Southern

Kankanaey
(mountainous regions of Mountain
Province and Benguet.)
 Southern
Kankanaey
This discussion explores their social structure, belief
systems, material culture, economic activities, and
the impact of external influences on their traditions
Society is divided into two main social
classes

the baknang (rich), who the abiteg or kodo

are the primary (poor), who render
landowners services to the baknang
Belief Systems and
Rituals
Contrary to some misconceptions, the
Southern Kankanaey do not worship idols
or images; any carved images in their
homes serve decorative purposes. Their
religious beliefs center on deities, with
the supreme deity being Adikaila of the
Skyworld, believed to have created all
things.
 The Kabunyan, gods and goddesses of the
Skyworld, include significant figures like
Lumawig and Kabigat. They also venerate the
spirits of ancestors (ap- apo or kakkading)
and earth spirits (anito).
 Rituals and ceremonies are performed to ward
off misfortunes and calamities. Key rituals
include pedit (to bring good luck to newlyweds),
pasang (to cure sterility and sleeping sickness),
and pakde (to cleanse the community of evil
spirits).
The process of courtship and marriage among
the Southern Kankanaey is elaborate. It
begins with the man declaring his intentions,
followed by the sabangan where both
families discuss the marriage terms,
including the bride price. The wedding is
marked by gift exchanges and a communal
feast,
Economic Activities
The Southern Kankanaey's economy is diverse,
encompassing:

Hunting and foraging: Chief livelihood activities.

Wet rice and swidden farming: Adapted to their
mountainous environment sources.
Fishing and animal domestication: Supplementary food
Trade and barter: Essential for acquiring non-local goods.
Mining: Particularly in Mankayan, where gold and copper
mining is prevalent.
Handicrafts and cottage industries: Weaving and pottery.
Economic Activities
The Southern Kankanaey's economy is diverse,
encompassing:

Material Culture The Southern Kankanaey have various types of

traditional houses, including: .
Binang-iyan: A box-like structure on four posts,
Apa or Inalpa: Smaller temporary shelters.
Inalteb: Houses with gabled roofs allowing for windows.
Allao: Temporary field shelters.
At-ato or Dap-ay: Men's dormitories.
Ebgang or Olog: Women's dormitories.
Economic Activities
The Southern Kankanaey's economy is diverse,
encompassing:

Their traditional clothing includes wanes (loincloth) for men and

tapis (skirts) for women, complemented by woven blankets,
headbands, and various adornments such as bead leglets, copper or
shell earrings, and tattoos, which serve as both ornaments and
symbolic garments. Their household items are minimal but
functional, including small stools (bangkito/tokdowan), storage
boxes (po-ok), clay pots, and carved bowls (sokong). They also use
various baskets made from woven rattan, bamboo, or anes.
 Cultural and Socio-Economic
Changes
The Southern Kankanaey culture has undergone
significant changes due to various factors:
Spanish colonization: Introduction of Christianity:
Altered local governance Changed religious practices
systems. and beliefs.

Educational system: Broadened Trade and commerce: Increased

individual perspectives and interactions with other cultures
facilitated cultural exchange. and ways of life.
Culture
The Kankanaey people's culture is richly
textured, marked by distinctive
agricultural practices, traditional attire,
unique dances, intricate burial customs, and
a varied diet, reflecting their adaptation
to the highland environment.
Aeta and Dumagat
The Aeta, Agta, and Dumagat, collectively
referred to as the "Philippines. Negrito," are
Indigenous Peoples of Luzon, the largest
island in the Philippines. They are part of the
broader Negrito group found throughout
Southeast Asia.
Characterized by:
their distinct physical features-dark skin
short stature
frizzy to curly hair
higher frequency of naturally lighter hair
color (blondism)
Historical and Cultural Background Historically

the Aeta were nomadic `hunter-gatherers, living in

small, mobile groups typically comprising one to five
families. Their lifestyle was deeply intertwined with
the forests and natural landscapes of Luzon, relying
on hunting, foraging,and shifting agriculture.
 Ethnolinguistic
Groups
The Aeta, Agta, and Dumagat are not monolithic
groups but consist of several ethnolinguistic
groups identified by their geographic locations and
languages. These groups include (McHenry et al., 2013):
 Dumagat (Eastern Luzon):
Alta: Northern Alta (Aurora),
Aeta (Central Luzon): Southern Alta (Quezon, Nueva Ecija)
Ambala Aeta: Zambales, Bataan . Arta: Quirino
Abellen Aeta: Tarlac Atta: Faire-Rizal Atta, Pamplona Atta,
Magbukún Aeta: Bataan Pudtol Atta (all in Cagayan province)
Mag-antsi Aeta: Zambales, Tarlac, Casiguran Dumagat: Aurora
Pampanga Central Cagayan Dumagat: Cagayan
Mag-indi Aeta: Zambales Pampanga Palanan Dumagat: Isabela
Agta (Southeastern Luzon): Paranan Dumagat: Isabela
Alabat Agta: Quezon Disabungan Dumagat: Isabela
Agta Cimarron: Camarines Sur Dupaningan Dumagat: Cagayan
Manide: Camarines Norte Madella Dumagat: Quirino
Rinconada Agta: Camarines Sur Sinauna Tagalog (Remontado
Tabangnon: Sorsogon, Quezon, Dumagat): Quezon Rizal
Camarines Sur Umiray Dumagat: Quezon
 Culture
The Aeta, Agta, and Dumagat peoples of Luzon possess a
rich and distinct culture that has been shaped by their
historical experiences, environmental adaptations, and
interactions with broader Philippine society. This culture
encompasses various aspects of their lifestyle, including
their nomadic existence, economic activities, social
structure, language, religion, clothing, medicine, art,
music, and traditional political organization.
Nomadic Existence and clothing
Shelter medicine
Economic Activities art
Seasonal Work Patterns music
language Traditional Political
religion indiginous Organization
beliefs
polytheistic elements
 Conclusion
In conclusion, our discussion on the indigenous peoples in the
northern Philippines reveals both the resilience and challenges faced
by these communities. We have explored their rich cultural heritage,
deep connection to ancestral lands, and the ongoing struggles for
recognition and rights. It is evident that while progress has been made
in advocating for their voices to be heard, there remains a critical
need for continued support in preserving their traditions and ensuring
their sustainable development. Moving forward, it is imperative that
policies and initiatives are shaped by genuine dialogue and respect for
their autonomy, fostering a future where their heritage thrives
alongside national progress.