VILLAGEIN SEARCH OF INDIGENOUS/TRADITIONAL PRACTICES OF

West Negros University and company visit Tan-awan at Kabankalan

TAN-AWAN1 2 3Witness the unique culture of

indigenous peopleA knowledge that features dynamism and various perspective

Kabankalan, Negros Occidental, Philippines

-Chef Oren Lyons, Onandaga Nation

“Although we are in different boats, you in your boat and we in our canoe...We share the same river of life.”

Research Site pg.4Contents In search of indigenous/traditional practices

of Tan-awan village

1 Research Team2 Introduction3 Activity Timeline5 Methodology7-10 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

Balsahanay Festival

21-22

Local Food Preparation

23-30

MedicinalPractices

31-35

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

15-20 Tan-awan Folksongs and DancesIndigenous Music in the PhilippinesFOLKSONGSFOLKDANCE and its properties

36 Cultural Utilization37 Recommendations38-41 Insights from the Participants42 Acknowledgments43-48 PHOTO GALLERY

Faculty and Staff Researchers:Victoria E. Demonteverde, MSc., Ismael E. “Maeng” 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 CollegeBayking, Daygie Mae R. EducationBoliboli, Maida M. EducationCaspe, Kimberly Joy A. EducationDemonteverde, Vickie Joy E. Business and ManagementDuran, Deanne L. EducationGuanzon, Lara Melissa P. EducationOrtiz, Mary Jane M. EngineeringConsing, Benjie M. Arts and SciencesDecena, Mark Jade P. EngineeringDuran, Rollie Jen L. EducationFuentes, Mark Aries V. EducationMones, Romer V. Arts and SciencesSeron, Randy M. EngineeringSolanoy, John Rovic G. Education

Pictures:Hannah Clara Emde, Georg Naumann, Jonny Ferdinand Bix-Bongers, and Maximilian NuschVideo Editor: Georg Naumann

Layout: Ritzy R. Malo-oy and Elmer John E. Basa, The Wesneco Torch

Consultants:Norberto P. Mangulabnan, Ph.D., Director of Research, Development and Extension OfficeMr. Caesar Pacalioga, Director of Center for Performing Arts and Culture

Research TeamIntroduction

1

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 who decided to collect and save Tan-awan’s cultural treasure 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 one of the areas

Introduction

rich in culture and history. However, due to the advent of modern communication 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 further 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, 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.

RESIDENTS FROMTAN-AWAN VILLAGE

I

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

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

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

Theater Workshops for “Teatro Balsa” -Puppetry Workshop -Scriptwriting Workshop -Puppet Making Workshop -Mu sic Composition Workshop

Collection, processing, and analysis of data

Initial Data Presentation, Bacolod City

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

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

Data Finalization

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)

Workshops on Integration of local Knowledge in the Curriculum

Submission of Final Report to AUDRN

Activity Timeline

December 2011

December 22-27, 2011

February 2012

February 2012

March 2012

March 19-20, 2012

April 12-16, 2012

July-August 2012

September 2012

October 2012

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

June 15, 2012

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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 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 as of December 2011 is 7,371. 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 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 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.

Research Site

Geographical Site

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On October 2011, the first site to visit 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 were used. It likewise utilized snowball purposive sampling wherein the respondents were recommended by key persons. Data collection methods used were interviews with key persons, photo – video documentation, and field observations. Data were collected on December 2011 to May 2012.

In the case of food preparation, the respondents were requested to prepare the different kinds of food. A cooking contest was also 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 performances.

Methodology

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, Kabankalan City. Arrangements on how to integrate the research findings in the curricula of college and graduate studies have been undertaken.

Validation of the research findings were conducted in Barangay Tan-awan on April 14-17, 2012 and during the research output validation in West Negros University on June 15, 2012. Research outputs were presented in technical and theater forms. Responses from participants specifically on the integration in the curriculum were noted. Officials of the participating organizations namely: Miriam College/Asian University Digital Resource Network (AUDRN), German Development Cooperation (GIZ), Barangay Tan-awan, City of Kabankalan, and West Negros University were present during the research validation.

Research findings were published in printed and electronic form for dissemination and utilization by interested parties. In addition, a video documentation of the research was conducted.

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Verdant hills roll and the longest river in Negros Island, the Ilog Hilabangan River, flow along Tan-awan Village, a Barangay in the City of Kabankalan. 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 who still continues its unique agricultural practices.

Agricultural Practices

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To document and conserve these agricultural knowledge and practices, the Research Team conducted several interviews in the area from December 2011 until April 2012. The following text summarizes the outcome of the research.

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

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 support their families. During planting and harvesting season, children generally do not attend school as they help their parents in the field. The work on the fields is labor intensive and time consuming; thus, it is a challenge for them to focus on school activities.

Mostly, the generated family’s income 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. Income in the trading center is used to purchase household necessities which are not produced locally.

PLANTING AND HARVESTING

INCOME

"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.”

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in this area. They also plant and harvest diverse variety of fruits such as banana, avocado, papaya, tar-apple, jackfruit and passion 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 produced by the seed-bearing plants. Subsequently, the seeds are used for the following cropping season. An important part of the annual planting activities are some special rituals that are supposed to guarantee good growing and harvesting for the season. The farmers, therefore, continue practicing unique 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.

The research team of West Negros University formulated two different questionnaires to analyze this outstanding and 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. They are wide awake before dawn for they have to travel for three to four hours walking, riding, and crossing the Ilog-Hilabangan 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 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 bananas are the most traded products among the planted crops in the area. It was found to be the cheapest and therefore, the most sold and traded commodity in the market.

Barter Trading

The geographical aspect of Tan-awan Village being surrounded by mountains has played an important role in the logistics of the weekly market activities. Accordingly, the farmers 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 rafts called “Balsa” which is considered an important cultural piece of Tan-awan’s identity. It is an indigenous raft, which is made of bamboo tied with native materials like pisi, uway, and sukdap. These materials serve as the “tie” that would hold the bamboo raft together.

As means of transportation, it is common within the trading sector until now. It serves as a means of transport for all kinds of animals, banana-plants, 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 bamboos 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 between the two parties, the neighbor might ask for compensation for the transport.

Barter Trade and Balsa

Fieldwork and LivestockWhen 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 such as 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 commonly used. The fields are irrigated with water from springs or river. Other fields were rainfed.

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, farmers take explicit care of their animals by providing them with the 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 fieldwork, their yields, as well as from their livestock.

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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 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.

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 accrued. 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.

Medium of Exhange The Market

SettingAll 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 elder people mediate between the involved parties. Older people enjoy great respect in the tribe especially on 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 bought in by the traders, there are instances when very important and needed products are not available at the trading zone. 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 capabilities.

Also, modernism has influenced the trading habits especially when it comes to the weighing customs. In earlier times, “the power of hand” 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 or volume.

In sum, the market situation at the riverside has undergone several changes in the past centuries due to 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 the 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 Tan-awan. 10

This section documents the legends, folklore, and local dialects as they were handed down from generation to generation for the succeeding generations. Since most of the young

people in the region leave for bigger cities, these old tales are in danger to be lost. For this purpose, the villagers were interviewed for the stories they could tell, thereby, they were video

documented. The legends were also presented to the villagers for validation as to its accuracy. 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.

Legends, Folklore and Local Dialect

LEGENDS

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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 didn’t reply. The wife repeated the question for seven times until the dog replied, “He’s coming”. With the assurance that his dear husband was coming, she was so relieved that she didn’t realized 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 his 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, foods, 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 bopped and bopped inside their house. However, every time he jumped and bopped, 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 formely 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 every place and people of Kabankalan. After the incident, the curious spectators climbed the mountains to see the site where the incident 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 to 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.

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The Origin of the places Balisong, Tumumbo, Makinigkig, and Orong

Long ago, there were many unnamed places whose names were later derived from events that happened or unusual incidents that took place in those places. Usually, the name of a certain place was based on the kind of incident or occurrence that happened in that area. 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.

During those early times in the island of Negros, the leaders or chieftains of every place 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. In Tan-awan, there were also unnamed places because no significant events or occurrences had happened yet.

In one of these places, 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 the man she was going to marry by holding a duel where the bachelors were to use balisong or lansitas. She told her plan to all the strong bachelors who accepted her request. To the mountainous area of their place, all the brave bachelors went. 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. In 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 with the use of balisong or lansitas was held, 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 backing –off due to defeat and fear of their son was called Orong. Until this time the names of these places, Balisong, Tumumbo, Makinigkig, and Orong have remained the same.

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Long ago before the conquerors came to our country, every community and its citizens have 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.

During the early times, people of an unknown 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 regarding the choice of whom to live with.

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 of her family’s good neighbor. The man named Alusiman, a handsome, manly, and strong farmer was also fixed to live with a woman chosen by his parents.

Both seldom saw each other around a furtive fall in their place where they show their longing and affection to one another. Their rendezvous, albeit brief, were filled with happiness. In this place, they planned their future as a couple until the end of time.

Then came the day for Ka Tugis and Alusiman to live with their arranged husband and wife, so they decided to meet again in the falls. There, they promised each other that they would not leave one another and would be with each other’s arms until the end of time. However, they could not disobey their parent’s will for them. They wanted to follow what was being wanted of them yet, they couldn’t resist their desire to be with one another nor 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.

The Legend of Kabigu-an

as narrated by Pastor Mulleta

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The objectives of this study are 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 likewise a need to determine the significant steps and why and how these songs and dances are performed.

Indigenous Music in the PhilippinesTraditional 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 of 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 and developed the music in the Philippines significantly. The music was composed of five notes (pentatonic lat: penta-five) and mostly played on early instruments like primitive drums or instruments rhythmic in nature.

Additionally, folksongs are musical pieces based on real events such as marriage, death, rural practices, tragic events, or love causes. Most of them are characterized by spiritual content and are played during religious sacrifices. They are supported by dances and choreographies, which 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.

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Tan-awan Folksongs and Dances

“Traditional music and songs are creative processes of oral transmission that offer a clear

view of a certain society.”

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 Tan-awan 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 and Bukidnon) suggests that even in Tan-awan, multicultural movements are evident.

Two songs were retrieved, namely: “Babaying Bukidnon”

Folksongs

16

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 self-made instruments such as harp, guitar, and “bao”.

It becomes apparent that external influence caused 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.

TITLE: Kasubo Bayo’ng NatawhanErmelieta Alpiche Javier, 52 years oldSitio Dalikanon, Brgy. Tan-awan, Kabankalan City, Negros Occidental

I.Kasubo bayo’ng natawhanNang anak nga pinuy-ananKon siya akon pasugtanIya kon tani ako pabanhanII.Sang dose anyos edad koMay nanuyo sa akon nga tawoNangayo ako sang plasoBisan mag edad lang sang dise otsoIII.Sang dise otso na’ng edad koNaglibog na’ng akon uloKay amo ang pagpermaSang papeletas didto sa banwaIV.Naglakat ako sa dalanGinsundan ako ni uganganLuha ko sa mata dili mapungganKay si nanay akon baya-anV.Adyos na nanay o tatayTapos na’ng inyo’ng pagbantayMana-og ako sing hinay-hinayKay mubalhin sa bag-ong nanay

Title: O Babaying BukidnonCarmen Palata Alpiche, 77 years oldSitio Dalikanon, Brgy.Tan-awan, Kababankalan City, Negros Occidental

I.O babaying bukidnonSa mga kalipay nga indi katu-onSa mga bulotho-an kay indi katu-onPermi lang sa kasakit (2x)Ang naga-ilo kong dughanII.Si nanay si tatay ang may kasal-ananNagsiling gid ako nga ila patun-anAng sabat sa akon (2x)Paiway na lamangIII.Mahuya gid ako sa taga-banwanonSa mga dalaga nga kapareho nakonSa adlaw kag gab-I permi nagpangaduhoyKa-ilo kanugon (2x)]Babaying bukidnon

1.O, maiden of the mountain

The happiness, you cannot haveAt 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 it3.

I’ll be shy, with town peopleAnd the ladies like me

I always cried day and nightAlone, regrettable loss (2x)

Maiden of the mount

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FOLKSONGS

1.It’s a lonely barrio where I was born

Habitation for a childIf I allow her

I would be married soon2.

When I was twelve years oldThere was a man, who courted me

I ask for some timeTo wait until I’ll reach 18

3.When I was 18 I was confused

Because it was the time to signThe 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 fatherYour guidance towards me is over

I’ll step down, very slowly For a transfer to a new mother

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TITLE: “PAS-AN SAGING”

Annotator: Mario R. GabuyaMeaning: To carry bananas on shoulder or on headDance Culture: Lowland Christian banana farmersPlace of Origin: Brgy. Tan-awan, Kabankalan CityEthnolinguistic 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 occa-sion, but it is most appropriate during festivals.

Movements/Steps:1) Balancing movements while riding a boat2) 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 & BCount: 1 and 2 and, 1 and 2 to a measureFormation: Partners stand opposite each other about eight feet apart; girls stand at their partners’ right when facing the audi-ence. XO XO XO XO

INTRODUCTION

Take two steps turning R in place, bow to audience (cts. 1 and 2). 2 M

Figure IA. 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). 4 MB. 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). 2 M C. Repeat B pivoting with R, facing opposite direction. 2 M D. Repeat A to C. 8 M 16 M

FOLKDANCE

Figure IIA. Starting with R foot, partners take eight walking steps moving clockwise (cts 1, 2 to a measure). 8M

B. Repeat A moving counterclockwise taking 8 walking steps (cts 1,2 to a measure). 4M

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 IIIPartners 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). 4M

Repeat A to the left 4M

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 IVPartners 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. 2M

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Figure IIA. Starting with R foot, partners take eight walking steps moving clockwise (cts 1, 2 to a measure). 8M

B. Repeat A moving counterclockwise taking 8 walking steps (cts 1,2 to a measure). 4M

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 IIIPartners 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). 4M

Repeat A to the left 4M

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 IVPartners 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. 2M

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Repeat A partners face audience. 2M

Repeat A and B 3 times more. 12MNote. 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. 2M

B. Repeat A making a bigger steps (raise the knees about 45 degrees angle). 2M C. Repeat A and B. 4M

D. Repeat A and B turning R about 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 finishingin 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 waterto wash the face L, R alternately. 8M 24M

Figure VIA. 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 clockwisegirls following the boys. 4M

C. Take four change steps continue moving clockwise. 4M

D. Repeat B and C counterclockwise. 8M 24M

Note: Fig. VI D may be repeated and extended for the exit. 16M

This festival, now going on its 3rd year, is the biggest celebration of Tan-awan Village that gives an insight about its culture and uniqueness. In focus of the celebration stands the traditional “balsa” which used to be 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 Tan-awan could not happen.

For this special occasion, locals and people from hinterlands offer numerous specialties on a long market with little booths and shops built up along the main road. (Balsa parade, a beauty contest, dance competitions, theater shows and other activities guarantee a varied program and 21

a festive atmosphere.) At night the public plaza featured with music equipment, invites young and old people to 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 was gathered to watch the performances of West Negros University students. The Kalingaw: Teatro Hiligaynon presented a research-based theater presentation with puppets as Masters of Ceremony. This served at the same time as validation of the research

Balsahanay Festival

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

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activities. Moreover, the Rondalla group and the Glee Club of the Center for Performing Arts and Culture, WNU, flattered the audience with this cultural presentation.

On Sunday, the highlight of Balsahanay Festival, the whole village 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 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 dancing leading through the village to the public plaza. A dance presentation among students from Tan-awan elementary and high school was presented. Their dances portrayed the life up in the mountains and the barter trade between villagers and mountain inhabitants in self-developed dance movements. The dancers’ traditional costumes were designed with local materials. Altogether, 240 dancers participated in the presentation. The Balsahanay Festival concluded with the crowning of the “Prince & Princess” of Balsahanay Festival 2012 and the night-long festivities and dancing that turned it into a spectacular fiesta!

This study documents the preparation and ingredients of local foods in Tan-awan, especially those that are considered as 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 food preparation with them. A cooking contest was also held on April 16, 2012 to know 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 23

“kalalaw” (pan made of native materials). Local brewed coffee termed “cape tupra” is prepared by boiling granules and sieves 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 this area. Aside from that, they are nutritious and filling and are served as alternative for rice. The common way of preparing them is to shred the cassava or besol first, then extract the juice (in case of cassava) and mix it with sugar, milk or coconut. Then, you either steam it to make puto, or you boil it for other recipes. Five recipes of each were documented. Four unique Laswa recipes with besol as one of the main ingredients were documented. The recipes are as follows:

Local Food Preparation

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Besol putoIngredients: Tools:

Coconut milk Shredder

Shredded Besol Pot

Sugar Steamer

Salt

Procedure:1. Peel the besol

2. Shred3. Mix the ingredients

4. Put the ingredients in molder

5. Steam

Steaming Time: 10-15 min

Respondent: Allan Mallorca

Age: 44 years old

Occupation: Elementary Teacher in Agriculture

Besol yamIngredients: Tools:Besol (Yam) PotUbe 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 outer 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

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Ibos nga Besol Ingredients: Tools:Coconut Milk ShredderShredded Besol PotSugar

Salt

Procedure:1. Peel the besol.2. Shred.3. Mix the ingredients.4. Put the mixture in coconut leaves and wrap. 5. Hardboil in coconut milk.

Cooking Time: 10-15 min

Lahiya/Kalamay Hati Ingredients: Tools:

Besol Shredder

Coconut Milk Frying Pan

Food Coloring

Brown Sugar

Procedure:1. Shred the besol.

2. Mix all ingredients in 1:1 proportion.

3. Add food coloring to the mixture.

4. Boil the coconut milk in the frying pan.

5. Cook the mixed ingredients together with the boiled

coconut milk.

Cooking Time: 30 minutes

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Cassava putoIngredients: Tools:

Cassava Molder

Food Coloring Frying Pan

Condensed Milk Shredder

Brown Sugar

Coconut Milk

Yeast

Procedure:

1. Shred the cassava.

2. Extract its juice by using clean cloth.

3. Then add all the ingredients and mix well.

4. Put it into the molder.

5. Boil the water.

6. Steam the puto until cooked.

Cooking Time: 30-40 minutes

LansonIngredients: Tools:Cassava ShredderBrown Sugar SteamerCoconut Milk

Procedure:1. Shred the cassava2. Extract the cassava’s juice and set aside.3. Add sugar on the shredded cassava.4. Steam until cooked.

Cooking Time: 30 minutes

Alupi (1)Ingredients: Tools:

Coconut Shredder

Cassava Steamer

Brown sugar

Banana leaf (steamed or braised until softened)

Procedure:

1. Shred the cassava.

2. Squeeze and then extract the coconut’s milk.

3. Mix all the ingredients.

4. Wrap in a banana leaf.

5. Steam until cooked.

Cooking Time: 2 hours of cooking

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Cassava enpanada with latik fillingIngredients: Tools:Cassava ShredderCoconut Milk (gata) Frying panCoconut Oil

Procedure: 1. Peel off the skin of cassava.2. Shred the cassava until dough-like texture is attained.3. Squeeze/extract the cassava juice and set aside.4. Cook the coconut milk until it produces a “latik”5. Form egg-size dough then flatten. Fill with the right

amount of latik.6. Mold to enclose the latik into the dough.7. Fry the processed dough into the oil of the coconut.Cooking Time: 25-30 minutes

Name of Respondent: Lolita Palata Age: 47 Years OldOccupation: Vendor

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Alupi (2)Ingredients: Tools:

Cassava Shredder

Brown sugar

Banana leaf

Procedure: 1. Shred the cassava.

2. Put the banana leaf into the fire until heated.

3. Extract the cassava. Set aside the juice.

4. Add brown sugar on the shredded cassava.

5. Wrap in banana leaf.

6. Boil until cooked.

Cooking Time: 2 hours

Name of Participant: Jessie S. Flores

Age: 49

Laswa (recipe 1)Ingredients: Tools:Besol WoodString Beans Frying PanEggplant PlateLady’s Fingers SpoonAmaranth BowlVine Spinach Squash Shrimp Bagoong Tomato Onion

Procedure:1. Boil the water.2. Add the following ingredients: tomato, onion, shrimp, and string beans.3. Afterwards add squash, besol, eggplant, and lady’s fingers.4. Lastly, add the vine spinach, amaranth, and bagoong.

Cooking Time: 19 min

Name of Participant: Melly D. NavasAge: 54

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Laswa (recipe 2) Ingredients: Tools:Onion KnifeTomato Iron Cooking PotSalt BowlBesol SpoonMalunggay WoodBagoong StoveWater Spinach Chopping boardEggplant 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 ParbaAge: 46 Years Old

Laswa (recipe 3)Ingredients: Tools:Besol KnifeSponge Gourd Iron Cooking PotEggplant WoodPapaya Stone for cookingVine 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

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Laswa (recipe 4) Ingredients: Tools:Salt SpoonOnion KnifeTomato BowlSpring onion Banana leafBagoong CupShrimp CasseroleBesol WoodSquash StovePapaya 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

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 low access to the formal health care system, traditional healing methods provide the alternative. The purpose of this study was to gather and document these indigenous health knowledge and practices of the Tan-awan tribe that persist despite the influences by modern medicine.

Six local medical practitioners, aging 38-67 years old (3 Males, 3 Females), were interviewed as respondents. They were midwives “Paltera”, Chiropractor “Manoghilut”, and herbal doctor “manogbulong”. They identified 29 ailments that they can cure with indigenous methods and

31

medicines. In addition, they identified 57 medicinal plants that can cure these ailments: animal bite, anti-abortion, asthma, amoeba, bleeding, cyst, body pain, boils, bone fracture, cough, cripple, dysmenorrheal, 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.

These practitioners did not exactly know about the chemical composition of these plants; they just learned how the treatment works from experience. The knowledge was passed from generation to generation over the years through their mothers or former medical practitioners.

Medicinal Practices

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Medicinal PracticesAside 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, tawas, bara, hemag, panagang, salidogong, habak, dalugdog, and ginger. There is a substrate termed “alipo” coming from “Mainit Cave” which is 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. Furthermore, a health center is available now for maternal and child care, medical checkup, and minor injuries. Major ailments are referred to hospitals in Kabankalan 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 our cultural heritage but more importantly to enhance the formal health delivery system. Nowadays, people lose sight of the value of traditional medicinal practices, medicinal plants, and the healing effects of their composition. Our society is too far influenced by the pharmaceutical industry 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.

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

Mana

Boli-boli

Respondent: Rolandita Onzo ReyesAge: 60 yrs. OldOccupation: MidwifeYears of Experience: 45 yrs.AILMENT REMEDY1. SPASMSalongTangladKaliakaiAlibhonBunlaw, 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 JoseLubi-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 MiranoAge: 40 yrs. OldYears of Experience: more than 10 years

AILMENT REMEDY1. SPASM (Women) Buri (Roots)Mana (Matured Stem)Tagnanam (Matured Stem)Langka-on (Vine)Buli-buli (Stem)Bilinganon (Roots)• Air dry.• Boil in three glasses of water until estimated one glass of solution remains.• Strain and drink.2. SPASM (Men) Dried leaves of Golden coconut (3 pcs.)Manzanilla leaves (3 pcs.)Tanglad leaves (3 pcs.)Kabugaw leaves (3 pcs.)

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Brown Sugar (3 tsp.)Mango leaves (3 pcs.)• Boil into three glass of water until estimated 1 of 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 skin6. 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.9. CYST Dulaw-dulaw (Leaves)• Apply on the affected body part every night until it has subsided.10. AMOEBA Avocado Tree (Skin)Tar Apple Tree (Skin)• Boil into three glasses of water until one glass of solution is left.• Drink or use as rub.11. COUGH Payau (Body)• Cut into half and wrap around the neck. Use as

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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)• Boil for 2-3 minutes.• Drink.14. TRANQUILIZER Tanglad • 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. Maritana• Squeeze and place on the affected body part.18. LOSS OF APPETITE Mana (Roots)• Boil with water for 10 minutes.• Drink.19. DYSMENORRHEA

Yahong-yahong (Leaves)• 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.

Respondent: Levita DesolAge: 67 yrs. Old

AILMENT REMEDY1. FEVER EucalyptusVicksPau d’ArcoTahiboManzanilla

AlibhonArtamesaLampunayaDila-dila (Leaves)• Mix all the leaves and fry on the pan by using salve with coconut oil.• Strain by using clean cloth.• Use as an ointment.2. ITCH Madre de CacaoManunggalKalachuchi (Leaves)• 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 MandalosaLagundiKayupkopLampunayaManzanillaKulukugoAlibhon (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.

Respondent: Levita DesolAge: 67 yrs. Old

AILMENT REMEDY1. FEVER EucalyptusVicksPau d’ArcoTahiboManzanillaAlibhonArtamesaLampunayaDila-dila (Leaves)• Mix all the leaves and fry on the pan by using salve with coconut oil.• Strain by using clean cloth.• Use as an ointment.2. ITCH Madre de CacaoManunggalKalachuchi (Leaves)• Mix all the leaves and fry on the pan by using salve with coconut oil.

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• Strain by using clean cloth.• Apply at the affected body part.• Use as an ointment.3. SINUSITIS/ MUSCLE & BODY PAIN/ HEADACHE/COUGH MandalosaLagundiKayupkopLampunayaManzanillaKulukugoAlibhon (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.

Respondent: Domingo BantangOccupation: ChiropractorAILMENT REMEDY1. BONE FRACTURE Kasla• 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: Ermelieta JavierOccupation: Farmer

AILMENT REMEDY1. 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

Payao

Alibhon

Medicinal Plants

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 20-22, 2012 with Mrs. Andrea Bongers, puppet player of Sesame Street Germany, as resource person. Participants were teachers and students from Kalingaw: Ang Teatro Hiligaynon, College of Education/School of Graduate Studies, West Negros University. The participants were trained in the use and manipulation of hand puppets to express contents 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 were the first steps to make this method appropriate to the actors. The participants received an introduction to the world of puppetry and 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 tackling various topics related to 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 on how to compose songs within the cultural context of Tan-awan village. Basic knowledge in melody, lyrics, rhythm, harmony, timbre, form, and genre were taught. The participants were trained in analyzing their indigenous style and were encouraged to create their own pieces by enhancing the indigenous music. Equipped with these basic skills, the participants were enabled to assimilate their impressions and findings in a form of art to make the research output more appealing and approachable for others. At the end of the workshop, 15 songs were composed by both the students and village participants.

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 in West Negros University.

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Cultural Utilization

Payao

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. It reflects who we are as people and how our costumes evolved through times. 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 anyone. 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 prevented from their eventual loss. Furthermore, these traditions can be a good source for tourism in Tan-awan.

Explore the medicinal value of specific plants using scientific methods. Scientific studies can be conducted to know which of the plants can have application in modern and scientific medical studies. Therefore, stakeholders are recommended to coordinate with chemical and drug firms in conducting studies towards the development of alternative sources of medicine from the flora and fauna that grow well in the area. Finally, these plants can probably have valuable components that are essential for other industries.

Explore the potential commercial value of some traditional recipes. The traditional food is a cheap source of nutritious food. The commercial value of some of the recipes can be explored as a delicacy that depicts the culture of Tan-awan Village.

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Recommendations

April 2012“Learning and Insight”by GEORG NAUMANNGIZ Junior VolunteerDiscovering Tan-awan Village

Coming from a City of 3.5 million inhabitants with European, western life standard, it is easy to understand that the world up there in the mountains of Barangay Tan-awan was quite an experience for me.

What situation awaits me there? At 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 with houses, cars and tricycles, as you pass by the mountains, and civilization becomes 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 are still living. This particular river is used by the villagers to transport their goods to the weekly market in Tan-awan, on their self-made floats, called “balsa”.

As far as I know, the celebration was already traditional 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. But the main part is the glorious downstream procession of the “Balsa” rafts, which were very nicely decorated by plants and natural 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 the one hand very simple depending only on few things, on the other hand very tough carrying these weights for such long time. There is also potential of a 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, contrariwise, 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, that is why the research team carries

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Insights from Participants

39

so much to document this life style while it still exists. I think by myself, that it actually would be much nicer for this farmer, if he could use a road and a car to transport his bananas to the market, but the people don’t seem to be discontent. They seem to like their life style, so I am just fascinated by it.

Furthermore, we met a woman who extracts coconut oil by herself and sells it on the market. It is unbelievable for me, how people are able to do that with such simple instruments. They have a great knowledge about plants, medicine and some elixirs, just as this woman selling a fluid that cleans the skin and frees it from callused skin.

Additionally, I personally observed people coming from the mountains by horses; they still depend on those 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 to 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 life styles. For me, it is absolute natural for the youth to leave this place to find out more about the world’s new possibilities.

The indigenous dance presentation was a great event; they danced in beautiful costumes and in a way, wI 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 spent quite 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

June 2012“Learning and Insight”by ALLAN U. GEAGONI, Coordinator of Student Personnel Services, WNU

Tan-awan: A Fantastic Treasure in the Heart of Nature

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 as one of the critics though I was also adamant. How do I critique something I am oblivious about? To enrich my knowledge of Tan-awan, I have 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 concreted. Several houses have concrete foundation that gave me an impression that it may be a rural area but not at all 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, rilleno, 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 renown worldwide, hospitality. They offered whatever they could afford to their guests. And they made sure we were treated as VIPs. In my three days 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 DepEd 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, 40

Insights from Participants

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 on Fridays for this purpose. People from upland barangays of Himamaylan City in the north, businessmen from Kabankalan in the southeast all converge here to do business with the locals and people who raft their way from the oriental side of 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 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 though the rugged mountains is the wide and serene Ilog – Hilabangnan River. Its moss–covered stones tell us they were rarely trodden by men or animals. While many portions are deep, there are spots 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 part of it are 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 have 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 escapades. Discovering the treasures of Tan-awan was even more exciting. I know there is more to discover when I go back there.

41 Allan u. geagoni

ACKNOWLEDGEMENTDR. SUZETTE LILIAN A. AGUSTIN University President West Negros University

DR. NORBERTO P. MANGULABNAN Director, Research, Development and Extension Office West Negros University

MR. CAESAR L. PACALIOGA Director, Center for Performing Arts and Culture West Negros University

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. ELISA G. BRONOLASuperintendent Department of Education Division of Kabankalan Kabankalan City, Negros Occidental

MS. TERESITA T. CADAGATPrincipalTan-awan Elementary SchoolBrgy. Tan-awan, Kabankalan City

MR. ROMEO G. POYOGAOHead TeacherBugtong Elementary SchoolBrgy. Tan-awan, Kabankalan City

PASTOR RENANTE S. MULETACoordinatorAssociation of South East Asian Christian Ministry

Research Critics Dr. Norberto P. MangulabnanDr. Teresita J. GuadalupeMrs. Ma. Luna C. Dela CernaMr. Allan U. Geagoni

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PHOTO GALLERY

Transport of products using Carabao

Products sold from cities to village

Balsa used to transport farm

products

Native horses used for transport

Agricultural

practicesMode of transport of products from

farms to market

Banana from farm to market

Trading every Friday

PHOTO GALLERY

Balsahanay Festival

Fluvial parade of decorated Balsa during the festival

Local Food

PreparationRecipes prepared from Besol and

other preparations

PHOTO GALLERY

PHOTO GALLERY

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