The document explores the taboos of the Banaue community in Ifugao, focusing on their origins, practices, and relevance in social, political, and environmental contexts. It highlights specific taboos related to marriage, death, and agricultural practices, as well as the cultural significance and community enforcement of these customs. The study emphasizes the importance of preserving these traditions amidst modern influences and suggests educational efforts to promote understanding and respect for these taboos among younger generations.

1. PANNIYO ED BANNAWOR
(Taboos in Banaue)
Inihanda nina:
Angcual, Joan G.
Gagua, Teresita O.

2. I. INTRODUCTION
• Based on B.F. Barton’s Ifugao Law in 1919
“The Ifugao has no form of writing: there is, consequently, no
written law. They have no form of political government: there is
therefore, no constitutional or statutory law. In as much as they
have no court or judges, there is no law based on judicial
decision but of by the community.” (Barton, 1991)

3. Background of the Study
There are two sources of origin of Ifugao law to wit:
• Customs- this pertain to property, inheritance, water rights and to a great
extent, family law and procedure.
• Taboo- “Paniyu”.
-“evil” or” bad”.
“pan” denotes instrumentally or manner
“paniyu” means both by derivation and in use as, “bad way of doing”, or
“evil way”
-origin in magic.
I. INTRODUCTION

4. I. INTRODUCTION
Statement of the Problem
The researcher’s purpose is to determine the different taboos in Banaue, Ifugao.
Specifically, the study aims to answer the following questions:
1. What are some of the taboos in the community (Banaue Community) with
regards to:
a. Social
b. Political
c. Environmental
2. Why such taboos are being practiced (relevance of its existence)?
3. What taboos are still incorporated, assimilated or practice by the community?

5. I. INTRODUCTION
Objectives of the Study
• This study aims in informing about some of the prevalent taboos inclusive the
Banaue, Ifugao community and its impact in their social, political, and
environmental.
• Also this study would further look at its visibility in the lives of the people in their
social, political and environmental practices of laws until now. By this knowledge,
it may raise awareness to contribute to preservation and protection of these
taboos.
• Also, that it may employ sense of appreciation why such taboos are present by
understanding the positions and conditions of community during these taboos
prevalence that we may not misjudge.

6. I. INTRODUCTION
Importance of the Study
• To present some of the detailed narration of the taboos commonly practiced
1. Readers: information on taboos to inspire to advocate good practices
2. Elders: memoir of their taboos
3. Teachers and students: source of historical and cultural source of insights
and supplementary of reading
4. Historians and researchers: source of related literature
---study may contribute to the vast array of knowledge

7. I. INTRODUCTION
Scope and Delimitation of the Study
---limited in the study of the Ifugaos particularly in Banaue laws in
their taboos
ON: practices of such taboos and it’s punishment of such certain given
taboos, the effects of taboos in their environment and social
interaction with their neighbors
Respondents: willing, knowledgeable and available elders

8. II. METHODOLOGY
Locale of the Study
Banaue, Ifugao province
Respondents of the Study
-Ifugaos and elders
Selected based on their knowledge, experiences, willingness and cooperation to narrate their
life as native and elders of the community
1. Benjamin Tugguin III, early 70s of age
-Captain of of Ducligan, Banaue, Ifugao and a Cultural leader
2. Ricardo Segundo, middle 70s of age
-one leader of a Christian religion
3. Antonia Nasdoman, middle 70s of age
-elder leaders inpreservation of culture

9. II. METHODOLOGY
Data gathering procedure
-personal visitation
-interviews
-corroborated from secondary materials instruments
Instruments
-interview guides
-recorder

10. II. RESULTS AND DISCUSSIONS
1&2: Taboos and relevance of its existence with regards to:
SOCIAL
Munkalun- arrange marriage
• munkalun should “ngilin”
Incest Marriage- sibling, 1st cousin, 2nd cousin and 3rd cousin
Mun-ahawa- engagement and the marriage proper
1st day: not work or travel and not allowed to take a bath
Munhabi/Munhafin- are not allowed to wear a string of beads
Phalla-ong`- a party done during the six to seven months of the
pregnant women
-eight chicken and one pig
“phala-ong`”

11. II. RESULTS AND DISCUSSIONS
1&2: Taboos and relevance of its existence with regards to:
SOCIAL
Pahang- first party of the married couple
-not cook any kind of fish or edible food from the water and vegetables
that climb like beans, string beans, etc. so that the rice wine will not
smell it
Death of New Born Baby- burial early in the morning with Ngilin
-Death of 5-10 years old child- bury the death child and the burial in the
morning not in the afternoon to avoid the rain and thunder
Ngilin of the Brothers and Sisters- not allowed to eat the meat that is
prepared in the house of the dead because

12. II. RESULTS AND DISCUSSIONS
1&2: Taboos and relevance of its existence with regards to:
B. POLITICAL
• Disrespect- authority on elders
C. ENVIRONMENT
Panagtatanum- carabao and cow meat is taboo and chicken and duck is taboo
• Harvest time- “ngilin”: stay at home and not allowed going to the field
-not allowed to eat all kinds of food which come from water like clams,
fishes, frogs and etc.
• Umah- taboo to burn the mountains
• During Calamites- taboo to shout and laugh
• “kahit”

13. II. RESULTS AND DISCUSSIONS
C. ENVIRONMENT
• Another Harvest Season: taboo pass through a rice field when harvested for
foreigners also on ceremonial idleness “tungul” at the close of harvest
3. What taboos are still incorporated, assimilated or practice by the
community the taboos that are still being practiced in present following:
• munkalun or tungtung
• mun-ahawa
• phalla-ong with modern twist
• Pahang: the rich
• Harvest time: festival practice after harvest

14. II. RESULTS AND DISCUSSIONS
C. ENVIRONMENT
• Another Harvest Season: taboo pass through a rice field when harvested for
foreigners also on ceremonial idleness “tungul” at the close of harvest time.
3. What taboos are still incorporated, assimilated or practice by the
community the taboos that are still being practiced in present following:
• kaingin despite despite with DENR
• death of newborn baby and 5 to 10 year old child: depends now on the family
• death of one of the siblings: strictly
• incest marriage
• disrespect culture
• OTHERS: YES: planting season, ngilin, during calamities, pregnant women may not
wear a string of beads and lastly, visitors passing through a rice field during harvest
time

15. IV. CONCLUSION &RECOMMENDATIONS
Conclusions:
• These taboos according to Borton (1919), like most of the indigenous people, they have no
written laws as basis of conduct.
• The Ifugaos also have no form of fixed political government that is why old age had become
important as leaders of the community.
• They have no court of rule but based on the communities’ decision and the elders judgment
according to their beliefs.
• The taboos had become the disciplinary measure of the community’s conduct of morality,
ethics and practices.
• The death of some of the practices are assimilated, retained or totally abandoned by
modernity and religions that came to dominate the province.

16. IV. CONCLUSION &RECOMMENDATIONS
Recommendations:
• The officials and concern individuals: programs or activities for culture promotion
• Schools to teach these taboos in the community to apply good practices
• Parents to teach to disseminate as form of laws in the barangays the good practices supported
by science.
• To be read to study not to misjudge
• To be encouraged to teach impact on abundance in agriculture to be assimilated in their laws
especially