Towards an indigenous political theory for the Kankanaeys of Kayan

Abstract

A philosophical analysis of the Kankanaeys’ cultural practices and institutions shed light to their concept of the good and just life. This concept is manifested in their indigenous labor practices, land use and management, political institutions which include conflict resolution, and those religious practices which are relevant to land use and management, labor relations, and conflict resolutions. The study covered the two barangays of Kayan considering that they have the same cultural practices data had been gathered using key informant interviews and participant observation. The practices and institutions were analyzed and interpreted within the realm of Aristotle’s, Confucious, Rawls’ philosophy and other relevant liberal philosophies. Kayan’s socio-economic-political practices and institutions can be divided according to themes implicit in them. The promotion of familiar harmony is fostered in the devolution of properties, corporate management of lakun, preference of relatives in the sale and mortgage of lands, practices of gamal and saad where male relatives are called for to assist in laying down the foundation of a kin’s house. Cooperation among the villagers is promoted in the observance of practices which are reciprocal in nature: the agag which is an informal organization of women during the planting and harvesting season; the free labor practices which accomplishes community-oriented projects that are short of funds or unfunded; the ambon, which is the community’s means of reciprocating what a concerned person did in time of death in the community, and; oo which is an obligatory contribution of one or two chupas dependent on the age of the dead person. The cooperation among villagers is further enhanced by: the corporate management of payas solidifying farmers who share the same irrigation canal and who assume the consequential responsibilities; the management of communal forests and pastures and the free usufruct of owned lands balancing socio-economic inequalities among the villagers. On the political plane, the batog institution is maintained to serve the following functions: a.) where community meetings are held b.) where rites are performed c.) where the simana of the day are based for immediate dispatch, and; d.) where conflict-resolution at the agom level is conducted. The concept of justice is reflected in their search for truth and the desire to maintain harmony with their fellowmen and nature. Instrumental in the realization of such are the local leaders who are chosen from the pool of the amam-a, who are looked up to for their wealth of information and adherence to the kasigudan which serves as the mean in both decision-making and conflict-resolution. They are also authoritative in the performance of rites to give nature its due or to harmonize the body and soul after an emotional settlement. of disputes. The concept of social justice is reflected in the wilfull performance of their obligation. The focal point of the community’s life patterns is the maintenance of harmony, solidarity and community consciousness. Familial harmony is promoted by practices which dictate kins’ functions towards others. The institution of the batog imposes obligations which are reciprocal in nature to all members. One’s performance of his functions determines how the community responds to him in time of need. To maintain reciprocity, conflict-resoltion is to generally conciliatory, where justice sought is inadequate, the ab-abiik or daw-es is performed for the party concerned the observance of which tempers the concerned not to revenge and leave to the unseen the task of completing the justice due. Whereteh good is aimed for the individual, be it in his work, family life, or the unforeseen future, the appropriate ritual is performed giving nature or the unseen spirits their due share. Although socio-economic inequality is felt in the community, it is balanced by practices which promote socio-economic harmony. The area remains to be an open society. Cash economy had not fully entered to create rigid class distinction that will eventually result to Marxian concept of class conflict. However, the lil effects of cash economy is beginning to be felt in others’ negligence of their obligation. To safeguard the existing beneficial practices institutions, the following are recommended: A study focusing on a critique of the practices and is significant in looking at their relevance to community's concept of the good and just life; the introduction of radical changes can be tempered by an interface study of indigenous practices and institutions and national policies - such help find congruence and conflict of the two. On the practical level, the batog institution including its functions, the tongtong as a means of settling disputes deserve preservation. To those development planner, the practices and institutions are to be tapped in the realization of their project's. Lastly, the schools in the area should take the initiative of teaching the rationale of their practices and institutions so that the young will not lose track of what had been binding the community for long.