TITLE: BODONG

MEMBERS:

CAGWAYAN, KENDRA

COPIATONG, CLARENCE

DAGSON, PAMELA

DONGDONGAN, ALFRELYN

LACANARIA, RICHELLE

LAMBAYONG, SHENEL

LAZARO, ARJOY

LIBUNAO, CARYL

LIDAY, JANNETH

BACHELOR OF ELEMENTARY EDUCATION 2ND

SUBMITTED TO:

MA’AM BRISEL WACDAGAN

Bodong refers to the ‘peace pact’ or peace council used in the Province of Kalinga in the northern part
of the Philippines (Guadamor and Martinez, 2017). It is a socio-cultural and economic institution conceived
and painstakingly developed through the centuries out of a need for collective security which is the basis for
binding viable communities which sprung from their ardent desire to live in peace and social security and with
the belief of advancing towards economic prosperity and social stability if peace is achieved.

Bodong regulates inter-village relations.Its objective is to maintain peace and stability within the village
and create bonds of amity between villages. For example, as you can see in the picture wherein governor
James Edduba is at the center, a peaceful agreement is reached between two tribes, specifically the betwagan
tribe of Sadanga, Mountain Province and the butbut tribe of Bugnay, tinglayan, kalinga. On february 21,2024,
Mr. Fosawil, the new sipat holder of the betwagan tribe and Mr. Annaway of Butbut tribe came together at the
residence of provincial governor james edduba to announce that both made an agreement aimed at fostering
peace and harmony between their tribes. This agreement was made through extensive dialogue and
negotiation that centers around the traditional practice of sipat.

Bodong serves as a security measure not only for the safety of the individual but also for the welfare of
the whole sin-ilian in relation to other binodngan.Through the Bodong, two tribes enter into mutual agreement
of providing safe passage to the members of each sin-ilian with their security guaranteed. Once the Bodong is
instituted between two sin- ilians, the pagta (by-laws of the Bodong) are binding and members of both sin-ilians
have to observe them to the letter. The Bodong emerges as the traditional mechanism to prevent the
commission of crime and bloody retribution on either side. If the Bodong has not been nadimok (literally: dirtied
or violated) over the years, the custody of the Bodong is passed on within the family of the peace-pact holder.

HISTORY OF BODONG

Except for those which have been preserved in stone tablets like the Code of Hamurabi (about 2 B.C.),
King of Babylon, the Abrahamic books and other Ante-Deluvian books of history which were all in cuneiform
writing, all primitive laws of mankind have been handed down to the generations lex non scripta (unwritten
laws). Even after the invention of the printing press, many laws of states were unwritten, the most notable of
which is the English Constitution of Great Britain, although there are other British laws which have been
written. Closer to us here in the Philippines are primitive laws, which, too, have been written. Although some
were written like the Code of Kalantiaw, it is known that this law is written in brief, commandment form. Studies
likewise show that in the Philippines, the Kalinga Pagta is one of the primitive laws preserved and practiced for
Kalinga Pagta is the only primitive constitution which has been preserved since time immemorial, alive and
practiced by the ethnic Kalinga themselves.

On 1974, although many writers had attempted to write about the Kalinga Bodong institution, efforts to
codify the bodong laws was only started in 1974 during the administration of Governor Rolando T. Puzon. The
last provincial governor of the Pre-Martial Law era called for a tribal convention to tackle, among other things,
the standardization and writing of the Kalinga Pagta However The plan was aborted witth the sudden
replacement by President Marcosw of Governor Puzon with Governor Tanding B. Odiem taking over the
governorship.

On 1981, the plan was pursued by Governor Amado T. Almazan when he took over the governorship
from Odiem in 1981. Almazan first convened tribal leaders for consultationl.

Later in 1982, the first serious attempt at writing the Kalinga Pagta was made during the Kalinga
Bodonfg Conference at the BIBAK School compound. A draft of the Pagta produces by the “Pagta Committee”
headed by Board Member Castro B. Lammawin was the “work paper” of the conference during which it was
discussed in open debates by prominent Kalinga tribal leaders (peace pact holders) and professionals. A style
committee was also formed to put the Pagta in its codified form. Among the professionals who were in that
style committee were Court of First Instance Judge Honorio Salvatiera and former Municipal Judge Pablo M.
Gupa-al, Board Member Castro B. Lammawin, former Deputy Governor Jose Chaclag, among others.
Although the “working draft” of the Pagta was “approved in principle” by the Convention, work on the
codification was hampered by prolonged debates on other provisions, notable of which was the provision of
“instant retaliation”. The Kalinga Bodong Federation headed by ExGovernor Tanding B. Odiem tried to end all
debates on the issue until the EDSA Revolution temporarily shelved the issues and conventions held for the
purpose. The administration of Governor Laurence B. Wacnang gave the Pagta issue a chance to be brought
to the mainstream of the Provincial Government agenda on cultural policies. Board Member John B. Dongui-is,
a former college instructor on history, spearheaded the move to resuscitate the project on the codification of
the Kalinga Pagta. On Governor Wacnang’s instruction, Board Member Dongui-is headed a Committee which
prepared the program for the convening of a “Kalinga Bodong Congress”. The congress would give emphasis
to the codification of the Prototype Pagta.

On December 19, 1988, the Honorable Laurence B. Wacnang mandated Board Members John B.
Dongui-is, David Banson, Gavino Mosing, and Elpidio B. Tubban, to call for a preparatory conference towards
the conduct of a Bodong Congress. Among others, to prepare and formalized the plans and programs of the
forthcoming 1989 Kalinga Bodong Congress.

On April 1989, the first Bodong Congress called by Governor Laurence B. Wacnang was held at the
BIBAK National Agricultural School Conference Hall with Kalinga tribal elders/leaders and bodong holders in
attendance. In that congress, the Kalinga Bodong Council was formed. Alongside with the Council was the
organization of the Kalinga Bodong Congress, Inc. The Prototype Pagta as an output of the Firsat Bodong
Congress and amended on the Second Bodong Congress was compiled and put into style by Atty. Basilio A.
Wandag as the Secretary General assisted by Atty. Arthur G. Kub-ao as Assistant Secretary General.

The Second and Third Bodong Congress were held in 1991 and on 1993, respectively with further
modifications of the Prototype Pagta. It was further amended as a result of the Third Kalinga Bodong Congress
in 1993, which was the basis for the Committee on Codification on the codified Kalinga Pagta.

In 1995, a Committee was formed to Codify the Pagta with the Hon. John B. Dongui-is as the Over-all
Coordinator, Judge Victor A. Dalanao as Chairman of the Committee, with the following members namely,
Judge Josephine B. Gayagay, as Vice Chairman and Secretary, Arthur G. Kub-ao, Alfredo A. Tombali, Pablo
D. Gabit, Placido T. Alsiyang, Jr. and Geronimo Donaal as researchers, Augustus U. Saboy as technical staffs.

The codification started in 1997 and was finished and presented during the Fourth Bodong Congress
held on September 11-13, 1998 at the BIBAK-NAS conference hall. The said codified Pagta was unanimously
approved. It should be explained that new provisions were inserted on the Pagta, These new provisions were
based on actual decisions of elders in various conflict resolutions, and also on new developments to keep the
Pagta attuned and responsive to new situations

Meantime, the Codification Committee was again tasked to annotate the Codified Pagta composed of
the Kalinga Lawyers and Professional Leaders. Their work started right after the fourth Kalinga Bodong
Congress and was finished last December 31, 1999.

Lastly, the Bodong Congress, held in Kalinga on February 10-11, 2024, saw the ratification of the
Unified Pagta 2024. This significant event, part of the 29th Kalinga Founding Anniversary and the 5th Bodong
Festival, was overwhelmingly approved by the majority of Bodong Holders. The ratification signifies a crucial
step towards promoting peace, justice, and preserving Kalinga's rich cultural heritage. The Unified Pagta 2024,
which includes amendments to the original Unified Pagta, represents a unified framework for the Bodong
system, a traditional peace-making process in Kalinga. The ratification signifies a commitment to strengthening
the Bodong system and its role in maintaining harmony and resolving conflicts within the Kalinga community.
RULES & REGULATIONS

•Mutual Respect and Non-Violence:"Tribes pledge not to harm each other’s members, ensuring
mutual respect and security."

Explanation: Explain that Bodong is a vital cultural practice that maintains peace between tribes in
Kalinga by establishing rules for respect, conflict resolution, and protection. In this slide, it means that the rules
of Mutual Respect and Non-Violence within the Bodong are key principles that help build a foundation of trust
and respect between tribes.

Those rules involve:

1. No Aggression or Retaliation:

Tribes agree that even if a minor offense or misunderstanding occurs, they won’t immediately resort to violence
or revenge. For instance, if a member of Tribe A unknowingly trespasses on Tribe B’s territory, Tribe B is
expected not to attack the trespasser but instead to resolve the issue through dialogue. This non-violent
approach prevents conflicts from escalating and reassures each tribe that misunderstandings won’t lead to war
or aggression.

2. Respect for Territory and Resources:

Each tribe respects the other’s land and resources, agreeing not to invade or take anything that doesn’t belong
to them. This shows a commitment to boundaries and respect for the livelihood of the other tribe. For example,
Tribe A would avoid hunting or gathering in Tribe B’s land without permission, which helps avoid tension over
land use and resources. (NO TRESPASSING)

3. Protection of Lives and Livelihoods:

Members agree to protect each other’s lives by valuing human life and avoiding unnecessary harm. If an issue
arises, the tribes know that the other side won’t react with violence, reinforcing safety within each tribe’s
boundaries. This is essential for maintaining daily activities like farming and hunting, as each tribe feels secure
within the pact.

✓ By adhering to these rules, each tribe signals to the other that they are serious about maintaining peace.
Knowing that both sides are bound by these rules of non-violence and mutual respect helps reduce fear,
mistrust, and the risk of misunderstandings turning into violent confrontations.

•Conflict/ Case Resolution: "Disputes are resolved peacefully through meetings and consultations led
by Bodong holders."

Explanation :Bodolng holders has a role and they are the one's who are respected elders or leaders
that help resolve or settling issues diplomatically. For example, if a member of Tribe A is accused of stealing
from Tribe B, the Bodong holders from both tribes will meet to discuss the situation and find a fair resolution
without resorting to violence.

In Conflict Resolution, Bodong holders act as neutral mediators when issues arise between tribes.
Since they are chosen for their wisdom, experience, and impartiality, both tribes trust their judgment. Their role
is to listen to both sides and help them come to a fair solution. For instance, if a conflict occurs over livestock
straying into another tribe's land, the Bodong holders will meet with both tribes to calmly discuss the situation
and avoid any rush to judgment or hostility.(HINDI SILA JUDGEMENTAL )

-Bodong holders are trained to resolve conflicts diplomatically, meaning they focus on dialogue and
mutual understanding rather than punishment or blame. They might start by letting each side explain their
perspective, then propose a compromise or solution that respects both tribes’ concerns. This approach
prevents minor issues from escalating and promotes understanding. For example, if someone is accused of
theft, the Bodong holders may suggest a way to repay the value of the item rather than creating tension by
pushing for a harsher punishment.

-As custodians of the Bodong, these elders ensure that both tribes honor their commitments to peace.
They remind each side of the agreed-upon rules and use the Bodong's principles to guide their decisions. By
emphasizing the importance of maintaining harmony, Bodong holders strengthen the pact and help avoid
future conflicts. For instance, they may remind the tribes that even if an offense occurs, the pact’s rules call for
peaceful resolution, reinforcing the value of patience and mutual respect.

✓So inshort, Bodong holders make it possible for tribes to settle disputes without violence, which builds
trust and maintains peace between communities. Their role is critical in upholding the Bodong's purpose as a
peace pact, ensuring long-lasting cooperation and respect.

• Blood Money :"Compensation is provided if one tribe’s member harms or kills another tribe’s
member."

Explanation: Pagta System plays a important role in maintaining peace within the Bodong by offering a
structured way to resolve serious incidents, such as injuries or accidental deaths, through financial
compensation, known as "blood money." (Kwarta- Kwarta )

-When a member of one tribe accidentally harms or kills someone from the other tribe, the Pagta
system requires the responsible party to provide compensation to the victim’s family. This payment, referred to
as "blood money," serves as a formal acknowledgment of the harm done. For example, if a hunter from Tribe A
accidentally injures a member of Tribe B, Tribe A must compensate the family to show accountability and
respect for the loss or injury. Because By fulfilling their obligation to pay blood money, the offending tribe
shows respect toward the victim’s family and takes responsibility for the incident. (MADI DA KAYAT NGA
MAPERDI TI BODONG ISU NGA PANAGUTAN DA JY VICTIM).

-By offering blood money, the Pagta system helps to prevent a cycle of revenge. Instead of the victim’s
family seeking retaliation, they receive a form of justice that respects the Bodong’s principles. This system
reinforces the importance of peace by replacing revenge with a fair, culturally accepted solution. For instance,
if a livestock accident leads to a fatality, the payment prevents the affected family from feeling the need to seek
revenge, as they see that the matter has been settled through Bodong rules.

The amount of blood money can vary based on the severity of the harm done. The compensation may
range from livestock (such as carabaos) to other valuables, depending on the nature of the injury or death. For
example, a permanent injury may require two carabaos as compensation, while an accidental death might
require more, such as five carabaos. This flexibility allows Bodong holders to ensure that each case is handled
fairly.The Pagta system in Bodong is for addressing harm without resorting to violence. By offering
compensation to the victim's family, it provides justice, prevents retaliation, and preserves peace, ensuring that
conflicts are settled respectfully and peacefully.

• Sanctions for Violators: "Individuals or tribes who break the Bodong are penalized with fines or
sanctions."

Explanation: •The concept of Sanctions for Violators within the Bodong serves as a powerful deterrent,
ensuring individuals think twice before violating the peace pact. Because Sanctions aren’t just financial; they
also bring a sense of social accountability. When a violator faces sanctions, they often experience shame and
loss of respect within their community, as they’ve damaged the tribe’s honor and peace. For example, a person
who violates the Bodong might not only pay a fine but also lose standing in their tribe, which is a significant
deterrent as social respect and honor are highly valued. Bodong holders strictly enforce these sanctions,
reinforcing the seriousness of the pact. If someone attempts to ignore the punishment, they risk even harsher
consequences, possibly affecting their entire family or clan. This added pressure to follow through with
sanctions ensures that violations are taken seriously. For example, if an offender tries to avoid paying a fine,
the Bodong holders may impose additional penalties, making it clear that respect for the pact is not optional.
By having these clear and enforceable sanctions, the Bodong helps maintain peace in the long term. Knowing
that violating the pact will lead to penalties, individuals are less likely to act impulsively or disrespectfully
toward another tribe. This awareness strengthens each person’s commitment to peace, as they understand
that any violation not only affects them personally but could disrupt the harmony between tribes.

•Saramak: "Neutral parties must announce their identity when passing through conflict zones to avoid
harm."

Explanation :the Saramak Rule is an important part of Bodong, offering protection for neutral villagers
who might otherwise be at risk during tribal conflicts. Saramak rule is where neutral villagers signal their non-
involvement in conflicts to avoid being mistaken for enemies. This reduces the risk of misunderstandings, and
upholds the principles of Bodong by ensuring innocent individuals are protected from harm. For example, if a
villager from a neutral tribe travels through a conflict zone, they must wear distinctive clothing and shout their
identity to avoid being harmed. If a neutral villager properly follows the Saramak rule and informs the host tribe
of their presence, the host tribe is obligated to ensure their safety. If they are attacked despite this, the
attacking tribe is held accountable and faces severe penalties for violating the Bodong. This obligation
reinforces trust and provides assurance for neutral parties who wish to travel safely. But, If a neutral villager
fails to use these signs and is harmed within the conflict zone, the Bodong considers it a result of the
individual’s failure to follow the Saramak rule. In such cases, no violation of the peace pact (Pagta) is
considered to have occurred, as the victim did not take the necessary precautions. However, the tribe
responsible for the harm may offer a gesture of respect or compensation as a form of appeasement to the
injured party’s village, depending on the severity of the incident.

Bodong is the indigenous peace pact system practiced by the Kalinga and other Indigenous groups in
the Cordillera region of the Philippines.

Pagta refers to the set of rules, agreements, or laws that govern the pact. It outlines the responsibilities,
rights, and obligations of each party involved in the "bodong", including guidelines on how to resolve disputes,
maintain peace, and promote mutual respect and cooperation.

(Continuation of the Rules and Regulations)

1.(First slide)

The binodngan will acknowledge and support leaders (bodong holder) of each community (ili) as
chosen by the people in that community. In other words, the council respects and upholds the decision made
by the local communities about who their leaders should be.

2. (Second slide)

The sentence means that no governing body (binodngan) can be punished or face legal consequences for a
wrongdoing unless proper legal procedures (due process) are followed according to the rules outlined in the
Pagta (a governing document or agreement).

In summary, the statement underscores the need for fairness and legality in dealing with the governing
body, ensuring that no one is unjustly penalized without following established legal procedures.

3. (Third Slide)

The Bodong holders are responsible for representing the Bodong by being its voice and ensuring its
rules are followed. They must act quickly on cases brought to them, making sure that the Bodong's integrity is
maintained according to the Pagta. Additionally, they are required to seek advice from the community (umili)
and elders when making decisions and have the authority to arrest individuals who violate the rules.

4. (Fourth slide)
 Criminal negligence occurs when a person, through reckless behavior, causes harm that would be
considered a serious crime if done intentionally. If their actions result in death, they must pay five carabaos,
and if there are injuries, they are responsible for the victim's hospitalization costs. Additionally, if their actions
damage property, they are required to repair the damage and cover any customary settlement expenses.

5. (Fifth slides)

A binodngan cannot be tried or punished more than once for the same offense, meaning that if they are
convicted or acquitted by the Bodong or regular courts, that decision prevents further legal action for that
offense. This principle protects the binodngan from being unfairly prosecuted multiple times for the same
wrongdoing. However, even if they are legally cleared, they may still need to fulfill any customary obligations or
practices related to the Bodong.

6. (Last slide)

The Bodong fosters an environment of peace, harmony, and unity among the binodngan, ensuring that
members feel secure and understood within their community.

Specific samples of Rules and Regulations of Bodong in Kalinga.

Mutual Respect and Non- Violence

The Butbut and Balangao tribes have a long history of conflict. Over generations, disputes over land,
resources, and even personal grievances have led to a deep-seated animosity between them. The two tribes
have avoided open warfare, but the tension remains, creating a constant threat to peace and stability in the
region. Recognizing the destructive nature of their feud, a group of respected elders from both tribes, tired of
the constant fear and suspicion, decide to take action. The elders, with the support of their communities,
organize a Bodong ceremony, inviting representatives from both tribes to participate. The ceremony takes
place in a neutral location, a sacred grove where both tribes have a shared history. During the ceremony, the
elders from both tribes, standing side-by-side, make solemn pledges of peace and cooperation. They vow to
not harm each other's members, to respect each other's territory and resources, and to work together to
resolve future disputes through dialogue and compromise. These pledges are witnessed by members of both
tribes, who are encouraged to embrace the spirit of reconciliation. As a symbol of their commitment to peace,
the elders exchange gifts a beautifully crafted spear from the Butbut tribe and a woven basket from the
Balangao tribe.

Conflict Resolution

The Banga family from the Pasil tribe and the Duya family from the Pinukpok tribe, share a plot of fertile
land for farming. One family claims the boundary lies further south, while the other insists it's further north. This
disagreement leads to heated arguments and tension between the families. Recognizing the potential for
conflict, both families agree to seek resolution through the Bodong system. They approach the respected
Bodong holders from both tribes.The Bodong holders convene a meeting, inviting both families to present their
case. They listen attentively to each side's account of the situation, considering their perspectives and the
evidence they present. After careful deliberation, the Bodong holders propose a compromise, They suggest a
slight readjustment of the land boundary, moving it slightly north to accommodate both families needs. They
also propose the establishment of clear landmarks, a large stone and a prominent tree to mark the new
boundary line.

Blood Money (Pagta)

Aiko (A young ibutbut hunter), known for his skill with the bow and arrow, is deep in the forest hunting
wild boar. He hears rustling in the undergrowth and, mistaking it for a boar, releases an arrow. Tragically, the
arrow strikes Kiko (A basao hunter) who was gathering medicinal herbs in the same area. Aiko, horrified by his
mistake, rushes to Kiko's side, but it's too late. News of the accident spreads quickly. The Butbut elders,
guided by the Bodong principles, immediately initiate the Pagta process. They send a delegation to Kiko's
family, led by Lito (A respected elder and Aiko's father). Lito, with tears in his eyes, delivers a formal apology to
Kiko's family, expressing deep sorrow and regret for the accidental death. He acknowledges the pain and loss
they are experiencing and pledges to do everything in his power to make amends. Lito presents Kiko's family
with a significant payment of livestock, A five 3 carabao and 5 pigs.

Sanctions for Violators

Lito (A young man from Tinglayan) desperate for food, steals a pig from Mateo (Lubuagan farmer).
Mateo, heartbroken by the loss of his prized animal, reports the theft to the Bodong holders. The Bodong
holders, respected elders from both tribes, convene to assess the situation. They consider the severity of the
theft and Lito's circumstances. They decide that Lito must pay a fine, a young carabao (water buffalo) to Mateo
as restitution.

Protection of Guests and travelers

Kaleb a skilled blacksmith, traveling to Balbalan for the annual rice harvest festival. He's carrying a
precious gift for his Balbalan relatives, a beautifully crafted iron knife. A sudden, violent storm erupts, forcing
Kaleb to seek shelter. A Balbalan family, recognizing Kaleb's tribal markings, welcomes him into their home.
They offer him warm food, dry clothes, and a comfortable place to rest. They even share stories and laughter,
ensuring he doesn't feel isolated during the storm.

SARAMAK

A saramak(People who are neutral in conflict) named Lina, a skilled weaver from the Butbut tribe,
needing to travel to the neighboring Balangao tribe for a trade fair. The Butbut and Balangao are currently in a
dispute over grazing lands. As Lina approaches the Balangao territory, she raises her voice and shouts, "I am
a saramak! I come in peace for the trade fair!" This announcement alerts the Balangao warriors guarding the
border that she is not a threat and allows her safe passage to the fair.

Succession of the Bodong Holder

Carina Chulsi is one of the bodong holder in Sumadel . She's responsible for things like organizing
festivals and helping people in need. When Carina died, his son Ferdinand Chulsi takes over the role of
bodong holder. If there’s no son, the responsibility might go to his close relative.

Inom/Lonok

The ceremony takes place in a clearing nestled between the Butbut and Balangao territories, a neutral
ground where both groups feel a sense of belonging. A large fire crackles in the center, casting flickering
shadows on the faces of the gathered tribesmen. A communal feast, laden with roasted meat, steaming rice,
and colorful vegetables, is spread out on woven mats, inviting everyone to partake. At the head of the feast sit
the elders from both tribes, their faces etched with the wisdom of years. They wear their finest traditional attire,
their presence radiating respect and authority. Among them are Lito(An elder from Butbut tribe) and Maya(an
elder from Balangao tribe).As the inom (drinking session) begins, the elders raise their cups of rice wine,
offering toasts to their ancestors and to the hope for a brighter future. They share stories of their ancestors,
their struggles, and their triumphs. The stories are not meant to inflame old wounds, but rather to acknowledge
the shared history of both tribes and to emphasize the importance of moving forward together.

REFERENCE:
Senate of the Philippines. (2024). Retrieved from https://www.senate.gov.ph/lisdata/1153577!.pdf

Guadamor, M. L. P., & Martinez, V. V. (2017). Bodong in lower Kalinga: A strategy of peace and justice
system. International Journal of Advanced Research in Management and Social Sciences, 6(12), 85-92.

1999 Ratification of Pagta Law

Kalinga State University. (2024). KSU Criminology, Political Science, and Public Administration Students
Attend Bodong Congress. Kalinga State University. https://ksu.edu.ph/stories/ksu-criminology-political-science-
and-public-administration-students-attend-bodong-congress