St.

Louis College of Bulanao

Purok 6, Bulanao, Tabuk City, Kalinga 3800

This module is a requirement of St. Louis College of Bulanao in response to the implementation of
the Blended Learning modes of Instruction.
This Learning Material is a property of the St. Louis College of Bulanao, Tabuk City. It aims to help
students appreciate themselves as members of the Indigenous Peoples’ group and its indigenous
culture w/ focus on the indigenous peace mechanism, the BODONG and eventually become Peace &
culture Advocates themselves.

Date of Development : November. 2020

Resource Location : Bulanao, Tabuk City
Learning Area : Peace Education
Learning Resource Type : Module for final term
Facilitators : Therese Grail C. Lawagan, Ph.D.
: Ms. Jonie Claire Pallayoc/ Mr. Renato Gumilab
General Instruction/s:
The module focuses on the holistic understanding of IPRA, Indigenous peoples, IPED & the
BODONG. The discussion contains the Indigenous Peoples’ group and its indigenous culture w/
focus on the indigenous peace mechanism, the BODONG. IPED shall also be discussed. The following
instruction/s should be followed:
1. This module is exclusively for the use of SLCB students only.
2. Reproduction and use of this module for any purpose is strictly prohibited, unless with written
permission from SLCB.
3. Read & comprehend all instructions embedded in the module to refrain from texting or
messaging your facilitator.

Important Reminders:
 Encode your answer on a long bond paper, with a font size of 12, font style Times New
Roman, Margin 1”, Line Spacing 1.5.
 You can submit the soft copy of your requirement in my email tgchulsilawagan@gmail.com
(for EU-Cluster A only), renatogumilab441@gmail.com (for EU- clusters B & C) , and for
Cluster D- Chandlershad23@gmail.com, Ms. Jonie Pallayoc .
 You can also write your answer on a Long Bond Paper, but make sure that your penmanship
is understandable and organized.
 If you have difficulty in accessing into the internet, you can submit the hard copy at the DAA
Office, 2nd floor (for students of Dr. Lawagan)& @ the faculty room for EU clusters B, C & D;
 No to pictured activities
 Answers that are lifted exactly from my notes or from the internet will not be given credit.
 Submit your requirements/activities on or before December 10, 2020.
 Thank you! Stay safe, God bless!

REFERENCES

1. IPRA
2. The Kalinga Hilltribe by Miguel Sugguiyao
3. The Tongrayan Pochon Heritage
4. The Pagta of the Bodong (amended during the 5th KBC Assembly)
5. Personal Interview with Engr. Andres Ngao-I & Sir Geronimo Dona-al
6. Personal experiences of the Facilitator as a family of bodong holders.

1 Prepared by: Therese Grail C. Lawagan, Ph.D. (SLCB Peace Education Facilitator)
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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

Module for finals

I. INTRODUCTION
The Philippines is a culturally diverse country with an estimated 14- 17 million Indigenous
Peoples (IPs) belonging to 110 ethno-linguistic groups. They are mainly concentrated in Northern
Luzon (Cordillera Administrative Region, 33%) and Mindanao (61%), with some groups in the
Visayas area. IPRA Law was enacted for these group of people. IPRA Law or or the Indigenous
People’s Rights Act (Republic Act no. 8371) is an Act to recognize, protect and promote the rights of
Indigenous Cultural Communities/Indigenous Peoples, creating a National Commission on
Indigenous Peoples, establishing implementing mechanisms, appropriating funds therefor, and for
other purposes. This RA contains the 4 folds Rights of the IPs includiong the Right to Cultural
Identity. (PNB, Bodong etc.)

II. LEARNING OUTCOMES:

The expected learning outcomes are the following:
A. General
 to enhance the Indigenous Knowledge Systems and Practices by transmitting to the
youth as well as to cultivate the skills associated with indigenous peace building, in
support of Kalinga’s dream of becoming a peace province and in the light of the
school’s Vision-Mission of PEACE, and its dream of becoming the Center for Peace
and Culture Education in the CAR. As a whole it seeks to help in attaining the
country’s aspiration for peace and development.
B. Specific
Cognitive
 to increase the awareness of the youth about the Indigenous Peoples and their
education;
 to awaken the youth in the beauty and importance of the Kalinga Culture & its
Indigenous Peace Mechanism
Affective
 to express concern and respect for IP and other culture ;
 to show empathy and compassion for, and solidarity with the victims of violence
and sub-tribal conflicts
Active/Psychomotor
 to prepare plans of action focusing on one’s own possible contribution toward the
promotion of Indigenous Peace Mechanism
C. answer all questions related to the discussion

III. COURSE CONTENTS:

INDIGENOUS PEOPLES

 Overview of the Indigenous Peoples

 Who are the Indigenous Peoples?
o UN definition, “Indigenous communities, peoples and nations are those
which, having a historical continuity with pre-invasion and pre-colonial
societies that developed on their territories, consider themselves distinct from
other sector of the societies now prevailing on those territories, or parts of
them.”
o IPRA Definition, Indigenous Peoples Right Act (RA 8371), Chapter II,
Sec. 3 (h)
o Indigenous Cultural Communities/ Indigenous Peoples - refer to a
group of people or homogenous societies identified by self-ascription
and ascription by others, who have continuously lived as organized
community on communally bounded and defined territory, and who
have, under claims of ownership since time immemorial, occupied,

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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

possessed and utilized such territories, sharing common bonds of

language, customs, traditions and other distinctive cultural traits or
who have, through resistance to political, social and cultural inroads of
colonization, non-indigenous religions and cultures, became
historically differentiated from the majority of Filipinos. ICCs/IPs
shall likewise include peoples who are regarded as indigenous on
account of their descent from the populations which inhabited the
country, at the time of conquest or colonization, or at the time of
inroads of non-indigenous religions and cultures, or the establishment
of present state boundaries who retain some or all of their own social,
economic, cultural and political institutions, but who may have been
displaced from their traditional domains or who may have resettled outside
their ancestral domains.
o IPs comprise 17 percent of the total Philippine population
o Majority are in Mindanao
o Luzon- 36%
o Visayas- 3%
o Mindanao- 61%
o R.A. 8371- INDIGENOUS PEOPLES’ RIGHTS ACT (IPRA)
 “An act to recognize, protect and promote the rights of
Indigenous Cultural Communities/ Indigenous Peoples
(ICCs/Ips), creating a National Commission on Indigenous
Peoples, establishing implementing mechanisms, appropriating
funds therefor, and for other purposes.”
 THE FOUR-FOLD RIGHTS of ICCs/Ips (4 Pillars)
1. Right to Ancestral Domain/lands
2. Right to Self-Governance and Empowerment
3. Social Justice and Human Rights
4. Cultural Integrity

INDIGENOUS PEOPLES EDUCATION (IPED) PROGRAM

 Legal Mandates:
o The 4th aim of Education found in Section 2, Article XIV of the 1987
Philippine Constitution, encourages the indigenous learning systems
that respond to community needs
o DepEd Order no. 32, s. 2015 - not only adopts IP Educ. but also
recognizes the right of indigenous peoples to education that is
culturally rooted and responsive.
o DepEd order no. 115 s. 2017, mandates all DepEd schools to observe
August 9, as the IP day as respect tom RA 10689 but declares the
whole month of October as the IP’s month.
 Overview of IPED:
o Refers to the program that supports education initiatives undertaken
through Formal, non-formal, and informal modalities with emphasis
on any of, but not limited to, the following key areas:
 Indigenous Knowledge, systems and Practices and community
history
 Indigenous languages, Indigenous learning system (ILS) and
community life cycled-based curriculum and assessment

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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

 Educational goals, aspirations and competencies specific to the

ICC
 Engagement of elders and community members in the
teaching-learning process, assessment and management of the
initiative
 Recognition and continuing practice of the community’s ILS

o IP VIEWS ON EDUCATION
 Education should be rooted on: CULTURE, HISTORY,
HERITAGE, & SPIRITUALITY SITUATION
 Education towards the formation of indigenous personhood of
IP learners so that their life as a tribe continue within the
ancestral domain in the fullness of their dignity and identity,
capable of asserting self-determination in the contemporary
times.
 ANCESTRAL DOMAIN as the CONTEXT of IP Education
 In the process of IP education IP knowledge is enriched and
the IP is enabled to relate with the mainstream without losing
value & appreciation for IP identity & IKSP. They don’t look
down upon these as superstitions, non-knowledge, useless /
obsolete knowledge
o IP EDUCATION:
 When a community passes on its IKSPs from one generation to
another, further refined and enriched as it is passed on,
becoming the community’s way of life .............
.............. this is what we, today, call CULTURE
 3 Basic Elements of IP Education: Culture, Spirituality &
Ancestral Domain
 The IKSPs need to be learned, practiced and passed on to say
that it is CULTURE. This means that IKSPs, if only stored as
information, does not translate to CULTURE
 Culture-based education in IPED means that the educational
goal is for the IKSPs to be learned, passed on and practiced as
a way of life in the community
 Indigenous Knowledge, Systems and Practices
Social and spiritual IKSPs - Practices and rituals from
womb to tomb, marriage, healing (posipos, apugid,
dawak), indigenous games, idaw, songs, ballad and
dances
 Agricultural IKSPs:
-Two seasons - Agilid and Dagun
-Agricultural cycles, practices and rituals
- Pappango/Ababbuyog (bayanihan)
 Political IKSPs – Governance, Political Structure,
Justice sytem, Mediation and settlement of conflicts
 Water and Forest management - Imong system,
concept of communal land ownership, indigenous
fishing, etc

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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

KALINGA CULTURE
o The Ikalinga have strong attachment to their culture. They have their
own identity, structures and their own traditions.
o Culture to the Ikalinga is not just songs and dances, g-strings and tapis.
It encompasses a people’s Indigenous Knowledge, Systems and
Practices, values and worldviews, which have been accumulated,
tested and validated over generations.
o To them culture is not static, but dynamic and evolving. Neither is
culture abstract. Culture revolves around the land and all its resources.
o And beyond the elaborate rituals are spiritual, moral and ethical values
which are the Paniyaw, Ngilin and Bain the very bedrock of the
Ikalinga way of life.
o IPED Kalinga core Values
 The Core values, Paniyaw, Ngilin, and Ba-in are ingrained in
every facet of the lives of the Ikalingas.
 These moral standards cover the whole extent of their relation
to Kabunian, nature and other people in their attempt ofself-
preservation.
 Paniyaw: It is an unwritten code which encompasses
avoidance of despicable acts against life and property because
contravening these prohibitions will result to grievous
punishment given by Kabunian and other spiritual deities.
 It imposes the observance of every given obligation and
regulates behavior that defines the relationship of man
and the spiritual world. It dictates avoidance of what is
offensive to Kabunian and to one’s own kind.
 Ngilin: It is a set of taboos and inhibitions that a person must
observe to ensure good health and those of his kin and protect
his habitat from degradation. The strict adherence to taboos
regarding social and economic activities involves compliance
with certain rituals to protect oneself and members of the
family from illness or harm.
 “Mangngilin Ka” which means avoid doing something
not in conformity to norms, beliefs, practices of the
community.
 In the life cycle of a person, NGILIN starts during
conception until the person is bereft of consciousness.
Any activity begins with the observance of NGILIN
with its concomitant rituals and continues to be
observed even after termination of the activity. The
cycle is unending.
 Ngilin can also mean doing some acts to appease the
evil spirits or invoke the good ones for rewards. It
includes all other acts or rituals to remove or prevent a
stigma of the past or forthwith.
 Bain: It is the Kalinga culture that governs the Ikalinga’s
relationship with his kinsmen and other tribesmen. It permeates
the coverage of ethical standards to be observed by the
Kalingas in times of peace and war.
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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800


When an Ikalinga says “Ampaba-in ka!” it literally
means “You are a shame!”. It can mean a lot of things
that can put a person including his kinsmen in bad light.
It also points out the things that are unethical. A man
without BA-IN reaps disgrace and even ostracism.
 It prescribes doing things that would uplift the status or
honor or not doing things that would bring shame and
dishonor to oneself, the family, the clan or the tribe.
 In summary, the PNB encompasses the whole way of life of the
Ikalinga. They live by their culture, beliefs, systems,
knowledge and practices that evolve around the Core values of
Paniyaw, Ngilin and Ba-in.
 We can also surmise that these are religious beliefs that the
Kalingas of yesteryears believe in the Almigthy Supreme
Being in the sky world (Langit) called Kabunian being the
creator of all things, the master of life and death, and at the
same time believe in the evil spirits as the source of human
miseries.
 ANCESTRAL DOMAIN: To the Ikalinga, land is sacred and their cultures
regard land and the resources therein as gift from above. To them land is life-
the foundation of their existence and economic sustenance. It is also the arena
of their social and cultural life as well as basis of their political and cultural
identity. Correspondingly, they have the obligation to protect the land and its
natural resources.

INDIGENOUS PEACE MECHANISM: THE BODONG/PUDON/POCHON

 BODONG – Bound together (Northern Kalinga)

 PUDON/POCHON – Holding together on something that is binding (Southern
Kalinga)
 .... The Bodong binds the two peace pact holders together over the collective
security of their constituents.
 The Kalingas, up to the present, maintain and actively practice the indigenous
system of governance-the Bodong literally translated as “Peace-Pact”.
 It is a bilateral agreement between two tribes, sub-tribes or ili/villag
form of governance or an institution that defines inter-villages relationships to
promote peaceful co-existence with one another.
 Practiced for generations, the Bodong is as old as the memory of every
Kalinga, ingrained and interwoven in their social and material culture as their
way of life. There are 48 sub-tribes in Kalinga (NCIP) and all these sub-
tribes have an established Bodng with each other. Now it expanded to some
parts of Mt. Province, Abra, and Apayao

 There are no available historical documents that will tell us how the Bodong
started, when it started and who started it.
 What is common in all research works is that Bodongs were established aimed
at:
o Promoting social security
o Enhancing economic stability
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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

o Preserving cultural heritage

Basic Principles of the Bodong

1. The bodong system aderes to the rule of law. It does not contradicts but complements
2. It is based on customs, traditions, norms, and beliefs of the people
3. It is a restorative form of justice. Repairing the harm and rebuilding/restoring
relationships
4. Decision making involve the community through the elders (conflict resolution)
5. Crime is not only against a person but to the community.
6. The offender’s culpability attaches the family and community.

ELEMENTS OF THE BODONG

1. FUKIS/BUGIS/PIGLIS – Territorial jurisdiction of an ili defines by natural marks.

2. PAGTA – The Law of the bodong
3. PINODNAN/BINODNGAN – people covered by the bodong (Citizens)
4. POLITICAL STRUCTURE – Bodong holders and elders

FUKIS/BUGIS/PIGLIS
Defines the village’s territorial domain with all its attributes. Everything that is found in
the domain and underneath the land belong to the ili/village, which includes all lands and
natural resources owned, occupied and possessed since time immemorial by the
members of the ili/village, by themselves or through their ancestors, communally or
individually in accordance with their customs and traditions. Any encroachment of any
part of Bugis by other village/s is a violation of the Bodong
PAGTA
This is an unwritten covenant that contains the terms and conditions of the Bodong. It
expresses the common aspirations and ideals of all those who are covered by the bodong.
It contains specific provisions and corresponding penalties for violation of such. It
defines the dos’ and the donts’ affecting the relationships of both parties

PINODNAN/BINODNGAN
Members/people of the ili/village covered by the Bodong and cloth with all the protection
of the bodong.
A binodngan is afforded equal rights by the bodong and corresponding responsibilities.
Political Structure
holders
and community elders. They facilitate the decision making and decides in all cases
relative to the Bodong

settling cases

HOW IS THE BODONG FORGED?

A. Preliminary Steps: SIPAT. The sipat is executed through an allasiw or exchange of
weapons (bolo, spear, headaxe).The sipat is done in two instances:-It is planned on
purpose between two hostile villages. Through the help of a “mansasakusak” who comes
from a neutral place/tribe and with permission from the party of the offender will
facilitates the sipat. When the sipat is consumated there is now ceasation of hostilities.

-Some Bodongs were forged because of friendship. Two friends of different tribes can
execute a sipat to initiate the Bodong between their respextive tribe/s.

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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

is, the sipat holder will go his village and announce that he got the sipat from another
tribe/ili. The community through the elders will discuss and choose the person to hold
the Bodong.

B. FornaL Bodong Celebration.

elders will join the singlip.

. Grand celebration. Means entering a village en mass. Lonok is the term
commonly used in Northern Kalinga areas while the Inom is the term used by southen
Kalinga. Depending on the agreement of the two Bodong Holders they will alternately
host the activity.
Processes of the Lono’

wine a money is placed on top of the cover of the jar. An elder will do the opening
through prayer and sip the wine, after which he will announce ta-ug de bayas to all in
attendance

discussion elders from both ili will alternately talk. In cases of the restoration of severed
bodong becaus of patoy the multa and other obligations are included in the discussion.

salidummay and other tunes, like ullalim, uggayam, etc.

d Atod. The linay is the money given to the visiting Kaboddong and the Atod
are are any items, goods, fruits, products given by the members of the host ili

During the celebration the moderator of the whole activity is an elder from the host ili.

STEPS IN FORGING OF BODONG

1. SIPAT •
2. SINGLIP/SURCHIP •
3. LONO’-INOM •
4. KAMIKAM- • A. LINAY • B. ATOD • C. AKIWIT
* UMACHANG NOT BOGGA APPLIES- IN CASE OF DEATH OF CHILDREN OF
BODONG HOLDERS
• FUNUNG/DORNAT/CHERNAT IF THERE ARE ISUUES TO BE SETTLED
• KALIKAD- TRANSFER OF BODONG TO CHILDREN OF THE BODONG
HOLDER OR CLOSE RELATIVES IF NO CHILDREN

community. They are the people responsible to see to it that the bodong is respected and
followed.
Example: NANONG Bodong Holder (PEDRO)
BANGAD (Bodong Holder) (JUAN)
NANONG – BANGAD BODONG
•Pedro must see to it that any person From Nanong will not inflict any
harm to any Ibangad
•Juan must see to it that any person From Bangad will not inflict any
harm to any Inanong

Qualities of a Bodong Holder

1. Highly respected by the community - Possesses the wisdom of a leader, Honest, with
integrity
2. Economically stable
3. Belonging to a big family/clan

8 Prepared by: Therese Grail C. Lawagan, Ph.D. (SLCB Peace Education Facilitator)
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 St. Louis College of Bulanao
Purok 6, Bulanao, Tabuk City, Kalinga 3800

General Parts of the Pagta

1. Bugis/Piglis. Territorial jurisdiction of an ili/village
2. Principles and Policies of the bodong
3. Nangdon Si bodong – Bodong Holder
4. Binodngan/Bindongan – citizens under the bodong
5. Rights of the Binodngan/Bindongan 6. Specific Crimes and Penalties
Some Practices of Sustaining the Bodong
1. Dornat/Chernat/Jornat. Warming-up so that the bodong will not be idle. An occasion
to remind everyone that the bodong is still intact and to discuss amendments if any.
2. Bogga/Fogka – When one of the Bodong Holder dies, the Kasupang shall be called to
attend the wake. This practice requires a ritual (Atod, akbong, linay, pasiwat)
3. Kalikad/Galigad. When any of the Bodong holder dies, the responsibility will be
transferred, traditionally to the heirs or any of the community people selected by the
elders.
4. Umila. When any of the Kasupang is sick the kabodong will visit the sick one.

 Practiced for generations, the Bodong is as old as the memory of every

Kalinga, ingrained and interwoven in their social and material culture as
their way of life. The terms and conditions of this agreement are
expressed in an unwritten covenant - the PAGTA – or the Law of the
Bodong which, expresses the common aspirations and ideals of all those
who practice it. The situs of the Bodong is the Bugis, the village’s
territorial domain with all its attributes. (Foreword of the Pagta of the
Bodong)

IV. Assessment: Briefly discuss the following:

1. Do you belong to an indigenous group of people? Why or why not? (not less than 50 words)
2. Give the IP groups in Luzon, Visayas & Mindanao (include ALL)
3. During this time of pandemic due to COVID-19, how do our CORE values of Paniyaw, Ngilin &
Bain exemplified/demonstrated? (not less than but not limited to 50 words)
4. In not less than 50 words each, briefly discuss the following:
a. the relevance of Bodong System during this modern time
b. the role of the youth in the bodong system
c. the role of the women & teachers in the bodong system

-----e----n----d----

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