PRESERVING CULTURAL IDENTITY AMIDST DIVERSITY: THE CASE OF

KALINGA IN BARRIO MANDALOY MASINLOC, ZAMBALES

Introduction

The Philippines has a diverse indigenous population, with 14-17 million members belonging

to 110 ethno-linguistic groups including well-known Indigenous groups like the Ifugao, Ibaloi,

Kalinga, Manobo, Higaonon, Ati and Sama-Bajau. One of the most recognized autochthonous

groups is the Kalinga community from the Cordillera Administrative Region (CAR) of northern

Philippines. They are known as the Kalinga, the indigenous people whom the Spanish failed to

fully conquer due to their strategic use of the mountainous terrain of Cordillera. The descendants

of the Kalinga tribe who migrated to other areas faced insurmountable challenges. Living in an

unfamiliar environment tends to challenge people’s way of living, and maintaining such habitual

and traditional practices can be met with difficulties.

This study attempts to answer the state of the groups’ culture and traditions’ health,

specifically whether they’re still being practiced, discarded or modified. There is the possibility

that their culture in this particular area is becoming extinct, to the point that they have forgotten

these ancient practices held by their ancestors. On the other hand, there is also the possibility of

the amalgamation of cultures, which in itself could mean the birth of a new way of living.

Moreover, this research highlights the experiences of the Kalinga community persisting in their

identity and culture in Sitio Mandaloy, Barangay Taltal, Masinloc, Zambales despite the clashes

of different cultures and rapid influence of modernization. It will identify the traditions kept and

discarded by the Kalinga people in this particular area, with the hope that this study itself will

serve as one of the many modes through which Kalinga’s cultural identity is preserved.
 The research will inquire into the cultural traditions and practices, the diverse culture around

them, the difficulties faced by them and, the status quo of the Kalinga culture and residents in the

aforementioned town analyzing how do they fare despite the variety of cultures influencing

them. The participants in the interview will be the adults in the town, particularly the tribal chiefs

and elders who have extensive knowledge of the traditions and practices over time. The analysis

will be primarily based on the interviewees’ answers, along with the expertise and wisdom of

previous researchers (related literature) papers connected with the study. With this, it’ll be

possible to ascertain the current state of this indigenous cultural identity.

The purpose of this research is to investigate how cultural diversity affects the Kalinga’s

cultural practices of the Kalingas in Sitio Madaloy, what practices and traditions are still being

upheld, and what are the challenges encountered by the Kalinga in preserving their cultural

identity.

The Igorots are a collection of ethnic groups from the mountainous regions of northern

Luzon in the Philippines, many of whom have maintained their traditional religion and lifestyle,

though some have recently experienced changes. While some Igorots live in the tropical forests

of the lower hills, the majority reside in the higher, rugged grasslands and pine forests. In the

early 21st century, their population was approximately 1.5 million. Their languages are part of

the northern Luzon subgroup within the Philippine languages, which belong to the Austronesian

(Malayo-Polynesian) family.

The Kalinga is one of these ethnic groups, mainly known for being “headhunters”. They are

known for their successful resistance against the Spanish colonizers; therefore, the Kalinga tribe

is a great example of a group of people that have tremendous and intense experience on

persevering and maintaining their cultural identities amidst all these external pressures.
Cultural heritage treasures are valuable communal resources that reflect humanity's historical

legacy. They represent the current and future ways of life and cultural values of a society, while

also fostering unity and social integration within communities (Berhanu et al, 2022)

Along with their resilience, the Kalinga culture is a rich pool of history and captivating traditions

and practices. The Kalinga people are a closely-knit community where helping each other is

prioritized. Having the tradition called “Bodong” which is a peact pact between tribes or groups

accompanied with songs, is a testament to their pursuit of cooperation and peace for all.

Traditions and practices of the culture such as weaving, tattooing, hunting and fishing, Gond

music, traditional dances, animism, and ceremonies of the Kalinga is not be underestimated for

they have so much insights to offer to us as Filipinos due to the reason that, in a way, it is

connecting not only with our bare selves as a nation but also as humans trying to live in

accordance with nature, a perspective often overlooked by many is the sustainability of these

ancestral technologies which is vital in the current state of our world.

In our increasingly globalized world, balancing cultural preservation with embracing diversity

poses distinct challenges. Handling the challenges of a multicultural society requires a deep

comprehension of how to maintain cultural identity while promoting inclusivity. This study

explores the details of protecting cultural heritage in the face of diversity, identifying possible

challenges and offering guidance on managing this evolving environment. One of the primary

concerns in a society rich in diverse backgrounds is the gradual decline of traditional cultures.

When individuals from various cultural backgrounds interact, current cultures often overshadow

those of minority groups. This can result in the weakening of established traditions, languages,

and practices. Younger generations within these cultural groups may become less interested in
preserving traditional ways, choosing to embrace the more widespread cultural practices they are

exposed to.

Protecting the cultural heritage of the Philippines through its indigenous peoples brings

numerous advantages. It strengthens the identity of indigenous communities, promoting pride

and a stronger connection to their traditions.

According to Khoa Vu Hoang (2021), cultural and natural heritages are regarded as

priceless resources that offer distinct tourist attractions for each country. However, effectively

utilizing this heritage for sustainable tourism development, while safeguarding and enhancing its

value for future generations, is a complex challenge.

Cultural tourism can also create economic benefits, generating employment and boosting

local income. Additionally, indigenous groups often play a key role in protecting their natural

environments. Sharing their cultures with the world promotes multicultural understanding and

appreciation, contributing to a more tolerant and peaceful global society.

Cultural diversity essentially involves recognizing that people may live in ways that set

them apart from others, such as maintaining tribal traditions or following distinct cultural

practices. This concept highlights the difference in lifestyles and practices among different

groups. (Emmanuel C. Maraña,2023).

The world is rich in diversity and cultural differences. Although the wide variety of

cultures and customs may seem overwhelming, it is crucial to recognize that each culture has its

own unique traditions deserving of respect. Appreciating these traditions is important for

protecting cultural heritage and promoting mutual understanding between different societies.

This begs the question of whether this diversity could endanger the integrity and identity of one’s
culture. In the case of the Kalinga people, the modern culture along with other indigenous one

will inevitably influence each other and create interesting changes on one’s culture in a society. It

is up for us, the people, to carry the responsibility and the privilege to transmit cultures into the

next generation without tainting them with errors.

Statement of the Problem

A community of farmers and headhunters known as the Kalinga people who dwells in the

highest mountain ranges in Luzon the Cordillera Central. The people in Barangay Taltal, Sitio

Mandaloy, Masinloc belong to several ethnic groups that inhabit this mountainous area, one of

which is the Kalinga people. With the goal in mind to maintain their cultural identity despite

external pressures, the Kalinga people still practices the traditions that they inherited from their

ancestors.

This study seeks to investigate the state of an ethno-linguistic tribal group, the Kalinga and their

cultural identity pertaining to their way of life and traditions amidst such a diverse society.

RESEARCH QUESTIONS

Central Question

How do Kalingas in Barrio Mandaloy preserve their cultural identity amidst diversity?

Specific Questions:

1. What are the tribal traditions and practices of Kalinga in Sitio Mandaloy?

2. How did cultural diversity affect the Cultural traditions and practices of the Kalingas in

Mandaloy?

3. What are the challenges encountered by the Kalinga in preserving their cultural identity?
Objectives of the Study

The main purpose of this study is to determine how does the Kalinga tribe preserve their

cultural identity amidst diversity.

Specific Objectives:

1. To determine the tribal traditions and practices of Kalinga in Sitio Mandaloy.

2. To explain the effects of cultural diversity in cultural traditions and practices of the

Kalingas in Mandaloy.

3. To identify the challenges encountered by the Kalinga in preserving their cultural

identity.

Definition of terms

Kalinga – one of the entho-linguistic tribal groups of Igorots known for headhunting and

weaving.

Cultural Diversity – is the existence of more than one culture in a society.

Traditions – refers to the ceremonies, rituals, festivals and many more unique to a particular

culture that are passed down from generation to generation.

Practices – refers to the idiosyncratic actions and behaviors engaged or passively done by a

particular culture.

Cultural Identity – refers to a person’s sense of belonging to a particular group.

Significance of the Study

The results of this study are intended to benefit the following:

Researchers. As future public servants, this will aid us on how to treat our fellow indigenous

countrymen better as we are able to learn more about them. This could be used for better

formulation and implementation of laws, policies and programs towards the Indigenous People

(IPs).

Participants. The acknowledgement of the hardships and difficulties of the participants faced on

preserving their culture will persists. The participants will be able to express their culture in this

study.

Students. The study will grant the students additional pages or chapters in the annals of IP

literature and the Kalingas. The existence of the Kalinga beyond the mountainous terrain of

Cordillera will be known as there are several descendants here in Zambales.

Teachers. The teachers will gain additional insights into the lives and experiences of the Kalinga

in Zambales. This could enhance their teachings, as they will have more example to provide to

their students regarding IPs and their cultural struggles against the influence of other cultures.

Indigenous people. This study, as a piece of empirical literature, will identify and preserve the

cultural identity of the Kalingas in Sitio Mandaloy, one of many indigenous groups attempting to

avoid the deterioration of their traditions and practices.

Future researchers. This will be an important material for future researchers. It may serve as a

basis for future research papers aiming to inquire on challenges experienced by IPs on preserving

their cultural identity.

Scope and Limitations

This study aims to inquire on the challenges of ten (10) Kalinga tribe members. The study will

cover the challenges they are facing in maintaining their cultural identity as well as the current

traditions and practices that are still in practice to this day.

This study is limited to ten (10) Kalinga tribe members. Participants are the adults in the tribe,

age 18 years old and above with an extensive experience and knowledge of the tribe’s culture.

The study is limited to the town of Mandaloy, Taltal, Masinloc, Zambales. The study will be

independently lacking as a sole source of information in the larger point of view due to the

reason that many Kalinga communities exists in other places making it harder to generalize the

findings. The participants will be mainly on the side of adults which may lack the perspectives of

the younger generation. These are the limitations of the study.

 Chapter II

Review of Related Literature and Studies

This chapter presents the review of related literature (a) Kalinga's Cultural Identity (b)

Diversity as a Challenge (c) Internal Migration & Displacement and (d) State's Role and

Contribution in Upholding IPs Culture.

Kalinga’s Cultural Identity

Indigenous Knowledge. Indigenous knowledge, shaped by generations of evolving

practices, encompasses the intellectual and cultural traditions that define the well-being of

indigenous peoples. This knowledge includes languages, cultural heritage like stories, songs,

dances, ceremonies, and rituals tied to spirituality, family, land, and social justice. It also covers

dwellings, art, sacred sites, oral history, food, traditional medicine, and clothing. Performing

indigenous dances is one of the known ways to highlight the Igorot identity (Botangen et al.,

2017).

Definition of IP. Indigenous Peoples are generally recognized as the original inhabitants of

the lands they occupy. According to the 1989 Indigenous and Tribal Peoples Convention, they

are either descendants of those who lived in a region before colonization or have preserved their

own social, economic, cultural, and political institutions since colonization and the formation of

new states.Khavee Agustus Botangen, Shahper Vodanovich, Jian Yu, (2017).

 Definition of Culture. “Culture,” as defined by the Merriam–Webster online dictionary

(2015), refers to a isolated society that has its own beliefs and ways of life. It indicates that

culture is a way of thinking, behaving, or working that exists in a place or organization. There

are numerous synonyms to replace the adjective indigenous. The word indigenous is defined as,

“produced, growing, living, or occurring naturally in a specific region or environment”

(Merriam–Webster, 2015). With the respond of Dr. James Jordan, he indicated on his statement

that without different cultures or traditions, we don’t learn about other ways of living and that it

is wonderful the way other people live (personal communication, April 6, 2015).

Kalinga’s Cultural Values. Kalinga community’s dedication to diversity and inclusion,

uncovering stories and lessons within their underground practices. This study provided three

interpretations of “underground” in Kalinga’s cultural values; defying societal norms,

maintaining commitment despite challenges, and engaging in radical practices during adversity

(Sannadan et al., 2024).

Definition of Kalinga. According to Caronan (2019) the term “level of family life” refers

to the lifestyle of the indigenous people in Luna and Pudtol, Apayao. The Kalinga, known as the

“peacocks of the north” due to their meticulous attention to appearance and attire, reside in the

landlocked province of Kalinga in the northern Cordillera region of the Philippines. The name

“Kalinga,” meaning enemy, was given by neighboring tribes because of their history of

headhunting raids.

Angles of Analyzing their Culture. According to Caronan (2019) in terms of food, it

involves what they eat, how they prepare it, how they serve it, and how they consume it.

Regarding shelter, it includes where they live, their living conditions, their main source of

livelihood, and the type of houses they have. For clothing, it covers how they dress and the types
of clothes they wear. Understanding the food, shelter, and clothing of indigenous people helps us

recognize the differences and similarities between what we have and what they have. Being

aware and respectful of these aspects is crucial for successful health promotion efforts among

indigenous communities.

Origin and Similarities. According to Valdez & Palaoag, there are many fables and

myths about how the Province of Kalinga in the Philippines got its name, but no definitive

cultural repository exists to confirm these stories. The term “kalinga” is found in both India and

Indonesia, with the latter being geographically closer to the Philippines, making it a point of

comparison. Both Sumatran and Kalinga cultures have unique qualities but show significant

similarities in marriage and engagement customs, birth and birthday celebrations, wakes and

burials, and pastimes and hobbies.

Origin and Similarities II. Additionally, there are many linguistic similarities, such as

“dorong” (push), “charmin” (mirror), “dingding” (wall), “t’nga” (middle), and “Kaka” (older

sibling). Such research would be groundbreaking for the Kalingas, encouraging them to delve

deeper into and document their culture, ensuring cultural sustainability. Communicating these

cultural aspects would instill pride in future generations, helping them embrace their unique

identity (Valdez & Palaoag, 2022).

Heroism and Resilience. Resiliency is one of the Kalingas cultural characteristics. Apart

from resisting the colonialists for hundreds of years whilst fighting off nearby tribes, they fought

and sacrificed to protect their land against the dictatorial regime of Marcos when it attempted to

build a dam that would desecrate the nature and their sources of living, especially the rivers. The

importance of the Anti-Chico Dam Heroes’ Monument in Kalinga, Philippines, and explores the

complex interplay of politics, space, and memory. Through historical data and news articles, it
highlights Indigenous peoples’ deep connection to their ancestral lands and the monument. The

monument now symbolizes the memory of struggles against forced displacement, the fight for

self-determination, militarization, and ongoing historical distortion (Meamo III, 2024).

Agriculture

Upland Farming. The Kalingas from Northern Luzon Philippines have adopted and

followed common beliefs and practices which are either beneficial or detrimental to their way of

life (Sugguiyao, 1990). They have long adhered to traditional beliefs and practices that impact

their way of life, particularly in upland rice farming. Focused on the beliefs and practices

influencing upland rice farming in Pinukpuk, Kalinga, reveals that these traditions greatly affect

their farming methods and contribute to their community’s stability and growth (Lang-ay &

Steve Uy, 2016). *Research more about the findings and be more concrete*

Rice Varieties. According to Shorr (2014) located in the high, central Cordillera Mountains

of the Philippines, the Kalinga region practices both wet and dry rice farming. They cultivate

significant heirloom rice varieties that should be preserved and not replaced by lowland varieties.

In Kalinga province, Rizal and Tabuk are the leading rice producers due to their flat terrain.

Other rice-producing areas include the mountainous terraces of Pinukpuk, Tinglayan, and

Lubuagan. The rice varieties grown here include chong-ak, imbuucan, and ominio. Chong-ak

rice, primarily found in the high Kalinga Province, is a cold-tolerant variety cultivated in upland

farming. It is a staple for the Taguibong people, especially during significant cultural events,

such as family gatherings before a sick or elderly person passes away. Meanwhile, the Imbuucan

and Ominio rice varieties are grown in the Ifugao Province.

 Feminine Superiority on Rice. Furthermore, for centuries women in the Cordillera

Mountains have been more knowledgeable than men in seed selection, planting, and harvesting.

They have preserved this cultural identity.

Mourning Ritual. Rice is a staple for the Taguibong people, especially during significant

cultural events, such as family gatherings before a sick or elderly person passes away.

From Headhunters to Farmers. Based on one study that presents the indigenous

agricultural practices of Kalinga, particularly subtribes from Butbut tribe and Mabilong tribe.

Originally, these tribes are hunters, however, throughout the years, their agricultural knowledge

have developed into a rich farming system. The crops that grown by the tribes are as follows:

Oryza Sativa L. (rice), Coffee Arabica L. (Coffee), Glycine max (L.), Merr. (Kaldis or garden

peas), Phaseolus vulgaris L. (Baguio beans), Ipomoea batatas (L.), Lam (sweet potato) and

Sechium edule Sw. (chayote). Growing beside the rice paddies, pappayaw, are or wild sunflower,

Tithonia diversifolia, which is also used in their farming. The mountainous terrain is outlined

with Pinus insularis Endl. (Pine trees) and Citrus grandis (L.) Osb. (Pomelo), the tree in the

Butbut tribe used in tattooing. Agricultural Development. The researcher’s concluded that their

agricultural practices have been the same despite the years have passes resulting in a slow

development in this rural area (Torres et al., 2019).

Agricultural Development – Building Rice Terraces. Being traditionally hunters and

gatherers, the research discuss that the Kalinga acquire rice agriculture as well as the art of rice

terracing from their fellow Cordilleran neighbors. Tuping is an ancient stonewall which is a

remarkable indigenous engineering skill of the Cordilleran. This technique made the building of

rice terraces possible, stabilizing the steep mountain for upland rice farming viable. The

stonewall has a resilient foundation called Pegnad. It is a technique of piling and fitting stones
together in a systematic way, this way the rice production of the Kalinga became sustainable for

more than two millennia.

Rituals and Methods in Rice Farming. Kalinga people grow rice in swiddens – an area

burnt or slashed for cultivation, this technique is called Oma (or Uma). Manosok is the process

of clearing the swidden after selecting which area holds the ideal condition for growth. The

planting starts along with an old woman praying. In Kalinga, they use two methods in rice

planting; the first is that men poke holes then women put the rice seeds and the second is both

people digs and plant the seeds. It has been found that irrigated rice farming has only been a

recently integrated technique by the Kalinga people. Based on the study of Shedden (2008), other

Kalinga rituals are as follows: Purchos, To’or, Pachug, Orag, Lechas, Ogogyat and Butbut tribe’s

rice rituals happens in February, this the start of their agrarian calendar. However, in Mabilong

they start a month earlier which is January. During the start of the rice planting season, it is not

allowed to go inside the tribe when the rice planting starts, they should be at the outside.

According to the initiatives of Revitalize Indigenous Cordilleran Entrepreneurial (RICE,

Inc.), a non-profit organization in the Philippines focused on preserving the community rice

production culture, rice cultivation is deeply intertwined with the traditions of the Cordilleran

people, particularly the Ifugao. The Ifugao follow a calendar marked by twelve rice rituals

throughout the year, each serving to maintain harmony between the people and their

environment, while ensuring a good harvest. Ominio rice is also grown in the Mountain Province

and is mainly used for making desserts and wine (Torres et al., 2019).

Kalinga farms four types of coffee: Arabica, Robusta, Excelsa, and Liberia. Being known

as one of the best brewers of the country, they lack any idea on what is the best type of coffee

they produce. They provide coffee or kape to their visitors to show their hospitality. Furthermore,
these roasted coffee beans are not sold by weight but by cup or Ganta or Salop, mostly measures

with the use of huge sardine cans (Lapniten, 2014).

Furthermore, educating the youth isn’t sufficient enough for cultural preservation. The

study emphasized the consistent engagement as well in maintaining cultural identity and social

cohesion. The diversity in volume of educating and practicing showcase that these tribal dances

will evolve in one way or another. Adding in the external forces like modernity, it is only rational

to assume that dancing is a complex style of expression that needs constant attention by the

people that intends to preserve it (Mayo,2023).

Language & Dialects

Kalinga ethnic languages. Kalinga ethnic languages are derived from the Proto-Central

Cordilleran language group, which includes languages like Itneg (Abra), Bontok (Mt. Province),

Kankanay (west Mt. Province and Benguet), Balangaw (east Mt. Province), Ifugao (Ifugao), and

Isinai (Nueva Vizcaya). These languages are linked to the Malayo-Polynesian or Austronesian

family, according to the polygenetic theory of linguistic diversity (Blust, 2014).

Tattooing (Batok)

One of the most unique practices that they have is tattooing. Tattooing was the

antecedent form of laceration, where the skin serves as the initial canvas with the use of stick

along with other sharp objects were the first paintbrushes. It thrives within a varied geographical

area where it holds a prosperous cultural practice across human beings (Merritt, 2014). Rather

than showcasing perfect skin, tattoos can be easily recognized as permanent art that enriches the

beauty of the human body.

 It was also noticed that people are wearing this as a form of artistic expression (Kosut,

2013). Nevertheless, tattooing is gaining more attention to young people nowadays especially.

According to tattoo specialist, getting a tattoo is not anymore related to religious, traditional

complications or by means of identification, but became an art that is to be appreciated

(Ankirsky, 2014).

The traditional tattooing method, called "batok," uses a pomelo thorn and a bamboo stick

to create detailed designs on the skin. Though the process is painful and can take days, the results

are striking and personalized. Apo Whang-Od has played a vital role in preserving this cultural

practice, passing down the tattooing techniques through generations and inspiring younger artists

to continue the tradition (thetourist,2023).

Apo Whang-Od was popularized when she was featured on the television series Tattoo

Hunter (Krutak, 2010). She is an old female tattooist who was known for being the last master

Mababatok. Living in Buscalan in Tinglayan in the province of Kalinga, she’s popular not only

in her role as revitalizing the tattoo cultue but her longevity which is a testament to the Kalinga’s

resiliency (Balangue, 2023). She uses Gisi, a traditional tool for tattooing that is made out of

buffalo horn, with Gambang or steel needles on its tip. Alternatively, they use Parakuk Id

Lubwhan or lemon thorns in order to penetrate the skin. Their ink is made out of charcoal

powder or extracted from pots. In the case of the Northern Kalinga men, they do not wear tattoos

on their bodies while some have tattoos, however, it is limited only to their forearms. Some

Northern Kalinga women put tattoos on their forearms and a portion in their upper arms as well

(Matillac, 1994: Saboy et al., 2018).

The Kalinga tattoos are placed mostly around their upper body. They place tattoos from

their arms up to their shoulders, back, face, collarbone and several dots on the throat. Southern
Kalinga practices this tradition more compared to the Northern Kalinga, its designs will vary

depending on the status of person, usually about their accomplishments from the tribal wars

(Matillac, 1994: Saboy et al., 2018).

The Kalinga tattoos shows their accolades during their head-hunting time. However, this

head-hunting tradition is a lot less likely being practiced, therefore, there is an apparent threat of

the Kalinga tattoos being extinct in the near future (Guidangen, 2019).

Dance

Dancing, according to Britannica, is the moving of the body in a rhythmic way, usually to

music with the objective of expressing the abstract like an idea or an emotion. The indigenous

people always have been practicing this artform, creating their own style of dancing.

Exploring the broader Philippine cultural landscape, the art of folk dances, especially

those deeply rooted in tribal ancestry with roots tracing back to antiquity, stands out as a

captivating face of the nation’s heritage. These dances act as a living proof to the rich tapestry of

Philippine culture, clearly portraying the stories and traditions of diverse group. (Mi-ing et al,

2021). The dance forms are usually cited as a “Traditional dance”, “ethnic dances”, or “folk

choreography” in the academic literature (Egorov et al., 2019). It is not just a dance but it

represents a strong and significant cultural identity that showcase the daily lifestyle of various

groups.

According from Republic Act No. 8371, the Kalinga people's history, values, and cultural

identity are embodied in the Ynanong Tadok dance. The potential disfigurement, extraction, or

destruction of relics associated with this dance endangers its preservation. We can safeguard the

enduring protection of this inestimable cultural heritage for future generations by recognizing the
dance's deep-rooted significance and implementing comprehensive preservation strategies

(Domingo & Manejar, 2020).

Although Igorot tribe comprises of several tribe itself, a common dance called Tayaw

performed by people in a circular motion in harmony with the beating of the gongs, has been a

well-known dance of the Cordilleran identity. Additionally, several posts of these tribal dances

have made its presence overseas (Botangen et al., 2017).

From the same paper mentioned above, the role of social media in preserving tribal

dances have made it easier and better for the people to share and identify the state of indigenous

tribal identity. Cultural themed festivals are mostly held in the area of the Cordillera Region as

well as Igorot communities overseas. Community festivals shows most aspects of indigenous

culture such performances of tribal dances.

In Indonesia, a beautiful country with as much cultural diversity, including traditional

dances. With the increase in trend of digitalization, the necessity of utilizing such technology is

preserving this precious heritage in digital format has been inevitable. Despite the convenience

of video technology, they found using plain-text format (XMl format) that can be read by any

reading software would be better than storing tribal dances in the form of video format which can

be eating tremendous amount of storage (Emanuel, 2017).

Enumerating Kalinga dances from Igoratage. We have the, Tadok or Tachek which is a

Kalinga word for dance, specifically it is a dance performed during festivals, weddings and

courting where a pair (sometimes in a line as well) of male and female dances to the sound of the

Gangsa Topayya. This is a foundational dance in their culture with movements that showcases

different parts of their culture. A companion dance called Palok or Paluk dance where men are
beating gongs encouraging the women to dance to their beat. Another dance of courting would be

the Salip, where men and women imitate the movements of roosters and hens, finishing the

dance by offering or laying blankets toward their partners. A feminine dance called Banga or Pot

dance emphasizes Kalinga women’s skill of hopping, stepping on the stones and balancing

multiple clay pots filled with water on their head while singing Intaku Masasakdu which

translated into English means Let’s Fetch Water. Lastly, the Kalinga dramatic dance ritual called

Kayaw, which is divided into two parts, tells the story of conflict, death and division. This shows

the affection of Kalinga people towards drama in their society. Apart from dances for

celebrations, Kalingas were once known for being headhunters. War dances like Pattong Salip, is

their way of expressing their commitment to avenge their fallen comrades.

It is important to note that some accounts defined Pattong Salip as a celebratory dance

usually performed during wedding feasts, where the guests wish for a happy marriage for the

newlyweds as ring of men encloses the inner circle of women, who turn in their places.

According to the same source, the Kalinga Pattong is the war dance where dancers promise to

avenge the death of their comrades. In the event of a death of a warrior, all males in the

community uses instrumental sticks called Bangibag, which was beaten simultaneously toward a

spot where the process of decision-making may be conducted. Additionally, the Salidsid dance is

a phase where a girl picks her choice between two courters (Matilac, 1994: Saboy et al., 2018).

A study looking into the tribe of Manobo in Sultan, Kudarat stated that tribal dancing is

still being performed during significant events especially during festivals, weddings, burials and

thanksgivings. They attributed this successful cultural continuity due to the elders teaching their

children how to dance. Fostering cultural continuity is essential, this is in line with education, the
notion of teaching the next generations these traditional dances will always be a crucial

instrument for our culture to be preserved and be practiced.

Music

One of the most important aspects of an indigenous group’s identity and culture is their

music. According to Pannogan (2024), the Kalinga people express their innate characters and

resilience of their heritage through songs, legends myths, riddles and dances. It is a way to

express emotions, can be done individually and collectively, strengthening not only their cultural

preservation but their community bonding as well. Moreover, their music is a way to directly

associate the Kalinga to their cultural identity. As reiterated by Donald Keith Robotham, this

distinctiveness is believed to be expressed in language, music, values, art, styles, literature,

family life, religion, ritual, food, naming and public life and material culture. Music being an

element of these distinctions set different cultures apart, making their distinction among other

cultures better and easier.

A huge part of the Kalinga’s culture and for any indigenous tribes is their music. The

Philippines is home to numerous indigenous ethnic groups, most of them being the descendants

of the country’s original inhabitants and have maintained their traditions and customs. Early

Philippine music was a blend of the native, Islamic and Asian elements which produces distinct

sounds that are easily recognizable. Additionally, they played instruments such as the guitar,

ukelele, violin, trumpets and drums, performing songs and dances during festive occasions

(Saboy,2016).

Kalinga’s music utilizes varieties of tribal instruments. Among these tribal instruments

are the gangsa or flat gongs which has two types: gangsa pattung which is also called gangsa

palo-ko where they move in circular patterns, together with women dancing, the men carry gongs
and strikes it using sticks in order to produce music and gangsa topayya or tuppayya, where they

use intricate coordination with their palms slidingly stroking the gongs creating captivating

sounds.

Additonally, there are Patata or Patteteg which are leg xylophones, Tongatong or

Dongadong which are stamping tubes, Bungkaka or Balimbing and Ubbeng which are buzzers,

Patanggok which are quill-shaped tubes that is also known as patang-ug and tambi, and Sagay-op

or Sageypo or Saysay-op which are pipes laid in a row manner. These instruments have their

utility that depends on the what is occasion currently being held (Igorotage).

Kalingas includes traditional dance and music as an appreciation and cultural continuity.

The several songs of the Kalingas are the Salidummay- used in celebrations and gatherings, it’s a

galvanizing songs that promotes cooperation, the Dong-dong-ay – often sung when courting

occurs, it’s a romantic song that symbolize affection towards the recipient, the Oggayam – a

chant used in rites and ceremonies performed by someone wise that is telling a story with a

lesson , the Adding – a calming song about safeguarding the young , it was written to make

children go to sleep, the Wasani – an agricultural harvesting song that celebrates the harvest of

the land and the industriousness of the farmers, the Paliwat – a mourning song performed during

funerals, the Owawi – a festival song that encourages being merry, and the Dandanag – a

traditional dance that is also used in rituals, it has a consistent beat suitable for dancing

(Guidanggen, 2019).

Extracted from the same study above, most of the youth now prefers listening to modern

music than these ethnic songs mentioned above. Therefore, there was a concrete threat in culture

continuity. Although it has been established along with this statement that the youth still

appreciate the latter and it was evident by their supports towards local musicians, particularly
musical events of Living Anitos Band and others during the Matagoan and Ullalim festival.

Furthermore, the paper established the undeniability of the intense permeation of the modern

music as well as a precaution to the neglect of our indigenous music. Finally, it has been

suggested that the merging of both should be considered.

A study that focused on identifying and describing folklores, songs and dances of the Igorots

in Tabuk, Kalinga divided their gathered songs and findings into four classifications: Religious

song, family song, activity song, and love song. The religious songs Dayaw Kenka and Layad

Apo Dios, which directly translated into English means Praise to You and Love of God,

respectively, are Christian songs singing about their devotion to Christ as their king and savior.

The family songs Istoryan Nan Katagoak, which directly translated into English means The Story

of My Life, is a song about a regretting girl who was forced to into an early marriage by her

father. Igorot family songs often have piece of advice within them concerning about different

members of their family. The activity song Nam Om-om-ak, which directly translated into

English means My Kaingin, is a song listing delicious vegetables, meats, and other raw

ingredients that the writer found delicious, especially when making soup. The love song No Sak-

en Di Kagasatan, which directly translated into English means If I Am the Lucky One, is a song

about courting someone, the lines mainly consist of conditional promises when the one being

courted agreed to such relationship. The Igorots expression of affection through songs provides

lines of promises such the commitment to honesty and the will to sacrifice, seldom resulting into

broken dreams as every pursuit of love fated to be (Gavino,2016).

In comparison to another indigenous tribe on the other side of the country, a study about the

Manobo’s music preservation has proven to be successful. Main factor attributed to its successful

preservation is it’s a crucial element in their important celebration like fiestas, weddings, burials
and thanksgiving parties, which means there is a significant cultural connection. Additionally, the

passing down of elders of their knowledge of musical instruments to the younger generations, the

normalization of displaying their instruments in front of their children, and giving opportunities

for musicians to showcase their talents became the supplementary columns for tribal music to

remain and be consistently practiced by the Dulangan, Manobo community (Mayo, 2023).

One of the key goals of education is to preserve the valuable aspects of our national heritage.

Therefore, everyone should have a deeper understanding of their cultural heritage, including its

beliefs, customs, and traditions. This paper aimed to integrate the indigenous songs of the

Sumadel tribe into the Edukasyon sa Pagpapakatao (EsP) curriculum for Grade 5 students. They

concluded that this instructional intervention effectively helps students understand and appreciate

their cultural values. Consequently, it is recommended that educators continue to develop and

use culture-based instructional materials in their teaching, as this also helps preserve the local

indigenous culture (Chac-Ip, 2016).

Chants

The chanter often plays a crucial role in uniting the community and can sometimes act as

a healer. For the Kalinga people, chanting is an expression of a full heart and a rejoicing spirit.

The chanchannag is an essential part of Kalinga’s cultural and spiritual heritage. Ethnographic

studies of the chanchannag allow us to immerse ourselves in the “chanted world” of the

Kalingas. This presentation uses various ethnographic methods to trace the decline of these

chants and suggests ways to preserve them for future generations of Kalingas (Pannogan, 2024).

Based on the same study mentioned above, Chanchannag is a mourning chant that is

performed by Kalinga people in of a dead person. It consists of the storytelling of the person’s

life, a way to express sorrow and grief of the people the deceased person left behind.
Chanchannag is mostly afforded by above average members and elders of their community. Its

exitence and practice has been in decline and the researchers state is in danger of disappearing.

The Kalingas and Igorots uses oral literature as a mode of communication for spreading

ideas, knowledge and history, this means that they utilize speech more than written forms of

literature. Based on the findings of Turin et al., (2012), the former where chanting is included is

in decline because the mainstream culture focuses more on literacy. Additionally, Pannogan

concluded another three reasons of such decline, namely: modernization, changing societal

values and challenges in inter-generational knowledge transfer. Because of this decline they

recommended the archiving of audio and video recordings of oral literature as a way to embrace

the cultural preservation of indigenous people (Pannogan, 2024).

In the nearby tribe of Ifugao, an opposite result shows the state of Hudhud as a chanting-

stories about ancestral heroes, customary law, religious beliefs and traditional practices was

examined. The research concluded that it is well-known among Ifugao due to the reason that its

very much integrated into fiestas. Despite it being known, its been noted that they lack

knowledge regarding the chant and there is a lack of understanding of the message Hudhud tries

to convey (Dulay, 2015).

An ethnographical study of Mangali – a subtribe in Tanudan, Kalinga findings showed a specific

death ritual done by its people when a five (5) months baby below died. Among other practices,

is the Ibil, just like the Chanchannag, it is a mournful chant by the baby’s family and relatives.

Ibil is a cry as a symbol of grief and sorrow. On the other hand, when old men and women died,

the depth of grievances and manner of vigil is not as intense compared to the death of a younger

member of the community. Instead of Ibil, a chant called Dandannag will be sang by the people

attending the funeral (Adora & Sappa, 2016).

Houses

Most of the Kalinga houses are settled on terraced areas near or on the slopes of steep

mountains situated near waterways. This is due to the prevalent tribal wards from the past where

the village is strategically put in a difficult terrain in order to null the element of surprise from

their enemies. Three kinds of Kalinga villages are noted from the article, a settlement with only

three to four houses, a hamlet of 20 or above, and villages of 50 houses. Kalinga has no

collective cemeteries as they bury the dead in front of their houses. Standing at the center of the

village and serves as a ritual ground is the Pappatay, the sacred tree. It can also be a spot for trade

as in Bugnay, it was found that it was used for sugarcane miling.

Kalinga has octagonal houses known as “binayon” or “finaryo”, mostly afforded by rich

members. The foundation is a combination of posts, girders and stringers. Floor is made out of

distinctive profile. This type of house is a statement of the family’s wealth. On the other hand,

square-shaped houses were more common. They stood on posts with the height 20-30 feet, this is

an additional protection for invaders and was already on decline as there was a decline on

headhunting and the prevalence of peace pacts. Its only a single-room house with a flooring of a

split-bamboo, though some have used pinewood which would have three divisions. First the

sleeping section called Sipi where it is slightly elevated, this is from the area called the

Kansauwan which is the middle section of the house. Secondly, the other part of Kansauwan is

the cooking area which is made out of a box of sand and ashes, and three large stones to hold

pots. Above the smoking area is the drying and smoking rack. The only opening placed on the

other side of the cooking area is a tiny sliding door. This type of house’s name differs depending

on the area, namely, Foruy, Buloy, Fuloy, Phoyoy and Biloy (Matilac, 1994: Saboy et al., 2018).
 It is common practice of the Mangali subtribe in Tanudan, Kalinga to bury Angaan- an

aborted baby below the house stair. The Igorots in Tabuk uses their house a place to feast and

gather together, usually in the house of the performer to celebrate an occasion. Such occasions

include birth, marriage, sickness and death where Canaos are performed. As the modern houses

are typically made out of wood, concrete, and galvanized iron now even in isolated areas. The

traditional Kalinga houses became rare (Loma from Igorotage, 2020).

Clothing and Weaving

Kalinga Weaving. Kalinga weaving, passed down through oral tradition, represents both

living and non-living elements, man-made objects, the environment, and the weaver's

imagination. It also reflects social status and is used for significant occasions like births,

marriages, and rituals. The term "LAGA," meaning "weave," symbolizes the spirit that unites

Kalinga. Various styles are showcased during events like the Bodong Festival. Lubuagan, known

for its Mabilong Weaver's Village, is the center of ethnic weaving in the province. The festival

promotes both the economic and tourism potential of the weaving industry. (Baguio Midland

Courier,2015).

According to (thetourist,2023). Kalinga men's traditional clothing includes a bahag

(loincloth), a turban or headscarf, and an embroidered sleeveless vest called wanes or bandi,

often made from handwoven cotton or abel cloth. Kalinga women wear a bright, intricately

designed blouse called bado, paired with a colorful skirt called tapis and a beaded or tasseled

headscarf called sanggot. Both men and women accessorize with jewelry, belts, and woven bags.

Traditional Kalinga clothing, worn during special events like weddings and festivals, reflects

their cultural heritage and symbolizes unity and identity within the community.
Marriage Rituals

Questioning their practicality. One study assessed the state of traditional marriage

rituals and practices of the Imangali people in Kalinga. Aiming to identify and describe these

customs, and assess their educational and socio-economic implications. Results showed that

there were various undocumented rituals and practices of the Imangali along marriage. Some of

these are recommended for preservation, while others suggested of such tradition for reduction or

elimination due to their demands on time, effort, and financial resources (Wangiwang, 2016).

Other rituals and marriage rites. According to Maria Luz D. Fang-asan (June,2021). The

rituals of lunok chi be-yoy and chomchomog are performed across Kalinga with slight variations,

such as in Lubo, where walls are brushed with animal blood but sticky rice is not thrown. A key

part involves reading the gallbladder of a butchered animal, with its condition signaling good or

bad fortune. If bad omens persist, elders advise caution. The term "palanus" refers to a marriage

ritual in Kalinga, also used for thanksgiving ceremonies. In Lubuagan, the palanus ji asawa

signifies marriage readiness, while in the Biga tribe of Tabuk, the ritual involves gifting beads

and performing similar rites with family blessings.

Diversity as a Challenge

Kalinga’s co-existence with other cultures. Kalinga, a province in the Philippines, is

celebrated for its rich cultural diversity and the peaceful coexistence of various ethnic groups

(Department of Tourism, 2021). This literature review seeks to examine Kalinga’s dedication to

diversity and inclusion, with a focus on the stories and lessons from its underground community.

By exploring the experiences of marginalized groups, we can gain valuable insights into

Kalinga’s efforts to create a more inclusive society.

 Kalinga province cultural diversity. Understanding Kalinga’s Cultural Mosaic, the

province is home to a variety of indigenous ethnic groups, such as the Kalinga, I-Fontok,

Balangao, Ilocano, Gaddang, and Maranaw Muslims (National Commission for Culture and the

Arts, 2021). Each group brings its own unique languages, traditions, and customs, forming a

vibrant mosaic of heritage. This cultural diversity highlights Kalinga’s commitment to

inclusivity, recognizing and celebrating the contributions of each community to its social fabric.

Misrepresentation of IPs. The IPs in the Cordillera have their own culture, history, and

language. However, little information, if not accurate, was found in literature, pop culture, and

even educational resources. This leaves a gap that results in filling in nonsensical information

from colonial times to the present. While international laws and national policies are

promulgated to protect the rights of the IPs, there is still a continuing battle to correct

stereotypical representations of the IPs. The lack of awareness and incorrect interpretation of the

way of life of indigenous people (Ips) has led to their incorrect portrayals in literature and mass

media. Misrepresentation of the IPs comes from romanticization, historical inaccuracies,

stereotyping, and simplistic characterization (MediaSmarts, n.d.). Gardner (2016) views

romanticization as highlighting the IPs in the media with distinct portrayals such as savage,

dangerous, and with special powers, while cultural stereotypes happen when all group members

are categorized as having the same characteristics (Fiske 2024).

Modernity and Religion. Modernization means that the relationships between the family

and religion have had to change as well. In their study on the transmission of family values,

Akyil et al. (2016) postulate that “with increased outside influences, the family needs to discuss

something in order to reach new boundaries both in and out of the family”. Studies says that non-

religious adults cite spending time with friends with secular values as one of the topmost reasons
they become far away from their childhood religion (Thiessen and Wilkins‐Laflamme, 2017). As

our interviewees recognized, heightened exposure to social media in young religious people is

associated with lowered enthusiasm to communicate about religion in interpersonal relationships

(Alkazemi, 2015). However, despite the fact that media was identified as a challenge, our

interviewees also recognized that access to media could help their families stay in close contact

to their religion. This is consistent with former findings, which suggest that religious

traditionalists may have concerns about media, but modern media may also help younger

generations embrace or understand their spirituality (Aguilar et al. 2017).

Lack of Opportunity of Ips in Education. Every child has the right to access on

education. Although, indigenous juveniles are continually fighting for their right to quality,

culturally sensitive, accessible education, considering the state and government support for this

kind of education is often not enough. Administration in developing countries often issued a very

small budget for education, while encouraging the further commercialization of education.

Because of the higher fees in school and transportation costs, it has become a burden for

marginalized families to afford education. It is also hard for Indigenous youth to search for

employment opportunities once they either graduate or outgrow school system. Indigenous youth

who cannot enrolled in school prefer to find a job to help their families to provide their everyday

necessities. The percentage of indigenous youth who are pursuing their higher education is still

in lower rate compared to the youth who are part of the general or dominant education system.

The reasons for this are not enough schools in majority Indigenous areas, language cultural

difficulties, poverty, absence of teachers from Indigenous groups and poor communication and

transport channels, such as accessible roads to Indigenous communities. All of these trials and
tribulations affect the academic results of Indigenous students. (Aisah Czarriane MARIANO

(Kankana-ey, Itogon Benguet).

Health Issues for IPs. There are approximately 370 million indigenous people around the

world, showcasing a vast array of cultural diversity. Despite this diversity, indigenous

populations share a common experience of health disparities across various indicators (Anderson

et al, 2006; Cunningham, 2009; Montenegro and Stephens, 2006; Ohenjoet al. 2006). These

disparities are rooted in the current relationship between indigenous people and the broader

community. Indigenous people often belong to the poorest segments of society and are frequently

the focus of government initiatives aimed at improving health and living conditions. However,

these efforts can sometimes lead to dietary changes due to a lack of knowledge.

The impact of modernization and the evolution of culture may lead to the loss of some

significant cultural traits. This may cause some indigenous groups to move to other districts in

search of high-demand workplaces or to uplift their economic well-being. Additionally, some

Igorots migrated as an escape to a place where they are no longer considered undeveloped and

backward. Despite everything, Igorot migrants have shown that even if they leave their ancestral

land, they maintain strong ties to their heritage. They prove that they can showcase the cultural

practices of the Igorot in various communities overseas.

Migration & Displacement

An impactful factor in this study different from research papers directly inquiring on

one’s culture would be the internally migrated community of Kalinga in Sitio Mandaloy in

Masinloc. The said Igorot tribe is 451-kilometer away from the Mountain Province, their original

settlement.
 Internal migration is acknowledged as a process through which the settlement of a group

of people changes throughout history. Focusing solely on the implications on the preservation of

one’s cultural identity of an internally migrated tribe, this changes in spatial distribution of

people throughout history was viewed as an economic and demographic field of study. From the

empirical side of this study aiming to shed light into the consequences of migration we can

reiterate findings in one study that migration and growth especially in human capital goes hand

in hand, meaning it has a positive effect on the labor market and overall economic growth

(Etzo,2014).

A problem arises by this internal migration that can cause merging of two non-identical

cultures. This makes it harder to distinguish or even question the authenticity of the term

Indigenous and put in question whether it’s a discriminatory term. A notion from a study which

was raised by Eder, which mentioned the argument that “all Filipinos are Indigenous”. This was

further backed by James Scott that argues that these terminological and cultural distinctions are

the result of the colonialism of the Spanish as well as a political choice by the majority. As time

passes by, the gap widened as there was a need for reconfiguration between the difference of

what is civilized and primitive (Eder, 2014).

Another form of a voluntary internal migration. An unfortunate, in some cases forceful

migration, that would be considered forceful displacement as well, this is where indigenous

people move into another area due to adversities such as loss of possession over their lands,

poverty, natural disasters, militarization, lack of economic opportunities and incentives in their

traditional livelihoods, and lastly better potential opportunities in other areas (United Nations –

6th session of the UN Permanent Forum on Indigenous Issues, 2014).

 Moreover, it has been cited from the same paper that 65% of indigenous migrants in

Baguio, Kalinga included, suffer from extreme poverty. With an inadequate funding and lack of

quality of life, it will be harder for them to attain education and job opportunities resulting in

conjunction the preservation of their cultural identity. According to Mick Dodson, an Australian

indigenous leader and a member of the permanent forum, removing from our land we are

literally removed from ourselves. This pertains that there will be an expected deterioration on the

quality of the cultural practices and traditions preserved.

Conversely, the negative possible effects and challenges of displacement of a community

in another area would be unemployment, potential discrimination, lack of housing and

inaccessible services. Among other things, the significance of their confidence in their cultural

identity will deteriorate as there will be a struggle to sustain their ethnic language or mother

tongue, practices and traditions which can and will result in the loss of their cultural importance

and values (United Nations – 6th session of the UN Permanent Forum on Indigenous Issues,

2014).

Preservation of Culture

Intergenerational Transmission. Majority of societies have their own distinct rituals

and practices which make them unique. As a crucial part of people lifestyle are best expressed in

many ways. These beliefs and practices that were transferred from generation to generation are

more likely to be remembered if it is written and recorded. The people of kalinga have a big and

deep respect to their roots that even affects their political system and cove values to these days.

They still continue to actively preserve their culture despite of modernization (Pannogan, 2024).

Preserving Philippine Heritage Thru IP. The Philippines is best known for rich

tapestry of traditions and cultural diversity, is a nation deeply rooted in its indigenous heritage.
Here in the Philippines, over 175 ethnolinguistic, the archipelago showcasing a variety of

customs, languages and artistic beliefs. Preserving this heritage is very important not just in rural

area but also for the entire nation. The government ensuring that the practices of indigenous

group will remain and will be remembered in this modernization, also a big part of country’s

identity. The richness of their cultural heritage is undeniable. Safeguarding the cultural heritage

of the Philippines through its indigenous peoples offers a numerous benefit. It strengthens the

sense of identity among indigenous communities, introduces pride and a deeper connection to

their heritage. (Amina Pundog Abadi).

IT for Cultural Preservation. One proposal to preserve their culture is a technological

solution, that is to create a digital platform for the cultural preservation of Kalinga cultural

heritage. This is the Knowledge Management System for Cultural Heritage Research Center

(CHRC) which outlines the creation and implementation of an online platform aimed at

preserving and promoting Kalinga Heritage Culture. Kalinga Culture students, educators,

researchers, and enthusiasts. KnowKalinga system as a tool for cultural awareness and

preservation, fostering collaboration and contributing to sustainable preservation (Gragasin &

Jimenez, 2024).

Subsistence Activity for Cultural Preservation. Maintaining cultural practices and

traditions is essential for supporting the well-being and identity of indigenous peoples.

Subsistence activities, in particular, are key to helping indigenous communities preserve their

culture. Burnette et al. (2018) highlighted that these practices, which are strongly tied to tribal

customs, allow indigenous groups to uphold their ancestral heritage and strengthen their cultural

identity. By using traditional techniques for food production and consumption, indigenous
communities promote self-sufficiency and sustainable living, ensuring the preservation of their

cultural practices for future generations.

Like other countries in the world, the Philippines is known for the culture and beliefs of

the people or tribes here. This is something we are proud of and recognized for. We must

embrace and appreciate the practices and beliefs that we have to achieve an inclusive growth and

development of our nation. (LEGARDA: We must embrace our cultural diversity).

State’s Role and Contribution in Upholding IPs Culture

Government IP Culture Services. One of NCIP’s goal is to preserve the indigenous

culture in its original form. This pertains to informing and evoking public awareness as this was

time-sensitive matter.

Government on IPs Education. The State and the Government plays a vital role in

empowering minority groups like the Indigenous people of Kalinga. More importantly is their

responsibility in helping them to preserve their culture. One of these programs is financial

assistance in order to fund the IP students’ education. Extracted from the National Commission

of Indigenous People (NCIP) website, there are three educational assistance programs:

The Educational Assistance Program. It is the program that aims to provide limited

financial assistance to qualified ICCs/IPs students/pupils based on the criteria set forth in

NCIP Administrative Order No. 5, series of 2012, otherwise known as NCIP Guidelines

of 2012 on the Merit-Based Scholarship (NCIP-MBS) and Educational Assistance

(NCIP-EA) and its amendments by virtue of Commission En Banc Resolution No. 06-

099-2014, series of 2014.

 The Merit-Based Scholarship Program. It is a program that aimed of providing

meaningful scholarship to qualified/deserving IP students based on screening criteria and

benefits or privileges set forth in the Guidelines.

The Support and Advocacy Program. This collective term refers to education-related

projects and activities that complement the EAP and MBSP and Advocate holistic

development to include initiatives other than educational assistance and scholarship, such

as but not limited to Licensure Examination for Teachers (LET) and other Review

programs; Bridging Programs, School and Community-related Health Programs;

Appropriate Social Infrastructures; and Trainings and Research Programs for Culturally

Appropriate IP Education.

Beyond NCIP, the Department of Education (DEPED) and the National Commission on Culture

and the Arts (NCCA), promulgated the National Indigenous People’s Education (IPEd) Policy

Framework DEPED Order No. 62, series of 2011 to promote the right of IPs to basic education,

respecting their identities and promote indigenous knowledge, values and skills and other fields

of their cultural heritage, and the mandate to coordinate programs on the preservation,

development and promotion of Philippine arts and culture, intergenerational transmission like

Schools of Living Traditions, respectively (Biangalen-Magata et al., 2020).

Government on IPs Health Services

The prime law promulgating the rights of the Indigenous people, the RA 8371 Chapter 1 Sec 2.f

states that:

The State recognizes its obligations to respond to the strong expression of the ICCs/IPs

for cultural integrity by assuring maximum Indigenous Cultural Communities (ICCs)/IP

 participation in the direction of education, health, as well as other services of ICCs/lPs, in

order to render such services more responsive to the needs and desires of these

communities.

In line with this is the Department of Health (DOH) Administrative Order (AO) No.

2010-0036 also known as the Universal Health Care (UHC) or Kalusugan Pangkalahatan (KP)

acknowledges and focuses making it certain that all Filipinos, IPs included, will have equitable

access to healthcare.

According to Indigenous Knowledge Systems and Practices in the Philippines, additional

law such as RA 8423 also known as Philippine Institute of Traditional and Alternative Health

Care (PITAHC) which promotes alternative health care that are risk-averse, efficient and

effective (Biangalen-Magata, 2020).

Internationally, the United Nation Declaration on the Rights of Indigenous Peoples 2007

(UNDRIP) promotes the notion of rights of the IPs to autonomy in terms of improving their

social and economic status without discrimination. One being their right to traditional medicines

maintaining their health practices, conserve their vital medicinal resources as well as access to

health and services while being free of discriminatory judgements from others.

Government Programs for Legal Services on IP members

In accordance with the Indigenous Peoples Rights Act (IPRA) mandates the NCIP to

safeguard and push the interest and health of the IPs putting into consideration their beliefs,

customs, traditions and institutions. NCIP being its primary agency, the Indigenous Peoples

Legal Assistance (IPLA) is a program provides legal assistance and services to the IPs. Secondly,

the NCIP gives paralegal training program that focuses on educating and informing the IPs of
their rights as well as legal counsel and different applicable remedies in case there was a case of

violation of their rights. Lastly, the Documentation of Customary Laws which, according to

Section 65 of the aforementioned legislation, prioritizes the utilization of IPs customary laws and

their own procedures in resolving disputes when IP members are invloved. The NCIP, through its

Regional Hearing Offices (RHOs) and the Commission En Banc (CEB) is the adjudicating body

exercising quasi-judicial function to resolve all claims and disputes involving IPs.

Through these legal bases, it legitimizes the partial autonomy of the IPs in their jurisdiction

further promulgating their traditions and beliefs due to the reason that having this legal service,

assistance and education means that they can argue, defend and implement their own disputes

based on their cultural customs and traditions.

According to La Viña (2015) the Philippines acknowledges the rights of indigenous communities

to maintain their cultural practices as long as they align with the constitution. In 1997, the

Philippine Congress passed Republic Act 8371, also known as the Indigenous Peoples’ Rights

Act, to safeguard the interests of indigenous peoples.

According to Rio (2016) the law permits indigenous people to maintain their cultural practices

and supports their traditional methods of resolving disputes, as long as these methods comply

with Philippine laws. This approach also helps alleviate the backlog of unresolved cases in the

regular courts. In addition, the National Commission on Indigenous People (NCIP) is a

government agency responsible for creating and executing programs and policies for indigenous

communities. Due to the high illiteracy rates among these communities, the NCIP focuses on

safeguarding their ancestral lands, beliefs, customs, and traditions. Over time, the NCIP has

undergone several reorganizations to better address the various issues faced by the country’s
diverse indigenous cultural groups and to provide essential services more effectively and

efficiently.

Role of Indigenous Knowledge in Sustainability

Traditional knowledge from the indigenous people is at the core of our cultural identity.

We must ensure intergenerational transfer, security and preservation of said knowledge.

Traditional or Indigenous knowledge is transmitted throughout the generations via songs,

carvings, stories, dances and many more. This knowledge was harmed due to external forces like

colonialism and modernization making their value towards the current society as weak and

deflating.

RESEARCH PARADIGM

This section will discuss the theoretical and conceptual framework of this study as

supported by the existing literature about the preservation of culture amidst diversity.

Conceptual Framework
 Cultural
Traditions
and Practices
Challenges
Cultural
on
Diversity
Preservation

Status of
Kalinga's
Cultural
Identity

Figure 1. Preserving Cultural Identity Amidst Diversity: The Case of Kalinga in Sitio Mandaloy,
Barangay Taltal, Masinoc, Zambales.

The diagram illustrates the case of Kalinga in Sitio Mandaloy, Barangay Taltal, Masinloc,

Zambales.

Cultural Diversity refers to influences such as permeation of the western culture, other

indigenous cultures within the vicinity, and the embrace of modernity by its residents and tribe

members.

Cultural Traditions and Practices pertains to the artworks, ceremonies, rituals, and unique

traits from the Kalinga members. The Challenges on Preservation are what are the difficulties

these tribe members faced that affected their cultural identity.Finally, considering the three

factors above. This study, through this framework, it shows the situation of the Kalinga tribe

members’ in Sitio Mandaloy, Barangay Taltal, Masinloc, Zambales.

Theoretical framework
 The theory that will guide this study is the Cultural Pluralism Theory. It is an idea that

proposes that in our society, as the mainstream or dominating culture, we should preserve and

co-exist with the cultural identities of small cultural groups.

Cultural Pluralism is the concept in which is aligned in the reality and status quo of the

Philippine relationship with its Indigenous identity. As mention in the review of literature our

government have tons of inclusive legislations and policies in order to supplement the

Indigenous people and their cultural heritage. Moreover, our 1987 Constitution is the first to

acknowledge and support Indigenous People’s rights in Asia. This just shows the depth of respect

of Filipinos towards their cultural identity.

This idea was put into map by early American anthropology and gained significance

during the Civil Rights movement in the United States of America (USA). This idea further

developed by pragmatist philosophers like Horace Kallen, William James, and John Dewey.

A thin distinction of Pluralism from Multiculturalism differs in its perspective of having a

dominating culture above minor cultures without affecting its importance and preserving its

unique cultural identity. On the other hand, Multiculturalism does not acknowledge a superior

culture over others. As can be observe, modernization and globalization are dominating cultures

that prevails over other traditional ones, it would be a problematic way of thinking to ignore the

impact of those dominating cultures in the present society. That is the rationale of the researchers

about why did we choose Pluralism over Multiculturalism.

 CHAPTER III

Research Design

This study will use a qualitative research design to determine the traditions and practices

of the Kalinga tribe who have migrated to Brgy. Taltal, Sito Mandaloy, Masinloc, Zambales, and

how they pass these cultural norms to the emerging generation.

 A Case study approach will be used in this research. This strategy will suitable for the

researcher to collect detailed information and explored the practices of kalinga tribe. Researcher

will appear to observe, conduct formal interviews, administer questioners and document

everything related to this study. The researcher will focus on unusual situations, and gather a lot

of information about the specific individual or group of people and offer new question to further

research.

At least 10 participants will be needed to fully determine the reason on how kalinga tribe

in Brgy. Taltal, Sitio Mandaloy, preserve their tradition in the midst of modernization. This study

will highlight the importance of ideologies of kalinga tribe elders, and how they transmit them to

the new generation.

Conducting case study research involves performing an empirical inquiry into a

contemporary phenomenon enclosed by its natural framework using multiple sources of evidence

(Yin, 2018).

Research Sample

For this study, 15 participants from Sitio Mandaloy, Masinloc, Zambales will be selected

using purposive sampling based on their experience with traditional culture. The primary

consideration in purposive sampling is the research’s focus. These participants are important as

they will provide the answers to our questions. They are our main target, ensuring that their

culture is recognized as still existing in the current generation, despite its long history and the

general unawareness of its existence. They serve as proof that their culture is still practiced and

passed down to their children. This sampling method is useful for constructing a historical

reality, which is the aim of this research.

Data Procedure

Data collection involves gathering information using various methods. Primary data is

obtained by direct contact with participants, such as through interviews, while secondary data

comes from sources like books and articles written by reputable scholars. This step-by-step

process helps ensure that accurate and reliable data is collected for analysis and interpretation.

The initial data needed will focus on the concept of cultural identity of the Indigenous

People and how it changes over time. This will involve looking at how these communities

preserve their uniqueness in the midst of diversity. The data will be collected from reliable

sources like magazines, news articles, books, journals, and articles from reputable scholars. The

analysis will involve coding for themes and sub-themes, as well as conducting a literature review

to provide a comprehensive overview of the topic.

In addition to studying cultural identity and change, the research will also focus on the

style of Kalinga people. Data for this aspect of the study will primarily be obtained through

interviews with the Kalinga community in Sitio Mandaloy, Masinloc, Zambales. The information

collected will then be subjected to thematic analysis, a method used to identify key themes

within qualitative data. The purpose of thematic analysis is to pinpoint important themes within

the data that can help address the research gap. For this study, manual coding will be employed

by the researcher.

Ethical Considerations

The researchers conducting this study are committed to ensuring the safety and well-being of all

participants. They guarantee that no harm will come to the respondents and participation in the

interviews is entirely voluntary. Additionally, all personal information will be kept confidential.
The researchers respect the respondents’ opinions, perspectives, and responses to the interview

questions. Throughout the research process, no physical or psychological harm will be inflicted,

and the researchers strive to maintain the comfort of all participants. Furthermore, the

researchers have duly acknowledged and accurately cited all secondary sources utilized in the

study, including the relevant address links.

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