TANGGUID, LYNDON C.

IC-211 BSE-2
MODULE 1- INTRODUCTION TO INDIGENOUS KNOWLEDGE
ASSESSMENT TASK:

1. Explain why there is a need to study Indigenous Knowledge. Cite at least 3

examples.
- This why we study indigenous knowledge:
- Because it recognizing that all learners benefit from learning about Indigenous
knowledge and perspectives.
- Ensuring that Indigenous knowledge is not trivialized by turning deeply
meaningful cultural practices into “arts and crafts” in the classroom. Instead, it
may be more meaningful to help learners understand the cultural practices, and
learn about the practices in an authentic venue.
- Students in the field learn about the language, politics, and structures of
indigenous groups, as well as their artistic, intellectual traditions and
discrimination.

2. Cite situations in other countries aside from Canada where IK was used by the
people.
- African indigenous knowledge systems in promoting the relevance of higher
education in South Africa and Africa at large is based on the argument that
although the use of what is considered to be indigenous knowledge in Africa goes
back to the history of humankind in the continent, its current promotion in
education and other spheres of community livelihood and development is a
recent phenomenon. It has gained conceptual significance as a subject of
discussion in the last past two decades.
- This is due to the fact that the way learning is perceived and how people actually
learn is culturally specific. Different cultures have different ways and experiences
of social reality and, hence, learning. This is influenced by their worldview and
belief systems of the natural environment, including the socio-economic and
ecological context of their livelihood. These culturally and locally specific ways of
knowing and knowledge production are often referred to as traditional, ecological,
community, local knowledge systems, and so on. They encompass sophisticated
arrays of information, understanding, and interpretation that guide interactions
with the natural milieu: in agriculture and animal husbandry, hunting, fishing,
natural resource management, conflict transformation, health, the naming and
explanation of natural phenomena, and strategies to cope with fluctuating
environments.

3. Do you consider yourselves as indigenous? Justify your answer.

- Yes, I consider myself as an indigenous and I’m proud of it, because Indigenous
peoples are the holders of unique languages, knowledge systems and beliefs and
possess invaluable knowledge of practices for the sustainable management of
natural resources. We have a special relation to and use of their traditional land.
Their ancestral land has a fundamental importance for their collective physical
and cultural survival as peoples. Indigenous peoples hold their own diverse
concepts of development, based on their traditional values, visions, needs and
priorities.
MODULE 2- LAND, WATER USE AND MANGEMENT

RESEARCH TO DO:

MUNICIPALITY OF
AGUINALDO

HISTORY
 The town of Aguinaldo was named after the first president of the Philippines
Emilio Aguinaldo who made a brief stopover in the place during his flight to
Palanan, Isabela to escape from the pursuing American invaders. It was
carved out of some barrios of Mayoyao by virtue of Batas Pambansa Bilang
86 as approved on September 20, 1980.
 Aguinaldo is a municipality in the landlocked province of Ifugao.
 The municipality has a land area of 538.05 square kilometers or 207.74
square miles which constitutes
20.47% of Ifugao's total area. Its population as determined by the 2015
Census was 19,408. This represented 9.57% of the total population of Ifugao
province, or 1.13% of the overall population of the Cordillera Administrative
Region. Based on these figures, the population density is computed at 36
inhabitants per square kilometer or 93 inhabitants per square mile.

A. MOUNTAINS

Mt. Ambalawag

 The highest peak of Aguinaldo.

 It is good for mountain
climbing.
 Located at Jacmal and Damag
 Mt. Angnge’

• The second highest peak of Aguinaldo.

• It is located in Barangay Galonogon overlooking
the seat of the local government unit.
• It was named Mt. Angnge’ because the view
resembles a spin top.
• It is a living testament to how a humble village to
a modern community.

B. HILLS

Itab Rolling Hills

• Located at Itab Aguinaldo, Ifugao

• A rough road for adventurous people,
30 min. walking distance from the
community.
• Nice place for camping to view the
sunrise and sunset.

C. FALLS

Naumag Falls

• Naumag falls located at Jacmal

Aguinaldo Ifugao.
• It is called Naumag for its fresh
and cold water in there.
• It is 30 min. walking distance
from the community.
s
2. AYANGAN INDIGENOUS FISHING MATERIALS IN CATCHING FISH

U’KHAT

 Ayangan indigenous fishing materials.

 Used in catching pikaw and fishes.

 Put some rice wine inside then soak

deep in the water were fishes usualy
s there.
MODULE 3 – INDIGENOUS RICE PRODUCTION PRACTICES

RESEARCH WORK:
A. Non-glutinous rice

Ayangan rice are rich in

vitamin, because most of
of the farmers don’t use
chemical fertilizers they
rely in the rice paddies that
are left when they finish
harvesting. We have some
kinds of rice that our
farmers used to plant
during the first cropping
like the Kalefonja- is a
white rice. And the
Tinagon- the red rice.
And the second cropping
called Lenagang.
B. Glutinous rice or Diket

KOLOLING DIKIT

s
 It is use for rice wine and it is
use as a food delicacy like
 It is use for rice wine and it is pinang-et and suman and
use as a food delicacy like others.
pinang-et and suman and  Sticky rice contains less
others. amylose than other types of
 It tastes earthy and nutty. It rice which causes the grains
to stick together cooked. It’s
contains antioxidants known
a sweet rice used in many
as anthocyanin’s, which is
Asian dishes, including
what turns it a dark color (the desserts.
same antioxidant that’s in
blueberries and blackberries.

MODULE 4 – BIODIVERSITY CONSERVATION PRACTICES

1. Research for the following:

 Ayangan forest trees and uses

TREES USES
1. UDJAW Furniture industry, wood carving
material, building native houses
2. FALANTE Furniture industry, ornamental,
Fruit for food of wild animal.
3. FULON Fruit serve as food, medicine Sap
for glue, Timber as furniture’s
4. FINOR Fruit serve as food, and firewood
5. OMUKHAGUN Usually use as a poste in building
nativehouse
6. GWAAR Rope, to fasten or bundle any
woods
7. KHALIWKHIGUN Building houses, furniture
8. FININ Building houses
9. FUJUAN Building houses
10. FUHILA’ Building houses

 Ayangan herbal/medicinal plants and uses

HERBAL PLANTS USES

1. UMLI For fishing poisoning, used as relaxant,
antibacterial cathartic, anti-allergy, anti-
viral, anti-tumor, strong anti-oxidant and a
free radical scavenger, prevents cancer
and cardiovascular disease, and heals
herpes and induces sleep.
2. MOH-LEM It help to prevent the wound from
bleeding.
3. HAGILI For LBM, headache
4. HAPID For cough, skin irritation
5. LATTO For dengue fever
6. AMPOT For cough, black-eyed
7. KHAJAFAT Anti-bacterial, LBM
8. LINGOY For headache
9. KHATAWA It help the wound to heal faster
10. PALLAY For malaria, LBM

 Ayangan pesticide plants, its uses and pest controlled

PESTICIDE PLANTS PEST CONTROLLED PESTS USES

AGKHOHEP Leafolders, Whole plant
armyworms
UMLI Earthworms, golden Leaves and stems
kuhol
AGHIGHID Armyworms, Leaves and barks
HANA’TE Leaffolders, Leaves
armyworms,
 stemborers
MOMA Golden slugs Fruits
TUFA’ Armyworms, Fruits and leaves
podborers
TUWOR Golden kuhol Bark, sawdust
KHAGWO-ON Golden kuhol leaves
TU’FU Rats Leaves

 Ayangan indigenous animals

 AQUATIC ANIMALS

1. PFAHEKOR- it is a univalve mollusk having rounded body. It thrives

in the ricefields and uses is a delicacy. This mollusk together with the
other mollusk are gathered as the food after work in fields. Seldom of
the farmers go and gather these shells purposely for viand anytime
of the day; rather, they collect or gathered these shells as viand late
in the afternoon after work.
2. AGGOCHONG- a univalve mollusk whose body shell is conically
elongated. Its shell is burnt as “apor” (lime)-an ingredient on chewing
momoh.
3. KHINGA- a univalve mollusk having the most brittle body shell. Its
shell is transparent. It is also a viand.
4. TE’OM- a bivalve mollusk whose is as hard as the pfahekor and
aggochong. It size is as khinga.
5. PFOLOG- it is a bony fish having an elongated, slender body but
with blunt head and small eyes. It has no pelvic fins, barbells or
scales.
6. CHALET- it is a bony fish that more or less resembles a snake
having slimy elongated body. It dwells in fresh water and rarely
raised in ricefields.
7. KHACHIW- it is a small bony fish having small scales. It has an
elongated body and can grow big as a child’s finger – meaning it can
grow as milkfish as tilapia.
8. FILAFER- it is known as leech with suckers on both ends. These
suckers are used also for attachment a well as sucking blood when it
comes in contact with warmed-blooded animals. It is not taken as
delicacy.
9. PIKAW- it is also called Japanese Fish because they believed that
Japanese people bring it during the WWII

 TERRESTIAL INDIGENOUS ANIMALS

1. AMUNIN- it is a wild cat known as Palm Civet cat. It feeds on

fruits of tress in the forest.
2. FANIYA- it is a four-legged reptile having a tapering tail. Its body
is smooth which differs with crocodile’s alligator. It is a big lizard it
is also caught as for food but can’t be domesticated.
3. AM-AMULILIT- it is smallfast moving lizard that is commonly
 found running along grasses places and on stone pavements.
4. NAMULU- it is a wild pig that stays in the forest and could be
taken as foods.
5. ALLAKHA- it is a kinds of ants that stays in trees the eggs could
be taken as foods.
6. URHA- it is a wild deer that stays in forest and could be taken as
foods.
7. TU-AG- wild monkey, for others takes them as pets and others
taken as foods.
8. HAFAG- wild chicken it is good for food delicacy.

 AERIAL INDIGENOUS ANIMALS

1. A-AFAR- this native beetle is gathered as viand. It actively flies

during night time and attaches itself in trees including banana
plants.
2. PFO’OKHAN- during cold season, it hibernates and freely flies
during summer time. It helps in pollination on flowering plants. It
usually caught by children and play with it as their airplane.
3. PO-OGWAN- it is a flying bird that can be as big as a duck. It
normally stays in the forest. It is characterized as an aflame-
breasted fruit dove. When found or trapped in a rural area outside
its natural habitat, it is interpreted as an omen-meaning later on
somebody in the neighborhood will die.
4. PFAB-PFAJONG- it is the common bumblebee with rounded
body and abdomen. It is not edible bit it helps in pollination for it
actively flutters from one flower to the other.
5. LIYO’- a destructive ant feeding on woods when it has fully
developed its wings. It only flies during night time and could be
gathered as delicacy.
6. PFAKHIT- it is a bird that dwells on ricefields. It resembles a
chicken.
7. LITTALIT- it is a bat. It is not a bird but it can fly for it has a pair of
wings. It belongs to the mammalian group.
8. OHLIG- it is a member of the bees. It is the small sized bee that
can produce honey in its hive.
9. PAP-PAHO- it is the wasp having an elongated thorax and
abdomen so that it presents itself as having a small waist. It has a
very painful sting.
10. AMMALUG- it is a kind of bees that its egg can be a food
delicacy.

2. CITE TWO BIODIVERSITY CONSERVATION PRACTICES OF IFUGAO

 MUYUNG SYSTEM
o The muyong is living proof of the Ifugao’s knowledge of silviculture,
agroforestry, horticulture and soil and water conservation.
o Private ownership is permitted in muyong and maintenance work such
as thinning, pruning and clearing underbrush is performed. When
cutting firewood, people follow the indigenous custom of cutting only
from dying trees, trees with crooked trunks or branches or trees that
have stopped growing. After cutting, they clear the underbrush from
around the tree in a one-meter radius to promote natural regeneration.
When trees are logged for house construction or other purposes,
people gather branches and leaves in one place and clear underbrush
around the logged tree. This advances the growth of young trees
around it and leads to early revegetation. On occasion, new trees are
planted as a replacement for the logged tree.
 COOPERATION SYSTEM
o Agroforestry activities were usually accomplished through their
cooperation which was inculcated in their social activities as a member
of the tribe they belong. All the respondents admitted that they
practiced the following:
o 1. Ulno/Bfachang/Baddang. A cooperation in the form of free labor or
material form, which was needed immediately by any member of the
tribe. It was not planned in advance. Example, if a household member
died and their rice field should be harvested. The community was
obliged to harvest the rice in favour of the bereaved family.
o 2. Balhan/Bforhan. Voluntary contribution in kind or in cast was given
by the community to somebody who badly needed it. A member of the
in need family collected contributions. Example, when somebody
meets a serious accident in the kaingin while working, a member of
his/her family collected contribution for his hospitalization. This was
also practiced during justice cases, when the offender was not able to
provide the fine, the community provided.
o 3. Dah-ngah/Dang-a/Changa. A group activity planned in advance.
Usually, a free group labor was rendered to a family who wanted to do
dah-ngah. It was a must that those who worked were feed by the host
family during lunch time only.
o 4. Ubbo/Ub-bfu. This system was similar to Balhan, Danga, only that
the participants of the group were bound by similar need. It was usually
observed in accomplishing laborious works in kaingin and rice terraces.
MODULE 5 – STONE WORKS
Activity
1. Interview a person who is an expert in stone wall construction. Ask them the
following questions below but you can expand your questions.

a. What are the steps in stone wall construction?

 Dig the foundation

 Choose the bigger stone to be used as ‘Pognad’
 place and level the stone
 Make sure the stone is fixed not shaking
 Always pound the backfill

b. What is the importance/purpose of stone wall construction?

 Slope protection
 Prevent soil for erosion
 Beautification
c. What are the types of stone walls?
 Dry riprap
 Grouted riprap
 Stone masonry
d. What are the tools in stone wall construction?
 Chisel
 Matterju
 Steel rad (falijang)
 Shavel (Pala)
 Halu-ap
 Mortar

e. What are the kinds of stone walls that should be used in stone walling?
 Blasted stone
 River stone

f. What are the guidelines in stonewall construction?

 Excavate the footings
 Install all the stone with or without alignment
 Reshape the blasted stone and install with fit
 Backfill
 Handled compaction

g. What are some indigenous cultural practices relative to stone wall

construction and stone tilling?
 Bayanihan
 Ub-fu

h. Others that you want to know regarding the topic

 Only those who are knowledgeable in stone masonry do the stone walling
for it is also dangerous for first timers because they might hurt their hands,
feet and eyes.
MODULE 6 – FOLK ARCHITECTURE AND HOUSE CONSTRUCTION

ACTIVITY
Research or do an interview to some folks who are knowledgeable on the
construction of native house. Cite your reference in your work. If you interview, show
documents that you really undergone interview.

1. What are the external parts and the foundation of the native house?

EXTERNAL PHOTO DESCRIPTION

PARTS
TU-UD Tu-ud are the
primary post.
Each post is
semi-four sided
and semi-
cylindrical but is
tapered towards
the top with 4 to
5 feet height.

ULENG Serve as a beam

of the native
house

MUNCHILIG -a verb meaning

the patting
motion made
with opposed
hands to pack
something
together.
-Serve as floor
joints that
connect the 2
uleng
KHAGWAAN it is in the middle
of the munchilig
it serve as the
floor joints of the
cholong

HAGPAW It connects the

munchilig and
the khagwaan.
Its where the
pamachingan
will be place

PAMACHINGAN Its use as wall in

the both side of
the pantaw

PANTAW It is the entrace

of the native
house

ONOB It is the door of

the native house
 HULUB It is in the top of
the
pamachingan
where the
tangngad
pantaw will be
place
KHAWD It is in the top on
the munchilig
where the patjay
will be place

PUTAT It is on the top of

the hagpaw
where the
agichan will be
place

CHALAGHICHAG It served as floor

joints for the
patjay

PHUFONG This is the roof

of the native
house

2. What are the internal parts of the native house?

INTERNAL PHOTO DESCRIPTION
PARTS
PFAKHAT It served as post
inside the native
house

TIFI It’s the secondary

post to support the
phaghat and the
liub

LIUB It served as beam

in the upper level
of the native
house

CHALATAG It served as floor

joints for the falug

CHA-NAKHAN It place in the

center of the falug
where the pattokor
will be place
PATTOKOR Its served as the
king post its place
at the center of
the chanaghan to
support the
fufafulan

FULA-FULAN It is the semi

square on the top
of the pattokor.its
where all the
ahaw and the
fulud connected at
the top

AHAW This is where the

fhufong will be
attach

PHOCHE It is use to
connect the ahaw
to each other

TANGAD This is where

PANTAW people their things

PHALUG Its use as rice

granary
 HA’CHENG This is the both
side of the pfalug.
It’s also use as
stock room

PFULUD It is the four side

angle of the atop

AGICHAN It is in the
opposite side of
the pantaw some
are using it as fire
place or kitchen

PATJAY This is the bed of

the native house

CHOLONG This is the floor of

the native house

3. What are the materials used in construction of the native house?

a. Kinds of wood or tress that best use for the native house
 UDJAW
 FUHILA
 FANUTAN
 FININ
 AMUKHAGUN
 CHURNUWAN
 FUJUAN
 AHAW

b. Kinds of tools in the construction of a native house

  Fangid
 Kwahay
 Lattok
 hammer

4. What are the steps in the construction of a native house?

STEPS:
 Dig the foundation and put a flat stone on it as a stepping stone for the TU-UD
 Install the tu-ud to the foundation make sure that the edge of the tu-ud is all in
line to each other and it must stand 90°
 Install and fix the uleng in the front and back side, make sure that it is exactly
180°
 Put and fix the munchilig
 Lay the munchilig and khagaan
 Put and fit the four Fakhat and it must be slightly slide side ward.
 Fit the lu-ib in both side
 Connect the chalatag to connect the li-ub to each other
 Attach the cha-nakhan at the center where the pattokor will be fixed.
 Fit the pattokor at the center of the cha-nakhan,and must be in 90 °
 Put the fula-fulan on the top of the pattokor
 Fix the ahaw,
 Fix and connect the fulud to the four sides
 Then lay the fhoche connected to the ahaw and pfulud
 Put the chalakhichag
 Attach the fufong, for incase of rainy day they can still work inside
 Lay the cholong
 Fix the patjay
 Fix the agichan
 And put and place a toy-toy.
5. Described/enumerate the Ayangan modes of house ownership.

 There are four types of Ayangan houses: regarded as temporary lodging

during rice cultivation season, the native hut:
1. Afung is constructed directly on the ground while
2. Campo inappal is considerably raised from the ground. However, due to
financial constraints, these structures become actually permanent dwelling
place. A more permanent, durable and elevated family house is called falay.
3. Falay- Basically a one room house with an attic for storage, it rather looks
like an elevated pyramid-like structure supported on four wooden post, or
tukod. A more thorough examination reveals an ingeniously engineered
domicile that is able to withstand natural calamities like typhoons and even
earthquakes. Built from indigenously found timbers, they are mortised,
pegged and tied together without the use of nails or bolts. Used as storage for
harvested rice and rice gods and sometimes as a grave,
4. Alang or the granary house is built near the rice fields. The families from
the upper class are the only ones with this type of structure.ss
MODULE 7 – IFUGAO RITUALS

ACTIVITY

Research or do an interview to some folks who are knowledgeable regarding rituals

on the following. Cite your references in your work. If you interview, show the
documents that you really undergone interview.

1. Describe the Ayangan rituals on the following:

a. Life cycle of a Man

Description or name of ritual
1.Before a mother gives birth  Phalla–ong it is an Ifugao
practice to be done during
pregnancy to determine the
luck of the mother and child
during the delivery.
2.After a mother gives birth  Post–natal beliefs and
practices are observed like the
proper physical care of the
mother and the disposal of the
placenta and umbilical cord of
the newly born.
 Placenta and umbilical cord are
usually hung to predict climbing
prowess of the Ifugao when he
grows up.
3.Childhood  He’loy it is a blanket used to
carry a child.
 Infant care and child–rearing
among the Ifugao are observed
to have modifications.
However, belief in the healing
power of the spirits through a
gathering with a praying group
is still practiced today. The use
of he’loy in carrying infants and
children is still practiced.
 Ifugao children are taught the
fundamental values of
obedience and respect for the
elders; malice and the use of
vulgar language are strictly
prohibited. Children are trained
to do some household chores.
Training given to the girls is
distinctly different from the
training given to the boys.
4.Marriage/Adulthood  Funo it refers to the traditional
wedding rites.
 Funong it is a verbal parental
agreement.
 Ipad it is an occasion or party
for husband and wife to
 determine their marriage life
and to ask for children from the
Deities.
5.Old Age  An adult Ifugao is highly
respected. He is considered
authority in the community
when it comes to making. Adult
Ifugaos are still active in
community affairs and social
gatherings. The adult Ifugao
still performs hard work in the
field.
6.Death  Ammuhu it an announcement
made by the elders to inform
the community that someone
dies.
 Alaguit it is an Ifugao practice
to be performed a day after
internment to give peace to the
spirit of the dead.
 Phu–ar it is the bringing of the
corpse to the home of his
relatives and have a vigil for
one night.
 Umiha it is the narration of the
life experiences of the dead
while the wake is going on.
7.Murdered victim  Mumfuni the person who
performs the kaniao.
 Pfinakhong with iphat-iphat
mo a ritual cursed word for the
murderer.
8.Years after death  Pfu-a digging the tomb to bring
the skeleton corpse for a vigil.
 They have a belief that
performing Pfu-a make the sick
person heal.

b. If a somebody engages in politics, do Ayangan have a ritual on this? Give

the name and described.
 Kaniao it is a ritual performed to ask for blessings, protection, revenge,
seeking for the truth, to drive away evil spirits, to determine one’s luck, for
thanksgiving, for healing of the sick and others.
 And yes they do rituals before filing for their candidacy, they butcher chicken
to see the (apkhu) and they can interpret dreams. But most of the signed is
not visible before filling the candidacy. Sometimes it will appear during or after
the election day that’s why there is a looser.
c. Name and described Ayangan agriculture rituals especially in the rice
cycle. Described rituals before and during planting season and before,
during and after harvesting seasons

1. PANGNGAH (seedling rites)-the purpose of this pangngah is to ensure the

growth of palay seedling and the protection from pest and diseases. It is
started first by cleaning called chalahcha and preparing the areas where to
sow the seed.it is done by a shaman(munfuni) butchering a chicken as
offerings. If it is only, it is offered to the funid chalom diety. if it is hen or
rooster it is offered to the bhuni an metnong ad chalom diety of the
underworld. If it is two chicken then it will be offered to the afunijan ad chalom,
diety of the earthquake, called manodnod, the other chicken is offered to the
afunijan ad laghud, diety of the skyworld. The more chicken butchered the
more dieted or god is offered invoke. Bhinalay is also served.

2. ORPEH Sacrifice- it is done immediately after the fhughay or transplanting

the palay seedling in the rice field. Chicken and pigs are butchered as
offering for finishing the work and the season called AHEGFHAY.it is done
individually or as a group. Men and women drinks the rice wine and they do
ERGWAD, a fellowship song of arguments and jokes. They also observed
ngilin in the following day. After the ritual the head of the family will bring 6
pieces of sticks with leaves to the edge of the rice paddy (fhanong) with the
burning of feathers of the chicken and 3 or 4 feathers are inserted on the
leaves of the sticks. After this rite back to the house for the ABFU-AB followed
by the eating and merry making.

3. LOPENG SACRIFICE- it is done during weeding time by removing some

leaves of the plant. Chicken are also offered but not all families perform it or
observed. The purpose of the lopeng is for the protection of the rice plants
until it will be harvested. The ngilin is again observed.

4. PHOTO” /IGWANG (HARVEST SEASON) – the number of chicken/pigs to

be butchered is depend to the family capability. The mother or older women
starts on the punpitagwan with some women, men and teenagers. The
following term are used during the harvest season, Munfotoh, mun-
akun,munfa-ud, muntolo, munfatagwer, munghongoh, mungui-ud,
enlagfuwan, drinking rice wne and eat. This is again fallowed the ngilin called
TONGAW.

5. TONGAW- celebration which is in English called harvest festival where the

people give thanks for the good harvest.

6. THE HIGNOP RITES- the last religious rite of the rice culture of the people in
Aguinaldo. This is done 3 days of drying the bundle of palay and are placed
inside the fhalug. The purpose is to ensure that it will be enough until next
harvest season. One chicken to be offered is enough.

7. THE LO-AT RITE- It is done during the 1st bundle of palay is taken to be
pound for food. A chicken is butchered as sacrifice with the prayers” UN ADNI
AMANAY NI PAGHUY HI ANUM” throughout the years the members of the
family lives not easily got hungry, this prayer called “AFHU-AB”.
MODULE 8 – LAWS AND INJUSTICE SYSTEM

ACTIVITY
1. Enumerate 10 Ayangan prohibited acts and conducts (taboos/paniyo). You
may interview some of our Ayangan Folks for this.

a. No sex before going to war or hunting

b. No sex the night harvesting or planting rice.
c. Do not cry when they are bringing the dead to the tomb.
d. Do not curse specially from parent to the child or vice versa.
e. Do not show your private part to the public.
f. Brothers and sisters who are old enough should not sleep together in the house.
g. Do not talk about sex in front of younger brothers or sisters.
h. Children should not be allowed to drink pure rice wine (tanaw) except for the
elders.
i. Widow or widower should not marry up to 3 years.
j. Children should not eat the back part of the chicken (fohget) especially when
there are elders.

2. Give and describe at least 5-10 Ayangan processes of setting

disputes/conflicts and crime against person. You may interview some of our
Ayangan Folks for this.

a. MUN-ALUN” OR “MUNGKALUN” person who have the ability to settle

disputes through oral transmission of indigenous knowledge systems and
practices and are known in the community.
b. The Ayangans term it as “Happetan” is the first resolution practice they usually do to
settle conflicts. A case is first settled through peaceful negotiation happetan between
the two parties involved. This is carried out by a “munfattan” or go between person
serving as the mediator.). Once conflicts are peacefully settled, decision will be
peacefully implemented by both parties. On the other hand, disputes or conflicts
which cannot be settled through a peaceful means “punhuhummangan” are usually
settled through the application of customary laws or through trial by ordeal. These
are common practice among the, Ayangan, tribe concerning land disputes. Once a
party is proven guilty by means of trial by ordeal, protests and appeals are not
entertained. The decision is final and executory. Customary laws are applied by way
of mastery of family genealogy. This plays a very important role in the resolution of
disputes and conflicts among the tribes. A “munkalun” or the go between tasked by
the clan to speak on their behalf in cases of conflicts often try to resolve disputes or
conflicts amicably by identifying the source of conflict. A narration of the genealogy of
both families is very important especially if the conflict or dispute is within a single
community as the “happetan” will show that the conflicting members of the
community are related either through consanguinity or affinity. Once the disputing
members know that they are kin, the conflicts can be settled peacefully without the
need for applying the customary law. Trial by ordeal is called “hadchaan”. Trial by
ordeal is being carried out by with rituals called as munfuni. These rituals will require
the accused and the accuser to butcher Five (5) chickens to be offered to the five (5)
gods and goddesses in order to ask the god and goddesses to look down who is the
one guilty. After the ritual, the wrestling will follow. In the case of “Agwet”. The basic
idea behind Ordeal 's trial was that God should offer divine help to those who were
innocent of crimes, and protect the defendant who was subjected to any hazardous
 and physically damaging action. This was a way of settling cases without the need
for issues such as witnesses or evidence. Instead, people assumed that what
mattered was Judicium Dei, or God's Judgment. Over time, history tells us that
nothing much has changed regarding the trial by ordeal in the past to present. Even
the holy bible holds an account of how this method of determining guilt or innocence
is undertaken. Described in the King James version of the Old Testament (Numbers
5:11-31), a woman accused of being unfaithful to her husband was to carry out this
practice. It was called the "ordeal of bitter water," and in an earthenware vessel the
woman had a concoction of dirt ingested from a temple floor and holy water. If after
the rite, her "belly swell an' her legs fall apart," she was found guilty of adultery.
Unless the practice did not hurt her, however, she was seen as not guilty and her
husband was forced to avoid wrongly accusing her. Despite appearing in the early
Bible's relatively straightforward guidance, there is no evidence that anyone else in
the Bible has ever performed this practice.
c. HIWWO’- This is a trial by ordeal in case of theft the parties concerned must
come to terms on the fine to be imposed on the defeated party and on the
other condition to be met. The two parties gather at the designated time and
place. When everything is ready, the two antagonist or their appointed
representative stand six to seven meters apart. both are given a young shoot
of runo plant. The accuser first to throw his dart to the accused who must offer
his back to be hit. Before throwing his dart, the man (true for the both accuser
and the accused) shout to the sun, moon and stars and to the spirit of his
ancestor to bear witness to his innocence or to the truth of what he says. If the
dart hits the accused, it proves that the accusation is true unless the in his
tern also hit the accuser. In this case, things will be even. if the accuser fails
to strike the accused it means the accusation is false.
d. Chaw- this is a trial by ordeal in case of theft, in case that all the possible
suspect will not accept his fault. the accuser will call a munfuni, and they boil
an oil on the palo’po’, the munfuni will do the ritual calling all the afunijan in
the different places an even the spirit of their ancestor to come and guide him
and let them shaw the real suspect. If the oil is already boil and the munfuni
finished his ritual, they will put a stone inside the palo’po’, and all the suspect
will get a stone one by one inside the boiling oil. As long as the suspect is
innocent it will not get hurt or burned. Only the guilty suspect will get hurt or
burn if he attempts to get the stone inside the boiling oil.
DOCUMENTATION

He is FRANKLIN NANGLIGAN on my left side, he is an expert and a knowledgeable

in carpentry. I interviewed him about the parts and tools of a native house and how
it was constructed.

On my left side he is
SUNDAY GABINO a
residence at Lupao,
Jacmal, Aguinaldo,
Ifugao.he is also
knowledgeable in
stone construction in
his younger days he
is also a laborer in
stone construction. I
interviewed him
about steps and
guides to construct a
stone walling the
tools, kinds of woods
to use in
constructing a native
house. And some
Ayangan herbal
plants, woods and
animals.

He is JOSEPH PAKELMAN a retired

teacher in AGUINALDO NATIONAL HIGH
SCHOOL. I interviewed him some
Ayangan rituals in different aspects (rice
cycle, life cycle of a man), Ayangan
prohibited acts and conducts
(taboos/paniyo) and Ayangan processes
of setting disputes/conflicts.