GEOGRAPHIC FEATURES

Kapangan is a hilly and mountainous place. A lot of the mountains are nameless. The
following are some of the significant ones:
The Labueg Hill is one of the best place for viewing the houses in the Central as well
as the eastern prts of the town.
The Salat Hill is a pathway up the Bileng mountains where many people made their
kaingin because of the fertile soil; moist cool and very black, which is fitted for root
crops especially sweet potatoes. In fact, most of the camote gathered here are
exhibited during fiestas. Orchids are plenty in the thickly forested part.
The Sagubo mountain is one of the highest mountains in the central section of
Kapangan.
The towering hills of Camp Utopia overlook Tagudin, Ilocos and the view of La Union
and all of Kapangan can be seen on a clear morning. the beautiful rice terraces on the
eastern part of Sagubo can be seen from this point.
Most of the mountains are high and crowned with trees except Dakiwagan mountain
the second highest mountain in Kapangan which has very few trees because it is
always burned every year.
The eastern and western sections of Kapangan are mountainous with rugged cliffs.
The central part, however, is slopy and hilly fitted for rice planting and gardening.
The deepest part of the municipality is the Amburayan river flowing down westward to
the Ilocos province. The Amburayan river bisects the barrios of Cuba and Balacbac on
the southern part of the town. It is the source of water for irrigation as well as the
source of livelihood like fishing and gold panning.
SCHOOLS
Another development the government introduced was the opening of schools in
barrios. In 1904, the first school was opened in Datakan intermediate school which
was made of cogon, sticks, and wood and other materials. The first teacher was an
Ilocano from San Fernando, La Union named Mr. Sopla. The school provided papers,
pencils, books and other things that were needed in the classroom. These were
distributed.
Land area
She has a land area of 12,950 hectares with a population of 12,793 as recorded from
the latest census conducted in 1975. Kapangan existed as an organized town as early
as the Spanish regime. When the Americans took over, all existing towns were reorganized. Under Act Nos. 48 and 2877 series of 1900, Kapangan was formally
recognized as one of the thirteen municipalities of the sub-provinces of Benguet now
the province of Benguet pursuant to RA 4695 otherwise known as the Division Law.
District
Supervisor
Coordination Principal
RAFAEL C. BAGULING

Designation
Public
Schools
Supervisor

District School Information

ADDRESS
OF SCHOOL
ID
SCHOOL NAME
SCHOOL
HEAD
13556 Ampongot
Bo. Sagubo,
Kapangan, Zenaida
0
School
Benguet
Cadley
13556 Baguionas Barrio Gaswiling, Kapangan, Maricel

Contact Nos.
District

Enroll

0949-430-1830 Downl

Download
DESIGNATIO CONTACT
N
NOS.
B. Teacher
In- 0928-397Charge
234
O. Teacher
In- 0910-746-

C
H
R
Sa

1
School
Benguet
Manes
Charge
6896
13556 Balakbak
Balakbak, Kapangan, Jacqueline
S. Teacher
In- 0912-6732
Elementary
Benguet
Mensi
Charge
8498
School
13556 Beleng-Belis
Beleng-Belis,
Arlene M. Ago Teacher
In- 0907-670- Ze
3
Barrio School
Kapangan, Benguet
Charge
1462
C
13556 Boklaoan
Boklaoan, Kapangan, Abelia J. Teofilo Teacher
In- 0907-264- Fr
5
Elementary
Benguet
Charge
1793
C
School
13556 Catiaoan
Barrio Gaswiling, Kapangan,
6
School
Benguet
13556 Cayapes
Barrio Cayapes, Kapangan, Melba A. Coilan Teacher
In- 0920-763- Al
7
School
Benguet
Charge
0598
C
13556 Cuba
Barrio Cuba,
Kapangan, Lorna
C. Teacher
In- 0919-417- Ev
8
School
Benguet
Ligawen
Charge
0868
Pi
13556 Datakan
Datakan, Kapangan, Milagros
C. School
0910-3909
Elementary
Benguet
Bolayo, Ed. D. Principal I
1403
School
13557 Gadang
Gadang,
Kapangan, Josie D. Moltio School
0909-1350
Elementary
Benguet
Principal I
9832
School
13557 Gaswiling Barrio Gaswiling, Kapangan, Modesta
C. Teacher
In- 0910-399- M
1
School
Benguet
Casi
Charge
7384
B
13557 Kaliwaga
Barrio Gaswiling, Kapangan, Marline
A. Teacher
In- 0918-2182
School
Benguet
Gorio
Charge
8422
13557 Kapangan Central Poblacion, Kapangan, Francisco
M. School
0920-5243
School
Benguet
Contero
Principal I
2451
13557 Lao-angan Barrio Gadang,
Kapangan, Nena S. Ogalde Teacher
In- 0920-823- Jo
4
School
Benguet
Charge
2967
13557 Liblibeng
Barrio Gadang,
Kapangan, Adeliana
M. Teacher
In- 0917-207- Jo
6
School
Benguet
Gum-oyen
Charge
4203
13557 Lomon
Paykek,
Kapangan, Harvey
L. School
0910-7517
Elementary
Benguet
Banciong
Principal I
3247
School
13557 Longboy
Labueg,
Kapangan, Noel T. Winnan School
0920-8748
Elementary
Benguet
Principal I
7108
School
13558 Pakawan
Bo. Cuba,
Kapangan, Gloria
B. Teacher
In- 0910-267- Ev
0
School
Benguet
Peping
Charge
1237
Pi
13558 Paykek
Paykek,
Kapangan, Albert
B. School
0920-6471
Elementary
Benguet
Cipriano
Principal I
4171
School
13558 Pongayan Barrio Pongayan, Kapangan, Daisy B. Ciano Teacher
In- 0918-756- H
2
School
Benguet
Charge
4537
Ba
13558 Pudong
Pudong,Kapangan,
Chumbian
S. Head Teacher 0907-1633
Elementary
Benguet
Biang
III
0231
/
School
0917-2074203
13558 Sagubo
Sagubo,
Kapangan, Ricardo
S. School
0921-2794
Elementary
Benguet
Samson Jr.
Principal I
0232
School
13558 Taba-ao
Taba-ao,
Kapangan, Evangeline
L. School
0946-750-

Elementary
School
13558 Tadayan
7
School
13558 Tawang
8
School
13558 Toplac
9
School
13559 Ubod
0
School

Benguet

Pinong

Barrio Pudong,
Kapangan, Narcing
Benguet
Colistong
Barrio Beleng-Belis,
Ryan
Jay
Kapangang, Benguet Salamat
Barrio Pudong,Kapangan,
Gemma
Benguet
Manis
Barrio Taba-ao,
Kapangan, Jocelyn
Benguet
Cario

Principal I
A. Teacher
Charge
V. Teacher
Charge
P. Teacher
Charge
P. Teacher
Charge

9200
In- 0946-0569025
In- 0912-3676585
In- 0907-7376332
In- 0910-4466417

Its Land
The municipality's terrain is characterized by rugged mountains and hills. Rugged
mountains have slopes of 50% while hills have slopes from 30%-50%. The highest
elevation is 1,700 meters above sea level while the lowest level is 200 meters above
sea level.
Climate is divided into two seasons - the wet and the dry. Wet season occurs from the
months of May to October while dry season occurs November to April
Geography
Kapangan is located within 1633" to 1641" latitude and 12029" to 12040"
longitude. It is bounded by Kibungan on the north-east, Atok on the east, Tublay on
the southeast, Sablan and Bagulin on the south-west, San Gabriel on the mid-west,
and Sugpon on the north-west.
The total land area of Kapangan is 16,439 hectares (40,620 acres) [1] or 6.68% of the
total land area of the province of Benguet. The municipal's terrain is characterized by
rugged mountains and hills. Rugged mountains have slopes of 50% while hills have
slopes from 30%-50%. The highest elevation is 1,700 metres (5,600 ft) above sea
level with the lowest at 200 metres (660 ft) above sea level.
It is about 29 kilometres (18 mi) away from the capital town of La Trinidad.
Climate
Climate is divided into two seasons - the wet and the dry. Wet season occurs from May
to October while dry season occurs November to April.
Barangays
Kapangan is subdivided into 15 barangays:
PSGC
Barangay
Population
% p.a.
[2]
[10]
2015
2010
141108001
Balakbak
6.8%
1,322
1,372
0.70%
141108002
Beleng-Belis
5.0%
974
984
0.19%
141108003
Boklaoan
2.5%
478
644
5.52%
141108004
Cayapes
4.2%
817
962
3.06%
141108006
Cuba
5.2%
1,006
995
+0.21%
141108008
Datakan
9.2%
1,774
1,699
+0.83%
141108009
Gadang
7.8%
1,513
1,534
0.26%
141108010
Gasweling
4.7%
908
1,129
4.06%
141108011
Labueg
8.3%
1,613
1,572
+0.49%
141108013
Paykek
6.6%
1,279
1,550
3.59%

C
Bi
Ro
Ba
C
Bi
N
W

141108014
141108015
141108016
141108017
141108018

Poblacion Central
Pudong
Pongayan
Sagubo
Taba-ao
Total

8.5%
7.1%
4.1%
9.9%
10.0%

1,652
1,380
786
1,923
1,936
19,361

1,841
1,373
945
1,697
1,787
20,084

2.04%
+0.10%
3.45%
+2.41%
+1.54%
0.70%

Demographics
The population of Kapangan in the 2015 census was 19,361 people, [2] with a density of
120 inhabitants per square kilometre or 310 inhabitants per square mile.
Religion
Ascension Episcopal Mission, Cabilisan, Pudong, Kapangan
Balakbak Southern Baptist Church, Balakbak, Kapangan
Duntog Kalbaryo Lutheran Church, Balakbak, Kapangan
Iglesia ni Cristo, Lokal ng Balakbak, Kapangan
Iglesia ni Cristo, Lokal ng Kapangan
Kingdom Hall of Jehovah's Witnesses, Central, Kapangan
Mount Zion Lutheran Church, Liblibeng, Gadang, Kapangan
Saint Andrew's Episcopal Parish, Paykek, Kapangan [1]
Saint Luke Lutheran Church, Taba-ao, Kapangan
Saint Mark Episcopal Mission, Gadang, Kapangan
Saint Mark Lutheran Church, Landing, Sagubo, Kapangan
Saint Michael Catholic Mission, Labueg, Kapangan
Education
Public schools
As of 2014, Kapangan has 27 public elementary schools and 4 public secondary
schools.[12] [13] [14]
Elementary (2013-2014)[14]
Secondary (2013-2014)[13]
School
Barangay School
Barangay
Ampongot
Governor Bado Dangwa Agro-Industrial
Sagubo
Balakbak
Elementary School
School
Baguionas Barrio
Governor Bado Dangwa Agro-Industrial
Gaswiling
Taba-ao
School
School Extension - Taba-ao Annex
Balakbak
Poblacion
Balakbak
Kapangan Central National High School
Elementary School
(Central)
Beleng-Belis
Kapangan National High School
Sagubo
Beleng-Belis
Barrio School
Boklaoan
Ampucao
Elementary School
Catiaoan
Barrio
Gaswiling
School
Cayapes
Barrio
Cayapes
School
Cuba
Barrio
Cuba
School
Datakan
Datakan
Elementary School
Gadang
Gadang
Elementary School
Gaswiling
Barrio
Gaswiling
School
Kaliwaga
Barrio
Gaswiling
School

Kapangan Central Poblacion

School
(Central)
Laoangan
Barrio
Gadang
School
Liblibeng
Barrio
Gadang
School
Lomon
Paykek
Elementary School
Longboy
Labueg
Elementary School
Pakawan
Barrio
Cuba
School
Paykek
Paykek
Elementary School
Pongayan
Barrio
Pongayan
School
Pudong
Pudong
Elementary School
Sagubo
Sagubo
Elementary School
Taba-ao
Taba-ao
Elementary School
Tadayan
Barrio
Pudong
School
Tawang
Barrio
Beleng-Belis
School
Toplac
Barrio
Cuba
School
Ubod
Barrio
Taba-ao
School
Private schools
Saint Theresita's High School
KAPANGAN QUICK FACTS
MANNY
Mayor:
FERMIN
Vice Mayor:

MAYO
ESLAY

E.
D.

Land
Area
(in
16,439
Hectares):
Total Population*:
20,084
No.
of
Registered
11,393
Voters**:
Income Class:
4TH CLASS
No. of Barangays:
15
History and Government
The legal existence of the municipality of Kapangan is by virtue of Act No. 48 passed
and approved on November 22, 1900 during the American Civil Government.

After some time, Republic Act No. 4695 was passed on June 18, 1966. This Act was
called the Division Law separating Benguet from its mother province, the Old
Mountain Province. With the separation of Benguet as a province, it maintained her
thirteen municipalities, among them the municipality of Kapangan.
Kapangan is presently divided into fifteen barangays, namely: Balakbak, Beleng-Belis,
Boklaoan, Cayapes, Central Kapangan, Cuba, Datakan, Gadang, Gaswiling, Labueg,
Paykek, Pongayan, Pudong, Sagubo and Taba-ao.
BARANGAY
POPULATION*
1 Balakbak
1,372
2 Beleng-Belis
984
3 Boklaoan
644
4 Cayapes
962
5 Cuba
995
6 Datakan
1,699
7 Gadang
1,534
8 Gasweling
1,129
9 Labueg
1,572
10 Paykek
1,550
11 Poblacion
1,841
12 Pudong
1,373
13 Pongayan
945
14 Sagubo
1,697
15 Taba-ao
1,787
References:
* - 2010 NSO Census of Population
** - 2010 Partial Data from
COMELEC
Atty. Liso Agpas, elected Board Member of Benguet, was the mayor from 1986 to 1998
and was succeeded by Rogelio Leon in 1998 who will serve as mayor up to 2001.
Its Land
Kapangan is located within 1633" to 1641" latitude and 12029" to 12040"
longitude. It is about 29 kilometers away from the capital town of La Trinidad. It is
bounded on the north by Kibungan, on the south by Tublay, on the southwest by
Sablan, on the east by Atok, and on the west by the province of La Union.
The total land area of Kapangan is estimated to be 17,327 hectares or 6.68% of the
total land area of the province of Benguet.
The municipality's terrain is characterized by rugged mountains and hills. Rugged
mountains have slopes of 50% while hills have slopes from 30%-50%. The highest
elevation is 1,700 meters above sea level while the lowest level is 200 meters above
sea level.
Climate is divided into two seasons - the wet and the dry. Wet season occurs from the
months of May to October while dry season occurs November to April.
Its Inhabitants

Kapangan has a total population of 15,326 inhabitants in 3,145 households registering

an annual growth rate of 0.30% covering the year 1990-1995.
Kankana-ey and Ibaloi are the major ethnic groups and dialects of the municipality.
Education and Culture
Kapangan has at present 25 schools, 11 of which are complete elementary schools.
The literacy rate of the municipality has an upward trend with the presence of at least
11 complete elementary schools, 16 barrio schools and 3 high school institutions. The
3 high schools together with the offering of tertiary level courses at the Governor
Bado Dangwa Agro Industrial School contribute to the high literacy rate of the
municipality.
Like the any other municipality in the province, Kapangan also has the caao as part
of its tradition. Solibao, Gangsa, Pinsak and Takik are their musical instruments and
have the song Day-eg and Bad-iw. Tayaw and Sadong are their native dances.
Its Economy
The municipality is agricultural with 13,711.27 has. total land area devoted to
agriculture. Of the total agricultural land area, 488.01 has. of which is irrigated while
13,223.26 has. is rainfed. The main crops being planted are palay, cassava, camote
and gabi, coffee and banana. Tiger grass are also being produced and are made into
softbrooms. Trade and industry in the municipality are limited to small business
establishments and cottage industries.
Tourist Attractions and Places of Interest
Camp Utopia
Camp Shangrila
Daraw Ancient Ruins of Civilization
Kaliwaga Cave
Tinongchol Burial Caves
Amburayan River
Dakiwagan Mountain
Balakbak Rice Terraces
Gaswiling Mountain Top View
Minehaha Waterfalls
Kapangan

See also: A. Land Use/Land Ownership and Management Systems,B. Forest Resource
Management and Conservation,C. Water Resource and Watershed Management and
Protection,E. Natural Health Practices

Data Source - NCIP, Benguet

Kapangan is home to Ibalois and Kakanaeys. And as indigenous people, it is but
natural for the inhabitants of this town to possess unique indigenous knowledge and
practices. It should be noted that for most of their undertakings, for instance in
farming, the Kapangan folks had taboos, unwritten rules, local customs and traditions
with explanations mostly related to divine or supernatural beings.
The land area of municipality totals to 17,327.25 hectares. 18.65% of the area is
classified as forest. The Indigenous Cultural Community of Kapangan, like any other
communities, use their forests as source of wood, food and fresh water and air. As
their forefathers had taught them, the locals had used their forest resources with
minimum damage to the forests. There existed taboos and traditions which had
helped in forest conservation. However, at present, forest resources are no lo nger
conserved due to the loss of the taboos and practices and the escalating needs of the
community.
One-third of the area is allocated for agriculture. Until the recent decades, rice was
only second to lokto/dokto > (sweet potato) as the main crop and main staple. But as
the locals started building rice terraces, rice became the main staple. With regard to v
egetable production, the locals either use their backyards or have num-a/uma
(kaingins) on hilly areas. Kapangan folks have the great advantage because two-thirds
of this is typified as hilly to steep, rough and rugged mountainous. Moderately sloped
areas which have fertile soil are the best sites for kaingins. The subsistence-type of
farming was then slowly converted to a commercial type as cash economy entered
the town. Like in cutting trees, the locals had practices and taboos (some of which are
no longer existing) which they observe before or during the preparation of the area to
be cultivated, the planting of cuttings and in the other stages of farming. Their belief
is that when the customs and taboos are observed, production will be greater and bad
luck will be avoided.
Certain mineral resources are also found in certain areas in Kapangan. This was one of
the major sources of livelihood of the people. They would either pan gold from a river
or create tunnels in order to extract gold. Local miners had to observe taboos and
other practices which had been beneficial in the conservation the mineral resources,
for the protection of the environment and for the miners own safety.
As in their forest resource, watersheds and water resource was also conserved in the
past. However, due to increasing demands as well as the loss of taboos and local
practices concerning water resource, water resource is now also degrading.
The other areas of the municipality is for human useresidential homes, institutional
and commercial buildings and facilities and burial grounds. Different customs with
regard to building houses and choosing sites in which to put up these houses also
existed. With regard to land ownership, the old traditions which were usually unwritten
were altered by more legal requirements. Still, the other areas such as the grasslands
are utilized as pastureland for livestock such as cows, horses and goats.
At present, different issues are being faced by the people of Kapangan. Through the
years, developments and modernization has influenced the town. It is but unfortunate
that these have resulted to the loss of some indigenous practices and knowledge that
have been passed on from the older generation. Although some of these customs had
seemed useless, others have been beneficial to the community.
[Back to Top]
A. Land Use/Land Ownership and Management Systems:
AGRICULTURAL LAND MANAGEMENT AND PROTECTION
RICE TERRACES

Generally, the local produce from the agricultural lands is consumed by the locals
themselves. It was only in the latter years when the locals began producing
vegetables for commercial purposes.
Like in the other areas in Cordillera, Kapangan ICCs practice the num-a/uma or
swidden farming and by building rice terraces. Among the mainly planted are root
crops such as camote, gabi, yam, peanuts; vegetables such as beans and squash;
fruits such as bananas and others.
Camote was the towns main staple food. But that was until the locals started building
rice terraces, then rice became their main staple. Local folks have also discovered
that a certain rice variety, one of which is sticky and reddish or brownish in color can
be made into tapey or rice wine. Tapey is usually served during kanyaw/caaos, a
local festivity. In the later years, the towns population growth rate increased that the
locals were no longer able to supply their own rice and camote, thus they had to
purchase rice from neighboring towns.
Preparation of the Area for Rice Terraces
Aside from its mineral resources, Kapangan takes pride in its rice terraces which when
viewed gives a spectacular scene.
This stairway to heaven has been an effective and efficient in producing rice for the
towns inhabitants. The first makers of the rice terraces have not been able to build it
overnight. They encountered problems such as lack of modern tools, techniques and
manpower. However, through perseverance, collaboration, support and sharing of
ideas with regard to farming techniques and practices, the locals were able to
overcome the challenge. From this, the locals have gathered learning important in
building rice terraces. Among these are:
Several factors need to be considered when building rice terraces. For instance, when
choosing an area in which to build the terraces, the source of irrigation, type of soil
and accessibility must be considered.
Also, due to lack of modern equipment, they came up with several techniques in
clearing the plots. Large rocks may be remedied by heating its base until it reaches a
very high temperature. To finally cause a crack, ginger (agat) or pepper (sili) would
then be poured over a depressed portion of the rock. In the past, folks were
resourceful enough to utilize sharpened wood as clearing tools.
They also learned that the topsoil should first be removed for distribution in the field
later after the soil in the plots has been leveled.
In order to hold the soil in a plot, the technique they would employ is the ripraping
(batog/tuping/atol). This method would require the fitting rocks together. Sometimes,
these rocks would have to shape first in order to fit with the other rocks.
In
leveling
the
plots,
the
old
technique
involves
pulling
of
logs
called suyod or tanapo over the plot surface by a man or a carabao. During the old
times, the locals made use of tools out of woodsanggap (pointed farm
tool), galuwad (shovel), silbara/silbara(wheelbarrow), guyudan (basin) and bamboos
bangkol/sahujang (basket used to collect soil) for leveling plots.
For the irrigation, the old folks drew water from rivers as ada-an/ala-an (source) by
making use of uyangan/payaspasan (canals) and talakan/talak(bamboo pipes). An
effective irrigation system is vital in rice terraces. Locals then and until now use canal
from the terraces found in the highest portion of the rice terraces which is then
distributed to the other plots below.
After
irrigation,
the
ancestors
have
also
used
crude
tools
such
as sangayab and sanggap to till the field. The field would then be flooded with water
after which the locals employed the sinadsad/ginatin to smoothen the soil.
The water supply is only enough during the wet season, thus the locals would shift to
cultivating peanuts, legumes and such other crops.

Grain Propagation and Seedling Transplantation

Sowing or grain propagation is done by scattering the seeds for growing. Local
farmers would propagate their grains from June until the second week of July for the
first planting season. For the second season, during which kintoman (red rice) and
other varieties are cultivated from December to January. The location and the climate
in the area are always important considerations in sowing.
Sowing (panbonobon) is done in two manners namely the bangkag (dry sowing)
and dinanom/shinanom (broadcast sowing). Dry sowing would involve laying down the
grains on soil fertilized with sunflower leaves, the purpose of which is to prevent ants
from pestering the grains. When the grains mature into seedlings, these are then
transplanted into the plots. On the other hand, broadcast sowing is employed in wet
fields where there are lesser chances for ants or rats to lift the grains away. Despite
this advantage, seedlings dry sowed are more easily pulled up for transplantation.
Sowing is tiresome and laborious especially during the dry seasons that farmers
usually assist each other (badang/atang) but usually, the women are tasked to do the
sowing.
Certain
things
such
as
drinking
any
intoxicating
liquor
(i.e. tapey, basi, linbeng/dinbeng) are also prohibited when sowing. Doing otherwise,
according to locals, will turn the seedlings into red or brown instead of green.
Transplanting would then proceed after the seedlings are sowed for a month. As in the
other farming activities, taboos and rituals are observed in transplanting seedlings.
The suwek/sudang is one in which someone, usually a woman, would plant thee
bunches of seedlings at one end of the field and then knot a red grass. When this is
completed, transplanting may now begin on the opposite side of the field. Moreover,
sneezing (man-bakes) and farting is not allowed if the transplanting is about to begin.
While transplanting, one may not turn his/her back. Although not observed nowadays,
observing the taboos and practicing the rituals was believed to result in healthy plant
growth and rice protection.
Maintenance and Protection of Rice Plants
Most plants such as the rice need care and maintenance for good results.
One activity under care and maintenance is clearing up (dangdang/dupli) the weeds
(i.e. water hyacinth) and the surrounding areas of the field in order to drive pests such
as field rats away especially before the flowering of rice plants. Also, the locals make
use of the ateb or rat trap which has a mechanism similar to modern rat traps used in
homes. In preparing the ateb, the farmers make use of a heavy flat stone elevated
from the ground through a wooden support. A string is then attached to this wooden
brace. A rat will be trapped once it touches the bait which is a small piece of camote.
Farmers also have to keep other animals such as the maya or boding/beshing away
from the rice plants which are about to bear grains. It is in this time of the rice
planting when the children come in handy as man-adog/man-ushog or the guardians
of the rice fields.
The locals have adopted different methods in scaring or catching birds:
tata-kot/eg-egyat/sasalyang - to keep the beshing away from the fields,
the locals make use of the or the scarecrows.

gol-golak - a bamboo attached to a bendable wood staked at the ground. It

scares off birds once the string attached to the wood is pulled, creating a loud
sound. Instead of the farmer himself, the gol-golak may be operated by a kipkipaw, which is a water-powered tool attached to the bendable wood.Doklang - a
bamboo pole tied to an elevated wooden post positioned somewhere in the
field. It would scare off birds once the doklang moves as the farmer (resting at
his nipa hut) pulls the string attached to it.

Peket/nihet - a bird traps making use of the sticky sap or peket/nihet of trees
such as the jackfruit of the alumit or lubting is wrapped around on a small stick
with grass flowers. This is then staked near rice plants. Other hunters would set
the sticky trap near his hiding place among tall grasses. From there, they would
imitate the chirping of the birds, inviting them to the trap.
[Back to Top]
Harvesting
In harvesting, the locals use the gipan/ta-ed and lakem as cutting tools. With the use
of these, a skillful farmer will be able to harvest fifty or more rice pinnacles in only one
minute. The rice grains are smoke-dried in the so-o-an/sapatan, above a kitchen stove
(fueled by wood) of a one-roomabong (nipa hut). The smoke will dry the grains as well
as keep it away from unwanted pests.

Since Kapangan ICCs have imbibed the spirit of mutualism and cooperation, during
the harvesting season, the folks help each other. At the end of the day, those who
helped would receive a tan-ay or a bundle of rice grains. Also, those who helped
during the transplanting will be compensated with one bundle. Other farmers would
give more, usually before the harvesting ends. At the end of the day, the farmer will
shout out pengpeng signaling the harvesters to bring home the grains they are
holding.
Again, as part of their spiritual devotion, the locals would first conduct a ritual called
the i-u-wangan before beginning the harvest. The ritual, requiring a chicken and
some tapey is done in the rice fields. Accordingly, it serves as an offering in exchange
for a good harvest. Also, the farmer would knot podong (grass) on a corner of the
paddies. This is to prevent people from passing by the harvesting area, otherwise the
field the produce would be lesser and the harvest would not last long.
Another old practice is setting aside a tan-ay. Doing so, according to local beliefs,
would deter their ancestors (to which the tan-ay is offered) in joining the harvest.
This tan-ay, however, may no longer be used as seedlings.
NUM-A/UMA

(SWIDDEN

FARMS)

Num-a or kaingin is one type of vegetable farming. It is a method of gardening by

which the area of cultivation is first cleared and burned to enrich the soil with the
nutrients needed by plants.
Area Preparation
The initial task in swidden farming is locating an area suited for kaingin. As in rice
terraces, certain factors must also be considered in choosing the area. The best
choice would be an area which is slightly elevated and has fertile soil.
Once a suitable area is identified, the locals would then clear the said area. Grasses
and weeds would be pulled off and trees would be trimmed for latter use as frames for
climbing vegetables. For a few days, the cleared area would then be left to dry before
being burned. The burning of the kaingin area begins at the topmost portion down to
the foot of the hill. Burning is usually done in the afternoon, when the temperature is
relatively colder.
Finally, before the cultivation, a second round of clearing is done to the burned area
where the weeds and trees that were not burned will be removed.

Ever spiritual as they are, the ICCs of Kapangan practice the man-gapo (to start)
before the actual clearing of an area. This practice involves initially clearing a small
portion of the target area. If in the process, no one gets hurt or wounded, the clearing
may proceed. Otherwise, it would have to be stopped as it is believed to cause bad
luck.
Camote Cultivation
Sweet potato or camote is the crop most commonly cultivated in kaingins.
In camote cultivation, the camote cuttings are prepared days before the actual
planting in order for these cuttings to grow roots (ela-eb/e-da-o). Planting begins once
the area for cultivation and the camote cuttings are ready. Harvesting camote may be
done three to five times in one cultivation. In the past when only crude tools were
available, the old folks made use of pointed wood to harvest camote fruits. At present,
the locals use the tobkiw, a pointed tool made of iron which has a wooden handle.
As in the other traditional practices, planting camote cuttings during fool moon are
not advised since it is believed to bring bad luck.
Plant Protection and Maintenance
Like in rice terraces, the locals also came up with methods in protecting and
maintaining their crops. The farmers manually remove pests by shaking the plant.
They also minimize erosion by digging up canals along the outline of the kaingin and
by placing weeds in the spaces between plants, a method locally known as gel-ned.
Most folks would also surround their kaingin with crops such as corn, gabi or yam
which serve as barriers to possible intruders such as animals. Lastly, farmers would
also plant the camote cuttings in one direction which is towards the foot of the hill.
Mabew-as (Fallow)
Usually, the farmers would utilize an area for swidden gardening for two or three
years. After the last harvest, they would leave their nem-a clearings uncultivated
(bine-as) for five or more years until its nutrient content is again sufficient for
cultivation.
BA-ANG/BA-ENG (BACKYARD GARDENING)
Aside from the kaingin system of vegetable gardening, the locals also cultivate in their
own backyards. This used to be their source of food for their families. However, others
began selling their produce from their backyards in neighboring towns.
In backyard gardening, different crops are planted in one cropping season so that the
space may be maximized and more will be harvested. Among the commonly
cultivated vegetables in backyards are beans, legumes and squash or chayote. In the
past, chayote was cultivated for the consumption of the family and the familys
domesticated pigs. But as the towns economy was influenced by outside forces,
chayote became a cash crop. Plants such as bananas, coffee or fruit trees are also
planted on the sides of the backyard garden near the canals.
PASTURELAND MANAGEMENT
The grasses common in Kapangan include cogon, bel-lang (napier grass), carabao

grass, peket (amorseco) and African star grass. Grasslands are important to livestock
owners since they provide for the food of grazing animals such as cows, horse and
goats.
Animal owners usually leave their animals to graze freely on grasslands. They only
take charge of the river in which the carabaos bathe and such other animal needs like
salt and water. Before the rainy season begins, the animal owners would burn the
grazing area so that new grasses may grow from the old ones. During this time, the
animals would not be able to graze, thus the farmers would have to acquire grasses
for their livestock from somewhere else.
In order to protect their livestock from wandering off too far or falling off a cliff, the
local farmers install fences along the grazing area. This is also done in order to
prevent animals from entering into garden perimeters. In doing so, the locals would
usually use wood as fences or plant bamboos.
[Back to Top]
INSTITUTIONAL AND RESIDENTAL LANDS
Land Ownership
The locals believe that lands, like the water, are gifts from the gods. Therefore,
everybody has the equal right to its ownership. However, in order to prevent quarrels
over lands, the basic rule on land ownership is that the first ones to occupy a land will
be recognized as its rightful owner. Once a land is occupied, the owner decides on
what to do with it or how to protect it. Since most transactions held were unwritten,
the statements of the nankadakay/nankedahay are the proofs of ownership. They
ascertain the improvements or developments made by a person or persons in a piece
of land. With regard to the boundaries, large rocks or trees are usually used as
markers.
Certain instances would result in the transfer of the land ownership. Among the known
manners by which land are through pinanad/inobla, inbalitantan/insukat, lan-ed/daned/gasita, tawid, benben/salda and pugo/lako.
Pinanad or inobla literally means worked on. As the terms imply, anyone who has
worked on a certain piece of land earns the right to its ownership. For instance, if
developments (such as putting up fences, digging up canals or utilizing it for
cultivation) on the land have been made. Insukat orinbalitan literally means
exchanged or traded for something. Others trade their lands for an animal or
another piece of land. The lan-ed involves using lands have as collateral for an
amount borrowed. Once the money is not returned, the land ownership is then
transferred to the person who loaned the amount. Tawid (inheritance) happens when
the piece of land is passed on as inheritance. Unlike in the modern times, inheritance
back then was unwritten. Lako or pugo (selling) involves selling the land for cash.
Lastly, salda or benben is another unwritten agreement (but with the need for a
witness) in which the land is loaned, usually to the nearest kin or neighbor.
There are customs being followed with regard to land transfer within a family. For
instance, the eldest and the youngest inherit more. The reason being that the eldest
has done more labor than anyone of his/her siblings. On the other hand, the youngest
will be the one to take care of the parents as they age. The youngest child usually
inherits the family house. Furthermore, the educated children will receive lesser since
they have incurred expenses during their schooling.

In the past, there were instances when lands were traded for pork fat or namit/lamit.
The story being that the old folks believe that mothers who had just given birth may
only eat pork fat. But when the family runs out of pork fat, they exchange their lands
for namit.
There are also instances when one owns a land not near from his home. In these
cases, he/she would ask someone to watch over his land in exchange for something
which may be arranged. Also, in cases when the owner is not able to work on his land,
for instance plow the field, he can ask someone to do the job for him. The payment
will also have to be agreed upon by both parties.
During the Commonwealth Government, under President Manuel L. Quezon, laws on
the registration of lands were passed. However, due to lack of education, only a few of
the Kapangan folks were able to declare their land ownership.
Residential Homes and Residential Lands
As a clannish people, Kapangan ICCS prefer to build their homes not far from their
relatives houses. There are also other factors such as the availability of water near
the area and enough space in which they could release their domestic animals such as
dogs and chicken.
In the past, only indigenous materials are being used in building houses. Among the
materials
posts
are
woods
such
as
pinewood, pallayen, damoko,uttinan, salnged, tamadeng and tanapo (fern tree). For binding or tying
(e.g.
posts,
window
frames),
rattan,
vines
such
as daynen, etled and mabagadan,anes (wild bamboos) and bantalaan (a species of
fern) are used. For the flooring and windows, pao, which is a species of grass is usually
used.
The needed materials are usually collected by the head of the family. Once the
necessary wood, ferns and grasses are available, the neighbors would be called to
help in building the house
.
As always, certain rituals accompany the construction of houses. One which was
practiced in the past was done in order for a family to determine if gods and the
spirits approve their area of choice to which they would construct their house. This
involves putting stones (the number depending on the number of the family
members) in the area where the family is interested to construct the house. Before
leaving, someone will have to pray for the gods to decide on the acceptance or
rejection of the area of choice. If in the next morning the stones which serve
as buton (signs) remains the same, meaning it was not moved nor lessened, the
construction may proceed. Also, for some reason, no houses may be built in the
month of February.
As according to local beliefs, certain species of trees may not be used altogether in
building houses. It is believed that certain trees are quarrelsome that putting them
together would repel harmony, which is unwanted by any family. Examples of such
trees are sawili, kalading and tikem. However, if there is no choice but to use these
trees together, they must be taken from different places.
Once the house is built, the family would have to prepare food for themselves and
their neighbors, which is a custom locally known as segpen. However, there must be

leftovers; else the family will experience the lack of food in the future. A prayer called
the waknisis also said in order to protect the family from bad luck and danger. Lastly,
the family would also have to butcher one or more pigs (depending on the capacity of
the family) as part of the house blessing.
Institutions and Institutional Lands
Institutions include the state-ownedschools, clinics, day care centers, barangay/
municipal halls, public markets and the privately owned such as churches, private
schools etc. Some of the state-owned institutions are built on lands donated by
concerned private citizens.
[Back to Top]
B. Forest Resource Management and Conservation
It is a common knowledge that forests (kakaiwan/kaheykeyuwan) are one of the vital
resources of a community as source of lumber, food, fresh water and air and such
other human needs. However, not all communities have well-conserved forests. In the
Cordillera alone, although some communities have indigenous natural resource
management systems, certain tribes travel from one place to another as they practice
the kaingin, one of the less environmentally friendly methods of farming.
Kapangan is home to certain wildlife species. It is however one of the concerns of the
locals since these animals are in danger of disappearing. Among these are cloud
rats, bowet (Philippine fox), sapoki or motit (a species of squirrel) and various species
of lizards (some are edible such as thebaniyas). There are also fowls such
as sabag (wild chicken), martinis, owl, woodpecker, ospug, serpent eagle, hornbill,
herons, Philippine turtledove, kingfisher, and golden ground thrush.
Local Forest Conservation
Experience has taught the older generation of the IICs of Kapangan the need for
conserving forests. This wisdom was passed on to the next generations. Local taboos
and beliefs have played important roles in the preservation of the forests. These
served as measures in minimizing damage done in forest area since the people are
discouraged from doing certain activities detrimental to the environment for fear of
some sort of punishment. Thus, only what is needed should be obtained from the
forest. Only the matured trees are cut down in building houses. The old practices also
include the use of crude tools such as axes or bolos to cut trees.
However, certain beliefs which are not directly related to supernatural ideas have also
contributed to forest conservation. For instance, the old folks believed that mother
trees should be taken cared of and preserved for them to bear seeds that would turn
into full-grown trees.
Logging practices
Kapangan have a number of practices and laws regarding logging which are results of
their long years of experience and observations in logging. While some of these
practices have scientific rationalization, others have spiritual explanations.
The old folks have learned that time is an essential factor in harvesting trees. The best
time is during the dry months, which is from November to April when the logs

harvested are less prone to having wood pests (i.e. bokbok, woodborers, fungi) which
destroy wood. On the more mystical side, they also believe that logs for constructing
houses are more durable if harvested when the moon is on its last quarter phase.
There are also certain beliefs in connection with cutting down trees. For instance, once
a person is on his way to the forest to cut a tree, he must keenly observe his path for
unusual signs. Cutters would then interpret these unusual things as warnings that the
tree must not be cut; else something unwanted might happen to the cutter. One sign
that the cutter should watch out for is a bird called lapit or talestes crossing his path
or a bird chirping strange sounds.
Additionally, for every tree that cut down, permission must be asked from the spirit
guardians. For instance, before finally cutting it down, the tree cutter would first call
out for the spirit/s residing in the tree to please move out so it wont be hurt.
Secondly, the base of the tree that was cut would be covered with soil so that its
inhabitant that left would not be able to identify it as its former home. It is believed
that when these are not practiced, the cutter would get bald or worse, acquire an
illness.
Certain unwritten laws on logging are also observed by the locals. First, unless
permitted by the owner, cutters may not cut trees from private forest. Second, only
locals are allowed to acquire logs from the forest for house construction purposes.
After the trees are harvested, they are turned into logs which are then cut into lumber.
The logs harvested are first sun-dried before they are cut into lumber. Sun-drying is
vital in reducing the weight, minimizing shrinkage and swelling, preventing decay and
destruction by fungi and borers and in making the lumbers more durable. In the past,
they made use of a saw which is manually operated by two persons in cutting logs
into lumbers. The lumbers or timbers are then arranged in a position leaning to either
side of a wooden support which is raised a few meters above the ground.
After sun-drying, the lumbers are piled beside or under a house. For proper air
conditioning (which has the same purpose as sun-drying), small pieces of wood or
sticks are inserted between the lumbers.
Forest Products
Forests are sources of lumber as well as food. In the past, the local hunters would
devise traps for wild animals such as wild chicken, birds, squirrel, foxes, cloud rats and
wild cats. Others would also train dogs for hunting (anop) to assist them especially
when they do night hunting.
Likewise, wood had also been used as fuel for cooking. Conscious of the importance of
preserving the forest, the locals had made it a practice to collect only the defective
and dried branches of dead trees.
Forest Fires
Burning forests are prohibited. However, in cases of forest fire, the people of the
community would help each other in putting out the fire. If available, water is used.
But with the absence of water, they would apply the depdep or shebsheb in which
they utilize fresh branches to put out the fire.
Local Beliefs

As a people wealthy of indigenous practices, the locals believe in spirits who guard the
forests, which they call as the Bayani or Tumongaw and enchanted trees. In
connection, taboos or prohibiting laws and beliefs associated with supernatural beings
had been the locals guide in protecting themselves against bad luck caused by
spirits. Moreover, these laws have been helpful in the conservation of the forest as the
people would first think twice before planning to engage in activity detrimental to the
forest because of their fear of a divine punishment for wrongdoings (inayan).
Developments in Forest Management
In the 1950s and 1960s, only a few of the families have engaged into reforestation.
But as decades passed, more have become concerned with the need to replant trees
on deforested areas. Thus, barangays have started nurseries for tree seedlings
needed for reforestation.
Due to the governments project on land surveying, owners have divided, marked out
and declared their land properties including forest areas. Thus, at present, most forest
conservation and protection activities are privatized since most of the forests are
privately owned. Agencies promoting forest rehabilitation activities would now have to
seek permission from forest owners.
[Back to Top]
C. Water Resource and Watershed Management and Protection
Several rivers and streams may are found in Kapangan. Among the largest rivers are
Amburayan, Baguionas-Catiao-an, Naguilian and Sali-o-Aso. The Amburayan River
flows to the north and exits into the China Sea. Among the rivers tributaries are the
rivers of Sacburoy, Salacop and Topdac-Cabilisan.
Fishing Activities
As in the forests in which the locals hunt animals for food, Kapangan rivers are also
good sources of meat. Kiwet (eels), odang(shrimps) and different fish species
such wadigan, bunog, tibek and karpa may be found in their waters. Others such as
the gakki/gadding and ginga, bisukol and agudong, godakwhich may be used for
human
consumption
are
also
present
in
the
rivers.
One of the old methods which the locals use in fishing in rivers is the kudsong or saep,
in which the fisherfolks would divert the flow of the water such that they may be able
to catch fish more easily once the water is drained.
The locals also use other equipment made out of bamboos in fishing. Some of these
are the pana, bani-it, gobo and apayaw. Other folks use the barks, leaves or fruits of
the kalomey, lopey and damedngaw in making tuba, another fishing tool. There are
also those who prefer to fish at night, which is locally called silag.
With regard to fishing, one practice observed by the locals is getting only what is
needed or what can be consumed by the family. With the emergence of laws
protecting the environment, dangerous methods of fishing (by using cyanide or
dynamite) are illegal. Furthermore, projects which may cause harm to the natural
environment are not entertained by the community.
Water Resource and Watershed Management

At present, most residents have access to public water facilities. However, other
families, especially those in far-flung areas, still depend on the old source, the springs.
In the past, containers lawas/dawas and the patiw/paktiw (made of bamboos) and the
calamba and salaw (a pot made from clay) were used in fetching water.
The ICCs of Kapangan believe that water is gift that must be shared equally. The locals
observe different taboos that when neglected, which are all believed to cause the
drying of the water source. First, there should be no disputes regarding water.
Secondly, it is a taboo to catch eels or crabs in springs. It is believed that these are
charmed or sacred. Thirdly, one who has just given birth may not bathe nor wash near
the water source. Fourthly, it is a taboo to wash the things used by someone who has
just died on the source. Lastly, it is a taboo to cut trees near the springs. However,
this has a quite different explanation. According to the beliefs of the people, spirits
inhabit enchanted trees within water sources. Therefore, cutting these trees down
would anger the spirits that would eventually result to the drying of the source.
Among
these
enchanted
trees
are
the tuai or tewe/tewel (Bischofia
javanica), balete, alumit, pakawan, ballay/baday, liwliw/diwdiw, and lupting/dupting.
There is also a practice observed in order to prevent the spring from drying up. This is
done by a local priest or an elder. He does it by bringing a sex organ of a female pig
and then saying a prayer.
D. Mineral Resources Management Protection
Benguet is known for having mineral deposits. Kapangan is one of such towns having
minerals like gold. Locals have engaged into small-scale mining even before the
arrival of mining companies. They either panned gold from the river or dug tunnels
usually
along
riverbanks.
Similar to logging, the locals also observe certain taboos and beliefs when extracting
gold. Some of these are:
A miner on his way to the mining site must be conscious of strange signs, which to
them, serve as warning to postpone their activity until no such strange sign is
observed. In the same way, a bad dream (olat ni dabi) also serves as a warning.
While panning from a river or creating a tunnel, miners are not allowed to consume
fish and beef, dangles/shangdis, to scatter garbage on the panning or mining area, to
gamble and to have sex. Married miners may not also bring their wives inside the
mining tunnel. Also, anyone bleeding, such as a man with wounds or a woman having
menstruation would not be allowed entry into the mining site.
Additionally, mining or panning is prohibited once someone from the community just
died or people are still mourning for his/her death because, else it is believed to cause
bad luck.
One benefit that can be derived from these mining practices, taboos and beliefs of
Kapangan ICC is that these have also helped minimize environmental degradation,
which is common in modern mining practices. Also, sharing and fairness is exercised
among the miners when it comes to profits. After the necessary deductions, the
earnings would then be divided equally among all those who helped in mining the
gold. Also, a thanksgiving ritual (i-ak-nan) would be held after giving each
ones bingay (share).
E. Natural Health Practices:

The old folks of Kapangan used traditional health practices in healing their sick
members of the family either customary practices with the aid of mansip-ok/mansibok or manbunong or with the use of herbal plants. With the introduction of modern
medicines and availability of medical profession, the use of these traditional health
practices are slowly diminishing. Also, herbal plants are depleting due to
deforestation. Although some of these plants are still available, it is limited only to
those who appreciate its value and have courage to plant and sustained in their
backyard garden.
Herbal Medicines

Common Uses

1. Kipas/gipas

For diuretic/kidney trouble

2. Balanoy/Lemon grass

For flu

3. Banaba

For kidney trouble

4. Guava leaves

For LBM/ poultice for wounds

5. Lantana

For cough

6. Kigis

Serve as poultice for wounds or boils

7. Pot-poted

For Urinary tract infection

8. Tagumbaw

For Wounds, bruises

9. Alam-am leaves

For disinfectant/open wounds

10. Shael/Dael

For stomach ache/sore throat

11. Shengaw/Dengaw

For stomach ache

12. Sapal

For dysentery

13. Baba-ing/bain-bain

For LBM

14. Avocado leaves

For rheumatism

15. Oregano

For asthma/cough

16. Mint

For dysmenorrheal

17. Passion fruit leaves

Increase red blood cells

18. sunflower leaves

For open wounds
**It is noteworthy that the DOH is encouraging the use of these traditional herbal
plants.

Social And Economic Sector

Demography
Total
Population
(RHU
data,
2009) =
Male

9,724
or
52.90
Female 8,656 or 47.09%
Total
Population
(CBMS,
2008) =
Male

9,135
or
Female 7,805 or 46.07%
Household
(HH)
Population =
Ave. HH Size 4

18,380
%
16,940
53.92%
3,873

Population Density 105 persons / sq.km.

Ethnicity/
Language/
Dialect
(NSO,
2007)
63.96
%

Kankanaey
34.23
%

Ibaloi
1.81 % Others (Ilocano, etc.)
Religious
Affiliation
43.50
%
Roman
Catholic
56.00
%
Protestants
0.50 % None
Biggest/Smallest
Barangay
in
terms
of
Land
Area
Gadang

2,825
ha.
(29.25
sq.km.)
Cayapes 287 ha. ( 2.87 sq.km. )
Biggest/Smallest
Barangay
in
terms
of
Population
Taba-ao

1,855
Boklaoan 543
Education
Literacy
Rate
(NSO,
2000)
=
87%
Basic
Literacy
Rate
(CBMS,
2008)
=
92
%
Participation
Rate

Elem.
Level
(CBMS,
2008)
=
83.13%
Children
6-12
y/o
not
attending
Elem.
School
=
16.87%
Participation
Rate

High
School
Level
=
62.94%
Children 13-16 y/o not attending high school = 37.06%
Schools:
27
Elementary
/
Barrio
Schools
5
Secondary
Schools
(4
Public,
1
Private)
1 Vocational/ Technical
Annual Enrolment : (SY 2009 2010)
Primary
schools

202
Elementary
Schools

2,799
High Schools/vocational 1,512
Health
1. Vital Statistics (year 2009)
Barangay
Health
Stations15
Rural
Health
Midwives

9
Doctor

Popn.
Ratio

1
:
22,
262
Dentist

Popn.
Ratio

1
:
22,
262
Nurse

Popn.
Ratio

1
:
22,
262
Dentist

Popn.
Ratio

1
:
22,
262
Midwives

Popn.
Ratio

1
:
2,473
Med.
Tech.

Popn
Ratio

1
:
22,
262
San.
Inspector

Popn
Ratio1
:
22,
262
BHws
to
Popn
Ratio

1
:
777
Crude
Birth
Rate

12.67/
1,000
population
Crude
Death
Rate

3.82
/
1,000
population
Infant
Mortality
Rate

0
Maternal Mortality Rate 0
2. Natality
Live Births :
282
live
births
for
the
year
2009
150
or
53.19
%
were
males
132 or 46.81 % were females
Birth Weight:

148
or
98.00
%
weighed
2,500
grams
or
more
1
or
1.00
%
weighed
below
2,500
grams
1 or 1.00 % Unknown/ Not recorded
Birth Deliveries :
130
or
46
%
Normal
deliveries
at
Home
147
or
52
%
Normal
deliveries
at
Hospital
5
or
2
%
C.S.
deliveries
at
Hospital
87
or
54%
LB
delivered
by
doctors
3
or
1%
LB
delivered
by
nurses
29
or
19%
LB
delivered
by
midwives
31 or 26 % LB delivered by others
3. Morbidity
Top Leading Causes of Morbidity, Calendar Year 2009
a. Acute Upper Respiratory Infection (1,481 cases) (Cough and colds)
b.
Hypertension
(370
cases)
c.
Fever
of
Unknown
Causes(349
cases)
d.
Headache
(217
cases)
e.
GUTI
(202
cases)
f. Skin diseases (197 cases)
4. Mortality
Leading Causes of Mortality, CY 2009
Total %
1. Hypertension
14
16.47
2. Pneumonia
14
16.47
3. Cancer, all types
11
12.94
4. Diabetes Mellitus
6
7.06
5. Myocardial Infarction
5
5.88
6. Bleeding Peptic Ulcer
4
4.71
7. Dislocated Cervical Vertebra dueto A ccidental 4
4.71
Fall
2
2.35
8. Asthma
2
2.35
9. Pancreatitis
2
2.35
10. Struck by falling large rock
2
2.35
11. Intestinal Obstruction
2
2.35
12. Chronic Kidney Disease
2
2.35
11. Atherosclerosis
15
17.66
12. Other causes(various diseases)
85
100.00 %
Total
5. Sanitation
HHs w/ sanitary toilet (CBMS Survey, 2008) = 2,923 or 75.47 %
HHs
w/out
access
to
sanitary
toilet
=
950
or
24.53%
HHs
w/out
access
to
safe
water
=
1,456
or
37.59%
Food establishments w/sanitary permits (RHU, 2009) = 20 or 83.33 %
Food Handlers with Health Certificates = 32 or 82.05%
6. Nutrition
Nutritional Status (Weight for age) of Pre-school children, end year 2009
Low

4.7%
Very
Low

0.05%
Normal

95.0%
Above Normal 0.25%
Housing
*Type of Dwelling Structure
1. Single
3,270
2. Duplex
17

3. Multi-Unit
17
4. Commercial/ Industrial
4
5. Others/ Not reported
26
Total
3,334 units
* Most units are made of Concrete/CHB, Wood and Galvanized Iron
HHs living in makeshift house (CBMS, 2008) = 1.91%
HHs who are informal settlers (CBMS, 2008) = 2.38%
Sports and Recreation
Recreation/Sports Facilities
Location
1. Municipal Open Gym
Lomon, Paykek
2. Paykek Mini-Open Gym
Lomon, Paykek
3. Basketball/ Volleyball Courts/Playgrounds
Various Schools/Brgys
4. Athletic Ground
Balakbak
5. Cockpit For aseel/Holo
Various Barangays
6. Billiard Hall
do
7. Swimming / Picnic Area
Amburayan River
8. Off-road / biking adventure
Local road networks
Social Welfare and Development
Programs and Services
1. Child and Youth Welfare
2. Family Welfare Program
3. Community Welfare Program
4. Womens Welfare Program
5. Disabled Persons and Senior Citizens Program
6. Emergency Assistance Program
Public Safety
1. Peace and Order
No.
of
local
PNP
Personnel
=
20
CVOs
/
BPATS
@
all
barangays
=
127
Total
Index
Crimes
=
25
Total
Non-Index
Crime
=
7
Total
Crime
Volume
=
32
Crime
Efficiency
Rate
=
84.38
%
Ave.
Crime
Rate
=
3.58
%
/
1,000
population
Ave. No. of Vehicular Accidents for the last 5 years = 6.6
2. Fire Safety
No. of Fire Prevention Officer = 1
+ fire bregades @ all barangays
Ave. Structural Fire incidence for the last 5 years = 1
Economic Sector
A. Labor and Employment
Employment
Rate
(NSO
survey,
year
2000)=
68.23
%
Dependency
Ratio
(NSO
survey,
year
2000)
=
66.90
%
Employment Rate (CBMS survey, year 2008) = 99.00%
B. Household Income
HHs
w/
income
below
poverty
threshold
(CBMS,
2008)
=
51.10%
HHs
w/
income
above
poverty
threshold
(CBMS,
2008)
=
48.90%
HHs
w/
income
below
food
threshold
=
34.00%
HHs w/ income above food threshold = 68.00%
C.
Income
Sources
* Main source of income is farming as the municipality is mainly an agricultural area
covering a total area of 10,856.27 hectares.
D. Commerce and Industry
Number of Commercial Establishment /Enterprises= 328 establishments (CY 2009)

Majority engage in Retailing/ Sari-Sari Stores (basic commodities) = 76.47 %

Food establishments (restaurants/eatery/coffee shops/refreshments) = 5.61%
Amusements
(billiard/videoke/cockfighting
)=
5.88%
Service-oriented establishments (beauty parlors/tailoring & dress shops, etc.) = 4.27%
Other establishments include boarding houses, pharmacy, optical clinic,
handicrafts/bakeries, bank, microfinance comp., sand & gravel etc.)
Small
Scale
Industries:
Auto shops/Vulcanizing/Welding, Rice mills, Blacksmith, CHB Making, Broom Making,
Handicrafts
One Town, One Product Sericulture Industry ( Silk Cocoon & Raw Silk Production)
E. Tourism
*Existing
Tourist
Attractions
Location
1.
Amburayan
River
Taba-ao
&
Cuba
2.
Mt.
Dakiwagan
(Sta.
Claus
Figure)
Balakbak
3.
Longog
Cave
Balakbak
4.
Bolinsak
Cave
Taba-ao
5.
Camp
Utopia
Sagubo
6.
Obellan-Catampan
Tice
Terraces
Beleng-Belis
7. Anthurium Forest Labueg