Relevant bibliographies by topics / Igorot (Philippine people)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Igorot (Philippine people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Igorot (Philippine people)"

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Adonis, Digna L., and Jen Couch. "<i>Ili</i>-based Community Organising: An Igorot Indigenous Peoples’ Concept for Grassroots Collaboration." Journal of Social Inclusion 9, no. 1 (August 31, 2018): 58–70. http://dx.doi.org/10.36251/josi131.

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The growing demand for participatory community development approaches has greatly influenced the need to involve community people as active partners, rather than passive recipients of programs, projects and services. Participatory approaches operate on the premise that the local people are the ultimate change agents of their own communities and that their culture is an asset to their own development. For Indigenous communities, their Indigenous cultural and knowledge systems serve as tools for sustainable collaboration.This article discusses how the ili-based community organising concept was developed by non-government organisations while working with the Igorot Indigenous Peoples in Northern Philippines. Ili is an Igorot word for ‘home’ or ‘the land of one’s birth’, considered to be the Igorots’ source of identity, belonging and life direction. The ili-based concept uses traditional knowledge, values and practices to facilitate the formation of People Organisations (POs). The concept is part of a wider research project on community development amongst the Igorot Indigenous Peoples of Benguet Province, Philippines.
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Apostol, D. A., D. A. Apostol, O. T. Macapinlac, and G. S. Katigbak. "3D GIS PARTICIPATORY MAPPING AND CONFLICT LADM: COMPARATIVE ANALYSIS OF LAND POLICIES AND SURVEY PROCEDURES APPLIED BY THE IGOROTS, NCIP, AND DENR TO ITOGON ANCESTRAL DOMAIN BOUNDARIES." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-4/W8-2023 (April 24, 2024): 17–23. http://dx.doi.org/10.5194/isprs-archives-xlviii-4-w8-2023-17-2024.

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Abstract. Based on the 2015 census, the Indigenous Peoples (IPs) population in the Philippines is estimated to range from 11.3 to 20.2 million. Spanning diverse regions with unique cultures, these communities face common challenges related to territorial disputes. Itogon, the largest municipality in Benguet, is the ancestral home of the Ibaloi, Kankanaey, and other Igorot tribes. Despite possessing three Ancestral Domains (ADs), Itogon is predominantly classified as timberland, exposing inconsistencies in national laws and jurisdiction. This study examines land policies and surveying procedures employed by the Igorots, National Commission on Indigenous Peoples (NCIP), and Department of Environment and Natural Resources (DENR) in mapping Itogon's AD Boundaries. It aims to identify conflicts in land boundary delineation, propose surveying guidelines, and advocate for 3D Participatory Mapping as a geomatics solution for updated AD reference maps. Three methodologies were used: Interpretative Phenomenological Analysis (IPA), Comparative Legal Analysis (CLA), and Map Overlay Analysis (MOA). IPA revealed key themes, including AD Definition, AD Overlaps, and Other Conflicts, pertinent to AD mapping. CLA delved into conflicting surveying procedures, such as AD Definitions, Surveying Equipment, Methods, and more. MOA highlighted the land area percentage affected by misaligned surveying procedures. The study presents its findings through a Conflict Land Administration Domain Model (LADM) for AD versus AD and Political Boundaries. These can serve as references for revising survey manuals, updating AD Sustainable Development and Protection Plans, and making amendments to laws, all aimed at promoting indigenous land rights and sustainable development.
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Del Castillo, Fides A., Inna Reddy Edara, Gregory S. Ching, Jeramie Molino, Rico Jacoba, and Clarence Darro B. Del Castillo. "Religiosity among Indigenous Peoples: A Study of Cordilleran Youth in the Philippines." Religions 14, no. 6 (June 6, 2023): 751. http://dx.doi.org/10.3390/rel14060751.

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Religions are a set of beliefs, attitudes, and practices about transcendence. They are formed by complex social and cultural rituals and customs. Given that religion is also vital to the Indigenous Peoples, this study employed the Centrality of Religiosity Scale (CRS) to measure and understand the nuances of the religiosity of the Indigenous youth of Cordillera, also known as Igorots, in the Philippines. The Cordilleran youth’s religiosity is particularly interesting to the researchers because their autochthonous religion is marked by a cosmology that includes hundreds of deities and elaborate rituals accompanying personal and social events. Data collected from 151 university students showed that Cordilleran youth are highly religious, and those living in rural areas are more religious than the younger participants. The Cordilleran youth strongly prefer private practice and scored high in the ideology dimension of CRS. They tend to devote themselves to transcendence in their personal space through individualized activities and rituals. This study also found that the religiosity of the select Cordilleran youth was ambivalent, defined as the coexistence of different ideas or feelings in the mind or a single context. It shows the inter-religiosity of the Indigenous youth as expressed in the engagement of religious practices. This paper discussed these significant results and explored their implications for the Indigenous Peoples and the Cordilleran youth.
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Kisofen, Arnel M. "Fatek (Tattoo): An Ethnic Bontoc Marker in the Northern Philippines." International Journal of Research and Innovation in Social Science 06, no. 07 (2022): 329–34. http://dx.doi.org/10.47772/ijriss.2022.6722.

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The Bontok Igorots of Mountain Province, in the Cordillera Region, are one of the Philippine tribes that practiced traditional tattooing. The reasons and meanings of their tattoos could be better understood through the traditional context of Bontoc culture. To determine the cultural significance of tattoos to the Bontoks, the descriptive survey investigation was used to explore the tribe’s physical and socio-cultural practice of tattooing (fatek); discover the changes in the practice and perceptions of tattoo as well as its implication in the traditional and contemporary Bontoc society. The study’s primary informants included Bontoc elders with first-hand experiences and knowledge in the practice of traditional tattooing and young people with tattoos. The findings of the study showed that the traditional tattoo in traditional Bontoc society conveyed symbolic meanings, especially among the male members of the tribe. The chaklag is a symbol of status and at the same time a part of the rite of passage. On the other hand, women’s tattoos in Bontoc had no significant meaning but purely for decorative purposes and social acceptance. This study unfolds many unique and indigenous tattoo symbols which contribute to the development of local art. The changing attitudes and perceptions toward tattoos by the contemporary Bontoc community is a tug of war between the older and younger generation. The advancement of technology made tattooing more convenient thus, attracting many young people in Bontoc to have tattoos. Further, tattooing has become part of the health and beauty industry and many young professionals and teenagers are having positive attitudes and perceptions toward tattoos. Today, the impact of tattoos in the Bontoc society is closely felt in the loss of their cultural and symbolic meanings and thus ceased to be an ethnic marker for the Bontoc tribe. In the area of economy, it is beginning to draw clients from young professionals and teenagers. It has likewise become an established career and business causing the development of innovated creative art.
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Longboan, Liezel C. "Igorots in the Blogosphere: Claiming Spaces, Re-constructing Identities." Networking Knowledge: Journal of the MeCCSA Postgraduate Network 2, no. 1 (January 21, 2009). http://dx.doi.org/10.31165/nk.2009.21.32.

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Indigenous peoples in the Philippines have rarely been covered by the mainstream media, despite comprising 20 percent of the country’s total population. Lacking access to the media due to various constraints, they have had limited opportunities to create content themselves. But the emergence of the Internet, particularly blogs, is now providing members of indigenous communities with the much-needed space for self-expression. More particularly, several indigenous groups in North Luzon, collectively known as Igorots, are using blogs more extensively to re-construct and re-present their ethnic identity in cyberspace. For this paper, I shall describe how a group of Igorot bloggers protested about a controversial Igorot statue and how this eventually led to its removal.
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Salvador-Amores, Analyn. "Ritual act, technology, and the efficacy of traditional tattooing among the Igorots of north Luzon, Philippines." Journal of Material Culture, September 24, 2021, 135918352110397. http://dx.doi.org/10.1177/13591835211039776.

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What are the social dimensions involved in the technology of traditional tattooing among the Igorots of north Luzon, the Philippines? Based on a long-term anthropological fieldwork among the Igorots, an examination of the varying traditional tattooing practices of these ethnic groups demonstrates that the significance of batok (traditional tattoos) does not only lie in their symbolic and aesthetic qualities, but also in the rituals performed, the taboos observed, and the technology employed in the production of tattoos. The tattoo's appearance on skin is also dependent on the method or technique employed in the production of designs; the varying pigments used to produce a blackish, greenish, or bluish color in tattoos that mark the identity of a group; and the symmetry and arrangement of tattoos. More importantly, this paper explores the social and cultural practices involved in the production of batok for these to achieve the efficacy of purpose and function . This paper examines how the technology of tattoos, along with rituals and their associated taboos, contributes to the production of what is classified among the Butbut of Kalinga as: whayyu or maphod (“beautiful”), rather than lagwing (“unpleasant”); unfinished versus finished; and “thin or thick” tattoos. Traditional tattooing was formerly practiced in the confines of collective and place-based rituals among the people of the Philippine Cordillera. However, the rarity, rawness, and the particularity of the technology used in the production of these tattoos render them more “authentic,” as such, traditional tattooing has entered contemporary tattoo practices in the Philippines as a form of revival.
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Dissertations / Theses on the topic "Igorot (Philippine people)"

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McKay, Deirdre Christian. "Imagining Igorots, performing ethnic and gender identities on the Philippine Cordillera Central." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0022/NQ38943.pdf.

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Adonis, Digna Lipa-od. "The community development concepts of the Igorot indigenous peoples in Benguet, Philippines." Thesis, Australian Catholic University, 2011. https://acuresearchbank.acu.edu.au/download/bb2306bb714cc4048b09412ea5449b04f245f3ccf6f2cb3823b3be2504cf8321/2269963/ADONIS2011.pdf.

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This research explores the concept of community development among the Igorot Indigenous Peoples in Benguet, Philippines. It investigates the Igorots’ understanding of their community in relation to their culture and their interaction with the ‘modern’ world. It explores Igorot perspectives on the relevance of their culture in obtaining their ‘desired development’ within the present realities of their community. Exploring culturally and academically appropriate methods of conducting research with Indigenous populations such as the Igorot community was an important process of this study. This research reveals that Indigenous researchers undertaking research in their own communities have no ‘automatic credibility’ in navigating and utilising Indigenous Peoples’ knowledge ways (Pohlhuas 2002). Drawing from Indigenous methodologies, the research employed Indigenous research methods using Igorot traditional ways of learning. The findings of the study reveal that the Igorot understanding of community is a combination of colonial and traditional culture and values. The participants argue that although they cannot fully practice their traditional culture as their ancestors did, they still recognise its significance in their present lives. This research explores the Igorots’ coping and adapting mechanisms including the establishing of peoples organisations and informal education as ways of working in the community. Specific models of community development, that utilise the strengths of the culture are explored which confirm that cultural context and knowledge systems are an essential component in researching and working with Indigenous Peoples. By recognising and appropriately using the strengths of cultural identity, consciousness and traditional values that the Igorots have, community workers are able to provide opportunities for the people to revive their traditional communal and relational living. The Igorots demonstrate that ‘prescribed development systems’ can be of great advantage to their community when deconstructed and viewed from the ‘window of the peoples’ culture’. Most importantly, the participants in this study have shown that Indigenous Peoples’ despite being historical ‘victims’ of development have the capabilities to as ‘active contributors’ to their own and to mainstream community development.
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Mateo, Grace Estela C. "A history of Ilocos a story of the regionalization of Spanish colonialism /." Thesis, 2004. http://proquest.umi.com/pqdweb?index=0&did=813772251&SrchMode=1&sid=2&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233779232&clientId=23440.

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Books on the topic "Igorot (Philippine people)"

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Azurin, Arnold Molina. Beddeng: Exploring the Ilocano-Igorot confluence. [Manila]: Museo ng Kalinangang Pilipino, Sentrong Pangkultura ng Pilipinas, 1991.

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1921-, Scott William Henry, ed. A Sagada reader. Quezon City: New Day Publishers, 1988.

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Pinkerton, Rosita. An Igorot's journey. Tucson, AZ, USA: Wheatmark, 2007.

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Kohnen, Norbert. Igorot: Alltag und traditionelle Wege des Heilens bei philippinischen Bergstämmen. Düsseldorf: Triltsch, 1986.

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Kohnen, Norbert. Igorot: Traditional ways of life and healing among Philippine mountain tribes. Ko ln: SDK Systemdruck, 1986.

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Kohnen, Norbert. Igorot: Traditional ways of life and healing among Philippine mountain tribes. [S.l: s.n., 1986.

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7

Pérez, Angel. Igorots: Geographic and ethnographic study of some districts of northern Luzon. Baguio City: Cordillera Studies Center, University of the Philippines, 1988.

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Mamanteo, Lydia Buteng. The courageous BIBAK of Montreal: Its beginning and growth (1991-1999). Dorval, Quebec: Dalida Pub. House, 2000.

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Finin, Gerard A. The making of the Igorot: Ramut ti panagkaykaysa dagiti taga Cordillera : contours of Cordillera consciousness. Quezon City: Ateneo de Manila University Press, 2005.

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10

Picpican, Isikias. The Igorot mummies: A socio-cultural and historical treatise. Quezon City, Philippines: Published and distributed by Rex Book Store, 2003.

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Book chapters on the topic "Igorot (Philippine people)"

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Woods, Shelton. "John Early in the Cordillera." In Governor of the Cordillera, 45–51. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0007.

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This chapter details John Early's journey to Luzon's Cordillera region. After volunteering for the Kalinga teaching assignment, Early booked passage on the SS Bustamante, a small steamer that ferried people and goods along Luzon's west coast. From the major coastal city of Vigan, he was ordered to make his way through the Ilocos plain to Cervantes, the town that straddled the two worlds of the lowlanders and the Cordillera's Igorots. The chapter describes how Lieutenant John S. Manning hosted Early for six weeks as the wide-eyed foreign teacher tried to take in the surrounding culture. He was impressed by the prevailing peace that the Philippine Constabulary had established, and he also closely watched civilian Americans who had taken up residence in Cervantes. The chapter also looks at Early's journey with Lieutenant W. D. Harris, the only officer in the entire Kalinga area and who was assigned to escort him. Harris's and Early's journey from Cervantes to Kalinga wound through the Bontoc Igorot territory, which by the fall of 1906 included a few American missionaries. As the weeks in Lubuagan passed, Early began teaching the Kalingan children during the day, then used the evenings to hold classes for the Bontoc constabulary soldiers.
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Woods, Shelton. "The Discovery of the Igorots." In Governor of the Cordillera, 27–34. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0005.

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This chapter traces the origins of Luzon's northern highlanders, who are collectively known as Igorots. The name “Igorot” evolved from Spanish documents that identified the Cordillera inhabitants as Ygolotes. Subsequent ethnolinguistic studies reveal six major groups/tribes among the Igorots: Bontoc, Ifugao, Kankanaey, Ibaloi, Kalinga, and Apayao. Each tribe possesses a distinctive culture, dialect, and set of folktales, dances, metaphysical ceremonies, textile patterns, and gods. Igorots also practiced head-hunting, and both Spanish and early American colonial officials were astonished that the highlanders accepted perpetual headhunting as a way of life. The chapter then describes the attempts to integrate the Igorots into a Christian, taxpaying colony. It looks at the establishment of the Bureau of Non-Christian Tribes, the purpose of which was to regularly report on the situation among the non-Christian peoples and establish a fuller understanding of the ethnology of the Philippines. In addition to David Prescott Barrows and Commissioner Dean Worcester, three other American entities entered Luzon's highlands between 1900 and 1905: the Philippine Constabulary, a military police force led by American officers but largely composed of indigenous soldiers; the Episcopalian clergy and lay workers; and several American volunteer soldiers from the Philippine–American War who chose to stay among the Igorots. In many ways, the PC set the stage for John Early's entrance into the highlands.
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Woods, Shelton. "Schneidewind Meets His Match." In Governor of the Cordillera, 118–22. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0018.

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This chapter illustrates how Bishop Charles Brent, the most respected American in the Philippines, began a campaign against putting Igorots on display for American entertainment. Brent resolved to do even more to protect the Igorots from external exploitation. John Early, his close friend, joined in that commitment, and together they sought to stop Richard Schneidewind's practice of showing Igorots to curious gawkers. When Schneidewind arrived in Bontoc, his initial meeting with Early did not go well. After Schneidewind's friendly greeting, he presented Forbes's letter, and Early responded by saying that he agreed with Bishop Brent and believed it was unethical to display Igorots. Early then threatened to arrest Igorots accompanying Schneidewind, scaring away every potential recruit. He had also sent municipal police to the surrounding barrios to instruct the populace to stay clear of Schneidewind. However, it did not seem to cross his mind that the Bontoc people were able to determine their own future. While Schneidewind may have lost the first battle with Early, the war between them had only just begun.
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Woods, Shelton. "“We Felt It Was Our Duty to Confirm Him”." In Governor of the Cordillera, 196–99. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0032.

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This chapter illustrates how politics played a part in the Senate's refusal to confirm John Early's appointment as governor of Mountain Province. Leonard Wood first appointed Early on March 1, 1925, but the Senate only confirmed his appointment during the last days of August 1927, just days after Governor-General Wood's unexpected death. In his first three years as governor, Early witnessed unprecedented advances among the Igorots. His 1926 and 1927 provincial annual reports are the most cited from the era of American rule. He delivered numerous speeches explaining the innate genius of the Igorots' morality and sense of justice. As 1927 came to a close, life was good for Early: Dean Worcester had apologized to him, the Philippine Senate acknowledged its earlier error in not confirming such an effective and gracious nominee, and he savored the opportunity to tirelessly serve the people he loved.
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Woods, Shelton. "Lieutenant Governor of Amburayan." In Governor of the Cordillera, 64–69. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0010.

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This chapter evaluates John Early's role as the lieutenant governor of Amburayan. It took Early two weeks to wrap up his work as a teacher in Bontoc and transition into his new administrative position. Even before he arrived in Tagudin, the local officials and residents received word that their new American lieutenant governor had spent his entire Philippine career among the Igorots and that the highlanders spoke highly of him. He then spent his first days in office seeking advice from the local teachers on how he could best reach out to the community. Early's worldview, solidified by his undergraduate sociology studies, included a passionate desire to see disenfranchised people receive justice. As a lieutenant governor, this served as his moral compass and would lead to both his downfall and later vindication. It also manifested itself among the Kankanaey, not just in protecting them from the lowlanders but also demanding that the more aggressive Igorots refrain from exploiting the Kankanaey. The chapter then looks at the events that placed him at the center of attention of the governor-general and the US secretary of war.
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Woods, Shelton. "Changes in Mountain Province." In Governor of the Cordillera, 147–53. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769955.003.0023.

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This chapter examines how America's colonial policies toward Mountain Province changed when Woodrow Wilson won the 1912 presidential election. As a Democrat, he hoped to disentangle the US from its imperial foray in the Philippines, and he appointed fellow Democrat Francis Burton Harrison to replace Cameron Forbes as the new governor-general in October of 1913. Dean Worcester knew his dictatorial rule would not be tolerated by Wilson and Harrison. Rather than suffer the indignity of losing his job, Worcester resigned in June of 1913, but agreed to stay on until September. His position was then offered to Charles C. Batchelder, who gladly accepted it. Batchelder spent only two years in his role as delegate, but there is much to learn from his approach and assessment of Mountain Province's past and future. Ultimately, his marching orders were to integrate the Igorots with lowland society and to bring an overall improvement to the mountain peoples.
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