an ato on some mission
for that ato they would receive support while gone. This would readily
develop into a true tax if those public duties were to be performed
continually, or even frequently with regularity.

"Rake off," or, as it is known in the Orient, "squeeze," is so common
that every one -- Malay, Chino, Japanese, European, and American --
expects his money to be "squeezed" if it passes through another's
hands or another is instrumental in making a bargain for him. In
much of the Igorot territory surrounding the Bontoc area "rake off"
occurs -- it follows the advent of the "headman." It is one of the
direct causes why, in Igorot society, the headman is almost always
a rich man. During the hunting stage of human development no "rich
man" can come up, as is illustrated by the primitive hunter folk of
North America. As soon, however, as there are productions which may
be traded in, there is a chance for one man to take advantage of his
fellows and accumulate a part of their productions -- this opportunity
occurs among primitive agricultural people. The Bontoc area, however,
has no "headman," no "rich man," and, consequently, no "rake off."

PART 5

Political Life and Control

It is impossible to put one's hand on any one man or any one group
of men in Bontoc pueblo of whom it may be said, "Here is the control
element of the pueblo."

Nowhere has the Malayan attained national organization. He is known
in the Philippines as a "provincial," but in most districts he is
not even that. The Bontoc Igorot has not even a clan organization,
to say nothing of a tribal organization. I fail to find a trace of
matriarchy or patriarchy, or any mark of a kinship group which traces
relationship farther than first cousins.

The Spaniard created a "presidente" and a "vice-presidente" for the
various pueblos he sought to control, but these men, as often Ilokano
as Igorot, were the avenue of Spanish approach to the natives --
they were almost never the natives' mouthpiece. The influence of
such officials was not at all of the nature to create or foster the
feeling of political unity.

Aside from these two pueblo officers the government and control
of the pueblo is purely aboriginal. Each ato, of which, as has
been noted, there are seventeen, has its group of old men called
"in-tug-tu'-kan." This in-tug-tu'-kan is not an organization,
except that it is intended to be perpetual, and, in a measure,
self-perpetuating. It is