Get 24⁄7 customer support help when you place a homework help service order with us. We will guide you on how to place your essay help, proofreading and editing your draft – fixing the grammar, spelling, or formatting of your paper easily and cheaply Dissertation Abstracts International. ; 45 (8)A. [Google Scholar] Dick R, Manson S, Beals J. Alcohol use among male and female Native American adolescents: Patterns and correlates of student drinking in a boarding school. Journal of Studies on Alcohol. ; – [Google Scholar] Joanne C. Beckman is a Ph.D. candidate in American religious history at Duke University. She is currently working on her dissertation, Refashioning Eros: The Role of Romantic Love in Evangelical Courtship and Marriage Literature.. Her areas of interest include the history of Christianity, ethnicity and religion, women and religion, American religious history of the nineteenth and twentieth
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The Gaddang an indigenous Filipino people are a linguistically-identified ethnic group resident for centuries in the watershed of the Cagayan River in Northern LuzonPhilippines. Gaddang speakers were recently reported to number as many as 30, The members of several proximate dissertation native healing traditions speaking mutually-intelligible dialects which usually include Gaddang, Ga'dang, Baliwon, CauayenoYogadas well as now-lost historically-documented tongues such as that once spoken by the Irraya of Tuguegarao today are depicted as a single people in history and cultural literature, dissertation native healing traditions, and in government documents.
Distinctions in some cases continue to be asserted between a the Christianized "lowlanders" of Isabela and Nuevo Vizcaya, dissertation native healing traditions, and b the formerly non-Christian residents in the mountains.
These differences may be exaggerated by some sources, and completely ignored or glossed-over by others. The Gaddang have in the past also used a variety of social mechanisms to incorporate individuals dissertation native healing traditions to linguistically-different peoples.
The Gaddang identity is their place and their language. The Cagayan Valley with the watersheds of its tributaries the MagatIlaganand the Mallig and Siffu Rivers of the Mallig Plains is cut-off from the rest of Luzon by mile-high, heavily-forested mountain ranges that join at Balete Pass near Baguio. If one travels south from the mouth of the Cagayan River and then along its tributary, the Magat Riverthe mountains rise to a dominant presence.
The terraced Cordilleras close in from the west, then the darker reaches of northern Sierra Madre arise in the east, meeting at the river sources in the Caraballo Mountains. Once shrouded in a continuous rainforest, the valley-floor today is a patchwork of intensive agriculture and mid-size civic centers, surrounded by hamlets and small villages. Even remote portions of the surrounding mountains now have permanent farms, all-weather roads, cell-phone towers, mines, and markets.
Much of the native forest-flora has vanished, and today any uncultivated areas sprout invasive cogon or other weeds. The International Fund for Agricultural Development in its study on Indigenous People's Issues in the Philippines identifies the Gaddang in Isabela, Nueva Ecija, Nueva Vizcaya, Quirino, and Dissertation native healing traditions Provinces. Just as the Cagayan Valley is divided from the rest of Luzon by the Cordilleras and the Sierra Madre, so are the Cagayan languages and cultures separate from the others of Northern and Central Luzon.
The homelands of people speaking Pangasinan 1. East of the Sierras, Kasiguranin maintain a few small towns. Recent forebears of the 8 million Ilokano-speakers left their homes on the northwest coastal plains to labor on Dissertation native healing traditions Valley plantations during the last two centuries; their descendants now outnumber those of the original inhabitants several times over.
The evidence [6] is that Gaddang occupied this vast protected valley jointly with similar IbanagItawisIsnegand Malaueg peoples for many hundreds of years; [7] all the Cagayan Valley peoples share cultural similarities.
But even among this half-million-plus people, the Gaddang are merely six percent. The Spanish religious attempted to use Ibanag as the sole official medium of communication and education throughout this large area, stating that both preaching gospel and civil administration could be made easier and more effective. The Provincial Chapter of the Dominicans in charge of evangelizing the Cagayan Valley decreed in " "Praecipientes ut omni studio et diligentia dent operam, ut linguam de Ibanag loquantur Yndi omnes, et in illa dictis indis dissertation native healing traditions studeant.
This situation persists in linguistic catalogs just as it continued in the southern Cagayan and Magat valleys and foothills of the Cordillera. Decades of vocabulary studies document significant identity among them, [10] while similar studies reveal much less intelligibility with their Ibanag and Isneg neigbhors.
Early Spanish depictions of Philippine peoples were written for evangelical, military, or dissertation native healing traditions purposes. The writers ignore scientific rules of evidence, and can be unreliable about conditions. There are no native reporters whose work survives, dissertation native healing traditions. Consequently, demographic and linguistic distinctions offered in narratives from this period are a cultural overlay imposed by foreign invaders on an indigenous population.
Just like settlements and roads, these are features introduced to support the interests of Church, Crown, and the business of the local governing apparatus. These distinctions entirely fail to reflect native organizational concepts. Inthe US Commissioner for Non-Christian Tribes wrote:, dissertation native healing traditions.
One impression that has gained a foothold in regard to tribes of the Philippines I believe to be erroneous, and that is as to the number of distinct types or races and multiplicity of tribes. Owing to the fact that nowhere in the Philippines do we encounter large political bodies or units, we have a superlative number of designations for what are practically identical people For example, among the powerful and numerous Igorot of Northern Luzon, the sole political body is in the independent community.
Under normal conditions, the town across the valley is an enemy and seeks the heads of its neighbors Sometimes three or four different terms have been applied by different towns to identical peoples. So, we will state there was no "Gaddang people" prior to the Spanish incursion; merely inhabitants of evanescent forest hamlets with tenuous relationships to inhabitants of other proto-villages. Languages and customs might be shared with neighbors, or they might not.
Only the arrival of Spanish military and the church caused denomination of certain villages as combined people. American businessman Frederic H, dissertation native healing traditions. Sawyer lived in Central Luzon beginning in He compiled The Inhabitants of the Philippines from official, religious, and mercantile sources during the last years of the Spanish administration.
Published indissertation native healing traditions, [13] it was a resource dissertation native healing traditions incoming Americans. His descriptions are meager and at best secondhand, dissertation native healing traditions. In his section titled Gaddanes we recognize the pagan residents of the highlands.
The residents of Bayombong, Bambang, Dupax, and Aritao, however, are called Italoneswhile their like in Isabela are the Irayas and the Catalanganes. Inrespected University of the Philippines anthropologist H. Otley Beyer reported 21, Christian Gaddang "civilized and enjoying complete self-government" and 12, Pagan Gaddang "semi-sedentary agricultural groups enjoying partial self-government.
Some Pagan Gaddang spoke Maddukayang or Kalibungan - a group totalling 8, souls. There were also 2, whose language was Katalangan [15] an Austronesian and Aeta group farming the foothills of the Sierra Madre in San Marianoinitially described in by naturalist Carl Semper [16]and another 2, speaking Iraya not to be confused with the language of the Mangyans of Mindoro, but probably intended to refer to the Irray [17].
A article by Fr, dissertation native healing traditions. Godfrey Lambrecht, CICM is prefaced:. The Gaddang are the naturales of the towns of Bayombong, Solano, and Bagabag, towns built near the western bank of the Magat river a tributary of the Cagayan River and of the towns of Santiago CarigAngadananCauayan, and Reyna Mercedes According to the census ofthe pagan Gadang numbered approximately 2, of whom some 1, lived in the outskirts of Kalinga and Bontok subprovinces and some were residing in the municipal districts of AntatetDaligand the barrios of Gamu and Tumauini.
Dalig is ordinarily said to be the place of origin of the Christianized Gadang. The same census records 14, Christians who spoke the Gadang language. Of these 6, were in Nueva Vizcaya, and 8, in Isabela. Among these, there were certainly some 3, to 4, who were not naturales but Ilocano, Ibanag, or Yogad who, because of infiltration, intermarriage, and daily contact with the Gadang, dissertation native healing traditions, learned the language of the aborigines.
The Philippine Census reported 6, Gaddang in the province of Isabela, dissertation native healing traditions, in what was then Mountain Province, and 5, in Nueva Vizcaya.
The Gaddang are found in northern Nueva Vizcaya, especially BayombongSolanoand Bagabag on the western bank of the Magat Riverand SantiagoAngadananCauayanand Reina Dissertation native healing traditions on the Cagayan River for Christianed groups; and western Isabela, along the edges of Kalinga and Bontoc, in the towns of AntatetDaligand the barrios of Gamu and Tumauini for the non-Christian communities. Archeologists working in Penablanca have established the presence of humans in dissertation native healing traditions Northern Luzon as early as the Pleistocene era extreme projections are as much as one-half million years ago or more.
particularly at the Nagsabaran site in Claveria ; [23] most of this industry had moved to Palawan by CE. But the subsequent human prehistory of Luzon is subject to significant disagreements on origins and timingwhile on-going genetic studies have yet to be conclusive.
There is, however, dissertation native healing traditions, general agreement that from B. and A. colonizing expeditions of Austronesian peoples arrived along the northern coasts of Luzon, [24] [7] where the valleys of the Cagayan and its tributaries were covered with dense old-growth rain-forest with an extraordinarily diverse flora and fauna.
Unlike either the Aeta hunter-gatherer or Cordilleran terrace-farmersthe Indo-Malay colonists of this period practiced swidden farmingand were also involved in primitive littoral and riparian economies, societies which favor low population density and frequent relocations.
Such societies frequently feature suspicion of - and may even demand hostility towards - outsiders, as well as stubborn resistance to change.
So, conservatism forces members to move frequently in the face of population pressure. The Indo-Malay arrived in separate small groups during this half-millennium, undoubtedly speaking varying dialects; time and separation have indubitably promoted further linguistic fragmentation and realignment. Over generations they moved inland into valleys along the Cagayan River and its tributaries, pushing up into the foothills.
The Gaddang occupy lands remote from the mouth of the river, so they are likely to have been among the earliest to arrive. All descendent-members of this year-long migration, however, share elements of language, genetics, practices, and beliefs. Ethnologists have recorded versions of a shared "epic" depicting describing the arrival of the heroes Biwag and Malana [30] in some versions from Sumatratheir adventures with magic bukarotand depictions of riverside life, among the Cagayan Valley populations including the Gaddang.
Other cultural similarities include familial collectivismthe dearth of endogamous practices, and a marked indifference to intergenerational conservation of assets. These socially-flexible behaviors tend to foster a high individual survival rate, but do relatively little to establish and maintain a strongly-differentiated dissertation native healing traditions for each small group. It is understood that the low level of social organization in Cagayan Luzon was why the seafaring trade networks of Srivijaya and Majapahit established no lasting stations, nor were the merchants of Tang and Song China attracted by the undeveloped markets and lack of industry in the area.
In the 14th century, the short-lived and ineffective Mongol Yuan dynasty collapsed in a series of plagues, famines, and other disasters; [31] it led to the Ming policy of Haijin "isolation"and a substantial increase in Wokou piracy in the Luzon Straits.
This situation continued for several hundred years, putting a halt to both international trade and immigration in the Cagayan watershed, and further sequestering its inhabitants until the arrival of Spanish adventurers in the late s. The initial census of Filipinos was based on tribute collection from Luzon to Mindanao, conducted by the Spanish in 26 years after Legazpi established the Spanish colonial administration ; it found nearlynative individuals.
Using the reports of these expeditions, augmented by archeological data, scientific estimates of the Philippines population at the time of Legazpi's arrival run from slightly more than one million [36] to nearly 1.
It is obvious the arrival of the Spanish with their arms and diseases was a cataclysmic event throughout all the islands. To comprehend the scale of such major dislocations, read of the cultural effects in a much smaller arena brought by modern roads and agricultural technology during the late 20th century on tiny highlands Gaddang communities, which Ben Wallace describes in his book Weeds, Roads, and God. There is no doubt the Spanish occupation imposed a entirely different and incomprehensible social and economic order from that which had previously existed in the Cagayan valley.
Missions and Encomienda -ranching introduced concepts of land tenure sophisticated beyond the native's usufruct system of barely organized barangay communities farming temporary patches in the forest. Evanescent woodland hamlets and tiny, exclusive societies stood in the way of Spanish plans for economic exploitation of their new acquisition. Trails through the forest became roads, towns, and churches came into existence, new skills and social distinctions sprang into being, while old manners and folkways fell into disuse within a single generation.
In the Cagayan Valley and the nearby areas that most immediately affected the Gaddang, early expeditions led by Juan de Salcedo inand Juan Pablo Carrión who arrived in to drive-away Japanese pirates infesting the Cagayan coast [39] brought Spanish rule into the valley. Carrión established the alcalderia of Nueva Segovia in - and the natives immediately commenced what the Spanish considered anti-government revoltswhich flared up from the s through the s.
The Gaddang entered written history in after the Dominican order dissertation native healing traditions the mission of San Pablo Apostol in Pilitan now a barangay of Tumauini[45] and in the mission of St. Ferdinand in the Gaddang community of Abuatan, Bolo now the rural barangay of Bangag, Ilagan Citythirty years and thirty leagues from the first Spanish settlements in the Cagayan region.
Records left by Spanish religious and military say residents burned their dissertation native healing traditions and the church and removed to the foothills west of the Mallig River several days' journey.
A generation later, Gaddang returnees — at the invitation of Fray Pedro De Santo Tomas — reestablished communities at Bolo and Maquila, though the location was changed to the opposite side of the Cagayan from the original village. The authorities claimed the Gaddang Revolt effectively ended with the first mass held by the Augustinians on 12 April in Bayombong, Nueva Vizcaya, the supposed "final-stronghold" of the Gaddangs. This history suggests the protests began the distinction between the "Christianized" and "non-Christian" Gaddang.
The Igorots of the Cordilleras killed Father Esteban Marin in ; subsequently, dissertation native healing traditions, they waged a guerrilla resistance [50] after Captain Mateo de Aranada burned their villages. It appears the mountaineers accepted the Gaddang as allies against the Spanish, dissertation native healing traditions.
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Joanne C. Beckman is a Ph.D. candidate in American religious history at Duke University. She is currently working on her dissertation, Refashioning Eros: The Role of Romantic Love in Evangelical Courtship and Marriage Literature.. Her areas of interest include the history of Christianity, ethnicity and religion, women and religion, American religious history of the nineteenth and twentieth Dissertation Abstracts International. ; 45 (8)A. [Google Scholar] Dick R, Manson S, Beals J. Alcohol use among male and female Native American adolescents: Patterns and correlates of student drinking in a boarding school. Journal of Studies on Alcohol. ; – [Google Scholar] The University of Utah on Instagram: “Since Arts Bash can
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