"We are here." The Karao of Bokod, Benguet

This exhibit assembles publicly available research about the Karao people of Bokod (Benguet), including language notes, origin narrative, feasts, and beliefs.

Language highlights

Research notes that Karao includes distinctive phonemes such as /ch/, /gw/, and /th/. Some occur in word- or syllable-initial position but not in final position, and may alternate with /r/, /w/, and /t/ in morphophonemic changes. The presence of /ch/ across Karao words is often highlighted as culturally distinctive.

Featured Exhibit

Exhibit Cover

The PĂ­shit and the Babeng

Redistribution, kinship, and celebration in Karao feasts.

New Stories

Edafao na Ikarao (Origin of the Karao)

Two narrated versions: Awa John Beray and Ina Juanita Padon.

Community Life and Beliefs

On spirits, Kabunyan, and bayanihan during wakes.

The PĂ­shit and the Babeng

Publicly available accoutns describe two Karao feast forms, emphasizing generosity, kinship, and community ties.

Karao in the Cordillera

Karao communities live in Bokod Benguet. Sources describe ancestors migrating from villages in eastern Bontoc, with subsequent movements through Nueva Vizcaya before settling in their current area in the 19th century.

Origin Narratives (Edafao na Ikarao)

Version: Awa John Beray

Ancestors lived in a place called Karao (eastern Bontoc). A deadly epidemic (banay a sahit) spread, prompting survivors to leave and search for a new home.

Version: Ina Juanita Padon

Ancestors came from Palingao (eastern Bontoc). After lightning destroyed banana trees (kejow na balat), they departed and later stopped in Tinek before moving on.

The PĂ­shit (Solibaw)

The solibaw pishit is a large, multi-day feast centered on the host's investment of livestock and rice. Neighboring communities may attend; dancing, singing, and other celebrations can last around ten days.

The Babeng

Described as indigenous to Karao society an linked to ancestral house organizations (chilos). The Babeng is also a substantial feast lasting about ten days. Public accounts note participation by male elders, adult males, and female elders.

Feats are described as redistributive systems that strengthen ties and mutual responsibilities across communities.

Beliefs and Community Life

Public summaries describe a belief system including Kabunyan (Kabunian), also called Mengos-oschong or Nanpalanagka, along with many spirits—ancestral, recently deceased, and underworld spirits (anito/ikalutan). During wakes, community members practice bayanihan: contributing goods, time, and song (including gongs) to support the bereaved.

Stories

Public summaries. Please defer to Karao elders and knowledge keepers for authoritative versions.

Origin Story

Edafao na Ikarao (Origin)

Two narrated versions from eastern Bontoc.

Language

Language: Sounds of Karao

Distinctive phonemes /ch/ /gw/ /th/; pronunciation video.

Feasts

Feasts: PĂ­shit & Babeng

Redistribution, kinship, and celebration.

Beliefs

Beliefs & Bayanihan

Kabunyan, spirits, and support during wakes.

Traditional Taychek Dance

Traditional Dance: Taychek

Women's dance to Itondak music during caĂąao.

Bangil Chant

Chant: Bangil (Wake Rite)

Elder-led wake chant with agreement.

Story of Why Snakes Do Not Bite the Karao

Why Snakes Do Not Bite the Karao

A hunter, a speaking snake, and leg bands below the knee.

Story of Unhusked Rice

The Story of Unhusked Rice

Why rice grains are small today.

Story of the Thunder and the Banana Tree

Thunder and the Banana Tree

Banana trees "save" a house from thunder.

Story of Kotkot

Kotkot

A dog digs a spring—how the mountain got water.

Story of the Monkey and the Turtle

The Monkey and the Turtle

Well-known folktale; included with a note.

Pagit story (WWII era)

I Protected Pagit’s Life

WWII escape, mistaken identity, and mercy.

Trails to Baguio

Life Before, There Was No Road

Walking to Baguio, school in Bokod, kaybang training.

Kaybang basket during harvest

Harvest Rule: Don’t Set Down the Kaybang

Malmal meal, aweto/chikel bundles, and respect for spirits.

Food customs and taboos

Why Not Eat Dog, Horse, and Hot Peppers

Friend-animals, ritual rules, and changing customs.

Edafao na Ikarao — Origin of the Karao

Public summaries; see sources below.

Community history (overview)

The Karao live in Bokod (Benguet). Ancestors (Panuy-puys / puypuys) are described as migrating from Palileng (Bontoc) to Diyang (Nueva Vizcaya), settling in Bokod in the late 19th century.

Two narrated versions

Awa John Beray: homeland in "Karao," eastern Bontoc; a deadly epidemic (banay a sahit) led survivors to leave.

Ina Juanita Padon: origin in Palingao (eastern Bontoc); lightning destroyed banana trees (kejow na balat) while houses survived; people left, paused in Tinek, then moved on.

← Prev: Monkey & Turtle Back to Stories Next: Language →

Language: Sounds of Karao

Highlights from public research.

Distinctive phonemes

  • /ch/— voiceless palatal affricate; frequently noted across Karao words
  • /gw/— labialized semivowel
  • /th/— voiceless interdental fricative; word/syllable-initial (not word-final)

Morphophonemic alternations with /r/, /w/, /t/ may occur in verb affixation; /ch/ is highlighted as a "remarkable feature" (p.10).

Pronunciation video

Audio samples

← Prev: Origin Back to Stories Next: Feasts →

Feasts: The PĂ­shit and the Babeng

Timing and participation are seasonal and follow local agreements.

What is "pĂ­shit"?

PĂ­shit is a large feast involving significant goods (pigs, rice, carabaos) and broad participation. Public sources describe it as a redistributive or "levelling" mechanism shaping influence among hosts.

PĂ­shit (Solibaw)

  • Adaptation from neighboring Ibaloi
  • Host provides livestock and rice; celebrations can run ~10 days
  • Guests include communities outside Karao; dancing and singing

Babeng

  • Described as indigenous to Karao society
  • Linked to ancestral house organizations (chilos)
  • Also ~10 days; significant investment and elder participation
← Prev: Language Back to Stories Next: Beliefs →

Beliefs & Bayanihan

Spirits and cosmology

  • Kabunyan (also Mengos-oschong / Nanpalangka): maker of the Universe; skyworld realm; restrains spirits and answers calls for help.
  • Public sources mention 24 gods and goddesses; also ancestor spirits (ap-apo/paapuan) and spirits of the recently deceased (kakading/kadaring).
  • Underworld spirits (anito/ikalutan) stay in oceans, rivers, springs, caves, rocks, ravines, bushly trees, shrubs, abandoned buildings, and tunnels.

Bayanihan during wakes

The community supports the bereaved family—contributing rice, agricultural products, pigs, money, time, cooking, singing, and gong-playing.

← Prev: Feasts Back to Stories Next: Taychek Dance →

Traditional Dance: Taychek

About the dance

  • Performed by women in native attire; men accompany with Itondak music.
  • Typically during the caĂąao—a thanksgiving and healing ritual for sick family members.

Video

Opens on Facebook:

Watch Taychek ↗

← Prev: Beliefs Back to Stories Next: Bangil Chant →

Chant: Bangil (Wake Rite)

A sacred practice; this summary avoids lyrics and emphasizes context and roles.

Overview

  • Performed during wakes; involves elders, bereaved family, and the public.
  • Three-pronged extemporaneous talk addressed to the deceased, the family, and those present.
  • Initiated by an elder; responses by iyanka-ama (male elders) and iyankaba'kol (female elders).
  • Commonly at night after a prayer service or ba'diw; wakes typically last three days and two nights (adults).
  • Second night often includes planning (e.g., who prepares the kawedo on the third day after burial).

Legend of the Bangil

A narrative tells of a sleeping elder carried by monkeys who chanted through the night; later, the community adopted the chant for wakes.

Roles and terms

  • Agkalon — inducted elder who arranges marriages
  • Induction — wake practice for deceased elder to introduce new roles
  • Aniyanka-ama — initiator elder giving messages during bangil
  • Iyanka-ama — male elders involved in bangil
  • Iyankaba'kol — female elders involved in bangil
  • Pedpedor ("Carabao's teats") — leaf mixed with tobacco
← Prev: Taychek Dance Back to Stories Next: Snakes →

Why Snakes Do Not Bite the Karao People

Summary

A hunter raced up the mountain to stop a forest fire from reaching his kamote field. He heard a voice and found a large snake, burned and in pain. The snake said "Bury me. From now on, so snakes won't bite you, wear a leg band below the knee (string, wire, rattan). When snakes see the band, they won't bite." Men wore the bands; if a Karao was bitten, saying "I am Karao" and elders' prayers are said to reduce swelling. That's why snakes do not bite the Karao.

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He went to hunt on the mountain. When he had nearly reached the top, there was a forest fire. The mountain was burning. He ran anxiously to his kamote field so he could put out the fire. As he was running, he heard a voice. When he looked back, he saw a big snake that had been burned and was writhing in pain.

“Bury me,” said the snake. “I will die soon. Look, the fire got me.” The man was very surprised.

The snake said, “From now on, so that snakes will not bite you, you wear leg bands. Tie the band below your knee—string, wire, rattan, or cloth. That is what the snakes will see; when they see the band, they will not bite. And if a snake accidentally bites you, say, ‘I am a Karao,’ so you will not die from the bite.”

Leg bands were worn only by men. The band was tied so no ends were left hanging.

After that the snake, said to be king of the snakes, died, and the hunter buried it. He told the story to the elders. From that time, people in Karao wore leg bands so snakes would not bite them. If a Karao person is accidentally bitten, the swelling does not continue—especially if they say, “You accidentally bit me; I am Karao.” If a non‑Karao is bitten here, Karao people pray for him saying, “This one you bit is a Karao; you bit him,” and the swelling goes down. That is why snakes do not bite the Karao.

← Prev: Bangil Back to Stories Next: Unhusked Rice →

The Story of Unhusked Rice

Summary

Long ago, unhusked rice was large and went by itself to the granary, which became too crowded. Angry, a man whipped the rice and it scattered—since then rice is small. This explains why "our unhusked rice now comes in small pieces."

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There was a married couple in the mountains who had a rice field. Long ago, unhusked rice was round and big. When it was ripe, the rice went by itself to the granary, but the granary was too small. The grains were crowded; some spilled into the yard.

When the man arrived, he got angry. He whipped the rice again and again, and the grains scattered. That is why today our unhusked rice comes in small pieces

← Prev: Snakes Back to Stories Next: Thunder & Banana →

The Story about the Thunder and The Banana Tree

Summary

Thunder nearly struck a house, but banana trees planted beside it took the blow. Afterward, "teeth of thunder" were seen in the banana trunk tied with fiber. The banana trees "saved" the house—hence why thunder is "afraid" of the banana tree.

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This is a grandmother’s story. Long ago, thunder nearly struck a house—except banana trees planted beside the house "took the bite." The house was spared.

After the storm, they saw the "teeth of thunder" in the banana trunk, tied with banana fibers. The banana trees had saved the house. That is why thunder is said to be "afraid" of the banana tree.

← Prev: Unhusked Rice Back to Stories Next: Kotkot →

Kotkot

Summary

In the old days there was no water on Mount Kotkot. When people fetched firewood, they took a dog. The dog dug a hole in a yard—water came out. That's why the mountain is named Kotkot.

← Prev: Thunder & Banana Tree Back to Stories Next: Monkey & Turtle →

The Monkey and the Turtle

Summary

Monkey and Turtle divide a banana plant; Monkey takes the leafy top, Turtle the rooted base. Turtle's plant bears fruit; Monkey steals it. Turtle sets a thorn trap, hides under a coconut shell; Monkey is pricked, then tries various punishments. Turtle asks not to be thrown in the water— but water is his home. Monkey throws him in; Turtle laughs. Monkey jumps in after him and is swept away.

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There is a story about the monkey and the turtle. They were friends. When the turtle found a banana tree, the monkey said, "Let's divide it." And the turtle said, "All right, yes, let's divide it." They got a bush knife, they cut it, and they divided the banana tree in two. The turtle said to the monkey, "This is yours, the part that has leaves is what you will plant. This is mine, the part with the base is what I will plant." Then they parted, and they planted the banana trees.

After a little while, the monkey, he wen to the turtle. He said, "Something's wrong with that banana tree that you gave to me; it did not live. It died. And here is yours, it has produced fruit."

After that, the turtle said, "Maybe you didn't take good care of it. That's why it died. Maybe you didn't keep watering it."

"No, it was already dead. So you give me some of the fruit of your banana tree." And then the turtle said, "Yes, because anyway I can't climb. Go ahead and climb up, and you drop lots of fruit to me. Then the monkey climbed up. When he had gone to the top of the banana tree, he started to eat some of the ripe bananas, but he did not give the turtle any. The turtle said, "Give me some too. Drop some bananas to me." Instead, the monkey laughed and laughed, "That's what you get. Why was it the shoot of the banana tree that you gave to me? It died and I have nothing. Now I will eat this fruit of the banana tree. You tricked me."

Then the turtle thought, "Damn this monkey!" After that, the turtle got some thorns of the bamboo plant. He inserted them around the base of the banana tree. And then he hid himself; he covered himself with a coconut shell. After that, the monkey was full. He came down. When he stepped on the ground, he was pierced. The thorns of the bamboo plant that Turtle had inserted pierced him. Then Monkey was in great pain. "Where is that turtle? I'll kill him." He searched and searched, but he didn't find him. And then after that, he sat down on the coconut shell where the turtle was hiding, and he removed the thorns that had been used to pierce his body. After that, Monkey stood up. He said, "Here's a beautiful coconut shell. I'll take it." When he took the coconut shell, there was Turtle.

"So here you are. I'm going to kill you. Why did you pierce me? My feet were really hurt." Then he took Turtle and he said,

"Now I will pound you." Turtle said, "Thank you if you will pound me. If you pound me, I will become lots."

"No then, I will burn you."

Monkey got some fire.

"Ah, I will burn you."

Turtle said, "Thank you if you will burn me so that I will become red and beautiful."

Then Monkey said, "Damn, what shall I do with this turtle? Ah, I'll throw you in te water."

Turtle said, "Please, please, don't throw me in the water. I'll be swept away." But he was thinking it would be fortunate if he were thrown in the water because the water was his home. Then Monkey said, "Too bad for you, I'm going to throw you in the water in the river so that you will be swept away." Then Monkey got Turtle. He threw him in the river. Then when he was in the water, Turtle, laughed, "Ha, ha, ha, ha. Monkey, don't you know that this water is my home? You come after me."

Monkey got mad, he jumped into the water, and he though that he could go after Turtle, but he didn't know how to swim, and so he was swept away. Then Turtle laughed and laughed. Then he went back to where his banana tree was, and he himself was the one who eat and eat those bananas.

← Prev: Kotkot Back to Stories Next: Pagit →

I Protected Pagit’s Life

Summary

Pagit and his wife flee wartime violence. After Pagit is captured and accused of spying, a Kadasan group plans to kill him. The narrator recognizes him and pleads for mercy, saving his life. After the war, Pagit tries to repay the favor.

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Pagit, he was a rich person in Trinidad.

His wife, she was a woman who came from Bokod.

They were childless.

They had no children.

During the time when the Japanese controlled the Philippines, they lived in Bokod because life in Trinidad was hard then. But in the year 1945, the American soldiers arrived to liberate the Philippines. And then when the Japanese realized that they would be defeated, they killed without cause.

They killed any civilians that they happened to meet.

So all the civilians, they fled.

And this married couple, Pagit and Marina, they fled to Kadasan.

They stayed there three months.

Then one day when he had gone to look for something that they would eat, the Japanese soldiers captured him.

They got him, and they took him to their camp.

They kept interrogating him and mistreating him because they wanted him to tell where the guerrillas were.

They never fed him, and he was very hungry.

Then one night when the Japanese were sleeping, Pagit untied the bonds on his legs, and he ran away.

He walked and walked in the mountains because he did not know where he was.

On the third day, a person from Kadasan whose name was Salawad happened to come upon him.

He tied him up, and he took him to their evacuation site.

His companions who were from Kadasan said, “He is a spy for the Japanese. We will have to kill him.”

Then they tied him tightly against the trunk of a tree. Then Pagit pleaded with them for mercy.

He said, “Please have pity! Don’t kill me. I’m not a spy. The Japanese captured me, and I escaped to here. I know Beray who is from Karao very well. He knows me very well too. So please have pity. Don’t kill me.”

When the people from Kadasan heard what he had said, they said, “Beray’s son, John, was here visiting. We will send someone to follow him so that he will return here. We will ask him if they really know this person.” They sent Socti to follow me. He caught up with me halfway along the way [to where I was going].

He said, “There is a person that we have captured. He might be a spy for the Japanese. And we intend to kill him, but he said that he knows Beray well. So let’s go, please. You will see if you really know him. We tied him to the trunk of a tree.” Then I returned.

When we arrived, I saw that it was really Pagit.

I said to Salawad, “This is Pagit. He fled with us. He is not a spy for the Japanese. You untie his bonds.” Then Pagit became very happy. He shed lots of tears because he was so happy. Then I took him with me to our evacuation site. But he was not able to walk. I kept feeding him flowers of the trees and moldy peelings of a kamote that we had found in the corner of a house of the Kadasan people who had fled from it. When the war had finished, Pagit and his companions went to San Fabian, Nueva Vizcaya, to live there. He kept having me called to come so that he could give me a rice field, but I never went.

Then Pagit died, and his wife too.

I will never forget this that happened to me when I was little when I protected a person’s life.

← Prev: Monkey & Turtle Back to Stories Next: Life Before, No Road →

Life Before, There Was No Road

Summary

  • Families walked two days between Baguio and Karao; food was kamote carried in kaybang baskets.
  • Water was scooped by hand at springs along the trail.
  • Schooling up to Grade 2 was in Karao; higher grades were in Bokod; older kids helped with kamote gardens and learned to carry kaybang.
  • The road changed daily life and work opportunities.
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When I was a little girl, I experienced a hard life because before there was no road, and so the place where the necessities for living always came from, it was Baguio. But they used to walk from here to Baguio, and they would sleep at the halfway point on the trail. Whatever they would buy there, a little salt or a necessity, it would be carried here [by a person]. And then we would continue walking, and we would sleep again at the halfway point on the trail. The next day we would walk to here. It would take two days to walk from Baguio to here. And so life was hard before because there was no transportation. And what was taken as a pack lunch before when we went to Baguio, it was kamote. It was put in a backpack. And when we reached a stream, we would eat there, and we would scoop the water with our hands and drink it. We would use our hands to scoop the water and drink it. And when we had rested again a little while, we would continue walking until we arrived here. Before too, there was no school here in Karao.

The school, it was in Bokod. And the students, they would walk from Karao to Bokod every day. Only a few had the patience to walk back and forth to Bokod. So only a few were educated because there was no school before. It [Bokod] only went up to Grade 6. Grades 1 and 2 were here, but Grades 3 through 6, they were in Bokod. As for high school, there is none here. It [the high school] is only in Bokod [today]. Before it was only in Baguio. Before we children who were not students, our parents would take us along with them to make kamote gardens in the mountains. They would teach us how to carry a kaybang basket. And all the kinds of work done by the adults in the family, the children used to do it before because there was no school for the children to go to so they [the parents] taught us the work. There were no jobs before. There was no employment to provide for the needs of their children. The only means of making a living before, it was a little rice field and kamote, the kamote garden. So when the road came, our way of life changed a bit. It is as though it became a little bit easier.

← Prev: Pagit Back to Stories Next: Harvest Rule →

About Not Setting Down the Kaybang Basket During Harvest Time

Summary

During rice harvest, people first eat a small meal (malmal). The owner’s share (aweto or chikel—bundles with the biggest grains) is prepared. Harvesters avoid setting down their kaybang baskets until the bundler of the owner’s share sets theirs down—an etiquette and spiritual practice for a plentiful harvest.

Notes: Aweto/chikel = owner’s bundles with the largest grains. Anakto/sool = harvesters’ bundles (smaller grains).
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Long ago, when we harvested rice, it was necessary that we eat just a little meal which they called malmal. And when the little meal was finished, the one who bundles the owner’s share of the rice which they call aweto would start [to harvest]. And we would all carry our kaybang baskets. And when it was almost noon, you would set down your basket only after the one who is bundling the owner’s share of the rice first set down her basket so that the harvest would not be reduced.

The purpose of eating only a small meal, or malmal, is to leave some food for the spirits to eat, thereby gaining their favor and ensuring a plentiful harvest.

The aweto (literally ‘its father’), or chikel, are bundles of rice stalks having the largest grains. These bundles belong to the owner of the field. Bundles of rice stalks having smaller grains are called anakto (literally ‘its child’), or sool, and belong to those who are harvesting as their payment for both.

← Prev: No Road Back to Stories Next: Food Customs →

Why the Karaos Do Not Eat the Meat of Dogs, the Meat of Horses, and Hot Peppers

Summary

  • Dog and horse are “friends of people,” companions in work and travel; elders avoid eating them.
  • Hot pepper is avoided in certain rituals (indothoan, sindad) to keep spirits from anger; modern practice sometimes adds pepper but avoids calling it sili (bithoka) so spirits won’t “know.”
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These are the stories about the Karaos not eating the meat of dogs, the meat of horses, and hot peppers. The stories differ from each other, but these are the common ones. The dog, people always keep it as a companion. It guards the house. It goes with its master wherever he goes. If its master stays overnight somewhere, it will sleep with him. It will not leave him. If its masters go to work in the fields, it will always go along with them. It will always guard them. A hunter takes it along when he goes hunting. The dog never forgets its master. Even if you are away somewhere a long, long time, it will never forget you. A dog is trained, and it is given a name like a person. It will warn you when something really frightening is going to happen. That’s why people, they shut the dog up in the house, especially when it is the time of a strong storm. If the dog takes a piece of partially burnt firewood in its mouth and wants to go out, we have to go outside because a flood is coming or a landslide that will cover the house. If an old man or an old woman dies, they have him accompanied by his dog so that he [the person] will always take it along where he is going. But the owner of the house will not eat the dog, even the old people. It is only the young men, but just a few still do it.

The horse, it is another friend of people. When they travel to a far place, they ride on a horse. Even if they are drunk, even if it is very dark, the horse will take them to their house. They have the horse carry heavy cargo. The horse, it is trained like a dog. If you tell it to run, it will run. If you tell it to stop, it will stop. The horse is the friend of people. It is like a dog. The horse has many uses: for riding, for pulling a cart, for racing, and for carrying heavy cargo. That’s why the people in Karao, they do not eat the meat of horses. It is like the dog. If an old man dies, they have him accompanied by a horse as something for him to ride wherever he goes. For this reason, there are many Karaos who do not eat the meat of horses, especially the old men and women.

Hot peppers, it is forbidden to use them in the indothoan ritual, the sindad ritual, and other chilos rituals in which a pig is used. They say that the spirits will get angry if the meat of the pig or the chicken has hot peppers added to it or it is dipped in a sauce made of hot peppers. If it is the meat of a water buffalo, we can add hot peppers to it, but it must be outside the house, not inside. But now, the custom is changing. Now we can add hot peppers to the meat inside the house, as long as we do not call it sili. We call it bithoka so that the spirits will not know. The spirits can be tricked. That’s why now the Karaos eat hot peppers.

← Prev: Harvest Rule Back to Stories Next: Origin →
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Map:Street Map Views (Google)

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Notes & Sources

  • Basemap & data Š Google.
  • Origin ties to eastern Bontoc are from public research; exact sites are not shown.

About Us

We are BSIT 2nd-year students from Benguet State University. This website is a class project created to build a respectful digital exhibit that showcases publicly available knowledge about the Karao people—language notes, origin narratives, feasts, beliefs, and stories, while prioritizing care, attribution, and community review.

Our purpose

  • Make learning about Karao culture easier for students, educatiors, and the public.
  • Center respect: use public sources and add clear attributions.
  • Invite corrections, updates, or withdrawal requests from the community at any time.

How we worked

  • Reviewed publicly available research and linked to the original sources.
  • Summarized materials in plain language.
  • Built with accessibility in mind.

Respect and care

We acknowledge that many forms of knowledge are shared within the Karao community and may not be appropriate for online display. This exhibit uses public materials and avoids sacred/sensitive details. If any part of this site is inaccurate, missing context, or better withdrawn, please contact us and we will respond promptly.

Team

BSIT 2nd-Year Students • Benguet State University

  • Abat, Arian Dave S.
  • Baliag, Emerson L.
  • De Ocampo, MJ G.
  • Facsoy, Mayumi P.
  • Garcia, Raven Jesrael E.
  • Kingkingan, Allison Marie A.
  • Lastimozo, Jandervien B.
  • Na-oy, Eathan John T.
  • Nono, Filbert Alecks
  • Valdez, Carl Andrei V.

Acknowledgements

  • Karao community and elders referenced in public sources.
  • Libraries, archives, and open-access publishers.

Contact

Have corrections, context, or a request? We'd love to hear from you.

Tech & accessibility

  • HTML, CSS, a small amount of JS (theme toggle, mobile menu)
  • Responsive layout, sticky/fixed header, keyboard focus styles
  • Media with alt text and transcript links where possible

Disclaimer

This site is a student project. It does not claim to represent the Karao community. We use public sources and welcome community guidance and corrections. We will update or withdraw materials upon request.