TYPES OF SOCIAL

ORGANIZATION
ILI TYPE OF SOCIAL ORGANIZATION
The term ILI is derived from the Bontoc name for
“village.”
- It consists of groups of people living in the
villages of various sizes [large and compact]
and named hamlets w/c are subdivided into
smaller units.
- The ILI is larger and less disperse than those of
Pisan and Puro.
 Nine Ethnic Groups with ILI type of
Organization
Bontoc
Ibaloi
Ifugao
Kankanay
Tinggian
Sagada
and Southern Kalinga
Tagbanua of Palawan
Arumanen Manobo of Mindanao
 Geographical Location
Southern Kalinga occupies the southern portion
of the Kalinga Province.
The Bontoc occupy the region where the
province of the same name is located.
Sagada, Kankanay and Ibaloi are found in the
area located at the southernmost part of
Central Cordillera.
Tagbanua is located at Palawan
Arumanen Manobo in Mindanao
 Settlement Pattern
Most villages are large, compact districts composed of clusters
of hamlets.
Most villages are sedentary and have been occupying the same
place for a long time, perhaps hundred years as evidenced by
the multilayered rice-terraces.
Among the Bontoc, each village is marked off from other
villages by territorial and political boundaries [fechang]
mutually recognized and respected by the adjacent villages
Among the Ifugao,
Each district is defined by a single centrally located rice field
[putona-an], first the parcel to be planted and harvested. Its
owner [tumawa] makes all district wide decisions, including
the granary housing carved wooden guardian idols [bubol].
Closely associated with this village-centeredness
is the emphasis placed on group solidarity –
“citizenship” or regional membership.
Membership is based on residence, descent
[blood], and legal affiliation.
Among the Kalinga, a non-village member can
apply for citizenship by making his desire
known to any peace pact holder and giving a
gift of value. A council meeting will deliberate
on his petition.
Among the Tagbanua, village membership is
“defined on the ground by a rule of matrilocal
residence and by village rituals in which the
family must participate.
Village solidarity, among the Bontoc, is expressed
in terms of concern and protection of all
members of the community. Villagers think of
themselves as “one people.”
Each individual member of the “wronged” village
takes it as his duty to avenge the “wrong.”
A man who is not quick to retaliate and a village
which does not avenge an offense committed
against its members have allowed themselves to
be degraded and taken advantage of [nilauysan]
and will lose respect of other villages.
The concept of village is often associated with the
concept of family and kinship ties of people
residing in it. Village feuds are actually family
feuds.
Peace-pact is initiated by two individuals from
different regions, and each one of the
individuals holds the peace pact to his
particular kinship group.
Group unity is symbolized by ritual or
ceremonial platform located right at the
center of the village or in a place to be sacred.
Atatoan – Kankanay ceremonial center ; old men
use that for lounging.
Ator – it’s a ritual center a stone paved platform, the
site of former head hunting ceremonies, carved
posts for display of enemy heads, a stoned walled
men’s clubhouse. [among the Bontoc]
Obog - boys’ dormitories [among the Kalinga]
Ulog – girls’ dormitories [among the Bontoc]
Agamang - girls’ dormitories [among the Ifugao]
The Arumen Manobo [Cotabato] do not have
ceremonial centers but the village has a place of
assembly called timuay where the council of elders
meet to deliberate and decide important matters.
It’s a taboo for both young males and females to sleep
together under one roof.
The boys may visit the girls in the evenings. A suitor
may even sleep with his girlfriend if the latter permit
him.
Each girl who sleeps in the ulog is expected to be
mature to decide on her own activities. Any
extracurricular activities of any of the girls are usually
known by their parents almost immediately so that
pressure is made on the couple to maary.
Ator - men’s clubhouse
 Economic Pattern
It revolves around agriculture, supplemented with
hunting, fishing and livestock raising, handcraft
making, and trading.
Rice is the major staple and is considered the
prestige crop.
Two Types of Agriculture:
1.Wet-rice agriculture –extensive rice terracing
located on the higher grounds;
2.Dry-rice agriculture- involves rain-catch paddies in
slightly lower portions of the mountain slopes.
 Cycle of activities in wet-rice farming
1. Preparation
2. Planting
3. Cleaning/weeding
4. Harvesting
In terrace farming:
1.Reconnaisance
2. Terrace construction
3.Maintenance
4. Expansion
5. Repair
Ifugao Rice Terraces
 Sales and Purchases
Two Methods of Buying and Selling:
1. Tokdai – The owner tells the agent
[mantokdai] for what price it is to be sold and
the agent receives a part of the so-ol as his
fee.
2.Angkat – The owner states the price he wants
for himself.
Banaue Rice Terraces Mountains of Ifugao, 
Trading pacts generally develop into peace pacts
called budong [among the Kalinga]. With this
budong, identified traders are protected/ not
harmed.
Division of labor – male activity [more
burdensome] and female activity [lighter]
Craft Specialists [mumbaki] – in pottery making,
metal forking, basketry, fabric weaving, rice-
wine making.
 Types of Property
1. Family property – includes rice lands,
heirloom pieces [examples are antiques or
jewelry] and forest lands.
2. Personal property – includes knives, spears,
dishes, baskets, pots, houses, animals and
articles of minor value.
* Family property cannot be disposed of unless a
ceremony [ibuy among the Ifugao] is
performed.
 Social Structure
- It is clearly stratified and classlines are marked with
appropriate symbols of social deference. Social
stratification is based on economic affluence, political
influence and social prestige.
Among the IFUGAO:
- Kadangyan – affluent ones; they own tracts of land,
surplus staples, heirloom pieces and others; they
display their wealth by giving expensive feast [uyuawe]
- Natumok – less affluent
- Nawatwat – poor families with no lands or property
Among the Kalinga:
1. Kadangyan – wealthy aristocrat
2. Baknang – well to do
3. Kapos – poor families
Among the Bontoc:
4. Kachangyan – rich aristocrat
1.1 Matinglo – upper upper [highest rank]
1.2 Misned – upper middle [second class]
1.3 Iy Pitlo ay Kachangyan – upper lower [third class]
2. Lawa – lower class
2.1 Kachangyan si lawa [aristocrat of the poor]- own more rice fields;
not allowed to lead in the feast
2.2 Fanfanig [small] – have few rice fields, barely enough
2.3 Kotit’tan [last] or ensansanu-ong [pauper] – they have nothing at
all.
Social mobility is open like among Kalinga.
In Bontoc, mobility is restricted.

Maintaining class status requires socio-religious

ceremonies like the:
Chuno - [among the Bontoc]
Pashit - [among the Sagada and Ibaloi]
Uyuawe - [among the Ifugao]
Authority in the village is vested upon the highly
respected elders who possess wealth, personal
charisma, knowledge of traditional lore,
custom laws, and genealogical history; have
skills in oratory and experiences in warfare.
These elders sit in the council known as:
Ingtukan – [among the Bontoc]
Tontong – [among the Ibaloi]
Suriden – [among the Tagbanua]
Pekilukesen – [among the Arumanen Manobo]
Council generally meets to arbitrate cases, decide on
important social affairs, deliberates on peace-pacts,
organizes raiding parties, and plans for religious ceremonies.
Council is led by the most senior and experienced elder.
The position of the council of elders is known as:
Am-ama – [among the Bontoc]
Amama – [among the Sagada]
Laclacay – [among the Kankanay]
Pangat – [among the Kalinga and Ifugao]
Timuay – [among the Arumanen]
 Warfare
Warfare is highly institutionalized in all
indigenous ethnic groups with Ili type of social
organizations.
Warfare arises from the strong emphasis each
village places on individual, familial and
property rights. Disputes and family feuds
arise from the violation of personal and
property rights.
Peace-pacts are known as:
Budong – [in Kalinga]
Pechen – [in Bontoc]
Peace-pacts are held in order to restore normal relations between
warring and feuding villages. Agreement is binding on the entire
region.
Lonok – [among the Kalinga] large gathering where the provisions
of the peace-pacts are openly discussed and legal strategies are
worked out to restore peace.
Dolnat – elders meet with the other party in subsequent
gathering.
Ator peace pact – involves non-kin
Afung pact – it is simpler; it results from “violation of friendship
trust rather than warfare; involves kinship groups.
 Religion and Art
Religion is woven in all aspects of life.

Belief in the supreme being who is also the culture hero is

the dominant theme of religion. Assisting the culture
hero are myriads of environmental spirits and ancestral
spirits which actively participate in the affairs of the
village.
Social ceremonies [canyao] are performed in the open
court attended by as many people in the village.
Pangat or walian – vested with religious office
Lumauig – deified culture hero [among the Bontoc]
 Culture Hero of the Bontoc-Igorot
Sa mitolohiya ng mga Igorot, si Lumáwig ang
bathalang tagapaglikha. Tinatawag din siyang
Lomawig, Lumauig o Lumauwig. Siya ay anak
ni Kabunyian, isang diyos.
Religious functionaries:
1. Waku - he announces the rest days and
ceremonies
2. Patay – he conducts the ceremonies
3. Insupak – he heals and treats injuries and
illnesses by exorcising the offending anito spirit.
Religious ceremonies are often sponsored by the
rich people. During these occasions, food are
distributed freely to members of the
community. These are the times for “showing-
off” of individual and family wealth.
 Summary
1. It is more complex than the Pisan and Puro.
2. It has more structural and institutional units characterized
by specialized and patterned activities.
3. Political authority is shared by a group of elders who come
together formally as a council to decide on important
matters affecting the welfare of the group.
4. Social organization extends beyond the family or
neighborhood. Villages are linked by peace-pacts and
economic alliances.
5. Economic affluence forms the basis of social stratification.
6. Custom laws and religious sanctions assert equally the
same influence in bringing the village together.