KANKANAEY CULTURES, BELIEF AND PRACTICES

IN MOTYOCNA, SEBANG, BUGUIAS, BENGUET

Name: hanzel john a. lebgan

Teachers name: ruben gambulao
Course period: finals
Time schedule: 11:30am-12:30pm
Date: may 15,2023
INTRODUCTION:
What is an indigenous people? There are 476 and indigenous people around the world in spread across
more than 90 countries. They belong to more than 5,000 different indigenous peoples and speak more
than 4,000 languages. Indigenous people represent about 5% of the world's population and the vast
majority of them around 70% live in Asia.

Here in the Philippines there is limited 14 to 17 million indigenous peoples belonging to 110 ethno-
linguistic groups and they are mainly concentrated in Northern Luzon mainly in the Cordillera
administrative vision for 33% lives in Mindanao with 61% lives with some group in the Visayas areas.

One of the many indigenous people that lives here in the Cordilleras are the Igorots. The Igorots are
an indigenous group of people in the Philippines who inhabit the Cordillera region of Luzon Island.
Among the Igorots are the Kankanaeys, one of the largest ethnolinguistic groups in the region.
Kankanaey culture is characterized by its emphasis on community, close family ties, and respect for
elders. The Kankanaey are skilled farmers and are known for their terraced rice paddies, which are
similar to the Banaue Rice Terraces. They also have a rich tradition of handicrafts, including basket
weaving and woodcarving.

Like other Igorot groups, the Kankanaey have a belief system that centers around animism. They
believe that all things in nature have a spirit or soul, and that these spirits must be respected and
cared for. Ancestral worship is also an important part of Kankanaey culture, with rituals and
ceremonies dedicated to honoring the spirits of their forefathers.

One unique aspect of Kankanaey culture is their practice of “kanyaw”, a ritual feast held to celebrate
important events such as weddings, funerals, and harvests. “Kanyaw” involves the slaughtering of
animals, and the sharing of food and drinks among family and community members. It is a way to
strengthen social bonds and maintain harmonious relationships.

But what is the definition of indigenous people? According to Arctic centre University of Lopland,
indigenous peoples view themselves as having a historical existence and identity that is separate and
independent of the states now enveloping them. Lands located in a specific geographic area form a
central element in the history and identity in the and arsenal regarding their contemporary political
demons. The United Nations Permanent forum on indigenous issues has developed an understanding
of the term based on, Self-identification as indigenous peoples at the individual level accepted by the
community as their member. Historical continuity with pre-colonial and pre-settler societies. Distinct
social, economic or political systems, distinct language, culture and beliefs. The form non-dominant
groups of society and resolve to maintain and reproduce their ancestral environments in system as
distinctive peoples and communities.

This research is all about presenting and preserving the different cultures, beliefs, practices and justice
system of the kankanaeys of Barangay Motyocna, Sebang, Bugias, Benguet and to see if the older
generations of the community still knows the different practices, believes and justice system of their
predecessors. This research was conducted through interview and all the discussion will be in the body
and the last part will contain my own conclusion of the research.

The first of the elder I interviewed is Alfredo lamsis age 73. They are natives of my hometown. His
parents are Lumisito Lamsis and Dugimay Lamsis. He is the oldest of the nine siblings and have four
children with Edita Panas Lamsis. He's also originally a Manbunong. The second is Marita Yaos age 73.
They were originally from the sitio of Lingadan but move in Motyocna when she was a teen. Her
parents are Magan Bisgong and Sinaptan Baldaen. She is a mother of six and a widow. The last one is
Susana Mendoza aged 75. Her parents are Bila-o Isikan and Kalimya L. Isikan, she a mother of three
and also a widow. All of them are native kankanaeys.

BODY:
The interview started with me asking the participants what are the known cultures of the
community and do this still exist today?

All of the participants agree that in the past the people living in the barangay were all shepherd and
some practice farming but only for what they need. He says that the land is covered with trees and
grassland perfect for gazing. But as the years move on, roads have been built and through it many
things followed, people learned how to plant vegetables and everyone became farmers. And
shepherding has been replaced by farming as the main livelihood of the community.

“Seg-ak” according to Lola Susana it is a practice done when the roof of the house has been built. A
pig is butchered and all the meat must be eaten in the house and no must take any leftovers. All of the
people who participated must all sleep in the house. This is done so that no one will have sex because
it is a taboo for them and all who must participate must be men. They believe that because girls pee is
“manbayakabak” and it may cause the roof to leak.

“Segep” on the other hand is a practice done if the construction of the house is done. A pig is
butchered and a prayer is uttered. The purpose of this is they believe that by butchering and sacrificing
the pig, it may drive the evil spirits living in the house.

“Liyaw” according to Lola Susana it’s a practice done when the crops or the land becomes unhealthy
and the ones being harvested are bad. In order for this to stop or to return the fertility of the land a
chicken or a pig is butcher. The “manbunong” lids this ritual and no other. Whe? Lola Susana says that
only the “manbunong” knows the procedures of this rituals and it can not work if conducted by anyone
who does not know it.

What are their beliefs and practices?

THEIR BELIEFS, TRADITIONS, AND PRACTICES REGARDING DEATH.

One such traditions are, if somebody died according to Lolo Alfedo, it has become a tradition that it is
necessary for you to “manpalti” or butcher a pig, but if you don’t have a budget you can do it next
year just remember to do it. It is necessary because it is seen as respect for the dead and they believe
that if you don’t do this the spirit of the dead will never have peace and you will be tormented by it
until you do it.

Lola Susana also says that you need to put a “dili” or blanket of the dead to the person who died. She
says that there are three types of this blankets showing the status of the person who passed away.
The black with a white strip is for the poor, the red and white striped one is for the middle class, and
the red with a black strip is for the “kadangyan” or the rich. She says that if you don’t give the dead
a “dili”, they will keep on haunting you and give you illness that can only be healed if you give them
the “dili”.

The “punpunan” according to Lola Mallita, it is when the dead person is buried after being lamented
for five days. She says that “manpalti” or the butchering of a pig is necessary not just to feed the
people that attended the funeral but it is a sign of respect and lament for the person who passed
away.

There are many rituals and practices that are followed and are administered by the “manbunong”.
The “manbunong” according to Lolo Alfredo acts as the priest of the community. They administer and
performs the rituals. These rituals are taken seriously so they always say that “adam kalgem tan
baken basta-basta”. They must be the only ones to do it because they are the only who knows the
steps and the procedures of this rituals. All can be a “manbunong” regardless of age and gender only if
they complete all of the requirements and must have all learned the procedures. According to Lolo
Alfredo and Lola Susana all of the procedures can be learned by anyone wanting to be a “manbunong”.
While Lola Marita says that this ability of “manbunong” is given by the “adi kaila” or those cannot be
seen. She says that while everyone can be a “manbunong”, they are not as good as the ones gifted
with this ability.

In this rituals all the taboo must be strictly observed, for breaking of this taboos are seen not only as
disrespectful to the elders but also to the “ap-apos” or ancestors and can also have consequences.

One of this are the practice of “Pakedlan”. According to Lola Susana it is a practice performed after
the “lawit” or the last nignt of the funeral and after the burial. A pig is butchered and after that, they
cut the ear off the pig, then put it hang it in a tree. Nobody should ever touch the ear because they
believe that if you touch it you will become diff.

“Mansida” according to Lolo Alfredo it is a practice or a ritual done to celebrate the anniversary of one
who passed away. It is done every year and there are how many required pigs used each time. In the
first “sida” you must butcher one pig, then in the next it will become three, then five and so on. Your
“sida” will be completed or as they call it “en graduate mo la” the butchering of twenty-five pigs. For
every barangay that attended the host must give them at least one pig for them butcher and eat. But
this are not counted as part of the “sida”. The ritual starts by the people tieing up the pigs infront of
the host house and then “mangangsa” or they play the gongs and perform a dance ritual called
“tayaw” around the pig. The purpose of the pig being tied up is to show how many times the host has
done a “sida”. While the three all agree in how the procedure is done, only Lola Marita says that the
purpose of the “mangangsa” and the “mantayaw” are done to let the spirit of the “ap-apo” or the
ancestors dance through their dependents.

They also believe that the dead communicates to the living through dreams. According to Lola Malita
the “ap-apos” can give you “swerte” or luck through dreams. If you dream the same thing over and
over again that your ancestor is giving you something they call it “sangbu”. They believe that the
thing your ancestor is giving is how you get rich. Lolo Alfredo says that to get this gift you need to
butcher a pig and call the “manbunong” for them to interpret it and do the necessary procedures. He
says that the number one thing they look at is if the “pidis” is good. They believe that the represents
what to come, so if its bad then you need to butcher another pig until you find the good one.

THEIR BELIEFS, TRADITIONS, AND PRACTICES REGARDING ILLNESSES.

In illnesses or sickness, they say that there are two types. Illnesses that can be cured by medicines
and illnesses given by unseen beings. One of this are “Amlag.”

Lolo Alfredo says that “Amlag” is a sickness that is incurable by medicine or it can be cured but keeps
on returning. He says that this is an illness that is given by your “ap-apo” or ancestor mainly on your
children because they want something you need to do. While lola Susana says that it is an incurable
disease that is given by supernatural beings called “temengaw”. She says that you can have “Amlag”
if you disturbed this “temengaws”.

HOW CAN IT BE CURED?

They all say that for it to be cured and for you to know the cause you need to seek the “mansib-ok”.
They call this process “mandad-an” or “manpasi-ok”. They say that a the “mansib-ok” can tell what
is causing it and give instructions on how it can be cured. If the “mansik-ok” says that you need to
butcher a pig or a chicken, then you must do it. They believe that giving and butchering these animals
to the “ap-apos” and the “temengaw” the illness can be cured. In order for it to be cured, the chicken
must be white and the pig needs to be a naïve pig. Lolo Alfredo says that this should be the ones to
use because if it’s another color or kind it would not work.

Who are this “mansib-ok”?

According to Lolo Alfredo the “mansib-ok” serves as the healers and fortune tellers of the community.
Lolo Alfredo and Lola Marita says that the abilities of this “mansib-ok” are given by the “anitos” or
beings that cannot be seen.

When you enter the house of the “mansib-ok” you see containers hung in the door and this serves as
the donation box. Because the services of the “mansib-ok” are free it’s up to the people who visit if
they want to give donations. According to Lolo Alfredo when visiting the “mansib-ok” they only require
you to get your own “lana” or coconut oil and some coffee and bread.

They say that these abilities that is given to this people is for them to help the community not for them
to use to make profit. So they are forbidden in asking and receiving money. Lolo Alfredo says that if
the “mansib-ok” use it to make profit then they will be tormented not only the people they are
servicing but also the ones who give them this abilities. “Iso ngalod ta indawat dan sik a sa ta
tumolong ka, inosal mo et ket dis pan pilakan”.

If the “mansib-ok” says that the cause the illness is given by your “ap-apo” or ancestor the you must
do the “kanyaw”. According to Lolo Alfredo the practice of “kanyaw” is done to give what the
ancestor is asking and for the illness they give to stop. The “manbunong” led this ritual and a chicken
or a pig is butchered.

While Lola Marita says that there are rituals that “sat maigangsaan” or it is required the use of the
gongs for the illness to be cured. The ritual that must be done she says is “mansida” and this ritual is
led by the “manbunong”. While she says that it is done to celebrate the anniversary of the dead it also
done to cure the illness given by the ancestors. She says that the ones who must first dance are the
relatives or the family of the “nansida” and the “nabalu” or the widowed can not join in the “tayaw”.
They believe that it is “inayan” or “lawa”.

While those are the rituals done to cure the illnesses that the “ap-apos” or ancestor cause or give. But
there are also the illnesses you can get from a “temengaw”.

What are this “temengaw”?

They believe that this are supernatural beings who lives in the trees, in the rocks, in the bushes, in the
pond and anywhere in nature. Lola Marita says that you can identify where their house, if you see a
burnt bush in the middle of the bushes she says that its where they live.

“Natemengaw” or “matengaw” is a term used when you got attacked by a “temengaw”. They
believe that a person can be attacked by a “temengaw”. There are many reasons for this, according to
Lola Marita and Lolo Alfredo you are attacked or bitten by a “temengaw” if you pee on their house, you
hit it or just if you disturb them. They say that they attack your “ab-abiek” and that’s when you will
experience pain that can not be explained.

What is an “ab-abiek”?

According to Lolo Alfredo the “ab-abiek” is your spirit. You are connected to it so if you will get
attacked by a “temengaw”, that’s what they target.

If you were bitten by a “temengaw” according to Lola Marita it can manifest into “makamilin” or a
rushes that is itchy and painful. This can be cured if the clothes of the person is burned where he got
attacked by the “temengaw”. Then the “manbunong” will shout: “ sik-a ay temengaw, iwakam din
ipugaw ay nay ta adi maligaligatan”. After that they will butcher a white a chicken and offer it to
the “temengaw”.

Not are people the ones who get attacked by a “temengaw” but also “mula” or plants. According to
Lola Susana plants are also attacked by a “temengaw” if where you are planting is near the
“temengaw” house.

In order for you not to get attacked, every time you pee, when you are passing through bushes, and if
you are throwing rocks, you always need to say excuse me so that they will move aside and not get
hit.

THEIR BELIEVES AND PRACTICES ABOUT MARRIAGE.

“Ika-on”, according to Lola Susana and Lola Marita it a practice of arrange marriage. But instead of
parents arranging the marriage, the “lalakays” or the elders are the one who talks in behalf of the
young man. The young man gives five names of the maidens he wants to be his bride and the elders
will go to their houses. When they arrive they talk to the girl if she wants to marry the man. They
determine if the girl wants when she is crying but if she is cursing and shouting at them then she does
not want. After all of this are done the young man will propose to the girl by saying what is his
“kaon”. “Kaon” refers to how many animals you will butcher in the wedding.

DO THIS STILL EXIST TODAY?

Many of the rituals still exist today but there are some that has been forgotten due to the influence of
Christianity. One them is the practice of “pakedlan”, now seen as irrelevant and useless. But there
are some that have replaced by Christian practices. The practice of “segep” and “seg-ak” have been
replaced by the Christian practice of blessing. Though people are Christian many still believes in the
“sangbu” and still practice the “Sida”. Not only was religion but also as medicine had developed it
contributed in the disappearance of beliefs. Like “temengaws” are now seen as just made up stories
and so the illness can now be cured by medicine and Doctors. The “mansib-ok” had lost its relevance.
But still there are people who cling to old believes and seek this “mansib-ok”.

WHAT ARE THEIR JUSTICE SYSTEM AND DO THE LEADERS ARE CHOOSEN?

The participants all agree that elders serves as the leaders of the community in the past. They serve as
judges and gives decisions on how crimes are solved. The criminal is made to pay the victims either
chicken or pig. And they will be “maipaltian” in the hope that they will not do it again. As the first
barangay where formed the elders choose among them who will become officials of the government.
They were paid not in cash because cash is hard to find but through meat.

DO THEY DIFFER TODAY?

The three of them all agree that the elders are not leaders but still pick and choose from the
community who is most competent for the jobs in the government. Also the aspiring candidates and
politicians seek the elders in the hope that they will be the ones who the elders will suggest to the
people of the community to vote.

CONCLUSION:

As I have observed throughout the research, the people of Barangay Motyocna have so many beliefs,
rituals and have a beautiful and rich culture. They prioritize respect to the elders and to the ones who
passed away. This can be observed throughout their practices and rituals. There are many taboos that
must be observed and must be done, and breaking of this means disrespect to the elders and to the
one who passed away. I also observed the importance of the use of chicken and pigs to the healing of
the sick and all the rituals that is conducted. They have such respect to the “manbunong” that all
ritual must be done by the “manbunong” and no one else. They have a colorful belief about the
supernatural world. The “temengaw” and the “banig” are used as or being used to scare the people
to make them more responsible and careful in doing something.

I also observe that their justice system and how the leaders are chosen is all decided by the elders of
the community. Even today it is how it’s done. After knowing all of this I hope that for the many years
to come our cultures, beliefs and practices may not be forgotten but be preserved.
REFERENCES:

1. Definition of indigenous peoples

https://articcentre.org/EN/articregion/Artic-Indigenous-Peoples/Definations

2.Zoe Tryon https://www.amnesty.org/en/what-we-do/indigenous-peoples

3. Fast facts: Indigenous peoples in the Philippines-United Nations

https://www.undp.org/philippines/publications/fast-facts-indigenous-peoples-Philippines

4 The Kankanaey: A Study of Cultural and Social Dimensions by Soledad S. Reyes, 1998

5. The Kankanaey of Kabayan: An Ethnography of Family and Change by June Prill-Brett, 1988

6. Igorot Culture: An Introduction by Peter K. Fianza, 1985.

PICTURES OF THE ELDERS:

Alfredo Lamsis

Marita Yaos
Susana Mendoza

SIGNATURES OF THE PARTICIPANTS:

1. ALFREDO LAMSIS:

2. SUSANA MENDOZA:

3. MARITA YAOS: