SELECTED BIBLIOGRAPHY ON ABRENIAN HISTORY, ETHNOLOGY AND OTHER RELATED STUDIES

Compiled and annotated by Angelito Romano

In the article “Doing Anthropological Studies on Abrenian Culture”, I implicitly wrote the call for contemporary anthropologists, resident or non-resident in Abra, to do extensive research on the Iloco-Tinguian history, culture and development. It is our immediate concern to address the apparent insufficiency of references about the province. Experience-wise, researchers come, more often than not, to the office and ask for these references. I usually look at the shelves, subconsciously knowing where they are, as if they are listed in my mind. There are materials available for them, however, some can be found elsewhere – in the college library or in other agencies and schools. It would be embarrassing to know that the Abraeniana Filipiniana collection, started by Fr. Ambrose Ponce, SVD and Fr. Antonio Alagao, SVD, former DWCB presidents, and further developed by Pura Sumangil and Fay Dumagat, former AIRC directors (2000-2006), is still insufficient. Nevertheless, the ethno-history of our province could still be written with positive thinking despite limited resources.

I also emphasized that the Abrenian narrative is still halfway in the annals of Philippine literature due to intervening factors, i.e., the ‘parchment curtain’ and social change. We are only given a glimpse of our past, shrouded by the Spanish colonial attitude. The early contacts of the Spanish forces of the Tingguian settlers in Abra manifest hostile relations, particularly those who re-settled in the hinterlands. The hostility makes the colonial government to describe and look at them as ‘corta-cabeza, infieles, alzados’ – without the chance to experience their true values and tradition. Another reason is the social change that rapidly covers the Abra original condition. The influx of Spanish and Ilocano culture greatly engulfs the Abra mainstream. In some other way, this development does not change the original culture en toto. It becomes our opportunity to recreate and re-describe the Abrenian way of life from a standpoint of a changed society to a hypothesized condition of the past.

This selected bibliography on Abrenian history, ethnology and other related studies is written to provide possible materials and reference in conducting anthropological research. It is a compendium of books, manuscripts, researches, short articles, stories from elders, citations, etc. It primarily lists down available references in the Abraeniana Institute’s archives. Other materials are in my possession as part of the studies about Abra that I am currently writing. They can also be found in internet websites, e-library systems of UP Diliman, AdMU and UST, in the National Archive of the Philippines, the Archives of San Agustin, the UP Cordillera Studies Center, Abra PPDO, Abra Provincial Library and DepEd Abra. Most of the references are lifted from the bibliographic entries provided in each book and researches, with my own notes and related comments. I include those that appear in Daniel Tantoco’s A Selected Bibliography on Philippine Prehistory (1970), W.H. Scott’s Cordillera Bibliography 1972 (1975), and Marcelino and Cresencia Foronda’s A Filipiniana Bibliography 1743-1982 (1981). I browse over them and jot down the references related to our present venture.

The materials are then arranged and compiled according to their relevance, author or subject, in alphabetical listing. Related articles, published in the Ilocos Review and the Abraeniana Research Journal, are provided in a separate section. General references on the history of the Philippines like that of Gregorio and Sonia Zaide, Teodoro Agoncillo, Renato Constantino, etc. are omitted here, though they contain valuable information and validating entries, particularly on historical dates, about local provinces. The documents and letters included in the Blair and Robertson 55-volume collection “The Philippine Islands” shall be updated at a later time and be treated as separate entries attributed according to their authors and titles. Unpublished documents are likewise not listed in this survey due to its unvalidated data.

Generally, the compendium uses the modern Chicago (Turabian) format and style for bibliographic entry, as presented in the journals Philippine Studies of Ateneo de Manila University and Asian Ethnography of Nanzan University. Japan. There may be multiple entries and typographical errors, which are painstakingly corrected. The texts available in the Abraeniana Institute are provided with the asterisk (*) sign to indicate their immediate retrieval. Other materials not immediately available in office, and are amenable in national and university libraries are also provided with the double asterisk (**) sign. The references, which are already out of print, or Spanish documents that can only be found in Valladolid and Seville Archives, Spain are given with the triple asterisk (***) sign. The number sign (#) indicates that they are e-books readily accessible through the internet. This compendium shall also be blogged in the AIRC site: www.abraeniana-institute.yolasite.com. It shall be updated with additional materials and annotations, wherein the references are continuously enriched with concurrent studies, articles and books on Abra.

For the completion of this compendium, I am grateful to those who have granted me access over these references, particularly, to Delia B. Pascua, Ed.D, the AIRC Director, and Karen B. Casel, the Abraeniana Museum Curator. I also appreciate the support and advices of Fr. Antonio Alagao, SVD and Fr. Cirilo Ortega, SVD for pursuing this project. In the end, I hope that this compendium would be useful for the researchers in Abrenian ethno-history.

PRIMARY TEXTS

Tinguian


Most books and researches about Abra use these references as primary texts. They contain general and detailed information about the province of Abra, particularly on the Tingguians. Inevitably, they can be considered as an authority in the conduct of Abrenian studies.


1 Cole, Fay-Cooper

Fay Cooper Cole describes the life-ways, economic activities, religion, government and other social institutions of the Tingguians, the original settlers in the province (aside from the Aetas/Marugnoy tribe in the municipality of Villaviciosa). The Ilocanos are partly described in Cole’s work, as reflected in his discussion on the culture change and affinities with the Tingguian settlers. (Cf. Review on Fay Cooper Cole’s The Tinguian)

1908 ‘The Tinguian’. The Philippine Journal of Science. Vol. 3 No. 4. pp. 97-211. #

1909 Distribution of the Non-Christian Tribes of NorthWestern Luzon. American Anthropologist New Series Vol. 11 no. 3 (July-September) pp.329-347. #

1915 Traditions of the Tinguian: A Study in Philippine Folklore. Chicago: Field Museum of Natural History Publication 180. Anthropological Series Vol. XIV No. 1. pp. 2-226. #

1922 The Tinguian: Social, Religious and Economic Life of a Philippine Tribe. (with a chapter on Music by Albert Gale). Chicago: Field Museum of Natural History Publication 209. Anthropological Series Vol. XIV No. 2. pp. 231-493. #

2 De los Reyes, Isabelo F.

1888 “El Tinguian” Filipinas: Articulos varios… sobre etnografica, historia y costumbres del pais (“The Tinguian” Philippines: Various Articles… on Philippine ethnography, History and Customs). Translated from Spanish by Ma. Elinora P. Imson. Baguio: University of the Philippines - Cordillera Studies Center. 2007.

3 Dumagat, Fay

1974 Social Change in an Itneg (Tinguian) Community: 1723-1941. Unpublished M.A, Thesis. Quezon City: University of the Philippines. 214pp. **

1994 “The Role of the Itneg (Tinggian) in the 1896 Revolution” Resistance and Revolution in the Cordillera. Delfin Tolentino (ed) Baguio City: University of the Philippines Baguio/ National Commission for Culture and the Arts pp.93-106 *

1996 Itneg (Tinggian) Justice and Conflict Resolution Quezon City: New Day Pub. 202pp **

4 Eggan, Frederick Russell

1941 “Some Aspects of Social Change in the Northern Philippines” American Anthropologist. Vol. 43 No 1 (January-March) pp.11-18 #

1954 “Comments on the Assimilation in the Mountain Province” Philippine Social Science and Humanities Review Vol 19 No.1 (March) pp.104-106 #

1956 “Ritual Myths Among the Tinguians” Journal of American Folklore Vol. 69 no. 274 (October) pp.331-339 #

5 Foreman, John

1951 “Wild Tribes and Pagans” The Philippine Islands. London: T. Fisher Unwin. pp. 121-130. # **

6 Gaioni, Domenico Togli

1985 The Tingyans of Northern Philippines and Their Spirit World Anthropos Institute pp.381-401. *

1987 “The Tinguians’ Budong Institution and Social Change” Diwa: Studies in Philosophy and Theology Vol.12 No.1 (May) Tagaytay: Divine Word Seminary pp.1-24 *

1989 Traditional Health Care Among the Tingyans Philippine Studies Vol.37 No.3 Ateneo de Manila University pp.52-70 ** #

1989 Ecophilia and Ecocide: The Struggle for the Philippine Environment Philippine Studies Vol.37 No.3 Ateneo de Manila University pp.345-356 ** #

7 Keesing, Felix M.

1962 The Ethnohistory of Northern Luzon. Stanford Anthropological Studies Series No. 4. California: Stanford University Press, 1962, vi ,362pp. with maps. #

8 Laory, Mariano

2006 Tingguian Ethno-history 1930-2005 Laoag City: Crown Printers. *

8 Millare, Florencio D.

1955 “The Tinguians and Their Old Form of Worship”. Philippine Studies Vol. 3 No. 4. Manila: Ateneo de Manila University pp. 403-414. #

9 Molina, Antonio

1987 “Beliefs and Practices of the Tinguians of Abra” Diwa: Studies in Philosophy and Theology Vol.12 No.1 (May) Tagaytay: Divine Word Seminary pp.55-67. *

10 Perez, Angel.

The relevance to Abrenian studies of Angel Perez’ geographic and ethnographic study on the Igorrots dwells on the descriptions about the different tribes in the Districts and Rancherias of Tiagan, Lepanto, Bontoc, Quiangan, Benguet and Amburayan. The book informs in detail the Spanish expeditions and missions in the said area from 1685 to 1898. Most relations on the pagan Igorots are made by previous Augustinian missionaries like P. Casimiro Diaz, P. Tomas Santaren, P. Pedro Velasco, etc. For other readings in Cordillera ethno-history, please refer to the primary texts on cordillera.

1902 “Provincia de Abra” Igorrotes: Estudio Geografico y Etnografico sobre algunos distritos del Norte de Luzon. Capitulo XXVIII. (“Province of Abra” The Igorrots: Geographic and Ethnographic study on Some Districts of Northern Luzon) Manila: Imp. De “El Mercantile” pp. 271-285 #

1902 “Breve resena estadistica de los ‘infieles’ y ‘salvajes’ (1898): Provincia de Abra” Igorrotes: Estudio Geografico y Etnografico sobre algunos distritos del Norte de Luzon. Appendices. (“Brief statistical report on the ‘pagans’ and ‘brutes’ (1898)” The Igorrots: Geographic and Ethnographic study on Some Districts of Northern Luzon) Manila: Imp. De “El Mercantile” pp.406-407 #

11 Pira (Madriaga), Leticia.

1985 Present Day Beliefs and Practices of the Valley Tinguians of Abra Province and their Relevance to Christianity. Unpublished M.A. Thesis Manila: University of Santo Tomas. 149pp. Reprinted and edited in Diwa: Studies in Philosophy and Theology Vol.12 No.1 (May 1987) Tagaytay: Divine Word Seminary pp.25-54. * **

1997 Perceptions of the Role of Tinguian Women in Peace and Development in the Cordilleras: an Ethnographic Study Unpublished thesis (D.E. Religious and Values Education) Manila: De La Salle University, 174pp. Abstract reprinted and in Abraeniana Research Journal Vol 1 No. 1 1998-1999; Vol 3 2003-2004 Bangued: Divine Word College of Bangued pp.45-51; pp.1-13 * **

12 Sawyer, Frederic H.

1900 ‘Tinguianes’ The Inhabitants of the Philippines. New York: Charles Scribner’s Sons. Chapter 29 pp. 275-280. #

14 Schmitz, Josef

Josef Schmitz also writes about the Tingguians’ life, beliefs and their culture. He states that the Tingguians take the central figure in the missionary works of the Society of the Divine Word (SVD). Historically, he provides a detailed account of the development of Abra since 1598, the establishment of Bangued as mission center and’ pueblo’ (1599), the coming of the Spanish troops and Augustinians, establishment of towns and parishes, and the arrival of the SVD missionaries in the early 20th century. I intently placed Schmitz’ book as a primary text for Tingguian researches because it is one of the most cited references. It should have appeared in my listing on the primary text for ecclesiastical development.

1972 The Abra Mission in Northern Luzon, Philippines 1598-1955. Translated by John Vogelgesang. Cebu City: University of San Carlos, ix, 240pp *

14 Sumangil, Pura (editor)

2003 Practices and Tradition of the Tingguians of Abra. Bangued, Abra: DWCB Abraeniana Institute and Research Center, viii, 99pp. *

14 Weygan, Philian L.C. (project director/coordinator)

2001 Peden: Peace Pact as Practiced by the Maeng Tinguian Tribe of Abra in Northern Philippines. UDI-NASSA-DSAC-IPA 58pp. maps illus

14 Worcester, Dean C.

1906 “The Tingians” The Non-Christian Tribes of Northern Luzon. The Philippine Journal of Science. Vol. 1 No.8. pp. 851-863. #

Ilocano

It should always be understood that the present state of Abra is not only about the Tingguians, who are considered as the pre-Spanish migrant settlers in the province, but also about the Ilocanos, who migrated into the Abra mainstream from the Northwest coasts of Luzon. They came and settled in Abra either as merchants, commoners and traders, guides to the Spanish troops and missionaries, or ‘principalias’ and government officials who were granted Rancherias, titles and lands for their active support and loyalty to Spanish sovereignty. Prior to the establishment of Abra as a province in 1846, the ‘pueblos’ of Bangued (1598), Tayong (Tayum, 1626/1803), Bucao (Dolores, 1626/1869), Ganagan (San Juan, 1750), Piddigan (1823), San Gregorio (1829) and La Paz (1832) are officially under the jurisdiction of the Ilocos province. At present, the migrant Ilocanos form part the majority of the Abra population.

In this bibliographic survey, most references provided are historical and development accounts of the Ilocos provinces. The cultural and social traditions of the Ilocanos of Abra are entirely akin to the Ilocandia mainstream. To understand the Ilocanos in Abra, we have to study this mainstream. It is therefore important to include here a separate listing of references regarding them.

20 Anima, Nid

1976 Ilocandia: Land of Contrasts and Contradictions. Quezon City: Omar Publications 107pp. **

1976 And now comes… the Mountain Province Tribes. Quezon City: Omar Publications 107pp. **

21 Blancaflor, Isidora

n.d. Philippine folklore among the Ilocanos. Tuczon, Arizona: University of Arizona pp.159-167 **

15 De los Reyes, Isabelo F.

1890 Historia de Ilocos (History of Ilocos). 2 Volumes. Manila: La Opinion **

16 Foronda, Juan A.

1976 Kailukuan: Historical and Bibliographical Studies. Manila: Philippine National Historical Society 151pp. **

17 Foronda, Juan A. and Foronda, Marcelino A.

1972 Two Essays on Iloko History. Manila: Saint Arnoldus Press 113pp. **

1975 Samtoy: Essays on Iloko History and Cultures. Foreword by Andrew Gonzales and introduction by Esteban A. De Ocampo. Manila: United Publishing Co. Inc, xi, 204pp **

18 Foronda, Marcelino A.

1977 Ladaoan: The Ilokos and the Ilocanos. Manila: The Executive Committee 145pp. **

1978 Education in the Ilocos during the Spanish Colonial Period 1574-1898 Philippine Studies Vol.26 No.1 and 2 Ateneo de Manila University pp.112-124 ** #

19 Jocano, F. Landa

1982 The Ilocanos: An Ethnography of Family and Community in the Ilocos Region. Diliman, Quezon City: University of the Philippines, Asian Center. 264pp **

19 Yabes, Leopoldo

1958 The Adam and Eve of the Ilocanos Asian Folklore Studies Vol.17 pp.220-225. Reprinted from Philippine Magazine Vol.32 No.7 July 1935 pp.336,341-343 #

Cordillera in General

Cf. Note on Angel Perez’ Igorrotes. I have only listed popular works on the Cordillera mountain tribes and institutions. For more bibliographic entries, please see William Henry Scott’s Cordillera Bibiliography 1972 (1975)

22 Scott, William Henry

1962 “The Word Igorot” Philippine Studies Vol. 10. no. 2 (April). Quezon City: Ateneo de Manila University, pp.232-248 * #

1962 “Cordillera Architecture in Northern Luzon” Asian Folklore Studies Vol. 21 pp.186-220. #

1964 “The legend of Biag, An Igorot Culture hero” Asian Folklore Studies Vol. 23 No.1 pp.93-110. #

1966 On the Cordillera, a Look at the Peoples and Cultures of the Mountain Province. Manila: MCS Enterprises, Inc. xi 352pp. **

1970 “Igorot Responses to Spanish Aims 1576-1896” Philippine Studies Vol. 18. No.4 (October) Quezon City: Ateneo de Manila University, pp.695-717. Also reprinted in Resistance and Revolution in the Cordillera. Delfin Tolentino (ed) Baguio City: University of the Philippines Baguio/ National Commission for Culture and the Arts pp.1-32 * #

1974 Cordillera Chronology. Baguio City: Baguio Printing and Publishing Co. Inc., 32pp. **

1974 The Discovery of the Igorots: Spanish Contacts with the Pagans of Northern Luzon. Quezon City: New Day Publishers, xiii, 370pp. **

1975 History of the Cordillera (Collected Writings on Mountain Province History) Baguio City: Baguio Printing and Publishing Co. Inc., viii 213pp. **

1993 Of Igorots and Independence: Two Essays. Baguio City: Era 84pp.

23 Beyer, Henry Otley

1913 “Origin myths among the Mountain Peoples of the Philippines. Philippine Journal of Science Vol. 8. No. 2 (April). pp.85-117 #

1921 “The Philippines before Magellan” Asia. Vol. 21 (October-November) pp.861-866, 892, 924-928, 966, 968, 970. **

24 Barton, Roy Franklin

1949 The Kalingas: their Institutions and Custom Law. Introduction by E. Adamson Hoebel. Chicago: The University of Chicago Press, xii, 275pp with plates *

1955 A Collection of Igorot Legends 1940. Sagada, Mountain Province Sagada Social Studies no. 6, ii 45pp **

25 Cole, Mabel Cook

1929 Savage Gentleman. London: Harrap & Co. *

26 Dozier, Edward

1966 Mountain Arbiters: the changing life of a Philippine hill people. Tucson: University of Arizona Press, 299pp *

1967 The Kalinga of Northern Luzon, Philippines. New York: Holt, Rinchart and Winston x 102pp with illus. *

27 Fox, Robert

1965 “A preliminary glottochronology for Northern Luzon” Asian Studies. Vol. 3 No.1 (April) pp.103-113 **

28 Jenks, Albert Ernest

1905 The Bontoc Igorot New York: Johnson reprint (1970) 266pp * #

29 Keesing, Felix M and Keesing, Marie

1934 Taming Philippine Headhunters: A Study of Government and of Culture Change in Northern Luzon with introduction by Theodore Roosevelt Jr. London: G. Allen & Unwin 288pp. * **

30 Lambrecht, Francis

1954 “Ancestors' Knowledge among the Ifugaos and its Importance in the Religious and Social Life of the Tribe” East Asiatic Studies v III, n. 4, (July and October) University of Manila pp.359-369 **

1962 “Ifugao Custom and Moral Law” Philippine Studies. Vol 10. No. 2 Quezon City: Ateneo de Manila University, pp.275-303 ** #

1964 Private Property Laws of Customs among the Ifugaos. Saint Louis Quarterly vol II, no. 2 (June) pp.1-18 * **

31 Rahmann, Rudolf

1955 “Quarrels and enmity between the sun and the moon” Asian Folklore Studies vol.14 pp.202-214 #

32 Reid, Lawrence A

1961 “Ritual and Ceremony in Mountain Province” Philippine Sociological Review Vol.9 Nos.3-4 pp.1-82 **

33 Vanoverbergh, Morice

1932 “The Isneg” Publications of the Catholic Anthropological Conference Vol.3 No.1 (April) pp.1-18 **

1976 “Isneg and Kankanaey Riddles Explained” Asian Folklore Studies Vol.35 No.1 pp.37-166 #

Spanish Documents/ Ecclesiastical

The references here are retrieved either from the volumes of the Blair and Robertson I have downloaded from the internet, or from the bibliographies from books, articles and journals. I intend to section them as primary text presented as Spanish documents or on ecclesiastical theme. Mostly, they are written in Spanish by the Augustinian friars who worked in the Ilocos and Mountain Provinces of Northern Luzon. They can still be found in the Archivo de la Provincia del Santisimo Rosario in Quezon City, Convento de San Pablo, Augustinian Archives in Manila, Archives of the University of Santo Tomas, Manila and in the National Archives of the Philippines. In this survey, I only listed those who are immediately concerned with the province and the Tingguians.

34 Antolin, Francisco

1789 Noticias de los infieles Igorrotes en lo interior de las islas de Manila (Notices of the pagan Igorots in the interior of the islands of Manila) English translation by W.H.Scott, in two parts, published in Asian Folklore Studies Vol. 29 (1970) pp.177-253; Vol. 30 No.2 (1971) pp.27-132 #

n.d. Compendio chronologico sobre el camino para Cagayan por la Provincia y Mision de Ituy, su descubrisimiento, entradas y sucesos Archivo de la Provincia del Santisimo Rosario (APSR) MS, Seccion “Cagayan” Informes. Quezon City ***

35 Galvey, Guillermo

1941 Escursion a Baguio en 1829, Hispanidad (April) pp.39-42. Translated in English as “Expedition of Guillermo Galvey to Baguio in 1829” UNITAS Vol.35 (1962) pp.128-134 ***

36 Larena, F. de

1860 “Los Tinguianes’ Illustracion Filipina Vol.2 pp.253-254 ***

37 Malumbres, Julian

1918 “Historia de Cagayan”, “Historia de Isabela” Manila ***

1919 “Historia de Nueva Viscaya y Provincia Montanosa” Manila ***

38 Mas, Sinibaldo de #

1843 Informe sobre el Estado de las Islas Filipinas en 1842 (Notes on the State of the Philippine Islands in 1842) 2Vols. Madrid. The following sections concerning the erection of military forts of Benguet, Kiangan, Mankayan and Abra are provided hereafter:

Galvey, Guillermo.; “Espedicion al Valle de Benguet en enero del ano de 1829” Vol.1 “Poblacion” pp.43-50; “Espedicion a Tamoron en el mes de marzo de 1831” Vol.1 “Poblacion” pp.51-56; and “Expedicion a Bacun en diciembre del ano de 1831” Vol.1 “Poblacion” pp.57-62

39 Perez, Angel #

1904 Relaciones Agustinianas de las razas del Norte de Luzon Manila: Bureau of Public Printing 432pp; relevant sections are provided hereafter:

Carillo, Manuel. “Breve Relacion de las misiones de las cuatro naciones llamadas Igorrotes, Tinguianes, Apayaos y Adanes, nuevamente fundadas en las Islas Filipinas, en los montes de las Provincias de Ilocos y Pangasinan, por los Religiosos calzadas de NPS Agustin de la Provincia del Santissimo Nombre de Jesus” Parte Tercera pp.101-116; and “Breve y Verdadera relacion de los progresos de las misiones de Igorrotes, Tinguianes, Apayaos y Adanes que los Religiosos Agustinos calzados tienen nuevamente fundadas en los montes de Pangasinan, e Ilocos de las Islas Filipinas” Parte Cuarta pp.119-125

Alvarez, Manuel. “Mission de San Agustin de Banna: costumbres y propriedades de los infieles, 1764” Parte Septima pp.207-218

“Memoria Acerca de los Tinguianes, Apayaos, Calanasanes, Balioanes y Cabugaoanes de la Provincia de Ilocos Norte – geografica, religion y govierno – escreta por un Religioso Agustino en 1890” Parte Octava pp.219-229

40 Villacorta, Francisco

1833 Sucinta Relacion de los Progresos de Misiones de los Igorrotes y Tinguianes en la Isla de Luzon, una de las llamadas Filipinas. Valencia ***

41 Villaverde, Juan

1879 Informe sobre la reduccion de los infieles de Luzon. El Correo Sino-Annamita Vol.13 pp.1-107. Reprinted in Memoria… Exposicion General de las Filipinas en Madrid (Manila 1887) pp.101-125 ***

SECONDARY REFERENCES

42 Alagao, Antonio

2009 Witnessing to the Word: The SVDs in Abra 1955-2009 Bangued: SVD Centennial Research Committee x 238pp photos. *

43 Tolentino, Delfin (ed)

1994 Resistance and Revolution in the Cordillera. Baguio City: University of the Philippines Baguio/ National Commission for Culture and the Arts xii 138pp. *

44 Gironiere, Paul P. de la

1853 Twenty Years in the Philippines. with a preface by Alejandro R. Roces and an introduction by Benito Legarda y Fernandez. Manila: Filipiniana Book Guild, 1962, xxi, 229pp * #

45 Franco, Manuel

n.d. Gabriela Silang. Manila: National Bookstore, 40pp **

46 Garming, Maximo B.

1978 Economic Organization of a Kalinga village. M.A. in Asian Studies Thesis University of the Philippines, xv 88pp **

47 Grant, Alex J.

1973 The Isneg of Northern Philippines: a Study of Trends of Change and Development. by Alex J. Grant, Fern Babcock Grant, Lynn Keyes, Isabel Leano, Abdullah Madale, Harriet Robertson Reynolds and Hubert Reynolds. Ed. By Hubert Reynolds and Fern Babcock Grant. Dumaguete City: Silliman University Anthropology Museum, xix 376pp **

48 Hagspiel, Bruno

1925 Along the Mission Trail: in the Philippines. Techny, Illinois Mission Press SVD iii 267pp illus * #

49 Magannon, Esteban T.

1972 Religion in a Kalinga Village, its Implication for Planned Change. Quezon City: University of the Philippines Community Development Research Council, viii 104pp **

50 Semper, Carl et al

1975 German travellers on the Cordillera (1860-1890). With Von Drasche, Richard, Meyer, Hans, Schladenberg, Alexander, Scheerer, Otto Manila: The Filipiniana Book Guild, 23pp, illus. # **

51 Solheim, Wilhelm G. H.

1959 “Notes on Burial Customs in and near Sagada, Mountain Province” Philippine Journal of Science vol. 88 no. 1 March **

THE ILOCOS REVIEW

The Ilocos Review is currently a common publication of the colleges and school administered by the Society of the Divine Word. Prior to 1987, it is a journal of the Ilocano Studies Association with its main publication office at Immaculate Conception School of Theology/ Divine Word College of Vigan. It is dedicated to local ethnic studies in Northern Luzon, theological reflection, literature, catechetical information and indigenization. The listing I have presented here is an index of published articles related to Abra. Most documents pertain to the Ilocandia history and church mission, in which Abra is annexed as a sub-province. Four volumes however are missing: 1969 Vol 1 No 1, 1970 Vol. 2 No 1, 1974 Vol.6 and 1992 Vol. 24.

52 Albano, Godofredo P.

1981 Ilucano Interest in Iluco IR Vol. 13 Vigan: Immaculate Conception School of Theology pp.131-137 *

53 Alunday, Oscar

1987 Towards a Youth Ministry: A Pastoral Approach among the Tingguian Tribal Communities in the Local Church of Abra, Philippines IR Vol. 19 Bangued: Divine Word College of Bangued pp.97-101 *

54 Alvarez, Emilio L.

2007 The Industrious Self-dependent Ilocano IR Vol. 31 Laoag City: Divine Word College of Laoag pp.40-48 *

2007 Critical Analysis of “Pamulinawen” The Regional song of Ilocandia IR Vol. 31 Laoag City: Divine Word College of Laoag pp.70-80 *

55 Astudillo, Antonio

1971 The Augustinians' Missionary Activity in Abra CHRISTIAN BEGINNINGS IN ILOCANDIA IR Vol.3 No.1 & 2 Vigan: Immaculate Conception School of Theology pp.227-252 *

56 Aurelio, Manuel F.

1988 The Birth of Ilocos Norte IR Vol. 20 Laoag City: Divine Word College of Laoag pp.1-8 *

1988 The Economic Legacies of Spain in Northern Ilocos IR Vol. 20 Laoag City: Divine Word College of Laoag pp.9-15 *

57 Azurin, Arnold M.

1977 Paoay: A Profile in Ilocano Folk History, Beliefs and Practices IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.71-81 *

58 Balicao, Eduardo

1976 Some Notes of the Kabonian Belief IR Vol.7 & 8 Vigan: Immaculate Conception School of Theology pp.107-150 *

59 Bautista, Floro and Pelayre, Anselmo

1977 Two Ilocano Eucharistic Prayers Set to Music IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.149-151 *

60 Bazote, Ramon F. and Barba, Geronima L.

1977 Some Bits of Ilocano folklore (edited by Stephan Bevans, SVD) IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.82-106 *

61 Braganza, Jose Vicente

1970 Breakthrough in Priestly Renewal IR Vol.2 No.2 Vigan: Immaculate Conception School of Theology pp. 171-181 *

62 Dosono, Natividad and Badilla, Trinidad (translators)

1987 P.N Government of Abra Year 1888: Memoir (Gobierno P.N. de Abra Ano de 1888: Memoria) IR Vol. 19 Bangued: Divine Word College of Bangued pp.1-81 *

63 Eduarte, Pompeyo T.

1987 Mission History of Dolores IR Vol. 19 Bangued: Divine Word College of Bangued pp.86-95 *

64 Foronda, Juan

1971 The Establishment of the First Missionary Centers in Ilocos CHRISTIAN BEGINNINGS IN ILOCANDIA IR Vol.3 No.1 & 2 Vigan: Immaculate Conception School of Theology pp.1-75 *

65 Foronda, Marcelino Jr.

1971 Bukaneg and the Early Books in Ilocano CHRISTIAN BEGINNINGS IN ILOCANDIA IR Vol.3 No.1 & 2 Vigan: Immaculate Conception School of Theology pp.76-113 *

66 Gaioni, Domenico T.

1976 Effects of Social, Economic and Ecological Changes on the Traditional Ritual Life of the Tinggians (Itneg) of Abra IR Vol.7 & 8 Vigan: Immaculate Conception School of Theology pp.15-37 *

1979 The Catholic Mission of Lagangilang, Abra IR Vol. 11 Vigan: Immaculate Conception School of Theology pp. 60-72 *

1979 Historical Notes on the Cultural, Social, Religious and Economic Development of the Gubang People of Bangilo, Malibcong, Abra IR Vol. 11 Vigan: Immaculate Conception School of Theology pp. 89-106 *

1979 A Short Historical Account of the Beginning of Christianity in Lacub, Abra IR Vol. 11 Vigan: Immaculate Conception School of Theology pp. 107-113 *

1982 The Cult of Kabunyan and Gimbangunan among the Tinguians of Northern Philippines IR Vol. 14 Vigan: Immaculate Conception School of Theology pp.51-72 *

67 Gaioni, Domenico T. and Alunday, Oscar (translator)

1979 A History of Manabo, Abra by Candido Agabas Sr IR Vol. 11 Vigan: Immaculate Conception School of Theology pp.73-88 *

68 Hagspiel, Bruno

1977 Living the Missionary Life IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.131-148 *

69 Hernandez, Vicente S.

1998 Books and Libraries in Ilocos during the Spanish Colonial Period IR Vol. 27 Vigan: Divine Word College of Vigan pp. 52-75 *

70 Laeda, Ramon Danilo R.

1986 The Colegio de Ninas de Vigan IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.140-144 *

71 Lange, Johannes

1976 Building the Church in Pilar: A Chronicle of the Parish in Pilar, Abra IR Vol.7 & 8 Vigan: Immaculate Conception School of Theology pp.38-74 *

1999 The Chronicle of Pilar, Villaviciosa and San Isidro IR Vol.28 Bangued: Divine Word College of Bangued 91pp. maps photos *

72 Llanes, Jose L.

1988 The Tobacco Monopoly in the Philippines during the Spanish Regime (1782-1881) IR Vol. 20 Laoag City: Divine Word College of Laoag pp. 35-54 *

73 Lopez, Rafael and Nieto, Marcelino

1970 The Work of the Augustinians in Ilocos IR Vol.2 No.2 Vigan: Immaculate Conception School of Theology pp. 131-152 *

74 Magleo, Armand F.

1977 The Mission of the Church in the Philippine Context IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.152-172 *

75 Mallo-Penaflor, Domingo

1990 Vignettes about Cagayan and the Cagayanos IR Vol. 22 Claveria, Cagayan: Divine Word Missionaries pp. 14-26 *

76 Manaligod, Ambrosio

1970 Four Generations of Filipinizationists IR Vol.2 No.2 Vigan: Immaculate Conception School of Theology pp. 153-158 *

77 Mueller, Manfred

1983 The Entry of the Society of the Divine Word into Cagayan 1933 IR Vol. 15 Vigan: Immaculate Conception School of Theology pp.57-72 *

78 Nieto, Marcelino

1971 The Work of the Augustinians in Ilokos CHRISTIAN BEGINNINGS IN ILOCANDIA IR Vol.3 No.1 & 2 Vigan: Immaculate Conception School of Theology pp.166-226 *

1972 The Work of the Augustinians in Ilocos IR Vol.4 No.1&2 Vigan: Immaculate Conception School of Theology pp.105-139 *

1973 The Work of the Augustinians in Ilocos: The Augustinian Bishops of Nueva Segovia IR Vol.5 No.1&2 Vigan: Immaculate Conception School of Theology pp.105-186 *

79 Pascual, Ernesto A

1988 A Socio-cultural Analysis of Certain Practices among the Ilocanos affecting their Social Group Behavior IR Vol. 20 Laoag City: Divine Word College of Laoag pp.25-28 *

80 Pertierra, Raul

1978 Naming Practices in an Ilocano Municipality IR Vol. 10 Vigan: Immaculate Conception School of Theology pp.59-76 *

81 Rabe, Albert R

1980 Ting-ting: An Ilocano Ritual IR Vol. 12 Vigan: Immaculate Conception School of Theology pp. 107-109 *

82 Ramirez, Pablo

1970 The Aglipay Story IR Vol.2 No.2 Vigan: Immaculate Conception School of Theology pp. 159-170 *

83 Reyes, Roque

1994 Bishops of Nueva Segovia IR Vol. 26 Vigan: Divine Word College of Vigan pp.77-78 *

84 Romano, Angelito

2009 Historical Development of the Divine Word College of Bangued, formerly Colegio del Sagrado Corazon 1920-2009 IR Vol. 32 Bangued: Divine Word College of Bangued xi 131pp photos *

85 Rosal, Mario G.R.

1977 Some Dramatic Ur Forms in Iloco Folk Tradition IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.4-41 *

86 Ruiz, Gertrudis

1988 Entry of the Divine Word Missionaries at Ilocos Norte IR Vol. 20 Laoag City: Divine Word College of Laoag pp.29-34 *

87 Santiago, Luciano P.R. and Scharpf, Friedrich

1983 The Filipino Vicar Generals of Nueva Segovia in the Eighteenth Century IR Vol. 15 Vigan: Immaculate Conception School of Theology pp.73-83 *

1988 The Filipino Clergy of Nueva Segovia around 1760 IR Vol. 20 Laoag City: Divine Word College of Laoag pp.55-73 *

88 Scharpf, Friedrich

1976 A Bird’s Eye View: Some Statistics on the Diocese of Northern Luzon IR Vol.7 & 8 Vigan: Immaculate Conception School of Theology pp.87-106 *

1977 “Easter Duty” in an Abra Parish (Tayum) between 1892-1903 IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.107-110 *

1979 Some Notes to Old Vigan IR Vol. 11 Vigan: Immaculate Conception School of Theology pp.41-46 *

1979 Two Books of the Vigan Parish IR Vol. 11 Vigan: Immaculate Conception School of Theology pp.47-55 *

1979 Ilocano Parishes under Secular Priests in 1831 IR Vol. 11 Vigan: Immaculate Conception School of Theology pp.56-59 *

1980 A New List of Church Fees: A Decree on Arancel by Bishop-elect Diego de Gorospe y Irala, OSA 1709 IR Vol. 12 Vigan: Immaculate Conception School of Theology pp.110-120 *

1980 The Bishop of Nueva Segovia Writes: Selections from the Libro de Gobierno 1 IR Vol. 12 Vigan: Immaculate Conception School of Theology pp.121-132 *

1981 Two Pastoral Letters of 1799 by Bishop-elect Agustin Blaquier, OSA of Nueva Segovia IR Vol. 13 Vigan: Immaculate Conception School of Theology pp.83-118 *

1981 Pastoral Concerns of a Bishop of Vigan in the 19th Century IR Vol. 13 Vigan: Immaculate Conception School of Theology pp.119-130 *

1982 The Cathedral Bank of Vigan IR Vol. 14 Vigan: Immaculate Conception School of Theology pp.99-121 *

1982 Of Parishes and Parish Priests IR Vol. 14 Vigan: Immaculate Conception School of Theology pp.130-137 *

1983 San Diego En Los Montes de Labra de Vigan 1703-1784 IR Vol. 15 Vigan: Immaculate Conception School of Theology pp.94-106 *

1985 Memorable Days for Vigan IR Vol. 17 Vigan: Immaculate Conception School of Theology pp.92-108 *

1985 Some Notes to Vigan Parish Around 1700 IR Vol. 17 Vigan: Immaculate Conception School of Theology pp.109-128 *

1985 The State and Religious Confraternities IR Vol. 17 Vigan: Immaculate Conception School of Theology pp.129-131 *

1985 Insult and Violence against Fr. Emeterio Cajigal, Acting Missionary of Benguet IR Vol. 17 Vigan: Immaculate Conception School of Theology pp.132-134 *

1985 A Letter of Bishop Aragones to the Diocesan Priest of Abra (August 31, 1869) IR Vol. 17 Vigan: Immaculate Conception School of Theology pp.135-136 *

1986 Ad Limina Reports of the Bishops of Nueva Segovia (Vigan) during the Nineteenth Century IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.1-33 *

1986 Ilocos Sur in 1870 (A Spanish Government Report) IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.34-61 *

1986 The Parish of Bucay in Abra during the Spanish Time IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.85-115 *

1986 A Tinguian Mission for Abra IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.116-127 *

1986 APPENDIX I, II & III: The Diocese of Nueva Segovia in 1867, 1883 & 1893 IR Vol. 18 Vigan: Immaculate Conception School of Theology pp.145-167 *

1987 A Short Note on the Parish of Dolores IR Vol. 19 Bangued: Divine Word College of Bangued pp.82-85 *

1987 Parish Church and Cathedral of Vigan 1786 IR Vol. 19 Bangued: Divine Word College of Bangued pp. 102-107 *

1987 Fray Agustin Pedro Blaquier OSA IR Vol. 19 Bangued: Divine Word College of Bangued pp. 134-153*

1988 Postscript I: The Diocesan Clergy and their Parishes in 1751 IR Vol. 20 Laoag City: Divine Word College of Laoag pp.86-92 *

1988 Postscript II: Report of Archbishop Rojo of Manila of July 15, 1760 about the affairs of the Bishopric of Nueva Segovia IR Vol. 20 Laoag City: Divine Word College of Laoag pp.93-95 *

1988 Worries of the First American Bishop of Vigan IR Vol. 20 Laoag City: Divine Word College of Laoag pp.109-126*

1988 Traveling from Manila to Ilocos IR Vol. 20 Laoag City: Divine Word College of Laoag pp.127-131 *

1989 The Bishops of Nueva Segovia IR Vol. 21 Urdaneta City: Divine Word College of Urdaneta pp.75-122 *

1990 The Provinces of Ilocos and Cagayan in 1739 IR Vol. 22 Claveria, Cagayan: Divine Word Missionaries pp. 39-45*

1990 Ilocos Sur in 1842 IR Vol. 22 Claveria, Cagayan: Divine Word Missionaries pp. 77-81 *

1990 A First Ad Limina Report of Nueva Segovia IR Vol. 22 Claveria, Cagayan: Divine Word Missionaries pp. 82-86 *

1990 A Short Note to the Finances of the Diocese of Vigan 1900-1910 IR Vol. 22 Claveria, Cagayan: Divine Word Missionaries pp. 87-96 *

1993 A History of the Diocese of Nueva Segovia (Vigan) IR Vol. 20 Vigan: Divine Word College of Vigan 197pp. maps illus photos *

89 Scharpf, Frederic and Bevans, Stephen

1977 Priests of Nueva Segovia (Vigan) in 1906 IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.111-117 *

90 Schmitz, Joseph

1983 The Divine Word Missionaries in Abra IR Vol. 15 Vigan: Immaculate Conception School of Theology pp.1-56 *

91 Scott, William Henry

1981 Struggle for Independence in Candon IR Vol. 13 Vigan: Immaculate Conception School of Theology pp.1-39 *

1984 The Revolutionary Constitution of Candon IR Vol. 16 Vigan: Immaculate Conception School of Theology pp.138-141 *

1984 General Tinio Reports IR Vol. 16 Vigan: Immaculate Conception School of Theology pp.142-155*

92 Terrenal, Manuel D.

1977 Folkways in Tayum, Abra IR Vol. 9 Vigan: Immaculate Conception School of Theology pp.46-65 *

1980 A History of Tayum, Abra IR Vol. 12 Vigan: Immaculate Conception School of Theology pp.66-106 *

2000 The History of St. Catherine of Alexandria Parish Tayum, Abra IR Vol.29 Bangued: Divine Word College of Bangued 124pp. maps photos

93 Thompkins, John

1998 Mission Trip to Abra in 1909 Excerpt from the Woodstock Letters IR Vol. 27 Vigan: Divine Word College of Vigan pp. 41-51*

94 Uy, Antolin

1982 The Story of Fray Francisco Miro Candon IR Vol. 14 Vigan: Immaculate Conception School of Theology pp.83-98 *

ABRAENIANA RESEARCH JOURNAL


95 Bio, Egdona et al

2003 Three Time Series Mapping and Modeling Survey of Abra River in Sabnangan, Luba ARJ Vol 3 Bangued: Divine Word College of Bangued pp.42-57

96 Blaya (Casel), Karen

2003 Burial Practices of the Illaud of Penarrubia, Abra ARJ Vol 3 Bangued: Divine Word College of Bangued pp.74-78

2004 Traditional Rice Varieties Planted in Liguis, La Paz ARJ Vol 4 Bangued: Divine Word College of Bangued pp.10-14

2005 The Divine Word Mission School, Tubtuba, Tubo, Abra ARJ Vol 5 Bangued: Divine Word College of Bangued pp.47-50

97 Bumogas, Paz Ayunon

2006 The Millenium Development Goals: The Abra Experience ARJ Vol 6 Bangued: Divine Word College of Bangued pp.15-29

98 Casel, Karen et al

2004 The Maranao Muslims in Agtangao, Bangued ARJ Vol 4 Bangued: Divine Word College of Bangued pp.19-24

99 Dao-ayan, Angela et al.

2003 Factors Affecting the Political Subdivision of Upper Gaddani: A Case Study ARJ Vol 3 Bangued: Divine Word College of Bangued pp.58-69

100 Dumagat, Fay

2004 Religion and the Good Life Among the Itneg (Tinguian) ARJ Vol 4 Bangued: Divine Word College of Bangued pp.25-41

101 Escala, Amante et al

2000 The Practice of Gulgul Abra ARJ Vol 2 No 1 Bangued: Divine Word College of Bangued pp.42-43

102 Jornacion, Natividad

2004 Loom Weaving: A School of Patience ARJ Vol 4 Bangued: Divine Word College of Bangued pp.15-18

103 Madriaga, Leticia

1998 Perceptions on the Role of Tinguian Women in Peace and Development in the Cordillera ARJ Vol 1 No. 1 Bangued: Divine Word College of Bangued pp.45-51

2003 The Role of Tingguian Women in Conflict Resolution and Management ARJ Vol 3 Bangued: Divine Word College of Bangued pp.1-13

104 Ortega, Cirilo and Madriaga, Leticia

2004 Peace Zones: Case Studies on Community Based Responses in Armed Conflicts in the Philippines ARJ Vol 4 Bangued: Divine Word College of Bangued pp.50-72

105 Palcon, Elmerita

2000 Review on Johannes Lange SVD The Chronicle of Pilar, Villaviciosa and San Isidro ARJ Vol 2 No 1 Bangued: Divine Word College of Bangued pp.46-48

106 Romano, Angelito

2010 Reforming the Socio-Political Structure in Abra Through The Cultural Spirituality of the Tinguians: A Philosophical Review on Gerardo Palcon's 'Cultural Spirituality and the Search for Well-Being among the Itneg in Abra' ARJ Vol 7 Bangued: Divine Word College of Bangued pp.100-112

107 Sannadan, Marilou

2006 The Social Anxiety of Tinguians ARJ Vol 6 Bangued: Divine Word College of Bangued pp.53-57

108 Sumangil, Pura

1998 Indigenous Conflict Management in the Three Upland Municipalities of Boliney, Tubo and Malibcong in Abra Province ARJ Vol 1 No. 1 Bangued: Divine Word College of Bangued pp.1-8

2000 Dumanay: A Good Riverbank Stabilizer ARJ Vol 2 No. 1 Bangued: Divine Word College of Bangued pp.44-45

2003 The Lapat: A Protected Area and Resource Management System of the Tinguians of Abra ARJ Vol 3 Bangued: Divine Word College of Bangued pp.29-41

2004 Local Experiences of Healing and Reconciliation in Abra Province, Philippines ARJ Vol 4 Bangued: Divine Word College of Bangued pp.42-49

109 Tayamen, Myrna

1998 Pottery: A Vanishing Craft in Abra ARJ Vol 1 No. 1 Bangued: Divine Word College of Bangued pp.33-34

110 Tayamen, Myrna et al.

1998 A Profile of Barangay Gaddani ARJ Vol 1 No. 1 Bangued: Divine Word College of Bangued pp.24-32

2005 The Origin of Bulbulala ARJ Vol 5 Bangued: Divine Word College of Bangued pp.51-55

2005 Barangay Buli, La Paz ARJ Vol 5 Bangued: Divine Word College of Bangued pp.56-60

(updated September 21, 2012)

DOING ANTHROPOLOGICAL STUDIES ON THE ABRENIAN CULTURE: An Introduction

By Angelito Romano

Undoubtedly, the dearth of historical data and anthropological studies on the Abrenian culture is proverbial. Researchers would always find themselves cumbersome and frustrated searching for documentary materials and references related to the study of our province. Most data found in archives and libraries are sketchy descriptions, peep-holes of the Abra condition. They require rigorous analysis, translation, field research and validation. Even in the internet, information about Abra is outdated. They are even repeated all over by different websites, a ‘copy-paste’ from the original.  

 

 There are exceptional works on Abrenian ethnography. However, these works are scanty.  F.C. Cole (1922) states: “… information concerning it (the Tingguian) has been exceedingly scanty, and careful observations on the language and physical types have been totally lacking.”

 

 Cole’s “The Tingguian” can be considered as an authority on the Abra narrative. His work is primarily cited in all manuscripts and documents concerning our province. It provides us a vivid picture of the Tingguians of Abra, and partly of the Ilocanos. It suffices, in all respect, what we need to know about our history and culture. But, as history unfolds more development and changes, we must update our awareness on Abra, its people, culture, social structure, religion, government and language.

 This condition exhibits an authentic challenge for contemporary Abrenian anthropologists to complement the available references with scientific and methodological researches. It is a response and thrust for anthropological studies that must be carried on, though at a slow pace, in order to fill in the missing lines of our own story. Abrenian history and culture is still at a long route to the annals of the Philippine narrative. However, with an optimistic eye, our historical ethnicity would find its significance, development and academic respect as part of the entire cultural phenomenon in the Philippine society.  

 In this article, though briefly presented and explicated, I would be discussing significant topics and issues related to anthropological studies on the Abrenian ethno-history. It would be more of a presentation of what studies to conduct (cf. Table 1: Thrust and Priorities for Abrenian Studies). The first section shall be dealing with the oral tradition as our primary source, its subsequent difficulties and possible recommendation. The oral tradition is and shall always remain as a transmitted literature about the Tingguian life-ways prior to Western influence. It needs proper and careful investigation to achieve its validity. 

 Second, social change in ethnic communities shall be provided. It is a major concern that ought to be addressed with adequate knowledge and analysis. The topic is drawn from Fay Dumagat’s thesis and subsequent articles. 

 Third, a comprehensive assessment of William Henry Scott’s ‘the parchment curtain’ shall be presented. It is of vital importance that we must understand what the Spanish documents can provide us. Indigenous communities are often hostile to the Westerners. They are branded with the term ‘alzados’ which means ‘barbaric, pagan uncivilized and head takers.’ In their independent status, Spanish writers could only write about their encounters with them without knowing and understanding the real situation of their values and tradition. 

 And lastly, the thrust for anthropological studies on Abrenian ethno-history shall be forwarded and justified through the ‘Lakasa’ monograph. It shall identify, fulfill and fix the aforementioned dearth. The previous works of Abrenian ethnographers in promoting and preserving the Abrenian culture would thus be continued.

 

Oral Tradition as Primary Source

 F. Landa Jocano (1998) states ‘Some scholars consider contemporary indigenous ethnic culture as important links to the Philippine past. Ethnic community life is said to “mirror” the conditions in the archipelago prior to extensive exposures to exogenous influences, especially the Western ones.’ Anthropologists accept this statement as a valid argument for understanding the original picture of our cultural heritage. Our pre-Spanish situation can be known and illustrated with a remarkable study of the present cultural tradition and practices, which we inherit from our ancestors.

 The oral accounts of the elders of Abra have been recently documented. Most of which are in the archives of the Abraeniana Institute, in the Provincial Planning and Development Office (PPDO), Department of Education - Abra Division and Abra Provincial Library. The difficulties, however, in using them in our present venture are their validity and objectivity. They are myths, legends, folktales (maman) and chants (diams) orally transferred by our predecessors. Demetrio (1978) writes “rediscovering our myth does not mean that we must believe in these myths again the very same way our ancestors did. That is quite impossible. But it means we must rediscover ourselves when we were children, and see the permanent values of childhood, its freshness, its simplicity, its truth.”

 

 Discarding the oral tradition would be unsolicited despite its being unverified. They may not contain the scientific design we usually encounter in formal studies. But they narrate intangible values and motivation about life. It is not just a story narrating “what” they are, but rather, “who” they are. In a general sense, though partly modified and adapted from other influences, the belief system and norms reflected in the oral history establish the social and cultural structure of our contemporary communities. Thus, they are important in as much as our present cultural condition is. Demetrio continues: “the truth of myth is not the truth of history. It is the truth of experience, of the real, of life, the holy, the sacred.”

 It is therefore recommended that the study and use of the oral tradition be properly and carefully investigated. Ethnographic studies must be provided with sufficient documentary evidences like old documents, pictures, transcripts of interviews, audio recordings and mapping of key informants. Most significant here is the key informant. Each narrative should be identified with the story teller. It cannot, per se, be fully verified unless we are able to document the narrator as a reliable source, that is, in knowing the capacity, prominence or authority in the community for sharing the story. It would be more reliable and valid if the oral story comes from trusted and respected tribal elders. Cultural mapping is not only about places and structures, but also individuals of utmost importance to culture and history.

 F.C. Cole (1922) writes: ‘The lakay is supposed to be well versed in the customs of the ancestors, and all matters of dispute or questions of policy are brought to him.’ Tingguian settlements are classified as ‘ili’ (Jocano 1998); and each ‘ili’ is governed by an elder or ‘lakay (panglakayen)’. It is also guided by the council of elders or ‘lallakay’ aside from the tribal leader. Given as a fact that the headman of each tribe knows the tradition well, along with the other elders, our recommendation about the elders should be reliable and valid, in a similar fashion that the Tingguian community grants them confidence and trust. The oral tradition is handed on to them as proof of their leadership. 

 

Social Change

 The social change among the Tingguians of Abra is fully deliberated in Fay Dumagat’s thesis (1974). It summarizes how the socio-cultural changes of the Abrenian tradition and culture have taken place in the contemporary period. Critically, Dumagat admits that the early works of F.C. Cole, Fred Eggan, Dean Worchester, H.O. Beyer are recently written, specifically during the early part of the 20^th century. The 27-year interval between the work of Cole in 1907-08 and Fred Eggan in 1935 already shows variable changes in Abra. The studies identified tales of the first time and story tellers. And in time, these important cultural links would soon be lost. Dumagat thus writes: 

 “Eggan noted that there were still some older people who knew the tales and that there were 20 mediums who were still performing the rituals which had even grown more complex. Then World War II occurred and almost completely destroyed Tinguian ceremonial life by the year Eggan returned to resume his work in 1949 with only one medium left to perform the rituals. The interval was 14 years.”  

 Clearly, there is a wide space that disrupts the manner of practice between the original tradition and the contemporary practice. The spiritual beliefs and knowledge of our predecessors are now superseded with the acculturation and assimilation of Western and Ilocano cultures. The case of the ‘Inglaud’ or ‘Illaud’ tribe can be an example to this change. They are the Tingguians who live at the western portion of Abra particularly in Peñarrubia, San Quintin, Langiden, Danglas, San Juan, Lagangilang, and Lagayan. They can also be found in Lumaba in Villaviciosa, Abang and Siwasiw in Bucay, Tangbao in San Isidro, Gaddani in Tayum, and Malaylay in Dolores. Bangued, the capital town, is once an ‘Inglaud’ village.

 Geographically, the tribe is close to the Ilocos region. Their ancestors are believed to have originated from Tamag, Vigan, Ilocos Sur (present-day site of the University of Northern Philippines, UNP).  They are also believed to migrate to the mountain areas with the coming of the Ilocanos in their settlements. Some are scattered in the towns of Narvacan, Sto. Domingo, Magsingal, San Juan and Cabugao, Ilocos Sur, while others are found in Banna, Piddig and Nueva Era, Ilocos Norte (Laory: 2006) They are further moved eastward with the arrival of the Spanish troops. Despite their migration to the hinterlands, they have peaceful relations with the Ilocanos, bartering their agricultural and mining products.

 With this situation at hand, acculturation is thus ubiquitous. Intermarriage between the Ilocanos and the Tingguians are accepted. The tribe learns the Ilocano language for communication and relational purposes, e.g. political and social. Their ‘Christianization’ apparently restructured the religious beliefs that they inherited from their predecessors. For example, the ‘gansa’ is believed to have been given by the minor gods or ‘anitos’, and its transfer to another heir entails a ritual. Each item has its own name attributed to a particular spirit. Today it is simply known as a musical instrument for showcasing their cultural songs and dances. Younger generation no longer know and revere its ‘spiritual’ value. 

 Socio-political institutions are lucidly of Western influence, different from the community solidarity of the Tingguians. De Los Reyes (1888) writes about this community solidarity:

 “The gobernadorcillo issues preventive and interim police decisions. The more important decisions, however, such as, for example, court sentences and rulings, are handed down by the elders assembled as a council in the tribunal. In these cases, the vote of the gobernadorcillo has no weight against the decision of the council and he is reduced to carrying out said decision.”

“Civil cases are decided on the basis of their customs, even before they are brought to the courts of first instance, Criminal cases must be, as mandated, judged according to legislation enacted for every Filipino, They, however, hide their crimes and the elders settle their disputes, a practice consistent with their inexplicable abhorrence of presenting themselves before our courts. It sometimes happens that when the government and the court of first instance of Abra calls them, they run to the houses of the officials of said institutions to avoid the presentation before the pertinent authorities even when they are not guilty of anything.”

“If they succeed in covering up the offense or the crime, they settle amicably paying fines and damages to the offended party in hard cash or in kind (such as big varnished earthen jars from China or Japan) Thus are hidden the gravest of crimes, such as murder, that are very rarely committed.”

 In these accounts written by the great Ilocano historian, we can see the difference between the Tingguian ‘community solidarity’ and the Spanish colonial government. Despite the Western form of government, the Tingguians still clings to their old custom. Even today, this ‘binodngan’ or ‘budong’, which means ‘peace-pact’, is carried out in Tingguian villages. It is also called ‘kalon’.

 The Tingguian community solidarity, however, is hampered in the 1970s and 1980s (Gaoini: 1987). The solemnity of peace treaties is desecrated when the ‘Barbero’ government disregarded the Malibcong and Tubo resolutions in 1978 and 1979 respectively over the disputed Cellophil Resources Corporation (CRC). The tribal elders unanimously oppose the logging concession; however, the government apprehends the opposition with bribery and political promises. These events provoke the ire of the Tingguians embracing arm struggle over peace agreement.

 As the conflict lapses in time, the Tingguians hardly recover from this overture. But, slowly, they are gaining opportunities to re-establish their community solidarity. The IPRA of 1997, though partially implemented, recognizes the indigenous people, their human rights, ancestral domain and cultural institutions. Seminars and lecture forums on reconstruction and peace development are conducted to fractured indigenous communities (Sumangil: 2004). Other government measures are also considered and provided to them (Ortega and Madriaga: 2004).

 There are other changes in our culture. And providing these issues here would lengthen our present advocate. What is provided here are illustrations of the prevailing developments in Abra. Recent studies regarding the Abrenian tribe have been conducted; however, they are presented briefly and phenomenological using quantitative design. Thus, information about Abra is quite arbitrary. Ethnographically, the writers have possessed only the changed culture of the indigenous community. The original culture is simply deduced from the collated data among the present-day Tingguians.

 In a positive manner, Dumagat believes that the culture is intact and can still be preserved prima facie. His optimism is hereby summarized:

 “What is interesting about the Itneg and their religion?  First, the Itneg were able to preserve their culture and religion despite the onslaught of Christianization and Westernization since the Spanish ’pacification’ in the l570s. Second, they were not impoverished and marginalized due to socio-economic changes from a subsistence economy to a ‘market and consumerist’ economy. Third, they maintained their social and psychological balance in the face of revolutionary forces that engulfed them in the 1970s and 1980s where brothers fought on different sides of the political and ideological fences.” 

 Dumagat clearly illustrates the preserved Tingguian culture in the contemporary period. He believes that Itneg culture would subsist in time. Most important among the Tingguians are their religious and supernatural beliefs, the summoning and festive rituals, and their community solidarity. He calls this belief system the ‘cultural spirituality’ of the Itnegs. It is a way of life inspired and guided by their spiritual beliefs. The optimism dwells on, provided that fellow participation and involvement are fervent. It can be preserved through (1) the continuous practice of the ‘kadawyan’ by contemporary Tingguians, and by the Abrenians in general; (2) the love and promotion of the culture; and (3) education, intensive studies and research works.

 

The Parchment Curtain

 Most historians use Spanish documents and correspondence as references to their manuscripts. The works of Pedro Chirino (1604), Manuel Carillo (1760) Manuel Buzeta and Felipe Bravo (1850), Angel Perez (1902), etc., are frequent Spanish references to Philippine history books. They are ‘relaciones’ or situation reports about the Philippines in different periods presented to the King of Spain. They give an updated picture of the colonial government, political subdivisions, territories, environment, economic activities, ecclesiastical cooperation and population count in the Philippines. Unfortunately, in these ‘relaciones’, the Tingguians are branded as ‘alzados’ which means ‘barbaric, pagan uncivilized and head takers.’ In their independent status, Spanish writers could only write about their encounters with them without knowing and understanding the real situation of their values and tradition.

 However, at the expense of the researcher’s creativity to picture the past scientifically, the difficulty arises both on the ‘parchment curtain’ and, on social change. W.H. Scott (1982) describes the ‘parchment curtain’ as a shroud in our cultural past. The documents and reports, both from the civil government and ecclesiastical communities during the Spanish colonial period, relate the condition of the Philippine Island. They are advantageous only for particular Spanish purposes; otherwise, disadvantageous to the Filipinos. The Abra situation is a sentient model. Most reports about our province during the Spanish period are short descriptions of common places and natives of their concern. They are phenomenological in nature, that is, ocular reports on the tribes’ social and political structure.

 In knowing the truth about our past, this ‘parchment curtain’ however possesses cracks and tears for us to decipher within. Investigating these breaks would be difficult. We are only provided with glimpses and shadows of our ancestral culture. Most historical findings would only be conjectures, i.e., creative hypothesis and treatises.

 Cole (1922) rarely uses Spanish documents in his manuscripts. He relies on first-hand information he gathered. He categorizes them accordingly and analyzes them in its pure sense. To quote him: “…as I believe the data which follow prove it to be, we find in the Tinguian of to-day a people living much the same sort of life as did the members of the more advanced groups at the time of the Spanish invasion, and we can study in them early Philippine society stripped of its European veneer.”

 To specifically illustrate this ‘parchment curtain’ in the Abra context, I would utilize the work of Jose Perdigon (2007). He inquires about the history of the Casa Real in Bucay and Abra in general. He uses old Spanish documents related to the establishment of Abra as a province in 1846 and the erection of Bucay as the Capital town. However, it turns out to be confusing and single-sided because the perspective is generally colonial by purpose. The Tajonera documents show the favorable site for the military government in order to pacify the ‘alzados’ in the mountain areas of Abra and Kalinga. The town plan clearly defines the extent of the new capital for the expedition and exploitation of the ‘Igorot’ gold mines (Scott: 1974). Bucay, then, is a newly erected town, with the influx of Ilocano settlers. It does not contain an overall picture of the Tingguians of Labon, former name of Bucay, and their settlement. In fact, Perdigon is describing Bucay in its present situation, dominated by the Ilocanos where Tingguians are already at the outskirt. It never reproduces the actual behavior of the Itneg settlers. 

 The Spanish documents, despite the parchment curtain, are still significant. They contain data of historical value though the Spanish authors write them purposively as part of their advances and intentions. The use of the Spanish documents must be collaborated with the oral tradition and other local studies. It is necessary for the researcher to establish a rapport of what the Spanish authorities are telling in their letters and documents and what the local people are experiencing during the colonial rule. Oftentimes the natives are replaced by the migrants, in the case of Malumbres (1918) citing Alonso Galindo’s report (1647), that Galindo is describing the Filipino party who accompanied General Carrion instead of the original natives of Cagayan (Scott: 1982).

  

CONCLUDING REMARKS

 The dearth of studies, references and books on Abrenian history and culture would soon be rectified through the intensified anthropological studies. With little information about our people and culture, we can still create and recreate the Abra condition through creative conjectures and treatises. R. Constantino (Scott 1985) optimistically delivered: ‘if anthropological research can arrive at certain reconstructions of Philippine life even without the benefit of recorded history, I see no reason why we cannot recreate the life of our people during this period of Spanish occupation… We may not be able to get numerous details but available data may allow us to reconstruct broad trends and tendencies.”

 

 The Abrenian history and ethnology can be written provided that our contemporary anthropologists would come with positive thinking despite limited resources. The cultural heritage of Abra will be brought to greater light. The deeper we unveil the shroud of ignorance, our identity as Abrenians shall be remarkably understood. And the more we write this identity, our consciousness about Abrenian culture, philosophy and historical integrity shall be updated and developed. 

 

REFERENCES

 Cole, Fay-Cooper

1908    ‘The Tinguian’. The Philippine Journal of Science. Vol. 3 No. 4. pp. 197-211.

1915    Traditions of the Tinguian: A Study in Philippine Folklore. Chicago: Field Museum of Natural History Publication 180. Anthropological Series Vol. XIV No. 1. pp. 2-226.

1922    The Tinguian: Social, Religious and Economic Life of a Philippine Tribe. (with a chapter on Music by Albert Gale. Chicago: Field Museum of Natural History Publication 209. Anthropological Series Vol. XIV No. 2. pp. 231-493.

 De los Reyes, Isabelo

1888    “El Tinguian” Filipinas: Articulos varios… sobre etnografica, historia y costumbres del pais (“The Tinguian” Philippines: Various Articles… on Philippine ethnography, History and Customs). Translated from Spanish by Ma. Elinora P. Imson. Baguio: University of the Philippines - Cordillera Studies Center. 2007.

 Demetrio, Francisco

1978    Towards an Understanding of Philippine Myths. ASIAN FOLKLORE STUDIES. Vol. 37. No. 1.

 Dumagat, Fay

1974    Social Change in an Itneg (Tinguian) Community: 1723-1941. M.A, Thesis. Quezon City: University of the Philippines.

2004    Religion and the Good Life among the Itneg (Tinguian). ABRAENIANA Research Journal Vol. 4. pp. 25-41.

 Gaioni, Domini

1987    The Tinguians’ Bodong Institution and Social Change. DIWA: Studies in Philosophy and Theology. Vol. 12. No 1. Tagaytay City: Divine Word Seminary. pp. 1-24

 Jocano, F. Landa

1998    Filipino Indigenous Ethnic Communities: Patterns, Variations and Typologies. Manila: Punlad Research House.

 Laory, Mariano

2006    Tingguian Ethnohistory: 1930-2005. Laoag City: Crown Printers

 Ortega, Cirilo and Madriaga, Leticia

2004    Peace Zones: Case Studies on Community-Based Responses in Armed Conflicts in the Philippines. ABRAENIANA Research Journal Vol. 4. pp. 50-72.

 Peralta, Jesus

1996    Ethnography Field Manual. Manila: National Commission for Culture and the Arts

 Perdigon, Jose

2007    Casa Real de Bucay: First Capital of Abra.

            http://jrperdigon.uuuq.com/CasaReal/CasaReal00.html

 Scott, William Henry

1974    The Discovery of the Igorots: Spanish Contacts with the Pagans of Northern Luzon. Quezon City: New Day Publishers.       

1975    Cordillera Bibliography 1972. Manila: National Museum of the Philippines.

1985    Cracks in the Parchment Curtain and other Essays in Philippine History. Quezon City: New Day Publishers.

 Sumangil, Pura

2004    Local Experiences of Healing and Reconstruction in Abra Province, Philippines. ABRAENIANA Research Journal Vol. 4. pp. 42-49.

 Zulueta, Francisco

2006    Anthropological and Sociological Concepts and Perspectives. Manila: National Book Store.

 

Table 1

THRUST AND PRIORITIES FOR ABRENIAN STUDIES

Area	Subject	Design/ Approach
History	By municipality; By Ethnic Grouping: evolution and transition of Ilocano, Tingguian communities, Architectural Heritage, Historical Sites, population census and statistics, ecclesiastical developments, etc.	Pure, Basic Research: Descriptive-analytic, compendium, comparative, biographical, case study, scenario-building
Ethnology	Ethnic Grouping: evolution and transition of Ilocano, Tingguian cultural practices, Traditional Beliefs, practices and traditions: pre-natal to post-partum, farming, housing, food preparation, health practices and sanitation, festivities, rituals and religious activities, funeral rites, etc.	Pure, Basic Research: Descriptive-analytic, comparative, linguistic, case study, theory-, model- and scenario-building Applied, Quantitative Research: Descriptive-analytic, comparative, assessment
Sociology/Political Theory	Family, courtship and marriage, livelihood, labor and employment opportunities, education, Natural Resource Management, Conflict Resolution, Local Government, Ancestral Domain, Autonomy, Regional Development, etc	Pure, Basic Research: Descriptive-analytic, comparative Case Study, Reviews, theory-, model- and scenario-building Applied, Quantitative Research: Descriptive-analytic, comparative, assessment
Philosophy/ Psychology	Human rights, community solidarity, cultural spirituality, ethics and well-being, evolution responses, linguistic patterns and analysis, social change, modernism, educational reform, social responses to development, etc	Descriptive-analytic-comparative Case Study, Reviews, theory-, model- and scenario-building