The Kankana-is THE COMMUNITY The name “Kankana-i” or: “Kankanay” is used to refer to two rather different populations, the northern Kankana-is (also known as Lepanto Igorots) and the southern Kankana-is. Their main similarity lies in their common language which they share with other groups (see chapters on the Ifugaws and the Bontoks). The northern Kankana-is inhabit the municipalities of Besao, Sagada, Tadian, Bauko, and Sabangan in the western part of Mountain Province, while the southern Kankana-is live in the municipalities of Mankayan, Bakun, Kibungan, Buguias, and the northern half of Kapangan in Benguet. As was observed for Kalinga, there is a gradient from Bontoc (or central Mountain Province) westward into northern Kankana-i, and then southward into southern Kankana-i, possibly on the same bases. = The names “Kankanay” or “Kankana-i” or “Kankana-ey are used to refer to the language of this group. The 1948 Census states that there were 102,022 who could speak Kankana-i. In 1960, the number of Kankana-i mother-tongue speakers was 71,363. In 1970, this number increased to 128,216.Social institutions | Courtship and marriage. The choice of a marriage mate as an individual's right is honored by the Kankana-is. Rarely do the parents arrange an engagement for their children at an age when the latter are incapable of making their own choices. If ever this is done, it is mainly to preserve the family wealth, The children can always break parental arrangement when the time comes. The girls stay in a dormitory for the unmarried as soon as they reach the age of puberty. Here, they are visited by the young men who live in a separate dormitory. Should a couple want to get married after having spent much time getting acquainted with each other, they arrange for it through the help of a mutual friend who acts as an intermediary. He then informs their parents about their plan to get married. t As is practised by other young girls and boys among the Bontoks and Ifugaws, a Kankana-i boy can sleep with a girl only when the girl allows him to. Should the boy change his mind about a particular girl and redirect his affection to another, he is theoret- ically free to do so, unless the girl concerned finds the whole situation very “uncomfortable” and decides to drop the boy herself. As soon as the parents are informed of the couple’s intention to get married, the boy is obliged by Kankana-i custom to do service at the girl’s house for one week or one month. If the parents approve of the boy’s conduct and the omens prove good, the wedding is set at the bride’s home. It is officiated by the boy's father who also spends for the wedding party that follows the ceremony. | . ai Bride-price used to be a serious consideration, and still is for a few Kankana-i families. Animals, precious beads, blankets, clo- thing materials, and rice comprise the bride-price. The precise amount depends on the wealth of the boy’s family orthe demands- step ue vuy erse | ‘ ‘As soon as the parents are informed of the couple’s intention to get married, the boy is obliged by Kankana-i custom to do service at the girl’s house for one week or one month. If the parents approve of the boy’s conduct and the omens prove good, the wedding is set at the bride’s home. It is officiated by the boy’s father who also spends for the wedding party that follows the ceremony. j i Bride-price used to be a serious consideration, and still is for afew Kankana-i families. Animals, precious beads, blankets, clo- thing materials, and rice comprise the bride-price. The precise amount depends on the wealth of the boy’s family or the demands of the girl’s family. At present, however, the girl’s family shares in the expenses incurred at a wedding party and the bride-price has lost much of the consideration it used to get in the past. After the wedding, the couple live at the girl’s house until they have con- structed a house of their own. | Kinship system. The following kinship terms are in use among the Kankana-is (Sagada). Relationship to ego Terms of | Terms of i reference | address CONSANGUINEAL Nuclear family ji father ama | dma 66 THE LANGUAGE GROUPS | owmother children son daughter oldest child youngest child sibling (brother/ sister) older brother/sister younger brother/sister spouse husband wife Extended family grandfather grandmother uncle aunt cousin nephew/niece grandchild great grandchild AFFINAL parents-in-law father-in-law mother-in-law son-intlow ina anak anak anak pangpangdi kutit besat inoy-4 ina-tdi asawa amaé-n + name of first child ind-n + name of first child alapt alapa alitd-o ikit pingsan ka-annakan apa pidwd-n di apd katugdngan katugangan katugangan ina nickname nickname nickname nickname nickname nickname nickname \ aména (if only one child) amédu (if many, children) inana/ indda alapa alapé alitaé-o ikit nickname nickname nickname nicknameAFFINAL parents-in-law katugangan t father-in-law katugangan ama mother-in-law katugdngan ina son-in-law inapt nickname daughter-in-law inapi nickname ‘ brother-in-law kasa-tid nickname sister-in-law fydu nickname husband/wife of 4 sistet/brother-in-law abirat nickname Religion and beliefs. The Kankana-is worship a single su- preme being known as Kabunian. He created man and is respon- sible for his general welfare. Believed next in power to Kabunian are Lumawig, Bangan, and Gatan. A legend of the village tells about the sibling Lumawig and Bangan, two mortals, who survive a deluge sent by Kabunian to destroy the earth. Kabunian com- mands the two survivors to cohabit and beget children. Lumawig and Bangan naturally refuse since it is taboo for siblings to get married. But Kabunian manipulates them into marrying each other. The four children they beget is each given a special job by Kabunian. This is supposedly the origin of the other spirits believed to have great influence on the lives of man. From the couple’s offspring came the umungaw or the mang- mangkik ‘spirits that live in stones and trees,’ The tumungaw are malevolent spirits who cause various ailments and natural disas- ters like typhoons, earthquakes, epidemics, and other. Inclu- ded among them are the spirits Insaking, Buduan, Kisean, and Putitik who, when displeased, cause stomacnaches. The other spirits who have either good or bad influence on man are: the /ib- libayan, who are responsible for abdominal pains; the angan- tipakao, who cause allergies; the penten, who cause accidental or violent deaths; and the kakading, kind spirits who protect peoplefrom the sufferings caused by the tumungaw. All the dest . Tuctive spirits are ruled by the go . All these spirits eae Goan on Mende Ble activities like planting, harvesting, building hres, mPoTant ditches, mariage, hildbint, and funesehs. The Kanban ees theredure Si fis nkunz-is have ae / " rary complexity according to the purpose and wealth of the family sponsoring them. The more elaborate ones are presided over by several priests (manbunong). An example of this is the pakde or begnas. The pakde is a community affair and there are a number of occasions when iti performed. Ordinacily before the planting season, a pakde is performed to ensure an abundant tice harvest. Sometimes, the death ofa person calls for a pakde. This is because the Kankana-isbelieve that death occurs when the kind spirits leave their village. To call these spirits back, they hold a pakde, Also, after a great feast has been held by one family, a pakde is celebrated to make sure that the spirits would " oak shower their blessings on one family but on everyone in the village. The pakde is such a significant socioreligious ceremony requir- ing a lot of preparations. Several weeks before a pakde, food and wine enough to last everybody in the village for twenty-four hours are carefully stored. Markers called puwat, made of crossed broken branches, are planted around the village to notify the outsiders of the coming celebration and that they are not allowed to enter the village premises. On the day of the celebration, some of the village men led by an old man go to a sacred spot (pakedlan) where a pigis butchered and sacrificed to the deities. The killing of the pig is officiated over by the mambunong. He studies its bile-sac for omens. Then the body of the pig is chopped up into small pieces and distributed to the participating families. The pig's tail and ears are removed and placed on the markers of entrances to the village, to please the spirits guarding the village who live at the stonemarkers. Some simpler types of rituals are performed in order to deter- mine the cause of a particular illness. These are the bakrnty buyun, and sipqok. Others are held as thanksgiving feasts for benevolent gods, as memorial feasts for revered ancestors, or aS fib i iri these propitiararv rites for the destructive spirits. Generally, these. . . on vey mye at ue stonemarkers, Some simpler types of rituals are performed in order to deter- mine the cause of a particular illness. These are the baknao, buyun, and sipgok. Others are held as thanksgiving feasts for benevolent gods, as memorial feasts for revered ancestors, or as propitiatory rites for the destructive spirits. Generally, these ceremonial feasts are called mansida, but the large and elaborate ones are known as bagat or kanyaw. THE LANGUAGE (Mankayan) Phonology | Consonants a t k q b d & m my ng { s | 1 i 7 w y { VowelsDiphthongs Il i Non-encl. Encl. Non-encl, Encl. iw uy ow ay aw ay Prosodic feature Accent /7 Pronouns Personal I Case Non-encl. Encl. Singular san sakqén ak sin ukak ku, k ad on sakqan Dual san daita ta sin ukata ta ad on daité Plural san datakG taki (inc) dakami kami (exc) sin ukétaki taki (ine) nkémi mi sikqi ka ukam mu, m an sikqa dakayékayé ukayu yu sisya 9 ukana ona an sisya daida da ukdda ss daurs ied he ed ved ver the tto ind the ter- ao, for tas ese vate Dual san daita fa sin ukéta ta y od ‘on daité Plural san dataki “takd © dakayé kaya = dad, dat (inc) dakam{ kami (exc) sin ukétaki taki © ukdyu yu ukida da (ine) ukémi mi (exe) ad andatakii andakay@ andaid4 andakamf Demonstrative Near speaker Near addressee _Far from both Case Sing. Plural Sing. Plural. Sing. Plural i san na dana sa dasa di ~ dadi i sin ning dang nisd.—=Ss asd nidf’ Sa i ad sind sis4 sid { isnd iss isdi : i Particles i Case markers : Non-personal nouns Personal nouns ; Singular Plural Singular Plural j san, din si da j din, i di i sin, si, din ° da ; din, di : ad, sin sin 2 anda i Linker i ‘ ayVerb formation Focus Mood\]} Actor Goal Location Instrument Non-| -um- ma- | Jig finite} ma-}+S $+ -on pang-J., i + S+-an man- [ B | -um- mae )+R iL +R+8 Bima tip S+R pang-{*S , +-an =| man-}4 5 + -on cae 3 | in na- | -in- + § S ] na 7 +S -in- + S nang- - + -an 2 & | nan. ban S te ; e | -um- S+-on ma |*S i, +$+-an Bi] ma- }4+S (+ Adv) pang-{* 78" > (+ Adv) | man. (+Adv) (+ Adv) i | z i ka-+R+8 ka-+R+S ka+R+S g ' | ig ' Gerund} man- + §Numerals Cardinals 21 30 40 100 101 200 400 asa duwa tuld upat lima aném pita walt siyam sinpa sinpu ya osa sinpu ya duwa duwanpt duwanpt ya asa tulunpt upatpu, upat a pulu sing gastt sing gastit ya 9s4 away gasiit upat ay gastit | 1,000 sing libu 68 THE LANGUAGE GROUPS | Ordinals damu maikaduwé maikatlé maikapqat maikalima maikaoném, maikangqsm maikapita maikawaqi _ maikasiyam maikasinpi | CLEMYIAUWN RW Distributives | sagoosa \ sagduduwa sagtutuld sagunpat | saglilima sageoném sagpipita sagwawaqu sagsisiyam sagsisinptt CW OWNAWA WHE1, nanparti din indna si mantk od kusfna para sin poe ’ Nagpatdy ang ind niya nang mandk sa kusina para sa bi rad: : ‘His mother killed a chicken for the child in the kitchen. nanpartiak si mantk od kusina para on sikqé. Nagpatay ak6é nang mandék sa kusina para sa iy. ‘L killed a chicken in the kitchen for you (sing.).’ 2. nanqinim si pidrd/sisy4/e si danim sin tasa. Uminom si Pédro/siyé nang tabig sa baso. “‘Pedro/he drank water from the glass.’ 3. manbukat ka sin tawa, Magbukas ka nang bintanaq. ‘Open a window.’ 4. manbukbukat maryé/da tawan di body. Nagbabukis si Mariyd/sila nang bintand nang’ bahay. “Maria/they is/are opening a window of the house.’ 5. manbukat tu din ipagaw si kantina. 3 Magbtibukés ang t4o nang tindahan. TG ‘The man will open a store.’ 6. manqingintim din ipegaw si danim. : Umiinom ang téo nang tibig. 5 “The man is drinking water.’ 7. manqinim kas dgas, Umin6m ka nang gamot. ‘Drink medicine.’ 8. pinartin din ind din mantk ad kusina. Pinatay ang manék nang ind sa kusinaq. ‘The chicken was killed by the mother in the kitchen,’ . 8 b. pinartf yu din mantk od kusina. Pinatay mo ang manok sa kusinaq. “You killed the chicken in the kitchen,’ f 9. pinartin din ind din mantk ad kusina. ; ed kusina di nangpartiqan din ing sin mantik, Pinagpatayan nang manok ang kusina nang ind. ‘The kitchen is where a chinban wont ee Ib. ¢