Lesson 3: Educational Institutions
Objectives:
1. Identify the Educational Institutions of Apayao.
2. Distinguish the role of education to the progress of Apayao.
Education in the province
Early education starts at home where parents taught their children their ways of life. In formal
education, missionaries taught Christian values. In 1914, the dormitory in Talifugo was opened as a
primary school which was described as the first educational institution among the Isnag. In 1916,
the Namaltugan Settlement Farm School was opened at Cabil. In 1930, a subsidiary agricultural high
school was established at Kabugao wherein 3rd year and 4th-year high school students will continue
their studies at Trinidad Agricultural High School in Benguet or Lagangilang Agricultural High School
in Abra. To address the need for education wherein students continue their studies in other places,
Kabugao Rural Agricultural High School was established but was closed at the end of the school year
1933-1934. Apayao High School, the first private educational institution in the province, was
opened on July 8, 1948, and was renamed Apayao Christian Academy but later renamed again in the
1980s as Apayao Community Learning Center. In 1952, the Roman Catholic Mission opened its own
high school, Saint Lourdes High School.
Apayao State College
The Apayao State College is the only higher educational institution in the province. The
College traces its roots to a formerly known Conner Vocational High School in 1971. Established
through Republic Act 4928 under the sponsorship of the late Congressman Juan M. Duyan. It started
with five (5) faculty members, four (4) personnel, and twenty-four (24) students. It was temporarily
housed at the defunct Municipal Building at Ripag, Conner, Kalinga-Apayao.
Later, the School was relocated to the hilltop of Malama in response to the growing interest of the
community in education. The school site was donated by the late Albert Bengan and Sabas Gorospe.
The first building of the school was inaugurated on August 24, 19755 through the initiative of Dr.
Lorenzo J. Tadios who was assigned to change the former principal. In 1978 with the offering of postsecondary Courses which is more in skills development the status and name of the school were
changed to Kalinga-Apayao School of Arts and Trades (KASAT). A degree program was offered to
give better service to the community. KASAT has successfully presented the first batch of Bachelor of
Secondary Education in 1992.
As the offering of other courses became inevitable the school administration headed by Dr. Lorenzo J.
Tadios, the first Colle President, together with the help of Congressman Elias K. Bulut Sr. pushed for
the enactment of R.A 7853 of house bill no. 8179, changing the name of KASAT to Apayao Institute
of Science and Technology (AIST). New courses then were added to the offering of the School: a
Bachelor of Science in Computer Science and a Bachelor of Science in Architecture was offered in
1995, and a Bachelor of Science in Forestry came later in 1997. In order to widen the service of the
school, another campus was created in San Isidro Sur Luna, Apayao.
AIST became Institute fast turning into a chartered College. With the unending support of the Father of
Apayao, Congressman Elias K. Bulut Sr. R.A 8563 was enacted in 1998 changing AIST into a state
College, the Apayao State College with its President Zacarias Baluscang, Nieves Dacyon, and Nelia
Cauilan successively. Today, ASC continues to serve the people of Apayao and nearby provinces
through its fourfold functions in instruction, Research, Extension, and Production under the leadership
of its fifth President, Dr. John N. Cabansag.
Lesson 4: Iyapayao Games
Objectives:
Discuss the different indigenous games played in Apayao;
Determine the purposes of the games other than for physical activity; and
Express appreciation of the games through playing.
Learning Content
Apayao Games
Children play games while they are not performing housework during the day. It is also widely accepted that
games play a significant part in a child's learning process. This educational impact of games on a child's
physical, mental, and moral life is one of the reasons why games are still practiced and watched by the general
population in the country (Mozar, 2010).
Mellie Leandicho Lopez stated in her book 'A Study of Philippine Games (1980) that 'laro' is the Filipino general
name for all types of leisure activity. The closest word name for the game is palaro, which refers to a series of
special occasion games used at wakes, festivals, and local fiestas. This would also apply to competitive games in
which each contest is always brought to a close (Barbosa, 2003).
Malay (1956) stated that "Filipinos enjoy playing games," which is seen to be accurate. Across the country,
traditional and high-tech games are played concurrently. The community meets and enjoys games in plazas,
open places, and main highways as part of their enjoyment, sociability, and relaxation after a long day's labor,
especially in rural regions and on moonlight nights.
The following are indigenous games enjoyed by Iyapayaos taken from the book of Josephine Flores (2009)
entitled “Cordillera Games”.
1. Bisnag (Thigh Hitting Competitions)
Players :
Two- eight boys, ages nine and above
Setting :
Outdoors or Indoors
Preparation: Arrange the players and seats
Props :
None
Formation:
Scattered, in sitting or standing position, in part or in groups
Objectives: To develop endurance
Event:
This is usually played during the mourning period when someone died in a certain
family. Males would not shed tears to mourn so they play the game to show grief to the bereaved.
Rules:
a. The participants are either seated or remain standing in scattered positions.
b. One player slaps the thigh of his partner slaps the other’s thigh. The thigh should be made stuff
to endure the pain.
c. If a participant gives up, he is eliminated.
2. Enelbetan (Thread Designing Game)
Players :
Two to five players, ages seven to nine
Setting :
Outdoors or Indoors
Preparation: Arranged chairs or stones (used as seats) in a scattered formation.
Formation:
By pairs, in a standing or sitting position
Objectives: To develop creativity.
Rules
a. Both ends of the four-foot-long thread are joined. The players place both hands in front, palms
facing each other and fingers pointing up.
b. Insert the thread around the back of the thumbs and small fingers of both hands then stretch the
thread.
c. Insert the back of the left middle finger to get the thread back into position. Do the same with
the right middle finger.
d. Put palms together while the other player exchanges the thread of the two last lines.
e. The other player transfers the thread to his hands by inserting both fingers forward and bit
thumbs backward. Then he raises and crosses it over to the last line downward, coming out with
both point fingers and thumbs pointing upward making another design.
f. Continue manipulating the thread with the thumbs and forefingers, changing the figure each
time. The players take turns in making a design, trying any direction. The game ends when the
design is the same or destroyed.
g. The player who makes the greatest number of designs, wins.
3. Innalaan (Tag)
Players :
Ten to twenty players, ages nine and above
Setting :
Outdoors, in the shallow water of lakes or rivers
Props :
Shorts or Bathing suits
Preparation: None
Formation:
Scattered formation
Objective:
To develop speed and agility
Rules:
a. Selection of “it”- the leader uses his hand to cover his eyes, turns around three times then points
to anybody. Whoever is pointed becomes the “it”.
b. When one is tagged as the “it”, he swims to the bank of the river and presents himself as the
“it” so that the others may know who is new.
c. The “it” tries to tag any player. The other players try to escape by diving into the deep water or
swimming away from him.
d. The game is repeated and if a player is tagged twice, he or she is eliminated.
e. Any player who has never been caught or tagged is the champion.
4. Pasangor (Stilt Race)
Players :
Two team players, ages eight to twelve
Setting:
Outdoors, on the ground or cement floor
Props:
String, nails, two pieces of two-meter-long wood or bamboo.
Formation:
Two-line formation
Objective:
To develop strength, speed, and balance
Rules:
a. The two pieces of wood with footrests nailed to them, are used as stills.
b. At a given signal, the players start walking, using the stilts. Players may also move the stilts by
kicking or jumping. They go around a post, then go back to the starting point. As soon as the
first player returns to the starting line, he turns over the stilts to the next player.
c. The game continues until everybody is back to his original starting point.
d. Should there be a fall in the starting line or along the course, the player should go back to the
starting line to begin again.
e. The team that finishes first, wins.
5. Sikwatan (Pick up sticks game)
Players:
Two to twenty players, ages seven to nine
Setting:
Outdoors or indoors, on the ground
Props: 40 to 50 sticks, six inches long
Preparation: None
Formation:
Groups of twos, threes, four or more
Objective:
To develop patience and agility
Rules:
a. Before the game starts, a stick about two feet long, is thrown to the two leaders. The first to
catch it with his right hand should grasp it tightly. The other group leader then grasps the stick
on the top of the other leader’s hands alternating until one of them holds the end. The leader
who holds the end will be the first to begin.
b. The first player tosses the sticks about a foot high above the ground. From the disarranged heap,
he /she tries to fish out a stick, using a long stick, without moving the rest.
c. If a stick moves, he is declared out.
d. The next player then gathers the sticks, tosses them again, and then picks out sticks until he/ she
is declared out.
e. The game continues until everybody has had his/ her turn.
f. The score depends on the number of sticks picked.
g. To break a tie, a replay is made.
6. Sinnipa
Players:
two to fifteen players, ages seven to ten
Setting:
Outdoors or indoors, on the ground or cement floor
Props:
A circle is drawn for the players to stay in
Formation:
Circle formation
Objective:
To develop speed and accuracy
Rules:
a. Before beginning the game, the referee tosses the leaves in the air. The players try to catch them
before they fall to the ground. The first one to do so, plays first.
b. The first player goes to the center and begins tossing and kicking the bundle of leaves until
everyone has had his/her turn.
c. The game continues until everyone has had his/ her turn.
d. The scorer lists down the individual scores and the player with the highest score.
7. Dagay (Lower Imallod) or Magdadahay (Kabugao)
Players:
two-four players, adult
Setting:
Outdoor
Props:
Dagay (wooden top)
Formation:
line formation
Objective:
to develop or strengthen friendship, sportsmanship and tactics
Rules:
a. Two- four dagay will be lined together.
b. Players will hit the dagay (wooded top).
c. Any of the tops that was hit by one player will be his partner during the sinni’ yor (striking of
the top).
d. The first top to stop spinning will be the loser.
8. Amitang or Magamitang
Players:
As many as possible (usually 5- 10)
Setting:
Outdoor
Props:
A piece of cloth or handkerchief to be used as a blindfold for the catcher
Formation:
Circle formation
Objective:
to test the honesty of the catcher; to develop the ability to move carefully and
silently
Rules:
a. One of the players will act as the “catcher”.
b. The players will identify the area in which they can play.
c. Anybody who goes out of playing the area will be the next catcher.
d. Once the catcher is blindfolded with a piece of cloth or a big handkerchief, all of the other
players will go to the different parts of the playing area where they could get rid of the catcher.
The catcher moves around using his or her sense of hearing and touching to catch the other
layers.
e. The catcher is not allowed to remove the blindfolds.
f. When the catcher catches one id the players, she tries to guess the name of the player.
g. The player who is caught must not talk or laugh in order for him/her to hide his/her identity.
When the catcher’s guess is correct, the player who has been caught shall be the nest catcher.
9. Kulipagpag
Players:
Boy and girls, preferably girls
Setting:
Outdoor
Props:
None
Formation:
Circle formation
Objective:
To develop caring attitude toward peers
Rules:
a. One player will act as Kali (a big bird that hunts for chicks for food).
b. Another player will also act as gen and all the other players act as chicks.
c. The gen will protect all the chicks from the hungry Kali. The chicks will hide at the back of the
hen.
d. The Kali won’t stop hunting the chicks until all the chicks are eaten.
e. When the Kali has eaten the chicks, all the players will appoint another to act as Kali and
another player as the hen and the rest as chicks.
10. Magsisiniru or Sinniruan
Players:
Boy and girls
Setting:
Outdoor
Props:
None
Formation:
Circle formation
Objective:
to develop sportsmanship, patience, and camaraderie
Rules:
a. A home base is chosen.
b. One of the players will say, “mawe kayu magsusuh’-in!”.
c. After uttering the command, the rest of the players hide in the playing area (forest).
d. When all the players have hidden, they have to say “kuuh” to signal the seeker to start looking
for them.
e. The game end when all the players are found.
Lesson 5: Isnag Literature
(Poem, Proverbs, Idiomatic Expressions, Riddles, Stories, Stories and Legends)
Objectives:
1. Familiarize the different literatures of Isnag;
2. Engage to different texts in Isnag literature; and
3. Develop sensitivity to the formal and aesthetic qualities of texts through short film.
Learning Content
Isnag Literature is rich in oral tradition. The literature of the Isnag has been preserved in the
form of tales, short verses, adage, riddles, narrative romances and epic. Tales include the addodit, a
dramatic recitation of folktales featuring the culture heroes of the headhunting era and is known to only
a few surviving Isnag women. Narrative romances are narrated to lull children to sleep, or to entertain
children who wish to hear stories from their grandparents.
Panagkaag-agi/ Damdamat (Poem)
Papagan ku wa Neana- an
By Lucena D. Tacdag
I Love my Native Land
(English Version)
Papagan ku wa Neana-an
Calanasan ya bitti inga il inga papagan
Daami nga Isnag ay ad- adu wa magyan
Pagyanan daya tolay nga namaru se natalnang
Aktangeli sisasagana nga sangailyan.
Calansan is my home town
Where indigenous people mostly abound
How of the peace-loving people
Affectionate and hospitable to strangers are welcome and feel
at home
Oray inna nga tolay se alinga we ta respitaran.
Silulu- at gagyangan, ngamin sangaili sidada- an langkan
Ta ittu tawid mi inakonna namaru se natalnang
Oray inna nga toay se alinga we ta respitaran
In a small nipa hut, where my family lives
Door is widely open for any visitors and strangers to stay
For it’s our only legacy from our fore parents to live happily
With any person, strangers we respect even our enemy
Nanggayat itu nakaamu ked alawagan
From birth to manhood, I see;
Dadakkal nga banbantay se namnaw nga ay- ayu Towering mountains and verdant shady trees around me
naglebutan
hear tweeting of birds and buzzing honey bees
Uni daya an- anu se ungog daya iyukan magiginan
Feeling nurtured satisfied and free.
Kansiyon daya aw- awweg masasatan
Mangappiya uray, naganas penpenaman.
Beyond every village surrounded with swift running rivers
Wangag ga napurdi se adallam
Fast and slow flowing down carrying big stones rolling held
Dadakkal nga bato mapiit millud se maebegan
as years go by, big rolling stones refined sand forms
Bato magririnnsirit magbalin ka aragintan
Make way for small sinking bancas slowly sailed on.
Ta sen nalapat mamarangay kiya aggude- an.
Iya ay Isa nga Isnag
I am an Isnag
Daya manna- am u ay kurug ga Isnag
Ne- ana da nga atan sursuro se bilag
Idi Calanasan Ili nga neana- a
Magpatag ga ta e Dios ya nangidang.
My parents are full blooded Isnag
I was brought up with education,
Strength and pride.
Here in Calanasan I was born
Proud I am for God made me
Daami nga Isnag, atan bukud mi nga kultura
Nabanor nga badbadu se sanikwa
Aken, pinuntasanm abag se gansa
We, the Isnag have our own culture
Precious costumes, jewlries
Embroided tapis, G- strings
Gusi, tariyaw say- ang se aliwa.
Precious jars, wares, golden gongs and bolos
we use and own.
Dindinnapuwan (Proverbs)
Dindinapawan or proverbs are food thought or source of wisdom and challenge.
a. Akkan ta manggigina iya tolay nga nagpaspasanga ya dila na.
- Never listen to a person who has branches of tongue.
b. Ya tolay nga adaddu ya ima na ay mangan ka tapu.
- The person who is long handed eats dust.
c. Ya mangap- apa iya ima na iyapagmaat ay awan na magungun-od.
- People who fold his/her hands in the morning have nothing.
d. Ya tolay ya nasadut oray magudan ka balito akkan pulos makapidit.
- A sluggard person cannot get anything even it rains with many golds he can’t pick anything.
e. Ya tolay nga namaru ay akkan pulos melug manalen kiya magibat.
- A righteous person never walks through the dark
f. Nagasat ya tolay nga akkan umatatub iya nasili nga babanan ta adayyu iya pakarubwan.
- Blessed is the man who doesn’t listen to heated stories so that he is far from temptation.
g. Daya sursuro wa nabalitoan nga meambusaw iya isa nga anana oray kawagiyan na ay akkan na
mewaga.
- The golden teaching should be in the heart of a child that whenever she goes, she does good
deed.
Isnag Idiomatic Expressions
By Francesca A. Sadao
Utu sirat- industrious
Magmata balulang- heart breaker
Adaddu siho- thief
Adaddu simid- high pride
Magdudut apdu- hot tempered
Magpasanga dila- traitor
Busilalat mata- blank- minded
Nakukut Kuko- lazy person
Ginalingan- beauty queen
Naktalinga abating- stubborn
Medederay bibig- nagger
Malaging- hungry
Magbane- defecate
Banbanne- u (Riddles)
Folk riddles are abundant in the Isnag oral heritage. Numerous of these include two lines with a few
syllables and rhyme at the conclusion, creating a riddle that must be deciphered. The Isnag riddles, like
most folklore riddles, touch on nearly every facet of human experience: men, women, children, the
human body, illnesses and defects, behaviors, food and drinks, dresses and ornaments, buildings and
structures, furniture and implements, animals, plants, the natural world, and natural phenomena.
Banbanne-u Collections
By Lucena Tagdag
Bitti lalakay magkurururut ka uway (dagum)
Little old man always carrying long rattan (needle)
Ayu babakat, ayu pinamsat (altung)
Wooden old woman tied with wooden line (mortar)
Sisida a daya nepanin- unag sisi na. (sili)
Fish at the northern side which has scale inside (pepper)
Kuddu kuddu awan ulo (allu)
Hopping without head (pestle)
Magdattag Dewanay matay ngamin tolay (gabi)
When Diwanay came down, everybody died (night)
Tabbug malindaw akkan marawraw (digo iyog)
Water on Malindaw can’t be touch on (coconut juice inside)
Gubat meluluptag bitwan manaktag (paltug)
Wood lying of the ground makes the stars run (gun)
Kukulangkud maminli- ud da atud (atu)
Kulkulangkud’s knee is at the back (dog)
Nasaway nu maktugaw ay ab- abbanu maksisis- ad (atu)
Tall when seated but short when standing (dog)
Aken ni amang akkan missap basaan (atang)
Mother’s tapis is never wet even when soaked (gabi leaf)
Dabbing paying akkan maadung ( langit)
A big umbrella can’t give shelter (sky)
Adodit (Stories)
Stories are told for different purposes. It entertains, motivates and gives moral lessons to the listeners.
Stories are told to inculcate the lessons on heroism, sympathy, friendship, humility, bravery and more
desirable traits that a child should develop in his/her inner self. Stories or adodit are all fantasy, but
they reflect reality. The Isnag story characters personify different personalities found in the society.
The legend of Naguilian Norte
Retold by Isidro Ulabo
Written in Englsih by Francisca Sadao
In the olden days, the people along the valley of Banan were scattered into three groups. One
group in banan valley eas in Badduwang. In Rabaw valley, there lived five families. Their chieftain
was named Sipungan, who had a beautiful daughter named Paguili. Pagaili spent her leisure time along
the Banan River bank picking crabs, snails and kinikit or stone lies.
One time, she is sitting on a big stone combing her hair with her fingers when a stranger passed
by. She ran inside the house but the stranger followed her. Sipungan, her father was alarmed. He raised
His bolo to attack but the stranger raised his hands as a sign of peace. His name was Lian and that he is
coming to barter salt, clothes and anahaw leaves for tabacco, ulango (woven mat) and splitted ratan to
them. Upon hearing this, Sipungan calmed down. Lian spent two days with them. He planted piper
betle plant near the house of Pagali as the symbol of their engagement. Sipungan fixed their marriage
ceremony to be celebrated on the next full moon. Lian promised to comeback with his parents for this
occasion. Lian went back to Bagungan. May full moon had passed and Paguili and her father are still
waiting for Lian to come back. Five years later, Paguili died because of despair.
How Pudtol got its Name
One day in a village, a pregnant woman had an abortion upon hearing the sound of a newly
installed bell in the church built by the Spaniards. Angered, the Mandayas later known as Isnags,
beheaded the priest of that church.
Later, in 1608, another group missionaries arrived to establish a foothold in Apayao. When the
missionaries asked about their name of their place, the natives thinking that they were asking what
happened to the priest, replied “Putol”. Putol in Isnag dialect means “beheaded”. Thereafter, the
Spanish missionaries recorded the word “putol” as the name of the place which they used in their
communication and transactions. Much later, a group of Ibanags settled in the place and pronounced
“putol” as “Futol” the Ilocanos arrived and pronounced it as “Pudtol”. That was how Pudtol got its
name.
Folklores and Legends
The folktales and legends written depicts mostly of the continuous struggle of the ancient
people the province with different forces of nature. They tell of untamed wilderness, of wild forests
inhabited by ferocious animals. They tell the droughts of famine, of winds, storms and floods. It was
this continuous struggle to live and survive that heroes and villains were created, hence the stories of
Gawan and Gammelayan are often mentioned. As a whole, folktales and legends speak the struggles of
people to live and survive against the harsh and hostile realities of nature. (Reyes, 1990)
The Great Famine of Apayao
In the early days, in the ancient region of Apayao once lived a famous duraragkit or a shaman,
she lives with the people in a barrio called Pindayan. During those days, Pindayan was the most
progressive little village, because of the magical help of the duraragkit Pindayan.
The Duraragkit taught the people of Pinadayan how to till the soil and how to plant rice, and
other edible roots like garlic, camoteng kahoy and others. Through the Duraragkit’s intercession, edible
mushrooms sprouted profusely along the Lingan creek. Far and near the barrio of Pindayan was known
for its abundance of food. People were contented and every harvest seasons they offered some of their
harvests to the goddess of plenty which is in Lingan creek that flows along their barrio.
Then it came to pass in those days that a great famine broke throughout the regions. The whole
Apayao regions was stricken of this dreadful famine. People and animals felt the pang of hunger so in
droves they move about like ants searching for anything to be eaten. Many people died of hunger. But
strange to say the barrio of Pindayan was full and alive. They are living in abundance. So, all around
the people flocked to Pindayan. They brought all their precious beads, agates of all sizes, precious jars
and gold as well.
The duraragkit advised her people not to sell their palay rather they should gather the abundant
edible mushroom that sprouted profusely along Lingan brook and sell them. The mushrooms were sold
and the people of whole regions of Apayao were able to survive the famine but for the prosperous
barrio of Pinadayan a family was the owner of the rarest and most precious jar called dog-dori an
antique jar rated as far as Ming Dynasty.
Then the Spanish explorers heard of this famine. One missionary walked his way along to these
hinterlands. When he came to the Apayao river he met a native carrying a bamboo, the Spanish
missionary asked the native Spanish in his tongue, “What is the name of the barrio just across the
river?”. The poor native did not understand what the white man was talking about, so he though the
white man was inquiring about the bamboo he was carrying, so in his own native tongue he answered,
“This is Bolo, Bolo” which mean bamboo.
So, the Spanish missionary wet along with the native and met the people of Pindayan and saw
how prosperous this little village. The missionary went back and gave report about a prosperous barrio
names Bolo instead of Pinadayan. From that time on Pindayan was named Bolo which it carries up to
this day.
The people there then were not only Christianized but their barrio Pindayan was also re-baptized
“Bolo” which is a village in the Upper Apayao region existing today.