Located within the mountainous zones of the Cordillera Administrative Region, the province of Kalinga adheres to political structures cultivated by their culture. In their society, harmony rules and amity prevails. Kalinga is home to forty-six (46) ancestral domains (bugis), separated by clearly drawn borders. Amidst the diversity in the province, communities are governed by unifying political systems structures embedded in folkways and mores. Found at the core of these legislative, executive, and judicial patterns are the law of peace and order.
Decision making along with enforcement of rights to ancestral domains is fulfilled by the Umili. These are individuals residing in ili, whose primary functions are managing conflicts and resolving disputes, intra, and inter village. Ili is the ancestral domain serving as a contiguous residential area where houses are built on individually owned home lots called sa-ad. The territorial jurisdiction of ili is called bugis. It may or may not correspond to political boundaries. Additionally, pagta constitutes the terms and conditionalities mutually agreed upon by both parties of the podon and delineates the domain of the ili. Kalinga indigenous political systems cover cultural practices, processes, and norms of conduct geared towards the common good.
On the other hand, pangat (plural-papangat) represents leadership that’s upheld by insight and promotes justice. Though the title is usually reserved for the elders, the pangat is neither chosen by them nor elected by the people, as it is also not invested or inherited – except for the bodong holders. Respectability is earned through intelligence, physical prowess, leadership traits, and innate abilities. Integrity and wisdom are also integral criteria. Pangatship in the Kalinga community is a distinguished class in the society. However esteemed the position is, they cannot dictate the affairs of their community without prior consensus based on collective opinion. However, there are specialized functions of the “Papangats or Lallakay” that are rooted in culture and traditions.
Bodong/Podon/Vochong/Pochon System is the prime institution that ruled over the relationship of tribes in all ancestral domains of Kalinga. Its goals are economic stability, social security, and cultural preservation. Bodong holders serve as the implementer of pagta and make joint decisions with villagers. When an inter-tribal disagreements arise, the mansasakusak or mangkakaron arbitrates the conflict with the help of elders from neutral tribes. An object of dispute settlement is the “nakorwidisan ne panay,” an heirloom porcelain bowl entwined in rattan that is given to the offended party. Reconciliatory in nature, resolving family feuds also sometimes involve pippiya (betrothal) where parties give their children in marriage. Generally, the Bodong system ensures that disputes are peacefully resolved.
The Kalinga society also has networks of harmony that encourage cooperation and fortifies unity. These include Pango/Bataris, Botad, Bolig, Sarop, Killo-Ong, and Badang. These mirror the fundamental values of cooperation and unity in the Kalinga communities and are a reflection of the collaborative nature of the indigenous political structures. People work together to achieve a common goal. If men are workers and leaders, women are considered peacemakers and life-givers. To avoid ruin and curse to the tribe, they are accorded respect and courtesy. Similarly, Kalinga folks perceive the use of their fertile lands as a social and spiritual responsibility.
Ba-in, Ngilin, and Paniyaw are the core values found at the heart of Kalinga society – beating with respect for oneself, others, and their properties and territory. These unwritten codes lead the people into a fruitful life, living meaningfully both in social and spiritual realms. Well-rooted on indigenous structures in their community, folks of Kalinga stand stronger in their pursuit of a peaceful society.
31 October 2021