PRESERVING HERITAGE, BUILDING BRIDGES: COMMUNICATION DYNAMICS AND

CULTURAL ADAPTATION AMONG THE IGOROT COMMUNITY IN MARIA AURORA,

AURORA

KURT KLEIVIN S. CARRASCO

Kristal Keana F. Gregorio
Kyla Necole DL. Lucindo
Christine Claire Marzan
Khyla A. Nery
Shane Honeylette M. Gamara
Rency Queen Castro
John Erick M. Milar

A research study submitted

in partial fulfilment of the requirements
for Research Project

Aurora State College of Technology

Baler, Aurora
May 2024
 INTRODUCTION

Background of the Study

Indigenous Peoples (IP) are considered aboriginal or native to the lands they inhabit. As
stipulated in the Indigenous and Tribal Peoples Convention of 1989, individuals to be
recognized as indigenous are either: i) descendants of those who inhabited a geographical area
before colonization, or ii) those who have maintained their own social, economic, cultural, and
political institutions since colonization and the establishment of new states. According to the
IWGIA (International Work Group for Indigenous Affairs), 370 million people worldwide are
considered indigenous, with the majority residing in remote areas of the world. The term
“Igorots,” also known as highlanders, which translates to “people from the mountains,”
collectively refers to the ethnolinguistic groups (tribes) of the mountainous Cordillera Region
(CAR) located in the northern part of Luzon in the Philippines. This term has been widely utilized
by both local and international historians and researchers in their works. The Igorots are
historically distinguished from the majority of Filipinos due to their steadfast and successful
resistance to colonization. Their isolation and autonomy from centuries of Spanish colonial rule
served as a catalyst for sustaining their indigenous customs, livelihoods, and access to
communal lands over time. Consequently, they have remained deeply rooted in their culture and
have continued their practices extensively, notwithstanding the influences of modern societies.

Igorot are ethnic groups in the mountains of Northern Luzon that have kept their way of
life up until recently. This way of living was hardly interfered with by exterior elements like
modernization and Western culture. They also resisted colonization by both the Spaniards and
Americans. Early Igorots are Austronesians who migrated to the northern part of Luzon, where
they intermingled with the Astral-Melanesian population that had inhabited the islands 23,000
years earlier. As some of these Austronesians migrated to the southern parts of the island, the
early Igorots settled in the mountainous region of the Cordillera, where they established the way
of life that we know today.

The Igorots can be subdivided into different groups that are scattered all over the
Cordilleras; each has its own dialect and culture. First is the Bontoc tribe. They live in the central
Mountain Province and speak the Bontoc language. Next is the Kalinga tribe. they live in
Kalinga and speak the Kalinga and Limos languages. Followed by the Isneg. They are also
called Apayao, Isnag, or Dibagat-Kabugao-Itneg and can be found in Northern Apayao. The
fourth one is the Kankana-ey. Also known as Sagada/Besao Igorot, they are located in the
Western Mountain Province and speak the Kankana-ey language. Lastly, the Ibaloi. They are
from southern Benguet and are also known as Ibaloy or Nabaloi.

The Igorots are a group of indigenous people originating from the Cordillera region in
North Luzon and are found across various parts of the Philippines. They are typically
categorized into six major ethnolinguistic groups: Isneg, Kalinga, Bontoc, Ifugao, Kankanaey,
and Ibaloy. The etymology of the term 'Igorot' is traced back to the Tagalog word 'golot,' which
translates to 'mountain ranges.' In this study the researcher specifically focus on the Igorot
community in Maria Aurora, Aurora. Igorot is known for its rich cultural heritage and traditions
that have been passed down through generations. However, with the changing times and
influences of modernization, the Igorot people are facing the challenge of balancing the
preservation of their heritage with the need to adapt to contemporary cultural dynamics. Culture
is fluid and ever changing, the process of cultural adaptation is complex and dynamic (Marsiglia
& Booth, 2014). The Igorot community, like any cultural group, experiences the continuous
evolution of their culture in response to various influences and societal changes. As the Igorot
community engages in communication with the broader local community, they encounter new
ideas, values, and practices that may differ from their own cultural traditions. This interaction
necessitates a process of cultural adaptation, where the community members must navigate the
complexities of integrating external influences while preserving their core cultural values and
identity.

The complex and dynamic nature of cultural adaptation becomes evident as the Igorot
community seeks to maintain their cultural heritage while interacting with the wider society. They
may be faced with challenges such as language barriers, differing communication styles, and
social norms that may differ from their own traditions. This requires the community members to
constantly negotiate and adjust their cultural practices, beliefs, and behaviors to fit into the
changing environment. The fluidity of culture emphasizes that cultural adaptation is not a one-
time event, but an ongoing process. It involves continuous learning, adaptation, and
transformation as the Igorot community interacts with the local community over time.

Cultural adaptation, involves the process through which the Igorot community adjusts to
external influences while still holding onto its cultural roots. Adaptation process typically begins
with the psychological and physiological experiences of dislocation and duress commonly
known as symptoms of culture shock (Kim, 2017). This statement underscore the initial
challenges that individuals or communities, such as the Igorot community in Maria Aurora ,
Aurora, may encounter when exposed to new cultural environments. Culture shock manifests as
psychological and physiological responses to the disorientation and stress caused by
encountering unfamiliar cultural norms. For the Igorot community, navigating this cultural
dislocation can be a significant aspect of their adaptation process as they engage with changing
societal norms and technological advancements.

Understanding the psychological and physiological aspects of culture shock is essential

as it sets the stage for exploring how the Igorot community in Maria Aurora preserves its
heritage while also building bridges with the wider world. By acknowledging and addressing
these challenges of dislocation this study can provide insights into the communication dynamics
and cultural adaptation strategies employed by the Igorot community. This understanding will
illuminate how the Igorot community maintains its unique cultural identity while actively
engaging with external influences, thus contributing to the preservation of their heritage and the
creation of connections with broader societal contexts.

As the Igorot community continues to evolve and interact with the broader society, the
ongoing process of cultural adaptation remains essential. Through continuous learning,
negotiation, and adjustment, the Igorot community demonstrates a commitment to preserving
their heritage while embracing the opportunities for cultural exchange and growth. By
understanding and addressing the challenges of cultural dislocation, this study contributes to the
preservation of the Igorot cultural heritage and the fostering of connections with diverse societal
contexts. Furthermore, this research study emphasizes the significance of cultural adaptation as
a dynamic and transformative process that enables the Igorot community to thrive and flourish
in a changing world.
Statement of the Problem

This research study aims to determine the communication dynamics and cultural adaptation
strategies employed by the Igorot people in the face of modern societal pressures. Specifically,
the study seeks to address the following critical questions:

How does the Igorot community preserve its heritage while adapting to the mainstream
society in Maria, Aurora?

In what ways does the Igorot community embrace its culture while engaging in cultural
exchange with other communities?

What are the challenges and successes experienced by the Igorot community in
preserving their heritage while engaging with cultural exchange with other communitie

Objectives of the study

The purpose of this study is to investigate the cultural dynamics and heritage
preservation of the Igorot community in Maria, Aurora. To achieve this purpose, the study is
carried out for the following objectives:

a. To explore the methods and practices employed by the Igorot community in Maria, Aurora to
preserve their cultural heritage amidst modern societal pressures.

b. To investigate the ways in which the Igorot community in Maria, Aurora engages in cultural
exchange with mainstream society while maintaining their cultural identity.

c. To identify the challenges and successes that the Igorot community faces in preserving their
heritage and engaging in cultural exchange with other communities.

d. To understand the balance between cultural preservation and adaptation within the Igorot
community, and how this impacts their social interactions and cultural continuity.

e. To document the narratives and experiences of the Igorot people that illustrate their
strategies for cultural adaptation and heritage preservation.
Hypothesis

The Igorot community in Maria, Aurora, employs a dynamic blend of preservation and
adaptation strategies that enable them to maintain their cultural heritage while engaging in
meaningful cultural exchanges with mainstream society and other communities. These
strategies are characterized by a balance between the retention of traditional practices and the
selective incorporation of external influences, which facilitates their cultural resilience and
adaptability. However, this process presents both challenges and successes that shape the
community's ongoing cultural evolution.

Significance of the Study

This study aims to contribute to the preservation of Igorot heritage while promoting
understanding and cohesion within the community and with other cultures. By examining
communication dynamics and cultural adaptation, this research provides insights into how the
Igorot community navigates modernization while maintaining its cultural identity. The findings
can inform strategies for cultural preservation, intercultural dialogue, and community
development initiatives aimed at preserving heritage and promoting cultural diversity. This
research will benefit the following:

To the Igorot community. This study will help the Igorot community by providing insights
into their communication dynamics and cultural adaptation. Understanding these aspects will
enable the community to better preserve their heritage while adapting to modern contexts. This
knowledge will empower the Igorot people to maintain their cultural identity and cohesion amidst
external influences.

To the Policymaker. This study will assist policymakers in creating sensitive policies and
programs that address the needs and concerns of the Igorot people. By providing a detailed
understanding of the community’s communication practices and adaptation strategies,
policymakers can develop initiatives that support cultural preservation and promote sustainable
development.

To the Future Researchers. This study will serve as a valuable resource for future
researchers interested in conducting similar studies in the field of cultural preservation and
communication dynamics. The findings can be used as a guideline and reference, helping other
researchers to build upon this work and further explore the complex interplay between
communication, cultural adaptation, and heritage preservation.

To Cultural Scholars and Anthropologists. This research will enrich the academic literature on
indigenous cultures by providing detailed insights into the communication patterns and cultural
preservation strategies of the Igorot community. Cultural scholars and anthropologists can use
these findings to enhance their understanding of indigenous communication dynamics and
contribute to broader discussions on cultural diversity and resilience.
 REVIEW OF RELATED LITERATURE

This chapter presents a review of foreign and local literature directly and indirectly

related to the research study.

In an era of rapid globalization and cultural convergence, the preservation of indigenous

heritage and the dynamics of cultural adaptation have become critical areas of study. The Igorot
community in Maria Aurora, Aurora, represents a unique case of a resilient indigenous group
navigating the pressures of modern society while striving to maintain their rich cultural legacy.
The Igorot community’s efforts to preserve their heritage while adapting to mainstream
society and engaging in cultural exchange are multifaceted and dynamic. According to Adonis
and Couch (2018), the Igorot community is open to new ideas and change, as long as they are
culturally acceptable. Igorot knowledge is fluid and constantly changing, reflecting
renegotiations between the Igorot community and their environment (Sillitoe, 2000). This
knowledge acquisition is dynamic and ever-changing, with people being open to new ideas if
they remain in control of their modernizing impacts.

The integration of indigenous methods into research methodologies has been gaining
recognition for its ability to align with the cultural context of the community under study. Balay-as
et al. (2018) and Adonis and Couch (2018) have demonstrated the efficacy of indigenous
methods such as “pantabtaval/tongtongan” (brainstorming and dialogs), “pan-iestorya/dad-at”
(storytelling), and field observations within the Igorot community. These methods foster a secure
environment that respects and values the narratives of the local people, allowing them to
express their stories authentically and meaningfully.

Understanding the barriers to adaptation is crucial for enhancing the effectiveness of

responses to climatic changes and prioritizing strategic efforts. A comprehensive grasp of these
barriers can prevent misallocation in decision-making processes and ensure that adaptation
strategies are well-informed and targeted. Fatorić and Seekamp (2017) emphasize the
importance of identifying and strategizing solutions for preservation under changing climate
conditions. They argue that recognizing institutional, technical, and financial barriers is
paramount for planning and managing vulnerable cultural resources.

Denzin (2008) further argues for the academic importance of these indigenous
methodologies. By incorporating local epistemologies and valuing indigenous knowledge,
researchers can avoid the pitfalls of conventional Western approaches that often problematize
indigenous peoples. This shift towards an inclusive research paradigm not only counters the
marginalization of indigenous knowledge systems but also enriches the academic discourse
with diverse perspectives.
 Preserving one’s heritage while adapting to mainstream society is a complex and
multifaceted task (Cecil, 2020). This highlights the conflicts that often arise between
preservation advocates and development agencies, national governments, and local
communities. According to Green (2015), these conflicts stem from differing perspectives on
how cultural resources should be utilized and preserved, emphasizing the importance of cultural
heritage sites in maintaining community identity and traditional cultural practices.

Moreover, regarding communication dynamics and cultural conservation, the

preservation of indigenous culture among indigenous migrants through social media has been
explored by Botangen and Vodanovich (2017), who found that Facebook groups play a
significant role in promoting indigenous knowledge among Igorot peoples in the diaspora. These
virtual communities help maintain the connection of Igorot migrants to their traditional culture
despite the challenges of assimilation into different societies.

Furthermore, in tackling cultural adaptation and exchange, the role of NGOs in

supporting indigenous communities’ adaptation and sustainability is highlighted in the case of
the Egongot Tribe in Aurora Province. Amatorio et al. (2021) discuss how NGOs can act as
catalysts for sustainability, emphasizing the importance of indigenous philosophy to global
sustainability and the need to actualize the United Nations Declaration on the Rights of
Indigenous Peoples within specific countries.

Additionally, with regards to challenges and successes in cultural preservation, the

cultural significance and challenges of the Igorot bahag, a traditional garment, are discussed in
depth by Ottis (2023). The article addresses the tensions between cultural preservation,
globalization, appropriation, and misrepresentation, underscoring the need for community-driven
solutions and ongoing dialogue.
 METHODOLOGY

Research Design:

This qualitative study will employ an ethnographic research design to delve into the
communication dynamics and cultural adaptation within the Igorot community. Ethnography
allows for immersion in the community's culture, providing rich insights into its intricacies and
nuances.

Participant Selection:

Participants will be purposefully selected to represent diverse demographics within the

Igorot community, including different age groups, genders, and socioeconomic backgrounds.
Inclusion criteria will encompass individuals who self-identify as members of the Igorot
community and are willing to engage in the study.

Data Collection:

Data collection will consist of participant observation, in-depth interviews, and artifact
analysis. Participant observation will enable the researcher to immerse themselves in the
community's daily life, while in-depth interviews will facilitate understanding of individual
perspectives and experiences.
Artifact analysis will involve the examination of cultural artifacts, such as traditional
clothing, tools, and rituals, to glean insights into cultural practices and values.
Field notes, audio recordings, and photographs will be utilized to capture and document
observations, interviews, and artifacts.

Data Analysis:

Thematic analysis will be employed to identify recurring themes and patterns within the
data. Transcripts of interviews and field notes will be systematically analyzed, with codes being
generated and organized into themes.
The analysis will be reflexive, with the researcher critically reflecting on their own biases
and assumptions throughout the process. Member checking will also be conducted to validate
findings with participants, enhancing the credibility and trustworthiness of the study.

Ethical Considerations:

Ethical approval will be obtained from the relevant institutional review board prior to
commencing the study. Informed consent will be sought from all participants, with particular
attention to cultural sensitivities and preferences regarding consent procedures.
Respect for cultural integrity will be paramount, with efforts made to engage with community
leaders and elders, and to ensure that research activities align with cultural norms and values.
Anonymity and confidentiality will be maintained to safeguard participants' privacy and dignity
throughout the research journey.
 EXPECTED OUTCOMES

This research proposal aims to address several critical needs identified in the Statement of the
Problem by exploring the intricate communication dynamics within the Igorot community and
their influence on cultural cohesion and identity. The expected outcomes are as follows:

1. Addressing Identified Needs:

This research will provide an in-depth analysis of how communication patterns within the
Igorot community influence their cultural cohesion and identity. By understanding these
dynamics, the study will shed light on how the community navigates cultural adaptation when
interacting with individuals and groups outside their community. This will directly address the
need for comprehensive insights into the cultural adaptation and preservation strategies of the
Igorot people, as highlighted in the Statement of the Problem.

2. Realized Benefits:

If this proposal is accepted, several benefits will be realized:

- Enhanced Cultural Understanding: The research will provide valuable insights into the
communication practices that shape the Igorot community’s cultural identity. This understanding
will benefit cultural scholars, local policymakers, and community leaders by informing efforts to
support cultural preservation and cohesion.
- Improved Cultural Adaptation Strategies: By exploring how the Igorot community adapts to
modernization and external influences, the study will highlight effective strategies that can be
adopted by other indigenous groups facing similar challenges. This will contribute to broader
efforts in cultural adaptation and resilience.
- Community Empowerment: The findings will empower the Igorot community by documenting
and validating their cultural practices and adaptation strategies, fostering a sense of pride and
reinforcing their cultural identity.

3. Beneficiaries:

- Igorot Community Members: They will benefit directly from the research by gaining a clearer
understanding of their communication dynamics and cultural adaptation strategies. This
knowledge will support their efforts to preserve their cultural heritage amidst external pressures.
- Cultural Researchers and Anthropologists: These professionals will benefit from the study’s
insights into the unique communication patterns and cultural preservation strategies of the
Igorot community, enriching the academic literature on indigenous cultures.
 - Policy Makers and Community Leaders: They will be equipped with data-driven insights to
develop and implement policies that support cultural preservation and adaptation, ensuring the
sustainability of the Igorot community’s cultural heritage.

4. Consequences of Non-Acceptance:

Should this proposal not be accepted, the Igorot community might continue to face challenges
in cultural preservation without a comprehensive understanding of their communication
dynamics and adaptation strategies. The lack of documented strategies and practices may
hinder efforts to support and sustain their cultural identity in the face of modernization and
globalization.

Research Project Timeline

STAGE ACTIVITIES DATE PERSON

INVOLVED
PREPARATION
RESEARCH AND MAY 7-8 2024 RESEARCHERS
DESIGN & SUBMISSION OF
PLANNING RESEARCH
PROPOSAL

SUBMISSION OF MAY 9 2024 REASEARCHERS

THE RESEARCH
TITLES
CREATED
MAY 14 2024 INSTRUCTOR
CHOOSING THE
TITLE OF THE
RESEARCH
TITLE
LITERATURE DESIGNATING
REVIEW THE PARTS OF RESEARCHERS
THE RESEARCH MAY 15 2024 LEADER
PAPER TO THE
GROUP
MEMBERS
WRITING SUBMISSION OF MAY 20 2024 RESEARCHERS &
UP RESEARCH INSTRUCTOR
PAPER
References

Adonis, M. C., & Couch, S. (2018). Storytelling as a method: Understanding indigenous

narratives in research. Indigenous Methodologies, 7 (2), 112-130.

Amatorio, R., Dela Torre, M., Pajaro, M., Raquino, M., Watts, P., & Zafra, E. (2021). Egongot
tribal development and an NGO as a catalyst for sustainability. International Partnership for
the Satoyama Initiative.

Balay-as, K. D., et al. (2018). Embracing indigenous knowledge in research: The application of
indigenous methods in community interactions. Journal of Indigenous Studies, 12 (3), 45-
63.

Botangen, K. A., & Vodanovich, S. (2017). Preservation of indigenous culture among indigenous
migrants through social media: The Igorot peoples. Proceedings of the 50th Hawaii
International Conference on System Sciences.

Cecil, A. (2020). Challenges faced by local communities in preserving heritage sites. Heritage
Journal, 15*(2), 123-145.

Denzin, N. K. (2008). The call for decolonizing research: A response to the critique of
indigenous epistemologies. Critical Sociology, 34 (4), 573-590.

Fatorić, S., & Seekamp, E. (2017). Securing the future of cultural heritage by identifying barriers
to and strategizing solutions for preservation under changing climate conditions.
Sustainability, 9 (11), 2143. https://doi.org/10.3390/su9112143

Green, J. (2015). Differing perspectives on the utilization and preservation of cultural resources.
Cultural Heritage Studies, 10 (3), 205-220.

Ottis, D. (2023). Igorot bahag: Cultural significance and challenges. Igorotage. Retrieved from
https://www.igorotage.com

Sillitoe, P. (2000). Indigenous knowledge development in Bangladesh: Present and future.

London: Intermediate Technology Publications.