Kalingas of

yesteryears were
in constant
conflict, by means
of KAYAO, where
a group of settlers
threatened to
eliminate one
another.
The Practice of KAYAO
 
Kayao was the usual mass
invasion of the village by the
inhabitants of another in order to
gain supremacy over the untapped
bounties of the hinterlands.
THE INSTITUTION OF THE BODONG
 The birth of the pochon/bodong was the
sole saving grace that saved the
Kalingas of yesterdays from a
permanent dissolution and made them
survived as a people able to established
viable communities of their own in the
heart of the Cordillera Mountains
INSTITUTION OF THE BODONG SYSTEM
 
Kalinga forefathers has instituted the
Pochon/Bodong system and the Imong
System as a traditional means of protecting
and preserving life and to secure their well-
being for generations. It is under the Pochon
and Imong systems that the IKalinga
preserved their ICCA.
 TraditionalGovernance System
They were able to preserve the culture
and traditions of their “ethnos” or “tribe”
as reflected in their communal views on
land, their cooperative work, their
communal rituals, their songs, dances,
and folklore.
Instead of hierarchical governments,
each of these communities had its own
council of elders who customarily settle
clan or tribal conflict to restore peace
and unity.
 Traditional Governance System
  The Kalinga people highly value nature and believes
that, like water, land is life that continuously sustain
their existence. The ancestors of the Kalinga tribe not
only cultivated the land for themselves but they have
improved and protected it for next generations.
Like other tribes, the Kalingas views human life, their
interrelationship with nature and other beings, and the
entirety of creation as sacred and inviolable. They
believe that living in peace and harmony with other
tribes/sub-tribes and the environment are essential in the
preservation and protection of life.
 Traditional Governance System
The Ili (towns/communities) are considered autonomous
and sovereign territories which is passed on from generation
to generation. They have their own customary laws and
cultural system that govern their members and guides their
relationships with other Ili.
The Kalingas believe in the primacy of communal rights
over individual right wherein general welfare comes first. The
responsibility of discussing and finding resolutions to issues
affecting the community and the Imong rests with the
lallakay/man-a-marong-ag (council of elders). Decisions are
guided by and made with the intention of protecting common
interest.
The Bodong System
 BODONG – Is a bilateral relationship by and between
tribes with the general purpose of maintaining peaceful
relationships between the tribes. It prescribe a code of
conduct and stipulates the sanctions for violation of the
conditionalities and terms. These conditionalities and
terms are contained in a PAGTA that which embodies
that which embodies the peace covenant. It draws it
precepts from the core values of the Kalingas.
1. PANIYAW
2. NGILIN
3. FA-IN
4. ATTOM
KALINGA CORE VALUES
 PANIYAW – It enumerates prohibited acts against
person of their properties. Because disobeying
these prohibitions will result in grievous
punishment by Kabunian and other deities. It
imposes the observance of every given
obligation and regulates and defines the
relationship of man and spiritual world. The term
is use to interchangeably use to refer to evil
spirit that abound bodies of water, swamps,
nooks and recesses.
 KALINGA CORE VALUES
 NGILIN – Is a set of taboos and inhibitions that a person must
observe to ensure good health and those of his kins and protect
his habitats from degradation. The strict adherence to taboos
involves the performance of certain rituals and compliance to
their stipulations in order to protect one’s self and members of
the family from illness or harm and to preserve the integrity of
their surroundings. Rewards do not necessarily accompany the
observance of the taboos because the pursuit of a long and
fruitful life and a beneficial environment is an end itself while
failure to observe such carries with it grave corporeal
consequences and harmful repercussion to nature. Sometimes
it doing certain acts to appease the evil spirits or invoke the
goods ones for good fortune and to remove or prevent stigma
of the past or forthwith.
KALINGA CORE VALUES
 FA-IN/BA-IN – It is that attribute that governs the
relationship to any person whether a kinsman,
tribesman, and those from other tribe tribes in times of
peace or war. It is that ethos which oblige the person
not to do certain acts that are derogatory to oneself and
his kinsmeanor to the whole community. It is also means
doing certain acts that would bring honor or esteem to
his own kind. In a larger sense, it means selflessness and
courtesy and self respect and honor. It embraces the
whole gamut of the prescriptions of PANIYAO and FA-IN
and is the sum total of ethos.
KALINGA CORE VALUES
 ATTOM – It refers to self-control, physical
and mental fortitude without which one
cannot bridle wayward behaviour to the
exercise of PANIYAO, FA-IN, or NGILIN.
 The Bodong System
 The Kalingas, up to the present, maintain and actively
practice the indigenous system of governance - the
Bodong is literally translated as “Peace-Pact”.
 The Bodong binds the two peace pact holders
together over the collective security of their
constituents.
 It is a bilateral agreement between two tribes, sub-
tribes or ili/villages
 It is a form of governance or an institution that
defines inter-villages relationships to promote
peaceful co-existence with one another.
The Bodong System
 Practiced for generations, the Bodong is as old
as the memory of every Kalinga, ingrained and
interwoven in their social and material culture as
their way of life.
 There are 46 sub-tribes in Kalinga (NCIP) and
all these sub-tribes have established Bodong
with each other.
 Now it expanded to some parts of Mt. Province,
Abra, and Apayao.
In the history of Kalinga
people, there are many lives
that had been sacrificed in
defending their land. Macli-ng
Dulag, a warrior and a tribal
leader, was among them.
Under his leadership, the tribal
communities both in Kalinga
and Mt. Province opposed the
Chico hydroelectric dam
project.
 Basic Principles of the Bodong
 The Bodong system adheres to the rule of law. It does
not contradicts but complements
 It is based on customs, traditions, norms, and beliefs of
the people
 It is a restorative form of justice. Repairing the harm
and rebuilding/restoring relationships
 Decision making involve the community through the
elders (conflict resolution)
 Crime is not only against a person but to the
community.
 The offender’s culpability attaches the family and
community.
  ELEMENTS OF THE BODONG
1. BUGIS/Fukis – Territorial jurisdiction of an ili
defines by natural marks.

2. PAGTA – The Law of the bodong

3. BINDONGAN/BINODNGAN – people covered

by the bodong (Citizens)

4. POLITICAL STRUCTURE – Bodong holders and

elders
 BUGIS/FUKIS
Defines the village’s territorial domain with all its
attributes. Everything that is found in the domain and
underneath the land belong to the ili/village, which
includes all lands and natural resources owned,
occupied and possessed since time immemorial by
the members of the ili/village, by themselves or
through their ancestors, communally or individually
in accordance with their customs and traditions. Any
encroachment of any part of Bugis by other village/s
is a violation of the Bodong
 PAGTA
This is an unwritten covenant that
contains the terms and conditions of the
Bodong. It expresses the common
aspirations and ideals of all those who are
covered by the bodong. It contains
specific provisions and corresponding
penalties for violation of such. It defines
the dos’ and the donts’ affecting the
relationships of both parties
 BINODNGAN/BINDONGAN
 
 POLITICAL STRUCTURE
 
 The Bodong system clearly describes that
leadership among Kalinga rest with the tribal
elders (lallakay/man-a-marong-ag). It is a loose,
informal, unstructured, voluntary circle of “wise
men” chosen for their objectivity, proven wisdom,
personal integrity, and assertiveness.
 The traditional indigenous socio-political
structure consists of the tribe, tribal elders, the
family administrators, and the community elders
which hold certain positions of leadership in the
community.
  The functions, roles and responsibilities of the following
overseers are: 
A. Tribal Community elders 
1. Responsible in the overall management of the Imong
either kinufat, kinachang, pinawa, or torfa for the benefit
of the community.
2. Regulate the access of members to natural resources and
the land within the Imong in accordance with sustainable
customary laws and practices. 
3. Decides and executes sanctions, penalties and fines to
offenses committed by a member of the tribal community.
4. Presides over and take actions collectively amongst elders
in the settlement of disputes.
B. Family

1. The head of the family takes the lead role in the

execution of traditional and sustainable customary
laws and practices within the family owned and
managed forest.
2. Ensure that the family policies shall be in
consonance with the tribal community forest
indigenous practices and laws relative to the
management of the Imong.
 Asserting that Elusive Cordillera Self-determination. Since Philippine
political independence in 1946, several attempts have been made by the
Filipino government to integrate the Cordillera into the mainstream. The
Commission on National Integration (CNI) was created in 1957. In 1964,
the Mountain Province Development Authority was (patterned after the
Tennessee Valley Authority) was established to facilitate development
efforts in the region. By the 1970s, the Cordillera was the haven of many
foreign-funded infrastructure programs foremost of which were dams.
The Cordillera peoples who continued to experience not only geographic
but also social dislocation opposed all these efforts. Intensified
militarization tried to suppress the local resistance. The 1987 Philippine
constitution recognized the need for the establishment of autonomous
regions in Mindanao and the Cordillera. To this date, the Cordillera
peoples still have to define the substance of that autonomy which would
fully put to practice the Cordillera people’s vision of having control over
their institutions, their economy and their affairs.
  IMONG SYSTEM

1.  IMONG - It refers to the totality of the surrounding. It is the

forest lands covering the tribal domain from which the IPs
and Indigenous Cultural Communities derive their livelihood
opportunities and forest resources on a sustainable basis.

2. IMONG SYSTEM – It is defined as the indigenous forest

management systems and practices of the Kalinga ethnic
group. The indigenous peoples of Kalinga developed and
practiced this forest and land management system since time
immemorial.
 PRINCIPLES OF THE IMONG SYSTEM
A. Self-respect is respect for others and their Imong 

 Fa-in (shame) acts as a social conscience that

promotes respect for the common property and the
property of others. This is the general principle that
defines the complex code of ethics that regulates the
behavior of members of the tribe vis-a-vis his domain
and Imong. This principle is invoked to shame
someone who gathers any resource from another's
Imong. In the same vein, one is socially obligated to
reveal the truth to the tribe as when he sees somebody
stealing any resource from the Imong of another clan.
 
b. Sharing the bounties of the Imong

 All resources of the Kinufat (Forest) are regarded

as owned by the tribe. Any part of the Imong that is
communally owned cannot be declared as private
property by any means. Even the grazing land that is
owned by a clan cannot be developed for private use
by an individual. An example of a traditional practice
exemplifying this principle is expressed as stated
below. When a successful hunter meets someone on
his way home, the hunter must share part of his
bounty to the other. The same applies to those who
gather edible fruits from the Kinufat.
d. Caring for the Imong is living in harmony with the Spirits
The Imong is regarded as the habitat of
the spirits. These spirits dwell in trees,
mountains, rivers, rocks, caves and etc.
with different potentials and powers to
heal and inflict sickness.
c. Protecting and conserving the Imong is a shared
responsibility
The Imong is seriously regarded as collective
concern. Whether owned by the community or a
clan, the Imong is collectively defended from
intrusions of other tribes and protected from
manmade and natural destructions like fires.
Classification of the IMONG:
 
1. Kinufat – a vast tract of forest land within the
domain with adequate forest vegetation generally
found in higher elevations and as a rule referred as
communal in nature, managed, protected,
developed, and utilized by the community (Ili)
 
2. Kinachang - a segment of the forest land
usually positioned on lower elevations suitable
for upland agricultural cultivation (swidden
farms) and backyard grazing (Purag) under the
possession of an individual, family, or clan.
Classification of the IMONG:
3.  Pinawa – Part of the forest land generally dominated by
pine forest vegetation planted and natural stand declared and
managed by clans, family/individual.
 
4. Torfa – refers to a partial tract of land acquired through
purchase and inheritance that can be developed into tree
farms or agroforestry. It applies management practices,
which are compatible with the cultural patterns of the
local population. It is the source of raw materials for
agriculture or forest-based industries, food and other
products for home consumption and improving
ecological conditions in the watershed.
Classification of the IMONG:
3.  Pinawa – Part of the forest land generally dominated by
pine forest vegetation planted and natural stand declared and
managed by clans, family/individual.
 
4. Torfa – refers to a partial tract of land acquired through
purchase and inheritance that can be developed into tree
farms or agroforestry. It applies management practices,
which are compatible with the cultural patterns of the
local population. It is the source of raw materials for
agriculture or forest-based industries, food and other
products for home consumption and improving
ecological conditions in the watershed.
 Land use Type of Ownership
a. Agricultural Individual/Family ownership
1. Ricelands (Pappayaw)
2. Swidden farm (O-or-atan))

b. Forest  
1. Kinufat Communally owned
2. Kinachang Communally owned
3. Pinawa (pine stands) Individual/family/clan
4. Purag (grazing land) Individual/family/Clan

a. c. Agroforestry  
Torfa Individual/family/clan

a. d. Water resources  
1. Irrigation systems Communal
2. Rivers and Lakes Communal
3. Other water channels Communal
Community Obligation under the Imong System
1. Forest fires – collectively suppressing forest fires, either natural or
manmade, shall be customary accountability of the umili. Forest fire
awareness is an integral part of community assembly’s agenda
especially at the onset of dry season giving advice to the umili the
prevention of forest fire in any manner. 
2. Timber poaching – inherent tradition in the Imong practice requires
the awareness of the community relative to timber poaching. The
exercise of their vigilance shall always be adhered to and translated
sincerely within the clan, family or community owned forest to
discourage village members from engaging in unauthorized
timber/non-timber harvesting within the Imong area.
 

3. Kaingin/uma, ur-at (swidden agriculture) – traditional practice

related to upland agriculture (kaingin) shall follow the principle of
permitted allocation of land in areas associated to the kinufat,
kinachang, pinawa or torfa.
 The customary laws regulating and authorizing the harvesting of timber are:
1. Timber extraction are generally for housing purposes, however, it shall be also allowed
for coffins and fuel wood during wakes, weddings and other large indigenous
rituals/gatherings. The traditional resource use right shall be within the authority of the
elders and barangay officials or elders of communal forest, privately owned forest and
clan owned forest. The cutting of trees shall be anchored on the traditional sustainable
forest resource use rights to sustain adequate forest trees for future generations. If and
when necessary, trees to be cut for firewood purposes shall be limited only to trees
unsuitable for lumber.
 
2. Raw materials for housing structures and similar traditional wood requirement shall be
allowed only on limited volume sufficient enough as may be needed by the family/clan.
Selective timber harvesting shall be employed and only matured and good quality trees are
to be utilized. Permission shall be granted by the elders in coordination with the LGU.

3. Customary practice shall also strictly prohibit utilization of lightning stricken trees
and acknowledged clustered or individual trees acknowledged as guardians of nature.
Community members or clan members shall be obliged to secure authorization to the
Tribal elders and barangay officials or clan, Family before cutting trees even during
calamities. Any member cutting trees without permission shall be considered
dishonest and shall be dealt with accordingly.
 The customary laws regulating and authorizing the
harvesting of timber are:
4. The allowable traditional modes of regulation for timber extraction
include:
a. During calamities and or accidental fire, the umili casualty shall
be allowed to complete the housing structure. During death and
calamities, the pokyaw shall apply where villagers shall come
together and gather lumber or firewood for use of the victims or
bereaved family.
b. Cutting of trees under these instances shall be directed by the
tribal elders/ barangay officials to ensure proper procedures are
followed.
c. Replacement planting shall also be required to be performed by
the beneficiaries to sustain the forest cover.
d. Harvest/extraction of minor forest products shall be in the strict
sense for the community members use, however, it may be
allowed to non-members or to other communities depending on
the its availability and purposes.
 5. Tribal communities even outside the community but remains members of
the place and sharing in the development and protection of the forest can
still have a share in the forest products as maybe determined and allowed
by the Tribal elders and clan members.
 
6. Extracted lumber and other forest products may be brought outside the
domain as long as it is for the members who built their houses outside the
community.
 
7. Non-community members shall not allowed to harvest forest products
unless permitted and with the supervision of the Tribal elders and barangay
officials.
 
8. In the strict sense, timber products shall be for the community use.
Utilization of forest products outside the domain are strictly prohibited.
 The Imong also enforces regulations in other areas designated as:
 
1. Sacred grounds – the presence of sacred grounds thrives in the Imong forest
where traditionally considered as domicile to the unseen spirits usually
characterized with unique revered value e.g. mountain range, valleys, rivers,
springs etc. shall remain as protected areas.
 
2. Wildlife – traditional practice is normally associated in harmony with nature
maintaining adequate habitat for wildlife as well as regulated hunting. Seasonal
wildlife hunting shall be permitted in the Imong as maybe granted by the elders.
 
3. Fishing – fishing within water channels in the domain shall remain regulated
and shall be prohibited from fishing activities with the use of electric devices
and use of toxic compounds.
 
4. Traditional soil and water - conservation measures shall be sustained to include
backyard agro forestry system, bench terracing (farm lots), stone walling along
erodible areas, walling or a combination of both as maybe appropriate.
Resource Development
 
The Imong also encourages resource development guided by the
following regulations:
1. Tribal watershed/water source shall be strictly considered protected area
and shall be maintained with adequate vegetation within its immediate
environs for sustained water yield and quality.
2. Assisted natural regeneration management shall be the traditional
approach to reforestation. Regeneration gaps and or inadequately stock
areas are planted with regenerations/wildlings emanating from underneath
mother trees having ample growth of wildlings.
3. Planting of trees, fruit bearing trees along tribal boundaries and roads shall
encourage to everybody. Any forestry/agricultural projects shall be made
known to the umili.
4. Mother trees/seed trees shall be retained along ridges as source of viable
wildlings during seed fall season.
 Prohibited Acts
Under the Imong, the following are considered as
prohibited acts:
 
1.Disturbing, destroying, dumping or otherwise disposing of
any waste products detrimental to the water source.
2.Cutting of timber within designated watershed, sensitive
spots and or critical areas shall not be allowed.
3.Upland vegetable cultivation within or near the watershed
area is prohibited even if the area is privately owned.
4.Traditional ngilin or holy days shall be respected deferring
within the Imong forest.
Prohibited Acts
6. Timber extraction within the Imong shall be for
community use only, harvesting outside the community
impose or standardized number of trees that each member
is allowed to extract at one time is strictly prohibited.
7. Marketing of extracted timber for the clan and family
owned forest shall only be confined within the “ili”
8. Strictly prohibited the cutting of young trees within
identified traditional grazing lands.
9. Within identified watershed areas communities shall
strictly prohibit cutting of trees, swidden agriculture
(kaingin, uma) and outside leisure activities and shall
remain as protection forest.
Tribal Village
Our elders
are the
living
witnesses
Though government institutions are in
place in Kalinga, the pochon/bodong –
the customary process of conflict
resolution is retained.
DURING THE LONO’/SURCHIP,
CARABAOS ARE PREPARED TO BE
BUTCHERED
And Native pigs are butchered as paranus
IT IS A MUST THAT
CARABAOS MUST BE
BUTCHERED DURING THE
POCHON CELEBRATION
SINCE THIS SIGNIFIES ITS
IMPORTANCE TO THE
PEOPLE
During the formal celebration of the pochon,
everyone in the host community help in
order to show their cooperation & their
support to the pochon.
Men butcher & cook the meat. During
celebrations, meat is cooked in big vats
called mertafa.
And women cook rice & bring it to the
house of the celebrant,this is termed
as funung
Every mealtime, all households of the host village
bring cooked rice to the one who is holding the
‘paranos.’ This way, they show their cooperation &
oneness as a community
For the Kalingas & other Cordillerans,
eating together w/ former enemies
signifies reconciliation & brotherhood
During peace-
pact celebration
the reading of
the pagta
(laws) of the
pochon by the
pangat or an
elder coming
from either of
the two sub-
tribes is a MUST
The laws of the pochon/bodong are
embedded in its pagta. When this pagta is
violated, conflicts arise with both sub-
tribes usually seeking to injure each
other.
Everyone listens attentively as the pagta is being
read. The men at the center are the pochon
holders of the two former enemy sub-tribes
Elders :both men & women
It is a must that everybody listens
to the pagta being read
 The youth
must be
present,
The youth must be especially
present! that
conflicts
can be
caused by
simple
petty
quarrels
among
the youth.
 Even children can come listen too as
long as they listen attentively.
After the final
reading of the
pagta of the
two sub-tribes
comes the
signing of the
pagta of the
pochon.
witnessed by the community
The pochon holders affixing their signatures on the pagta
After the signing of the pagta by the
concerned people, a communal prayer
follows asking afuniyan/Kabunyan (God)to
help the people keep the pagta sacred & to
have a lasting PEACE
After everything is settled between the
two sub-tribes, comes the merry
making part
Men & women of both sub-tribes
together in our indigenous dance
The youth
sector most
specially for
they are the
culture
bearers &
future
peacemakers
Traditionally, the dancers bring rice,
sugar, salt or legume seeds which they
give to the visitors when they go home.
The historical chico dam
The closing of the Batong Buhay Mines
 The Peacemakers’ Shrine,
AVT Pastoral Center, Kalinga
 ISTAYCHI
YA
MATAKU TAU LOSAN!!!