PHILIPPINE NORMAL UNIVERSITYThe National Teacher for Educatio Hub The Indigenous Peoples Education Hub North Luzon Alicia, Isabela FLA No. 01 in Development of Education (Prof. Ed. 05) Technical Paper: Indigenous Knowledge System of Isneg Prepared By: Dalig, Jay Ann T. Dasing, Leah May C. As students of the of the Philippine Normal University that promotes Indigenous Peoples Education, it is a need that we know different ethnic tribes’ cultures and traditions. In this technical paper, the culture of Isneg, an ethnic tribe residing at the province of Apayao is discussed. The purpose of this technical paper is to know more, explore, discover and share facts about the Isneg people, their means of survival, rituals, beliefs and practices and leisure activities Isneg peoples are one of the highland ethnic groups practicing unique and indigenous culture. Their culture was preserved by their forefathers by passing it to their succeeding generations through oral. But nowadays, their culture is slowly fading because of the trend of globalization and modernization. It is a big loss if their culture will just fade, one reason is that because they have the knowledge that only them knows. They practice a very unique way of living that non-indigenous cannot do. So to preserve their culture, the constitution mandates educational institutions to help in the preservation and development of indigenous culture and traditions. In accordance with the constitution’s mandate, this technical paper is to show facts on how the Isneg people live. As we proceed to this technical paper we will know how rich and unique the culture of the Isneg is. The Isneg people, also referred to as the Isnag, Apayao and Yapayao, are an Austronesian ethnic group native to Apayao Province in the Philippines' Cordillera Administrative Region. The Isneg live at the northwesterly end of northern Luzon, in the upper half of the Cordillera province of Apayao. They have been known to be a head taking society since recorded history. The term Isneg derives from a combination of “is” meaning recede and “uneg” meaning interior. Thus, it means “people who have gone into the interior.” In Spanish missionary accounts, they, together with the Kalinga and other ethnic groups between the northern end of the Cagayan Valley and the northeastern part of the Ilocos, were referred to as “los Apayaos”, an allusion to the river whose banks and nearby rugged terrain were inhabited by the people. They were also called los Mandayas, a reference to an Isneg word meaning “upstream”. The term “Apayao” has been used interchangeably with “Isneg,” after the name of the geographical territory which these people have inhabited for ages. Isneg has composed also of the major sub-groups known as the Ymandaya and Imallod. Ymandaya for Calanasan and Imallod includes Kabugao, Conner, Pudtol, and some part of Luna. For now, Apayao has 7 municipalities- Luna (Capital of Apayao), Kabugao, Conner, Flora, Sta. Marcela, Pudtol and Calanasan with an overall total of 135 baragays. The formation of the Isneg family begins with the rites of courtship. The girl’s parents allow this to take place in their house, in their presence. If the suitor has become acceptable to the girl’s parents and to her, he may be allowed to sleep with her. This may last for several nights, and it is likely that a sexual relationship takes place, after which the boy’s parents discuss the matter of engagement and marriage with the girl’s parents. The main point of their discussion is the amount of the tadug (bride-price). During the discussion of the wedding, magtuton was held wherein one of the girl’s relatives (must be a maiden) carry malagkit (any kind of recipe) on their head and distribute it to the people involved. After the marriage ceremony, the newlyweds may choose to live with either set of parents. Isneg society permits polygyny, but not polyandry. Either the common husband may have the wives live under the same roof or he may build separate dwellings for them. However, before building a house, 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 binuron, the Isneg act according to traditional beliefs. Some of the customs and practices that the Isneg follow are also faithfully observed in other Cordillera communities. Just like when going to the forest to cut timber for a house, one observes the flight of a small red (or brown) bird, or listens to the sound it makes. The bird is called i-chaw or i-do in Ifugao, labeg in Kankanai, idaw in Bontoc and Kalinga, idew in Sagada, and labag in Apayao. If the bird flies across or opposite one’s path and if its sound is a long and intermittent, it bodes ill. One should turn back and wait for another day. If the bird flies in the same direction one is taking and if it’s sound is short and continuous, it augurs well. Other unfavorable omens are a rainbow, the sneeze of a man or an animal, and a death in the village. And then, before cutting down a tree, a woodcutter kills a chicken and examines the bile sac. If it is good, his work begins, and if not, it is postponed. Afterwards, the division of labor for survival activities takes place, which was based on physical strength and gender is evident. The woman plants, weeds, harvests rice, prepares the meals, maintains vegetable gardens, and rears children. For man, first thing and foremost is the kaingin system where they can produce their main staple-rice, which they have traditionally produced in abundance. Apart from rice, other crops raised are corn, cassava, sweet potato, sugarcane for making “basi” or sugarcane wine, bananas, yams, fruit orchards, and tobacco. Despite their relative anonymity, the Isneg have preserved an elaborate economic culture centered around the concept of land ownership. According to Isneg traditional view, the ownership of land is absolute, governed by an unwritten law of property relations. This law is respected and recognized, enforced and defended by generations of Isneg. Life is materially associated with the land, the forests, and the rivers. The recognized owner of a piece of land has exclusive rights over its natural resources and its fruits. Mr. Arandez Dalig, an 82 year old elder that we have interviewed said, “Nu inna ya nasmah mu ay gina ya uwam, umman nu waddan tinatalun se amulam ay ittu la panda ni lusà nga eramanan nin daya kapututam ” which means “Whoever sees it first, owns it. And when it comes to land, it can be owned by an individual or clan through the first-use or pioneer principle and eventually inherited by their children afterwards”. Another form of their survival activities were manganup or hunting wild animals with bow, arrow and spears; mangilug or hunting wild animals using traps; magpatungkab or hunting wild animals using explosive device covered with meat to trick them; mamalet hunting wild animals using sharp objects covered with leaves as a trick; mamantak or hunting birds using hook (just like the one used in fishing); magbannuwet or catching fish using hook with worms that was tied under water; maneding, the same with magbannuwet but tied up in a litle bamboo stick which was being held; magsigay or fishing using net; mamsú or fishing using toxic acid; magbungbung or dynamite fishing; mangiyuan or getting honey through smoke;; mangisab or catching birds using airgun and others. Throughout the year, rituals, beliefs, practices and traditions play a central role in the social life of the Isneg. These are often very festive occasions. Everyone in the Isneg community prepares and looks forward to the feasts observed during the year, which are related to the most important events in the Isneg’s life: marriage, illness, death, harvest, farewells, political negotiations, or honoring family members for achievements and other events of their everyday living. Isneg rituals for illness include mamildap which was held when a sick person will not eventually get treated after going back and forth at hospitals. The subject will lay down on the floor or in a bed while one of the family members will move around the sick carrying the dog while blood was dripping from its slaughtered throat. Next is mahanitu which was performed by the bahbakat (old woman) to cast evil spirit inside a certain house or person who is sick. A slaughtered pig must be prepared and placed in front of the bahbakat and while performing, she’s murmuring things that cannot be understood, shaking and hitting the pig using the different leaves she held as she moves around. There are also rituals connected with the agricultural cycle particularly to the daily life on the swidden, which includes clearing, planting, and harvesting. Three signs indicate that clearing work on the swidden can begin- the red bakakaw herb comes out, the tablan (coral tree) is in bloom, and the leaves of the basinalan tree fall to the ground. This is around February to March. Then, the lumba tree begins to bear fruit, and it is a sign that the dry days have begun, time for burning the swidden. Then, to start the planting, a certain member of the family will just plant a few then leave immediately. After going home, magbakka was held in the house where coconut will be cut half. The one who made the planting will not be allowed to hold a ladle within three days and no visitors inside the house as well. For harvesting, malagkit was prepared first. And then, rice pudding is offered to Pilay, the spirit of the rice, who resides on the paga, a shelf above the Isneg hearth. This is the pisi/atang, the ritual offering of food to the spirits. Another ritual is performed right in the fields where the harvest is going on. The amulets inapugan (betel nut), takkag (kind of fern), and herbs are tied to a stalk of palay, which later placed in the granary before the other palay. But despite of these rituals, when children play on the harvesting field or when somebody goes to a granary that is not belong with the family, she/he may get sick and might die soon when not treated immediately. So, with the Isneg’s belief that the unseen spirit Inargay, a spirit that kills during harvest time, they do a certain ritual. When inapugan, a ritual plant, is offered to Inargay, the following prayer is recited by the Isneg farmer: “Iapugko iyaw inargay ta dinaami patpatay” (I offer this betel to you, Inargay, so that you may not kill us) (Vanoverbergh 1941:337-339). When it comes to beliefs and practices, Isneg people really keep a lot from their ancestors. Beliefs includes tossing table tools when somebody in the family members is leaving while others are still eating; postponing destinations or travels when a labag (a black bird), black cat, snake cross someone’s path or when somebody sneezed because it might be a sign of danger or bad luck; staying in the door is not a good habit for the sake of a pregnant woman; sweeping at night might disturbed the spirits and may bring harm; saying dayu-dayu or go away (referring to the unseen spirits) when pouring water outside during night; saying balbalò followed by your name when first time visiting a certain place; saying umaykan followed by your name when leaving that certain place so that the unseen spirits will not harm your inner self; saying pwera ussug when praising babies; and many more. For practices, the Isneg woman traditionally gives birth in a kneeling position, using a mushroom as a talisman to ensure a successful delivery. The umbilical cord, cut with a bamboo sliver, is mixed with the rest of the afterbirth tied up with ginger and herbs, and buried in a coconut shell under the house (Casal 1986:76). Meanwhile, when someone die from Isneg people, the bereaved family will build batalan which serves as semibasement where people can get together. Different course of foods will be prepared, cooked and served by chosen and volunteered fellow citizen; others may donate goods or money and sometimes dogs or pigs to be slaughtered. During this time gambling was allowed and tong will be place in every table, a glass where an individual in each play must put his or her share after winning. The collected money will be spent for buying basi for those drinking liquors and coffee of course which will be served to everybody, whoever and no matter how many times. Aside from gambling through playing cards, bisnag was held. It is one of their ancestors’ practices which was still held nowadays by two or more men hitting each other’s thighs alternately. One will lie down to be hit (as many as you can) by the other and then the flow will be just the same afterwards. On the burial, inside the bamboo coffin are placed a jar of basi near the feet that would quench the dead’s thirst during his journey to the land beyond. His spear near the left hand and his shield near the feet that would protect him from enemies that he could possibly meet along the way. The weapons are properly positioned at his disposal so that he could immediately stand to grasp his armory to defend himself. After the burial, the mourners refrain from eating spicy foods including the deceased favorite menu in observance of the maglo rite, prohibiting the consumption of the deceased’s preferred food, favorite hobbies and other things related to him. Magpangisit was a known form of maglo mostly done by a widow where she must only wear black colored things. She must also allow her hair to grow long because trimming or shaving for a widower is a taboo. This mourning rite takes up to one year and ends with the celebration of the abobat or say-am where the festivity is witnessed with flowing native wine, basi, abundant food or pigs and other animals signifying a new kind of life for the family. Other types of practices include tattooing to both men and women with different types and colors which may depend on its significance; manatalun which was the act of clearing atleast five minutes to formally start the swidden for the next day; magtunah which was the act of planting atleast three palay seed to formally start the planting after three days; sumídam which was the act of harvesting for atleast five minutes after the inapugan ritual to formally start the harvesting for the next day; magpakan, a feast held to celebrate someone’s success or someone’s return from other countries; mangait, a feast spearheaded by the bride-to-be’s family and relatives as her husband-to- be gives the tadug to his in-laws. Traditions, on the other hand, is a very important matter to Isneg. One of these traditions is what they called Say-am. It is performed before an assembly of people, for important social occasions, such as a successful headhunt (in the past), for welcoming visitors and for the removal of mourning clothes. The outlay in terms of food preparation is enormous, and everyone are allowed and invited. During this feast, gongs are beaten, and the community participates in dancing and the drinking of basi. There are two general types of dance among the Isneg feasts, the tadò and the talip. In both dances, the girls and the boys have specific roles to play. Those who display skill, especially in the fast-beat talip, win the applause of the crowd (Reynolds and Grant 1973:73). Another form of their traditions is lapat which is a form of property conservation by writing the word “lapat” in a placard and nailed or tied it in a certain thing, a coconut for example. Next is mangagtu, a form unity and cooperation, wherein everyone as a fellow citizen may help for moving sacks of rice from the granary at mountains to the home of the owner. No paying of money but a feast will do and pakkal, a pack of lunch wrapped by two intersected leaves of banana will be given to those who are involved when going home. Finally, mama, nganga in Filipino (betle nut) is one of the known trademark for Isneg people. Most of them, boy or girl, elders, adults, youth or even young children are chewing betle nut. Elder Dalig said, “Dakkal ya metulung na mama kadaami nangruna na nu pinagguubra ta nasulit kami mabisin.Umman ka gina gamin pe idi ya halut mi nga Isnag ta annung mu maimama oray inna. Tan lud mesabat mu iyan ay, tan mamam? Peyang damahan da.Tuya kan ka la masdaaw yin nu makasingan ka ka magdudungu nga tolay, pagmaat man, algaw wennu hidam” (Chewing beetle nut is a big help for us especially working hours because we’re not easily got hungry . Most of the people that you will encounter asks, you have beetle nut? So just don’t be surprise when you see group of noisy people in the morning, lunch or even evening). Mama makes the Isneg get along with each other to relax while having atalk. It gives a larger meaning to their life, unite them, and impart a sense of identity. When dawdawat came, a time where everybody is not that busy and just waiting for the harvest time, most of the Isneg leisure activities takes place. One example of this is Magdadahay (a play w/ the use of trumpo) played by two groups of men. After that, sìyor will takes place wherein the winners will strike the losers’ trumpo using theirs. Other forms of leisure activities include sanggol, a battle of strong done by two people where arms are over a table are entersected; mimitang, wherein one that loses a bet will be blindfolded and tell the name of the one that she can touch from those unmoving person which are involved in the group. This is mostly done by youth; paway, a game played by two groups using slippers and mainly played by young children; making pahingheng/patanggù which is a musical instrument made by bamboo that can also be used during feasts; making kadang-kadang, a bamboo instrument for walking and ammada, a coconut shell instrument for walking; pikpikù, mostly done by children by stepping the right foot back and forth to the shapes drawn in the land; magguutu or taking away lies mostly done by elder women to relax while having a talk to each other; ododit (story telling) during night done by a mother while waiting for her children to fall asleep; and many more. These presented facts abouts the life of Isneg people, means of survival, rituals, beliefs, practices, leisure activities which we have gathered through research and face-to-face interviewed from one the Isneg elder, we can say that they are really rich in culture. They have lots of beliefs and practices that are very traditional but are environmental friendly. Although the trend is on gobalization and modernization nowadays, the Isneg people have really preserved and valued what their forefathers passed to them. Therefore, we conclude that youths of the Isneg tribe should learn and appreciate their very authentic and rich culture. They should not let it fade and be proud about it. However, the practice of letting polygyny must be stopped to respect feminism and the belief of so many spirits should be lessened. As for these beliefs and practices, screening must be held first before continuing to practice it. If so, bad practices will surely be avoided and disregarded while good ones must be preserved and continued. So, in order to preserved all of these, there is a need to corporate the cultural values identified in this technical paper in the curriculum of schools and universities especially in Cordillera to promote cultural relativism, cultural acceptance and multiculturalism in every institution. References: Celino, Sonia M. “Death and Burial, Rituals and other Practices and Beliefs of the Cordillerans”, 1990. (pdf) www.ethnicgroupsphilippines.com/people/ethnic-groups-in-the-philippines/isneg/ Key Informant, Age, Address Mr. Arandez Dalig; 82; Pudtol, Apayao