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

Mt. Kilang, Butao, Calanasan, Apayao

Mt. Kilang is a prominent tourist destination with a towering height of 1,656 meters. Its impressive outline is adorned by
sea of clouds, making it a breath-taking sight that travellers should not miss.

Image Source: https://anjidabidotcom.files.wordpress.com/2019/03/img_20180409_191219_825.jpg?w=640

 UNIT 1. HISTORICAL/SOCIO-CULTURAL FEATURES

Overview
The unit provides a comprehensive exploration of the rich heritage of Apayao
province. It covers the geography, territorial boundaries, and historical development of
Apayao, including its colonial past and establishment as a province. The unit also
highlights the diverse ethno-linguistic groups in Apayao, with a focus on the Isnag tribe. It
discusses the education system and institutions in Apayao while exploring indigenous
games, Isnag literature, and the musical and dance traditions of the province. By the end
of the unit, learners will have a deep understanding and appreciation of Apayao's
historicasssl and socio-cultural aspects that shape its unique identity.

Pre-assessment
Multiple Choice. Choose the letter of the best answer. Write your answers in the blank
space provided before each number.
______1) Which of the following is the capital town of Apayao?
a) Flora b) Kabugao c) Luna d) Pudtol
______2) The name "Isnag" is derived from the combination of which two terms?
a) Is and Uneg c) Island and Negros
b) Isa and Udwa d) Isolation and Naguilian
______3) The colonizers referred to the Isnag people as "Los Apayaos" because of their
association with which geographical feature?
a) Mountains b) Plateaus c) Rivers d) Valleys
______4) What does the term "Los Mandayas" or "Mandayan" signify for the Isnag people?
a) People living downstream c) People living in urban areas
b) People living in coastal areas d) People living upstream
______5) What does the term "Isnag" mean in the Ilocano language?
a) Inner area of inhabitation c) River dwellers
b) Mountain people d) Forest settlers
______6) What is the geographical association of the Isnag people?
a) Coastal Regions c) Riverbanks and nearby rugged terrains
b) Lowlands d) Urban areas
______7) Which indigenous group is predominantly found in Apayao?
a) Ibaloi b) Ifugao c) Isnag d) Kalinga
______8) Apayao was once a part of which larger province before it became a separate
province?
a) Abra b) Benguet c) Kalinga d) Mt. Province
______9) Which of the following endangered species can be found in the province?
a) Pangolin c) Philippine Eagle
b) Philippine Crocodile d) Pangolin
______10) "Bisnag" is a traditional game played during mourning periods to express grief.
What is the objective of the game?s
a) To compete for the highest hit
b) To develop endurance
c) To eliminate players through slapping
d) To shed tears collectively
Lesson 1: Settlements and Territories
I. Introduction
Welcome to Lesson 1! In this lesson, we will embark on a journey through the
captivating geography of Apayao province and explore its territorial boundaries. We will
also delve into the historical development of major settlements within Apayao: from the
Spanish Colonial Government era to its present-day status as an independent province.
Get ready to uncover the rich geographical features and historical transitions that have
shaped Apayao's identity and heritage.

II. Lesson Outcomes

At the end of the lesson, you should be able to:
1) describe the geographical features of Apayao Province, including its territorial
boundaries; and
2) compare and contrast the historical events and changes in Apayao under various
colonial administrations, from Spanish rule to its current status as Apayao
Province.

Mode of Delivery
Audio-Visual Presentation, observations in a natural setting, and interviews with
elders/knowledge holders.

III. Reading Resources and Instructional Activities

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.

Activities
Activity 1: Essay Writing
1) In no more than 50 words, explain how Apayao's geography and history have
influenced Iyapayao's identity. Your essay will be assessed based on the provided
criteria.
Rubric for Essay
Criteria & Description Scale
Content
-Points discussed are convincing and related to the 2 3 4
topic
-Points are supported by examples
Organization
-Points presented are in logical order 1 2 3
-Used rhetorical devices to move from one point to the
other
Grammar & Mechanics
-Free from errors in grammar 1 2 3
-Choose the right words
-Used punctuations properly
Highest possible score 10

Lesson 2: Peopling and Ethnolinguistic Groups

I. Introduction
Welcome to Lesson 2! In this lesson, we will explore the diverse ethno-linguistic
groups of Apayao province and learn about their cultural heritage. Our focus will also be
on the Isnags, the original indigenous group of Apayao. We'll gain insights into their
history, language, and traditions.

II. Lesson Outcomes

At the end of the lesson, you should be able to:
1) describe the ethno-linguistic groups of Apayao province, especially the Isnag; and
2) demonstrate respect and appreciation for the culture and diversity of the people of
Apayao and their contributions to the province’s identity through collage and
immersion.

Mode of Delivery
The mode of delivery would involve observation in a natural setting, cultural
immersion, and interviews with elders/knowledge holders.
III. Reading Resources and Instructional Activities
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.

Activities
Activity 1: Immersion. Group Activity
Group 1- YMandayas Group 2- YMallods Group 3- Nagbuangan
Join a cultural exchange with the groups of Isnag people from Apayao. Observe their
accents and list the words, phrases, and statements they usually say in their
conversations. Share these findings in class!

Lesson 3: Education and Social Institutions

I. Introduction
Independent livelihood is the primary goal of Isnag education and training. One of
the guiding mottos is that children are not always with their parents; hence, physical and
vocational training is always emphasized. Moral education in the form of instituting self-
disciplinary measures is coupled with it.

II. Lesson Outcomes

At the end of the lesson, you should be able to:
 1) evaluate the traditional education and training of the Isnag people.

Mode of Delivery
The mode of delivery includes discussion and group work.

III. Reading Resources and Instructional Activities

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, Kalinga-
Apayao.
 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.

Activities
Activity 1: Reflection Paper
Instruction: Write a reflection paper on the role of education in the progress of the people
of Apayao. Your response will be evaluated using the same rubrics as in Unit 1: Lesson 1.

Lesson 4: Games and Sports, Oral Literature, Music and Dances, and Festivals
I. Introduction
Welcome to Lesson 4! We will be exploring indigenous games in Apayao and playing
them to appreciate their role in the province's culture. Additionally, you will learn about
Isnag Literature, which is rich in oral tradition, including tales, verses, and epics that
reflect cultural values. Lastly, you will discover how Iyapayaos express love through
melodious songs and plays that mirror their history and culture. Join us for a fun and
enlightening experience!

II. Lesson Outcomes

At the end of the lesson, you should be able to:
1) express appreciation for the different indigenous games through playing;
2) identify techniques and creative uses of language in Isnag Literature;
3) demonstrate how Iyapayao music form reflects its history and culture through
reflection;
4) sing selections of Iyapayao chants/songs with correct pitch, rhythm, expression,
and style; and
5) perform the Iyapayao dance.

Mode of Delivery
The mode of delivery includes demonstration, Verbal Instruction, and Group Work.

III. Reading Resources and Instructional Activities

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.

Activities
Activity 1: Cultural Showcase Presentation
Instructions:
1) Divide the students into groups and assign each group one of the following topics:
Games and Sports, Oral Literature, Music and Dances, or Festivals. Within their
respective groups, students should conduct research on their assigned topics,
gathering information about traditional games, oral literature pieces, musical
instruments, dances, and festivals specific to Apayao province. They can use books,
online resources, and, if possible, conduct interviews with locals.
2) Each group should prepare a presentation that includes the following elements:
a. Introduction to the topic and its significance in Apayao's culture.
b. Description of traditional games and sports, oral literature pieces, musical
instruments, dances, or festivals.
c. Demonstration of at least one traditional game, dance, or musical performance (if
applicable).
d. Use of visual aids such as images, videos, or props to enhance the presentation.
e. Explanation of how these cultural elements are preserved and celebrated in
modern times.
3) Encourage creativity and active participation in the presentations. Groups can
incorporate storytelling, role-playing, or interactive elements to engage the audience.
Your output will be evaluated using the rubric below:

Criteria Excellent (5) Good (4) Satisfactory (3)

Content Accurate and Mostly accurate Information is

comprehensive description description with limited, lacking depth
of the topic, including some missing details. and cultural context.
relevant details and
cultural significance.
Creativity and Highly engaging and Fairly engaging with Presentation is
Engagement creative presentation that some creative somewhat engaging,
effectively captures the elements. but creativity is
audience's attention. lacking.
Demonstration Skillful and authentic Adequate Demonstration lacks
(if applicable) demonstration of demonstration with authenticity or
traditional games, dances, minor errors. clarity.
or music.
Visual Aids Effective use of visual aids Some visual aids are Visual aids are
that enhance the used but may not be minimal and add
presentation and support effectively integrated. little value to the
key points. presentation.
Rubric: Cultural Showcase Presentation

UNIT 2. PHILOSOPHY/ MORALITY

Overview
This unit explores significant Isnag rituals that reflect their belief in environmental
spirits and their impact on daily life. It helps students establish a profound understanding
of the historical depth of Apayao rituals and practices, explore how rituals shaped the
Iyapayaos and in turn shaped them and point out ways on how to preserve these amidst
modernization. It examines agricultural and environmental rituals, emphasizing their
symbolic materials and healing effects. Additionally, it highlights the major socio-cultural
ceremonies of the Iyapayaos.

Pre-Assessment
Multiple Choice. Choose the letter of the best answer.
______1) What are the activities involved in the rice culture or mangoman crop cycle?
a) Magaba, magluhut, and maktugnad
b) Magaggi, si-dug, and dudu
c) Manamit, panawagtawag, and salidumay
d) Manatalun, tadaw, and si-dug
______2) What does the man do to ensure soil fertility and low emergence of weeds in the
rice culture?
a) Cuts a small tree or hill of reeds
b) Dreams of cocks, rocks, or river wading
c) Places bamboo slats as a reservation
d) Selects a dagwat
______3) What does it mean if the man dreams of hairy animals in relation to the rice
culture?
a) Lucrative venture
b) Prevalence of weeds
c) Scarcity of produce and ill-fate
d) Soil fertility and low emergence of weeds
______4) What is the process of threshing palay for seed purposes called?
a) Dudu b) Magaggi c) Manatalun d) Si-dug
______5) What is the significant religious ritual among the Isnags called?
a) Magaba b) Pildap c) Taddo d) Say-am
______6) What are the two major rites involved in the say-am ceremony?
a) Magaba and magluhut c) Makpatalip and native dance
b) Maktugnad and makpenum d) Manamit and panawagtawag
______7) What marks an adult man's first haircut in the community event known as pildap?
a) Butchering a chicken or a dog c) Butchering a sheep or carabao
b) Butchering a pig or cow d) Butchering a pigion
______8) Which animals are typically slaughtered during pildap?
a) Cocks and horses c) Dogs and chicks
b) Cows and goats d) Ducks and pigs
______9) When is the usual conduct of pildap in the community?
I. Rice planting II. Home construction III. Rice harvesting IV. Man’s first haircut
a) I & II b) I, II & III c) II, III & IV d) I, II, III & IV
______10) What is the purpose of conducting pildap in the community?
a) Announcing an adult man's first haircut c) Family reunion
b) Butchering animals for nourishment d) Thanksgiving

Lesson 1: Apayao Rituals

I. Introduction
Major socio-cultural ceremonies among the Isnags are manifested in their strong
belief in the existence of spirits in the environment, which influence their way of life. In
agricultural parlance, rice cultivation is their primary enterprise. To maximize productivity
and mitigate harmful consumption, beliefs and practices associated with this endeavor are
observed throughout cultural phases, including land preparation, planting, weeding, pest
control, harvesting, and storage.

II. Lesson Outcomes

At the end of the lesson, you should be able to:
1) demonstrate awareness of the historical significance of Apayao rituals and practices
through dramatization or play;
2) explore how these rituals shaped the Iyapayaos and, in turn, how they were shaped
by them; and
3) identify ways to preserve the rituals and practices amidst modernization.

Mode of Delivery
The mode of delivery includes discussion web and panel.

III. Reading Resources and Instructional Activities

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 collaborate 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 dream-
observance, 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.
Activities
Activity 1: Discussion Web
Instruction: With the use of the discussion web, give a brief description of the rituals
performed by the Yapayaos. Give the importance of the rituals/ceremonies and ways of
preserving it.
Say-Am Pildap Farmland preparation magga-attawa

Palna Burying the dead Treating the sick

Ritual or
Importance Ceremony Way/s of
Preserving

UNIT 3. TECHNOLOGICAL

Overview
The unit provides a comprehensive understanding of the culture, heritage, and way
of life of the Isnag people, an indigenous community in the Cordillera region. The unit
covered symbols, textiles, and crafts, including the cultural significance and history of
porcelain jars, as well as traditional clothing, adornments, and accessories. It also delved
into the Lapat System, which governs the use of land for farming, hunting, and other
activities and helps ensure the sustainable use of natural resources for future generations.
The unit also discussed the unique architecture of the Isnag people, particularly the boat-
like design of their houses, which reflects the close relationship between the Isnag people
and their environment.

Pre-assessment
Multiple Choice. Choose the letter of the best answer. Write your answers on the blank
space provided before each number.
______1) What are the prized possessions of the Isnag people?
a) Antique ceramic bowls and plate c) Traditional farming tools
b) Precious porcelain jars d) Vibrant embroidered skirts
______2) What is the purpose of keeping the artifacts close to the owner (tanad)?
a) To cleanse the living from guilt or harm
b) To inherit them as part of a dowry
c) To settle crimes within the community
d) To showcase their craftsmanship
______3) Which tools are used by the Isnag people for fishing?
a) Aliwa b) Kawit c) Headdresses d) Plates
______4) What is a key component of the traditional clothing for women among the Isnag
people?
a) Aken b) bado c) badio d) Loincloths and scarves
______5) What is the design of houses for Isnag people?
a) boat-like design c) have tall towers
 b) built underground d) made of stone
______6) What is the significance of the alang in Isnag society?
a) It houses the annual harvest of grains
b) It is a shrine for ancestral spirits
c) It serves as a place for community gatherings
d) It is used for ceremonial rituals
______7) How is the contemporary Iyapayao's granary different from their family house?
a) It is built on stilts c) It is made of stone
b) It is larger in size d) It is smaller but more solidly built
______8) What accompanies the building of houses in Apayao?
a) Cultural dances and music c) Religious ceremonies
b) Modern construction techniques d) Traditional rituals
______9) Who has the authority to declare lapat in the Isnag community?
a) Council of elders c) Punong Barangay
b) Family leader d) Visitors to the community
______10) Which of the following are forms of forms of lapat observed by the Isnags?
I. Avoiding cutting hair III. Refraining from cutting trees in the forest
II. Wearing colorful clothing IV. Engaging in fishing and farming activities
a) I, III & IV b) I, II, & III c) II, III& IV d) I, II, III & IV

Lesson 1: Symbols, Textiles, Arts and Crafts

I. Introduction
This lesson focuses on the cultural significance and history of porcelain jars among
the Isnag people. These jars, which were acquired through trade or barter, often feature
designs of dragons, human figures, flowers, and geometrical shapes and are considered
valuable heirlooms. The lesson also covers other antique ceramics, beads, and heirloom
objects that were traditionally used for narratives, inheritance, or dowry in local marriages.
Additionally, it covers the farming and weaving tools, devices, and utensils used by the
Isnag people, including the aliwa (a crescent-shaped bolo), awatay (a head ax), and fishing
tools. The lesson also covers traditional clothing, adornments, and accessories worn by the
Isnag, including the aken (wraparound woven skirt), badio (waist-length blouse), and
laddung (headdress).

II. Lesson Outcomes

At the end of this lesson, the you should be able to:
1) recognize the importance of symbols, textiles and crafts of Isnags; and
2) express value of symbols, textiles and crafts of Isnags in their identity.

Mode of Delivery
Demonstration, Verbal Instruction, and Group Work

III. Reading Resources and Instructional Activities

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.

Activities
Activity 1: Let Me Show our Ancestral Fashion!
Instruction: Showcase the correct way of using the Isnag clothes, ornaments, crafts and
textiles in a Fashion Show. Your performance will be evaluate using the rubric below.
Criteria Excellent Very Good Good
(96% - 100%) (91%- 95%) (85%- 90%)
Cultural Demonstrates exceptional Exhibits a strong Displays a good
Attire understanding and understanding and understanding and
presentation of the presentation of the presentation of the
cultural attire, including cultural attire, with cultural attire, with
authenticity, fit, and appropriate fit and minor areas for
accessorizing. accessorizing. improvement.
Craft Showcases exceptional Exhibits strong Displays good
Showcase craftsmanship and craftsmanship and craftsmanship and
selection of cultural selection of cultural selection of cultural
crafts, highlighting their crafts, effectively crafts, with some areas
uniqueness and cultural showcasing their for improvement.
significance. cultural significance.
Presentation Demonstrates Exhibits strong stage Displays good stage
Skills outstanding stage presence, poise, presence, poise,
presence, poise, confidence, and confidence, and
confidence, and articulation while articulation while
articulation while discussing the cultural discussing the cultural
discussing the cultural attire and crafts. attire and crafts.
attire and crafts.
Overall Creates an outstanding Leaves a very good Creates a good overall
Impression and memorable overall overall impression, impression, captivating
impression, captivating captivating the the audience with an
the audience with a audience with a strong effective integration of
seamless integration of integration of cultural cultural attire and
cultural attire and crafts. attire and crafts. crafts.
Lesson 2: Apayao Architecture: Isnag House and Community
I. Introduction
In this lesson, you will learn about the architecture of the Isnag people, an
indigenous community in the Cordillera region. The main difference between Isnag
architecture and that of other groups in the Cordillera is the boat-like design of the Isnag
house, which resembles the traditional Isnag boat in some ways. The lesson also covers
other architectural works in Isnag society, such as the alang (rice granary), which is an
important part of their material culture and is used to store grains and invoke spirits to
guard the harvest. The lesson also mentions that rituals accompany the building of houses
in Apayao and that traditional beliefs play a significant role in the construction process.

II. Lesson Outcomes

At the end of this lesson, the you should be able to:
1) connect modern structural and architectural designs of Isnag houses to Historical
architectural designs;
2) create a 3-D Iyapayao houses and other Iyapayao architectural designs; and
3) write a proposal for a design and development of a modernized Iyapayao house.

Mode of Delivery
The mode of delivery includes discussion and group work.

III. Reading Resources and Instructional Activities

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 four-
square 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.

Activities
Activity 1: House me a 3-D
Instruction: Connect modern structural and architectural designs of Isnag houses to
Historical architectural through creating 3-D Iyapayao houses and other Iyapayao
architectural designs.
 Criteria Excellent Very Good Good
(96% - 100%) (91%- 95%) (85%- 90%)
Creativity Demonstrates exceptional Exhibits a high level of Displays good creativity
creativity in the 3-D creativity in the 3-D in the 3-D Iyapayao
Iyapayao house and Iyapayao house and house and architectural
architectural designs, architectural designs, designs, showcasing
showcasing innovative presenting original and some unique elements.
and unique ideas. interesting concepts.
Attention Demonstrates exceptional Exhibits a high level of Displays good attention
to Detail attention to detail in the attention to detail in the to detail in the 3-D
3-D Iyapayao house and 3-D Iyapayao house and Iyapayao house and
architectural designs, architectural designs, architectural designs,
displaying precise and presenting well-crafted with accurate and
accurate representations. and detailed thoughtful
representations. representations.
Technical Demonstrates exceptional Exhibits strong technical Displays good technical
Skills technical skills in the skills in the creation of skills in the creation of
creation of the 3-D the 3-D Iyapayao house the 3-D Iyapayao house
Iyapayao house and and architectural and architectural
architectural designs, designs, employing designs, with proficient
utilizing appropriate tools effective tools and use of tools and
and techniques. techniques. techniques.

Lesson 3: The Lapat System

I. Introduction
The Isnags of Apayao have a unique cultural heritage, particularly in the
preservation of natural resources. Lapat is an Isnag term meaning prohibition, restriction,
or no trespassing, and when declared, the Isnags invoke the presence of the sanitos and
spirit of the dead to help them guard it. This tradition has been accepted by Catholic
missionaries and the Americans.

II. Lesson Outcomes

At the end of the lesson, the students will be able to:
1) define the concept of the Lapat;
2) discuss how Lapat serves as a natural resource conservation management system;
and
3) explain the differences of Lapat System of the Isnags to that of the other
conservation practices of the other provinces in the Cordillera.

Mode of Delivery
The mode of delivery includes discussion and group work.

III. Reading Resources and Instructional Activities

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.
Activities
Activity 1: Venn Me!
Instruction: Make a Venn diagram on the similarities and differences of the Lapat System
of the Isnags to that of the other conservation practices of the other provinces in the
Cordillera (eg. Muyung, Ginubat, Chontog, Imong, and Lapat of Abra.)

UNIT 4. POLITICAL FEATURE

Overview
This unit focuses on governance and social justice among the Iyapayaos. The unit
will introduce local terms such as Palnah, Bodong, and Pumiyaan, which are important
concepts related to governance and social justice in Apayao. It also discusses the peace
process among the Isnags of Apayao, which is based on the Palnah system, an indigenous
intertribal pact that determines inter-village relations aimed to enhance economic stability,
promote social security, and preserve cultural heritage. The unit will help students
understand the traditional way of resolving conflicts and maintaining peace in Apayao and
the importance of preserving cultural heritage.

Pre-Assessment
Multiple Choice. Choose the letter of the best answer. Write your answers on the blank
space provided before each number.
______1) Who are the council of elders in the society or family settlements in the Isneg
community who act as leaders and promulgate laws within the community?
a) Babbaket b) Panglakayen c) Pangmana-man d) Pechen
______2) What do you call the peace agreement practice by the Isnags which is usually
administered by the elders in the community?
a) Areglo b) Bodong c) Palnah d)Pechen
______3) Which of the following are causes of conflicts among Isnag people which can be
resolved through peace pact?
I. Land disputes II. Trespassing of private property III. Forest destruction IV. Discourtesy
a) I&II b) I, II, IV c) I, II, III&IV d) I & III
______4) Who is the god of the Isnag people whom they believe guide them in their actions
and decisions in the conduct of peace agreement?
a) Alawagan b) Bathala c) Jehova d) Kadawyan
______5) Which of the following is usually done by both complainants and defendants after
settling a dispute?
a) Eat and dine together
b) File a case against the complainant
c) Pay the defendant with money
d) Report the case to the Council of Elders
______6) Which of the following is an indication that palnah is practiced and a judicial
system among the Isnag people?
a) Low crime rate in the province
b) people gained wealth
c) presence of council of elders in every settlement
d) A, B, & C
______7) A quasi- judicial body was organized in the municipality of Conner which aimed
to mediate for the resolution of conflicts and misunderstanding between and among the
community members. What do you call this body?
a) Bodong b) Kalakyan c) Pechen d) Pumiyaan
______8) What do you call a respected Isnag leader who heads the peace pact enforcers or
heads a group of families?
a) Allasiw b) Mengal c) Say-am d) Pildap
______9) What do you call for the group or organizations who take part in the settlement of
disputes or Pumiyaan in the municipality of Conner?
I. DSWD II. Courts III. PNP IV. Barangay Pangkatarungan V. Office of the Mayor
a) I,III,V b) I,II,IV,V c) II,III,IV,V d) I,II,III,IV,V
______10) What do you call the last process in palnah which describes as reciprocating the
other party in terms of giving anything of value as token?
a) Allasiw b) Palna c) Say-am d) Talip

Lesson 1: Political Features

I. Introduction
Political machinery pivots along the leadership of a pangmana-man (elder) within a
horizontal and lateral family group, either by consangusinity or affinity. There may be four
or five families within a cluster or settlement, and the elders from bureaucracy in the
promulgation. In this lesson, you will find out the judicial system of the Isnags on how they
resolve conflicts and maintains peace and order in the community.

II. Lesson Outcomes

At the end of this lesson, the you should be able to:
1) define the concepts of Palnah, Bodong, Pumiyaan, and other local terms related to
governance and social justice in Apayao;
2) explain the peace process among the Isnags of Apayao, including its historical
context, key stakeholders, and significant events or milestones; and
3) construct a persuasive argument on the importance of Palnah and Pumiyaan in
Apayao society, citing specific examples and evidence to support their viewpoint.

Mode of Delivery
The mode of delivery includes discussion, group work and debate.

III. Reading Resources and Instructional Activities

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 agro-
forestry 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).
Activities
Activity 1: Let’s Clash our Minds!
Instructions:
1) One team should have the affirmative role (defends “pros” of the topic) and the other
negative role (defends “cons” of the topic).
2) Both teams will have 5 minutes to get ready for the debate. They can write some
notes and questions on a piece of paper and use them during the debate.
3) Each team will choose one speaker who will present their ideas and opinions about
the topic.
4) The “affirmative” team will start discussion with their speaker. The speaker´s speech
should be about 7 minutes long.
5) The “negative” team will ask questions and the “affirmative” team answers them. All
members of both teams should involve into asking and answering questions. Asking
and answering questions should take 3 minutes.
6) The speaker of the “negative” team will present his/her ideas and opinions. Their
speech should be about 7 minutes long.
7) The “affirmative” team will ask questions and the “negative” team answers them. All
members should involve into asking and answering questions. Asking and
answering questions should take 3 minutes.
8) The debate ends after 20 minutes.
Point System: Disqualification is for:
Each team will get points for: 1. Not speaking to the topic.
1. Relevance - speaking to the topic, using 2. Interrupting the debate by not asking
strong and persuasive arguments. questions or not answering them.
2. Promptness - quick responses to all 3. Breaking the ethical code of the debate
questions. (using offensive language and colloquial
3. Fluency - speaking readily without slang).
pauses.
4. Engaging of all members in the debate.
5. Correct grammatical structures.
6. Vocabulary - its richness and width.
7. Pronunciation.
Topics:
1. Argue on the importance or impact of Palnah, and Pumiyaan in settling disputes among
and between people in the different municipalities in Apayao.
2. Are these justice systems still applicable in the 21 st century despite the stronghold
existence of judicial system?

CHAPTER SUMMARY

The Apayao Heritage chapter provides a comprehensive exploration of the province's

rich legacy, weaving together various threads of its identity. Beginning with its historical
and socio-cultural features, the chapter journeys through Apayao's geographical and
territorial landscapes, its intricate historical development, and the influences of its colonial
past. Particularly highlighted is the province's vibrant tapestry of ethno-linguistic groups,
with the Isnag tribe at its core, encapsulating the region's educational framework,
indigenous games, literature, and the harmonious rhythms of its music and dance
traditions.
In the philosophical realm, the province is deeply rooted in significant Isnag rituals.
These practices are emblematic of the tribe's profound belief in environmental spirits and
their symbiotic relationship with daily life. Through these rituals, one discerns the delicate
balance between the Iyapayaos and their environment, including agricultural and
environmental ceremonies, and their adaptive resilience in the face of modernity.
Technological expressions of the Isnag culture emerge vividly through symbols,
textiles, and crafts. The cultural and historical resonance of porcelain jars, traditional
attire, and accessories provide a window into the soul of the community. The Lapat System
stands as a testament to their sustainable ethos, governing land use and resource
management. Furthermore, the unique boat-like houses of the Isnag people punctuate
their deep-seated connection to their environment.
The chapter's exploration culminates in the political features of the Iyapayaos,
diving deep into their intricate governance and social justice mechanisms. Indigenous
terminologies like Palnah, Bodong, and Pumiyaan not only provide a lexicon of governance
in Apayao but also underline the peace processes based on the Palnah system. This
intricate system elucidates the Isnag approach to fostering economic stability, social
security, and the unwavering preservation of their cultural heritage. The "Apayao Heritage"
chapter thus offers an enriched tapestry, intricately woven with the unique threads of
history, culture, philosophy, technology, and politics of the region.

CHAPTER SUMMATIVE ASSESMENT

Multiple Choice. Choose the letter of the best answer. Write your answers on the blank
space provided before each number.
______1. When did Apayao become a separate province?
a) 1907 b) 1966 c) 1995 d) 2020
______2. Which subgroup of the Isnag people is mostly concentrated in the municipality of
Calanasan?
a) Ikaragawan b) Nabuangan c) Ymandaya d) Ymallod
______3. What is the primary focus of early education among the Isnag people?
a) Formal schooling c) Physical independence
b) Moral education d) Vocational training
______4. How do the early Isnag children demonstrate readiness for formal education?
a) By achieving physical independence
b) By attending vocational training sessions
c) By completing assigned household tasks
d) By touching their left ear with their right hand over their head
______5. Which game is typically played during mourning periods to express grief?
a) Bisnag b) Innalaan c) Pasangor d) Sikwatan
______6. Bisnag is played during the night of mourning. How is it played?
I. It is played by slapping the thigh of their partner.
II. It is played by tossing sticks into the ground.
III. It is played by either sitting or standing in scattered positions.
IV. It is played by making the thigh stiff to endure the pain.
a) I, II, & III b) II, III & IV c) I, III & IV d) I, II & IV
______7. Which form of literature conveys values such as hard work and strong family ties
through challenging critical thinking?
a) Banbane-u b) Dindinnapuwan c) Madalapang d)Panagkaag-agi
______8. What themes are explored in the epic tale of Madalapang?
a) Cultural pride and identity
b) Entertaining stories with moral lessons
c) Love, betrayal, and redemption
 d) Wisdom and thought-provoking messages
______9. Which form of literature promotes values like hospitality and work ethics through
adages?
a) Adodit b) Banbane-u c) Madalapang d) Pagsasao
______10. Which form of Isnag literature is characterized by songs that release tensions
and share outlooks on life, often sung during feasts and kaingin work rest?
a) Ay-Ayaw b) Dang-da-ngay c) Disodis d) Uggayam
______11. What is the purpose of uggayam or patpatang?
a) To convey advocacies and experiences
b) To discuss issues, current events, and history
c) To express passions and aspirations
d) To pay tribute to the deceased
______12. Which form of Isnag literature involves oratory songs that discuss topics like
issues, current events, and history?
a) Ay-Ayaw b) Dang-da-ngay c) Disodis d) Uggayam
______13. What are pagbabas and pakkaw used for in Isnag literature?
a) To convey advocacies and experiences
b) To express passions and aspirations
c) To pay tribute to the deceased
d) To release tensions and share outlooks on life
______14. Which native dances in Isnag are expressed through graceful and rhythmic
movements?
a) Dang-da-ngay and ay-ayaw c) Disodis and uggayam
b) Pagbabas and pakkaw d) Talip and taddo
______15. Which activity is NOT part of the rice culture or mangoman crop cycle?
a) Magga-attawa b) Manatalun c) Si-dug d) Tadaw
______16. What is the purpose of the magtungo activity in rice planting?
a) Boring holes and sowing seeds
b) Planting an unthreshed panicle of palay
c) Burning the kaingin
d) Threshing palay for seed purposes
______17. Which major socio-cultural ceremony among the Isnags involves mat spreading
and mat rolling?
a) Magga-Attawa b) Palna c) Say-am d) Treating the
Sick
______18. What is the purpose of the pildap ceremony among the Isnags?
a) To celebrate the first death anniversary
b) To cure the sick
c) To mark an adult man's first haircut
d) To settle disputes
______19. What is the Isnag marriage ceremony called?
a) Magga-attawa b) Palna c) Pildap d) Say-am
______20. What is the purpose of the palna ceremony among the Isnags?
a) To celebrate the first death anniversary
b) To cure the sick
c) To mark an adult man's first haircut
d) To settle disputes
______21. What is the Isnag belief regarding health and medications?
a) Health is attributed to supernatural creatures
b) Health is solely determined by one's own efforts
c) Medications are provided through natural objects and agents
 d) Medications are unnecessary, as they believe in natural healing
______22. What is the Isnag practice in burying their dead called?
a) Mamalu b) Manglagip c) Palna d) Say-am
______23. What is the significance of the coconut tree in Isnag burial practices?
a) It is used as an emergency dish for the bereaved family
b) It represents longevity and prosperity
c) Cutting down a coconut tree is believed to prevent death
d) Coconuts are used as offerings during the burial ceremony
______24. What are abbit and manglabag in Isnag culture?
a) Animals of omen observed during work
b) Practices to maintain harmony and peace within the community
c) Premonitions or follow-ups seen in dreams
d) Rituals observed to appease the ancestors
______25. What are some of the valuable antiques owned by the Isnag people?
a) Antique porcelain jars c) Raincoats
b) Farming tools d) Woven skirts
______26. Why are the valuable artifacts rarely seen among the Isnag people today?
a) They are hidden from public view.
b) They are used as daily utensils.
c) They are frequently traded or sold.
d) They are believed to protect the owner.
______27. Which traditional tool is used for farming and weaving among the Isnag people?
a) Aliwa b) Aken c) Bado d) Kawit
______28. What is a key component of traditional attire for Isnag women?
a) Aken b) Badio c) Bado d) Kawit
______29. What do men wear as part of their traditional attire?
a) Aliwa b) Badio c) Bado d) Woven skirts
______30. What is the main difference between Isnag architecture and that of other groups
in the Cordillera?
a) The incorporation of ritualistic elements
b) The inclusion of granaries
c) The presence of elevated structures
d) The use of boat-like designs
______31. What is the significance of the alang in Isnag society?
a) It is built more solidly than family houses.
b) It is used for ritualistic purposes.
c) It houses the annual harvest of grains.
d) It serves as a dwelling for benign spirits.
______33. How is the roof of the Isnag house described?
a) Boat-like c) Inverted hull
b) Carved and shape d) Tapered at both ends
______34. Which of the following is the purpose of declaring lapat in the Isnag community?
a) To celebrate the life of a prominent community member
b) To honor and respect the deceased
c) To impose restrictions on certain activities
d) To initiate a bloody conflict or community disgrace
______35. Who has the authority to declare Palnah agreements?
a) The Barangay Officials
b) The complainants and defendants
c) The Council of Elders
d) The Government's judiciary system
______36. How did the Isnag people's resistance to Spanish rule impact their cultural
identity?
a) It caused a significant decline in their population and cultural heritage
b) It led to the integration of Isnag people into Spanish society
c) It led to the preservation of their traditional language and customs
d) It resulted in the adoption of Spanish language and cultural practices
______37. Why did the Americans create administrative districts in Apayao after the
Spanish-American War?
a) To encourage cultural assimilation of the Isnag people
b) To establish control and governance over the regions
c) To exploit the region's natural resources for American interests
d) To promote economic development and trade in Apayao
______38. How did the division of Kalinga-Apayao into two provinces in 1995 affect the
Isnag people?
a) It caused a decline in the Isnag population due to migration to other
provinces
b) It led to increased economic opportunities and development for the Isnag
people
c) It provided the Isnag people with greater political representation and
autonomy
d) It resulted in the displacement of Isnag communities and loss of ancestral
lands
______39. Why is moral education prioritized over vocational training in Isnag education?
a) To discourage individuality and promote conformity within society
b) To ensure the preservation of traditional agricultural practices
c) To instill a strong sense of cultural identity and community values
d) To prepare children for leadership roles within their communities
______40. How is playtime associated with work among the Isnag children?
a) Playtime is completely separate from work activities.
b) Playtime is integrated with work activities.
c) Playtime is only allowed after completing work tasks.
d) Playtime is only allowed during meals.

GLOSSARY OF NATIVE TERMS

Abbit: The act of patting or tapping someone whom the offender accidentally stepped on,
spat on, or poured water on, while simultaneously saying "abbit."
Abbit syndrome: Refers to the act described above.
Aken: A woven skirt worn by the Isnag people.
Alang: A rice granary.
Aliwa: A crescent-shaped bolo. Symbol of the bravery of the Isnag
Allang: The practice of coconut tree clear-felling.
Anggiwang: A one-stringed mouth instrument.
Awatay: A head ax used for various purposes.
Ayaya: A yell during dances.
Ay-Ayaw: A chant performed to pay tribute to the deceased, expressing loneliness and
lamentation.
Bado: Long-sleeved upper garments worn by the Isnag people.
Badio: A waist-length blouse worn by the Isnag people.
Bal-li-ing: A nose flute used as a musical instrument.
Balawan: A female granary spirit.
Banbane-u or Banihu: Riddles that challenge critical thinking and convey values such as
hard work and strong family ties.
Dagay: A traditional game played by hitting wooden tops (dagay) and forming partnerships
based on the top hit. The loser is determined by the first top to stop spinning.
Damdamat: Poems that express cultural pride and identity.
Dang-da-ngay: Oratory songs involving discussions on topics like issues, current events,
and history.
Dindinnapuwan: Proverbs that offer wisdom and thought-provoking messages.
Disodis: Songs that release tensions and share outlooks on life, often sung during feasts
or solitary moments.
Dudu: The act of weeding out early weeds.
Gansa: A brass gong used for performing dances such as talip and taddo.
Iyapayoas: Referring the people living in Apayao.
Kaingin: Slash and burn agriculture along mountain slopes.
Lawagan: Referring to the god who is believed to own life or supreme being.
Lapat: Prohibition, restriction, or no trespassing. When declared, the Isnags invoke the
presence of the anitos and spirits of the dead to help guard the area.
Ludag: A hollowed wooden drum known as salibao in other Cordilleran term.
Makkanyaw: Abstentions attached to any activity.
Magabobat: The practice of removing mourning clothes of the widow/er, usually done after
a year or at the discretion of final relatives.
Magga-Attawa: Marriage.
Maglabag: Observing the movements of any animal of omen encountered on the way to
work.
Maglu: Abstinence practiced by the Isnags of Kabugao as a means of expressing severe
sadness.
Magluhut: Mat rolling.
Magpatalip: Native dance.
Magtagenap: Dream observance, foretelling one's state or condition through dreams.
Magtungo: The planting activity that involves boring a hole with a sagwa and sowing four
to six seeds.
Mamalu: The duty of a spouse to cover themselves near the dead's head.
Manglabag: Observance of the movements of any animal of omen encountered on the way
to work.
Mangoman: Rice culture, a one-year crop cycle involving land preparation activities
usually from late October to January or February in the following year.
Mangukas: Rituals such as offering the liver and blood of a dog to the spirits and anitos.
Mengal: The respected member of society usually an elder or panglakayan.
Pagsasao: Adages that promote values like hospitality and work ethics.
Pakkaw: Heightened verses used to convey advocacies and experiences.
Palnah: An indigenous intertribal pact or treaty that determines inter-village relations
aimed at enhancing economic stability, promoting social security, and preserving
cultural heritage.
Panagkaag-agi: Poems that express cultural pride and identity.
Panagsisinningan: Family gathering or reunion.
Pasangor: Stilt Race, a game where players use stilts to race around a post and back to
the starting point.
Patpatang: Conversational songs expressing passions and aspirations, often sung during
feasts, marriages, and dispute settlements.
Pildap: A ceremony that marks an adult man's first haircut.
Pumiyaan: A private semi-government quasi-judicial body.
Sagsag: The beheading of a dog followed by sounding of the gong and the drum.
Say-am: A significant thanksgiving celebration among the Isnags.
Sikwatan: A pick-up sticks game, where players toss sticks in the air and try to pick them
up one by one without moving the rest.
Sinarsar: The most rapid and trotting steps.
Si-dug: The act of burning the kaingin commencing from the base.
Taddo: Courtship dance performed with graceful and rhythmic movements.
Talip: A rooster dance executed by employing rhythmic trotting steps to the tempo of the
gansa.
Uggayam: Conversational songs expressing passions and aspirations, often sung during
feasts, marriages, and dispute settlements.
Ur-ur: The practice of soliciting rice or in-kind for the wake.

ASSESSMENT ANSWER KEYS:

Unit 1 Unit 2 Unit 3 Unit 4 Summative Assessment
1. B 1. D 1. C 1. C 1. C 11. C 21. C 31. C

2. A 2. D 2. C 2. C 2. C 12. B 22. B 32. C

3. C 3. B 3. C 3. C 3. B 13. A 23. C 33. C

4. A 4. B 4. A 4. A 4. D 14. D 24. A 34. B

5. A 5. D 5. A 5. A 5. A 15. B 25. A 35. C

6. C 6. A 6. A 6. A 6. C 16. A 26. A 36. C

7. C 7. B 7. D 7. D 7. A 17. C 27. A 37. B

8. C 8. C 8. B 8. B 8. C 18. C 28. A 38. C

9. C 9. D 9. C 9. C 9. D 19. A 29. C 39. C

10. B 10. B 10. A 10. A 10. C 20. D 30. D 40. B

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