CHAPTER 5

BENGUET HERITAGE

Maribelle T. Apnoyan, Shirley I. Apolonio, Mark Joshua S. Balao-as,

Myrna Sison-Kuiper, Analyn A. Lamigo, Fabiola A. Lucop,
Marilyn W. Macwes, Jefort K. Sab-it, Marina I. Sagandoy

Ambuklao Dam at Bokod, Benguet.

(Image source: https://primer.com.ph/travel/2016/04/29/ambuklao-dam/)
 UNIT 1. HISTORICAL AND SOCIOCULTURAL FEATURES

Overview
This unit deals with the rich history and sociocultural tapestry of Benguet. By
exploring this unit, you will gain a profound understanding of Benguet's ethnolinguistic
groups and their distinct ways of life. The unit is divided into three lessons, focusing on
the settlements and territories, the ethnolinguistic groups, and the literature, music, and
dances of Benguet.

Pre-Assessment
Direction: Choose the letter of the best answer. Write your answer on the blank space
provided before each number.

_____1. The settlements of Darew-Palaypay, Chuyo-Tonglo, and Imbose-Amlimay are

significant in the pre-generational accounts of informants in which region?
a. Benguet b. Mountain Province c. Ifugao d. La Union
_____2. According to the passage, the mummies of Timbak and Santo Tomas are believed
to belong to the direct lineage of which tuon bayag?
a. Darew-Palaypay c. Imbose-Amlimay
b. Chuyo-Tonglo d. Namiligan-Banao
_____3. Which river did the settlers follow downstream from Pacso to Dalupirip?
a. Agno River c. Bakun River
b. Amburayan River d. Chico River Top of Form
_____4. Which ethnolinguistic group in Benguet was recognized as the first line of
defense against Spanish colonization in the Cordillera's southern part?
a. Kankana-ey b. Kalanguya c. Karao d. Ibaloy
_____5. The Kankana-ey, the most populous indigenous group in the Cordillera
Administrative Region, are mainly engaged in which livelihood activity?
a. Gold mining c. Farming, particularly of rice
b. Herding cattle d. Vegetable trading
_____6. The Kalanguya people derive their ethnic name from which phrase?
a. "Keley ngo iya" meaning "what in the world is this?"
b. "Bungkellew" meaning "plague"
c. "Ngayew" meaning "head hunting activities"
d. "Abonan" meaning an indigenous institution
_____7. What are the main themes depicted in Cordillera literature?
a. Folk tales and legends c. Romantic novels
b. Contemporary stories d. Science fiction adventures
_____8. How is Benguet literature primarily expressed?
a. Written form c. Dance performances
b. Oral tradition d. Theatre plays
_____9. What is the musical setting of the ba'diw performance characterized by?
a. Strict adherence to a set melody
b. Free improvisation and individual vocal styles
c. Instrumental accompaniment only
d. Choreographed dance moves
_____10. Which ethnolinguistic groups are known to have the ba'diw in their culture?
a. Ibaloy and Kalanguya c. Ibaloy and Ifugao
b. Kankanaey and Ibaloy d. Kankanaey and Kalanguya
Lesson 1: Settlements and Territories
I. Introduction
In this lesson, you will explore the rich history of settlements and territories of
different ethnolinguistic groups in Benguet, a province in the Philippines. You will learn
about their migration routes, original settlements, reasons for moving, and their significant
impacts on present-day Benguet.

II. Lesson Outcomes

At the end of the lesson, you should:

1) narrate your own story regarding the early settlements and territories of the
different ethnolinguistic groups in Benguet, including their migration patterns and
the reasons behind these movements and their reasons for migration.
2) create a visual representation of the migration routes and original settlements of
the Benguet ethnolinguistic groups, showing the geographical dynamics of their
movement over time.

Mode of Delivery
This lesson will be delivered through a combination of lectures, group discussions, and
practical activities such as map drawing and role-plays.

III. Reading Resources and Instructional Activities

Benguet Geography
Prior to the arrival of the Spaniards, Benguet was a vast, richly forested hunting
ground with diverse flora and fauna, where people lived in mountainous regions with an
abundance of water resources (Province of Benguet, 2021).
Major migration routes of different ethnolinguistic
groups in Benguet from the 1500s (Bagasmaspad and
Hamada- Pawid 2010):

o The first migration route followed the tributaries

of the Aringay-Galiano rivers, moving people to
Chuyo and Tonglo in Tuba.
o The second route went through the tributaries of
the Amburayan River, leading to settlements in
Darew in Barangay Gaswiling and Palaypay in
Kapangan.
o The third route was along the Agno River, leading
to the establishment of settlements in Imbose
along the Agno River in Pacso, Kabayan, and
Amlimay in Kabayan and Buguias.

Additional reading: https://sci-hub.se/https://www.jstor.org/stable/24410334

Activities
Activity 1: Individual Map Drawing
Instruction: Narrate the migration routes and original settlements of the Benguet
ethnolinguistic groups through a graphic organizer. Evaluation will be based on the
following:
Rubrics Corresponding Points
Accuracy of the routes 15 points
Neatness of work 10 points
Creativity 10 points
 Inclusion of all significant details 15 points
from the lesson
Total 50 points

Activity 2: Group Discussion and Role-play

(1) In groups, discuss the motivations and challenges of these early settlers in their
movement and settlements (15 minutes).
(2) Each group should then present a 5- to 10-minute short role-play that reflects their
discussion. Evaluation will be based on the following criteria: (60 points)
Indicator 20 points 15 points 10 points 5 points
Understanding 100% accurate 75% accurate 50% accurate 25% accurate
of the main depiction of the depiction of depiction of the depiction of the
concept historical the historical historical historical
context context context context
Effectiveness of Context is Effective but Context is Context is not
communication communicated vague in some vaguely clearly
effectively parts communicated communicated
Presentation Very creative Creative Satisfactory No creativity

Lesson 2: Peopling and Ethnolinguistic Groups

I. Introduction
This lesson will allow you to explore the rich cultural heritage of the ethnolinguistic
groups of Benguet, namely the Ibaloy, Kankanaey, Kalanguya, Karao, Iwak, and the Bago.
Each group has its unique culture, traditions, and beliefs, while also sharing common
practices and values, living harmoniously in the highlands of Benguet.

II. Lesson Outcomes

At the end of the lesson, you should:

1) present a creative representation that symbolizes the unique culture and tradition
of a chosen ethnolinguistic group from Benguet.
2) defend the diversity and harmony amongst the ethnolinguistic groups in Benguet
on the importance of cultural preservation.

Mode of Delivery
This lesson will be conducted through a combination of lecture discussion,
multimedia presentations, group activities, and hands-on art projects.

III. Reading Resources and Instructional Activities

o Ibaloy – Southern Cordillera’s first line of defense against colonization (NCIP, 2021).
They occupy the southern part of Benguet and parts of eastern Nueva Vizcaya
Province.
o Kankana-ey – The country’s main supplier of temperate vegetables (NCIP, 2021)
o Kalanguya – A People Unbroken by Political Subdivision (NCIP, 2021). Kalanguya
people originally came from areas of Ahin, Taboy, Tucucan, and Tinoc.
o Karao – Seekers of peace (NCIP, 2021). Reside in Barangays Karao and Ekip in
Bokod, Benguet.
o Iwak – A people blending gracefully with the majority) (NCIP, 2021). Their Ancestral
Domain covers sitio Domolpos in Barangays Tinongdan, Itogon, Benguet, and
Ansipsip, Nueva Vizcaya.
o Bago – Guardians of the Amburayan River (NCIP, 2021). Originated from the old
Mountain Provinces and first settled at the upper delta of the Amburayan River.
Activities
Activity 1: Ethnolinguistic Presentation
In groups, you will choose one ethnolinguistic group to study in depth. You will prepare a
short skit or any presentation (15 minutes) that showcases the group's unique culture,
traditions, and beliefs which introduce their distinct characteristics from the other group.
This could involve traditional dances, rituals, or storytelling. Evaluation will be based on
the following criteria: (60 points)
Indicator 20 points 15 points 10 points
Relevancy 100% accuracy and 75% accuracy and 50% accuracy and
and Accuracy relevancy relevancy relevancy
Creativity Creative, unique, Creative but not Engaging but not
and and engaging unique and engaging creative and unique
Originality
Teamwork All members Only 75% of members Only 50% of
participated participated members participated

Activity 2: Focused Group Discussion

In your focus groups, discuss and defend the importance of preserving the cultural
diversity and harmony amongst the ethnolinguistic groups in Benguet. Present your
group’s output (5-10 minutes). Evaluation will be based on the following criteria: (50
points)
Indicator
Content Excellent understanding Satisfactory understanding of
understanding of the concepts (20 points) the concepts (10 points)
Communication Excellent communication Satisfactory communication
skills skills (15 points) skills (10 points)
Group collaboration 100% collaboration as About 75% collaboration as
shown in the presentation shown in the presentation (15
(15 points) points)

Lesson 3: Education and Social Institutions

I. Introduction
In this lesson, you will explore the evolution of the educational system and the
influence of social institutions in Benguet. You will investigate the rich cultural heritage of
the Ibaloy, Kankanaey, and Ikalahans, focusing on their unique traditions and practices.
From the roots of the oral tradition in precolonial times to the revolutionary influence of
American teachers called Thomasites, you will dissect the impact of education on society.
You will also highlight various social structures that have shaped these societies and
explore the shared cultural ethos of community and cooperation.

II. Lesson Outcomes

At the end of the lesson, you should:

1) show the major changes and influences on Benguet's education system over time,
from oral traditions to formal schooling;
2) identify the various social institutions in Benguet and their societal roles; and,
3) discuss the shared work systems of Benguet such as Aduyon/Alluyon,
Khamal/Kamal, Albubo, and Dang-as/Da-ngah and their influence on the society.

Mode of Delivery
The lesson will be delivered through interactive lectures, group activities, and
appropriate reflective exercises. The use of multimedia resources like videos and pictures
will be incorporated to make the lesson more engaging.
III. Reading Resources and Instructional Activities
1. Educational Institutions (Benguet's Education)

o Oral Tradition: In the precolonial times, knowledge and skills were passed down
through storytelling, chants, songs, and rituals. This was led by pang-amaen/am-
ama (elders) known for their wisdom and experience.
o American Influence: The American teachers known as the Thomasites
revolutionized Benguet's education system, particularly through their introduction
of the "Three R's" – Reading, Writing, and Arithmetic. The Thomasites innovatively
employed an "adult class mode delivery" method. Evening classes were conducted
for adults who spent their days farming or engaging in other livelihood activities.
Through chalk and blackboards, under the light of the saleng and kerosene lamp
on later years, the Thomasites taught these adult learners how to read, write, and
perform basic arithmetic.

2. Social Institutions (Ibaloy, Kankanaey, and Ikalahans)

o In the Ibaloy society, there is a distinct division into classes, with the wealthy
(baknang) and the poor (abitug). The Kankanaey's society is organized around the
'ili' or village, which is their largest social unit. For the Ikalahans, social structures
are based largely on kinship, forming bilateral groups of kin for mutual support
(Cordillera Schools Group, 2003; Prill-Brett, 2015; Rice, 1974).
o Aduyon/Alluyon: This Ibaloy and Kankana-ey system of mutual and reciprocal work
(Adonis, 2011).
o Khamal/Kamal: This Batares practice involves gathering neighbors to help with
heavy-labor projects, such as building a house or community projects
o Albubo: This Kankana-ey tradition represents communal unity, helpfulness, and
cooperation (NCIP, 2021).
o Dang-as/Da-ngah: This is the Kalanguya traditional practice of voluntary service.

Activities
Activity 1: Timeline Construction
In groups of four, you will create a detailed timeline on a chart paper, showcasing the
evolution of Benguet's education system and its societal impact. The timeline should
include significant events and transitions. Evaluation will be based on the following
rubrics: (50 points)
Accuracy of events 20 points
Clarity of 15 points
explanation
Creativity 15 points

Activity 2: Word Search Puzzle

Identify the concept about social institutions
in Benguet that is being asked about or
described in each item. Write it on the line
after each question. After identifying the
answer, locate it in the Word Search Puzzle.
Two (2) points for each correct answer.

1-2. In the Ibaloy society, what are the two classes that play different roles? _______________
3. What is the largest social unit in Kankanaey society? __________________
4. What is the Ibaloy system of mutual and reciprocal work called? __________________
5. What is the Batares practice that involves gathering neighbors to help with heavy labor
projects? __________________
6. Which tradition represents communal unity, helpfulness, and cooperation in
Kankana-ey culture? __________________
7. In which ethnic group is the traditional practice of voluntary service called
Dang-as/Da-ngah commonly seen? __________________
8. In which society is there a distinct division into classes of wealthy and poor? _____
9. What is the basis of social structures for the Ikalahans? __________________
10. In what context is the Dang-as/Da-ngah practice commonly seen? ________

Activity 3: Interview
With a pair, choose any of Benguet’s communal work systems (Aduyon/Alluyon,
Khamal/Kamal, Albubo, or Dang-as/Da-ngah) and interview elders and/or knowledgeable
individuals about the practice. Submit the results of the interview with the name of the
person(s) interviewed. (30 points)
The following are the focus of your interview.

1. The unique characteristic of your chosen work system from the other work systems
of Benguet
2. Specific time in doing this practice
3. The people involved

Lesson 4: Games and Sports, Oral Literature, Music and Dances, and Festivals
I. Introduction
This lesson explores the diverse and fascinating Benguet cultural heritage. It will
take you on a journey through Benguet's rich history and traditional practices, ranging
from games and sports to literature, dances, and musical instruments, culminating in the
vibrant festivals that paint the cultural landscape of this region. By participating in this
lesson, you will develop a deep appreciation for the cultural heritage of the Benguet people
and gain insights into the rituals, customs, and traditions that shape their way of life.

II. Lesson Outcomes

At the end of the lesson, you should:

1) demonstrate proper coordination, balance, and precision in playing the traditional

Benguet game of Kadang-kadang, showcasing an understanding of the game's rules
and historical significance.
2) appreciate the literature, music, and dances of the different ethnolinguistic groups
of Benguet through a composition.
3) assess the cultural implications of Benguet's festivals and dances by creatively
expressing your insights, highlighting the significance of these events to the
Benguet identity.

Mode of Delivery
Interactive classroom discussions, multimedia presentations, group activities, and
hands-on practice.

III. Reading Resources and Instructional Activities

Games and Sports

o Kadang-kadang – primarily, it is a racing game played using a pair of bamboo

poles with equal lengths and a stepladder of foot size to serve as the platform for
 the player’s feet. The bamboo has a height of 10 feet from the ground. (Yungco,
2012).
o Dongba ni Kavajo – It is an Ibaloi term for horse race which aims to showcase the
culture of Cordillerans being a cowboy because of the influence of the American
cowboys during the American period. Horse riding is one of the cultures of the
Cordillerans because horses were there during the old times of civilization. The
Dongba ni Kavajo is one of the most awaited event, during the Adivay festival. The
race has been celebrated every year since 1900’s at Wangal Oval, La Trinidad,
Benguet (AGSHAN ONLINE, 2017).

Literature
Cordillera literature, including that of the Benguet, is almost entirely oral, often
featuring themes of legends, myths, epics, riddles, and proverbs. It is traditionally recited
or sung during special occasions like wakes, rituals, and festivities (Chan, 2018).
Examples:

1. ad-dem is sung during the badjog ritual

2. angba during the cho-ongas ritual
3. agsangay during the tam-mo ritual
4. tah-miyas during wakes
5. ba'diw is used in various occasions or gatherings (Santos, 2017)
6. burburtia, are a form of entertainment and socialization, particularly during wakes

These are crafted based on observations of the environment (Chan, 2014; AGSHAN
ONLINE, 2017). Examples of riddles from Ibaloy, Kankanaey, and Kalanguya groups are
provided (Department of Education, 2003).

Dances and Musical Instruments

Tayaw/Tayao (Ibaloys, Kankana-eys, and Kalanguyas of Benguet). It is an expression

of joy or celebration and is not performed during a wake (Aplaten, 2012; Catimo, 2017).
Examples (NCIP, 2021):

1. Tayaw ni Mabiday - performed by the surviving children of the deceased and

2. Iwak Basi Tayaw - a celebration of bountiful crop harvests

Tallak (Kankana-ey). It was originally performed to keep inhabitants awake and on guard
against enemies, but has evolved into a dance for community celebrations and festivals
(NCIP, 2021). It was named after the accompanying instrument made from annitap or
annadong wood.

Bendian (originating from Kabayan, Benguet). It is a ritual and ceremonial dance to

celebrate victory and vengeance. It is now modified to honor Kaboniyan/Kabunian for a
bountiful harvest (Aplaten, 2012; Catimo, 2017).

Taychek (Karao people). It is performed by women wearing native attire to the tune of
men playing the Itondak music. It is performed during the cañao, a thanksgiving and
healing ritual for sick family members (NCIP, 2021).

Festivals

Adivay. This is an agro-tourism festival celebrated in Benguet that focuses on

rediscovering the rich history, culture, arts, trades, and industries of the province. It was
conceptualized to bring together all the tribes of Benguet to share their cultures, traditions,
and successes.
Kapi/Kapi Festival. This festival celebrates the coffee culture of the province, highlighting
the importance of coffee in Benguet's economy.

Strawberry Festival (La Trinidad, Benguet). A celebration to promote the region's

strawberries through a parade, street dancing, trade fair, and strawberry picking.

Begnas (Kankanaey of Benguet). This is conducted to show gratitude to the spirits for a
bountiful harvest and to ask for guidance and protection for the next planting season.

Activities
Activity 1. Kadang-Kadang Race Relay
The class will be divided into two groups. You will participate in a Kadang-Kadang race
relay. Each group must have their kadang-kadang (10-foot length), and you have to follow
the identified rules. Evaluation will be based on the following rubrics: (25 points)
Teamwork 10 points
Completion of Race 5 points
Understanding of 10 points
the Game's
Significance

Activity 2: Literary Composition/Cultural Dance and Music Performance

Instruction: You will be divided into groups and assigned an ethnolinguistic group of
Benguet. You will either compose a short literary piece (short story, poem, or chant) or
present a cultural dance accompanied by the respective music, representing the oral
literature, dance, and music of the assigned ethnolinguistic group. You will perform your
output in class. Evaluation will be based on the following rubrics: (60 points)

Indicator 15 points 10 points 5 points

Accuracy 100% accurate 75% accurate 50% accurate
Creativity Very creative Creative but not Engaging but not
unique and engaging creative and unique
Presentation With appropriate With materials but No materials used
materials not appropriate
Teamwork All members Only 75% of members Only 50% of
(Participation) participated participated members participated

Additional videos:

o https://www.youtube.com/watch?v=zW5GMcWBlIo
o https://fb.watch/loGOqatQD4/?mibextid=Nif5oz

UNIT 2 WORLDVIEWS

Overview
You will explore the daily lives of the Benguet community, understanding their
interactions with the divine and nature. As you navigate through this enriching unit, you
will engage in a variety of activities to gain a deeper respect and appreciation for this
distinct culture.

Pre-Assessment
Direction: Choose the letter of the best answer. Write your answer on the blank space
provided before each number.
_____1. According to the Benguet people’s spiritual beliefs, who is considered the
supreme “unseen” god?
a. Kabunyan b. Mansip-ok c. Balitok d. Moss
_____2. How are the spirits on the surface of the earth collectively referred to in Benguet
beliefs?
a. Ampasit b. Mansip-ok c. Anito d. Kakading
_____3. Who are the chosen spiritual leaders in the Benguet community?
a. Manbunung b. Mansip-ok c. Manchiba d. Manbaki
_____4. Which spiritual leader is responsible for interpreting omens and signs in Benguet
rituals?
a. Mankotom b. Manchiba c. Manbunung d. Mansip-ok
_____5. What is the belief system that underpins the Benguet people’s code of conduct
and ethical concerns?
a. Ampasit b. Inayan c. Anito d. Omud
_____6. What is the purpose of the Selshey ni Sakit/Keshow ritual?
a. To heal unconscious individuals c. To restore the soul of the victim
b. To ward off diseases and misfortunes d. To bring prosperity to the community
_____7. Which deity is invoked during the Selshey ni Sakit/Keshow ritual?
a. Bonong b. Mansip-ok c. Mambunog d. Diwdiw
_____8. The Aspol ritual is performed to:
a. Ward off evil spirits c. Drive away the Covid-19 virus
b. Heal a person who is unconscious or insane d. Give blessings
_____9. What offerings are made during the Aspol ritual?
a. Farm instruments, chicken, and rice wine c. Sugar cane palms and tapey
b. Rice wine, tobacco, and a black pig d. Eggs and rounded shiny stones
_____10. What is the significance of staining the pig’s blood on the blanket during the
Ibumangi ritual?
a. It symbolizes the spirits of dead relatives and ancestors
b. It cleanses the family members from illness
c. It appeases the wandering spirits
d. It ensures long life and prosperity for the family

Lesson 1: Customary Spiritual Beliefs and Value System

I. Introduction
Welcome to an exploration of the customary spiritual beliefs and value system of
the ethnolinguistic groups of Benguet! This rich tapestry of belief encompasses a multitude
of deities, spirits, and cultural practices deeply woven into everyday life. Guided by this
lesson, you will dive deep into understanding these traditions, their importance, and how
they shape the worldviews of the indigenous peoples of Benguet.

II. Lesson Outcomes

At the end of the lesson, you should:

1) identify the traditional spiritual beliefs and the value system of the Benguet people,
their gods, spirits, and spiritual leaders;
2) show appreciation of the value system in the context of your own life, recognizing
its influence on cooperation, respect for nature, and maintaining peaceful relations.

Mode of Delivery
This lesson will be delivered through a mix of lecture, discussion, reading
assignments, role-play and reflective writing.
III. Reading Resources and Instructional Activities
The Benguet people's spiritual beliefs and value system inform their worldviews and
customs, involving the belief in benevolent gods and specific rituals for their invocation.
(Lewis, 1992). They believe in unseen beings or spirits originating from the skyworld and
the underworld, exerting influence over humans (Sacla, 1987; Baucas, 2003).
Spirits are categorized into those associated with people (living or dead) and those
related to natural entities like forests, rivers, and the underworld (Baucas, 2003). Deities
have distinct specialties, and the intervention of a deity requires a priest (manbunung) to
recite the right prayers and present appropriate offerings (Lewis, 1992).
Kabunyan is the supreme unseen god with power over other gods and spirits
(Baucas, 2003). Spiritual leaders, or native priests, play a crucial role in the community.
They perform rituals, interpret omens, provide comfort and healing, and give thanks to
deities (Sacla, 1987).
The inayan value system speaks to the interconnectedness of all things,
influencing conduct, ethics, and values within family, community, and the environment.
This system encourages respect for nature and promotes social values like compassion,
cooperation, and harmony with the environment (Province of Benguet, 2021).
There is an unwritten law (lawa, pidjew/pi’jew, paniyew/panyew, or inayan) that
supports peaceful relationships and discourages acts harmful to others or the
environment. It is based on the fear of offending perceived beings and reinforces
responsibility, respect, and goodness (Province of Benguet, 2021).

Activities
Activity 1: One-act Play
Create a one-act play simulating the invocation of a Benguet deity. You must include
elements such as the correct prayers and offerings. Evaluation will be based on the
following criteria: (40 points)

o Sample video: https://fb.watch/loGOqatQD4/?mibextid=Nif5oz

Adherence to Adhered to cultural Some details do not Most parts do not

cultural details (25 points) adhere to cultural adhere to cultural
details details (20 points) details (15 points)
Cooperation Members are on task Members know their Members do not
and and have defined task most of the time know their task (5
teamwork roles (15 points) (10 points) points)

Activity 2: Essay
What is the contribution of the Inayan system to your value system as a student? (20
points)

Lesson 2: Rituals and Ceremonies

I. Introduction
This lesson focuses on the rituals, and ceremonies of the Benguet people of the
Philippines, which includes unique practices such as mummification. Understanding
these traditions will allow you to appreciate and explore their culture in its proper context.

II. Lesson Outcomes

At the end of the lesson, you should:

1) explain the educational implications of different rituals, and ceremonies practiced

by the Benguet people in today’s generation; and,
 2) demonstrate a deeper understanding and respect for the unique cultural practices
and beliefs of the Benguet people.

Mode of Delivery
This lesson will be delivered through a blend of face-to-face instruction, reading
materials, visual aids (like charts, pictures, and videos), and interactive group activities.

III. Reading Resources and Instructional Activities

Benguet peoples have long followed unwritten customary laws, which regulate
various aspects of life such as inheritance, marriage, and crime detection and punishment,
with some variations between the different ethnolinguistic groups (Sacla, 1987; Moss,
1920). Notable Benguet rituals include the follo(Province of Benguet, 2021):

o Peshit/Pedit: A series of celebrations performed by the wealthy class for increased

prestige and social recognition
o Lawit and Kafi: Performed after a burial for the protection of the living relatives
o Ngilin: A ritual of mourning observed after a marriage or death
o Sepdat and Timungaw: Healing rituals performed by the mansip-ok/mansib-ok
and the mambunong
o Keshaw/Kedaw: Rituals to cure illness caused by discontented spirits of dead
relatives
o Pakde/Pakshel, Forest Management, and Diyaw, which show respect for nature
o Ubbo or Alluyon/Aduyon, Dang-as or Da-ngah, and Tongtong, which show
respect for others

Mummification is a practice of the Benguet people, specifically the Ibaloy. Reserved

for the elite, this long ritual process uses salts, herbs, and fire, and usually takes up to
two years (Balangcod, 2017; UNESCO, 2004; UNESCO, 2006).
Benguet people also have unique courtship and marriage practices, such as
Kalon/Tomok and Kaising that involve parental involvement and agreement (Northern
Dispatch, 2004; Igualdo, 1989).

Activity
Activity: Write Up and React!
Analyze the documentary presented by the teacher on Benguet rituals or ceremonies
like weddings, wake, death anniversary, healing for the sick, etc., and write a one-page
reaction paper. Proper citation and acknowledgement of the original author’s thoughts
should be observed. Evaluation will be based on the following rubrics: (60 points)

Educational implication 30 points

Critical analysis 20 points
Writing quality 10 points

Lesson 3: Health and Indigenous Healing

I. Introduction
In this lesson, you will be learning about health and indigenous healing practices
among the Benguet people. These practices, deeply rooted in spiritual beliefs, are an
integral part of Benguet culture. You will have the opportunity to delve into a few of these
rituals, to understand the connection between their physical and spiritual world.

II. Lesson Outcomes

At the end of the lesson, you should:
 1) determine the significance of indigenous healing practices among the Benguet
people (Selshey ni Sakit/ Keshow, Aspol, Ibumangi, Sarey);
2) demonstrate respect and understanding for the cultural practices of the Benguet
people by engaging in thoughtful discussions and reflections about these practices.

Mode of Delivery
This lesson will be delivered in a blended learning approach. The theoretical part
will be delivered through a combination of online learning materials, presentations, and
instructor-led discussions in a classroom setting. The practical component will be
facilitated through hands-on group activities in the classroom.

III. Reading Resources and Instructional Activities

Health, illnesses, and healing among the Benguet people are knotted with spiritual
beliefs and practices, involving deities, rituals, and intervention of the mansip-ok
and mambunong.
Examples of Benguet’s Indigenous Healing Practices:

o Selshey ni Sakit/ Keshow (Ibaloy): This is a ritual to ward-off diseases,

misfortunes, or strained relations. It involves offerings of tapey (rice wine), tobacco,
and a black pig, along with a prayer by the mambunong. The ritual has been
performed recently to drive away the Covid-19 virus (NCIP, 2021).
o Aspol (Karao): This ritual is performed to heal someone who is unconscious,
unaware, or insane. It is believed that the person's soul was taken by bad spirits.
The ritual involves offerings of farm tools, chicken, and tapey (rice wine), and a
prayer by the mambunong for the return of the lost soul and restoration of the
sound mind (NCIP, 2021).

Activities
Activity 1: Identify the Ritual
In groups, you will identify and describe the four mentioned healing practices using
information from the reading materials and present it in class. Evaluation will be based on
the following rubrics:
Accuracy of Information 10 points
Detail 5 points
Presentation 5 points
Total 20 pointa

Activity 2: Self-Reflection
Write a reflection paper on the importance of respecting and preserving the different
cultural practices for future generations.

UNIT 3. TECHNOLOGICAL FEATURES

Overview
In this unit, you will explore the richness and diversity of Benguet's culture, and
the transformation of traditional land ownership concepts in the Cordillera region. You will
explore Benguet's textiles, arts, and crafts, understand their historical influences,
traditional designs, and symbolic meanings. You'll gain insights into the clothing and
tattooing practices as well as its sociocultural significance. You'll learn about the
traditional concept of land ownership among the indigenous Cordillera people, how it's
rooted in their worldview and spiritual beliefs, and how these practices have transformed.
From textiles to land stewardship, this unit illuminates the interplay of culture, tradition,
and change in these unique aspects of Philippine society.

Pre-Assessment
Multiple Choice. Choose the letter of the best answer. Write your answer on the blank
space provided before each number.

______1. How was ownership of land traditionally established among the Ibaloys
according to Prill-Brett?
a. Through legal documents and contract
b. By occupying and improving the land
c. Through inheritance from ancestors
d. By occupying and improving the land
______2. What is the main factor that has led to changes in the concept of land
ownership among indigenous communities in Benguet?
a. External Market influences c. Climate change and
b. Government regulations and environmental degradation
policies d. Lack of awareness and education
______3. How is land perceived in Benguet according to Hamada-Pawid (1983)?
a. A resource to be sold or offered as collateral
b. A resource for personal and communal use
c. A resource solely for commercial exploitation
d. A resource with no inherent value or significance
______4. How do indigenous people of the Cordillera view land according to Molintas
(2004)?
a. Land is a commodity to be bought
b. Land is a sacred gift from the creator
c. Land is a source of power and control
d. Land has no significant value to the indigenous people
______5. Which historical evidence confirms the ancient tradition of tattooing among the
Benguet peoples?
a. Cultural treasures c. Indigenous languages
b. Spanish accounts d. Decline in tattooing
______6. What influenced the textiles of Benguet
a. Spanish colonizers c. Chinese merchants
b. Traders and migrants from the d. Portuguese explorers
lowland
______7. Where did the ethnic woven blankets used by the early people of Benguet come
from?
a. Tagudin and Bangar c. Mindanao Island
b. Benguet Province d. Palawan Island
______8. What are the blankets worn by those who already performed certain steps of the
Canao called?
a. Alahdang/alechang, pinagpagan, dili/shengdi and kuabaw/sarong
b. Bayaong/kolebaw and bandala/safey
c. Manta and mabli
d. Burikita
______9. What are the blankets worn by poor people with simple designs called?
a. Alahdang/alechang, pinagpagan, dili/shengdi and kuabaw/sarong
b. Bayaong/kolebaw and bandala/safey
c. Manta and mabli
d. Burikita
______10. When is the Tayaw not performed according to Ibaloy tradition?
a. During a wedding c. During a bountiful harvest
b. During a funeral d. During a community celebration

Lesson 1: Symbols, Textiles, Arts and Crafts

I. Introduction
This lesson invites you to explore the rich cultural heritage of Benguet's textiles,
arts, and crafts. You will uncover the historical influences, traditional designs, and
symbolic meanings behind the clothing and tattooing practices of various Benguet groups.

II. Lesson Outcomes

At the end of the lesson, you should:

1) explain the history, symbolism, and cultural significance of Benguet's traditional

tattooing practices; and
2) demonstrate through a fashion show the different traditional Benguet clothing,
textiles, arts and crafts emphasizing their cultural importance and status
indicators.

Mode of Delivery
This lesson will be delivered through a combination of instructor-led classroom
discussions, visual presentations and interactive group activities that encourage hands-
on learning and engagement.

III. Reading Resources and Instructional Activities

Benguet textiles were influenced by traders and migrants from the lowland,
originally coming from the Ilocanos of Tagudin and Bangar, Ilocos Province (Sacpa-ey &
Tabangcura, 2009). Textiles were once associated with wealth and status. Various designs
are incorporated, often featuring the figure "x" and an eyelet design (Sacpa-ey &
Tabangcura, 2009). For the Ibaloy: Women's skirt: divit or etten; Women's blouse:
kambal/sa-dey/sambra; Rich women: wear red and black; Headbands, bead necklaces,
and bronze bracelets or karing; Men: wear kubal or binoslan as loin cloth. For the
Kankanaey: Similar attire to the Ibaloy with differences in color designs; Attire: bangkodo;
Men: wear g-string called wanes or kuba, a head wraparound called bedbed, and a hat
made of rattan or balaka. For the Karao: Men: wear kogal (a g-string) and bengel (a
headgear); Women: wear a blouse called sambra and a skirt called safey. For the
Kalanguya: Men: wear a loincloth or G-string called kubal; Women: wear woven skirts
called lakba and a blouse from the same material (Sumeg-ang, 2005). For the Iwak: Men:
wear a loincloth or kubal; Women: wear a skirt called etten (Nueva Viscaya State
University, n. d.).
One of the arts of Benguet is tattooing. It is a significant part of Benguet culture
in the past. Tattooed mummies, such as those in Kabayan and Apo Anno of Buguias,
showcase this tradition. The term for tattooing varies among the indigenous languages:
bátek (Ibaloy, Lepanto) and bátak (Kankanaey). The term burik refers to a person "tattooed
all over the body" in the Ibaloy-speaking communities (Province of Benguet, 2021).

Activities
Activity 1: Fashion Show
You will showcase the traditional attires, crafts and arts of different Benguet groups. It
should highlight the unique features, colors, and designs of each attire. Evaluation will be
based on the criteria: (50 points)
 Accuracy 100% accuracy of 75% accuracy of 50% accuracy of
of representation representation (25 representation (20 representation (15
points) points) points)
Appropriateness Very appropriate (25 Appropriate in most Not appropriate in
of the attire points) parts (20 points) most parts (15
usage points)

Activity 2: Tattoo Presentation (Pair activity)

[1] Using charcoal or any delible ink, create a Benguet tattoo design on any part of your
partner's body. [2] Following this, present an explanation to the class about the chosen
tattoo, discussing your reasons for selecting that particular design and why you decided
to position it in that specific location on your partner's body. Evaluation will be based on
the following criteria: (40 points)
Appropriateness 10 points
Design 20 points
Explanation 10 points

Lesson 2: Traditional Concept of Land Ownership and its Transformation

I. Introduction
Land ownership is an essential concept within societies and civilizations,
particularly its roots in indigenous traditions. This lesson delves into the traditional
concept of land ownership within the indigenous Cordillera people of the Philippines and
how these concepts have transformed over time, particularly in Benguet.

II. Lesson Outcomes

At the end of the lesson, you should:

1) compare the traditional concept of land ownership among indigenous Cordillera

people and its transformation over time;
2) recognize the value of land and the importance of responsible land stewardship and
its impact to social and economic aspect.

Mode of Delivery
This lesson will be delivered through a combination of in-class discussions,
multimedia presentations, group activities, and hands-on projects. This allows for both
individual and collaborative learning, providing an inclusive learning environment.

III. Reading Resources and Instructional Activities

Indigenous people of the Cordillera view land as equivalent to life, both being gifts
from the Creator personified as Kabunian, Lumauig, Umayayong, Mah-nongan, or Wigan
for the Ifugaos (Molintas, 2004). In Benguet, land was granted by Kabunyan for cultivation,
care, and sustenance, encapsulating all resources below and above the earth's surface.
The Ibaloy traditionally based economic and ritual activities on the “primi occupanti”
principle, which means boundaries were established through improvements and resource
exploitation in a particular geographic area (Prill-Brett, 2015). Traditional Ibaloys engaged
in wet-rice agriculture, swidden farming, mining, hunting, and fishing. The 'baknang' or
rich employed others to help with animal care, ritual preparation, land tilling, and other
tasks (Albano, 2017). Land use depended on the occupant and the favors they received
from various gods and spirits (Hamada-Pawid, 1983).
Forest conservation systems and practices in the Cordillera are unique to each
community but share many similarities. A forest lot or “chontog” among the Karaos in
Bokod, Benguet, was communally managed and included several specific use areas:
kadasan (mossy forest), kejowan (pine forest), budusan/pastolan (pastureland), nikayan
(food gathering area), uma (shifting cultivation system), and payew (rice fields) (Ngohayon
et.al., 2015). Conversion of forests to agricultural lands for commercial vegetable farming
and logging for lumber, driven by increasing needs and wants, have eroded the indigenous
way of life and led to environmental impacts (Prill-Brett, 2015). However, despite the
changes, the traditional concept of land in Benguet as a shared resource that cannot be
sold or used as collateral persists, with the expectation that it must be passed on to one's
heirs (Hamada-Pawid, 1983).

Activities
Activity 1: Debate
You will debate on the effect of modern land ownership as against the traditional practice
of land ownership among the Cordillera people. Each speaker will be given a 3-minute
delivery of argument. Evaluation will be based on the following rubrics: (50 points)

Understanding Very in-depth In-depth Seen to Unclear about

of topic understanding of understanding understand debate topic
debate topic of debate topic main point (5 points)
(20 points) (15 points) (10 points)
Clarity of Very clear Clear Clear in some Not clear
argument (20 points) (15 points) parts (5 points)
(10 points)
Organization Well-organized Organized Organized in Unorganized
of thought (10 points) (8 points) some parts (3 points)
(6 points)

Lesson 3: Engineering and Architecture

I. Introduction
This lesson will delve into the traditional practices of the Benguet People in
engineering and architecture. You will examine the various indigenous materials employed
in construction, taking a look at their sustainably built housing and mining practices,
alongside the innovative methods they utilized in their rich cultural environment.

II. Lesson Outcomes

At the end of the lesson, you should:

1) analyze the engineering principles behind the Ibaloy's lode mining, placer mining,
and placer-lode mining methods; and
2) identify the indigenous materials used in traditional Benguet architecture and their
sourcing methods through crafting a model of a traditional Benguet house using
locally sourced materials, demonstrating an understanding of Benguet architectural
principles and sustainability practices.

Mode of Delivery
This lesson will be delivered through interactive lectures, group discussions,
multimedia presentations, and hands-on activities.

III. Reading Resources and Instructional Activities

Engineering
Traditional Ibaloy houses (balai and baeng) are built near farms and fields on
posts (tokod) about five feet from the ground, typically consisting of one room with a door
but no windows. Wealthy families (baknang) use wooden floors (chit-al) and walls
(chingching), sourced from abundant local pine trees. In contrast, less wealthy families
employ bark bamboo for floors and walls, and cogon grass for roofs.
Lode Mining involves using fire-tempered wood or steel, sometimes lengthened with
a wooden handle, to dig along gold-bearing veins. Tunnels are made by building a fire
against the face of rocks and dashing cold water on the heated surface.
Placer Mining involves seeking a section of a gold-carrying waterway, constructing
an embankment, and controlling water flow through a canal that allows stones and sand
to flow toward a sieve, separating dirt from sand.

Architecture
Benguet architecture is characterized by the use of local materials such as wood,
stone, and thatch, reflecting the environment's influence and sustainable building
practices. Abundant pine trees provide material for wooden floors and walls in wealthier
households, while less affluent families use bark bamboo for the same. Cogon grass is
used for roofing. Traditional Ibaloy houses are elevated, built on posts about five feet from
the ground, and are single-room structures with doors but no windows. Usually, houses
have fenced yards to deter animals.

Activities
Activity 1: Mining Methods Comparative Study
In groups, research on the risks caused by the current situations of small-scale mining.
Using a PowerPoint presentation, share your findings in class. Evaluation will be based on
the following rubrics: (30 points)
Clarity 10 points
Accuracy of data 10 points
Organization and 10 points
Grammar

Activity 2: Benguet Miniature House

Form 5 groups. Using locally sourced materials, design and craft a model of a traditional
Benguet house. Evaluation will be based on the following rubrics: (80 points)

Originality (of Original (20 Original in Not original in No originality

Design) points) most part (15 most parts (10 (5 points)
points) points)
Materials 100% local 75% local 50% local 25% local
materials (25 materials (20 materials (15 materials (10
points) points) points) points)
Architecture Represents the Almost Partially Different from
actual design represent the represent the the actual
(20 points actual design actual design design (5
(15 points) (10 points) points)
Presentation Excellent (15 Good (12 Satisfactory (8 Fair (4 points)
points) points) points)
 UNIT 4. POLITICAL FEATURES

Overview
This unit offers an in-depth exploration of the unique indigenous political systems
and customary justice mechanisms of the Benguet people. You will explore the intricacies
of the governance systems and laws of the Benguet people, examining the role of various
institutions such as the council of elders, the abonan, and conflict resolution. This unit
will also focus on the process of tongtongan or tavtaval as a platform for decision-making.
You will study mechanisms like tongtong and sapata, their principles, processes, and how
they are employed in the resolution of disputes. This unit aims to provide a rich
understanding of the indigenous political structures and justice practices that shape the
societies in Benguet.

Pre-Assessment
Multiple Choice. Choose the letter of the best answer. Write your answer on the blank
space provided before each number.

_____1. Which of the following indigenous peoples' councils is referred to as yangkaama

or yangkabahkol?
a. Ibaloy People's Council of Elders c. Karao people's council of elders
b. Kalanguya's nangkaama d. Kabayan's tongtongan
_____2. Among which group of indigenous people can any wise, old individual join the
tongtongan or tavtaval (dialogue) gathering?
a. The Kalanguya c. The Karao
b. The Ibaloy d. In Kabayan
_____3. What is the function of the abonan in the governance of the Karao people?
a. It is a venue for community festivities
b. It is a place where elders make decisions on ancestral domain issues and hold
rituals
c. It is a platform for inter-village sports competitions
d. It is a school for teaching indigenous knowledge and wisdom
_____4. What can happen to an elder who violates community customs among the
Kalanguya people?
a. They can lose their status
b. They can become the leader of the tongtong
c. They are given more responsibilities
d. They are banished from the community
_____5. Who can participate in the Ibaloy People's Council of Elders?
a. Only the wealthiest individuals in the community
b. Only the oldest individuals in the community
c. Only men
d. People from all socio-economic backgrounds
_____6. Which indigenous group in the Philippines practices the conflict resolution
method known as tongtong?
a. The Tagalog People c. The Ibaloy People's Council of Elders
b. The Kankana-ey People d. The Ilocano People
_____7. In the practice of Sapata, how is guilt determined in the absence of strong
evidence or witnesses?
a. The accused is always found guilty
b. The accused and the accuser swear to adi-kaila, and let them decide the guilt
c. The community votes on the guilt of the accused
d. The case is dismissed due to lack of evidence
_____8. What is one of the common principles observed during a tongtong among the
ethnolinguistic groups of Benguet?
a. The judgment is subject to an appeal
b. Only a selected group of people are invited to express their opinions
c. The guilty party's kin are not involved in the payment of fines
d. Immediate restoration of broken relationships through community celebrations
_____9. What kinds of disputes can the practice of tongtong be used to resolve?
a. Relationship conflicts only c. Behavior-related issues only
b. Property matters only d. Health issues
_____10. In the conduct of a tongtong, which of the following steps is not included?
a. Initiation by the offended party
b. Private narration of the case by both parties
c. Presentation of opinions by the elders leading to a consensus
d. Finalization of the consensus decision and immediate enforcement through
community celebration

Lesson 1: Indigenous Governance and Laws

I. Introduction
This lesson presents an insightful examination of the unique cultural dynamics of
the indigenous governance systems and laws of the Benguet people. This provides you a
vivid overview of the governance institutions such as the council of elders (yangkaama or
yangkabahkol), abonan, and the Ibaloy People's Council of Elders. It also highlights the
concept of tongtongan or tavtaval and how it serves as a platform for decision-making and
conflict resolution.

II. Lesson Outcomes

At the end of the lesson, you should:

1) compare and contrast the indigenous governance systems and laws of the Karao,
Ibaloy, and Kalanguya peoples; and
2) evaluate the impact of these indigenous governance systems and laws on the
societal organization and conflict resolution processes.

Mode of Delivery
The lesson will be delivered using an interactive lecture method. Real-life examples
will be used to ensure an experiential understanding of the topic. Opportunities for class
discussions and question-and-answer sessions will be incorporated to encourage active
learning.

III. Reading Resources and Instructional Activities

Indigenous peoples’ culture significantly impacts their governance systems, binding
individuals to formal and informal mechanisms of social control and organization (Buendia
&, Brillantes, n. d.). The Karao people have a council of elders called yangkaama or
yangkabahkol that governs their ancestral domain. The abonan is an indigenous
institution where elders make decisions on ancestral domain issues and hold rituals (NCIP,
2021).
The Ibaloy People's Council of Elders includes people from all socio-economic
backgrounds. They continue to follow their customary governance system for societal
organization and decision-making. In Kabayan, any wise, old individual can join the
tongtongan or tavtaval (dialogue) gathering, whereas, among the Kalanguya, the tongtong
is headed by respected elders known as nangkaama. Any elder violating community
customs can lose their status (Province of Benguet, 2021).

Activities
Activity 1: Impact Artwork
As a group, create an artwork using any medium of your choice that illustrates the
differences and similarities, and impact of the indigenous governance system on societal
organization and conflict resolution. You have 40 minutes to complete this task.
Evaluation will be based on the following rubrics: (50 points)
Effectively portrays the impact of the governance system 25 points
Creative and respects cultural context 15 points
Overall impact of the artwork 10 points

Lesson 2: Administration of Justice

I. Introduction
This lesson will delve into the fascinating realm of customary justice systems
practiced by the Benguet people. We will explore the unique mechanisms employed by
these people such as tongtong and sapata, their principles, processes, and applicability.
These practices provide rich insights into how societies can resolve disputes through
consensus, restoration of relationships, and community involvement.

II. Lesson Outcomes

At the end of the lesson, you should:

1) describe the different conflict resolution mechanisms practiced by the Benguet

people, providing specific examples of how these mechanisms are applied in various
cases;
2) formulate a hypothetical conflict scenario and propose a resolution using the
principles and processes of tongtong or sapata.

Mode of Delivery
The lesson will be delivered through a dynamic mix of lecture, discussion, group
work, and experiential learning. The use of multimedia resources like videos and pictures
will be incorporated to make the lesson more engaging.

III. Reading Resources and Instructional Activities

The Ibaloy People's Council of Elders use their customary justice system for conflict
resolution, often settling disputes amicably through elders (Buendia and Brillantes, 2015).
The Kankana-ey people, on the other hand, practice Sapata, where in the absence of strong
evidence or witnesses, the accused and the accuser swear to adi-kaila (unseen, higher
entities) and let them decide the guilt (Adonis, 2011).
Tongtong, a traditional dispute resolution practice, is used to settle disputes within
the community, including land boundary disputes and other crimes. The practice involves
a gathering of elders who resolve the conflict, often resulting in penalties such as feeding
the arbiters or the community (Cordillera Schools Group, Inc., 2003). Tongtong is used to
resolve various cases, including relationship conflicts, property matters, and behavior-
related issues (Rice, 1974).
Common principles of the tongtong observed among ethnolinguistic groups of
Benguet include: immediate, final and executory judgment; public hearings with everyone
invited to express their opinions; immediate restoration of broken relationships through
community celebrations; and involvement of the guilty party's kin in the payment of fines
(Province of Benguet, 2021). The tongtongan or tavtaval aims to resolve conflicts through
dialogue rather than establishing guilt and severing relationships. Penalties are enforced
through customary methods such as the butchering of animals. The conduct of tongtong
includes: initiation by the offended party; public narration of the case by both parties;
presentation of opinions by the elders leading to a consensus; finalization of the consensus
decision and immediate enforcement through community celebration (Rice, 1974).

Activities
Activity 1: Sapata or Tongtong Simulation
In groups, you will be given a hypothetical conflict scenario and you have to devise a
resolution following the principles and processes of sapata or tongtong. Evaluation will be
based on the following rubrics: (60 points)

Resolution Very creative in Creative but needs No creativity

creativity presenting the improvement (15 points) manifested (10
resolution (20 points) points)
Adherence 100% adherence to 75% adherence to the 50% adherence
to principles the principles (20 principles (15 points) (10 points)
points)
Simulation Well executed (20 Executed but needs Not executed (10
execution points) improvement (15 points) points)

CHAPTER SUMMARY

Exploring into the heart of the Philippine province of Benguet, this chapter weaves
a vibrant tapestry of its rich history, profound sociocultural complexities, unique
worldview, and embedded political structures. As a starting point, learners’ journey
through the historical settlements and territories, unraveling the distinctive
ethnolinguistic groups and immersing themselves in the province's literature, music, and
dances, which serve as the pulsating rhythm of the community.
Moving beyond the surface, the chapter digs deeper into the worldview of the
Benguet community, shedding light on the symbiotic relationship they share with nature
and the divine. It unravels the spiritual essence of this culture, giving learners an intimate
understanding of the local beliefs and practices.
Progressing further, the chapter shifts focus to the traditional technological features
of Benguet's cultural heritage. From intricately designed textiles, arts, and crafts, to land
ownership concepts deeply rooted in spiritual beliefs and worldviews, it provides an
opportunity to understand how external influences and economic models have shaped and
transformed these traditional practices over time.
Finally, the chapter takes a foray into the indigenous political systems of Benguet,
examining the nuanced structures of governance and justice, from the respected council
of elders to the unique conflict resolution processes like tongtong and sapata. This
concluding section offers an in-depth understanding of how the societal fabric of Benguet
is woven tightly around its customary political structures and mechanisms. Hence, this
chapter paints a comprehensive, yet intricate, picture of Benguet, revealing not only its
distinct features and practices but also the enduring spirit and resilience of its people in
the face of change and external influences.
 SUMMATIVE ASSESSMENT
Instruction: Choose the letter of the best answer. Write your answer on the blank space
provided before each number.

______1. How was ownership of land traditionally established among the Ibaloys
according to Prill-Brett?
a. Through legal documents and contract
b. By occupying and improving the land
c. Through inheritance from ancestors
d. By occupying and improving the land
______2. What is the main factor that has led to changes in the concept of land
ownership among indigenous communities in Benguet?
a. External Market influences
b. Government regulations and policies
c. Climate change and environmental degradation
d. Lack of awareness and education
______3. How is land perceived in Benguet according to Hamada-Pawid (1983)?
a. A resource to be sold or offered as collateral
b. A resource for personal and communal use
c. A resource solely for commercial exploitation
d. A resource with no inherent value or significance
______4. How do indigenous people of the Cordillera view land according to Molintas
(2004)?
a. Land is a commodity to be bought
b. Land is a sacred gift from the creator
c. Land is a source of power and control
d. Land has no significant value to the indigenous people
______5. Which historical evidence confirms the ancient tradition of tattooing among the
Benguet peoples?
a. Cultural treasures c. Indigenous languages
b. Decline in tattooing d. Spanish accounts
______6. What influenced the textiles of Benguet
a. Chinese merchants c. Spanish colonizers
b. Portuguese explorers d. Lowland Traders and migrants
______7. Where did the ethnic woven blankets used by the early people of Benguet come
from?
a. Benguet Province c. Palawan Island
b. Mindanao Island d. Tagudin and Bangar
______8. What are the blankets worn by those who already performed certain steps of the
Canao called?
a. Alahdang, pinagpagan, dili, c. Burikita
kuabaw d. Manta and mabli
b. Bayaong and bandala
______9. What are the blankets worn by poor people with simple designs called?
a. Alahdang, pinagpagan, dili, c. Manta and mabli
kuabaw d. Burikita
b. Bayaong and bandala
______10. The settlements of Darew-Palaypay, Chuyo-Tonglo, and Imbose-Amlimay are
significant in the pre-generational accounts of informants in which region?
a. Benguet c. La Union
b. Ifugao d. Mountain Province
______11. Which settlement area in southern Benguet was settled by people originating
from Namiligan and Banao due to tribal wars and head-taking activities?
a. Ampontoc c. Dec-can
b. Panat and Bagongan d. Commillas, Cervantes, Comay
______12. The settlements of Tucucan and Amlimay are mentioned as points of origin for
ancestors coming from which region?
a. Ahin c. Kalaykay
b. Banao d. Tinoc
______13. Which river did the settlers follow downstream from Pacso to Dalupirip?
a. Agno River c. Bakun River
b. Amburayan River d. Chico River
______14. Which ethnolinguistic group in Benguet was recognized as the first line of
defense against Spanish colonization in the Cordillera's southern part?
a. Ibaloy c. Kankana-ey
b. Kalanguya d. Karao
______15. Who are the chosen spiritual leaders in the Benguet community?
a. Manbaki c. Manchiba
b. Manbunung d. Mansip-ok
______16. Which spiritual leader is responsible for interpreting omens and signs in
Benguet rituals?
a. Manbunung c. Mankotom
b. Manchiba d. Mansip-ok
______17. What phrase is used by the Benguet people to remind them of their
accountability to beings and nature?
a. "Kabunyan, nature,spirits, or c. "Liteng meaning 'everything is
other people" there'"
b. "Lawa sa tan inayan" d. "Paniyew/pan'yew"
______18. Which social values are fostered by the Benguet people's code of conduct?
a. Compassion and cooperation c. Confrontation and discord
b. Competition and individualism d. Exclusivity and self-interest
______19. What reinforces the Benguet people's belief in being responsible, respectful,
and doing good?
a. customary practices of sacrifice c. The malevolent spirits
b. interconnectedness of all beings d. The spirits of the forests
______20. What influenced the Benguet textiles?
a. Traders and migrants (lowland) c. Chinese merchants
b. European colonizers d. American missionaries
______21. What term is used to describe the process of passing on indigenous knowledge
orally among the Ibaloy and Kankanaey cultures?
a. Kabunian c. Tinmaru-tarun
b. Lumauig d. Umayayong
______22. Which colors were commonly used in the status blankets and clothing
associated with wealth and status in Benguet?
a. Red, black, and dark blue c. Red, blue, and green
b. Red, black, and yellow d. White, yellow, and purple
______23. What determines the social status of the wearer in the Ibaloy, Kankanaey,
Karao, Kalanguya, and Iwak communities?
a. The number of tattoos they have
b. The types of clothing and accessories they wear
c. Their age
d. Their occupation
______24. Which indigenous group wears a blouse called sambra and a skirt called safey?
a. Ibaloy c. Kankanaey
b. Kalanguya d. Karao
______25. What term is used to describe the practice of tattooing in the Ibaloy and
Kankanaey communities?
a. Bátak c. Batuk
b. Bátek d. Burik
______26. How do the Ibaloys establish boundaries in a particular geographic area?
a. Through improvements and resource exploitation
b. Through written agreements
c. Through traditional rituals
d. Through ancestral claims
______27. What type of agriculture did the traditional Ibaloys engage in?
a. Hydroponics c. Vertical farming
b. Organic farming d. Wet-rice agriculture
______28. What are the specific use areas included in the communally managed forest lot
among the Karaos in Bokod, Benguet?
a. Chontog, kadasan, kejowan, budusan, nikayan, and uma
b. Forest lot, rice fields, and vegetable farms
c. Kadasan, kejowan, budusan, nikayan, uma, and payew
d. Mossy forest, pine forest, pastureland, food gathering area, shifting cultivation
system, and rice fields
______29. What is the traditional concept of land in Benguet?
a. It can be sold or used as collateral.
b. It is a shared resource that cannot be sold or used as collateral.
c. It is owned by individual families.
d. It is solely owned by the government.
______30. What is the name of the council of elders that governs the ancestral domain of
the Karao people?
a. Abonan c. Yangkaama
b. Nangkaama d. Yangkabahkol
______31. Which indigenous group allows any wise, old individual to join the
tongtongan or tavtaval gathering?
a. Ibaloy c. Kalanguya
b. Kabayan d. Karao
______32. How do the Ibaloy People's Council of Elders often settle disputes?
a. By feeding the arbiters c. Through customary justice system
b. By severing relationships d. Through public hearings
______33. What is the traditional dispute resolution practice used by the community
for settling conflicts?
a. Abonan c. Tongtong
b. Sapata d. Yangkaama
______34. What are some common principles observed in the tongtong practice?
a. Delayed restoration of broken relationships
b. Exclusion of the guilty party's kin in the payment of fines
c. Immediate, final and executory judgment
d. Private hearings with selected individuals
______35. Among the Kankana-ey people, what is the practice where the accused and the
accuser swear to adi-kaila?
a. Sapata c. Tongtong
b. Tavtaval d. Yangkaama
 Glossary of Native Terms
Aama/Iinna; Dalekay Tan Babakhul. Council of elders
Abonan. An indigenous institution among the Benguet people, where elders make
decisions on ancestral domain issues and hold rituals.
Abonan/Apunan/Aspulan. Meeting place
Adi-kaila. In the Kankana-ey people's Sapata practice, it refers to unseen, higher entities
to whom the accused and the accuser swear in the absence of strong evidence or witnesses.
Aduyon/Alluyon, Khamal/Kamal, Albubo, Dang-as/Da-ngah. Community practices
among different ethnolinguistic groups in Benguet, usually involving mutual and
reciprocal work without expectation of pay.
Aspol. A Benguet healing ritual performed for someone who is unconscious, unaware, or
insane.
Bagaen. ranch helper (non-Ibaloi) baknang. rich ibaloi based on land ownership and
animal possession Baknang. wealthy or rich class
Balaka (Kankanaey): A traditional hat made of rattan worn by men in the Kankanaey
group.
Bangkodo (Kankanaey): Traditional attire in the Kankanaey group.
Bátek (Ibaloy)/ Bátak, (Kankanaey). Term for tattooing
Bedbed (Kankanaey): A traditional head wraparound worn by men in the Kankanaey
group.
Bengel (Karao). A headgear worn by men in the Karao group.
Binoslan (Ibaloy). A type of loin cloth worn by men in the Ibaloy group.
Budusan/Pastolan. Pastureland burburtia/bunbuntia. Riddles, a form of
entertainment and socialization
Burik (Ibaloy). Term used in Ibaloy-speaking communities to refer to a person "tattooed
all over the body".
Chontog. Mountain
Chontog/shuntog: The traditional forest
Darew. A settlement in Barangay Gaswiling, Benguet.
Divit or Etten (Ibaloy). Traditional women's skirt in the Ibaloy group.
i-pasdong and i-runtog. Sub-ethnic groupings of the Ibaloy-speaking municipalities.
Ibumangi. A Benguet healing ritual performed for someone who remains sick despite
medication.
Imbose. A settlement along the Agno River in Pacso, Kabayan.
Kadasan (Karaos, Bokod, Benguet): The mossy forest area in the communal land
management system known as "chontog".
Kalasan. Mossy forest
Kalon/Tomok and Kaising. Benguet courtship and marriage practices involving parental
involvement and agreement.
Kambal/Sa-dey/Sambra (Ibaloy). Traditional women's blouse in the Ibaloy group.
Karing (Ibaloy). Bronze bracelets worn by both men and women in the Ibaloy group.
Kejowan. Pine forest
Keshaw/Kedaw. Benguet rituals to cure illness caused by discontented spirits of dead
relatives.
Kogal (Karao): A G-string worn by men in the Karao group.
Kubal. A loincloth or G-string worn by men in the Ibaloy, Kankanaey, Kalanguya, and
Iwak groups.
Lakba (Kalanguya): Woven skirts worn by women in the Kalanguya group.
Lallakay. Ruling elders
Lawa/Pidjew/Pijew/Paniyew/Pan'yew. Local names for the unwritten laws that regulate
various aspects of Benguet life.
Lawit and Kafi. Rituals performed after a burial for the protection of the living relatives
in Benguet community.
Madmad. Prayer
Mambunong. Native priest
Mansip-ok/Mansib-ok. Benguet spiritual leaders who perform healing rituals.
Nangkaama. Respected elders among the Kalanguya people, who usually lead the
tongtong.
Ngilin. A Benguet ritual of mourning observed after a marriage or death.
Pakde/Pakshel, Forest Management, Diyaw, Ubbo or Alluyon/Aduyon, Dang-as or
Da-ngah, and Tongtong. Benguet rituals showing respect for nature and others.
Palaypay. A settlement in Kapangan, Benguet. pang-amaen/am-ama. Elders in Benguet
societies who pass down knowledge and skills through oral tradition.
Payew. Ricefield
Peshit/Pedit. Celebrations performed by the wealthy class in the Benguet community for
increased prestige and social recognition.
Safey (Karao): A skirt worn by women in the Karao group.
Saleng. A type of pine wood torch
Sambra (Karao): A blouse worn by women in the Karao group.
Sapata. A customary justice practice among the Kankana-ey people, used in the absence
of strong evidence or witnesses. The accused and accuser swear to adi-kaila, invoking
unseen, higher entities to decide guilt.
Sarey. A Benguet healing ritual performed by someone involved in or witnessing an
accident to prevent bad luck from following them home.
Selshey ni Sakit/ Keshow. A ritual to ward-off diseases, misfortunes, or strained
relations. Sepdat and Timungaw. Benguet healing rituals performed by the mansip-
ok/mansib-ok and the mambunong.
Silbi. farm hand/helper (Ibaloi)
Tapey. Rice wine used in Benguet rituals.
Tavtaval. Also known as tongtongan among the Kabayan people, it refers to a gathering
or dialogue used for decision-making and conflict resolution. Tili. A rounded shiny stone
used in Benguet healing rituals.
Tinmaru-tarun. A process of orally passing down indigenous knowledge in the Ibaloy and
Kankanaey culture.
Tonglo. Another place in Tuba, Benguet.
Tongtong or Tavtaval. Dialogue
Tongtong. A traditional dispute resolution practice used by several indigenous groups in
Benguet, involving a gathering of elders to resolve conflicts within the community. This
practice aims to restore broken relationships and involves the community in the dispute
resolution process.
Uma. Shifting cultivation system
Wanes or Kuba (Kankanaey): G-string worn by men in the Kankanaey group.
Yangkaama/Yangkabahkol. The Karao people's term for their council of elders,
governing their ancestral domain.
ASSESSMENT ANSWER KEYS:

UNIT 1 UNIT 2 UNIT 3 UNIT 4 SUMMATIVE ASSESSMENT

1. a 1. a 1. b or d 1. a 1. b/d 11. b 21. c 31. a
2. a 2. c 2. a 2. b 2. a 12. a 22. a 32. c
3. a 3. a 3. b 3. b 3. b 13. a 23. b 33. c
4. d 4. d 4. b 4. a 4. b 14. a 24. d 34. c
5. a 5. b 5. b 5. a 5. d 15. b 25. a/b 35. a
6. a 6. b 6. b 6. b 6. c 16. d 26. a
7. a 7. c 7. a 7. b 7. d 17. b 27. d
8. b 8. b 8. a 8. d 8. a 18. a 28. a
9. b 9. a 9. b 9. b 9. b 19. b 29. b
10. b 10. a 10. b 10. a 10. a 20. a 30. c

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