i am an igorot essay

THE CORDILLERA CONNECTION

Charity with no boundaries.

DISCRIMINATION: Wake Up Call To Igorots and Filipinos in General

Warning: This article may hurt you if you are not ready to accept reality. Don’t proceed otherwise.

Many times Igorots or Cordillerans have been one of the victims of racial discriminations or racial slurs. It does hurt to hear such. Having been a subject for this matter, what actions have we done on our part to deal with it? Tell yourself.

Here are some few points that each one of us might want to think about:

TOO MUCH BRAGGING OF BEING AN IGOROT (or even FILIPINO when you are abroad) and that’s the END of it- What does it do when you say to the person next to you that you are an Igorot, that you are from Baguio, that you are from the Philippines? What difference does it do to you as a person? Have the English people bragged about their race being an English when they conquered most of the world? Are they bragging about themselves being an English that “English is the International Language? Did Steve Jobs boasted that he is an “American” rather than being proud of his excellent Apple Gadget inventions?

“Can we think many times before we shout to the world or before we become so outspoken about us being an Igorot, Filipino or whatever identity we are in?” Are we really so different among others? If yes we have a unique difference, what does it do to the world?

Being proud of our cultural costumes, gongs, and ethnic dances? We are not so different at all. Many ethnic groups in the world have their own ethnicity and cultural authenticity. Muslims, Arabs, Western People and Chinese have their own gongs or other musical instruments, costumes and other cultural figures. They have their own music, we have our own. We are unique and different in our own terms. Nothing is on top of any other culture. We are unique in our own ways.

So here is the point, whether you are an Igorot, ilocano, tagalog, bisaya, muslim, chinese, english, american, african, arab, mexican, or whatever ethnic group or race you belong, there is no big deal and there’s no point to discriminate others or boast about yourself. We are all the same but ironically unique in our own ways. Just be proud of what you can do for the world and humanity.

Being offensive or defensive, discriminatory or being so Boastful of who you are, are some kind of personal and psychological problem. Don’t be one of them.

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42 thoughts on “discrimination: wake up call to igorots and filipinos in general”.

I always have high regards and deep respect to the indigenous peoples of the Cordillera and all the other IPs in the Philippines and the world…they have preserved their culture despite the trappings of globalization…what saddens me most: they have been driven away from their ancestral domain and deprived of their traditional livelihoods…logging, mining, mono plantations and the encroachment of settlers in their ancestral lands have made their lives miserable…

Thanks for ur view Rommie.

i think we are not bragging our being igorot, it’s just in response or defense to, as you mentioned, we are being the target of discrimination from our fellow Filipinos. It’s just showing that we can also achieve what they can achieve, thus, the start of “Proud to be an Igorot”. I think we are not even bragging our gongs, costumes or traditions, as in fact it is the source of the discrimination and i think we are even sometimes ashamed or hiding them. My point is we are just being defensive since it is already too much, thus we are just lifting up our group when we say “proud to be an igorot. It is just unfortunate that the discrimination is from our fellow Filipinos, which i think is because of being “regionalistic”. I agree though about your point that it should be stopped and we should be united instead.

This is a problem even in our grassroots. E.g Ibalois discriminating Kankanaeys, vice versa. Its a problem when someone think that his/ her racial or ethnic identity is better than others.

Dear Author (of this essay): You are correct in your own opinion and you have stressed well your point of view. Yes, in philosophical view, if someone says he or she is an Igorot from Mountain Province or Baguio or Abra etc etc etc, one may answer back, SO WHAT? Just as the Bible says, we are all one race and that humans are different from animals. WE ARE ALL CREATED IN THE IMAGE AND LIKENESS OF GOD.

When I say to you that I am an Igorot, I do not mean to boast to you my race. I am not bragging that I am far superior than you. When I say, I am an Igorot, I am only stating the fact the I am from this race and that is my identity. I am proud to be of one of our tribe.

Do you know why discrimination still exists among us Filipinos? That Tagalog thinks they are superior than us Igorots? Do you know why until now they still think of us as ignorant and uncivilized? Do you know how Igorot feels when one is being insulted and why the rest of the tribes will gather in unity to defend even for just only one fellowman? Do you know why we pride ourselves that WE ARE IGOROTS?

Let me paste this essay contributed by Christian Lizardo Aligo (Note: I wrote this speech for Chelsea “Chotiyan” Likigan Afidchao years ago when she was still studying at the University of the Cordilleras. Thanks Chelsea for delivering our thoughts! We will miss you. Rest in peace, till the next speech!) I will give you five seconds stare at me. Ladies and gentle men, what I mean is simply look at me with your eyes and NOT with your minds! After looking at me, look at your seat mate. Compare. Do you find any difference with the skin? With the hair? With the fingers? With the eyes? With the nose? With the pair of eye brows? Believe it or not (BUT YOU MUST BELIEVE), there is no BIG difference. If you are not YET convinced that we share no big difference at all, imagine Robin Padilla, Bebe Gandanghari, Paulo Avelino or Ingrid Payaket. Good people, you are not being deceived. We all look the same: you and me, me and your seatmate, you and your seat mate. But why are some people still being discriminated? Why are Igorots being discriminated? Why are we still facing the product of IGNORANCE among people from the lowlands? Why are we still suffering from the STEREOTYPES that only the STUPID, UNEDUCATED, UNCIVILIZE and the UNPROFFESIONAL homo habilis throw on us? In the past days, the Igorot community was shocked with a remark on Facebook. It was giving a stereotype that Igorots are not so good-looking. It sparked angry comments from great people- Igorots and lowlanders who are NOT ignorant about us. A newspaper tagged it as another RACIAL DISCRIMINATION. For the information of those who do not know, Igorots is a collective term for the people in the Cordillera Mountains, Baguio City included. Thus, we are referring to Ibalois, Kankanaeys, Applai, Bontoks (like me), Kalingas and other natives of this town. Our forefathers were very strong, that the Spaniards were not able to conquer our region and our culture was NOT tainted. Until now we practice our proud traditions. Our traditions include beetle nut chewing, butchering pig, eating dog meat and all other things that only ignorant people associate to as “YUCK”. I believe the father of ignorance is no other than the EVER respected Carlos P. Romulo. For you, he is a national name for his essays about patriotism and loving this country. But to us, he is a piece of EMPTY mind. He called Igorots not Filipinos because according to his EMPTY BRAIND, Igorots have TAILS. Let me prove you his ignorance. Do I have tail? I may have this skin, which is not as fair as Kris Aquino’s. I may have this hair not as shiny as that of Tony Gonzaga. But that will not tell anyone to disrespect me. We have the same anatomy. We have the same food. We also cry when we are hurt. We also laugh when Vice Ganda throws a joke. We also read the newspaper. And lastly, we also pay our tuition here in the University of the Cordilleras. I condemn those who are ignorant about us. I pity them because their teacher did not teach you properly with knowledge about Filipinos. I condemn those who discriminate us. I pity them because their parents did not do their responsibility. I condemn those who do not respect our culture. I pity them for not being aware that they have also their traditions that we always respect. I condemn those who think their ethnicity is better than us. I pity them because they do not know that no ethnicity is better. Now, look at me again. And tell me if you should discriminate me for being a full-blooded Igorot. Ladies and gentlemen, who are the future managers of the Philippines, have a great day ahead and always remember that the forefathers of the president of the United States of America were once slaves and were discriminated like Igorots.

Being so defensive against slurs makes us not different to them. We too, Igorots are discriminatory against each other so making this up within our own selves is the solution. We igorots sometimes brand our selves as cowboys but others see it as being in-a-way “dogyot”. On the other hand, other racial/ ethnic group brand themselves as high class or social but we see them as as “maarte”.

Somehow i cannot connect this “Being so defensive against slurs makes us NOT DIFFERENT from them.” Thus this mean when i defend my ethnic origin by proudly pointing out that i belong to a race that someone just insulted is the same as me discriminating their racial origin? Also i would agree to those who mentioned that by proudly stating that I belong to the ethnic group that a certain someone just insulted is but a defense to lift up what has been degraded. If you haven’t notice all this “bragging” only happens after igorots being insulted. Anyway if you find such way of defense as bragging then why don’t you suggest a better way of handling such situations. I understand your essay in a way that suggest we Igorots should just shut up and do nothing about racial discrimination. I also believe that branding ourselves (cowboy) has nothing to do with our racial origins since you yourself mentioned that even among igorots there are clans who would see themselves above the other. It’s a people problem that happens all over the world, there are always different classes of people in our society that view others perhaps in a derogatory way something that even happens in a group of friends.

“Teaser idol!!” Have you experienced being humiliated in front of many people because they are laughing the race or place where you belong? I tell you it’s better to be punch than to hear those insulting word.

Gusto ko lang magcomment sa too much bragging etc. (…) palaisipan! sino bang tanga ang basta2 magsisigaw o magsasabi sa bawat kasasubong nya na Igorot o Filipino sya , de para ka ng baliw nun. Siguro naman may dahilan bago magsabi ng ganun. Sa mga English na sinasabi mo di talaga nila ipagmamayabang na nasakop nila MOST OF THE WORLD kasi dahilan yun ng pagkasawi ng buhay at pagkawasak ng ibang bansa. Ito pa ang mga biro na malapit sa katutuhanan  Sa English na IL, siguro naman pag may magyayabang na sikat ang kanilang salita sasabihin ng mga English “Hey man are you aware that our language, English, is the IL?” kay Steve Jobs pag may palaging magaangas sa kanya tungkol sa nagawang RADYO’t TV, siguro naman kahit anung bait ni Steve mapupuno yun, sasbihin “ I just invented 1 gadgets where you can access tv and radio, if you want I can give it to you, for free”  Sorry ah. Pero para sa akin wala akong nabasa na kaugnay sa title.

Hi TOlitz, I don’t get your point too. U’r seem to be out of context from what the article is trying to point out.

To thecoldilleranconnection, This is my own view and I don’t speak of other Igorots. It’s true that we discriminate other fellow cordillerans and I guess low landers do it also with other low landers. I’ve seen also British do it againts Germans and Frenchs and vice versa. But I don’t go out publicly to yell it out ( like C. Romulo ) or ” hindi po ako igorot, tao po ako” ( Miss Pangil…) or post it on facebook (“tang ina nyong mga igorot” ). With these, for me, it’s not discriminatory to be defensive. I guess that’s why some clothings came out with “Igorotak” printed on them and “Proud to be Igorot” in cars. Now that is not being defensive. So when I tell somebody I am an Igorot I am not bragging about because there is nothing to brag about (except if I am Pacquiao..hehe..just kidding)

now that’s the problem Tabcao, we are too showy and somet. We are almost branding our identity way too much. I think being proud of our identity is best done by leveraging on whatever positive characteristics we have and use it for the good, not just showing who we are. I

I am also a full blooded Igorota and yes, very proud of it for a lot of reasons. I am guilty of sometimes being proud of my ethnicity as I find that our values and way of living are different from others yet they discriminate us for being able to live simply and for living in the mountains. This has gone so far and it will not stop until we make it stop. The only reason I publicly say that I am proud of my ethnicity is in defense of their discrimination. No one will make it stop unless we stand up to it and prove them wrong. They say we are uneducated, I say I am an Igorot and I am educated, they say we are monkeys with tails, I tell them I’m an Igorot to show them we don’t have tails. They say we are filthy and don’t have manners, I say I’m an Igorot and I invite them to our home to show them it’s not true. Again, the reason I say I am an Igorot is because I want to correct their misconception. Simple as that.I don’t think its wrong at all to do that. Yes, we are not perfect, but so are they. Yes, there might be some of us who are indeed what they accuse as of, but we are not all the same. The problem with them is they generalize. We have been discriminated for too long. We used to just let it be. Now many are already fed up hence the start of what you call “bragging”. I think they all have the same reason as me. Even Mayor Domogan stood up and sort of “fought back” when Candy Pangilinan made a discriminatory comment against us publicly. We are all entitled to our own opinions, and we are all free to do what we think is right. For me, doing what I do, proving them wrong of their misconceptions is my right. I am an IGOROT, respect me and my ways and I will give you the same respect!

Nice points Grail!

* accuse us of..

Thanks for all your thoughts regarding this article. You readers, might want to contribute with more ideas so we can edit and republish it for a more constructive purpose. Our goal is to open the reader’s eyes and instil in them that we must take pride of what we can do for others and for humanity rather than being proud of where, who and what we are..

I just realized that We Igorots are just very sensitive about issues we hear against us. Lets not be too aggressive about it and just think about what we say first before we attack em 🙂

That’s true Gareth, let’s take it constructively first.

E Pluribus Unum. This is a latin phrase found in the Great Seal of the US of A which means: “Out of many, one.” This is in recognition of the different States coming together as one. I think this should also apply in a lot of other varied things such as ethnicity and culture. We should be cognizant of our cultural and ethnic differences, and respect each other as co-equals. There is nothing wrong in celebrating who we are, and nothing wrong in being proud of who we are or where we come from, but we should not be putting anyone down who is “not like us”. Upholding our identities, and respecting others’ are not mutually exclusive. I wholeheartedly agree with the premise of the article that we are all the same and should not be one upping each other. We are, after all, citizens of Earth. The problem comes when pride is infused with feelings of superiority. This is where discrimination comes in. We should teach our young ones to respect and uplift each other–whether they are from the same culture/race or not. This will put an onus to each and every one of us adults to really examine ourselves and try to expunge any discriminatory thoughts or feelings that we may harbor against others outside of our circles–especially ethnic and cultural. Variety makes our world a much more interesting place to be in. I love my etag and pinikpikan, but I also love my Kapampangan friend’s tocino, my Ilokano friend’s Vigan longanisa, etc, etc. My dad hails from Mankayan, Benguet and my mom’s ancestry can be traced to Sagada, Mountain province and I can say I’m proud to be Igorot, but I do respect other cultures and ethnicities. I did marry a wonderful lady whose parents hail from Pangasinan, so that proves my point…but that’s another story. Live and let live, but more importantly…live and love!!!

Dear author:Your article sounds like you don’t really care about your own ethnicity being tainted with misleading definitions and being mutilated by these ignorant individuals. Just my thought: your arguments are so alarmingly absurd. You have actually inspired me to write an article with devotion and interest about what makes a fellow Igorot like you become so disappointed about the realities of your roots which have been embraced and practiced by your forefathers. They say there is the wisdom of the head and the wisdom of the heart. More often, the words that come from our mouth are related to what we feel. I hate to think that you are ashamed of your place of origin or so your being an Igorot. If I may ask, what’s really making you so bitter about us Igoys who are just proud of our own ID?

Hi IgorotedKada, it is more alarmimg how we react on this things u see in facebook. The writer is a lot concerned and cares of our ethnicity and so this org and site was made in view of promoting our culture. The way you react with this post shows a typical reactive character which others ( let say non-igorot) see as unproportional. Your term ignorant as well as mutilated is so strong and it shows that you are not far different those who discriminate us. If I may ask you, how where are u based (aside from what your profile name says)? It seems that you are the one who is bitter against someone.

Hi IgorotedKada, just traced your IP adress and points out that your using SKY Broadband here in London. No wonder why your comment is so explosive and out of context. Kindly read again the article and read your comment so you can see if there is a good relationship of what you wrote to what the writer is trying to convey.

Thank you for your opinion. I get your point.

However, I think your 3rd paragraph definitely raised some eyebrows. Other comments have already pointed out that it is not bragging but defending ourselves. Lately, it has been alarming to see Facebook posts which are grossly discriminatory, negligent and totally disrespectful. So what was actually your initial reaction? Were you not pissed off? The responses of our fellow Igorots varied from mild to serious, over the top comments which included threats to the person’s death or infliction of physical injuries. YOU CAN’T BLAME THEM. Maybe this is what you saw which made you conclude that we do so much bragging. We don’t have other choice but to step up and say “Hey! We’re humans too!” We know how to read, we know how to do facebook, we have feelings too, and most importantly, we are also hurt. The point is, it is not us who started the argument, we are merely defending ourselves. Like I said, we are all humans. We were born to have defense mechanisms which we employ when we are in compromising and difficult situations. The bragging will not happen if we were not provoked. That is why it was called a defense because we were first offended.

Happy Valentines Day! Spread the love. @.@

I totally agree… We just can’t blame our brothers for reacting to discrimination. We can’t expect everybody to throw back bread every time we are stoned, c’mon.

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Unfortunately, throwing back a stone is not what we are trying to convey. Maybe that’s yours.

just a short word. I think lets just Respect our selves so that individual will respect us too. Teach our selves first. Before we teach others too. Humble our self so that God will raise us up. Do the Right thing, do not do things right. because even you do good things still someone someone from your you are bad. how much more to to the other group. The speech of Mr. M. Quezon is maybe not to remove Igorots as a filipino. Maybe He want to say something that is more higher respect than a filipino. because if you study well the meaning of filipino, not good. but i respect my self as a filipino, i am an Igorot. i am challenge with the speech of Mr. M. Quezon positively. will.. if He really meant hes speech negatively, that is hes sin alone. many more but i might not in the right point you want to gather. thank you and God bless you.

sorry there is missing words between someone and you are. it should be”someone from your ethnical group will still say you are bad”

… ..(Dear Author of this essay) We are not Bragging because we have Bragging rights; the thing is that We tell them WE EXIST!!! and our existence is what matters. SIMPLY! to correct the term Bragging/Boasting MISUSED!. The difference it makes RECOGNITION!! not as superior but Valuing Who We Are..

This is one point of the article.. We don’t need to tell others that we exist. The best thing to do if we want to be RECOGNISED AND RESPECTED (as we demand) is for us to leverage on the strengths and positive traits that we possess. To be one of the leaders in many fields like agriculture, sports and other areas where we could excel. Integration and assimilation with other group of people is also a key where we can be recognised without needing to tell them verbally or visually. Yes we are proud of our being, and so we wear tshirts like IGOROTAK… That’s how we feel.. We are proud to be one if we wear that TSHIRT. But that is within us only… In the eyes of non-igorot, they don’t know what it is. It is pointless for them so we are telling to ourselves that we are Igorot not to others. So being so outspoken or visually expressive or showy of our being is near to bragging. The point is, we should do more valuable things and ideas that will help us be respected and recognised…

dear author: I somehow like your point. But I am thankful to your critics.

Whenever I see discriminatory posts against Igorots, I cannot help but get pissed off. The temptation to lambast back the poster is so strong, yet, I easily gather myself and say, “d ako papatol nor magsasayang ng oras sa ignoranteng eto”. Yet, I find comfort reading the defensive feedbacks of others and I am somewhat relieved somebody else vocalized them. Kasi nga, the real reason why d ko sila pinapatulan is because I do not want to be like them (the posters), as you pointed out in one of your replies here.

I totally get your point (or so I think, hehe), but the way you delivered it was way much too strong that it insulted some readers (me, included). The first paragraph was certainly great, your point was clear. But the analogies that followed were somewhat out of place, as was pointed out by many of your critics. There’s no comparison between the English People and the Igorots (this made me laugh, sorry). Comparing the two is like comparing the Pacific Ocean with the Abra River. Nor is there any analogy between Steve Jobs with his apple gadgets and an Igorot with his “Igorotak” t-shirt.

Here’s a simpler analogy: Someone would say ur folks are dirty uncivilized people. You, the well-mannered professional that you are, choose to ignore such ignorant remark (lest you would be stooping to his level), and keep your cool. But then a cousin of yours who heard the same remark stands up and points out that the statement is not true, and that in fact, your parents are highly-educated members of an international rotary club. How would you feel? Would you be humiliated, would you say your cousin was bragging and scold him about it? Or would you just be relieved somebody cared to defend you and say to him, “hayaan mo lang sila, let’s just do our best and prove them wrong.”

Thanks for the interaction Grace.. I think I have said enough in my comments to other commentators. The only thing that catched my interest is your comment about the English and Steve Jobs paragraph which you said it made u laugh (that’s nice of you, how I wish I can join you with your laughters). I think it is clear in the article that there was never a comparison made between IGOROTAK TSHIRTS and Steve Jobs Apple Gadget inventions. I think its you who linked it to the tshirts upon seeing other comments. Here it is, the point and analogy of that paragraph is simply to emphasise that the English or british people and Steve Jobs have done a highly recognisable record in history but they were never so loud about their identity as being english nor as being a Steve Jobs. Instead, they are so proud of what they have done and invented, respectively. I’m wondering what made u arrive to the analogy u have stated, probably an intelligent literal interpretation of yours. Taking into account those racial slurs or discriminations u have heard, at what level have you responded? Don’t take the reactions of your “cousins” because your personal response is more important. It might even greatly help in helping your “cousins” react in a more constructive way. Let say a more christian way. Me personally, I actually don’t understand why we are too defensive when in fact there is seemingly only one in a million who picks to discriminate us. Is it worth putting our energy pointing to those very few discriminatory individuals that we are completely opposite of what they have said?

Thanks for the comments.. In my point of view, there are still few people who doesn’t understand what the article implies.

Here is a part of a more profound article which I have come across and u might want to find the whole article to help u understand:

“Amu da…Igorot Ka” “…amoy Igorot!”

“…Ang pangit ng mga Igorot!”

“Mamumugot ng tao ang mga Igorot!”

“Para kang Igorot…so barbaric!”

“Asan yung buntot mo? Buti alam mong gumamit ng computer?”

This will sound familiar to us mountain people, and also to those who have been here in the social media for quite some time. Such irresponsible and ignorant comments have surfaced, and resurfaced almost every quarter in Facebook and blogs. Unsurprisingly coupled with such expressed thoughts are the comments and replies containing more or less the following:

“..Pugutan ka ti ulo nu Makita ka!”

“ Pangit ka, Magaganda at Gwapo ang mga Igorot”

“Matay ka koma!”

“Awan ti amamum ignorante nga bitch/pangit/gago (insert any demeaning noun)”

“Haan mi nga padpada dakau…educated ken mestizo/mestiza ti igorots…haan nga kasla kanyau!”

Perhaps, we can also acknowledge that we have the tendency to give any of these reactions. It is a natural backlash from offending the person of one, or in this case a whole group. It is grounded on a very ancient rule of “reaping what you sow”, or “pain begetting pain, and goodness begetting good things”.

However, this cycle has been going on and on in a sickening phase. A chapter stuck in the pages because actions and reactions remain to be the same to a degree where emotions are vent only to satisfy the urge of defending pride and belongingness. Perhaps, we must move on.

“i am, i am” i am” what those it means, yes of courses we are, we are proud of what we are, but some are using this just to…. you mean (what i mean) but when you till you are igorot, ilokano, Tagalog, Hindi, Chinese, English, etc. you are discriminating. because you are separating your own to others like as human being…. we are one as GODS children so why do we separate are self to others ……….. this is just my own opinion my dearest friends i am not igorot, ilocano, tagalog, bisaya, christian, muslim, etc. “i am a human” so stop discriminating my friends…..

An idea of humbleness.. Yes we can be proud of whatever identity we belong without having so loud and outspoken about it. We can achieve recognition and respect by making positive contributions to the improvement of humanity, using our unique characteristics.

Dear writer of this article,

I can’t stop myself not to reply to this article. You have your point in your own. In my own experiences, and for sure others too, I was oftentimes asked where my place of origin is. I proudly reply ” i am from Mt. Province, a pure Igorot.” They awkwardly reply that i don’t look like one. Then they describe what they know our ethnic group looks like, that others find offensive. For me, i am not offended because they are just being ignorant of us so i always take advantage of that time to educate them and proved them wrong. I understand our kakabsat who is being offended because others really show how bad they look down to other ethnic groups like us, eatas, mangyans, etc. Those who assume themselves being a higher class of individual while in fact they are more ignorant than us, need to be given a dose of their own medicine. That way, we are helping them to learn for themselves.

Explaining that you are an Igorot and what igorots are should not be a problem. The article is about those who are being too proud and raising their chins about their identity without nothing really to be proud off. The article is implying that we must be proud of what we can contribute to mankind not who are we. Only few are discriminating us so its not a big deal at all. We are actually giving a dose of our own medicine ( as how you described it) to ourself as we ourselves discriminate other tribes.

Ay uston, kedeng nan sungbat tay nay men nose bleed ak et isnan kankanan you.

What matters is what we can do to correct those who think of us negatively, we need not point at other tribes or ethnic minorities, we need not tell them that we speak better english, we need not tell them that we look better. We should show them the truth, that we are Humble, and that we also live with them in the same planet,

Here’s a suggestion: be yourself. No one really cares about what you do and what you look like. In the end you wish you lived your fullest. If you’re a Filipino, English, Scottish, etc. so what? Live your dreams and be the person you want to be.

You have a point there dude, too much pride is a manifestation of a racist or insecurity. But I don’t agree with how you presented your idea. You know, the brainless and stupid mainstream pinoys still believe what their Spanish masters have painted in their thick skulls a long time ago – that Igorots are more of a huminid species that a homo sapiens. Maybe you had not been to the lowlands. I tell you, it makes your head shake in disbelief to witness firsthand how ignorant this mainstream pinoys are. What your commentors are saying is that we should not be ashamed to identify ourselves as Igorots inspite of what they percieved upon us. That’s just it. Nothing near to saying, “hey I am Igorot, look at me, I have a fairer complexion than you, I am more muscular than you, I eat pinicpican, and I am better than you.” And by the way, why do you exclaim you are an Igorot if nobody is asking anyway.

The writer has lived and worked in the lowlands (and with the people in the lowlands) and so there is confidence with what this article is trying to imply. Again, the article simply wants to say that we should be proud of what we can do to the improvement of humanity and not because of our identity. Stereotyping, just how you unfairly described lowlanders, are common to all groups of racial identity. Igorots are not alone being discriminated. Igorots discriminate others too, and even their own kind. So again, lets boast and take pride of ourselves of how can we help others or how we can contribute to the improvement of society. Not being proud of who, what and where we are.

I have encountered someone at work today. I interacted nicely with him, he asked me where I was from in the Philippines, I told him I was from Mountain Province. He acted rude and arrogant towards me when I told him where I was from, something I did not expect from someone who also came from the Philippines(Manila). He mocked the language of our people, I kindly explained that like other tribes we had our own language. He mocked our outfits saying that men’s balls hang out of their Bahags, and he gave me a look of disgust, but I informed him that it wasn’t so because we are a conservative group of people and wardrobe malfunction was a big no! no! He told me they had huge farms where they came from, I also informed him that we had such individuals in our tribe who possess huge amounts of properties. He told me that Igorots were not Filipinos, I paused and thought to myself. I responded with, Yes. You are right Igorots were not Filipinos, because the definition a Filipinos are those people who were enslaved by the Spanish Empire for 350 years . Used like animals from the age of 17-70 years old, in huge plantations. I informed him, that our traditions and monumental feats (such as the Rice Terraces) are still visible and usable to this day. What I learned from this interaction, was to stand up from where you came from, not tot boast, but to be able to understand the sacrifices your ancestors have paid just to save you from a life of misery and limitations. Yes, we are just like any other tribes in these world, but our history and the choices made is the distinction that makes us unique.

Well my dear, you are right that about the notion that we are just like any indigenous culture in the world. However, you shoul also realize that you are in no position to enforce you apathetic ways to other Igorots. You may not like your that your brother or your neghbor proudly proclaims to that they are Igorots, but none of it is your business. Another individual being proud of their heritage is not a bad thing, so long as they don’t discriminate. Each one has a way to dealing with their own background and accomplishments, some like Steve Jobs really are loud and proudly headstrong about the way they handle their business, and there are some people like you. Remember, we are all humans who are in a journey called life. Just be you, and let them be themselves.

Well said TCC. Para kenyak met, no maminsan datayo piman ti ayan na. Usto jay naibagam mga too much bragging ta adu ti makitkita tayo ti facebook nga kasjay. Ken maysa pay ket dijay kinasensitibo tayo, mejo sobra. No datayo ti makaibaga iti ‘kuripot ti ilocano’ or ‘nalalastog ti taga baba’, haan met nga big deal kenyada. Ngem no isuda ti nakaibaga ti ‘dogyot or badoy ti igorot’ ket apo kasla da lang nakapatay ti tao ti ikasta tayo nga agreact.

Discrimination is everywhere. Uray datayo adu ti aramid tayo ken sao nga makadiscriminate ti daduma nga puli ngem haan tayo mapupuotan ta jay garud ,sensitibo tayo laununay. Dagijay iloco nga sumangsang at ditoy baguio no maminsan ket katawaan tayo piman ti accent da, ti kulay da. Isunga saan tayo unay palaloan di reaction tako adi.iman.. baybay an tayo nalang isuda . Instead nga ipost2 ti fb ti experience tayo ti discrimination koma ket itatalna tayo nalang ngay. Tano knyak ket haanak nga masaktan met ta no alalaen ket napudpudaw ken natataerak met no isuda hehe. Basta keep silent tayo lattan uray nya kunkuna da . Dijay sa ti kamayatan.

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Inayan Culture: The Igorot Way of Life

Inayan Culture is the Igorot way of life, a unique and important cultural value deeply influenced by the Supreme Deity, Kabunian.

Nov 6, 2023  |  21 min read

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In the Cordillera Administrative Region , the Igorot people have a unique culture called Inayan , which is deeply influenced by their reverence and fear of a Supreme Deity known as Kabunian . It's not just a belief; it's a way of life for them.

Inayan is a crucial Igorot value that helps them maintain balance and harmony in their daily lives. It's all about respecting all living beings, be it humans, animals, or plants, and it stems from the belief that their actions are accountable to this Supreme Deity. This divine accountability inspires them to do good and maintain a peaceful life.

This article will explore the significance of Inayan culture among the Igorot people. We'll look at its history, core principles, and how it influences daily life and social structures. We'll also discuss how Inayan influences their actions, from matters of morality to their approach to the environment.

Join us in understanding the beauty of Inayan culture and its role in promoting balance and respect for all living things.

Historical Roots of Inayan

The historical roots of Inayan culture are both intriguing and deeply intertwined with the Igorot way of life. The term "Inayan" originates primarily from the Kankana-ey dialect, particularly among the Applai Tribe in Mountain Province, including communities in Besao, Sagada, Bauko, and Tadian. "Inayan" symbolizes the essence of respect, harmony, and balance that are central to Inayan culture and remains significant among these communities.

A Shared Cultural Heritage

Inayan is not exclusive to the Kankana-ey people but extends its cultural heritage across various Igorot ethnic groups . While the terminology may differ, the core values of Inayan-such as respect, love, and peace-resonate deeply with all Igorot communities.

• Among the Bontok people, the concept of Inayan is reflected in the term "nga-ag."
• The i-Benguet, or Benguet Kankana-ey, refer to Inayan as "lawa."
• In Ifugao communities, it is known as "panyo."
• In Benguet Ibaloi culture , Inayan is expressed as "panyew."

These linguistic variations serve as a testament to the rich tapestry of Igorot culture. While the terminology may differ, the shared values and principles of Inayan remain consistent, acting as a common thread that unites all Igorot ethnic groups.

Inayan's historical roots and its diverse expressions across Igorot dialects reflect the enduring significance of this culture within Igorot communities. It transcends linguistic boundaries and serves as a timeless guide for promoting balance, harmony, and respect within the Igorot way of life, connecting the past with the present and ensuring a bright cultural legacy for future generations.

Inayan Culture: A Conceptual Overview

Inayan culture is deeply ingrained in the lives of Igorot communities, signifying a profound reverence and fear of a Supreme Being. It serves as a moral compass, guiding individuals away from engaging in harmful actions and unpleasant deeds, much like the universal ethical principle encapsulated in the Golden Rule, "Treat others as you would like to be treated."

Inayan is a reflection of the values and principles that shape the Igorot way of life, emphasizing the importance of balance, harmony, and reciprocity. At its core, Inayan culture is a set of unwritten principles akin to an unwritten Ten Commandments that individuals strive to uphold in their daily lives.

Inayan and the Universal Ethical Principles

In many ways, Inayan aligns with universal ethical principles. Just as Confucius said, "Do not do to others what you do not want done to yourself," Inayan fosters a similar principle of acting with caution and empathy to maintain harmony and balance within the community. This concept, often known as the Golden Rule, advises us to "Treat others as you would like to be treated."

Spiritual Foundation

Igorot spirituality centers around a belief in a Supreme Being, referred to as Kabunian, Alawagan, Lumauig, or by other names. This belief forms the core of Inayan culture and influences values like Laaton, May Kasiyana, Lawlawa Baw, and more, which serve as guiding principles in everyday life.

This belief in Kabunian shares similarities with teachings found in the Bible. Much like biblical principles, Igorot spirituality emphasizes the consequences of one's actions. It is believed that wrongdoing can lead to punishment by Kabunian, the Igorot deity. This belief underscores the importance of living a virtuous and honorable life among the Igorot people, instilling a commitment to being good individuals.

Inayan as a Guiding Value

Inayan is akin to the universal concept of "karma," emphasizing that our actions have consequences. It serves as a reminder to individuals to respect cultural norms and taboos, fostering discipline, order, and harmony within families, clans, villages, tribes, and the natural environment.

Practical Role of Inayan

In daily life, Inayan plays a pivotal role among Igorot people. It instills a cautious attitude and a healthy fear of the unknown, guiding individuals to avoid unnecessary risks and deterring them from engaging in undesirable behavior.

Inayan in Action

Inayan culture isn't merely a set of tenets and principles; it's a living concept that profoundly influences the everyday lives of Igorot people. While the core principles are essential, it's the practical application of these taboos and principles that truly defines Inayan.

The Inayan system encompasses a range of taboos, which should be strictly avoided. These taboos include theft, adultery, murder, disobeying parents, illegal logging (violating the batangan system), being selfish in doing good (mangbokod di gawis), and more. These taboos serve as explicit guidelines for maintaining harmony and order within Igorot communities, making Inayan a tangible and vital aspect of their daily existence.

It is Inayan to Commit Adultery

In Inayan culture, adultery is viewed as a serious transgression, and its consequences can be significant.

"Sakem" Among the Applai Tribe

Among the Applai tribe of the Mountain Province, specifically in Besao, the concept of "sakem" is particularly relevant. "Sakem" signifies that when a parent commits adultery, their child may experience severe repercussions, potentially falling critically ill, and in some cases, even facing the risk of death. The seriousness of the child's illness and the potential dire consequences are believed to be directly related to the gravity of the immoral act.

The Impact on the Applai Tribe

This belief in "sakem" strongly influences the people of Besao, making them some of the most faithful and dedicated partners you'll come across. Infidelity is exceptionally rare in this community due to the fear of causing harm to their children. The possibility that their actions may lead to the death of their child underscores the importance of morality and fidelity in Inayan culture.

A Reminder of Moral Integrity

The commitment of the Applai tribe to their partners and families illustrates the enduring impact of Inayan principles on their way of life. The belief in "sakem" serves as a potent reminder of the consequences of one's actions and reinforces the value of moral integrity within the community.

It is Inayan to Kill

In the Inayan culture of the Igorot people, the sanctity of life, respect for others, and the pursuit of peace are fundamental principles. Inayan acts as a peacekeeper, promoting respect, love, and harmony among individuals and communities, shaping their interactions and guiding their actions.

Sanctity of Life

Among the Igorots, the act of killing is a direct violation of the principles that underlie Inayan culture. These principles emphasize the sanctity of life and the importance of maintaining harmony and balance within the community. The act of taking another person's life disrupts this delicate equilibrium and is believed to bring severe repercussions.

Reciprocity

A fundamental tenet of Inayan culture is the concept of reciprocity, emphasizing that actions have consequences, and individuals are responsible for their deeds. When someone commits murder, it is not just a transgression against the victim but also a breach of the moral and ethical code that binds the community together. The perpetrator of such an act is subject not only to legal consequences but also to the spiritual consequences dictated by the beliefs of the Igorot people.

Spiritual Consequences

In the Inayan culture, there is a strong belief that those who take a life will bear the weight of that act throughout their existence. This burden is believed to manifest in various forms, including illness, misfortune, and a sense of restlessness and guilt. It is said that the spirits of those who have been wronged by the act of murder may haunt the perpetrator, seeking retribution.

Community Sanctions

Furthermore, the community often imposes sanctions on those who commit such a grievous offense. These sanctions may involve isolation from the community or rituals aimed at cleansing the individual of the stain of their actions. The consequences of taking a life are not limited to the individual; they affect the entire community, as the act of killing disrupts the harmony that Inayan culture seeks to preserve.

Peace and Harmony

Inayan culture places great emphasis on the importance of peace and harmony. The act of taking another person's life is viewed as a grave transgression, disrupting the community's equilibrium. In the Igorot community, disputes and conflicts are often resolved through peaceful means and dialogue, ensuring that the values of respect and understanding prevail.

Inayan in Law Enforcement and Military: Exemplary Officers

The concept of Inayan has found its way into the practices of law enforcement and the military, promoting peace and security. Figures such as PLTCOL Byron Allatog have advocated community-based approaches to various issues, including the drug problem. During his tenure as Bogo City Chief of Police, he oversaw the rehabilitation of hundreds of drug surrenderees, emphasizing a commitment to non-violence. His approach resulted in a significant positive impact, with no casualties reported, earning him recognition from the Metrobank Foundation Inc.

These individuals, often hailing from the Cordillera region, embody the principles of Inayan and have become some of the finest officers in their respective fields. Their unwavering commitment to peace, integrity, and community-based solutions is a testament to the power of Inayan culture in shaping exemplary law enforcement and military officers. The Cordillera region, particularly its law enforcement officers, is known for its exceptional discipline, making them some of the most respected and disciplined cops in the Philippines.

Inayan Perspective in the PNP: Chief of Police's Policing Approach

Police General Santos Azurin, Jr., the 28th Chief of the Philippine National Police (CPNP), has adopted the "INAYAN" perspective in policing. His flagship program employs the MKK=K ("Malasakit + Kaayusan + Kapayapaan = Kaunlaran") framework. By focusing on compassion, order, and peace, PGen Azurin seeks to establish transparent police operations that incorporate the Filipino value of "MALASAKIT." This approach is aimed at earning the trust and support of the people, creating "KAAYUSAN" within communities, and ensuring the safety of every individual. The ultimate goal is to provide "KAPAYAPAAN," a life without conflict, where peace and security reign, allowing "everyJUAN" to live without fear, walk the streets, and pursue their daily activities without hindrance.

These efforts reflect the integration of Inayan values into law enforcement and military practices, emphasizing peace, security, and the well-being of the community, while maintaining a strong commitment to non-violence and respect.

In conclusion, within Inayan culture, the act of killing is viewed as a profound violation of the core principles and beliefs that guide the Igorot way of life. It is a taboo that carries heavy consequences, both in the spiritual and social realms, reinforcing the importance of preserving life and maintaining the balance and harmony that are integral to the Igorot community.

It is Inayan to Lie, Cheat, Steal

In the Inayan culture of the Igorot people, honesty, integrity, and respect for others are highly valued principles. Lying, cheating, and stealing are considered grave transgressions that not only harm individuals but also undermine the foundation of trust and reciprocity that Inayan culture seeks to uphold.

Upholding Integrity and Moral Values

The act of lying is seen as a betrayal of trust and an affront to the principles of honesty and transparency. In the Igorot community, individuals are expected to be truthful in their words and actions. Whether it's a simple promise or a complex agreement, honesty is held in the highest regard. For instance, when an Igorot gives their word, they are expected to honor it, and breaking a promise is seen as a breach of trust.

Cheating is a violation of the principles of fairness and reciprocity. In the Inayan culture, individuals are expected to play by the rules and act with integrity. Cheating in any form, whether in games, business transactions, or interpersonal relationships, is viewed as a breach of trust and an offense against the community's moral code. For example, in everyday life, an Igorot vendor is known to provide the exact amount of goods they promised to customers. Any manipulation or dishonesty in trade is considered a grave offense.

Stealing is considered a serious offense that not only harms individuals but also disrupts the community's sense of security and trust. In the Inayan culture, individuals are expected to respect the property and possessions of others. Theft, whether petty or grand, not only leads to material loss but also erodes the sense of reciprocity and respect that underpins the community.

Dishonesty in any form is discouraged within the Igorot community. Whether it's providing false information, misrepresenting oneself, or being untruthful, such actions are contrary to the values of integrity and transparency. In everyday interactions, honesty is held in high regard, and dishonesty is considered a breach of trust.

Inayan in Governance

The commitment to Inayan values extends to governance, where Igorot leaders are renowned for their honesty and integrity. In a world where ethical governance can be a rare commodity, Igorot leaders are often seen as beacons of uprightness. They are guided by the same principles of Inayan culture that shape their everyday lives.

In Igorot governance, the trust of the people is considered sacred, and leaders are expected to act with transparency and serve their communities with unwavering dedication. The political landscape in the Cordillera Administrative Region, where the Igorot people predominantly reside, is marked by leaders who prioritize the welfare of their constituents and adhere to the principles of Inayan.

Igorot leaders are recognized for their commitment to public service and their refusal to engage in dishonest practices such as corruption, fraud, or deceit. They are often held up as examples of integrity in a field where ethical lapses are not uncommon.

Honesty Among the Igorot People

Igorot people are renowned for their unwavering honesty and integrity. This commitment to honesty extends beyond their cultural values and deeply influences their behavior in daily life. When an Igorot individual comes across a significant sum of money or valuable belongings, their immediate instinct is to make every effort to return them to their rightful owner.

This unwavering honesty extends to various facets of society, including public transportation. Igorot public utility vehicle (PUV) and public utility jeepney (PUJ) drivers are celebrated for their integrity. If a passenger leaves behind belongings or cash, these drivers go to great lengths to ensure the items are returned to their owners.

Their actions reflect not only a commitment to the principles of Inayan culture but also a testament to their unwavering honesty. It is this dedication to honesty that sets the Igorot people apart as some of the most trustworthy and honorable individuals, earning them the reputation of being the most honest people in their communities and beyond.

In conclusion, within Inayan culture, lying, cheating, and stealing are considered grave violations of the core principles and beliefs that guide the Igorot way of life. These actions not only harm individuals but also undermine the trust, integrity, and reciprocity that are integral to the Igorot community's well-being, both in everyday life and in the realm of governance.

It is Inayan to Destroy the Environment

In the Inayan culture of the Igorot people, there is a deep reverence for the environment and a strong belief in the presence of Anitos-ancestral spirits that inhabit sacred sites in the natural world, such as rivers and wells. These Anitos are considered guardians of the environment and are believed to bring blessings or curses depending on how the environment is treated.

Respect for Sacred Sites

An essential tenet of Inayan culture is the respect for sacred sites in the environment, believed to be inhabited by Anitos. These locations are regarded with great reverence, and it is taboo to destroy them. Disrupting these sacred places is considered a grave offense, as it is believed to bring about misfortune or curses.

Conservation and Sustainable Practices

In the Inayan culture, there is a strong emphasis on the responsible use of natural resources. When gathering materials like wood or foraging for food, individuals are expected to take only what they need, leaving the rest intact. This sustainable approach to resource utilization ensures the environment remains in balance and continues to provide for future generations.

Inayan Culture and Environmental Preservation

The Inayan way of life is deeply intertwined with the preservation of the environment. Igorot people believe that by maintaining a harmonious relationship with nature and showing respect for the Anitos, they can secure the well-being of their communities. Practices such as sustainable agriculture, responsible hunting, and eco-friendly resource utilization are integral components of Inayan culture.

In conclusion, within Inayan culture, the destruction of the environment and sacred sites, believed to be inhabited by ancestral spirits (Anitos), is considered a violation of the core principles and beliefs that guide the Igorot way of life. Upholding respect for the environment and practicing responsible resource use are essential elements of Inayan culture, emphasizing the importance of coexisting harmoniously with the natural world and the spirits that inhabit it.

Because It is Inayan...

In the rich tapestry of Inayan culture, being a good person is the ultimate aspiration. It encompasses myriad values, principles, and actions, both big and small, that contribute to the well-being of individuals, their communities, and the environment they call home. It's a reminder that even the little things, like small acts of kindness or gestures of respect, play a crucial role in upholding the values of Inayan.

Inayan culture offers a profound lesson in living harmoniously with others and the natural world. It encourages individuals to strive for personal growth, not only for their own benefit but also to create a positive ripple effect that enhances the lives of those around them. It serves as a reminder that the path to being a good person is paved with unwavering respect, honesty, and integrity.

The Igorot people, through their adherence to Inayan values, exemplify the beauty of a life well-lived and serve as a testament to the power of culture in shaping individuals and communities. Their deep connection with nature, their sense of reciprocity, and their unwavering respect for one another are a testament to the timelessness and universality of the principles of Inayan.

In conclusion, the Inayan way of life is a celebration of being a good person, and it serves as a timeless blueprint for fostering mutual respect, integrity, harmony, and responsibility in the world we all share, where even the little things contribute to this profound cultural tapestry.

Frequently Asked Questions

1. What is Inayan culture, and who practices it?

Inayan culture is a unique way of life practiced by the Igorot people in the Cordillera Administrative Region of the Philippines. It is deeply influenced by their spiritual beliefs, particularly their reverence for Kabunian, the Supreme Deity.

2. What are the core principles of Inayan culture?

The core principles of Inayan culture include respect, harmony, reciprocity, and integrity. These principles guide the Igorot people in their daily lives, emphasizing a harmonious relationship with all living beings.

3. How does Inayan culture influence daily life among the Igorot people?

Inayan culture plays a significant role in daily life by shaping interactions, behaviors, and values. It inspires individuals to be good and maintain peace, impacting their relationships, environment, and governance.

4. What is the history of Inayan culture, and how has it evolved over time?

Inayan culture has a rich history within Igorot communities, handed down through generations. It has adapted to societal changes while holding onto its core values, making it a lasting cultural heritage.

5. What are some practical examples of Inayan culture in action?

Practical examples include the taboos against lying, cheating, stealing, adultery, and killing. Upholding these principles promotes trust and harmony within Igorot communities.

6. How do the Igorot people view honesty and integrity in Inayan culture?

Honesty and integrity are highly valued in Inayan culture. The Igorot people prioritize these principles in daily life, both individually and in their governance.

7. How does Inayan culture relate to the preservation of the environment?

Inayan culture emphasizes environmental preservation by respecting sacred sites inhabited by ancestral spirits (Anitos). The Igorot people practice sustainable resource utilization, leaving a minimal ecological footprint.

8. How does Inayan culture contribute to maintaining peace and security in the Cordillera region?

Inayan culture contributes to peace and security in the Cordillera region by fostering non-violence, promoting community-based solutions, and encouraging a commitment to integrity and non-corruption among law enforcement officers and leaders.

9. How do the Igorot people view acts of kindness and respect in Inayan culture?

Acts of kindness and respect, regardless of their scale, are highly regarded in Inayan culture. They contribute to the well-being of individuals, communities, and the environment, reinforcing the values of Inayan.

10. What is the significance of linguistic variations of the term "Inayan" across Igorot dialects?

The linguistic variations of the term "Inayan" among Igorot dialects highlight the shared values and principles of Inayan culture. While the terminology differs, the core principles remain consistent, uniting all Igorot ethnic groups.

11. What is "ay inayan"?

"Ay inayan" is an expression used among the Igorot people to convey a wide range of emotions, including frustration, disappointment, and disgust. It may not be directly related to "Inayan culture," which primarily encompasses the cultural values, principles, and way of life of the Igorot people. One humorous theory, which I propose, suggests that Igorot parents may have tried to instill the importance of 'Inayan' culture in their children to the extent that it became an earworm, leading to it being the first phrase they would utter and eventually transforming it into an expression.

In conclusion, Inayan culture is a remarkable way of life practiced by the Igorot people, deeply rooted in their reverence for a Supreme Deity, Kabunian. It serves as a moral compass guiding individuals to lead lives of balance, respect, and harmony with all living beings. This culture has a rich history, transcending linguistic boundaries and uniting various Igorot ethnic groups under shared values and principles.

Inayan culture aligns with universal ethical principles, emphasizing the importance of acting with empathy and caution to maintain harmony. The belief in a Supreme Being and the consequences of one's actions underscores the commitment to virtuous living and good deeds.

In the practical application of Inayan, taboos like lying, cheating, and stealing are considered grave offenses. The governance in the Cordillera region reflects these values, with leaders known for their honesty and dedication to public service.

Furthermore, Inayan culture extends its influence to environmental preservation, with a strong emphasis on responsible resource utilization and respect for sacred sites inhabited by ancestral spirits.

Inayan is a celebration of being a good person, reminding us that even the smallest acts of kindness and gestures of respect contribute to the well-being of individuals, communities, and the environment. The Igorot people serve as living examples of the timeless principles of Inayan, promoting respect, honesty, and integrity in a world where these values are often needed most.

Ultimately, the Igorot people and their Inayan culture offer valuable insights into how culture shapes individuals and communities, serving as a universal blueprint for fostering mutual respect, harmony, and responsibility in our shared world.

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Who are the Igorots?

BEYOND NATIVE GARB Indigenous peoples groups in the Cordillera region bring out their best traditional garments in community gatherings and festivals where they showcase their rich history and culture. But beyond their native wear, the Igorots, the collective term for members of the ethnolinguistic groups in the mountain region in northern Luzon, are no different from people from lowland provinces. —PHOTOS BY EV ESPIRITU AND RICHARD BALONGLONG

BAGUIO CITY—Jane Cadalig was attending a seminar when she introduced herself as an Igorot to one of her fellow participants. But the response she got was this: “Igorot ka? Hindi halata (Are you an Igorot? It doesn’t show).”

The 39-year-old Cadalig, a community paper editor in Baguio, said she would like to believe that it was meant as a compliment, but she still found it “offensive.”

“I wanted to ask her to describe to me the Igorot she had in mind, but I just let her comment pass,” shared Cadalig, a native of Sagada town, Mountain Province.

In other instances, people from the Cordillera would sometimes get the remark, “Taga bundok ka (Are you from the mountains)?” according to University of the Philippines (UP) Baguio professor Ruth Molitas Tindaan, who teaches language, literature and the arts.

In her paper, “Recreating Igorot identity in diaspora,” published online by South East Asia Research on Jan. 5, Tindaan studied modern “construction of identity” and “visual self-­representation” of indigenous Igorot from the Cordillera who have migra­ted to the United Kingdom. She conducted the research from 2015 to 2017 under the doctoral studies program of the UP System.

Discrimination, Tindaan said, had often been experienced by Igorots from other Filipino migrants in the United Kingdom.

Recurrent story

Citing her conversation with members of Igorot Organisation-UK (Igo-UK), Tindaan said a recurrent story she heard was about other Filipinos’ impression that Igorots were from the mountains.

She said an Igorot woman was asked by a fellow Filipino from a “lowland” province how she adjusted to life in London, with the remark “Eh taga bundok ka pa naman (especially because you are from the mountains).”

With this, Tindaan said the colleague implied that the Igorot woman “has lesser aptitude to cope with life in a cosmopolitan city because of her place of origin.”

England exhibition

According to Tindaan, these perceptions reflected the descriptions of the London newspapers in 1912 during the Shakespeare’s England Exhibition that Igorots were “barbarians from the mountainous district of the Philippine islands.”

She said such incidents showed that lowland Filipinos who are in the United Kingdom viewed Igorots as “emplaced in the mountains and are associated with certain ‘mountain traits’ … even in their move to another country.”

Tindaan said these perceptions were informed by the so-called indigenous paradigm, which considers indigenous peoples as “a different breed, unfit for the conditions and sophistications of contemporary life.”

“In a mobile contemporary world, Igorots are still perceived as a static group of people bound to the mountains of the Cordillera,” she wrote.

Resisted perceptions

Tindaan said Igo-UK members resisted these prevailing perceptions by traveling across the United Kingdom, bringing their ethnic attire and changing into these upon arrival in their destination for “styled photographs.”

“These photographs were subsequently posted on Facebook and generated threads of interactions among UK Igorots and other Igorots around the world,” she said.

Tindaan added: “These photographs declare that Igorots are not or no longer relegated to the mountains.”

These photographs could also be inspired by their desire to inform others how they, as Igorots in the United Kingdom, “have gone beyond the ‘barbaric’ images of their ancestors frozen in colonial photographs,” she said.

The late historian William Henry Scott said Filipinos born on the Gran Cordillera Central were generally called Igorots.

But he said they could accurately be referred to by the names of six different ethnolinguistic groups: Isneg (Apayao), Kalinga, Bontoc, Ifugao, Kankanay (Kankanaey) and Ibaloy.

“But historically they all have one thing in common, whatever they are called—their ancestors resisted assimilation into the Spanish Empire for three centuries,” Scott wrote in the book, “The Discovery of the Igorots: Spanish Contacts with the Pagans of Northern Luzon.”

‘Wrong notions’

Recently, “wrong and offensive” notions about Igorots, which used to be part of old textbooks, have found their way into workbooks sent to pupils who have been taking lessons online, or through television and radio broadcasts during the coronavirus pandemic, officials said.

Mountain Province Rep. Maximo Dalog Jr. has called out the Department of Education (DepEd) about the “self-learn” module that portrayed the Igorot as having curly hair.

“Ako ay si Diego. Isa akong Igorot … Kulot na kulot ang itim kong buhok (I am Diego. I am an Igorot. My hair is black and curly),” went one passage in the workbook authored by Felicidad Remo and Avelina Espelita, and published by St. Mathew’s Publishing Corp.

But having curly hair is not the appropriate description of Igorots, which is one of the collective terms for people of the Cordilleras, Dalog said.

“We wish to inform the [textbook authors] that physically, we Igorots are generally similar to the Filipino majority like that of Dr. Remo and Ms Espelita,” he wrote in his Feb. 4 letter to Education Secretary Leonor Briones.

Collective clamor

Dalog said his letter expressed a “collective clamor” for the correction of entries in books and learning materials that erroneously depict Igorots.

He also urged the DepEd to conduct an investigation and sanction those responsible for the errors, especially when the wrong information had been taught to students attending classes online.

In a separate statement posted on the official DepEd social media page, DepEd Cordillera director Estela Cariño said textbook misrepresentation of Igorots must be corrected immediately.

“This may be accepted as truth, that is why there is a need to respond to it right away,” she said, urging those responsible to make corrections immediately.

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House resolution

“We are disheartened that these errors circulate nationwide but we hope our collective efforts will change wrong concepts of indigenous peoples like us, especially in areas [where] Igorots are not the majority,” Cariño said.

Lawmakers from the Cordillera, led by Rep. Allen Jesse Mangaoang of Kalinga, have filed House Resolution No. 1522, calling on the DepEd to investigate and correct the erroneous learning modules.

Mangaoang chairs the committee on indigenous cultural communities and indigenous peoples (IP).

The resolution said it was the DepEd’s responsibility to ensure that textbooks, instructional materials and learning modules “help eliminate prejudice and discrimination” and “promote tolerance, understanding and good relations” among the indigenous cultural communities and the public.

The DepEd, it added, should help create awareness of the indigenous peoples’ identity and culture and “be part of the system that corrects the misleading notions on IPs rather than perpetuating and ignoring them.”

In its Feb. 9 statement, the education department said it was not to­lerating discrimination based on race, gender, age, religion or sexual orientation.

It assured the public that there were “mechanisms in place to ensure this” and complaints could be addressed to its monitoring program called “DepEd Error Watch.”

Kharmin Yangot, a former youth representative to the Baguio City Council, said the prevailing discrimination against Igorots was “a systemic problem that the DepEd alone cannot solve.”

“It [discrimination] requires a total overhaul of the education system, a review of our existing laws, a rede­finition of who is indigenous, a correction of societies’ varied set of beliefs, among others,” Yangot said on her Facebook account.

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The Untold Story of the Igorots' Revolt

Savages. Backward lowlifes. Criminals. That was how Spain viewed the Igorots in the 17th century. Even the teaching of history has not been kind to the Igorots, who were relegated as traitors in the Philippine-American War, thanks to one Igorot named Januario Galut, who led the Americans around Tirad Pass to rout Gregorio Del Pilar’s forces. In fairness to Galut, he did not know there was a war, and he was simply helping the foreigners “navigate” the mountains.

One story about the Igorots is largely left out in history books. It was the Igorot Revolution of 1601.

This Illustrated Book Dispels Misconceptions About Igorot Culture

Rare Pieces of Centuries-Old Ifugao Art Are Back Home in the Philippines

The Igorot Revolt of 1601

In the late 1590s, Spain had begun to conquer the lowlands of Northern Luzon. They were largely successful because they co-opted the datus into convincing their barangays to resettle in the new towns established by the Spaniards.

But the Spaniards were unsuccessful at bringing the Igorots into the fold. The Igorots had been wary of the lowlanders for centuries and isolated themselves in the mountains up north. Their name “Igorot” is actually an Austronesian term for “mountain people.”

In 1601, Spain attempted to Christianize the Igorots by launching a holy crusade to evangelize the “heathens.” Another motive for this holy war was to gain control of the gold-rich mountains of the Cordilleras.

Leading the crusade was a friar named Esteban Marín , who was instrumental in pacifying the natives of Pampanga. Marin had previous encounters with the Igorots who came to Ilocos in the 1580s to trade. When Marin and his expeditionary force tried to Christianize the Igorots, they were killed. 

Apparently, Igorots were highly territorial and not keen on entertaining white foreigners telling them their gods were demons.

After Marin’s death, Spain sent a larger crusade to the Igorots’ domain led by a certain Lieutenant Aranda . They enlisted locals from Pampanga and Pangasinan to capture every Igorot they could find and turn them into slaves.

It was a terrible decision. 

A force of 3,000 Igorot warriors descended on them out of nowhere, decimating the combined Spanish and Indio forces.

It was a humiliating defeat for the Spaniards, who never acknowledged the 350-year Igorot resistance as a fight for independence. They just considered the Igorots as bandits or savages they never got to educate.

Igorot Military Tactics

Although technologically inferior, the Igorots were no strangers to warfare—they were proficient warriors the lowlanders feared most. In fact, they were notorious pugot-ulo ( headhunters ). 

According to Kahimyang Project , traditional Igorot arsenal consisted of bamboo lances and wooden shields . They also used  stakes planted in tall grass. The stakes were highly effective at wounding enemies when planted in the grassy trails.

The Igorots would also set up numerous defensive blockades of trees and branches in mountain passes. When the enemy comes near and finds the pass blocked, the Igorots would hurl boulders and tree trunks onto the unsuspecting enemies, killing them. 

Another strategy used by the Igorots was to keep the locations of their strongholds very secret. Only an Igorot knows where their villages are. They would not hesitate to kill a fellow Igorot suspected of giving information to lowlanders or foreigners.

In 1789, a Spanish friar documented how the Igorots operated in secrecy :

“ Those who come down to trade in the lowlands are only men or chieftains in whom they have confidence, never women or children or slaves. If you ask them for information about their land or mines, they just act dumb, and if they say anything at all, it is just lies or nonsense, and only leaves you all the more confused .”

But one of the most impressive Igorot military tactics is the feigned retreat . The Igorots would pretend to retreat and surrender as their enemies gave chase. Once they lowered their weapons and the enemies think they won, groups of Igorots would ambush the enemy. 

The Igorots Were Unconquered for Over 300 Years

Spain never succeeded in bringing the Igorots into its fold. The fierce mountain people were pretty much left alone throughout the 300-year colonization of the Philippines. The Philippine government recognized this and tried to grant autonomy to the Igorots by forming the Cordillera Administrative Region . 

The Igorots are composed of many ethnic groups residing in the areas surrounding the Cordilleras. Among them are the Ifugaos, Bontocs, Ibalois, Isneg, Kalingas, and Kankanaeys.

• Scott, William Henry. (1972). The Igorot struggle for independence . Quezon City: Malaya Books.
• _____ (1974).  The Discovery of the Igorots . Quezon City: New Day Publishers. 

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Echoes of Wisdom  

Be the voice to the speechless and an ear to the unheard.

Alfredo Lamen: "Father of the Igorots"

Famous Quote of Atty. Alfredo G. Lamen: "Between Carlos P. Romulo and me, the only difference is that he wears his g-string around his neck while I wear mine below." *********************************************** Atty. Alfredo Gayagay Lamen was born and raised in the beautiful town of Sagada, Mountain Province. His parents were Mr. & Mrs. Simon and Ligaya Lamen. The father was from Poblacion, Sagada and the mother originated from Taccong. He married Florence Busacay, a beautiful maiden with both Besao and Sagada roots. The couple were blessed with two adorable children; Graal and Binky. Prior to his marriage, he had a past relationship and had a daughter by the name of Graal-Melba Lamen. Apart from his political career, being a leader and defender of the Igorots. Atty. Lam-en lived a normal happy family man. He was loved by his people because he was open to everyone, friendly and kind hearted. Many of our young leaders now a days have idolized him because of his good wisdom, integrity and great sense of humor. My folks described him as crowd drawer because of his honest intentions in delivering his speeches that he also clearly demostrated through actions during his administrations. That certainly was the highlight that the audience loved and appreciated of him because he didn't make promises that he could not do. His name echoes upto this age... His notable jokes, handsome face, manly gestures and cowboy looks gained him the name, "local John Wayne" of the Cordillera. Growing up as a young girl in the 80's I have admired him too as I learnt about his remarkable leadership. I have seen his photos and read about him on news papers, magazines and seen him on TV with huge crowd gathered during an interview about his reaction on Romulo's derogative statement about the Igorots. This challenged him to walk up to congress in his native garb, "g-string" in response to Carlos P. Romulo's declaration that Igorots were not Filipinos. This regarded him as "the father of the Cordillera" but he said that such accolade wouldn't be necessary. He uttered in his humble remark that, "It is enough that you will remember me as one among you in this historical moment." He is the man whom we are honoring today on his 15th year death anniversary. The respected man has joined the Creator at the age of 80 in 1998. He handed down a great legacy to his children and grandchildren: the value of education, good teachings and true learning. And the understanding- that in the midst of the struggles in life situations and the rise of social issues, national and global conflicts of modern times- some things like honesty, respect and integrity have to be absolute and uncompromised. -Echoes of Wisdom ************************************************ Who is ALFREDO GAYAGAY LAMEN, SR.? *5th Congress Representative, First District of the old Mountain Province (1961–1965) *First Provincial Governor, appointed and inducted by President Ferdinand E. Marcos (1967) *7th Congress Representative of the lone District of the present Mountain Province (1969–1972) * On June 18, 1966, Republic Act 4695 divided Mt. Province into four distinct provinces, namely: Benguet, Mountain Province, Kalinga-Apayao and Ifugao. ************************************************ In 1953, letter writer Alfredo Lamen caused a stir when he published a controversial quote from Carlos P. Romulo’s book “Mother America,” supposedly defining Igorots as “our wild tribes” and “not Filipinos.” “Let the public be the judge,” he challenged, which was then very important and crucial. Romulo was courting votes to win the Philippine presidency. On the same page was Romulo’s letter to Lamen, saying his observations “may have been open to misinterpretation.” He nevertheless apologized and promised to make the necessary correction. “I deeply regret it,” he says. Fiery letters poured in for several weeks, quickly dividing the writers into two camps: he either misrepresented the Igorot or he was, unfortunately, misinterpreted. One thing was certain, Romulo did not win the vote. -Baguio Midland Courier ************************************************ Bringing the crowd to a full crescendo was the voice of the former governor and former congressman from Mountain Province, Atty. Alfredo Lam-en. Well into his late sixties or early seventies, with a self-described John Wayne profile, Lam-en unabashedly sang out his greetings in Ilokano to protesters using a distinctively Cordilleran chant known as oggayam. Although the chant is often heard at village gatherings in Abra, Kalinga, and Mountain Province, few if any other Baguio attorneys would have been so unabashed in acknowledging their roots. “It is true that we are all Igorots here, even the nun who is the child of Jesus Christ,” chanted Lam-en, to a loud cheer of approval. Calling attention to his own bloodshot eyes, allegedly caused by three sleepless nights after reading the mayor’s remarks, Lam-en used self-directed humor to evoke great laughter. At the same time, he warned protesters in a serious tone not to take the law into their own hands. Revealing the syncretic nature of religion in much of the Cordillera, the former governor stated that the powerful “non-Christian” deity, Kabunian, would deal appropriately with this matter. Lam-en, a cofounder in 1950 of the first Cordillera-wide youth organization that brought together students from all the highlander ethnolinguistic groups, had affectionately been introduced as “no other than our father from the Cordillera.” His closing words, “Mabuhay ang Kaigorotan” [Long live the Igorot], were loudly applauded, suggesting the degree to which the crowd appreciated their dual status as Igorot and Filipino. - Sandati forum (Published on Friday, 9th of March, 2007)

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Thursday, September 05, 2024

Portrait Asia

Asian Living, Legends, Culture, and History

Igorots: The People Behind the Name

In many parts of the Philippines, the word Igorot is used as a derogatory term for idiots. In the book, Philippines Studies published by Ateneo de Manila, historian William Henry Scott mentioned that former representative Luis Hora of the Third District of the Old Mountain sought to prohibit the use of Igorot in a house bill he presented in 1958.

The bill was opposed and did not see light, but it raised a lot of questions about the people the name belong to. Those questions raises were still unclear to many up to the present, who are the Igorots, and do they want to be called as such.

In his journal, Scott quoted Dr. Trinidad Pardo de Tavera, a Tagalog scholar in the early 1900s who stated that the word igorot was composed of the root word golot, meaning “mountain chain” or “mountain ranges” and the prefix i, meaning “people of” or “dwellers in.”

Golot is a mountainous place among the “Bagos” or “Bagbag-o”, a tribe living in the outskirts of the Ilocos Region provinces, believed to be descendants of the Igorots who migrated to the lowlands. According to Scott’s journal, “we still hear people say “Nagapodad Golot” (They came from golot) when people arrive from the mountains.”

“The word Igolot, therefore, appears to be perfectly indigenous Filipino origin, and it is in this form that it first appeared in Spanish records. The substitution of R for L in the word did not become popular until the 18th century when Antonio Mozo used the word in his 1763 Noticia Historico Natural changing the letter ‘L’ into letter ‘R’.”

There is no record if the people in question called themselves Igorots (or Igolots) in the olden days. It would be more likely that this is what they were called by non-mountaineers in the lowlands, derived from the description of the Bago tribe. There appears to be no other collective term or terms identifying the highland tribes. They were identified according to their languages or dwelling places e.g. i-lagod (i-from; lagod-downstream), i-Sag-ad (probably means from hilltop), i-Bawdan, Kankanaey, Balangao, etc.

Scott’s journal says that “the name was imposed on the mountaineers by American Authority in the present century in accordance with the American ethnological surveys.” Accordingly, the people of the old Mountain Province (namely Bontok, Ifugao, Benguet, Apayao, and Kalinga) started using the term as their unique identity. If you want to read more about Scott’s book, you can visit this link .

Time hasn’t changed much from the time Hora introduced the bill as some people from the Cordillera Region still refuse to use Igorot as their own identity for they argue that they were never called as such by their ancestors in the first place. Another reason is the derogatory meaning that some “lowland” people associated with the name. Some wanted to be called Cordilleran instead. However, the word Cordillera is not an indigenous but a foreign (Spanish) term. And there are other regions around the world called Cordillera. It would then defeat the purpose of identifying the uniqueness of the distinct culture and people in the mountainous region of the country.

Igorot is still the closest local term to call these unique people. However, even the people it seeks to define are divided. In this writer’s opinion, if they, therefore, can’t agree with this name as their collective name, they should find a local terminology that they are all comfortable to use.

So what should be the perfect name to call these distinctive people of these mountain ranges or “golot”? Many have accepted this collective term and created their own campaign to rid it of the associated derogatory connotations. Some philanthropic organizations were created using the name and have successfully reintroduced this name to the world. Whether these highland dwellers accept this term or not, it looks like it is here to stay. Carl C. Taawan

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With relevance to SDG 10: Reduced inequalities and SDG 15: Life on land among others. To know more about SDGs, visit: sustainable development goals

The views and opinions expressed in this article are those of the author and do not necessarily reflect the official position of News784.Send all articles to newsroom@ news784.com

Written By   Aldwin Quitasol

“In these trying times, we must rise against the storm as a people. We must not allow our children and the people to be fed with injustice or clothed with fear…,” – Windel Bolinget, an Igorot leader from the Cordilleras of the Philippines

The indigenous people (IP) called the Igorots (from the Spanish term “ Ygollotes”  or the people of the mountains) of the Cordillera Region of the North Luzon in the Northern Philippines historically defended their ancestral lands from foreign invaders as they see land as life where their culture and identity are molded. For the Igorots’ point of view, they are connected to the land like a still unborn child connected the mother with an umbilical cord.

When their land is threatened that will mean their livelihood, resources and most of all their identity perish, they must as their forefathers have done, stand up and fight against the enemy at all cost and secure the land for the future generations. This responsibility is passed on through decades and heroes and martyrs of the Igorot people were made that served as inspirations to carry on the torch of defending the land.

Meanwhile, the state forces manned by the bureaucrats together with private armies and goons attack the villages in the name of corporate mining and renewable energies owned by multinational companies. Yet, the Igorots are always on their foot to perform their task that is to ensure that the children of their grandchildren will still benefit from the lands their forefathers entrusted them.

This article shows in any particular way how the Igorots stood against aggressors and abusive rulers who favour the elite over their own people.

The Igorots of the Cordilleras and the national oppression against them

  The Igorots of the Cordilleras are among the indigenous peoples of the Philippines who are suffering from a national oppression deeply rooted in the Filipino society. They, (the IPs) who refused that their lands and their cultural identity be taken away from them by foreign invaders and colonizers were demonized and tagged as barbaric and savages so that their fellow countrymen who were already subjugated by the foreign invaders will look at them as enemies of civilization and therefore should be treated as different and inferiors.

The Igorots of the Cordillera, North Philippines.

When the Spanish colonizers in the early 1700s to 1800s failed in their expeditions to dig the golds of the natives which they call Ygollotes (people of the mountains) as they were met with fierce resistance from them, they saw the effectiveness of the “divide and rule” tactics.

 They inculcated to the minds of the Filipinos in the lowlands that the Ygollotes are pagans and are enemies of the God of the Christians.  The “Christianized” Filipinos regard the people of the mountains then their enemies as well as enemies of the state and were subjected to nationalized and institutionalized oppression and they became the national minorities.

This treatment of the Igorots as inferiors continues at present times as national oppression. The national oppression against the Igorots is manifested by : oppressive land laws and non-recognition of their rights to ancestral lands and domains; discrimination; non-recognition of indigenos socio-political systems, commercialization and vulgarization of their culture and militarization and ethnocide.

Because of the sufferings they are enduring from the national oppression against them, they realized that to be free from such, they should push their right for self-determination expressed through a Genuine Regional Autonomy.

This is being pushed by the widest IP organization of Igorots in the Cordillera, the Cordillera Peoples Alliance (CPA).  This organization was founded in 1984 with the battlecry “for the defense of the ancestral domain and for self-determination.

It is in the point of view of CPA that the IPs of the Cordillera have long been suffering from the national oppression therefore to counter it is to have autonomy where the IPs will have control over the utilization of their land and resources based from their traditions and indigenous beliefs for the benefit of all.

But attaining autonomy inside the present Philippine society which is being ruled by the few elite who controls the economy and politics of the country is impossible. From the point of view of progressive political activists, the Filipinos have been suffering from Imperialism, feudalism and bureaucrat capitalism for so long, and the national oppression against the IPs was caused by these three basic problems of the Philippine society as they said.

Filipino political activists see that to end the claws of imperialism specifically US imperialism maneuvering the socio-political system of the country, feudalism where landlords exploit the landless peasants and big capitalists enslave the impoverished workers and bureaucrat capitalism where government officials and the government itself persecute their own people in the name of power and profit, a national democratic society should be established employing a real social change.

It is in this endeavor that organizations under the national democratic movement rose.

The tyrant that the Igorots of the Cordilleras fought

During the reign of former dictator Ferdinand Marcos, political activism gained its ground while the revolutionary Communist Party of the Philippines-New People’s Army-National Democratic Front of the Philippines (CPP-NPA-NDFP) earned its bases among the masses because of the abusive and tyrannical policies of the Marcos dictatorsip.

Meanwhile, in the Cordillera villages, government soldiers were deployed to quell the growing opposition of the tribes to what they described as destructive energy projects being insisted by the government.

The development aggression that would detach the Igorots from their lands was imposed by the Marcos dictatorship as the ruling elite view the ancestral lands and domain of the IPs as simply resource base for their so-called “development” and the Igorots as simply sacrificial lambs for the good of the majority of the Filipino people.

The Marcos government planned to build the Chico Hydroelectric dams where the rice lands and communities of the tribes of Bontoks, Sadanga of Mountain Province as well as tribes of Kalinga will be submerged; in Abra, the Tingguian tribes were also in danger of being displaced as the Cellophil Logging Resources massively cut the trees in their ancestral territories. And the Igorots met these with oppositions through organized mobilizations, petitions among others.

The Igorots’ aspiration is to ensure the continuous flow of the rivers and the fertility of the soil for the next generations to enoy.

The government in response flooded the Igorot communities with soldiers to pacify the growing resistance of the Igorots. Their communities were militarized and abuses were committed as soldiers led by their commanders disrespected the indigenous socio-politico systems of the Igorots, villages were subjected to hamletting as the soldiers brand them as communist-infected areas in desperate attempt to flush out the growing insurgency that was deemed as the greatest threat to the Marcos rule.

With their indigenous way of defending their lands and identity, the Igorot tribes wage even armed warfare against the aggressors. For many of the tribes of the Igorots engaged in tribal wars with other Igorot tribes in defending their territories from invasions in time immemorial, it was not hard for them to go to war to the people who want to snatch their lands from them, that time where the government through government soldiers together with the goons of the companies of development aggression are always  on the go to silence them, the Igorot tribes organized to wage a new concept of tribal war against the aggressors insisting their interests over the Igorot ancestral lands.

The readiness of the Igorots of the Cordilleras to defend their heritage from domination persisted even after the ouster of Marcos by the Filipinos through a people power. They triumphantly stood up against militarization employed by the successive administrations that were hell bound to favor the vested interests of the mining and energy companies.

Numerous military operation plans were launched by the government in the guise of combatting the CPP-NPA-NDFP. These operations were mostly launched within ancestral territories of the IPs of the country like in Igorot communities and villages.

 Human rights violations and abuses were reported and the soldiers were alleged as the perpetrators. But many of the Igorots with still many of the elders and leaders hold the line as they bear in their minds and hearts that the land is a gift to them but not for them to own but to ensure that the next generations will benefit from it.

This present administration under President Rodrigo Duterte, political activists see that it is being run by a rising tyrant in the person of Duterte. They saw his war on drugs go ruthless as thousands of Filipinos were subjected to extra-judicial killings where most of the victims are poor Filipinos while the big fish in the illegal drug industry seems to be untouched at all.

 The IP organizations like the CPA call Duterte as anti-IP as it did not lift a finger to stop the plunder of their ancestral lands  instead deploy more soldiers and launched more combat operations in the Igorot communities as well as in other IP communities like the Lumads and the national minorities Moro people of Mindanao.

But the Igorots resolve to defend the land will be strong as always. Their elders and leaders are calling to their people to rise up against the aggressors and the rising tyrant.

Source: News784

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Thursday, December 12, 2019

The concept of “inayan” among the igorots.

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To be or not to be Igorot

“Parents  ko  lang  po  (Only my parents),” the young lady said when we asked her if she is Igorot. I found her reply arrogant and really annoying. But as time passed, I realized that there was so much in what she said that I had missed.

It is true that bloodline is determinative of ethnicity. But our identity is more than just our ethnicity. Our physicality or physique, and even our gait, may vary depending on our bloodline. However, our DNA cannot vest us with a particular way of life. No one is born with particular beliefs or speaking a particular language or living a particular set of values. These will depend on how we were raised and on our choices once we grow up.

The thing is, we are so obsessed with the idea of bloodline in determining our identity. I was guilty of this. There were times in the past that I felt like I needed to know who among my ancestors were Kankana-ey (belonging to an ethnic group that is among those collectively known as Igorot) to prove that I am Igorot. I was a member of an organization of students from various indigenous communities back in college. To my mind, my failure to trace my roots meant being considered a sham. Worse, I thought others would view me as claiming an Igorot identity merely for political ends, as I was then a student leader (not really much of a politician, I believe).

But my colleagues proved me wrong. Despite failing to definitively trace my Kankana-ey origins, I was still welcomed by my organization after I was able to prove my sincerity. They treated me as no less than a real Igorot. No one questioned me when I talked about the struggles and issues confronting indigenous peoples from an insider’s perspective. They showed me how identity can be established by self-attribution and recognition of others. Yes, there were times when they talked about their  ili  (community) and their way of life, to which I was not really able to relate. I was not raised as an Igorot, but I know I am one. I chose to be Igorot, and I continue to choose to be.

Now, I am thinking of the young lady. The way that we responded to the situation was not only improper but also immature. I get that now. We cannot blame her for refusing to embrace an Igorot identity. There is institutionalized discrimination against the Igorot (and indigenous peoples in general). As I learned from my history classes, discrimination against the Igorot dates as far back as the Spanish colonial era.

Unfortunately, the negative notions that were sown by the Spanish colonizers have been carried out throughout history. Remember the classic “Igorot  na  may  buntot” (Igorot with a tail)? At first, I thought it was an exaggeration, as how can people be so stupid as to actually think that an Igorot has a tail? But, much to my surprise, I learned that there are really people who believe so. Furthermore, the media continue to portray the Igorot as exotic, ignorant and backward. This is too much for a young Igorot to handle.

We lost the young lady along the way. Things would have been different if we responded to the situation differently. We failed to understand where she was coming from.  We could have taken the opportunity to educate her and show her how awesome it is to be an Igorot. In the end, she might still have chosen to deny being an Igorot, or she might have embraced the identity.

We will never know, because we were just annoyed, period.

Don’t get me wrong. I am not blaming anyone. It is just that at first, I also did not understand much of the Igorot culture. I found some of our practices unnecessary and backward. Some of my colleagues in our organization were beginning to hate me for being so judgmental and uncooperative. Our adviser talked to those students who were then about to give up on me, saying that they had to understand me and be patient. Otherwise, our adviser said, they would lose me. I could have paid that kindness forward.

It took me a long time before I totally understood and imbibed my Igorot identity. It helped that I enrolled in subjects on indigenous peoples’ history. But for the most part, I learned lessons beyond the four corners of the classroom. I attended discussion sessions, engaged in community immersion, and spent much of my time with other members of my organization from various ethnic communities.

Most of us exchanged cultures, languages, traditional dances, food and stories from various communities. A minority, including myself, started out as observers but eventually became participants. I still cannot play the gongs, and neither can I perform the traditional dances. I would still rather go to church than attend the traditional rituals. But these limitations and beliefs do not make me less of an Igorot.

Aside from learning to speak Kankana-ey to some extent (of which I am very proud), I learned about the struggles of and issues confronting indigenous communities—the institutionalized discrimination; the general perception influencing even state policymakers, resulting in programs integrating indigenous peoples into the mainstream (as if we live in the dark ages and we have to be enlightened); and the state’s inability to understand the perspectives of indigenous peoples on land and development, which has led to their massive displacement from their ancestral lands.

I am very thankful for this much-needed enlightenment.

The young lady could have learned all these things, too, if only if we gave her the chance that my colleagues and our adviser once gave me. If in the end she still chose to reject the Igorot identity, let her. Identity should never be imposed upon a person. If one will say that he or she is not an Igorot, let him or her be. Do not judge. Do not hate.

After all, being an Igorot is more than just having Igorot parents or being born in an ethnic community. It is about embracing an identity and living a particular way of life, virtues and values.

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Hendrix C. Bongalon, 25, is a social sciences graduate of University of the Philippines Baguio and a law graduate of Saint Louis University. He is also the founding chair of UP Dalikan, an alliance of Cordilleran students’ organizations in UP Baguio, UP Diliman and UP Los Baños.

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News as it should be. The Good, the Bad, and the Ugly. | Baguio City News | Benguet News

An open letter to all Igorots, Re: I AM A PROUD IGOROT

Thank you Congressman Dalog, Congressman of Mt. Province for your Official Reaction to the content of the DEPED MODULE: It is not the first racist comment; neither will it be the last! These modules are derogatory not only to Igorots, but of Agta, of all indigenous peoples, the groups that are disadvantaged and marginalized. The conflict is our own identity.

We are not who they want us to be! We are Igorots and this is what we are: The Igorot has these marks: Beauty, Breed, Brains and Bravery (4 B’s). THE IGOROT POSSESSES BEAUTY: I recall an incident as a young student of yesteryears in Saint Louis University, Baguio City. A book entitled Mother America written by a famous Filipino Satesman, ( I wouldn’t mention his name) stated that “Igorots are not Filipinos”. This rhetoric enraged our dashingly good-looking Congressman Alfredo Lam-en, of the old Mt. Province, and us, the young BIBAK STUDENTS. A Torch Rally was held at Malcolm Square to challenge the statement. Like the gallant, brave, virile and handsome Highland Male, he confronted Mr. Statesman for not recognizing our Igorotness as Filipinos. These are the famous or infamous lines of the Great Lam-en: “The only difference between Mr. Statesman and myself is that, whereas, Mr. Statesman wears his NECKTIE ABOVE, I WEAR MINE BELOW.” The necktie below was his Igorot G-string. He continued, “WHO IS THE BETTER SPECIMEN OF A FILIPINO? MR. STATESMAN OR I?” TO WHICH WE CHORUSED, “YOU!” This Filipino Statesman’s rhetoric either forgot or ignored a Great American General, Arthur MacArthur who remarked of the unflinching courage of the Igorot Soldier in World War 2. General MacArthur’s Tribute to the Igorot, February 22, 1942. THE IGOROT IS BRAVE: Recounting the story of the battle, at which a position was held by a single Igorot Company against the 20th Japanese Infantry to an assembly of officers; MacArthur conveyed, “Many desperate acts of courage and heroism have fallen under my observation on many fields of battle in many parts of the world. I have seen last-ditch stands and innumerable acts of personal heroism that defy description, but for sheer breathtaking and heart-stopping desperation, I have never known the equal of those Igorots.” “Gentlemen, when you tell that story, stand in tribute to these gallant Igorots.” When the attack was over, the remnants of the tanks and the Igorots were still there but the 20th Japanese Infantry was annihilated! The infantry soldiers were all Igorots, eager to even score for their lost tribesmen in foxholes, lost for defending the Philippines! THE IGOROT HAS BRAINS. We are Achievers. Please refer to Igorot Topnotchers. It is one-kilometer-long list! Speaking at national and international conferences in this country, I had to bear these remarks, “Talaga bang Igorota ka?” Well, what good can come forth from Igorot land? Fortunately, God blessed us. Do not look down on Igorots. Look up to Igorots. They live in the mountains. Not in the valleys! THE IGOROT HAS BREED. Sisters and Brothers of the Better World, befriend an Igorot and you have a friend for life, because they are authentic people!

Note: The term “Igorot” as refered here means all provinces of Cordillera except Abra. Sincerely Yours,

GLORIA D. BAGUINGAN, PhD Visiting Professor, NVSU-Bayombong Campus

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Ubc theses and dissertations, imagining igorots : performing ethnic and gender identities on the philippine cordillera central mckay, deirdre christian --> -->.

Gender, ethnicity, landscape, nation — none exist as real places or categories but as the effect of various practices that bring bodies and spaces into being. This dissertation attempts to rethink concepts of gender and ethnicity away from traditional ideas of places and cultures. To do so, it embeds them within social practice as performatives emerging from the colonial encounter. The text reports on ethnographic field research among Igorot communities originating on the Philippine Cordillera Central. By applying Burawoy's extended case method to local narratives of identity, history and migration, the argument extends theorizations of locality and gendered subaltern agency. The analysis locates the imaginative work that produces local places, subject positions and subjectivities within a palimpsest of transnational discourses, outmigration and local innovations. Locality and subjectivity are shown to be embedded in and produced by both local experiences and global identifications of difference originating within colonial histories. In narrating and dis-placing colonial stories of places and people, the power of these discourses on gender and ethnicity to constitute subjects with coherent names is challenged. By tracing the-persistence of the colonial past in the apparently de-colonized present, this text suggests that the concepts of performance and naming can help to make greater theoretical and empirical sense of the (post)colonial world.

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• Journal of Philippine Culture and Society Volume VI, Number 1

Unraveling Identities: Igorotness and “Igorotak” T-shirts

Airah t. cadiogan.

This essay explores the social and cultural context behind the production and consumption of “Igorotak” (I am an Igorot) t-shirts in the Cordillera, northern Philippines, drawing on the works of Stuart Hall and Manuel Castells for its theoretical orientation. Textual analysis and sociological-ethnographic inquiries were conducted. Findings suggest that this latest ‘fashion’ of asserting Igorotness came from the renewed desire of Igorot people today, particularly young, urban, middle class Igorots, who have migrated out of their hometowns, to identify themselves as originating from one location—the ili (hometown). Advancements in clothing, information, and communications technology have subsequently allowed enterprising community members to fulfill and extend this desire by designing a practical creation that is easily marketed through translocal social networks. These historical ‘moments’ have, it is argued, allowed the t-shirt to become a symbol of post-resistance Igorotness, one that aims to organize itself beyond resisting actual and perceived forms of oppression, toward the potential articulation of the postmodern aspirations of the diasporic Igorot community.

Keywords: Igorotness, ethnicity, identity consumption, resistance identities

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Rethinking Indigenous Place: Igorot Identity and Locality in the Philippines

2006, The Australian Journal of Anthropology

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