Abra

Courtship was never practiced. Tani was the mode of marriage. The Danon was done on moonlight
nights. The Sab-ong was discussed when the marriage was set. One is assigned for the Billite to all the
relatives and friends when the marriage was set. The deads were not embalmed, thus, bagungon lasted
only for three days. Somebody does the Beccaang to the relatives and friends about the death of a relative.
Taradyo was collected. Tadek was danced during marriage and burial. Uggayamand Salidummay were
chanted during death and danon. The deads were buried in the yards, under the houses orstairs. Balliwes
was danced after the burial. Golgol was done a day after the burial.Today, Bagungon, Taradyo,Waksi and
Tadek are still practiced. Tani, Danunand Sab-ong are no longer practiced. Billite and Beccaang are now
obsolete ways of information during marriages and death of their relatives. Deads are already buried in
cemeteries.

Apayao
Rituals that bind the people Two important ceremonies performed by the Isnags are the say-am and the
pildap. The say-am is the most important of all religious ceremonies of Isnags. It is attended by a large
crowd coming from distant villages and neighboring areas. During the feast, there is much dancing,
singing, eating, and drinking of wine. The say-am is held after a mourning period, during a special
celebration, or when a wealthy person wishes to hold one. When this is performed during the abobat or
the end of the mourning period, the trees and anything marked as taboo can be harvested from. The say-
am promotes camaraderie among the people and it highlights the essence of sharing apractice,
whichshould not be forgotten by young Isnags like me.

The pildap is also a public ceremony sometimes called say-am of the poor. This is usually done when a
family moves into a new house, when a person has his first haircut as an adult, or when one member of
the household is afflicted with a severe illness. Unlike say-am, the host of the pildap may only butcher a
chicken or a dog. Food is then packed in banana leaves and is given to the people. Pildap is more often
used to bring healing to the sick. In these modern times, many Isnags still practice this to the point that
they request seriously ill patients to be brought out of hospitals for such ceremony, in a way
compromising the health and life ofthepatient.

The Isnags also have a communal interaction which is called abuyog, this is the Isnag term for bayanihan.
Here, people work in a systemof reciprocity. Farmers help each other by working in each others fields
according to schedule. During such activities, there is a feast conducted also known as pildap. This feast
is a very significant interaction that maintains community development, working together for the sake of
companions. This promotes the diplomacy of each member of the society. If such practice shall prevail
through times, transcending not only the farm works, then it shall be expected that the Isnags of the
modern times will be able to respond to the challenges of survival. More importantly, the community
interaction during said activity will foster a closer relationship in a community disrupted by modern
technology and external opportunities.

Benguet
The Benguet folks believe in the existence of unseen beings that emanate from the skyworld and
underworld and that these unseen beings are thought to have power over man. Although unseen, it is
believed that these spirits cannot only be fatal to man but can also be manipulated by man to his
advantage. With this, the people strive to befriend and win the favor of the spirits. The ethnic groups also
believe that man has spirit and that when he dies, said spirit will join the spirits of his ancestors in the sky
world. However, spirits of wicked men will join the numerous spirits in the underworld, while spirits of
good men will join the spirits of the sky world and have more freedom.

Ifugao
Spirits and Death
Ifugao burial rituals are centered around appeasing many different deities. In a ceremony prior to burial,
participants pour rice wine on the ground in a symbolic offering to the spirits. In an effort to protect the
spirit of the deceased in the afterlife, the body is wrapped in torn blankets or clothes to give the
appearance of tattered garments and ward off jealous ghosts looking to steal the clothing of the deceased.
The family of the deceased might also hang the skull of a sacrificial pig outside their home to ward off
evil spirits.
The Wake
Burial is postponed for at least three days after death to allow mourning and celebration in honor of the
deceased. During these extended wakes, the body is seated in a chair outside the family's house. A cadre
of women keep a vigil in front of the deceased, crying and shaking the body to ensure he is truly dead.
The Ifugao believe that the soul and all signs of life may periodically leave the body only to return within
a day or two; after three days, they accept that the soul has departed for good.
Celebration
Called a "canao," the burial festival can last for several days and involves elaborate ceremonial feasting
throughout the village. Pigs and chickens are sacrificed and roasted in honor of Ifugao ancestors, and
energetic ritualized dancing takes place. All feasting and celebration happens with the body of the
deceased at the center of the action. When the celebrations are over, the body is born on a litter by family
members to be buried nearby.
Second Burial
The Ifugao bury their dead near the home, leaving them underground for one to two years. Once enough
time for decomposition has passed and money has been saved for a ceremony, the family exhumes the
body and holds a customary "second burial." The bones are cleaned and kept in a special mausoleum or at
home. The family cares for their relative's remains, and throughout the year vigorously clean or scrub the
bones in an effort to ward off any illnesses or supernatural mischief caused by ghosts.


Kalinga
The Kalinga have a special rite called the kontad this is a rite that protects a child from evil spirits. The
Kalinga believe that there is a time in a child's life when they are very vulnerable to spirits. The child is
unable to protect itself at this time so parents and close relatives must observe the taboos closely. This is
taken very seriously for if the taboos get broken, then harm could come to the child. The family will bribe
the spirits with sacrificial offerings to insure the child's welfare.

Mt. Province
Beliefs and rituals of the people of Mountain Province with regard to: courtship and marriage, pregnancy
and childbirth, death and agricultural activities; determine the contributions of the cultural practices,
beliefs and rituals to education; and to find out the ways of minimizing the negative effects of the cultural
practices, beliefs and rituals.
















Benguet
Caao or kanyao is simply a "festival" or ceremony or liturgy, or service or rite/ritual, of offering. It is a
generic term. "Witchcraft" would be too limited or off the mark to describe it. A "kanyao" may be
performed for thanksgiving for the health of the community, there could be a kanyao
(petitionary/intercessory) for a bountiful harvest; a family kanyao may be performed for healing such as
a very simple ritual of "sedey" with the use of water and prayer; a "grand kanyao" has the focus of
entertainment, cultural shows and festivities.