PAGE 1

HANGING COFFINS: NATIVE BURIAL CUSTOMS AND FUNERAL PRACTICES

OF THE IGOROTS (1788-1905)

ABSTRACT

This research involved the study of Hanging Coffins of Sagada. It aimed to find out the
reason why it is gradually dissolving and to trace back its history. This unique culture
deserves to be recorded in the History of the Philippines of whom the Filipinos can be proud
of. It is known that the Filipinos have a speck of understanding about this culture because of
few written documents, they only rely on the information that has been passed to them by
their parents or by the social media. This research focused on; the rationale of hanging the
coffins; the process and rituals that are being practiced during the wake and burial; and, the
influence of Christianity to the culture.

INTRODUCTION

Background of the Study

Igorots originated from the Northern provinces of the Philippine archipelago. The
term, Igorot in Tagalog, means “mountain people”. This is a general term that use to include
all of the mountain tribes from cordilleras, one of those is the Sagadans which are from
Sagada, it can be found in the western part of Mountain Province, located 140 kilometer from
Baguio and it is adjacent to Bontoc which is their Provincial Capital. They are one of the
Igorots that are popular in hanging the coffins of their dead loved ones. They have a unique
funeral practices and cultural beliefs. According to Bartolome Daoas before, the basic culture
of sagada refers to the Indigenous culture. Their religious beliefs had a major factor to their
burial customs and funeral rites. The government and the religion they have were one, where
in the rules and regulations instituted for all major aspects human life and continually in

1
 PAGE 2

conjunction religious beliefs. They have different practice in doing prayers, sacrifices and
rituals. They do believe in life after death. Their elders had a big role in passing their culture
to their relatives. Spaniards tried to seize the Igorot during their 300 year colonial period in
the Philippines but they did not succeed and were not able to fully penetrate the Cordilleras
but still have a bit of influence to their living same as with the American colonizers.

Legend on the founding of Sagada

Furthermore, In one of the collection of Igorot legends, Sagada did not exist a long
time ago and that there was a huge white dog that gave birth to a baby boy, the dog nursed
the child and the child grew up to be a tough boy and they both lived in one of the hills. The
boy got lost from the mountain when he was about ten and looked for his dog-mother but
couldn’t find her. He searched again the next day but didn’t find the dog-mother and at the
end of that day the boy decided to stay and spend the night upon the opening of a cave.

As the boy was looking for a good place to sleep, he heard a voice and when he turned
around he saw a beautiful woman standing before him. The woman asked him what was he
doing there and then the boy told her the entire story, about his dog-mother, how he got
missing, and his vain search.

The woman comforted the boy and told him that he could sleep with her and said that
she had a kid too, a girl, and that she was likely asleep.

The next day, the boy wanted to go away and continue to search for his mother but
the woman keep saying that he should stay in their cave, the boy stayed and lived with the
woman and child.

The woman told them that they must get married and when the two child grew up to
be a young man and woman they married and went to another cave to live, that place is now
known as Demang, where the first man and woman of Sagada dwelt. They had many children
and their children also increased in number. They came out of their caves and build huts to
live in. That is how Sagada came to be.1

Justo Dongail Jr. “The Origin of Sagada: A collection of Igorot legends.” Sagada Social Studies, no. 6 (1955): 54.
1

2
 PAGE 3

How Sagada got its name

Sagada’s old name is Ganduyan and as told by Santiago Lominio,

fishing is the main source of living in the place and they had a net called
sagada for catching fish. 2 Based on age-old stories, the name Sagada came
about when a group of Spanish soldiers coming from Besao met a man near
Danum Lake. The soldiers asked a local (who was carrying a bamboo basket)
the name of the next place. Then the man replied thinking the soldiers were
asking what he was carrying. Hence, he answered, “Sagada.” From then on,
the town was written down on Spanish record as Sagada.3

Statement of the Problem

Hanging coffins is popular among Filipinos as an Igorot culture, particularly in some

parts of Sagada, but the knowledge of the Filipinos about it are not enough. To better
understand this culture, this study answered the following questions;

1. Why do the Igorots traditionally hang coffins instead of burying them?

2. How do they practice their beliefs during the wake and burial?

3. How does the hanging coffins differ from cave burial?

4. How does the introduction of Christianity change the way of their funeral
practices?

Significance of the Study

The study focused on the funeral practices and burial customs of the specific ethnic
group, particularly the Igorots in the Philippines. Burial customs such as hanging the coffins

2
William Henry Scott. “A Sagada Reader”. New day publishers Quezon City (1988): 189-190.

3
DILG-CAR. “CORDILLERA ALMANAC.” Vol. I - Local Government Units (1999).
http://www.dilgcar.com/index.php/2015-07-10-09-39-31/municipality-of-sagada

3
 PAGE 4

of their dead loved ones instead of burying them. These funeral practices and cultural beliefs
are myths created by indigenous people to expose the world that they are living in a way of
compensating for their lack of understanding.

This study is beneficial to the people living in the lowlands for other Filipinos need to
reconnect themselves to their fellow countrymen and understand the differences of culture.
This research served as a preparation in understanding their culture and getting a glimpse
of their funeral practices before getting up to their place.

Also, to the future researchers, specifically the AB History students, for this study will
serve as a source of information that is not written but verbally shared and recorded. This
could draw inspiration to the future researchers to study other culture not just their own.

Furthermore, this research urges the preservation and proper dissemination of the
vanishing customs of the Igorots so that the generations of tomorrow may understand and
appreciate their cultural past.

Scope and the Limitation of the Study

This study focused on the hanging coffins of Sagada and a glimpse of Benguet’s
mummification and other Igorot’s funeral practices. This study emphasized on what makes
the hanging coffins of Sagada different from the other native funeral practices.

The timeline of the study had begun in the 1780’s wherein the Christian Missionaries
started to discover the people in this mountainous region but it was until during the 1900’s
when the Episcopal Church (Church of England) had finally reached Sagada and accepted,
which had resulted in a unique spiritual partnership between the traditional ritual
observances and the Christian.

Travelling to Sagada is necessary to be able to finish the study on the hanging coffins.
The researchers conducted interview in Buguias, Bauko and Sagada. The interviewees are
the Igorots who know the traditional funeral practice in their place.

4
 PAGE 5

Review of Related Literature

On the Burial Traditions:

An official student publication was issued in Benguet State University by Rubylena

Bolinto entitled as Mummies through the years rounded on the discussion of how mummies
in benguet were made. Some similarities of funeral processess to those that are in the
hanging coffins is found in the source and some reasons why mummification was abandoned
has the same reason why the practice of hanging the coffins stopped.

Mary Cris Balancio of Benguet State University also wrote on the article with a title
Cordillera’s Burial Traditions. The author presented a survey of the different burial practices
in the Cordillera region specifically in the place of Benguet, Mt. Province, Kalinga, Abra and
Ifugao. Its focus was on the funeral processes and gives meaning to the terms they used but
the hanging coffins of Sagada was not mentioned in the survey.

Also about mummification, Florentino S. Merino wrote a book with a title The
Kabayan Mummies and The Bendiyan Canao (1989), its focus is the history of their place in
Kabayan, Benguet. Its origin, traditions, rituals and to the things that they are famous about
such as the practice of mummification which can be used in this paper as a support by giving
an introduction on the different practices of Igorots before introducing the funeral practices
in Sagada.

Henry Otley Beyer and Roy Franklin Barton published a book entitled An Ifugao
Burial Ceremony, this source depicts about the life and death of Bahatan, a person who was
once the most trusted and capable man in Banaue but experienced the Munhimung burial
which the people believe that the souls of men buried by this ceremony lead most unhappy
lives. It is far from being an honor to have one’s head taken. In fact, to the Ifugao, it is the
greatest of all misfortunes. In Ifugao’s burial ceremony they use terms which are similar to
the terms being used in Sagada during their burial ceremonies.

The Origin of Sagada (1995) of Justo Dongail, Jr. is a collection of Igorot legends one
of it is the legend on how sagada existed generations ago. In the story it was told that the first
man and woman of sagada dwelt in caves and might be one of the reason why the people of

5
 PAGE 6

sagada considers caves as sacred. This source could help in finding the historical background
of the place even if it just a myth or a legend. It is a cultural factor that serves as an
environment of an event or experience.

The Ifugao world (1986) by Mariano Dumia is an account of the beliefs of Ifugaos that
soul exists after death and they should give funeral rites for their deceased loved ones
regardless of their social and economic status of their family. He elaborated the burial
customs of the Ifugaos, These burial methods and vigil of the deceased depends upon on its
age, social status, and cause of death. For the Ifugao, death is not only sufferings of their
family members but also the spending of long save money. They also give offerings to their
anitos when someone dies. According to Dumia the elaborate care extended by the early
Ifugaos to their death is explained by Antonio M. Molina, he stated that the peoples belief in
immortality of soul accounted for the elaborateness of death, vigils and burials.

William Henry Scott published his book with a title A Sagada Reader, he mentioned some
religious terms in Sagada such as “ab-abi-ik” meaning soul. Everything wouldn't be a living
thing if it doesn't have soul and when the persons dies, his/her soul does not die but becomes
a spirit or Anito. then they will lived near the village particularly in cave or rocky places
wherein their body would be placed. The nature spirits inhabit stones, water course and
trees that are generally beneficial. Meanwhile the author also states that when a sagadan
dies they will tie his body in what they call “sangadil” a sort of chair during the wake, pigs
are sacrificed and dirges sung. When ready for interment, his body is bound into an embryo–
like posture by men who have reached an age at which they do not expect to father any more
children. His coffin is taken empty to the gravesite in the caves or rock ledges east of the
village, and his remains placed in it later.

Francisco Antolin, In other words, trans. by William Henry Scott wrote a book with a title
Notices of the Pagan Igorots (1789). The book tells about the arrival of the four Christian
Filipinos to the pagan villages and how the missionaries saw the unfortunate land of Igorots
and how everybody suffered from hunger and emaciated, the men doing nothing all day and
having no more business than going up and down all the time. It also described how Igorot
throughout the part of the mission are very much afraid of the troops and soldiers at the

6
 PAGE 7

fortress which seems to be the reason they don’t attack, rob and kill the Christians that time.
The source show how Christianity made an impact to the pagans though they are not being
accustomed of hearing sermons there are few pagans who remained with missionaries.

Bayang’s Demang Notes by Eugenio Bayang with an introduction of W.H. Scott has notes
where he states that the religious life of the people in Sagada is directed through their
ancestral and nature spirits. Bayang also illustrated that Sagada is geographically divided
into two sections by streams and water with rice fields along it and tells a story about how
Sagada came to be.

Research Methodology

The study on the hanging coffins used the traditional historical methodology. This
paper gathered varied secondary sources coming from different libraries such as Angeles
University Foundation Library, De la Salle University Library, Baguio City Library, and Scott’s
Library. Gathering data was also done through oral methodology such as interview.

Interviews were conducted in some parts of Benguet and Mt. Province wherein the
target respondents were several Igorots. The Oral methodology helped bridge the gap of the
study that a (secondary) printed material cannot provide. Descriptive and analytical
methods were also applied in this study. After gathering the data, the researchers analyzed
and interpreted the data.

Theoretical Framework

Historical Particularism was used in this research as a theoretical framework. When

applied on the study, the particular culture is the funeral practices of the Igorot especially in
the place of Sagada. The researchers went exactly to the place where they studied and
engaged with the people as opposed to trying to examine it from afar. The idea of Historical
Particularism postulates that;

7
 PAGE 8

“Each society has its own unique historical development and must be
understood based on its own specific cultural and environmental contexts particularly
its historical process.”4

This valued field work and history as the critical methods of cultural analysis. The
researchers collected as much data about a particular culture without any theory, general
theories of human behavior would arise once enough data had been collected and should try
to get the view of those being studied, not the researcher’s own view.

Thesis Outline

This study is composed of the following components:

I. Introduction that includes;

A) Background of the Study

B) Statement of the Problem

C) Significance of the study

D) Scope and limitation

E) Review Related Literatures

F) Theoretical Framework, and

G) Methodology

The study presents the following content;

II. Body

A) Unique Filipino Ethnic Groups Funeral Tradition. Burial rites and customs
practiced among different groups in the Cordillera’s because it is known that funeral rites in

4Emily Cummins. “Historical Particularism: Definition and Examples.”

https://study.com/academy/lesson/cultural-particularism-definition-examples.html. Accessed April 1,2019.

8
 PAGE 9

this mountainous region are important particularly to the ethnic groups and each of them
has different ways of funeral practices.

B) Reasons for hanging the coffins and the process and rituals that are being practice
during the wake. It can be answered on how the people perceived their own culture.

C) Religious terms and influenced of Christianity to the said burial rites. Kankanaey
words were translated and further explained.

III. Conclusion

A) This will show why the tradition is slowly coming to an end.

B) When was the last practice take place.

Unique Filipino Funeral Customs

The present day Filipinos had retained the belief of life after death from their
ancestors. Hence the reason it is only customary for the present day Filipino to also honor
the dead through different practices. Most prominent practice of honoring the dead is by
holding a wake as a way for the loved ones to properly mourn the death of one that is dear
to them. Pre-Hispanic Filipinos held their funeral rights in high regard as most tribes
believed that if the funeral process was not accomplished properly, the dead would return
to the land of the living. There were funeral customs of several Filipino Ethnic Group in
Cordillera’s;

“In Benguet, the traditional inhabitants have various rituals which are
occasionally performed. Among the sacred rituals is the funeral rite called siling or
aremag held in Kabayan. As soon as the person dies, planning and preparation is agreed
among the family members with nearest relatives being informed about it. The family
will discuss where the burial shall take place, the animals to be butchered, the first
number of jars of rice wine or tapuey, number of palay and gabi used that is counted by
the basket and the animals to be butchered. However, the socio-economic status of a
person affects the days of his wake.5 “

5Mary Cris Balancio. “Cordillera’s Burial Traditions: The Mountain Collegian.” The official student publication
of Benguet State University (2009-2011): 28.

9
 PAGE 10

The funeral wake may last from a minimum of three days that could be extended
into weeks, months or even a year. According to the interview with the Provincial
Indigenous People Mandatory Representative Mr. Tomas Tawagen in Ottokan, Bauko, Mt.
Province;

“Before, depende sa status ng namatay. Kasi noon, mayaman may kadangyan6

iba kasi ang mayaman pag mayaman ka marami kang pera pero pag kadangyan marami
kang properties na inherited kahit marami kang properties pero purchased at hindi
inherited you are not considered a kadangyan, you are not allowed to talk in all sacred
occassions only the traditionally rich could decide, could talk and if they die depende
yun sa status ng buhay kasi noon may ninth day.”

As it was stated by the IPMR, the days of the wake depends on the status of
the dead because before there is what they call kadangyan or the traditional rich, being just
rich is different because for them if you are rich you have a lot of money but if you are a
kadangyan you have many properties which are inherited but if you have a lot of properties
but it is purchased and are not inherited then you are not considered a kadangyan, you are
not allowed to talk in all sacred occassions only the traditionally rich could decide, could
talk and if they die it depends upon them because before, the days of the wake reaches to
the ninth day.

Most Cordilleran rituals regard butchering of animals. Although it may seem

impractical these days, some indigenous people still practice such. They still have rituals
that they follow no matter how rich or poor they are. These enriching rituals which have
been used since time of their ancestors represent a part of their culture- a part of their
existence. Furthermore, Kabayan, Benguet is also famous of its mummification. According
to the information gathered from the book The Kabayan Mummies;

Until the coming of the Americans, mummification of the dead in Kabayan

had been practice. However, the American colonizers put a stop to this claiming the
practice was unsanitary or hazardous to health. The process of mummification starts
just before or after the deceased breathes his or her last. In the moment the person to
be mummified is made to drink, in the case of the person breathing his or her last or

6 Meaning, Traditional rich.

10
 PAGE 11

just expired person, a solution of water with a good amount of salt mixed. The body
is then unclothed and then bathed with fresh water.7
After cleansing the body of the decease, the body is made to sit on a death chair
sangadil that had been expected to be prepared earlier. According to the interview with one
of the Kankanaey tribe, Agosto Oloan;

“Pag mayaman yung patay ilagay sa mas mataas na upuan pero kung hindi mayaman
mababa at tapos may apoy sa ilalim ng upuan niya.”8
It was said that if the dead is a kadangyan or rich then it must be placed on a high
chair, if not it will be placed in a lower chair and a low fire is then lit under the chair. For
mummies, the fire helps in the process of drying and to help preserve the tissues but for the
deceased that are placed on the hanging coffins of Sagada, it is different. According to the
interview with the hanging coffins tourist guide, Ezperanza Page et;

“Hindi siya literally na pinapausukan yung purpose lang po ng usok kasi yung
ginagawa nila yung pag-upo ng patay yun yung tinatawag nila dito na sinangadil,
nakadamit din siya, hindi siya embalsamado, so yung ginagawa nila nakaupo lang siya
and then under the chair dun yung basil para sa mga tulo tulo kasi nga hindi siya
embalsamado and then sa side lang po ng chair dun sila nagsusunog mostly ng mga
dahon dahon na guava para yun yung purpose na para hindi masyadong malakas
yung amoy but para pausukan yung patay hindi po yun yung reason at sinangadil
yung tawag kasi mostly yung alam ng iba pinapausukan namin yung patay namin pero
hindi po pagka po pinapausukan yung patay those are for some parts of benguet for
mummies.”9
She stated the belief in Sagada that the purpose of the smoke beside the deceased is
not for preservation rather the purpose is to control the bad smell produced by the corpse
mostly they lit guava leaves to give smoke for the dead. They call the seated corpse
sinangadil, it is dressed up but not embalmed so what they do is they placed a basil under
the chair of the dead to catch the fluids flowing down from it. Smoking the dead are for
mummies in the parts of benguet she added.

Reasons for Hanging the coffins

7 Florentino S. Merino. “The Kabayan Mummies and The Bendiyan Canao.” (1989): 15,19.
8 See Appendix A, page 24.
9 See appendix A, page 27.

11
 PAGE 12

Hanging the coffins is popularly practice by the native People of Sagada. It is not
clearly determined in books about their reasons in doing this practice. To further know the
reason of hanging their coffins the researchers conducted interviews to some people living
in the area of Benguet and Mt. Province. As the result of the interview most of them answered
that the main reasson is for the safety and preservation of the death. Hon. Jaime Dugao the
indigenous People Mandatory Representative in Sagada , Mt. Province gave his statement
and said;

We hang it for the purpose of safety and preservation because there is no

heaven and hell for us, it is when the church and bible arrived that they introduced
heaven and hell. For us, yung mga patay nandun lang sa libingan kaya we treat the
caves as sacred dahil duon ang lugar ng mga ancestors namin. Kapag kasi mababa siya
pweding abutin ng mga aso at ibang hayop and I don’t think this is about religion and
another thing, the term pagan was given to us, if you look at the word pagan in the
dictionary, godless. We believe in the almighty, it’s more of an animist. Ganito kami sa
Sagada, our relationship with the nature we have to respect nature it is taboo for us
to put dirt in the spring because that is life even our forest so it is out of respect.10

The IPMR stated that the purpose of hanging the coffins is for the safety and
preservation because there is no heaven and hell for them it is when the church and bible
arrived that they introduced heaven and hell, for them the deads are just on their coffins
that is why they treat the caves as sacred because that is the pplace of their ancestors. When
it is too low animals like dogs can reach and he does not think that it is about religion and
another thing he explained that the term pagan was given to them but if you look the word
pagan in the directory, godless. He said that they believe in the almighty, but still more of
an animist. That is what they are in Sagada , their relationship with the nature is strong and
they have to respect nature it is taboo for them to put dirt in the spring because that is life
even the forest, so it is out of respect .

10 See appendix A, page 22.

12
 PAGE 13

“I hang nila yung coffin para hindi maabot ng bad animals kagaya ng aso.”11

In the early times, animals are taller than today this is one of the top reason why
they hang the coffins, so that animals will not reached the coffins. Other reason is that all
the fluids in the body of the dead will dry up and help preserve the body which is really
possible since the weather in Sagada is cold.

“Hinahang yung coffins para kasi yung purpose ng paghang, yung preservation lahat
lahat ng fluids ng bangkay sa kanyang katawan natutuyo, purpose ay
preservation.”12

Another result of the interview shows of Sagadan claim that the reason for Hanging
the coffins is not to be closer to heaven while there are some social media sites that gives
information to the people especially to those who do not have an idea and are researching
about the reasons of hanging the coffins and gives them the reason, for the dead to be closer
to heaven which the researchers found untrue. Sagadan are usually animists before the
missionaries came so it is not acceptable that the reason for hanging their coffins is to be
closer to heaven for they do not have the concept of heaven and hell after they die. As it was
stated by Mr. Talanay foster son of William Henry Scott;

“That is what the young people tell to the tourist that are coming but it is not true,
that is their custom so that nobody could go there so dead would be isolated to protect
it from the animals and people who are passing by to destroy the coffins and not to
be near in heaven.”13

For them when a person dies, his soul does not die but becomes an “anito”14 then
they will live near villages, especially in caves or rocky places where its former body
emtombed.

11 See Appendix A, page 26.

12 See Appendix A, page 25, Wilfred Dela Cruz.
13
See Appendix A, page 23.
14Anito refers to ancestor spirits, nature spirits and deities in the indigenous animistic religions of pre-
colonial Philippines.

13
 PAGE 14

The process and rituals that are being practice during the wake .

The people of Sagada follows a long process during the wake and performs sacred
ritual before they hang the Coffins of their dead, it is a practice that has been passed to
them by their ancestors. According to William Henry Scott, a man who has earned the
reputation for authority in Cordillera history and ethnography and in Philippine
historiography. In his book A Sagada Reader he said; When the native people of Sagada
dies, his body is tied to Sangadil15 wherein his body is tied by a rattan and vines. After the
corpse is removed from the death chair to be carried to the coffin it will be covered with a
blanket bound into an embryo-like posture for the Igorots believe that a person should
depart the same way he entered the world. During the wake they will perform animal
sacrifices like pigs, hen or cow depending on their social status but should always be odd
numbers like 3 sacrifices, 5,7 or 11 at the same time they have to sing dirges songs. The
IPMR of Sagada stated that;

“There are animal sacrifices that we are doing ,rituals that being performed.in
here we have to batcher 21 pigs before it can be buried and the elders has to
declare that this person has been dead kahit declared na sa hospital na patay na ito,
pagdating sa bahay hindi pa patay iyon because we have to perform rituals. Several
rituals needs to perform before the elders bago ideclare na patay na siya that is the
start of chanting to the dead and then may mga sacrifices parin. Maraming sacrifices,
we have to batcher pigs and chickens with rituals. May mga pangalan yung mga
ganun pero mahirap sabihin its being perform with the communities not the priest,
its being perform by the collective elders and it is being transfer through verbal. To
be safe yung general statement nalang na series of sacrifices are being done it will
be declared dead by the elders then another series of animal sacrifices before it
will be buried. Yung traditional burial namin mga kabaong ang mauuna doon sa
place either to be hang or inside the cave and then yung patay will be wrap into a
blanket at isusunod then all the relatives pag aagawan nila yun ang gagaling ng mga
matatanda na kapag napatakan ka raw ng dugo ay maswerte ka because during that
time no one would want to carry their deid dahil mabaho kaya no one would want
to carry their dead dahil mabaho kaya pinag aagawan nila yon at kahit wala yun
gusto nila dahil malapit sa kanila yun and respect atleast kahit papano may
service kang ginawa”16

15Sangadil meaning death chair. Where the body of the dead was placed in a sitting position on a wooden
chair.
16 See Appendix A, page 22.

14
 PAGE 15

As he mentioned the elders still need to declare that the person is dead even if it is
already declared dead in the hospital. Because when the body of the dead person reach
home they need to perform rituals. Several rituals that they need to perform before the
elders declare it is dead and before it will buried. After that they will start to chant and
again another sacrifices that they need to perform that includes rituals and animal
sacrifices. They have to batcher pigs and chicken with rituals. Those are being perform
by collective elders in the community not the priest. In their traditional burial, coffins
place in first either to be hang or inside the cave and the body of the person will be wrap
in a blanket into an embryo-like posture then the relatives will follow and get it.
According to their beliefs people who will be dripped of a blood is considered lucky.

Introduction of Christianity
Before Christianity has been taught and introduced by the people living in Sagada
they already have an ancient supernatural being but it is not actually addressed in any of
their prayers but is common to them. The Igorots refers to it as Kabonyan. The native
Igorots are nature worshipers and ancestor worshipers as it is shown in their culture.
They will perform rituals baki and is always addressed to Kabunyan.
Kaboniyan, the culture hero, is a good god who never punishes. 17 While in
other book it is spelled Kabónyan and is an important supernatural being whose name
is commonly invoked in daily prayers although not actually addressed in prayers. The
term is also used in verse to refer to the sky or some other scene of nature outside
Sagada’s own little environment.18
Still another deity referred to in common parlance by Sagada pagans as “Our
God” is the Bontoc culture-hero Lumanig, he appears in the old wedding prayers as a
supernatural, wonder-working enlightener of the people on earth, although subject
to the same need for performing sacrifices as anybody else.19

17 Edward P. Dozier. “The Kalinga of Northern Luzon Philippines.”: 62.

18William HenryScott. “A Sagada Reader”. New day publisher Quezon City (1988): 146.
19 Ibid.

15
 PAGE 16

In Dr. Meyer’s notes he also had a description of a supreme being called Cabuniang:

“He dwells in the sun as well as in the moon and the stars; he created the
earth, and communicate with men by means of anitos. Thunderstorms are an
expression of his wrath. He also has two sons, who bear good will to men, for which
reason, it seemed to me, they receive little attention from the Igorots. Nowhere did I
encounter any real cult of Cabuniang.”20

Paulina Malugdas also told a story on why some are pagans and some are Christians
in the Mountain Province. In the story she told that there were two brothers living in
Tanulong. Abaya was the older and Dina-ongan was his younger brother. These two heard
about the teachings of Christianity after they were invited and stayed for sometime with
Cambaba21. But after they knew that the people’s plan is to Christianize them, they ran away
for fear of God whom they had never heard before. They too, had a god called Lumaig but
they worshipped in an entirely different way.

The two were followed by Cambaba for the sake of making them believe and worship
their God in their way. Still, they refused to be converted for fear of the Cambaba’s God. So
they were still followed. They were followed until they reached Kitang22 and there they
were caught.

The Cambaba people got hold of Abaya, the elder, while Dina-ongan escaped and
went back to his town and remained a pagan. But his elder brother was taken back to follow
Abaya, a Christian, and some followed Dina-ongan, the pagan.

20Rev. Father Fray Angel Perez. “IGOROTS.” Geographic and Ethnographic Study of Some Districts of Northern
Luzon. (1988): 309.
21 Cambaba meaning Christian people.
22 Kitang is a mountain just above Tanulong.

16
 PAGE 17

Christianity made an impact to the pagans though they are not comfortable of
hearing sermons there are few pagans who continued with missionaries.

In 1788, some four Christian Filipinos of the Mission of Dupax had a trip to
the people of Yleaban together with some pagans of Tinok. The Igorots throughout
the Mission are very much afraid of the troops and soldiers at the fortress, and seems
to be the reason they don’t rob, attack and kill the Christians. The coming of the
Christians was quickly known throughout the pagan villages since they were in the
company of other pagans. The missionaries saw the unfortunate land of Igorots and
how everybody suffred from hunger, the men doing nothing all day and having no
more business than going up and down all the time.23

The introduction of Christianity had also added new practices in the process of
hanging the coffins. From pure animism to having been mixed with Christianity. According
to Mr. Talanay;

During Bishop Abellon, bishop of the Anglican church siya ang unang nagconvince sa
mga tao rito na the caves shoul be blessed by the holy water so it will look like a
Christian way. So it is a mixture of animism and Christianity. If it is a Christian way of
burial they bring it to the church, they’ll have the mass and carry it to the cemetery.24

He said that during Bishop Abellon, bishop of the Anglican church, he is the first that
convinced the people of Sagada that caves should be blessed by the holy water so it will
look like a Christian way. So it is a mixture of animism and Christianity. If it is a Christian
way of burial they will bring it to the church, have the mass and carry it to the cemetery.

Rev. Richard A. Abellon is a missionary and is known with his established

mission work in Ifugao, Nueva Viscaya, Isabela, Aurora, Quirino, Isabela, Cagayan and
Apayao. His priority is the community and help St. James High School Annex in

23
Francisco Antolin, In Other Words, trans. William Henry Scott. “Notices of the pagan Igorots in 1789.” Asian
Folklore Studies, Vol. XXIX (1970): 221-227.

24 See Appendix A, page 23.

17
 PAGE 18

Tambuan (Besao) opened. The St. Mary’s School in Sagada, which was razed by fire
three months before his installation, was rebuilt. Mission dispensaries are in
Guinaang, Bontoc, Bangnen, Bauko, and Dinapigue, Isabela. The growth and
expansion of mission work led to the division of the diocese when Bishop Abellon
opted to leave the Diocese of Northern Philippines to become the first bishop of the
newly created Diocese of Northern Luzon.25

All of this had resulted in a unique spiritual partnership between the traditional ritual
observances and the Christian.

SYNTHESIS
This old Igorot tradition of burying their dead loved ones speaks highly of the tribes
rich culture. There are still people who have knowledge of it, and this can be recorded, or at
least passed down orally. Yet, the dwindling number of people practising this custom means
that it is under the threat of extinction. Younger generations have adopted modern ways of
life and are influenced by the country’s profound Christian beliefs.

At present, Sagadans no longer follow or practice their old way of funeral and burial
practices since it was told to them to be unsanitary and most residents are now baptize and
registered as Christians. It was 2010 when the last coffin was hanged in the Echo valley.

“It’s a tradition that is slowly coming to an end. It’s dying out”

BIBLIOGRAPHY

A. PRIMARY SOURCE
PERSONAL INTERVIEWS:
Kap. Dennis Lopez
Barangay Captain of Poblacion, Sagada

25 Rev. Brent Harry Alawas. Updated 2018. Accessed January 15, 2019 https://ecphilippines.com/northern-
philippines/

18
 PAGE 19

Interviewed by: Milarca Ann Lapuz, Michell Manalo, Alyzza Bianca Maristela
Poblacion, Sagada
January 9,2019

Hon. Jaime G. Dugao

Indigenous People Mandatory Representative, Sagada
Interviewed by: Milarca Ann Lapuz, Michell Manalo, Alyzza Bianca Maristela
Poblacion, Sagada
January 9,2019

Miguel Talanay
Foster Son of William Henry Scott
Interviewed by: Milarca Ann Lapuz, Michell Manalo, Alyzza Bianca Maristela
Poblacion, Sagada
January 9,2019

Julius Wadingan Lampacan

Kankanaey Aplay Tribe, Clerk of Court II Buguias.
Interviewed by: Alyzza Bianca Maristela
Loo Valley, Buguias, Benguet
February 24, 2019

Agosto Oloan
Kankanaey tribe
Interviewed by: Alyzza Bianca Maristela
Loo Valley, Buguias, Benguet
February 24, 2019

Wilfred Dela Cruz

Benguet State University, Buguias Campus
Interviewed by: Alyzza Bianca Maristela
Loo Valley, Buguias, Benguet
February 27, 2019

19
 PAGE 20

Tomas Tawagen
Provincial Indigenous People Mandatory Representative
Interviewed by: Alyzza Bianca Maristela
Ottokan, Bauko, Mt. Province
February 25, 2019

Gina C. Tambiac
Mayor’s Office Executive Assistant
Interviewed by: Alyzza Bianca Maristela
Poblacion, Sagada, Mt. Province
February 25, 2019

Rose Pezpez
54 yrs old Hanging Coffins Tourguide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Joan Bawing
60 yrs. Old, Hanging Coffins Tourguide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Esperanza Page et
45 yrs old, Hanging Coffins Tourguide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Barbara Doco
60 yrs old, Hanging Coffins Tour Guide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Brenda Justo

20
 PAGE 21

50 yrs old, Hanging Coffins Tour Guide

Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Dee Sibayan
Tourist Information
Interviewed by: Alyzza Bianca Maristela
Poblacion, Sagada, Mt. Province
February 25, 2019

Kariay Awingan
35 yrs old, Hanging Coffins Tour Guide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Lumnay Ulalo
55 yrs old, Hanging Coffins Tour Guide
Interviewed by: Alyzza Bianca Maristela
Echo valley, Sagada, Mt. Province
February 25, 2019

Justin Sumag ang

Sagada National High School
Interviewed by: Alyzza Bianca Maristela
Poblacion, Sagada, Mt. Province
February 25, 2019

B. SECONDARY SOURCE

Antolin, Francisco, In Other Words, trans. William Henry Scott. “Notices of the pagan
Igorots in 1789.” Asian Folklore Studies, Vol. XXIX (1970)

Balancio, Mary Cris. “Cordillera’s Burial Traditions: The Mountain Collegian”. (The official
student publication of Benguet State University). 2009-2011.

Bayang, Eugenio. With an Introduction, William Henry Scott. “Philippine Sociological

Review: Bayang’s Demang Notes” ( Sagada Social Studies No. 3 , 1955):

21
 PAGE 22

Bolinto, Rubylena. ‘Mummies through the years: The Mountain Collegian’. The official
student publication of Benguet State University. (2009-2011).

Dongail, Justo Jr. The Origin of Sagada: A collection of Igorot legends. Sagada Social Studies

no. 6, (1955).

Dumia, Mariano. “The Ifugao world”. New day publisher Quezon city, (1986).

Merino, Florentino S. “The Kabayan Mummies and The Bendiyan Canao”(1989).

Scott, William Henry. “A Sagada Reader”. New day publisher Quezon city(1988).

C. INTERNET SOURCE

Alawas, Rev. Brent Harry. Updated 2018. https://ecphilippines.com/northern-philippines/.

Accessed January 15, 2019.

Beyer, Henry Otley, and Roy Franklin Barton. “An Ifugao Burial Ceremony, 1883-1966”. The
Philippine Journal of Science D. General Biology, Ethnology and Anthropology:
(1911). https://archive.org/details/ajb0279.0001.001.umich.edu/page/n4.
Accessed February 14, 2019.

Cummins, Emily. “Historical Particularism” https://study.com/academy/lesson/cultural-

particularism-definition-examples.html. Accessed April 1,2019.

22