In Search of Indigenous/Traditional Practices of Tan-awan Village by Elmer John E. Basa

West Negros University and company visit Tan-awan at Kabankalan

Witness the unique culture of indigenous people

A knowledge that features dynamism and various perspective

TAN-AWAN VILLAGE IN SEARCH OF INDIGENOUS/TRADITIONAL PRACTICES OF

Kabankalan, Negros Occidental, Philippines

â&#x20AC;&#x153;Although we are in different boats, you in your boat and we in our canoe...We share the same river of life.â&#x20AC;?

-Chef Oren Lyons, Onandaga Nation

Contents

In search of indigenous/traditional practices of Tan-awan village

Research Site

1 Research Team 2 Introduction 3 Methodology 4 Activity Timeline 7-10 Agricultural Practices Planting and Harvesting Income Fieldwork and Livestock Barter Trading Barter Trade and Balsa Medium of Exchange The Market Setting

11-14

Legends, Folklore and Local Dialect

Origin of Tan-awan The Origin of the places, Tumumbo, Makinigkig and Orong The Legend of Kabiguan

pg.5

Contents

15-20

In search of indigenous/traditional practices of Tan-awan village

Tan-awan Folksongs and Dances Indigenous Music in the Philippines FOLK MUSIC FOLKDANCE and its properties

Balsahanay Festival Local Food Preparation

21-22

23-30 Medicinal Practices

36 Cultural Utilization 37 Recommendations 38-41 Insights from the Participants 42 Acknowledgments 43-48 PHOTO GALLERY

31-35

Research Team

Faculty and Staff Researchers: Victoria E. Demonteverde, MSc., Ismael E. â&#x20AC;&#x153;Maengâ&#x20AC;? Java, Bayani G. Lacson, Lilibeth P. Eslabon Ph.D, Jolly Gariando, Rey T. Eslabon Ph.D and Henry Philip G. Laurella Junior Volunteers of German Development Cooperation (GIZ) Jonny Ferdinand Bix-Bongers, Hannah Clara Emde, Georg Naumann and Maximillian Nusch Student Enumerators Name College Bayking, Daygie Mae R. Education Boliboli, Maida M. Education Caspe, Kimberly Joy A. Education Demonteverde, Vickie Joy E. Arts and Sciences Duran, Deanne L. Education Guanzon, Lara Melissa P. Education Ortiz, Mary Jane M. Engineering Consing, Benjie M. Arts and Sciences Decena, Mark Jade P. Engineering Duran, Rollie Jen L. Education Fuentes, Mark Aries V. Education Mones, Romer V. Arts and Sciences Seron, Randy M. Engineering Solanoy, John Rovic G. Education Pictures: Hannah Clara Emde, Georg Naumann, Jonny Ferdinand Bix-Bongers, and Maximilian Nusch Video Editor: Georg Naumann Layout: Elmer John E. Basa Consultants: Norberto P. Mangulabnan, Ph.D., Director of Research, Development and Extension Office Mr. Caesar Pacalioga, Director of Center for Performing Arts and Culture, WNU Ma. Lourdes Quisumbing, Ph.D and Sheila Dingcong, AUDRN, Miriam College

Introduction

ndigenous knowledge is a unique traditional and local knowledge that exists and develops around specific conditions of men and women indigenous to a specific geographical area. The study of indigenous knowledge is a multidisciplinary approach that promotes research in varied disciplines such as culture, arts, and other practices. Its dynamism is a result of continued experimentation, innovation, and adaptation that enables itself to blend with science and technology. As such, it is an important basis for local decision making in almost all aspects of community life.

This study is essential as it documents the existing indigenous knowledge of Tan-awan and facilitates its transfer to the next generations. The collaboration of several organizations which decided to collect and save Tan-awan’s cultural treasures and the different perspectives of the various stakeholders widened the scope of the study. Tan-awan, one of the rural barangays of the City of Kabankalan, Negros Occidental, is an area rich in culture and history. However, because of the advent of modern communication

RESIDENTS FROM TAN-AWAN VILLAGE technology and other factors, the residents’ awareness of their own culture has diminished through the years. Although the natives belong to the Bukidnon group, they have kept cultural traditions, art form, and other practices that are peculiar or distinct from other indigenous groups. One of these practices is barter trading that happens during Fridays when producers, consumers, and merchants converge for various economic activities. Trading is located along Ilog-Hilabangan River, a major river system in the province. Mode of transportation is unique, since goods are traditionally transported using “balsa”, a raft made of bamboo. This paper documents the different facets of the village life with focus on its indigenous/traditional practices. Research outputs were utilized in various forms such as cultural presentation, puppetry, and technical reports. Publications were web-based and in printed form. Finally, the research output will be integrated in the curriculum for utilization by students at various levels and disciplines.

The objectives of this research project are as follows: 1. To document the language, arts, culture, and festivities of an indigenous group in Tan-awan Village; 2. To study the different aspects of Barter Trade; 3. To identify indigenous medicinal practices and indigenous food and their preparation; 4. To develop a research-based cultural show entitled “Teatro Balsa”; 5. To integrate research findings in the curriculum; and 6. To publish research results for dissemination and utilization.

Methodology On October 2011, the first site visit to Tan-awan Village was conducted by the researchers for the preliminary discussions with officials of the local government units and administrators of the local schools. The intentions and the extent to which the research would be conducted were deliberated. The researchers also visited and conferred with key persons who would be facilitating the research activities. The site visit, therefore, provided insights that were useful in the preparation for the research. This research project has four components, namely: Research, Theater, Integration of Local Knowledge in the Curriculum, and Publication. The research dealt with the different aspects of village life including Barter Trade/Economics and Agricultural Practices, Tan-awan Dances, Folksongs and local Instruments; Legends, Folklore and Local Dialects; and Local Food Preparation and Medicinal Practices. Qualitative research design involving both structured direct observation and semi-structured interviews was used. It likewise utilized snowball purposive sampling wherein the respondents were recommended by key persons. Data collection from December 2011 to May 2012 also involved interviews with key persons, photo-video documentation, and field observations. In the case of food preparation, the respondents themselves were asked to prepare the different kinds of food. A cooking contest was held on April 16, 2012 to establish the commonly consumed foods in the area. Respondents were also requested to dance, sing, or play musical instruments to document their actual performance.

A theater was presented based on the research findings. In preparation, the research group conducted workshops on puppetry, script writing, music composition, and theater production. To facilitate the integration of the indigenous knowledge gained in the curriculum, a book was written to serve as reference material for high school and elementary students of the Department of Education and for college students of Kabankalan City. Arrangements on how to integrate the research findings in the curricula of college and graduate studies have been undertaken. A theater play was presented during the research validation in Barangay Tan-awan on April 14-17, 2012 and during the research output validation in West Negros University on June 15, 2012. Responses from participants specifically on the integration in the curriculum were noted. The research component was officially finished on June 15 when the research output was presented to 70 students and officials of the participating organizations: Miriam College, Asian University Digital Resource Network (AUDRN), German Development Cooperation (GIZ), Barangay Tan-awan, City of Kabankalan, and West Negros University. Research findings were published in printed and electronic forms for dissemination and utilization by interested parties. In addition, a video documentation of Tan-awan festivities, natural resources, and interviews of officials was made.

Activity Timeline October 2011

1st Site Visit, Tan-awan; Orientation: coordination with local government units and administrators of local schools; first contact with key persons for useful insights for preparation.

Preparation, Formulation, Validation of Research Instruments

December 2011

Partner Support of GIZ (German Development Cooperation) funding of 2nd Site Visit

December 22-27, 2011

2nd Site Visit, Tan-awan; Data Collection: (initial documentation, interviews with key persons, photo and video documentation, field observations)

February 2012

Approval of Support by AUDRN (Asian University Digital Resource Network) and Miriam College

January-February 2012

Theater Workshops for “Teatro Balsa” -Puppetry Workshop -Scriptwriting Workshop -Puppet Making Workshop -Music Composition Workshop Collection, processing, and analysis of data

March 2012

Initial Data Presentation, Bacolod City

March 19-20, 2012

Participation in the workshop “Mahara Master Class” by AUDRN in Manila Finalization of Cultural Utilization “Teatro Balsa”

April 12-16, 2012

3rd Site Visit Tan-awan, Theater Presentation “Teatro Balsa” (final data collection, validation of data, Balsahanay Festival) Data Finalization

June 15, 2012

Research Output Presentation and Validation, Bacolod City (Presentation of research output to academic community in West Negros University)

July-August 2012

Publication of Research Output (Publication of research findings in a booklet for universities to use and as reference for Department of Education in Kabankalan City)

September 2012

Workshops on Integration of local Knowledge in the Curriculum

October 2012

Submission of Final Report to AUDRN

Research Site Tan-awan Village is one of the barangays of Kabankalan City in Negros Occidental, Western Visayas, Philippines. It is located 14 kilometres away from Kabankalan City, along the Ilog-Hilabangan River, the longest river in Negros Island. The best way to reach Tan-awan is by habal-habal (local name for hired single motorbike), tricycle, or private transportation. It is a 20-30 minute drive from the city proper. The population of Tan-awan is 7,371 as of December 2011. According to the local government of Kabankalan, the General Family income is below Php2,000 per month (Social Class E). Historically, Tan-awan used to be a refuge for evacuees during the Second World War. It served as a sort of watch tower to see if there were unfriendly troops going into the area. Thereby, the word “Tan-awan” (Hiligaynon: verb tan-awon – to see) can be roughly translated as “Viewpoint”. Although the natives belong to the Bukidnon tribe, they have cultural practices that are unique and distinct from other indigenous groups. Tan-awan village has eight Day Care Centers, one primary school, two elementary schools, one secondary school, and three Alternative Learning System Centers. The hinterland is mostly used for cultivation of agricultural products like bamboo, banana, and several varieties of vegetables. However, in the recent years, the local government has tried to develop the beautiful countryside for ecotourism. Developed spots like the hot spring in Mainit cave or the breath taking waterfalls are now easily reached and worthy of visit. April 2012 was the second year of Tan-awan’s Balsahanay Festival. This festival celebrates the tradition and practices of the traditional balsa and barter trade. Recently, Tan-awan High School won as the Brigada Eskwela 2012 Best Implementer Exceptional School Category Secondary Level.

Geographical Site

Agricultural Practices Verdant hills roll and the Ilog Hilabangan River, flow along Tan-awan Village. The river supplies water to hundreds of thousands in the province and this area is home to 8,000 people including the indigenous tribe in Barangay Tan-awan that still continues its unique agricultural practices.

To document and preserve these agricultural knowledge and practices, the Research Team conducted several interviews in the area. From December 2011 until April 2012, the researchers conducted interviews with the locals regarding their agriculture methods and traditions. The following text summarizes the outcome of the research.

"Local farmers mostly plant crops including squash, eggplant, string beans, and ampalaya, during different seasons."

“During planting and harvesting season, children generally do not attend school as they help their parents in the field.”

PLANTING AND HARVESTING According to the interviewees, the good quality of the soil makes it possible to plant crops anywhere. To establish the planting conditions, they use the location of their homes as point of reference. Local farmers mostly plant crops including squash, eggplant, string beans, and ampalaya, during different seasons. Coffee is also considered an important crop. They also plant and harvest a variety of fruits such as banana, avocado, papaya, tar-apple, jackfruit and passion

INCOME

fruit. At times, they harvest from numerous species of plants that grow naturally in the hinterland. After harvesting the crops, farmers collect the fresh seeds that are generated by the bearing plants. Subsequently, the seeds are used for the following cropping season. An important part of the annual rice planting activities are some special rituals that are believed to guarantee good growing and harvesting for the season. The farmers, therefore, continue practicing these rituals of gathering and preparing food including chicken or pig. The ritual is called “Damit” that refers to the habit of saying “Thank you” in gratitude of a good season.

Furthermore, the interviewees reported that land distribution among tribe members enabled most families to own a piece of land. Some of them earn extra income by working and helping their neighbors on their fields. Nevertheless, all family members, parents, and children work on family owned land. Most children start working at the age of 10 to help support their family. During planting and harvesting season, children find difficulty in attending school regularly. The work on the fields is labor intensive and time consuming; thus, it is a challenge for them to focus on school activities. For most families, the generated family’s income from farming is insufficient to meet their daily needs and expenses. Thus, they engage in other ways of earning money such as trading of harvested goods during the weekly market at the riverside of Ilog- Hilabangan River. In addition to fieldwork and trading at the market, the indigenous tribe continues hunting as other source of income.

Fieldwork and Livestock When working in the fields, the respondents use traditional tools like “guna” which is a short weeding tool, reaping hooks, and rakes. Farmers also utilize animals like the endemic carabao or the native horses to plow the fields. In growing plants, the farmers utilize organic fertilizers which they themselves produce out of composted materials. To prevent diseases that threaten their crops, modern pesticides are also commonly used. The fields are watered with water from Ilog-Hilabangan River as well as rainwater. Aside from animals found to be useful for the fieldwork, most of the farmers possess livestock including goats, native chicken, cows, and horses. Most of the animals are very valuable to the families. Animals are indispensable and are generally not for sale except when a family cannot afford certain needs; otherwise, it can be used in exchange of goods like personal items or cooking utensils. Since livestock plays an essential part of the daily survival of the families, therefore, farmers take explicit care of their animals by treating them with medicines and vitamins. Evidently, the agricultural situation in and around Tan-awan Village has adapted to modern methods. Nevertheless, the area is still mainly influenced by traditional practices like special planting rituals and techniques. The life of the families is mostly dependent on their income from the fieldworks and their yields as well as from their livestock.

Barter Trading 9

The research team of West Negros University formulated two different questionnaires to analyze this unique tradition. The questionnaires are packed with questions to elicit data that would establish the practices or habits involved in this weekly early morning trade and also to gather information about elements of local trade in this area. Every Friday morning, while the sun has not yet risen at 4:30 and darkness still surrounds the riverbank, traders and farmers are already at the riverside of the Ilog-Hilabangan River. They are wide awake before dawn for they have to travel for three to four hours walking, riding, and crossing the IlogHilabangan River several times. “Since I was old enough to understand things, barter trading was already a tradition in Tan-awan village that has become an important part of our lives,” said Rey Medes, former Barangay captain of Tan-awan. Every Friday morning, the riverside around the Tan-awan Village becomes a vast trading area for the local people and the traders from nearby cities to as far as Bacolod City. Native farmers take long walks or use the balsa to bring their goods to the market area for trading. Even young children take the challenge to carry the harvested crops of the week, like bananas or live chicken, to the trading zone every week. Similarly, as early as dawn, the town traders are already at the site to get the best deals with the residents. Initial observations revealed that the banana is the most traded product since it has the biggest number among the planted crops in the area. It is the cheapest and therefore, the most sold and traded commodity in the market.

Barter Trade and Balsa Tan-awan Village being surrounded by mountains has played an important role in the logistics of the weekly market activities. Accordingly, the traders have to use the endemic carabaos, native horses, or even themselves to transport the trading goods over long arduous distances to the riverside. Interestingly, a very traditional way of transporting goods to the trading area is still practiced here. That is the use of the traditional raft called the“Balsa” which is considered an important cultural piece of Tan-awan’s identity. It is an indigenous raft, made of bamboo tied with native materials like pisi, uway, and sukdap. These materials serve as the “tie” that holds the bamboo raft together. As means of transportation, it is still common within the trading sector. It serves as a means of transport for all kinds of animals, bananas, seasonal fruits, and vegetables. After using the raft to float the goods for sale, the native materials that compose the raft are likewise traded to local people and traders who use them to make furniture. Most families own a balsa which they make out of bamboo from their own plantation. Others purchase bamboo from other farmers and others earn the balsa through trade. Those who do not own a balsa would ask their neighbors’ accommodation in their balsa for the ride to the trading area. Depending on the volume of transported goods as well as one’s relationship to the owner, the neighbor might ask for compensation for the transport.

Medium of Exchange

The Market Setting

Most of the interviewees confirmed that the medium of exchange in the barter trading has changed fundamentally. Their ancestors practiced barter trading by exchanging goods with goods. However, because of the increase of literacy and education of the tribe members and the rising influence of money coming from the local and nearby cities, money has become the most important medium of exchange instead of commodity. Due to this impact, the barter trading system is almost gone and is only used in a few individual cases. Currently, the traders prefer trading for money.

People are allowed to barter their goods without the need for any specified permits. The traders and local farmers are expected to follow certain simple rules, like humility, respect, right pricing, and selling of proper goods. If any problem or misunderstanding occurs, the elders mediate between the involved parties, since older people enjoy great respect in the tribe regarding this kind of decision making. The radius of the trade is not limited to only one community. People are allowed to bargain within other communities, especially when it comes to seeds and plants. Because most of the exchanged products have to be brought into the trading zones by the traders, there are instances when very important and needed products are not available. Many goods are difficult to get, if the traders do not bring them from the cities. A trip on a motorbike from the trading area to the nearest urban shopping area takes almost 45 minutes and costs around 100 to 150 Pesos, which is an expensive fare, especially for the indigenous people with limited financial capacity.

In the past, according to interviewed respondents, the people did not value the different goods in terms of their prices. They merely bartered their goods for other goods that they needed. But nowadays, the market situation at the riverside has changed, since the use of money has increased. Some people visit the surrounding cities from time to time and are informed about the market price of certain goods or the prices at which certain goods are commonly being sold in nearby markets.

Also, modernism has influenced the trading habits especially when it comes to the weighing customs. In earlier times, â&#x20AC;&#x153;the power of handâ&#x20AC;? was well respected. The weight of the goods used to be estimated only by using the hands, but today weighing machines are used to ensure accuracy in measuring the weight of the goods considering that prices are now based on weights. The market situation at the riverside has undergone several changes in the past centuries because of the growing influence of globalization and the deflection to money as the medium of exchange. Barter trading as the central element of the Friday activities in the past has verifiably lost its influence on the economic situation of Tan-awan Village and of tribes living nearby. Nevertheless, this trading area is the biggest transit point for native goods and has not lost its importance for the provision of the indigenous people in Tanawan.

Legends, Folklore and Local Dialect This aims to document and preserve the legends, folklore, and local dialects as they were handed down from generation to generation for the succeeding generations. Since most

LEGENDS 11

of the young people in the region leave for cities, these old tales are strongly endangered to extinction. For this purpose, the villagers were interviewed about the stories they

could tell, thereby, they were video documented. Afterwards, the texts were transcribed in the original language and translated to English.

Three Ilongo folklores were collected and translated in English, namely; Origin of Tan-awan; The Origin of the Places Balisong, Tumumbo, Manaligkig kag Orong; and The Legend of Kabiguan. Four Cebuano folklores were collected.

The Origin of Tan-awan Long ago, when the eastern part of Kabankalan was not yet developed, the Minoros lived near the river bank of a vast river surrounded by growing forest trees, root crops, and other food sources. Their most important activity was planting of bananas, corn, sweet potatoes, and especially rice. In the mountainous part of the said area, there was once a strong, handsome, and loving warrior named Katagbak whose vocation was hunting aside from farming. He had a wife named Katagda and two beautiful daughters. One fine day, while he was waiting for the sunrise, he decided to go hunting. He prepared his spear and knife that he would use for hunting. With courage and faith, Katagbak went to the forest with his faithful dog leaving his family in their home. As the afternoon was getting late, Katagbak’s family anxiously waited for his arrival. Then, they saw Katagbak’s dog coming alone. They welcomed the dog with worry. Katagda asked the dog, “Where’s my loving husband?” The dog did not reply. The wife repeated the question for seven times until the dog replied, “He’s coming”. With the assurance that her dear husband was coming, she was so relieved that she did not realize that the dog was talking. After an hour, Katagbak arrived with a smile on his face, carrying a big wild boar, called tanguhan, which still had a long dagger pierced in its body. The people of the village welcomed him for his big hunt. The people hurriedly prepared for a feast. In order to witness the slaughter of the tanguhan in preparation for a big celebration, the Minoros gathered together and danced. The dinner was filled with liquor, food, and dances. In the middle of the celebration, Katagbak commanded his two daughters to get some banana leaves to be used as plates for the fête. Along the way, they saw a kid of an Aeta swaying in a hammock on a tree. Out of curiosity, the daughters invited the child to the party. In their house, they asked the kid, “What’s your name?” The child merely stared at them. They offered the child food to eat but only a nod was his response. They requested him to dance, but he only hopped and hopped inside their house. However, every time he jumped and hopped, the corners of the house collapsed and bubbles appeared. The people inside the house vanished. Some people ran but the bubbles chased them and those caught by the bubbles disappeared. Some bubbles stopped at the place formerly known as Tan-awan and presently called Maysungo. The last bubble stopped at Sitio Bula, now Brgy. Carol an. The strange incident was known to the people of every place in Kabankalan. Upon knowing of the incident, the curious spectators climbed the mountains to see the place if the incident really happened. They noticed that the house of Katagbak was already under the clear water. This old story was spread orally from place to place, so that almost all people visited the place. Thus, when the people of Kabankalan were asked where to find someone or where someone went, the response was almost always, “on the mountainous side of the place to see the sunken house of Katagbak under the clear waters”. Tan-awan is a place where one can see the sunken house of Katagbak. Until now, this story about the sunken house under the clear waters has been the talk of the people of Tan-awan.

The Origin of the places Balisong, Tumumbo, Makinigkig, and Orong Long ago, places were named after events or unusual incidents that took place in those places. At times, the most dominant physical feature or the topography of the place was the basis. For instance, a flat land would be named plateau and the hilly place would be called a hill. In Tan-awan, there were also unnamed places because no significant events or occurrences had happened yet. During those early times in the island of Negros, the leaders or chieftains were usually warrior women, known as Amazonas. They were respected by their people. They also had the right to choose whom and when to marry. There was a gorgeous and brave Amazona named Tamsi. Many bachelors wanted to marry Tamsi because of her beauty, bravery, and power over some places in Tan awan. One day, Tamsi sent a messenger to tell her people that she was ready to marry a lucky man who would be willing to answer her request. This announcement prompted many strong bachelors from the different places to express their interest. Tamsi decided that she would choose her future spouse by holding a duel where the bachelors would use balisong or lansitas. She told her plan to all the strong bachelors who accepted her request. All the brave bachelors went to the mountainous area of their place. Also, the families of the bachelors came and witnessed the duel. When they started the duel, Tamsi simply stood at their side and danced during the duel. During every duel on the mountain, the families of the victorious bachelor danced to celebrate the victory but some families stayed aback having feared the defeat of their beloved son. Because of this event, this mountainous side of Tan awan where the duel using balisong or lansitas occurred, was called Balisong. The rear area of the place where the families were seen jumping for victory was called Tumumbo. The place where the people were seen dancing due to loathing was called Makinigkig. The place where people were seen retreating because of defeat and fear for their son was called Orong. Until this time, Balisong, Tumumbo, Makinigkig, and Orong as the names of these places have remained the same.

The Legend of Kabigu-an as narrated by Pastor Mulleta Long ago before the conquerors came to the country, the citizens of each community had their own culture. Traditions that were conceptualized and practiced by the elders of the community became the norms that must be observed by everyone and violators would be punished by death or eviction from the group. There was one place in Tan-awan that was unknown to outsiders. It had a practice that children must follow their parents’ will in marriage. Parents have the right to choose the person whom the children will marry. Wedding ceremonies were not performed. Living in one roof as couple was the practice. According to the sources, during the early times, people of an unnamed place in Tan-awan did not perform wedding ceremonies; thus, it was an accepted practice for couples to live in one roof without the matrimony of marriage. However, they believed that the parents had the right to choose the person their children would live with. Children should therefore abide by their parents’ will. In this place, a couple loved one another secretly beyond the knowledge of their parents despite the friendship between their families. The beautiful and generous lady named Ka Tugis, the only daughter of her parents, was arranged to marry a man who was her family’s good neighbor. The man named Alusiman, a handsome, manly, and strong farmer was also arranged to live with a woman chosen by his parents. Both occasionally saw each other by a secret waterfall, where they would show their longing and affection for each other. They were very happy every time they met on their rendezvous, even in a short span of time. By the waterfalls they planned their future as a couple until the end of time. On the day when Ka Tugis and Alusiman have to live with their arranged husband and wife, they decided to meet again by the falls. There, they made a promise not to leave each other and be together until the end of time. However, they could not disobey their parents’ will. They wanted to follow what was arranged for them but, they could not resist their desire to be with each other nor handle the thought of separation. They decided to end their miserable life by committing suicide. Having recognized the failure of their commitment to one another, the couple jumped off the falls while embracing each other. The two were dead when their bodies were recovered. Because the place was unknown, every time anyone would ask where Ka Tugis and Alusiman ended their sorrowful love story, the common answer of the people has been “on the falls of despair (kabiguan)”. Hence, until now this falls is called Kabigu-an.

Tan-awan Folksongs and Dances

“Traditional music and songs are creative processes of oral transmission that offer a clear view of a certain society.” Among the objectives of this study is to identify the local songs and dances that are popular in Barangay Tan-awan and their significance and association with the rituals, ceremonies, beliefs, and practices. There is a need to determine the significant steps, and why and how these songs and dances are performed.

Indigenous Music in the Philippines Traditional music and songs are creative processes of oral transmission that offer a clear view of a certain society. They are usually considered as “lower class music” that provides a contrast to commercialized music and the classical style. It is characterized by the unknown or anonymous identity of its composers and authors. Over hundreds years ago, indigenous music in the Philippines was influenced by foreign music styles. Years before the Spaniards landed in the Philippines, Hindus, Chinese, and Japanese traders brought their instruments, techniques, and patterns, significantly developing the music in the Philippines. Such music was composed of five notes (pentatonic lat : penta-five) and mostly played on early instruments like primitive drums or rhythmic instruments. Additionally, folksongs are musical pieces based on actual events such as marriage, death, rural practices, tragic events, or love. Most of them are characterized by spiritual content and are played during religious sacrifices. They are supported by dances and choreographies that visualize the subject matter of the celebrated act. However, these art forms changed rapidly when the Spanish conquest influenced Philippine folksongs, music, and dances through the introduction of European culture.

Folkmusic Through this research, different kinds of folksongs were collected. Music and dance pieces were reportedly presented by the people at the market area, by Baptist churches, and during assembly events. Furthermore, children and adults serenade during the market day or on special occasions for a fee. These findings indicate that Tanawan music and dance are associated with social, religious, and economic purposes. The researchers likewise inferred that most of the gathered materials in folk music could not have originated in Barangay Tan-awan. The variety of languages (Cebuano, Hiligaynon, Bukidnon) suggests that even in Tan-awan, multicultural movements are evident. Two songs were retrieved, namely: “Babaying Bukidnon” and “Kasubo Bayong Natawhan”. Although the songs are

self-written and cannot be defined as “indigenous”, they can be regarded as a significant found. They indicate cultural movements of folksongs in the community and give pure insights in the common life of Tan-awan village via art forms and folk music. Furthermore, researchers found many selfmade instruments such as harp, guitar, and “bao”. It becomes apparent that external influences contributed to the loss of most of their culture and art, but researchers were able to reconstruct dances based on interviews and testimonials. The dance “Pas-an Saging” was composed by the research team. It depicts the movements of merchants bringing bananas for sale. Also, a variety of musical performances and dances was presented by Tan-awan inhabitants during the Balsahanay Festival.

FOLKSONGS Title: O Babaying Bukidnon Carmen Palata Alpiche, 77 years old Sitio Dalikanon, Brgy.Tan-awan, Kababankalan City, Negros Occidental I. O babaying bukidnon Sa mga kalipay nga indi katu-on Sa mga bulotho-an kay indi katu-on Permi lang sa kasakit (2x) Ang naga-ilo kong dughan II. Si nanay si tatay ang may kasal-anan Nagsiling gid ako nga ila patun-an Ang sabat sa akon (2x) Paiway na lamang III. Mahuya gid ako sa taga-banwanon Sa mga dalaga nga kapareho nakon Sa adlaw kag gab-I permi nagpangaduhoy Ka-ilo kanugon (2x)] Babaying bukidnon

1. O, maiden of the mountain The happiness, you cannot have At school you cannot be Loneliness you are always be (2x) The emptiness of my heart. 2. It’s father’s and mother’s to be blamed I told them to send me to school They answered to me (2x) Never mind about it 3. I’ll be shy, with town people And the ladies like me I always cried day and night Alone, regrettable loss (2x) Maiden of the mount

TITLE: Kasubo Bayo’ng Natawhan Ermelieta Alpiche Javier, 52 years old Sitio Dalikanon, Brgy. Tan-awan, Kabankalan City Negros Occidental I. Kasubo bayo’ng natawhan Nang anak nga pinuy-anan Kon siya akon pasugtan Iya kon tani ako pabanhan II. Sang dose anyos edad ko May nanuyo sa akon nga tawo Nangayo ako sang plaso Bisan mag edad lang sang dise otso III. Sang dise otso na’ng edad ko Naglibog na’ng akon ulo Kay amo ang pagperma Sang papeletas didto sa banwa IV. Naglakat ako sa dalan Ginsundan ako ni ugangan Luha ko sa mata dili mapunggan Kay si nanay akon baya-an V. Adyos na nanay o tatay Tapos na’ng inyo’ng pagbantay Mana-og ako sing hinay-hinay Kay mubalhin sa bag-ong nanay

1. It’s a lonely barrio where I was born Habitation for a child If I allow her I would be married soon 2. When I was twelve years old There was a man, who courted me I ask for some time To wait until I’ll reach 18 3. When I was 18 I was confused Because it was the time to sign The marriage contract in town 4. I walked along the road Followed by my mother in law My tears flowed uncontrolled Because I’ll be leaving my mother 5. Farewell mother and father Your guidance towards me is over I’ll step down, very slowly For a transfer to a new mother

FOLKDANCE TITLE: “PAS-AN SAGING” Annotator: Mario R. Gabuya Meaning: To carry bananas on shoulder or on head Dance Culture: Lowland Christian banana farmers Place of Origin: Brgy. Tan-awan, Kabankalan City Ethnolinguistic Group: Hiligaynon (Visayan) Classification: Occupational Background/Context: “Pas-an Saging” is a Visayan occupational dance, found in Barangay Tan-awan, Kabankalan City. It depicts the different ways of carrying and transporting bananas for sale or for barter while crossing the river or riding a boat. It can be danced on any occasion, but it is most appropriate during festivals. Movements/Steps: 1) Balancing movements while riding a boat 2) Washing of feet and face DANCE PROPERTIES Costume: Dancers are dressed in peasant work costumes. Boys carry “tuwang-tuwangan” with bunch of bananas on their shoulder while girls are with “likin” on their head. Music: 2/4, composed of two parts A & B Count: 1 and 2 and, 1 and 2 to a measure Formation: Partners stand opposite each other about eight feet apart; girls stand at their partners’ right when facing the audience. XO XO XO XO INTRODUCTION Take two steps turning R in place, bow to audience (cts. 1 and 2). 2 M Figure I A. Partners face audience. Girls carry banana “saging” on head while boys carry “tuwang-tuwangan” on their shoulder. With R foot leading and knees slightly bent, take 4 close steps R,L,R,L (cts 1,2 to a measure). 4M B. In a striding position, with R foot forward and L foot in rear, Execute 4 shuffling steps in place (cts 1 and 2 and to a measure). 2M C. Repeat B pivoting with R, facing opposite direction. 2M D. Repeat A to C. 8 M 16 M

Figure II A. Starting with R foot, partners take eight walking steps moving clockwise (cts 1, 2 to a measure).

B. Repeat A moving counterclockwise taking 8 walking steps (cts 1,2 to a measure).

C. Girls continue walking for 8 steps turning R around in place while boys assume to place the “tuwang-tuwangan” with “saging” on the floor/ ground for 8 cts (cts. 1,2 to a measure).

4M 16M

Figure III Partners face opposite direction, girls facing away from the audience and boys towards the audience. Execute change steps moving sideways to partners place, Moving R to R shoulder toward each other (cts. 1 and 2 to a measure).

Repeat A to the left

Starting with R foot, execute 8 change steps turning R in every 2 change steps then reverse direction starting L foot, take 4 change steps on the last 4 measure.

16M 24M

Figure IV Partners face opposite direction. Starting with R foot, execute 2 escotis steps moving sideward R, boys face the same direction at the start of the first count.

Repeat A partners face audience.

Repeat A and B 3 times more. 12M Note. Boys do the movement crossing over the “tuwang-tuwangan” . 16M Figure V Partners face audience standing with R shoulder towards the direction A. With R foot leading, partners take 4 walking steps R, L alternately. B. Repeat A making a bigger steps (raise the knees about 45 degrees angle). C. Repeat A and B. D. Repeat A and B turning R about

2M 2M 4M 8M

Note: Boys continue the movement for 4 measures. Girls execute the movement for 2 measures, then face the opposite direction (turning L about) and hold the bunch of “saging” to be placed on the floor finishing in a squat position for 2 measures. E. Partners with trunk slightly bent forward, L foot supporting the weight of the body and R foot is placed and extended forward. Execute “panghugas”, hands scooping the water to wash the legs facing R and L alternately. 8M F. Repeat D change position of the legs (R foot supports the weight of the body and L foot extended forward) execute “panghugas” on the face as if scooping the water to wash the face L, R alternately. 8M 24M Figure VI A. Partners take their goods. Girls take the bunch of banana and place it on head while boys carry the “tuwang-tuwangan” for 4 cts and assume standing position for another 4 cts. 8M B. Execute four walking steps moving clockwise girls following the boys. 4M C. Take four change steps continue moving clockwise.

D. Repeat B and C counterclockwise. 8M 24M Note: Fig. VI D may be repeated and extended for the exit.

16M

“Balsa parades, a beauty contest, dance presentations, theater shows and other activities guarantee a varied program and a festive atmosphere.”

Balsahanay Festival This festival, now going on its 3rd year, is the biggest celebration of Tan-awan Village that gives insight about its culture and uniqueness. The focus of the celebration is the traditional “balsa”, formerly the major means of transporting goods and people from the mountain areas to the market place. Without the balsa, trade between people living in the upper mountains and the main village of Tanawan is not possible. For this special occasion, locals and people from the hinterlands offer numerous specialties in the market. The length of the market is long since it is composed of small booths and shops along both sides of the road. Cock fights, a beauty contest, dance competitions, theater shows and

other activities guarantee a program of varied experiences and a festive atmosphere. At night, live music is provided in the public plaza, so the young and old people can dance and party all night long. This year, the festival started on a Friday with market activities, inspirational speeches by local officials and a beauty contest of “Miss Tan-awan” in the evening. On Saturday, games and competitions took place, and after dinner, the “West Negros Night” started on public stage. The whole village gathered to watch the performances of West Negros students. The Kalingaw: Teatro Hiligaynon presented a research-based theater presentation with puppets as Masters of Ceremony. At the same time, this served as

validation of the research activities. Moreover, the Rondalla group and the Glee Club of the Center for Performing Arts and Culture, WNU, entertained the audience with their cultural presentation. The highlight of Balsahanay Festival was on Sunday. Villagers assembled at the riverbank for the opening ceremony early in the morning. Music was played, flags were raised, and glamorous decorated balsa rafts, constructed only for this special event, entered the site. A competition took place in which the different rafts were ranked according to the following criteria: decoration, creativity, and originality. Afterwards, everybody joined the procession to the local church where they worshipped together.

In the afternoon, the festivity continued with a street parade and dances, leading through the village to the public plaza. A ceremony and dance competition among students from Tan-awan elementary and high school was presented. Their dances portrayed the life in the mountains and the barter trade between villagers and mountain inhabitants in self-choreographed dance movements. The dancersâ&#x20AC;&#x2122; traditional costumes were designed with local materials. Altogether, 240 dancers participated in the presentation. The Balsahanay Festival concluded with the crowning of the â&#x20AC;&#x153;Prince and Princessâ&#x20AC;? of Balsahanay Festival 2012 and the night-long festivities and dancing. It was a spectacular fiesta!

Local Food Preparation This study documents the preparation and ingredients of local foods in Tan-awan, especially those that are considered as the specialty in the area and those that are most commonly consumed in the people’s everyday life. Data collection methods included key informant interviews with members of the tribe, mostly women, and actual preparation of food with them. A cooking contest was also held on April 16, 2012 to present the commonly prepared food in the area. The traditional way of preparing food is still being observed by some families in Tan-awan. They use an improvised stove made of rocks and firewood for cooking. The firewood is placed above the stove for kiln dry effect. They also use traditional stone grinders to grind corn and rice. Rice grains are removed from hulls by using mortar and pestle. To separate the grains from the hulls, they use “kalalaw” (pan made of native materials). Local brewed coffee termed

“cape tupra” is prepared by boiling granules, sifting them using a homemade sieve made of cloth. An earthen jar, “banga”, is used to store drinking water. The most common delicacies in Tan-awan are made of cassava and besol since they are abundant in the area. They are nutritious and filling and are served as alternatives for rice. The common way of preparing them is to first shred the cassava or besol then extract the juice (in case of cassava) and mix it with sugar, milk or coconut. Then, either steamed to make puto or boiled for other recipes. Five recipes for each were documented. Four unique Laswa recipes with besol as one of the main ingredients were documented. (Refer to the recipes below.) Preservation of this local knowledge is evidently important as food is essential to life. Moreover, the next generations may well appreciate their local food and introduce a dish for commercial consumption.

Besol puto

Tools: Ingredients: Shredder Coconut milk Pot Shredded Besol Steamer Sugar Salt Procedure: 1. Peel the besol 2. Shred nts 3. Mix the ingredie nts in molder 4. Put the ingredie 5. Steam 5 min

-1 Steaming Time: 10

Mallorca Respondent: Allan Age: 44 years old ulture ry Teacher in Agric ta en em El : on ati Occup

Besol yam Ingredients: Tools: Besol (Yam) Pot Ube Powder Brown Sugar

Procedure: 1. Peel off the skin of besol. 2. Cut corm into two halves. 3. Scrape the inner part of the corm. 4. Leave a thin outer part of the besol and set it aside. 5. Mix the scraped part with cheese, milk powder, etc. to create a filling. 6. Then fill it into the inner part of the besol. 7. Tie the filled two outer parts together. 8. Boil it in water layered to the content. Cooking Time: 8-12 minutes

Ibos nga Be sol

Ingredients: Coconut Milk Shredded Beso l Sugar Salt

Tools: Shredder Pot

Procedure: 1. Peel the beso l. 2. Shred. 3. Mix the ingr edients. 4. Put the mixtu re in coconut le aves and wrap 5. Hardboil in co . conut milk. Cooking Time: 10-15 min

y a m a l a K / a y i Lah Hati Tools: Ingredients: Shredder Besol Frying Pan Coconut Milk Food Coloring Brown Sugar

Procedure: sol. . 1. Shred the be 1:1 proportion in ts n ie d e gr in . 2. Mix all to the mixture g n ri lo co d o fo 3. Add the frying pan. in ilk m t u n co e boiled 4. Boil the co together with th ts n ie d e gr in d e 5. Cook the mix . coconut milk Cooking Time:

30 minutes

o t u p a v a Cass Tools: : ts n ie d re g In Molder a v Cassa Frying Pan g n ri Food Colo Shredder k il M d e s n Conde r Brown Suga ilk Coconut M Yeast

Procedure: e cassava. loth. 1. Shred th sing clean c u y b e ic well. ju its nts and mix ie 2. Extract d re g in e d all th 3. Then ad er. to the mold 4. Put it in water. . 5. Boil the until cooked to u p e th 6. Steam utes e: 30-40 min im T g in k o Co

Lanson

Ingredients: Tools: Cassava Shredder Brown Sugar Steamer Coconut Milk Procedure: 1. Shred the cassava 2. Extract the cassavaâ&#x20AC;&#x2122;s juice and set aside. 3. Add sugar on the shredded cassava. 4. Steam until cooked. Cooking Time: 30 minutes

Cassava enp anada with latik fi lling

Ingredients: Cassava Tools: Shredder Coconut Milk (g ata) Frying p an Coconut Oil

Procedure: 1. Peel off the skin of cassava . 2. Shred the ca ssava until dou gh-like texture 3. Squeeze/ext is attained. ract the cassav a juice and set a 4. Cook the co side. conut milk unti l it produces a 5. Form egg-size “l ati k” dough then flatt en. Fill with th amount of latik. e right 6. Mold to encl ose the latik in to the dough. 7. Fry the proce ssed dough into the oil of the co conut. Cooking Time: 25-30 minutes Name of Resp ondent: Lolita Palata Age: 47 Years O ld Occupation: V endor

1) ( i p u Al

Tools: r hredde ents: S i d e r g In r t Steame Coconu d) oftene s a l v ti a s n s u Ca ed sugar amed or brais Brown e leaf (st Banana . t ’s milk re: u u n d o . e c a c v o o Pr he c assa d the c hen extract t e r h S . t 1 ts. eze and 2. Sque the ingredien af. all 3. Mix n a banana le i p 4. Wra until cooked. m a ng 5. Ste f cooki o s r u o :2h g Time n i k o o C

Alupi (2)

Tools: Ingredients: Shredder Cassava Brown sugar Banana leaf Procedure: ava. . 1. Shred the cass e fire until heated th to in af le na 2. Put the bana the juice. ssava. Set aside 3. Extract the ca cassava. on the shredded r ga su n ow br 4. Add leaf. 5. Wrap in banana ed. 6. Boil until cook Cooking Time: 2

hours

ores pant: Jessie S. Fl ci rti Pa f o e am N Age: 49

Laswa (recipe 1) Ingredients: Besol String Beans Eggplant Ladyâ&#x20AC;&#x2122;s Fingers Amaranth Vine Spinach Squash Shrimp Bagoong Tomato Onion

Tools:

Frying Pan Plate Spoon Bowl

Procedure: 1. Boil the water. 2. Add the following ingredients: tomato, onion, shrimp, and string beans. 3. Afterwards add squash, besol, eggplant, and ladyâ&#x20AC;&#x2122;s fingers. 4. Lastly, add the vine spinach, amaranth, and bagoong. Cooking Time: 19 min Name of Participant: Melly D. Navas Age: 54

Laswa (recipe 2) Ingredients: Tools: Onion Knife Tomato Iron cooking pot Salt Bowl Besol Spoon Malunggay Chopping board Bagoong Water Spinach Eggplant Dried Anchovy (dilis) Jute Mallow Leaves

Procedure: 1. Boil the water in a pot and add salt, onion, tomato, bagoong, and anchovy. 2. Then add besol, jute mallow leaves, eggplant, water spinach, malunggay and mix the ingredients. Cooking Time: 18 min Name of Respondent: Nalita B. Del Parba Age: 46 Years Old

Laswa (recipe 3)

Ingredients: Tools: Besol Knife Sponge Gourd Iron cooking pot Eggplant Papaya Vine Spinach Jute Mallow Leaves Malunggay Salt Procedure: 1.Boil the water and add the ingredients in following order: besol, sponge gourd, papaya, jute mallow leaves, vine spinach, malunggay, and salt. Cooking Time: 16 min Name of Participant: Merlita R. Gustilo Age: 45

Laswa (recipe 4) Ingredients: Tools: Salt Spoon Onion Knife Tomato Bowl Spring onion Banana leaf Bagoong Cup Shrimp Casserole Besol Squash Papaya Sponge gourd Jute mallow leaves Malunggay

Procedure: 1. Boil the water. 2. Add salt, onion, tomato, and besol. 3. If the besol is already cooked, add bagoong, shrimp, squash, papaya, sponge gourd, jute mallow leaves, and malunggay. 4. Serve in a bowl and add spring onions before eating. Cooking Time: 20 min

Medicinal Practices The indigenous medicinal practices in Tan-awan Village are as significant as the previously discussed practices. In a country where people, especially those living in remote areas, have less access to the formal health care system, traditional healing methods provide the alternative. The purpose of this study is to gather and preserve these indigenous health knowledge and practices of the Tanawan tribe as modern medicine become more popular. Six local medical practitioners, aged 38-67 years old (3 Males, 3 Females), were interviewed as respondents— local midwife “Paltera”, Chiropractor “Manoghilut”, and herbal doctor “manogbulong”. They identified 29 ailments that they can cure with indigenous methods and medicines. In addition, they identified 57 medicinal

plants that can cure the following ailments: animal bite, anti-abortion, asthma, amoeba, bleeding, cyst, body pain, boils, bone fracture, cough, cripple, dysmenorrhea, dandruff, dizziness, energizer, fever, gallstone, headache, itchiness, loss of appetite, skin disease, sprain, stomach ache , worms, wounds, spasm, tranquilizer, and tuberculosis. In some instances, an ailment can be treated by using two or more plants. It is astonishing that most practitioners do not exactly know the chemical composition of these plants, simply learning from experience. The knowledge was passed from generation to generation over the years, through their mothers or former medical practitioners.

“On this note, the researchers recognized the need to integrate traditional health knowledge systems into the formal health systems...”

Mana

Boli-boli Aside from the respondents, some merchants sell indigenous medicine and “charms” during the market day. These include incense, kamangyan, romero serba, salong, kabulay, usog, tawas, dalugdog, bara, hemag, panagang, salidogong, habak, and ginger. There is a substrate termed “alipo” from “Mainit Cave”, which can be used for foot spa and treatment for skin diseases. At present, the people use both traditional and modern medicine for treatment. Traditional medicine is used for common diseases such as cough, fever, minor injury, headache, and minor pains. A health center is available for maternal and child care, medical checkup, and minor injuries. Major ailments are referred to hospitals in Kabankalan City or Bacolod City.

On this note, the researchers recognized the need to integrate traditional health knowledge systems into the formal health systems, not only to preserve an invaluable and functional aspect of cultural heritage, but more importantly to enhance the formal health delivery system. Today, people lose sight of the value and healing effects of traditional medicinal practices, and medicinal plants. Society has been influenced by the pharmaceutical industry for people to consider alternative ways of treatment. Thus, the research output shall be integrated in the curriculum of the Community Health Nursing of the College of Nursing in West Negros University to provide insight to students on the common practices in the community.

Respondent: Rolandita Onzo Reyes Age: 60 yrs. Old Occupation: Midwife Years of Experience: 45 yrs. 1. SPASM Salong Tanglad Kaliakai Alibhon Bunlaw Artamesa (Leaves) quantity of choice

• Wash the leaves in running water. • Mix the leaves together and bring to boil for 5 minutes. • Use as bathe

2. BLEEDING (Pregnant Women) Baston ni San Jose Lubi-lubi (Roots)

•Wash the roots thoroughly with running water. •Mix all the roots and bring to boil for 5 minutes until the water changes in color. •Drink (serve as water).

3. ANTI-ABORTION Anonang (Bark of the Tree)

•Heat the bark of the tree until it is hot. •Pat it on the navel and bind into the body by using a clean cloth.

4. CRIPPLE Kasla (Leaves)

•Place the leaves near the fire until heated. •Pat it on the affected area and wrap into the body by using a clean cloth.

Respondent: Teodorico Mirano Age: 40 yrs. Old Years of Experience: more than 10 years 1. SPASM (Women) Buri (Roots) Mana (Matured Stem) Tagnanam (Matured Stem) Langka-on (Vine) Buli-buli (Stem) Bilinganon (Roots)

Tanglad leaves (3 pcs.) Kabugaw leaves (3 pcs.) Brown Sugar (3 tsp.) Mango leaves (3 pcs.)

•Boil into three glass of water until estimated 1 glass of solution remains. •Strain and drink.

3. HEADACHE (Sign of Hypertension) Lampunaya leaves (3 pcs.) Manzanilla leaves (3 pcs.) Abgao leaves (3 pcs.)

•Put the leaves into the fire until heated. •Squeeze the leaves until juice is produced. •Apply the extracted juice to the neck and head and massage using hands. •Pat the squeezed leaves on the forehead.

4. TUBERCULOSIS Palagtiki (Roots)

•Bring to boil using water leveled on the measure of the roots. •Drink 3 times a day for one month. •Chew the “ubod” of the palagtiki. Spit the residue and swallow the juice.

5. SKIN DISEASE (Scabies) Madre de cacao (Leaves) Palotsina (Leaves) Malunggal (Vines)

•Smash the ingredients and mix with salve made of coconut oil. •Rub the solution on the affected skin

6. SKIN DISEASE (Athletes Foot)Alibaka

•Squeeze the leaves and rub on the affected foot.

7. ANIMAL BITES Kulukamatis (Fruit)

•Heat the fruit under fire. •Roll the fruit, open it, and pat on the bitten body parts.

8. DIZZINESS Baho-baho (Leaves)

•Squeeze the leaves; then, pat or rub on the head. •Massage

•Air dry. •Boil in three glasses of water until estimated one glass of solution remains. •Strain and drink.

9. CYST Dulaw-dulaw (Leaves)

2. SPASM (Men) Dried leaves of Golden coconut (3 pcs.) Manzanilla leaves (3 pcs.)

10. AMOEBA Avocado Tree (Skin) Tar Apple Tree (Skin)

•Apply on the affected body part every night until it has subsided.

•Boil into three glasses of water until one glass of solution is left. •Drink or use as rub.

Respondent: Levita Desol Age: 67 yrs. Old

11. COUGH Payau (Body)

1. FEVER Eucalyptus Vicks Pau d’Arco Tahibo Manzanilla Alibhon Artamesa Lampunaya Dila-dila (Leaves)

•Cut into half and wrap around the neck. Use as neck collar.

12. ASTHMA Herba buena leaves (3 pcs.) Vicks leaves (3 pcs.) Eucalyptus leaves (3 pcs.)

•Boil into three glasses of water until one glass of water is left. •Drink

13. ENERGIZER/ APPETIZER Mana (Roots)

•Mix all the leaves and fry on the pan by using salve with coconut oil. •Strain by using clean cloth. •Use as an ointment.

14. TRANQUILIZER Tanglad

2. ITCH Madre de Cacao Manunggal Kalachuchi (Leaves)

•Boil for 2-3 minutes. •Drink

15. FEVER WITH COUGH Lagundi leaves (3pcs)

•Boil the leaves in water for 10 minutes. •Drink

16. GALLSTONE Banaba (Leaves or Bark)

•Boil the leaves/bark with water for 10 minutes. •Drink every afternoon.

17. BOILS Alugbati

•Crush the Alugbati and pat it on the affected body part. •Squeeze and place on the affected body part.

18. LOSS OF APPETITE Mana (Roots)

•Mix all the leaves and fry on the pan by using salve with coconut oil. •Strain by using clean cloth. •Apply at the affected body part. •Use as an ointment.

3. SINUSITIS/ MUSCLE & BODY PAIN/ HEADACHE/COUGH Mandalosa Lagundi Kayupkop Lampunaya Manzanilla Kulukugo Alibhon (Leaves) •Mix all the leaves and fry on the pan by using oil (1 liter). •Mix with efficascent oil (1 Bottle). •Use as an ointment.

•Boil with water for 10 minutes. •Drink

Respondent: Domingo Bantang Occupation: Chiropractor

19. DYSMENORRHEA Yahong-yahong (Leaves)

1. BONE FRACTURE Kasla

•Put the leaves into fire until heated. •Pat it on the abdomen. •Use three times a day.

20. BOILS (red part) Gummamela (Flower)

•Crush the flower of Gummamela. •Apply into the affected body part.

•Get a piece of bark and put it into fire until heated. •Pat it on the fractured body part and tie by using clean cloth. •Change it every day.

Respondent: Enrique Candido Age: 38 years old Occupation: “Manoghilot” / “Manogbulong“

1. INTESTINAL WORMS Agho (Leaves/Seeds)

Medicinal Plants

•Chew the Agho leaves or seeds. •Swallow.

2. DANDRUFF Banana (Variety:Sab-a)

•Finely chop and apply on the scalp. •Rinse after three minutes.

Respondent: Ermelieta Javier Occupation: Farmer 1. INTESTINAL WORMS Agho (Leaves/Seeds)

•Chew the Agho leaves or seeds. •Swallow.

2. DANDRUFF Banana (Variety:Sab-a)

•Finely chop and apply on the scalp. •Rinse after three minutes.

Madre de Cacao

Alibhon

Payao 35

Cultural Utilization The research output was utilized to develop the play “Teatro Balsa”. The theater showcases the different cultural and indigenous practices of Tan-awan Village and is utilized as a medium for dissemination and preservation of local knowledge. The theater was formulated through the following activities: Puppetry Workshop. Puppetry is one of the methods to utilize the research output. In line with this, a puppetry workshop was conducted at West Negros University in January 2022, 2012 by Mrs. Andrea Bongers, puppet player of Sesame Street Germany, as resource person. Teachers and students from Kalingaw: Ang Teatro Hiligaynon, West Negros University were trained in the use and manipulation of hand puppets to express content in a more approachable and understandable way to young and old audiences. The basic techniques of manipulation and working with the voice to create individual and unique figures are the first steps of this method The participants were given an introduction to the world of puppetry and to the opportunity to build bridges between complex content and simple demonstration. The cultural presentation of the research output shown in Tan-awan was greatly supported and highly appreciated by the audience. Scriptwriting Workshop. A script writing workshop was conducted in February 2012 in order to translate and convert research results into scripts for the cultural presentation. Seven scripts were written on the different aspects of life in Tan-awan Village. Music Composition Workshop. Music can be a medium to convey feelings and insights to create a multifaceted research output. A workshop was conducted to train students and some villagers how to compose songs within the cultural context of Tan-awan village. Basic concepts of melody, lyrics, rhythm, harmony, timbre, form, and genre were taught. The participants were trained to analyze their indigenous style and were encouraged to create their own pieces by enhancing indigenous music. Equipped with these basic skills, the participants were enabled to assimilate their impressions and findings in an art form to make the research output more appealing and approachable to others. At the end of the workshop, the students and village participants composed 15 songs. Theater workshop. A theater workshop was conducted to enable a cultural presentation that integrates the research output in various cultural methods. Different forms of performing arts were discussed and learned by the students. The output of this workshop was the cultural production “Teatro Balsa”, which was also used to validate research findings in Tan-awan Village and the Research Output presentation in West Negros University.

Recommendations The research findings were validated by the Tan-awan Community on April 2012 and the academic community in West Negros University on June 15, 2012. Thus the following are recommended: Integration in the curriculum. Culture and art can have an active role in self-identity. They reflect who we are as people and how our customs evolve through time. By integrating this research in the curriculum, students will be able to learn about local and traditional knowledge, a valuable source that is not accessible for everyone. Furthermore, the valuable indigenous knowledge of Tan-awan village will be preserved and transmitted to the succeeding generations through an instructional material that shall be made available to the faculty members and the students. Support of sustainable agricultural practices (organic farming, natural pest control etc.). The indigenous knowledge and practices of Tan-awan village could be useful inputs for sustainable and environmentally-friendly farming enterprise, food, and medical industry. Stakeholders are recommended to take a closer look at different farming practices to determine which of these practices can be useful to the present and future generations. Preserve balsa and barter trade. Balsa and Barter Trading are traditions that render Tan-awan Village unique. They should be protected from modern influences and protected from their eventual loss. Furthermore, these traditions can be a good source for cultural tourism in Tan-awan. Explore the medicinal value of specific plants using scientific methods. Scientific studies can be conducted to investigate which of the plants can be useful in modern and scientific medical studies. Therefore, stakeholders are recommended to coordinate with universities conducting studies toward the development of alternative sources of medicine from the flora and fauna that grow well in the area. Finally, these plants may have valuable components that are essential for other industries. Explore the potential value of some traditional recipes as alternative livelihood. Traditional food is a cheap source of nutritious food. The value of some of the recipes can be explored to provide alternative livelihood for the Tan-awans.

Insights from Participants April 2012 “Learning and Insight” by GEORG NAUMANN GIZ Junior Volunteer Discovering Tan-awan Village Coming from a city of 3.5 million inhabitants with European, western life standards, it is easy to understand that the world up there in the mountains of Barangay Tanawan was quite an experience for me. What situation awaits me there? First, there is the small village of Tan-awan, around 45 minutes by car from the City of Kabankalan. You will be leaving the crowded streets of houses, cars and tricycles, passing by the mountains, civilization becoming rarer. Finally, when you reach the main road of the village, you’ll see one high school, one elementary school, a public plaza, and little houses with sari-sari stores. You may also find one or two little bars to sing karaoke or have a drink with your dear friends. When you turn left on the main road, entering the village, you will see that the road actually goes down. In about 300m you will have a better view of the valley of Tan-awan with its river, mountains, forests and sugarcane fields. Even deeper, behind those trees and hills, people still reside. This particular river is used by the villagers to transport their goods to the weekly market in Tan-awan, on their selfmade floats, called “balsa”. As far as I know, this is a traditional celebration and it was only two years ago when the government introduced the “Balsahanay-Festival”. Particularly, that includes festive events and celebrations for the Balsa, such as a Miss-Tan-awan competition, a big market with a podium and musical show, a cooking contest, a theater play, and of course the great dance competition by the students. The main event is the glorious downstream procession of the “Balsa” rafts, which were very nicely decorated by plants and raw materials. The most interesting things for me were the market, the dance competition, and the “Balsa” procession. Remarkable about the market is that people really walk hours through the depth of the forests to reach the trading site. We interviewed a man who shouldered 42 kg of bananas for two hours to sell them. It is amazing; what a unique way of life he must have. On one hand, he is very simple depending only on few things; on the other hand, he is very tough, carrying heavy weight for such long time. There is also potential of low harvest. Places like that already become rarer and rarer and there are locations in the world where circumstances like that can cause the death of people. In this area, everything seems to work out well. There are no droughts, no dangerous vermin that couldn’t be taken care of.Before people would starve to death in the jungle, they would rather move to the city. This is actually already happening to the youth of Tan-awan Village, which is why the research team carries so much to document this life style while it still exists. Personally, I think that it would actually be nicer

for this farmer to use a road and a car to transport his bananas to the market, but the people do not seem to be discontented. They seem to like their lifestyle, and that fascinates me. Furthermore, we met a woman who extracts coconut oil by herself and sells it at the market. For me, it is unbelievable how people are able to do that with such simple instruments. They have great knowledge about plants, medicine and some elixirs, just as this woman selling a fluid that cleans the skin to free it from calluses. Additionally, I personally observed people coming from the mountains by horses; they still depend on these animals for transportation. What a lonely, peaceful life they must have; on the other hand, there must be many sacrifices as well. This does not exist in Western Europe anymore; it is a great chance for the Philippine society to still study this way of life and especially preserve their local knowledge. In my opinion, it is very important to keep this treasure. But I can also understand the people who are looking for something new, for technology and different lifestyles. For me, it is absolutely natural for the youth to leave this place to find out more about the worldâ&#x20AC;&#x2122;s new possibilities. The dancing competition was a great event; they danced in beautiful costumes in a way I have never seen before. I was interested to shoot and document, this very unique piece of culture, as well as the balsas being decorated with plants, leaves, and seats, which impressed me. I have never seen such constructed floats before, simple, but genius. In conclusion, the Balsahanay Festival has been a rich experience for me. Apart from that, we had very good food. We always found quite enough time for sleep and rest. Our work was partly difficult because the villagers gave a lot of attention on us. On the one hand, this made it sometimes difficult to document the every-day life of Tan-awan; on the other hand, it was amazing how nicely we were welcomed and how friendly people treated us.

Georg

Insights from Participants June 2012 “Learning and Insight” by ALLAN U. GEAGONI, Coordinator of Student Personnel Services, WNU It was six months ago when I first heard about Tan-awan Village through the bubbly Ismael “Maeng” Java. As he described it, I got an impression that it was a community that is many years behind compared to the lowlands, particularly Kabankalan City, where it is a part of. I missed joining the research team’s week-long immersion and study of the community last December. My first glimpse of it was through the team’s output presented for critiquing. I was privileged to be invited to give critique, though I was also adamant. How do I critique something I am oblivious about? To enrich my knowledge of Tan-awan, I had to be there personally. In the midst of the hustle and bustle of office responsibilities, I went there. I had no expectation except to have fun and learn. Since it was their fiesta, the Balsahanay Festival, we were greeted with the sight of a lot of people milling around. The community buildings (barangay hall, health center, elementary and high schools, as well as their activity area) were all made of concrete. Several houses have concrete foundation, which gave me an impression that it may be a rural area, but it is not as backward as I thought. So, where are the treasures? My first discovery of Tan-awan’s treasure was when I interacted with the mothers preparing our snacks. Besol (yam) coupled with these mothers’ ingenuity and creativity is indeed a treasure. This root crop saved many survivors of Typhoon Nitang in Ilog Town in 1984. When all rice fields were washed out and rice was scarce, besol was among the food substitute. They used to boil it. There in Tan-awan, they cooked ibos, alupe, relleno, and puto out of besol. The mothers gleefully offered me their food. I believe they have more creative menus made of this root crop. The second treasure I discovered is one common to all Filipinos – one that made us renowned worldwide-hospitality. They offered whatever they could afford to their guests. They made sure we were treated as VIPs. In my three-day stay there, we were also served three pieces of lechon. Some though were our provisions but they happily prepared them for us. The barangay captain and the Department of Education personnel lavished us with a variety of food typical of a fiesta. My satiety was always reached every meal. Tan-awanons are trustworthy and respectful towards their guests. Whenever we watched an activity in the quadrangle, we just left our belongings inside our tents and sleeping quarters and we never feared that something might get lost. The third treasure was discovered by the research team and was presented during the WNU Night – their culture. Though they have taken steps towards modernization, they have kept many of their traditions. Barter trade and the use of balsa (bamboo raft) are still practiced to a great extent in the place not only by the villagers but also by traders from other upland communities, making use of the longest river in the Negros Occidental, the Ilog – Hilabangan River. Fruits, root crops,

and domesticated animals are brought to Tan-awan People from upland barangays of Himamaylan City Kabankalan in the southeast all converge here to do people who raft their way from the oriental side of

on Fridays for this purpose. in the north, businessmen from business with the locals and the island.

Another set of culture are the songs, tales, beliefs and rituals that are well preserved by the elders. The Tan-awanons may not be openly admitting it or taking pride of it before, but the research output opened their eyes to their treasure. They now see it as a heritage with a sense of pride. In the midst of dying cultures in several communities, theirs are well–preserved and will soon be well-documented. The Balsahanay Festival is yet another treasure born out of this unique culture. Although it is only on its second year, this fledgling festival shows a lot of promise to become a tourist attraction as it converts the Tan-awanon’s beliefs, traditions, daily chores, livelihood and aspirations as a people into a dance. The Kalingaw: Ang Teatro Hiligaynon of West Negros University led by Ismael “Maeng” Java readily responded to the invitation to help shape the authenticity, concept, and other aspects of this festival. Balsahanay Festival also features a fluvial parade of beautifully adorned rafts in the winding river into the area where the barter trade activity is held every Friday. This year, the fluvial parade was followed by a street parade and culminated in the mass attended by the barrio folks. On our last day, I could not wait to experience yet another treasure – the river. Winding through the rugged mountains is the wide and serene Ilog – Hilabangnan River. Its moss–covered stones tell us they were rarely trodden by humans or animals. While many portions are deep, there are areas where we can just wade through. Trekking through this graceful winding river necessitated that we cross to the other side a couple of times. Occasionally, we would see rapids but most of it is clean water flowing calmly downstream. Our trek covered around two kilometers upstream. Had we gone further, we could have seen dozens of waterfalls ranging from as low as five feet to some bigger falls as tall as fifty feet. In one spot where the rocks provided shade from the blistering summer noontime heat, we decided to take a dip and cool ourselves down. The clean flowing water and the magnificent view of the mountain serving as backdrop made up for a perfect getaway. The summer heat and the long trek drained my energy but dipping in the river was a great compensation. It was all worth it. Our lunch was brought there. Another lechon! There were no utensils so we had to cut down bananas to have improvised plates. The last time I experienced eating like this was thirty six years ago in Mindanao. Visiting Tan-awan was an experience worth more than any other escapade. Discovering the treasures of Tan-awan was even more exciting. I know there is more to discover when I go back there.

i n o g a e g llan u.

ACKNOWLEDGMENT DR. SUZETTE LILIAN A. AGUSTIN University President West Negros University (WNU) HONORABLE RAUL C. RIVERA Councilor and Provincial Board Member Kabankalan City, Negros Occidental HONORABLE BENJIE M. MIRANDA Barangay Captain, Barangay Tan-awan Kabankalan City, Negros Occidental DR. NORBERTO P. MANGULABNAN Director, Research, Development and Extension Office, WNU MR. CAESAR L. PACALIOGA Director, Center for Performing Arts and Culture, WNU DR. ELISA G. BRONOLA Superintendent, Department of Education Division of Kabankalan Kabankalan City, Negros Occidental MS. TERESITA T. CADAGAT Principal Tan-awan Elementary School Brgy. Tan-awan, Kabankalan City MR. ROMEO G. POYOGAO Head Teacher Bugtong Elementary School Brgy. Tan-awan, Kabankalan City DR. MARIA LOURDES QUISUMBING-BAYBAY Director Asian University Digital Resource Network (AUDRN) Miriam College MS. SHEILA DINGCONG AUDRN, Miriam College MRS. SHARON P. BERMEJO MS. RITZY R. MALO-OY MR. MARIO GABUYA MRS. AGNES AURELIO WNU PASTOR RENANTE S. MULETA Coordinator Association of South East Asian Christian Ministry Research Critics Dr. Teresita J. Guadalupe Mrs. Ma. Luna C. Dela Cerna Mr. Allan U. Geagoni

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IN SEARCH OF INDIGENOUS/TRADITIONAL PRACTICES OF TAN-AWAN VILLAGE

Tan-awn, Kabankalan City, Negros Occidental, Philippines