CORD IL L ER A

E RI TA
H Group-4 G E
 MEMBERS
01 Palope, Leo
04 Perillo, Alaiza

02 Redoña, Alejandro
05 Santos, Rizza

03 Quilpa, Terrence
06 Tobias, Alleah
 UNIT 4:INDIGENOUS
GOVERNANCE, LAW AND
SOCIAL JUSTICE
 ABRA
1. The lallakay system (Council of elders)
-Constitutes the sustainability of common prosperity, harmony, peace,
responsibility and accountability.
2. The Bodong System
-The inception of the Bodong system of the Tingguians is the inception of the
ethical
aspect of civilization that disputed the definition of Faye Cooper Cole, an
American anthropologist, concerning the Tingguians as “gentle savages.” “The
Bodong has sprouted from the desire of two tribes either to end their enmity or
to establish peace between them if they were at war or if not at war to ensure
peace, strengthen their friendship and prevent future wars and conflicts,”
according to Prof. Bienbenido M. Balweg.
 ABRA
In the administration of the Bodong, there are three (3) primary actors of each forging
tribes:

1) The Bodong Initiators (the lallakay or panglakayen)

-They are the stewards, promulgators and implementers of the pagta or by-laws.

2) The Bodong Holders

-Is an individual regardless of age and sex who is preferably blessed with bravery,
political leadership, wisdom and financial capability. It is chosen by the council of elders
and approved by the umili (the common people in the tribe) to be their representative.
3) The Bodong Guarantors (the umili)

-Are the umili composing the population of the tribes. They are the witnesses and
signatories of the Bodong.
 ABRA
The processes in establishing the Bodong are consummated through the following major tenets:
*Sipat
- Is the first step in the establishment of the Bodong. The sipat is the act of inviting other tribe to
come up with a peace agreement. When the invited tribe agrees on the proposal a ritual follows
wherein both tribes are entailed to give symbolic items as emblem of acceptance.
*Gabnot
-Is in anticipation of the ensued sipat. The gabnot usually happens when one of the two tribes
decide to formally celebrate the Bodong by calling for a meeting the tribal elders to plan the
affair. It is the formal party of messengers consisting of three or seven members to convey the
message of invitation to the Bodong partner or kabodong.
*Pagta
- The law of the Bodong that is followed and enforced by each tribe. The pagta is the basis for
resolving crime or misdeed committed by any of the concerned
tribe. In the making of the pagta, each party chooses its own representatives in the context of
sectoral mode: the elders, the professionals and the youth
 ABRA
*Inum- Would literally mean drinking. It is the formal start of the Bodong celebration.
The inum is usually done as follows:
1. Pangili or Palanos. It is a welcome ceremony for the arrival of the Bodong
cohorts (kabodong). It is a festive occasion usually prepared for guests of the tribe by
the host community. It is a ritualistic celebration expressing wholehearted
acceptance of the kabodong. The celebration is usually interspersed by the series of
dancing by the tadok, pallook or pattong attributed by the percussion of the gangsa
(gongs) and the exchanging of poetic odes through the uggayam, dangu and adding
backgrounded by the singing of the salidummay or diwas-sani by the women or
babbakot.
2. Lanok -would literally mean ‘entrance.’ It is the occasion for both parties to the
Bodong to air their past issues and grievances against each other if there were such
issues. Hence, through the moderated exchange of issues and counter- issues, all
past grievances are threshed up and ironed out to the full satisfaction of both Bodong
partners.
ABRA
The Inna-boyog or Innaluyon (the Bayanihan) System
The pragmatic specimens of these
continuums are the hunting (opon of anop) and
fishing (salop or sarop) activities among the
Tingguians where they usually go out as teams
and each member of the team has designated
work to do so that they could get abundant catch.
On the other hand, the Tingguians have collective
set-up in the ownership, management and use of
their communal ancestral land. This is governed by a set
of laws and informal agreements
that are passed on from one generation to another.
The community folks form into manageable workgroups
and take turns in helping each other in farm works, house
construction, and other activities that demand help from
the kakailian or neighbors.
 ABRA
Prototypal Bayanihan of the Tingguians in the province of Abra
*Pango
-this activity involves selected Tingguian individuals because of their skills. The
host invites the relatives or tribal associates (the kaka-ilian) to erect his house, to
help harvest, to plant and clean agricultural fields or to perform such other tasks
that cannot be done by family. The host usually butchers a prig or a dog (sometimes
wild boar or deer) and apportions the meat cuts according to the number of those
who came to help. The apportioned pieces of meat are skewered in thin bamboo or
rattan slats and cooked together with the rest of the spare cuts. The entrails are
cooked separately. When lunch is served, the portions are distributed to the
participants or delivered later to their homes. This is the most common way of
compensating or sukalit the labor of those workers.
 ABRA
*Botad - participation of all durable men in the tribe during emergencies.
Ailing persons that need to be brought to the healer; victims of accidents
or foul play who is dead or alive are needed to be carried to his/her
home. Botad is usually applied to a kabodong (peace pact cohort) who is
in need of help when he/she got serious illness on the place of the
kabodong. It is the responsibility of the kabodong to bring back his
kabodong to their village. In the case of warring tribe, it is a mandate as
part of the tradition that they should set aside their conflicts and
animosities to respond together on the call of emergency as part of their
social responsibility. Hence, during the botad, friends and foes alike go
together to answer the requisition for assistance disregarding their
differences. This is the unique framework of this tradition.
 ABRA
• Bolig – It is the voluntary act of carrying a sick or
dead person during the botad. A blanket is used as a
litter with both ends of the blanket securely tied
equidistant to both ends of a pole. Two or more
persons take the litter in a fast pace so that it is
necessary to frequently replace the carriers at points
when they start to slow down.
APAYAO
Palnah
-Palnah is a traditional conflict resolution practice among the Isnag
people in Apayao. The process involves democratic principles, with
elders reaching compromises acceptable to both parties, guided by the
moral law of Alawagan. Palnah agreements address various conflicts,
including land disputes, trespassing, forest destruction, and minor
offenses. The council of elders listens to both sides and makes
recommendations. If fines are agreed upon, both parties share a meal
together as a symbol of friendship.
While Palnah is the traditional means of resolving conflicts, more
serious cases may involve the government's judiciary system.
APAYAO
Pumiyaan
- Conner Conflict Settlement
The Municipality of Conner in Apayao province practices conflict settlement
known as Pumiyaan, demonstrating government intervention in promoting
peace and resolving community conflicts. Conner is a fast-growing
community connected to the global society through social media, with a
developmental vision emphasizing becoming a prime agro- forestry center
and ecotourism destination, fostering a united and self-reliant population
respecting cultural diversity.
Conner is home to eight major tribal groups, each with distinct customary
laws and practices, leading to natural conflicts and competitions. To
proactively address these issues, the Pumiyaan office was established
under the Mayor's Office.
APAYAO
Pumiyaan serves as a private semi-
government quasi-judicial body,
focusing on arbitration and mediation to
resolve conflicts, following the Council
of Elders system.
BENGUET
Yangkaama/Yangkahbakol
-Council of elders that governs their ancestral
domains
Abonan
-Indigenous institution where elders make
decisions on ancestral domain issues and hold
rituals
BENGUET
The Ibaloi council of elders includes people from all
socio-economic backgrounds. They continue to follow
the customary governance system for societal
organization and decision-making. In tabayan any wise,
old individual can join the "Tongtongan" or "Tavtaval"
(dialogue) gathering, whereas, among the kalanguya
the tongtong is headed by respected elders known as
"nagkaama". Any elders violating community customs
can lose their status.
 IFUGAO
Indigenous governance and law
*Paniyo/Taboo
- Paniyo is the “evil way” or “bad way of doing”, which largely
concerns the individual and is based on “magic” (Barton, 1919 in
NCCA, 2015). These taboos are ethical and religious in nature and
were occasionally created as superstitious beliefs; therefore,
breaking them may be the cause of some bad omens. The second
is custom laws that embrace the laws on property, individual
rights, family laws, and penal laws. (Martin, M & et al, 2021, p.
185).
IFUGAO
Some of the Ifugao laws include property
laws on inherited properties, on the sale
and purchase of properties especially
land or rice fields, and on other means of
acquiring properties especially when the
owner is childless
IFUGAO
Administration of Justice
As mentioned, Ifugaos has prohibited acts and conduct of taboos
or Paniyo related to gender-family, religion-related, Property, Life
and Financial, and personhood related.
It is expected of the Ifugao people to follow the tugun di a-amod, and
to keep the paniyo in mind when interacting with family and the
community. If someone breaks the law or commits a crime, the
proper punishment will be meted out according to the gravity of the
offense. Both minor and major offenses have corresponding
penalties, the customary law may be used to define how the Ifugao
people administer justice. Several instances include Awwit/Bal-lo,
Haliw (fines), and gibu.
IFUGAO
For the settlements of crimes against
persons, life, and properties, both
usually consult a nanomnoman (elder) in
the community to intervene in the
settling of conflicts, disputes,
grievances, and crimes preferably in the
presence of both parties.
KALINGA
The concept of leadership in the Kalinga community
has traditionally been governed by a legal-rational
model, where leadership is legitimized by fixed laws
set by the people. (Gaming n.d)
Pampangat- Council of elders or the pampanga makes
decisions concerning the internal affairs of the
village. The interplay of these two extremes can be
seen in the case of Kalinga struggle against the chico
river dum.
KALINGA
Bodong- Is peace accord or peace council used in the
Northern Philippines province of Kalinga. It is a socio-
cultural economic institution founded over centuries
out of a need for collective security.

Elements of Bodong-
*Bugis- The territorial jurisdiction of an ili/village is
defined by natural marks and includes all lands and
natural resources owned, and beliefs of the people.
KALINGA
*Pagta- The law of the bodong
*Binodngan- Equal rights of the bodong and
corresponding responsibilities.
*Political structure- Bodong holders and elders
Administration of Justice
*Sipat- Is the preliminary step of Bodong- which
executed through an "allasiw" or exchange of
weapons
*Inum/Lanok- Is an grand celebration that means
entering a village and mass
KALINGA
*Pagta- (By laws of Bodong) is discussed and
adopted by elders from both alternately talk.
General parts of Pagta-
1. Bugis/Piglis- The territorial jurisdiction of an
ili/village
2. Nangdun si Budong- Bodong holder
3. Binodngan/Bindongan- citizens under the
bodong
KALINGA
Some of the bodong processes are the grand
celebration through tadok/pattong, kupayya, singing
salidummay and other tunes, like ullamin, uggayam
etc.
*Tumangad- Drinking of the wine and narration of
deeds. "Linay" (is the money given to visiting
kabodong, and "Atod" (any items, goods, fruits or
products given by the members of the host/ili.
MT. PROVINCE
Indigenous Governance and Laws
- The socio-political institutions of Mountain Province do not align with
Western concepts of democracy and citizenship. However, underlying these
local institutions and practices are comparable indigenous values that shape
their functioning. For instance, the dap-ay (western part of Mountain Province)
or ato/ator (ward) (Bontoc and Sadanga) and the amam-
a/panglakayen/tongtong (council of elders) incorporate democratic principles
such as consultation, participatory decision-making, consensus-building,
representative government, and a commitment to the common good. Similarly,
concepts like simpangbon (in the case of
Sagada) (Carino, 1996) and umili and umato (in the case of Bontoc) embody the
idea of citizenship.
MT. PROVINCE
It should be noted that the indigenous elders are village or tribal
leaders who are
regarded as the personification of the identity of specific indigenous
peoples because they are
the moral guardians and repositories of knowledge of the
community’s culture (CPA & AIPP,
2012). They comprise the Council of Elders.
The Council of Elders, also called Lupon di umili in some
municipalities, make an amend customary laws as they see fit, plan
and declare the dates of agricultural activities, and implements
customary laws like the sapata (Cawed, 1972).
MT. PROVINCE
The Dap-ay/Ato/Ator
The dap-ay/ato/ator is a ward which is typically a large, open-air
structure built with indigenous materials such as wood and thatch. It
often occupies a central location within the community and serves as
a focal point for various communal activities, including ceremonies,
rituals, meetings, discussions, and social gatherings.
In terms of governance, the ward plays a crucial role in facilitating
community decision- making processes. It serves as a venue where
community members, including the council of elders, come together to
discuss important matters, resolve disputes, and make collective
decisions.
MT. PROVINCE
In this ward, the roles of men and women can vary depending on the
specific cultural practices and customs:
1. Council of Elders and Decision-Making: Predominantly consists of
older men, plays a significant role in this decision-making process.
They provide guidance, wisdom, and expertise based on their
experiences.
2. Ceremonial Roles: Both men and women have important roles in
traditional ceremonies and rituals conducted within the ward. For
instance, men may lead certain rituals or perform specific dances,
representing aspects of masculinity, strength, and protection.
MT. PROVINCE
3. Cultural Transmission: The ward serves as a space for
cultural transmission,
where knowledge, traditions, and customs are passed down
from generation to generation.
4. Community Engagement and Participation: Men and
women actively engage in communal activities and
gatherings. They participate in discussions, share their
perspectives, and contribute to decision-making processes.
MT. PROVINCE
The Pechen or Peden system
- Is a traditional peace pact system in Mountain Province and
holds significance in relation to its modern political landscape.
While the modern administrative structure has been established,
the traditional political features, including the Pechen or Peden
system, continue to influence local governance and community
dynamics.
This peace pact system is rooted in the cultural traditions and
values of the ili. The Pechen or Peden system serves as a
mechanism for resolving conflicts and maintaining harmony
within and between communities.
MT. PROVINCE
For cases that are not settled the traditional way, they may
be brought to the court by the offended party. In the olden
times, the suspects were maibatog (brought to the dap-ay or
ato or batog, a communal gathering place), and the
community people were allowed to witness the proceedings.
The purpose of the gathering was to discuss the case and
resolve it in a manner where the parties involved are
satisfied. At present, the victim may ibarangay the suspect.
Ibarangay refers to the act of bringing the case to the
attention of the barangay officials.
MT. PROVINCE
The Elders, also called panglakayen or amam-a, play a
pivotal role in the community's resolution and disposition of
cases. They form the Council of Elders or lupon di umili.
They are chosen primarily for their knowledge of the culture
of their place. Age is an advantage but not the primary
consideration. In the olden times, the final decision on
cases rests on them. This time, there are some
communities that include the Indigenous People’s Member
Representative (IPMR), apart from the Council of Elders,
when settling matters at the barangay level.
Thank
you