THE KANKANA-EY TRIBE

In Partial Fulfilment of Subject In English II DepartmentHumanities and College of Arts and Science

NAMES: Alboc, Faustino C. Ayao-ao, Aldrin G. Ayao-ao, Remo A. Basil, Abel M. Comila Chester G. Liwayan, Elijah T. Solano, Aldrin N.

PREFACE

Why should we know the culture of kankana-ey people? What is the common occupation of kankana-ey people? What are the characteristics of kankana-ey?

We should know the culture of Kankana-ey people so that if we saw some rituals that some other people doing, We could recognize if they are kankana-ey people or not. Kankana-eys are also Filipino people so we must respect and know there culture. They have many rituals, during wedding death, and illness.

The kankana-eys most occupation is farming. If you will visit there place you will see many vegetable that are planted in the fields. The kankana-eys are the best planters of vegetable. They can produce the most biggest potato in the world.

The characteristics of Kankan-ey are hardworking, simple and humble. They are most sociable. If there friends or family got sick they always care about them.

They are also good in dancing even if they have many problems in life, they can smile and say Im okey.

We should also know that kankana-ey are the original inhabitants of Benguet. They dominate planes in Benguet like bakun, the Mountain trail Buguias, Kibungan and Kapangan. This book will teach you the history of kankana-ey. How they lived? This book also can make you believe that Kankana-eys are hardworking people. You dont need to speak whit a kankana-ey people, because in this book you will know them. By just reading it.

TABLE OF CONTENTABSTRACT1INTRODUCTION 11.1 What are their beliefs?1.2 Prayer Point1.3 The Kankana-ey Ancestral Domain In Kibungan Benguet1.4 The Table of The Population of Kibungan as of 1994 2.0 BAKUN BENGUET: A Cultural Landscape In Transition.52.1 Bakun2.2 Barangay Ampusungan 2.3 Barangay Sinakbat2.4 Barangay Dalipey2.5 Barangay Poblacion2.6 Barangay Kayapa2.7 MANKAYAN3.0 FAVORITE FOOD (Specialty)124.0 LAND PREPARATION AND PLANDTING (Sayote).134.1 Maintenance4.2 Harvesting4.3 Packaging5.0 STORY Tells About Benguet156.0 SOLAR HOME SYSTEM..227.0 ELECTRIC- POWER PREDICTION IN A REMOTE PLACE.28 8.0 IN DEFENCE OF EXTRAVAGAN RITUAL FEASTS.38 9.8 SUMMARY.4311 BIBLIOGRAPHY..50 AbstractThe kankana-eys have been describe in the early 1990. The kankana-eys, like that of ibalois are hardworking, simple and humble.The kankana-eys dominate the Northeast area, speaking kalkali. They have the practice or observe a common rituals that are otherwise peculiar to the ibalois. The kankana-eys original inhabitants of Benguet. They dominate places in Benguet like Bakun, the Mountain trail, Buguias Kibungan and Kapangan.The kankana-eys perform rituals during wedding, death and illneses. The kankana-ey's belong to the tribal group called igorot. They are one of the larger tribes in the region. Kankana-eys are hardworking people in the field of agriculture. Kankana-eys performed planting and harvesting. The kankana-eys are the main source of sustenance and the chief form of welth.

1. INTRODUCTION/ HistoryThe Kankanaey live in the upland areas of Benguet province and belong to the tribal group called "Igorots" They are one of the larger tribes the region. They are a hardworking people in the field of agriculture who are already reached by modern technologies. The Kankanaey build rice terraces which have become sufficient sources of food. The staple foods of the Kankanaey are camote, rice, potatoes, and other root crops like tugi and gabi.

The marriage customs of the Kankanaey are similar to the Ibalois. They practice parental marriage. A wedding is celebrated with big feasts and many rituals done before and during the wedding ceremony. Butchering of animals is a very important part of the wedding. In the past there have been cases of intermarriages with lowland people. But due to unfavorable experiences, this practice is already declining. The Kankanaey families believe that husbands are the heads of the family and elders should be well-respected in the community.

The Kankanaey are some of the best vegetable growers in the Philippines. They are innovative in the fields and they practice proven technology like irrigation and the construction of rice terraces. Most of their income comes from tilling the fields. They are also into mining since the Kankanaey territory yields lots of minerals, particularly gold.

Hunting is also practiced by the people with the use of spears and dogs, while fishing is done with the use of bamboo traps. The Kankanaey women are said to be the best weavers in Benguet province. They produce sweaters, shirts and blankets. They also produce baskets, potteries and furniture which are marketed in the city of Baguio and other nearby towns.

The Kankanaey, having been reached by modern amenities, live in big communities and are aware of the importance of education. Because of a high literacy rate among the group, they desire socio-economic developments such as improvement of the road from towns to villages, protection of remaining forest, and the improvement of the water system and electrification of the Kankanaey territory.

Because they have a big population, they have a strong influence both in the local and national government. There are many socio-economic development programs being done in the area. Many members of the Kankanaey tribe are educated and professional, so they are the ones who are leading their people towards improvement and better living.

1.1 What are their beliefs?Because of the long years of missionary presence in the Kankanaey areas, the people have been Christianized. Many are now Roman Catholics and Protestants. Some have joined the Iglesia ni Cristo and other religious groups established within the Kankanaey areas. Although many have professed faith in Christ, most of them still engage in pagan practices as shown in many of their rituals during weddings, rites of passage, planting and harvest, medicine and others.1.2 Prayer Points * The openness of the Kankanaey to the Gospel is a good sign that Christian churches would increase in the area. However, some religious groups or cults have also reached them and tried to convert them. This caused additional missionary efforts and care among the Christian workers in the areas. There is also a lot of pressure regarding many denominational differences. A loving and faithful Christian testimony is needed among the believers so unbelievers will see the difference of Christianity from other religious groups. * Strong and faithful churches as well as good evangelistic strategies are needed to win more souls in the area. * The Kankanaey's geographic location and minority status still limit them from government assisted development programs especially in the socio-economic issues.

1.3 The Kankanaey Ancestral Domain in KIBUNGAN, BENGUET

Kibungan is one of the original 31 rancherias of the Distuto de Benguet during the Spanish period. These rancherias were eventually made into towns during the American regime, each headed by a president. It is now one of the 13 municipalities of Benguet province. It is an old settlement, said to have been founded by Malays who eventually built the original stone wall rice terraces about

1,000 years ago. It is said that traders from China and Indonesia frequented the area because of its mineral resources. The peoples customs and traditions reflect the dominant Kankanaey culture. The area is bounded on the north by Bakun and Mankayan municipalities, on the south by the towns of Atok and Kapangan, on the west by the provinces of Ilocos Sur, and on the east by the municipality of Buguias.The vegetative cover is mainly pine trees, grasses, shrubs and cogon. The municipality grows a variety of upland vegetables, such as cabbage, potatoes and carrots in addition to the ubiquitous sayote. Vegetable farming has become a good source of income, hence forests have given way to vegetables, particularly on those lands owned privately.

Known as the Sayote Capital of Benguet, Kibungan is only 67 kilometres from Baguio City, but travel time is four hours on a good day. The only access to the poblacion is through the Acop-Kapangan-Kibungan national road; but if one is bound for the barangays of Madaymen and Palina, the route is through the Halsema-Sinipsip-Bakun road. Poor transportation routes and facilities are considered a major obstacle to the development of the town. The main road that leads to town from Baguio or La Trinidad is unpaved and poorly maintained. During the wet season, Kibungan is practically isolated, and the movement of people, good and services suffers.The economic base of Kibungan is farming, fishing and hunting. Handicrafts is also a source of income. Women are engaged in backloom weaving of cloth and blankets; men make baskets and furniture.

In 1998, the towns population was 14,647. Barangay Madaymen had the largest population of all barangays, with 4,898 persons--more than twice the population of Barangay Poblacion. This is because Madaymen, with its rich soil, produces vegetables and so attracts farm labour and merchants. Barangay Tacadang and Badeo are relatively inaccessible, thus young people from there move to other places in search of work.

1.4 The following table shows the population of Kibungan as of 1998.Table 2 - Kibungans Population per Barangay, 1998Barangay PopulationBade 891Lubo 914Madaymen 4,898Palina 1,191Poblacion 2,345Sagpat 2,180Tacadang 2,228TOTAL----------------- 14,647

Although there is no recent data available on income, the 1990 NSO data reveals that 20% of all households reported income just a little over P1,000 a month. With an average municipality household size of 5.46 persons, this translates to about less than P200/capita/month. Assuming this situation is still true today, small- and medium-sized enterprises seem to be thriving. Most business establishments consist of sari-sari (small grocery) stores, billiard halls, eating places, such as carinderias and restaurants, bakeries, beauty shops, office-supply stores, rice retailing, and similar small businesses.The scenic beauty of Kibungan could be a major draw for tourists, but the poor condition of its roads is an enormous obstacle to developing tourism in the area.

2 BAKUN, BENGUET: A Cultural Landscape In Transition2.1 Bakun In Bakun, indigenous people use modern mechanisms for selling environmental services to preserve a traditional way of life without its poverty trap. The Kankana-ey-Bago people of Bakun, a mountainous region of the northern Philippines, have a rich socio-cultural heritage. Their indigenous way of life governs how they relate with the land, the forests, and among themselves. They support each other through the inal-luyon system where assistance is reciprocated in kind. Likewise, conflicts/disputes among members of the tribe, and even with other tribes are settled through the traditional tongtong system which is basically through consensus. However, based on criteria of income, healthcare,, and education the traditional way of life no longer meets current expectations. The Kankana-ey have demonstrated responsible stewardship of their natural resources through their indigenous farming practices. These practices such as terracing and riprapping sloping farm lands and nem-a, a system of clearing portions of forest to establish a permanent farm for agroforestry, safeguard environmental functions on their lands. The practices are so embedded in their lives, that they have spiritual significance. For example, cutting down of trees cannot proceed without performing a ritual beforehand.

With these practices in place, the watersheds of Bakun deliver plentiful water supplies to the two hydropower plants in the area.

2.2 Barangay Ampusongan

Ampusongan is located on the southern part of the municipality of Bakun. It is bounded by the barangays of Sinacbat and Dalipey on the north, Gambang and Dalipey on the east, Poblacion on the west and by the municipality of Kibungan on the south. It is the seat of the Municipal government since it is the most accessible of all the barangays. The barangay is the third largest in Bakun. It covers a total land area of 4,391.1419 ha. Fifty percent of which is forested, 32.67% is virgin agricultural land and only 0.35% is residential area. Ampusongan is located on a second growth forested area left by the logging concessions of Lepanto Consolidated Mining Company, Kairuz Lumber and Benguet Mining Corporation. The area has a generally mountainous terrain with an average elevation of 1,400 masl. Given its topography, the barangayexperiences a Type I climate wherein the dry season runs from December to May with March as the driest month and the wet season for the rest of the year with August as having the highest rainfall. Temperature ranges from 18C to 28C. Some part of Ampusongan even experiences frosting during December through the early part of January. Generally, the climate of Ampusongan is suited for most type of agricultural crops.

As of 1999, Ampusongan has 492 households or 1, 887 total population. This was based on an actual count conducted by the Barangay Council. A population growth of 18% or an average of 4.44 individuals per household was computed from the 1997 population count. The population is said to be relatively young with the 42.52% is less than fifteen years old, 47.03% ranges from 15 to 49 years old and the remaining 10.55% ages 50 and above. The major dialects spoken are Kankanaey which is used by 93% of the total population and Bago which comprises for the farfetched 3.55%.

Agriculture in the barangay is classified into two: cash crop production and rice farming with the former being observed as moving towards expansion and the latter into conversion into gardening areas. Upper elevated areas like Nmagtey, Cabutotan and Balangsayan produce an alternate of cash crops like potato and cabbage croppings, carrots, sweet peas and wombok. On the other hand, low-lying areas like the Ampusongan Proper and Sitio Demeg produce rice with an alternate of croppings of peanuts, beans, camote, cassava and ginger. Planting season starts during the early part of April or the first month of the rainy season.

Harvesting period is usually during the months of July to November when vegetables are most abundant. Unfortunately it is also the period when prices are at their lowest since the influx of harvests from parts of Cordillera starts coming in. Other sources of income are fruit tree propagation, camote production, livestock production, gold mining (labor or sayo), sari-sari stores, working in vegetable farms, lumber sawing, carpentry and furniture making. Some are also employed in the municipal office and in cooperatives.

Irrigation facilities like canals in the barangay offer services to limited areas but NIA-CHARM is trying to rehabilitate them to augment the un-irrigated areas. Also, although Ampusongan has no existing water system it has the biggest source of water for domestic use located at the springs of Calumbe-ey, Aluweg 1 and 2 and Longilong. The road system, on the other hand, is not yet fully cemented. Most of the barangay roads are dirt roads while the national road stretching from Sinipsip to Ampusongan has only some of its parts paved or cemented. These pose a problem to the accessibility to and from other places since most of the dirt roads are passable only during dry season. Aside from roads, Ampusongan also has many foot bridges made of steel matting and suspended by cable. In fact, the barangay is one among the largest or which has the greatest number of foot bridges with a total length of 800 meters. Meanwhile, the municipal government has an established communication system composed of a telegraph station, post office and public calling office. There are also ICOM Radios for emergency and radio frequency repeaters at different strategic points in Benguet. News paper and magazines from outside municipalities like La Trinidad reach the barangay through the buses and jeeps passing through the Baguio-Ampusongan road. Electrification was new and also not yet complete although half of the entire area is already energized with the help of HEDCOR, a private hydro-electric generating company.

Among the social services available in the barangay are public elementary and high school education, recreational facilities, and a multipurpose hall. The barangay has no health facility yet but it is adjacent to the Municipal Health Clinic. 2.3 Barangay Sinacbat

Sinacbat is located on the central part of Bakun. It is bounded by the barangays of Bagu on the north, Dalipey and the Mankayan town on the east, Ampusongan on the south, and Kayapa and Alilem, Ilocos Sur on the west. The barangay has a total land area of 4,635.6997 has or 12% of the municipalities total land area.

More than half (59.11%) of the total land area is a forest the type Upper Montane type which is dominated by pine trees, oak trees and other local timber species. However, this is now being threatened by agricultural expansion. Arable agricultural land occupies 26.16% of the area while residential area is 0.24%. The barangay is also a part of the logging concession of Lepanto Mining Company. Sinacbat has a mountainous terrain and an elevation of 1, 800 MASL. Its climate falls under Type I with a dry season from November to April and a wet season for the rest of the year. The highest rainfall is recorded during the month of July. The average rainfall from May to October exceeds the annual average of 442.8 mm by 916.5 mm. Average temperature ranges from 14C to 24C. Based on the 1998 RHU data, the barangay has a total population of 1, 324 with a growth rate of 23.59%. Moreover, a larger portion of the population is comprised of the 15 49 years age group followed by the 7 14 year-old bracket. Settlement clusters are unevenly distributed among the sitios but the largest are found in the barangay proper and Lamew.

Agriculture is the major source of income for Sinacbat. It is classified into two: rice farming and cash crop production with the latter as the primary income source at the barangay center. Planting starts in April and harvesting period is during the months of June to November. The community practices one of the traditional systems of production called the pakde during the occurrence of pests and diseases. This practice, however, has declined through the years since farmers nowadays prefer using modern technologies which are easier to procure and are less time consuming. There are also post harvest facilities like seed potato storage located at the Sinacbat Proper and tramlines for vegetable hauling owned by private individuals. Other sources of income include teaching, carpentry, sari-sari stores, cooperatives and logging.

A road system was opened in the 1980s by the Lepanto Consolidated Mining Company but it has been passable only for light vehicles. Moreover, the roads are dangerous during rainy season. Alternative access is through foot trails and foot bridges. Also, the frequency and availability of transport modes and routes depend upon the abundance of the vegetable production to be transported. The irrigation system is being maintained by the members of the irrigators association by using the maintenance fund pooled by the members themselves.

Electrification has yet to reach the barangay and the water system still needs although there are two mini-hydros in the vicinity.Communication facility is limited to handheld radio (ICOM). There is a day care center and primary schools in the barangay. A special adult education classes are being conducted with the help of UNDP, ILO and DSWD. There is also a barangay health center.

2.4 Barangay Dalipey

Dalipey is on the eastern part of Bakun. It is bounded by Bagu on the north, the town of Mankayan on the east, Gambang and Ampusongan on the south, and Sinacbat on the west. It has total land area of 3701.25 has, 54.13% of which is forest, 23.06% is virgin agricultural land, 10.65% is vegetable land, 1.78% is rice land, and 0.45% is residential area. The barangay is elevated at 1, 600 masl with the Mt. Teplaw as the highest point which rises at 2000 masl.

As of December 2002, the Municipal Health Office recorded a total population of 2, 149 or 375 households. The community depends on traditional farming and crops like rice, corn and peanut as its major source of livelihood. There are also vegetable gardens that produce cabbage, potato, Chinese cabbage, carrot, lettuce, bell pepper, plastic pepper, peas and beans. Other source of income are the cooperatives.

Accessibility to the barangay is still through dirt roads and foot trails. While water source is the Gambang River. Dalipey had also consented on the construction of a small hydro plant in its area. Other infrastructures include an elementary school, a barangay hall and a health center.

2.5 Barangay Poblacion

Poblacion is located on the northwest part of the municipality of Bakun. It is bounded by Sinacbat on the north, Ampusongan on the east, Palina on the south, and Kayapa on the west. It has a total land area of 3, 031.0949 has. Although the terrain is mostly steep, the topographies and elevations are varied. The barangay is also enclosed by three rocky mountains namely Mt. Kabunian, Mt. Gedgedayyan and Mt. Takip. Its climate falls under Type I wherein dry season occurs during May to October and wet season during November to April. Highest rainfall is recorded during mid-July. Temperature ranges from 14C to 24C. Vegetable gardens being curved along the gully. Below is a pine forest of Poblacion.

Thirty six per cent of the total land area is covered by forest, 30 % by virgin agricultural land, 16 % by agriculture and 18 % by pasture land. However, there is an observed shift from subsistence farming to cash crop production and conversion of rice fields into vegetable gardens. Just like in any other barangay, planting season starts on April and harvesting period is from June to November. Dominant agricultural crops include camote, gabi, ube, cassava, potato, ginger, pechay, cabbage, carrot, snap beans, garden pea, peanut, corn, and fruits among others.

Poblacion has a total population of 1, 408 or 336 households. This is based on the 1998 record of the Municipal Health Office. About sixty per cent of the population is the total work force of the barangay whose age ranges from 15 64 years old.

A number of households are also engaged in poultry and livestock production, and fisheries. Other sources of income are fruit tree propagation, camote production, gold mining, sari-sari stores, laboring in vegetable farms, lumber sawing, carpentry and furniture making.

Infrastructure includes foot bridges which are made of matted steel. There is an abundant water supply for domestic use but the electrification system services only about 53.27% of the total households despite that Poblacion is the host/ site of a mini-hydro project. Social services include elementary schools, a high school, and a private day care center. There are also two clinics, each with one midwife, in the barangay

2.6 Barangay Kayapa

Kayapa is on the western portion of the municipality of Bakun. bounded on the north by Bagu and Alilem municipality, on the east by Sinacbat and Poblacion, on the south by Kibungan town and on the west by Sugpon town, the area totals to 5901.6835 has. it is elevated at 1, 500 masl with the highest point at 2000 masl which is found in Tagpew. The access to Kayapa is through Ilocos Sur on the western side of the mountains.

Almost sixty per cent (59.5362%) of the barangay is classified as forest. The remaining area is divided into virgin agricultural land (23.06%), vegetable land (10.65%), rice land (2.71%), residential area (0.19%), and others. Just like the other barangays, traditional agriculture is the main source of income. On the other hand, while the other areas are moving towards the expansion of their vegetable gardens, Kayapa has no commercially cultivated gardens. Other source of livelihood is the cooperatives.

Based on the December 2002 Municipal Health Office data, Kayapa has a total population of 1, 504 individuals distributed to 230 households. Water source Is the Kayapa River.

2.7 Mankayan

MANKAYAN is a 4th class municipality, located in Northern Benguet. Agriculture and employment in the mines constitute the two major sources of livelihood. A large number of household are engaged in vegetable farming. Tradition methods like bench terracing andkainginare highly practiced. The major industry is mining which have been dominated by the Lepanto Consolidated Company since the 1900s. The existence of a few other mining companies is a recent development.

Small scale miners are also numerous, this having a traditional activity of the native population even before corporate mining started. Mankayan ranks among the oldest communities in Nothern, Benguet in the formulation ofkankana-eysociety.

Planting rice and vegetable aside from mining is the other source of living in Mankayan, Benguet.

Rice fields were worked twice a year during the month of June and December. Rice was planted on the month of January and July.

It was almost the women who took good care of the rice fields by removing weeds and maintain the flowing of water from the irrigation, while the men were usually out for hunting and the others are working in the mining company. Rice agriculture was mainly for domestic consumption and was limited to some areas.Vegetable planting is done during rainy season. Farms were cleared during the dry season by cutting back the burning of the vegetative cover and then waiting for the rainy season to come so that the fields could be planted withcamote and gabi. Sometime inhabitants would just plantgabi near the river, brooks and spring where there is enough water for the roots to absorb.

3 FAVORITE FOOD(Specialty)

In Cordillera, there is a way to prepare chicken without spilling blood. It is a traditional meal calledpinikpikanwhich modern practitioners fondly refers to as killing me softly. It is said that through the process of beating and burning, the indigenous folks make appeals or ask favors fromKabunianor the spirits of their ancestors. The native chicken makes the bestpinikpikan.You will need firewood, a clean flat surface,innasin (smoked, salted and aged pork) pechay or sayoteand a piece of stick.First, start a fire. Put one wing of the chicken on a flat surface. Using the stick, beat the wings from the inside like you would hit a gong not too soft and not too hard just enough to numb the fowl, not break its bones. Keep a rhythm as you go from the tip of the wing to the side and back. Do the same to the other wing.Lay its neck sideways on a flat surface and beat it repeatedly from end to end. Beating the chicken makes its blood coagulate, no messy red liquid dripping all over the place.

4. LAND PREPARATION AND PLANTING

4.1

4.2

5. STORY Tells About BENGUETFive men were walking up the rocky path up a mountain. The lead man, the guide, was understandably the fastest of them, setting a pace that would enable the group to reach the top of the pass before the April sun would climb higher on the horizon.

(Photo: the farther mountain is where Saknong, the steep climb, is found)Already, even as the sun has yet to reach its hottest position in the sky, the walkers were sweating profusely, except perhaps for the guide who was just ambling along as if on a Sunday stroll. The other four behind him were however drenched in sweat, with their shirts wetly clinging to their backs and sweat dripping down their brows, the salt from the sweat irritating their eyes. Nevertheless, they persisted, trying their best to keep the pace set by the guide.

(Photo: Bridge halfway up Saknong)The last in the line of hikers was himself a fast walker, and familiar with the paths they walked. He perhaps chose to take the tail-end position for this reason, as he would then be able to encourage the less able walkers in the middle.The second in the line was very able to keep the pace, never lagging far behind the guide, though he perhaps also had difficulty doing so.

(Photos: Some of the walkers, on the way back. Upper photo shows Constantino Sudaypan and Kolbel Acquiapat, lower phot shows Acquiapat and Raleigh Agdaca)The third in the line was also an able walker, steadily following the leaders. He was aided by a walking stick, one of those lightweight collapsible metallic canes. He was correct in bringing along the cane in the hike, for a cane certainly would have helped the fourth walker. The fourth walker was the slowest of them all, repeatedly pausing to catch his breath every once in a while, and drinking more than his share of the water that the hikers brought along.The leaders would, every once in a while, stop in a shaded portion of the path to wait for the others. But before the sweat stopped flowing, the group would once again strap their backpacks on and continue the hike. Their pace for the most part prevented them from appreciating the view of the surrounding mountains, mountains that seemed to be made up of rock, mountains whose sides were steep faces that showed interesting formations, mountains that, either bare of vegetation or covered with it, were spectacular sceneries.

The hike was supposed to take five hours, at the pace of the locals. With this group of walkers, they would take seven hours.The earlier part of the hike was down a much gentler slope, taking the walkers an hour to the bottom, probably some 500 meters lower in elevation than where they started. The long climb up the mountain was much steeper, going up to the top of the pass 500 meters from the valley floor. The climb, due to the steepness of the path, would take them more than two hours before they reached the top.

(Photos: Kids of Tawang, Kapangan, the village found in the valley before the climb up Saknong)Yet after reaching the top of the climb, they still had to go down the slope before they would arrive at their destination.Were they backpacking tourists, or thrill-seeking mountain climbers? Nay, they were not.Badeo, in Kibungan, is arguably the most remote village in that town, though Takadang, also of that town, holds the same claim. It was in these barangays that the Igorot Global Organization (IGO) gave 20 solar home systems (SHS) so that the people could have simple lighting. The hikers were going to Badeo to see how these solar home systems were faring. Were the SHS still working? How have the people benefited from the project? What changes resulted in their lifestyle after the SHS were installed? Etcetera, etcetera.

(Photo: the mountainside along the road was planted with sayote. While the group was in Badeo, police officers reportedly found marijuana planted underneath one of the sayote plantations.)While walking down the mountain earlier, the group met two sets of walkers from Badeo. These walkers were carrying two sick persons to be brought to the hospital in Baguio City. The people of Badeo have to carry their sick some 17 kilometers, by their estimation, of uphill and downhill paths before they can reach the road, and so transport their sick to the hospitals, either in the Kibungan town center or in the farther places of Baguio and La Trinidad.The remoteness of the place was underlined by the spectacle of the village people carrying their sick, and to see two groups in succession was truly sad.People would ask, why did the people of Badeo build their village so far from the road? Why did they build their homes in so inaccessible a place?They did not do it intentionally. these villages were there before roads were built. These villages rose in these places because it was in these places that people found some arable land that could support them. These villages rose because it was in these places that earlier people found water, and game.

If colonial road builders happened to build their roads passing through Badeo or Takadang, then the situation will be reversed, so that the it would be the other parts of Kibungan that will be far from the road, and thus remote. But perhaps the rocky terrain in these barangays kept this from happening, so that we are stuck to the present reality that to reach Badeo and Takadang, one has to hike for more than five hours.And the village people would have to carry their sick the same distance, along the same steep and rocky paths, to reach the hospitals.6. SOLAR HOME SYSTEMFrom the provincial road linking Kibungan municipality to the rest of the world, the first settlement of Badeo, Kibungan that may be reached is the village of Tableo. Yet one may reach the place only after nearly five hours of rigorous hiking down a mountain to Tawang village in Kapangan, up Saknong, a rocky mountain pass, and down the mountain to Tableo.

(Photo: another suspension bridge on the way to Badeo)Tableo has 38 households, an elementary school, and a daycare center. In the school year 2010-2011, there were some 12 pupils attending the school, being taught by an intrepid volunteer teacher. The teacher was solely responsible for teaching the various grades. In the past year, the 12 pupils were distributed in three grade levels, so that the teacher was handling three classes all at once, trying her very best to impart the necessary skills and knowledge that the state educational curriculum required.It was in Tableo that 3 solar home systems (SHS) were installed in April 2007, 2 in the school and 1 in the Daycare Center. 8 other SHS units were installed in other settlements in Barangay Badeo. 9 similar units were installed in Barangay Takadang.The Australia component of the Igorot Global Organization (IGO-Aus) funded the solar energy project, through a scheme being implemented by the Philippine National Oil Company (PNOC). The original plan was for 40 SHS to be provided to Badeo and Takadang. The plan was hatched in the 6th Igorot International Consultation in Australia in 2006.

(Photo: Part of Badeo "proper" one of several dispersed hamlets composing the barangay.)The SEP scheme was for the SHS to be provided to private household beneficiaries, with the beneficiaries paying for the SHS units at a subsidized price of P20,000, and with an initial installment of P2,500. However, villagers in Tacadang and Badeo were lukewarm to the idea of paying for the units, even at the subsidized price. Intent to help, the IGO-Aus, with the help of charitable persons, raised the necessary amount so that beneficiaries in Badeo and Tacadang will not have to pay for the SHS units. It was also decided that the SHS will be installed in public structures such as schools, barangay halls, and daycare and health centers.

(Photo: one of many surviving cogon houses in Badeo)Also, only 20 SHS units were brought to Kibungan, instead of 40 units. The remaining 20 units were brought to Asipulo in Ifugao where private households were more willing to pay for the units at the subsidized price. The PNOC contractor in charge of the installation of the SHS was expected to properly orient and train the beneficiaries as to the maintenance of the solar units. The contractor was also expected to visit the units at least once a year for two years after installation.It was in April of this year that IGO-Aus, now called MABIKA Aus, sent a group to Badeo to check on the status of the SHS installed there. The group found that only one of the units installed in Tableo is functional. The two other units were not functioning. The main cause of the malfunction was the battery electrolyte solution drying up. Normal maintenance requires that distilled water be added to the batteries when the solution levels drop. Because the batteries dried up, the zinc and copper plates necessary for the batteries function became warped, rendering these useless.Apparently, while the SHS were installed to benefit the entire Tableo community, no single person was identified to be primarily responsible for maintenance. In addition, the promised visits by the contractor never materialized. At the time of the recent April 2011 visit, the Tableo villagers said that it was the volunteer teacher and the Parents Teachers Association (PTA) who became responsible for the maintenance. Yet the villagers admitted that they were ill-equipped to do it. And so the batteries were destroyed, and 2 of the SHS ceased to function.The solar panels and the supplied control panels continued to function, however, and an enterprising villager bought a car battery from far-away Baguio that they could charge using the solar unit in the daycare center. After charging, the battery is then brought to their home, where they make use of it for lighting. In a way, then, the SHS continued to function for the very reason it was donated to the community for: rudimentary lighting.The SHS installed in Kibungan were supplied with 2 fluorescent fixtures for 10-watt tubes, as well as for 2 compact fluorescent lamps and 2 DC outlets. Since these were installed in public buildings, it was expected that their primary use was for public activities.Well and good, but then its uses became limited. After all, schoolchildren are dismissed when it is still light, and normal daylight makes the lighting fixtures superfluous. The lighting function of the solar units was more helpful to the teachers, who could continue working on their reports and lesson plans after dark.Of course the SHS were used for other public functions, such as village meetings and social activities, for the people could continue in their activities even after dark. It is noteworthy that in the classroom with the functional battery, a stereo component that could run on DC power may be found. The villagers have been using the stereo component during these public gatherings.But social gatherings and meetings are few and far between, and while the batteries are expected to be fully charged after each reasonably sunny day, making use of the solar units for these purposes is an under-maximization of their potential.The people also found another use for the solar units, perhaps with the intention of maximizing these, and that is to make use of the DC outlets to charge cellular phones. Before the solar units were installed, people had to hike the long distance to the road where they could charge their phones in AC outlets, at the cost of P20 per hour. Now, with the DC outlets, they could charge their phones right there in the village, for free.The villagers admit that owning a cellular phone prior to the coming of the SHS was not practical. With phone charging right at their village, however, more and more of them found the necessity of purchasing these marvels of technology that would enable them to communicate with their relatives and friends in the outside world.While the people would not admit it, there were some of them, aside from the one already mentioned, who were also charging their own car batteries using the SHS, and so could have electrical lighting in their homes, if only for a few hours at night and in the early morning.The whole exercise of providing the SHS highlighted the functionality of the system, so that some of the villagers are have acquired their own solar units, belying their initial rejection of the proposal for them to purchase the SHS at a subsidized price. One of these households even has a DC-powered television set. The TV set becomes particularly popular during media events such as the

Pacquiao boxing bouts, when the entire community would gather to watch, and the children acting out the punches delivered afterwards.Perhaps it was the discovery of these many uses of the solar units, and the realization that the solar panels cost so much, that prompted the theft of 2 of the solar panels installed in other parts Badeo. Some of the lighting fixtures in Tableo are also lost, perhaps taken by people with battery-powered lighting systems in their homes.Thus, while the SHS are still under-maximized and one of three non-functional in Tableo, the project has had a profound impact on the community. It has made the people realize that they could do much more with nighttime lighting, and their means of communication with the outside world has vastly improved.If only for this, the IGO SEP project in Kibungan could be deemed successful.7. ELECTRICT- Power Prediction In A Remote PlaceThe Igorot Global Organization donated 11 solar home systems to Badeo, Kibungan, and another nine SHS to Tacadang, in the same municipality. Aside from these, the Benguet State University-Affiliated Non-Conventional Energy Center (BSU-ANEC) also brought to the same barangays solar charging systems specifically designed so that beneficiary communities could charge batteries for use in their homes.These solar energy projects have brought rudimentary lighting and DC-powered current to these communities.

(Photos: Steep rock faces that are the main feature of the Kibungan landscape.)Prior to these projects, the people in these places had no electricity, apart from those who went through the trouble of lugging their heavy batteries for charging in the distant central villages of Kibungan. These projects also heralded the acquisition of similar solar home systems by the more affluent households, so that the two remote barangays could now be described as energized, even as many households have yet to benefit from the technology.Perhaps the most noticeable effect of the coming of electricity, albeit solar-powered, is that the people in these places have developed the need for electricity, whether for lighting, to power their transistor radios, to charge their cellular phones, or to watch DC-powered television sets. Arguably, these are basic needs in other parts of the world, and it is quite wrong to deny the people of Badeo and Tacadang the same amenities. Indeed, the right to information and the need for the same; as is now conveniently made more available through the radio, cellular phones and television; is a development that would sufficiently justify the solar energy projects. The ease of communication made possible by the cellular phones is also another powerful justification, as is the simple lighting systems that enable the people to extend activities into the dark hours at night.Then again, beyond answering these basic needs, the coming of solar energy has introduced other needs that may mean far-reaching and profound changes in the way of life of these erstwhile simple communities. An example would be the cellular phones that now have become regular implements in several households. The cost of a cellular phone is no laughing matter, and to use these it is necessary to pay the cellular companies, or to buy load, that expires after a period of time, necessitating another purchase. As would be expected, the cellular phone users would not limit the use of their phones to essential communication, but would include the less-than-necessary text messages and calls that would increase their consumption of airtime and load.

(Photo: Light mist covers the mountains that are part of the uphill and downhill climb to Takadang.)While these phones answer the need and convenience of instant communication, they nevertheless also mean that the people have to spend for something they originally did not.It is yet unfathomable how the incessant advertisements in radio and television shows affect the peoples thinking. It is however expected that continuing exposure to these advertisements would develop other needs, at least in the peoples perception, that would entail additional expenditures for their fulfillment.These developments would gain more speed when the villages are fully energized via the national electrical grid, through the Benguet Electric Cooperative. As of the moment, the Beneco has already laid out electrical lines to some villages in Badeo and Takadang. A month ago, however, the Beneco has yet to energize the lines since the villagers have yet to signify their intention to avail of the utility service.(Photo shows high tension electric wires along the path to Badeo.)The reason why the villagers have not yet applied for electrical connections is their perception that it is beyond their means, specially the initial outlay that they have to shell out for the electric meters and wiring in their homes. In a way, they have yet to understand the potential of electrical energy, and the profound change that would result once they get used to it.We could just imagine when one of the villagers would buy a refrigerator or freezer, and would learn to make the Filipino cold treat ice candy. When the children would taste the sweet frozen delight, then they would definitely develop a liking. This would introduce another need for frozen treats. Then other treats like ice cream or cold soda drinks would also become part of the peoples fare.

(The manifold electronic devices, like radios and stereos, computers, television and DVD players, as well as power tools and everything that runs on electricity, would later on be craved by the people of Tacadang and Badeo. Rightfully so, for these are already regular fare in other parts of the municipality and the country.Yet the question that begs to be asked is whether the people of these villages have the means to sustain the enjoyment of these amenities, from the small value of load to the cost of electricity, from the cost of DVDs to the cost of elaborate home entertainment systems.The price of electricity and the amenities it brings with it is no small thing, but once it gains a foothold in Badeo and Tacadang, there would be no stopping it.The people would then be hard put to satisfy the introduced needs. As it is, the economy of the place has hardly changed in the past several decades, owing to its remoteness from the market centers.The people themselves recognize that, in terms of priority, what they most need is access to the market for their goods. What they most need is a road connecting their place to the rest of the world. They need the road so they could transport their goods, and engage in commerce, and thereby become economically empowered.Without greater economic empowerment, they would have to continue to rely on the traditional subsistence economy, an economy barely able to provide for their daily needs.Even without the costs of electricity and electrical amenities, the people of Badeo have had to resort to the planting of high-value crops that would be profitable despite the remoteness of the place. This high-value crop just happens to be contraband, so that more than a dozen of the people of the place are now languishing in jail. Yet many choose to plant marijuana still, for it is one product that, even if transported for hours of backbreaking trails, would result in a profitable sale.Of course electricity would make the transport of this contraband much easier, for then they would discover that the weed may be compacted using electric-powered presses, and then processed into hashish or hashish oil. Electricity would then become truly affordable, and those who engage in the trade would acquire all the amenities they would want.Yet we know that only a small fraction of the population are actually engaged in the trade. It is unfortunate that, with the entry of electricity, they might be the only ones who might be able to maximize its use.If other livelihood opportunities are not made available to the people there.

Injun Joe

It was in the 1960s and the 1970s that our grandfather, Angel Agpad, was recognized as an indigenous healer.His prowess as a healer was perhaps better appreciated in villages other than his home village in Sagada, Mountain Province, though even then many of the local folk would approach him for remedies to whatever ailments or discomfort that they might be feeling. Remedies that he prescribed were mostly concoctions from the many herbs that he had, with indigenous prayers and sometimes with the ritual slaughter of chicken.He was also skilled in a form of reflexology and acupressure, as well as in the mending of dislocated joints or strained muscles. Mangngilot was a term used to refer to him to reflect this skill.These remedies are mostly lost to us now, though we his grandchildren were beneficiaries of his skills, as the odd headache, sprained ankle, diarrhea or other complaints seemed to disappear after we ingested a bitter herb, were massaged by him, or drank chicken soup.His remedies were primarily traditional, but he was astute enough to recognize the shortcomings of some of his prescriptions, specially in dealing with infections. For this, he also carried with him powerful antibiotics that he mixed with the traditional cures when the complaints involved dangerous infections. In other cases, he would actually recommend that the patient seek the help of medical professionals, if the malady is beyond his prowess.Our grandfather walked with a limp, with one of his legs always askew, making it necessary for him to carry a cane wherever he went. That he walked with a limp perhaps bolstered his reputation as a healer, for to reach the many villages he ministered to, he had to walk many kilometers. His perseverance in these long treks perhaps added to peoples faith in his abilities, and thus ultimately increased the effectiveness of his cures, as patients were psychologically more receptive of the cures.For one reason or other, our grandfather was referred to as Injun Joe, another example of how the people of Sagada bestowed names upon their brethren. The name stuck, and until now, we his grandchildren would occasionally refer to the patriarch as Injun Joe.Injun Joe visited many villages as a healer, going to Ilocos Sur, Abra, Kalinga and wherever he was called to serve. In these places, he invariably made friends with the people he healed, and with people in general. It was not uncommon that these friends would give him gifts when he finally left their village. Thus Injun Joe would come home to Sagada laden with goods such as tobacco, dried meat, dried beans, and whatever his patients gave him in appreciation of his work.Up to now, his descendants are not surprised when the descendant of those he healed would visit Sagada and renew friendships with the family, in an enduring appreciation of Injun Joes healing abilities. They are manifold, and it is not uncommon that his indigenous name Agpad has become part of the roster of names of those he helped.One of the more significant friendships that Agpad has developed is with the people of Betwagan, Sadanga, Mountain Province.He has been to the place several times as a healer, and also as a guest to the many traditional ritual feasts of that village. His continuing interaction with the amiable people of Betwagan further bolstered Agpads relations with them.Yet perhaps what makes his relationship with Betwagan so special is the story of how he performed a seeming miracle as a healer.In one of his visits to the place, he came upon the people at a wake, watching over one of their kin, apparently dead. Agpad did not believe that the person was dead, and convinced the people that they should first try to revive the dead person. Agpad came up with herbal concoctions that they force-fed or otherwise ingested into the person.The person was revived, and lived a long life.Perhaps some other person could have noticed that the person being mourned was not yet dead and could be revived, and perhaps that person could have administered a remedy to make it happen. A medical professional most certainly would have been able to, and in the process would have gained the enduring appreciation, and friendship, of the people of Betwagan.Serendipity however put Injun Joe in the place where he could help, and it was upon him that the people of Betwagan bestowed their generous friendship.Since then, our extended family in Sagada became the close friends of several large families in Betwagan. Our names, both the indigenous ones and Christian baptismal names, became the names of our friends in Betwagan. Nay, they are more than friends, but brothers, sisters, family.They come in numbers to join us in our celebrations, or to help us in our hardships. Whenever we visit their place, they treat us like royalty, so that we often are reduced to embarrassed gratitude. Whenever they visit us, they bring with them the usual token gifts of rice, and the ever-present basi or sugarcane wine.Such relations have endured for several generations already, and we hope that it will continue forever, so long as our lines endure. We hope that eventually one of the descendants of Agpad marry into the families in Betwagan, and so seal a relationship he started by being a healer.

8. IN DEFENCE OF EXTRAVAGAN RITUAL FEASTS

The indigenous peoples of the Cordilleras invariably perform several rituals in the life cycle of an individual, from pregnancy until death, and most of the time even after death.These rituals for the most part involve the slaughter of sacrificial animals, or what may be more appropriately called ritual animals. The type and number of ritual animals depends largely on the ritual itself, and the social status of the family for whom the ritual is performed. Thus a single chicken might suffice, or the ritual might involve the slaughter of several pigs. Some communities would

require the slaughter of carabaos, cows or bulls, horses, or dogs. Ritual celebrations might last for a few hours, a day, or several days. And because there are several animals butchered, the entire villages, as well as friends and relatives from neighboring villages, are invited to partake of the feast.

(Photo: A carabao is prepared for cutting up prior to a wedding in Baguio.)

(Photo: Butchering one of two carabaos slaughtered.) (Photo: Separating the meat to be distributed to those who participated during the slaughter.)There are a variety of reasons for these ritual feasts. One of the most popularly known are celebrations of indigenous weddings. In many parts of Mountain Province, these weddings are scheduled during particular months of the year, mostly when there is a lull in the activities of the rice agricultural cycle. The reason for this schedule is that the village people would not be unduly disturbed when the wedding feasts are performed. For the same reason, the weddings were performed all at once, together. It was not uncommon to have more than a dozen couples wed at the same time, with celebrations on-going at different houses of a village, and gongs-a-plenty being played in melodious cacophony when several couples wed are neighbors.The number of ritual animals prescribed as necessary for weddings were the same, and it involved feasts before, during and after the actual wedding. And since no animals are butchered for no ritual reason, this number may not be added to, so that the amount of meat may actually not be enough if the guests to the feast are many. However, if the meat cut up into small pieces still do not suffice, the guests would be as content to sip the stew or soup, and would be just as content in their participation. It was not an uncommon occurrence, since the pigs bred in earlier times were really small, and took several years to mature. The chickens were the same. Even if several pigs and chickens were slaughtered according to the rituals performed, there might not be enough for the assembled guests, and thus while it remains a feast, it would not be a feast of unnecessary extravagance, as indeed nothing is wasted, and sometimes the meat is not enough.In latter times, this might have changed, since the pigs that we have now grow to gigantic sizes, and so the meat from a single pig now would exceed the meat from five pigs of the traditional variety. The number of required ritual animals have however remained the same, so that the amount of meat now available during feasts has significantly increased. Often, therefore, these ritual ceremonies truly satisfy the meaning of a feast in the sense that there is abundance of culinary delights. With our absorption of foreign influences, these feasts now include other delicacies as cakes and salads of all kinds, pasta preparations, candy, and many other purchasable whatnots to tickle our discriminating palates.Many communities have also lifted the prohibition on the slaughter of animals more than those required by the rituals, so that in many cases, the hosts of these ritual feasts would butcher several more animals than ritually required.These present-day realities might be the reason why there are more and more people who say that the old ritual ceremonies and the requirement of ritual animals are unnecessarily extravagant. Critics of traditional feasts say that these rituals unnecessarily strain the economic resources of those hosting the rituals, that these hosts are better off investing their resources rather than wasting these in extravagant feasts.What is conveniently forgotten by these critics is that ritual feasts traditionally were graduated, that is, the number of ritual animals varies according to the social standing of the hosts, and with those relatively well-off expected to slaughter more, according to their status. In a way, it was the communities way of redistributing wealth among the villagers, for the lesser-off are expected to slaughter less animals for the same ritual. Further, these rituals do not happen only at the behest of the hosts, but as an affirmation of the hosts belongingness to the community. It becomes their social obligation, and the rest of the community are expected to help in whatever way they can, either by lending mature animals, by helping in the preparations, and assisting in the different tasks during the ceremonies. In many rituals, too, people quite naturally help out by donating to the hosts, either in the form of their labor, rice and other foodstuffs, or by donating ritual animals. These donations are regulated only by the villagers ability to extend help and certainly not mandatory. Thus the ritual feasts are actually a culmination of the oneness of the community.The success of a feast is more aptly measured by the cohesion and mutual-help systems of the village, and the number of guests during the feast.(Photo: Part of the more than a thousand guests at the Baguio wedding.)In weddings and wakes, guests are allowed to give donations in many forms. Of course, in older times, these were in the form of rice and other food, their physical labor and presence during the festivities, ritual animals, wine, and most anything else that might be needed. It encouraged the mutual-help systems that

existed in those times. Family relations also figure prominently, with relatives, no matter how far removed, chipping in whatever they can to help.Current times have not diminished the feeling of community and family relations in indigenous feasts. Rather, because we have become more affluent as we engaged in non-traditional economic endeavors, the gifts we give during these feasts have also gained affluence. Instead of the traditional rice and foodstuffs we donated to each other, the availability of cash has many of us giving cash donations during special feasts. It is arrogant for any of us to refuse whatever help our guests give us, for these guests are merely affirming their belongingness to the community, or our relations with them, or both. It is their way of saying that they are one with us. With all the donations that our guests and the members of the family and community readily share, it is but natural that newly-weds, for instance, would not scrimp on the preparations, and provide the community with a feast worthy of their being counted as members of that same community.The mutual-help systems, while they yet exist, are the reasons why our feasts continue to be relevant and practicable. When we lose these systems, then indeed feasts like the ones we hold now would really strain the economic resources of hosts, and would become truly unnecessarily extravagant.

9. SUMMARY The kankana-ey have beed described in the early 1990 as like the ibaloy but they celebrate their festival more spenddidly. Like the ibalois, the kankana-eys are the original inhabitants of benguet . They also became the second major tribe in Latrinidad. Today, they are found not only in benguet but neighboring provinces particularly Nueva viscaya. The Kankana-ey, like that of the ibalios, are hardworking, simple and humble. They are said to be more sociable than that of the Ibalois.The kankana-eys dominate the northeast area, speaking the Kalkali, a dialect similar to thet of Mt. Province and akin tho the Iloko. They the same practice or observe a common ritual of rituals that are otherwise peculiar ti the Ibalois. They dominate places in Binguet like Bakun, the Mountain Trail, Buguias, Kibungan and Kapangan. Today, thoring are found not only in Benguet but neighboring provinces nueva Vizcaya.The Kankana-ey perform rituals during weddings, death and illnesses where ritual prayers are chanted by the native priest called the manbunong. In the research done by Pungayan and Picpican, they clain that this manbunong is either a male or a female who, as a ruler, comes from the poor class. The Kankana-ey also belong to the tribal group called igorots. They are one of the large tribe in the region. The kankana-ey performed planting and harvesting, they planting and harvest in order to have food. The Kankana-ey Tribes is the main sources of sustenance and the chief form of wealth.

10. GRAFICSA FARMHOUSE OVERLOOKS VEGETABLE FARMING HOW BENGUET IGOROT SAVE ON RICE

1. Headman of Buguias, 1901. Courtesy, Worcester Collection, University of Michigan.Themedapastureis visible in the background, with scattered young pines in the higher areas. On the far left, severalfence lines may be distinguished.

2. A Group of Buguias Men, Circa 1900. Courtesy, Field Museum of Natural History, Chicago.Intensively cultivatedumafields, stone walls, and small houselot gardens are visible in the background.

3. Puwal Cultivation, Circa 1900. (Originally titled "Igorots breaking ground with pointedsticks, Baguio, Benguet.") Courtesy, Worcester Collection, University of Michigan.

4. Southern Cordilleran Traders, Circa 1900. (Originally titled "Igorot carriers on the trail.")Courtesy, Field Museum of Natural History, Chicago. These merchants have likely just returned from thelowlands, where they would have purchased the dogs. In Buguias, women seldom joined such expeditions.

5. Buguias Village in 1986. Only the central part of the community is visible.

6. Sloped Fields and Pine Forests near Buguias, 1986. This area, just south of the village, has experiencedrapid field expansion and forest retraction in recent years. Note the roadway in the foreground.

7. Carrot Harvest, Buguias 1986.

8. Bulldozing "Mega-Terraces," East of Buguias, 1986. The bulldozer cuts deeply into the subsoil,a nutrient-poor but friable material that will make an adequate cropping medium once fertilizers are applied.

9. Manbunung (Pagan Priest) and Sacrificial Hog, Buguias 1985.The blood-soaked taro slices on the animal's back symbolize cash.

10. Ritual Dancing in Buguias, 1985.Wearing a death shroud, the dancer is performing in the stead of one of his ancestors.

11. BIBLIOGRAPHY REFERENCES:http://www.joshuaproject.net/people-profile.php?peo3=12497&rog3=RPhttp://www.google.com.ph/imgres?q=KANKANAEY+TRIBE+PLANTING+AND+HARVESTING&hl=tl&sa=X&noj=1&tbm=isch&prmd=ivns&tbnid=GpVwQ5NUDCr0qM:&imgrefurl=http://sayotekingdom.blogspot.com/2007_09_01_archive.html&docid.http://www.climbingforchrist.org/Default.aspx?tabid=2869