to certain
activity. Violations or disinclinations to do so may cause vain to any endeavour or untoward
occurrences will befall to the violator or to any member of his family.
Mangidaw - This is a native term for the observance of the movements of any omen animal on
their way to work. The most symbolic bird of omen is the red bird with feathery head (idaw). This
bird forecasts omen in the manner of akom, uwad and others. The Akom is a prediction of the
bird’s flight direction when it passes by or crosses a person. If the bird crosses from right
towards left, it means good fortune for the male but misfortune for the female. It is because it
is speculated that the man’s right arm is the holder of the bolo. Uwad is when the bird
crosses from left to right, it is predicting good fortune for the female and bad luck for the male.
The rationale is that, the woman’s left side is where the girdle (gakos) is fastened. Umuwad or
Umakom, the bird passes from the front to the rear. It’s a warning of bad luck hence any venture
should be differed or abandoned. Manguwipag, the chirping of the bird is heard, but not visible.
This means that the venture is elusive or hard to achieve. The venture may or may not be
pursued.

Man-in-inop - These are dream interpretations practiced and believed by the natives. Whereas
one’s future is foreseen through dreams, and this serves as premonitions or reminders before
any activity is undertaken. Good dreams open the door for an individual to pursue a venture.
Bad dreams witch him to abandon it. A considerable number of respondents assent that
usually, dreams are opposite of the planned venture. Except for remote cases, the following
would be observed:

Things/object occurring on a dream Interpretation

Sex quarrel or trouble
Fighting, loss of teeth good catch
Rice grains, beautiful dress, money sickness
Coins Skin diseases/boils
Dancing/pusyu Storm
Fish Money or good fortune
Strong rain/typhoon War/criminality

Bo-on - The sneezing or manbo-on, stepping or bumping at one’s foot or masiduk, is

interpreted to foretell of an adverse effect in commencing an activity or embarking on a mission
or journey. One who encounters such must stop for a while, take a rest or totally abandon the
venture.

Sigay -The practice of dwelling temporarily in a makeshift house put up in a kaingin for a
number of months. The idea is to bring closer the person to his area of work. This is called
mundawin.

Source of data: Calaoan ADSDPP 2019

RITES AND RELIGIOUS FUNCTIONARIES

The life of the Calaoan is perceived as something that nature (kabunyan) lent to them and so
almost all the aspect of life from birth to death are being celebrated. Our people are
phenomenal people and they observe certain rites and practices that define our existence.

Up-upu - It is a practice of the Calaoan to maintain a temporary hearth (up-upu) near the house
where the woman and her newborn baby stay. This will warm and reinvigorate the worn body of
the mother. Burning braided cloth (among) will keep the bad spirits at bay believed to haunt
newly born babies.

Uug - A ritual (uug) is a ritual performed usually on the third day after delivery when the mother
takes her first bath. The woman will always wear a girdle (gakos) to support her trembling
muscles when moving. She is shampooed with burned palay stalk and washes her genitals with
the water of boiled guava leaves to hasten healing and burn braided clothes (among) as a belief
also to discourage bad spirits believed to be causing profuse bleeding.
Anib - She always kept a bolo, a broom or any pointed metal as (anib) near her baby every time
she is left alone to put off bad spirits believed to be causing incessant crying of the baby
especially at night.

Sowak - The baptismal rite (sowak) is ministered by the native priest “man-aanito” five days
after delivery. A native name is chosen for the baby; it could be the name of his ancestors either
from the paternal or maternal side.

Basag - One week after the sowak, the confirmation rite (basag) will be performed again by the
Man-aanito. He/she pray for the good fortune of the child as he/she offers a ‘sugnad’ it is a 3-5
pieces of cut meat of the animal usually a pig, that was butchered for the accasion.

Source of data: Calaoan ADSDPP 2019

IP FESTIVALS AND RITUALS

In the southern part of Conner Region inhabited by the Kalinga . This is part of Apayao is
claimed to be part of Kalinga Province in the earliest times. It later became a Part of Conner due
to political delineation. There is also a story that the Kalinga People in this part of Conner are
descendants of Kalinga Ancestors who ventured in to the vast forest land of Apayao to hunt for
wild animals and gather wild edible plants and fruits. They discover the vast and rich forest land
that is favorable for planting vegetables, fruits trees and most especially rice, the main food of
the Kalinga. They settled permanently and lived the “Kalinga Way of Life” in this is so called
Caloan Region of Conner.

To sustain life, rice has to be produce because this the main food of the Kalinga. Each
then needs to operate an “uma “yearly where rice for the family is produced. The uma is a
sacred place that is why the activities they do here is sanctified by a series of rituals. These
series of rituals are performed to show the reverence to Kabunyan and the abundance of
harvest relies on the ritual performed.

When “pagoy” starts to ripen, men prepare for the harvest. They gather rattan and
bamboo to buld “sigay”. They gather “gappak” to prepare strings to bundle the harvest. On the
other hand, women also start to pound “pagoy”,” dekot” and “kape” to prepare for food during
the “ani”.

The night before the “ani”, a ritual called “PESPES” is done by the “Man-anito “to
prevent bad spirits to harm the “pagoy” that is about to be harvested. “Sanib” is prepared by the
“man-anito” or priestess, using three bundles of “mayana, dangnga,ginger,doot, paog, others to
be placed in the uma, pagbagasan and door . A hen is butchered as part of the ritual. Dekot for
the harvest day is also prepared for snack.

At dawn during the ani, the woman (Mother) of the family goes ahead to the “uma “very
early to perform the first ritual “BUSIBUS” before anyone from the man-aani touch the pagoy.
This is very solemn ritual that is why no one should make any sound, even the animals around
should produce no sound. An “Inapuan”/charm is prepared made of “buwa, gawed”, ginger,
small precious stone, etc.

E.g. “Inan Inbangonan, Pagana Idagungunon, Kapkapo Idagumon, Ta man-ani ta situn

uma”

After the busibus, the man-aani can now do the ani. “ Dagandan (4 bundles with
inapuan) this is the part of the Dagandan. Sukog- for reppet of busibos and first 4 bundles.
 To entertain themselves, “UM-UMAG is told, “DEWAS” or GASUMBI” is sung. At the
end of the day, the man-ani goes home silently while the woman owner of the uma is left behind
to do another ritual, the “GUMAPIS”, saying the prayer; “igagapisa unggok ka ta adim tangyan
din anik ta datngak si bigat”.

After the ani, men carry the bundles of palay to the sigay. The harvest is left hanged for
some time to be dried. If pagoybis dried it is brought home and kept in the Aga. A ritual is
performed, a “SANIB”,” ammong”- a cloth is burned to produce smoke to drive away bad spirits
which is place at the door of the aga. A prayer is said.

When ani is kept in the Aga and if the harvest is sinsunga, mansunga ka. A celebration
is performed called “Upon”. A thanksgiving to Kabunyan for the abundant harvest. The people
will butcher a pig and chicken as a sign of gratitude to the provider of everything in this world.
There is merry making. Songa is a general term for thanksgiving .During songa , everybody is
invited. People from different villages play the ubbeng on their way. If they arrive at the venue of
the songa, they will place or leave the ubbeng near the gate. The ubbeng is musical instrument
made out of buu. One set of ubbeng is composed of five or six instruments played by five or six
musicians. There are different rhythms of the ubbeng. The ubbeng is played only on the way if
they are on their way to attend to any form of songa or thanksgiving.

Source through one on one interview with IP Elders/Leaders at Caloan AD

Literature, Songs and Chants

Literature of our domain are in the forms of prose and poetry like stories of old and tales
of adventure and heroism, songs, versified enunciations, adages, riddles, narrative romance
and epic.

Tell tales or romance (inapuwan) are used as bedtime stories of grandparents to lull
children to sleep, others are tracing family lineage (minamawong-ag), and fables (um-umag).
Songs are in the beat ayug or pop ( uwwawi, dewas/dongdong-ay, gasumbi) and conversational
(adding, dangu, uggayam, kullilipan). Versified enunciations come in the form of injunction such
as debates (tubag), riddles or in a cry of belligerence (pukkaw).

The epic, with its ancient use of the language is said only in part. This is termed as the
gasumbi, the narrator exudes the original chants and lyrics. Gasumbi originally is regarded as a
shaman’s chant, but modern scholar of the Calaoan language studied the content of the of the
chant and discovered that it is an epic of the Calaoans. It’s sequence though are hardly
arranged in logical order, for native narrators just begin or stop when they wish to.

There are several kinds of musical instruments used by our people during occasions or
celebrations. The most popular is the gangsa (gong), when it is beaten it is already a form of
invitation to those who hear it. The other instruments are mostly made out bamboo, they are
the taggitag, tungatung, peldong ( mouth flute), tungayi, kwittong (Hand flute), ubbeng, uwimong
( Mouth flute), gogod and giwong( Mouth flute).

Source of data: Apayao Big Book 2014

TOURIST DESTINATION IN CALAOAN AD

There is also a Cottage Industry located in Karikitan and it focus on Food Processing. The Gasatan’s Banana Chips.
The owner Mrs. Lida Gasatan had started producing banana chips in late 1990’s in minimal volume until such time
that they started to produce more and was able to expand their market. Aside from banana chips, they also venture
in Taro and Ube chips Gasatan’s residence and outlet is situated along the national highway of which a commuter
may drop by and buy “Pasalubong” for families and friends.

Processed Foods at the Gasatan’s Banana Chips

The Calaoan Ancestral Domain has several tourism destinations that may attract tourists to visit the place may that
be made made or natural tourist spots. Although there are resorts in the domain one will surely be fascinated with the
numerous farms that abound with fruit bearing trees like the Ortega’s farm, Bernardino’s farm, Batugon’s farm,
Fayre’s farm, Cortel’s farm and other family orchards of the people. It is because of these fruits in the Calaoan
Domain that the Municipality of Conner is celebrating the “Panagbunga” Festival every September of the Year. It is
because of the various Calaoan fruit trees that Conner was tagged as the “Fruit Basket of the Province”.

Ortega’s Farm

The Ortega’s Farm in Barangays Karikitan and Calafug is one of the famous attractions of the municipality especially
when all the fruit bearing plants in his farm begin to bear fruits on the month sof August to October.

Mr. Ireneo Ortega started his farm in1965, today he has a number of hectares planted with Lanzones, mandarin,
perante, cacao, rambutan, and durian and also a plantation of pineapple near his residence. He produces seedlings
of these varieties in commercial quantities and his products are bought by traders coming as far as Manila. Lately, he
has produce cacao products like cacao tablea. His farm is situated along the national highway in Barangay Karikitan
and Calafug and it a potential site for a pasalubong center.

The farm is best for agro-industrial tours and educational tours since the owner Mr. Ireneo Ortega, who is a
Farmer Scientist, offers demonstrations on seedling grafting and other agricultural procedures. In addition, during
harvest season, Mr. Ortega opens his farm for fruit picking. During the said activity, guest can pick as many as they
can, eat as many as they can but with minimal amount.
Different Fruits in the Ortega’s Farm

Varieties of Rambutan and Dragon Fruit at Bernardino’s Farm

Batugon’s Farm

This is a 30 hectare orchard located beside the national highway passing through barangay Karikitan. Unlike the
Bernardino’s Farm, the farm household of Batugon is located within the farm, hence has strong potential for the
development of a farm stay. Raising farm animals like carabaos, chickens, pigs and rabbits provides variety to fruit
tree growing. The farm also includes a fish pond where tilapia is grown. A river traverses the site and can be tapped
for tourism activities to add excitement to farm stay experience.

Local Tourists at Batugon’s Farm

Fayre’s Farm

It is also located beside the national road in Karikitan. It is primarily serving as a plant nursery selling grafted or
budded tree seedlings of rambutan, lansones, durian, mango, and citrus, including various fruit tree farm supplies. Its
location and site attributes can potentially provide the ideal setting as a roadside rest and refreshment area, a
pasalubong center, and an educational and information facility on fruit tree growing in Conner.

Seedlings are for Sale at Fayre’s Farm.

Photo validated
Cortel’s Farm

The farm offers different fruit bearing trees located in Calafug such as Citrus (Calamansi, mandrin, Mandarin,
Pomelo), rambutan, lansones, cacao and others. The area is best for agro educational tours since many seedlings
are present in the area. It is another interesting farm you should never miss once you set your foot in our ancestral
domain.

Cacao Plantation at Cortel’s Farm

The thick forest of Dinakpan and Mabiga is also a potential tourist destination of nature lovers, the area is ideal
for camping and trekking. The ‘Liyang Ladag’, a cave in the Bagumbong area is also nice place to visit for those
venturing on cave explorations. There are also numerous waterfalls visited by the Conner Tourism Office and they
are working on its promotion as a tourist destination they are the follwing:

1. BUNOG creek waterfall

2. ANGSOG tripple waterfall

3. CAPACUAN creek waterfall

4. ACUTAN river waterfall,

5. DINACPAN creek waterfall

6. MATAGISI creek waterfal

The Dinakpan Forest Towards Mabiga

Source of data: Calaoan ADSDPP 2019 & Tourist Book 2018

Prepared By:

MA. CLARETTE M. PASION JOSHUA S. WILLIAM

EAP Grantee EAP Grantee

NARCISO M. SEGUNDO JR. AARON P. AYAMAN

EAP Grantee EAP Grantee

JENICA S. CADANGYAO ROBEMARK IAN L. TELBOG

EAP grantee EAP Grantee

REGINA S. YAC-AO KENNETH B. LUMHOD

EAP Grantee EAP Grantee

CHRISHELLE P. BAWIGAN BERNADETH F. ATALIT

EAP Grantee EAP Grantee

EDMAR A. SEVERINO SHEMAE M. TAGOC

EAP Grantee EAP Grantee

CRISELDA S. PUDDAO EM-EM COLOMA

EAP Grantee EAP Grantee

JOY ANGEL S. GARCIA MICA GAE F. ALINGOG

EAP Grantee EAP Grantee

JOSANSHANDEE G. BEYON ALMA T. ANOTA

EAP Grantee EAP Grantee
BABES B. BITUN PRINCESS DANICA F. LICLICAN
EAP Grantee EAP Grantee

Finalized By:

MERLY P. MANGANIP
TAA II-EAP/COC FP

MILAGRAIL B. MAMAUAG
NURSE II-COC/ADSDPP FP

KATHERINE C. SAPAEN
MIDWIFE II-IPMR FP

Noted By;

JOYNER L. DAMMAY
CDO III-CONNER SC

SALITAN W. CAGMANAN
CICA Chairman
AGRICULTURAL CYCLE

The rule of land acquisition before the legalization land and land ownership was similar to the
principle bids . As general rule , if someone worked the land, the land would belong to him. If he
leaves the land, the land does not belong to him anymore; it may be used by another person.

Before the Martial Law (1972), the government enforced the declaration of lands. A person may
declare forest land his property by merely pointing at it. The bases for declaration were lands tilled or
where one came from. The boundaries were streams and bridges. The first settlers benefited from
this form of land ownership. Conflict involving land ownership were settled through the declaration
of lands. If declared a piece of land but is not the one tilling it, the person working the land would be
prioritized even if the other party had the papers. So ownership is based on the sweat of the man
working the land.

Rivers, creeks and bridges were the original boundaries of the communities. There are also
communal lands which the people declare as lapat. The lapat is not used for kaingin. The lapat is the
hunting ground, fishing ground, and where people get their living, so it not meant for cultivation.
When the farmers clear the land for the uma, they do not chop trees; instead, they only cut low
branches of trees.

When building a house, it should be within the vicinity of the uma. Before house were built close
together as protection from enemies. They guard it day and night, and ceremonies were done.
People were prohibited to go there, but now it is allowed. The bitu-o is also part of the village.

When the government came in, the peoples beliefs on land classification were made null and void.
This is also the population increased, with the first road in mountain Province, Under Dangwa, was
opened here.

The peoples practiced swidden farming, but when the migrants came, wet farming was introduced.
With the practice of wet farming, new crops such as fruits like rambutan, Lanzones, mandarin
(orange), and durian were also introduced. Mangoes (Native), Avocado, and bananas (Saba nga
tillayan, Saba nga balayan, Saba nga takitok) were the traditionally cultivated fruits. Tundal (Manila)
bananas were the crop that made peope from Conner welthy in the 80s. Bt the tungro disease
agriculture introduced much of these crops.

The cropping season for the rice depends on the availability of water in the irrigation canals, Most of
the Kaingin were concentrated on fruits. The rice varieties cultivated here are what the people called
Gobyerno, Patel (Upland Rice) and bayag ( Slow growing rice).

There are different rites and ritual still practiced and some are not at present because of the coming
of modern technology in agriculture and the mix of different tribe in the locality. Calaoan in Conner,
At present is a mix of people from different parts of Northern Luzon, Mostly from the neighboring
parts of the Cordilleras and Cagayan Valley.