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Ibaloy of the Igorots

Geography

They are found in the Philippines’ Central Cordillera region of Luzon, mostly in the Southern part of Benguet Province in the municipalities of Atok, Bokod, Buguias, Itogo, Kabayan, Kapangan, La Trinidad, Sablan, Tuba and Tublay, and Baguio City [1]. There are also many Ibaloys in the foothills and mountains of eastern Nueva Vizcaya Province [1].
The areas where the Ibaloy live are rich in mineral resources such as copper, gold, pyrite, and limestone. There are also many wild plants and animals in the forests, mountain peaks and ridges, steep slopes, deep ravines, and waterways. Mt. Pulog in Kabayan, serves as the hunting ground f the Ibaloy. The area is also rich in water resources such as rivers (Bued, Agno, Amburayan) and springs that serve as enough source of freshwater. The monsoon forest (pine & mossy types) provides the majority of the vegetative cover. Temperate-climate vegetables are abundant in the area. Benguet is refreshingly cool due to its elevation. Temperatures range from 8°C in Dec-Feb to 26° C in Apr-May. During the rainy season in Benguet, high intensity rainfall is experienced [4]. 

Worldview

The Ibaloy have an emphasis on death and the supernatural. The Ibaloy believe in a collection of deities known as the Kabunian which includes a major entity, Kabigat. They also give reverence to the kaamaran ‘souls of deceased loved ones’ [8]. This is because the Ibaloy believe in spiritual transcendence to a peaceful realm where souls meet their ancestors. However, such other-worldly pilgrimage is subject to the approval of the spiritual community [2]. Elaborate rituals are performed during funeral rites for the comfort of the dead person’s travel to the afterlife and also to lessen the chances that they receive misfortunes brought forth by this person [4]. The shilus ni minatay or silis ‘mortuary rituals’ equip the dead with the necessary items, such as animals, clothing, and money, for their life with other kedaring ‘spirits’ [4]. Meanwhile, with regards to childbirth, the placenta is buried where water flows because it is believed that this leads to fast growth and early teething, a purung ‘knotted leaves’ is also used to ward off the buladakaw ‘evil spirits of the dead’ [4].

Material Culture

Their native tongue is Ibaloy, a Nuclear Southern Cordilleran language with 116,000 speakers currently at EGIDS level 5 ‘developing’ [5]. It is more closely related to Pangasinan and Ilongot languages than neighboring-highland languages [1]. It consists of 19 phonemes and is one of the few Philippine languages with [f] and [v] allophones [6,7].
Rice is the Ibaloy’s principal and ritual food and rice terracing is one of their identified cultures alongside with animal husbandry (traditionally, meat is only limited for rituals) and mining of gold and copper [8].
Their balay/baeng ‘house’ are near their farm and fields, traditionally on a tokod ‘post’ about five ft from the ground, a single room with a door but no windows. The baknang ‘house of the wealthy family’ comprises chital ‘wooden floors’ and chingching ‘walls’; the poorer’s floors and walls are made of bark bamboo, a cogon grass roof, and a fence to prevent marauding animals.
The Ibaloy are recognized by perfecting the art of mummification alongside the Egyptians, and central and South American natives. Their process involves: a. pouring large amount of salt water into the mouth of the deceased (prevent decomposition of internal organs), b. corpse is bathed with cold water and tied to death chair and stays for some days, c. when the fluids start losing from the soul and body, the relatives bring the corpse down to a lying position, and peel off the kubsitan ‘decaying outer skin’, d. the corpse is washed with cold water, covered with a blanket and tied back to the death chair, e. worm-infestation is avoided by regularly applying the juice of pounded guava and petani leaves everyday until it dries up with the help of smoking, f. When the body begins to shrink, the legs and hands are tied up to the chest in a crouched position (removing the string only when the desired position is achieved), g. the body is alternatively sun dried and smoked during the night (4-12 months) until hardened, smoothly dried, and intact [4].

Social and Cultural Organization

Their society is divided into two classes, the i) abitug ‘poor’ – which consists of the pastol ‘cowhand’,silbi ‘farmhand, and bagaen – and the ii) baknang ‘wealthy who serve as the general authority, hosting kanyaw feasts etc. [4]. The latter compose the tongtong ‘council of leaders’ and also the village chief comes from said class [4,8]. The pastol takes care of domesticated animals, the silbi helps till the rich man’s land, the bagaen are non-Ibaloy slaves. The latter is tasked with carrying loads of rock salt on his back for the rich man.
Meanwhile, kinship is traced down equally from both parents, bilaterally, and consanguinity-based. Relatives from an Ibaloy household are closely linked due to their belief in collectiveness. Families are also stratified through economic classes: the poor, the average, and the rich [4].

Issues Confronting the Group

The Ibaloy who manifest self-reliance and independence since pre-colonial times are confronted with various conflicts: 
1.    Ibaloy “do not enjoy equality under the Philippine state” because their human rights and cardinal freedom were obstructed by the developments of the state.
2.    State-owned developmental projects led to inequitable land laws, dauntless land grabbing, dismantlement of IP ancestral domain, and “deprivation of ancestral proprietary rights to the utilization, disposition and management of all the natural resources within their ancestral domain”.
3.    Political misrepresentation and non-recognition of their indigenous socio-political structures as well as their cultural identity and integrity were rampant.
4.    Exploitation and disrespect to their cultural traditions for the sake of tourism and entertainment threatens their cultural distinction.
5.    Militarization of their region brough threat, abuses, and displacement of their members [3].

Media

HIST3-3X7 ibaloy infographic (Cofino, Fordan,  Laggui).png

An infographic of the contents here about the Ibaloy by Angelica Cofino, Leo Fordan, and Dannielle Laggui - University of the Philippines Baguio

References

1.    Ameda, Chimcas, Gonzalo A. Tigo, Vicente B. Mesa, Lee Ballard, and Patricia O. Afable. 2011. Ibaloy Dictionary, Phonology, Grammar, Morphophonemics. Baguio: Cordillera Studies Center
2.    Camte-Banhi, Rosella. 2007, “Ibaloy Beliefs and Vlaues in Healing and Death Practices”. In Chiva: A Reader on Ibaloy History ad Culture, edited by Jimmy B. Fong, 139-158. Baguio: Cordillera Studies Center.
3.    Center for World Indigenous Studies. 1984. Report by a Member of the Ibaloi People of the Philippines to the Working Group on Indigenous Populations, 1984. https://www.nzdl.org/cgi-bin/library.cgi?e=d-00000-00---off-0ipc--00-0----0-10-0---0---0direct-10---4-------0-11-11-en-50---20-about--...
4.    Cordillera Schools Group. 2003. Ethnography of the Major Ethnolinguistic Groups in the Cordillera. Quezon: New Day Publishers.
5.    Eberhard, David M., Gary F. Simons, and Charles D. Fennig (ds.). 2021. Ethnologue: Languages of the World. 24th. Texas: Summer Institute of Lingustics (SIL). https://www.ethnologue.com
6.    Fong, Jimmy B. 2015. “Mga Ambag na Salitang Ibaloy.” In Ambagan 2013: Mga Salita Mula sa Iba’t Ibang Wika sa Filipinas, by Michael M. Coroza, 1-10. Quezon: University of the Philippines Press.
7.    Himes, Ronald S. 1998. “The Southern Cordilleran Group of Philippine Languages.” Oceanic Linguistics 37 1):120-177.
8.    Peralta, Jesus T. 2000. Glimpses: Peoples of the Philippines. Manila: National Commission on Culture and the Arts.

©2021 by Justine Morillo and Zeljeko Yniesta

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