SUPERSTITIONS BELIEVED BY THE TOWNSPEOPLE

OF THE SELECTED MUNICIPALITIES

IN NORTHERN SAMAR

KIANNE RAE ALCERA

KYLA CORRIGE

PHILIP PAOLO DELORINO

JASMINE INFANTE

CRISCELLE ANNE MUNCADA

REMAR VICARIO

A RESEARCH PAPER
UNIVERSITY OF ESTERN PHILIPPINES
SENIOR HIGH SCHOOL
UNIVERSITY OF EASTERN PHILIPPINES
UNIVERSITY TOWN, NORTHERN SAMAR

MARCH 2017
 Acknowledgement

The researchers extend their sincere appreciation and

heartfelt gratitude to the following individuals who helped them

making this study possible:

To Ma’am Analiza M. Salazar for helping us in giving

additional information in making this research. We thank her so

much for helping us and giving the knowledge she shared.

To our beloved professors, who have been great teachers and

adviser as well.

To our classmates for helping us throughout this study but

always asked for something in return after giving the little

information they have, out sincerest thanks.

To our families, who have supported us not only as a family

but as friends as well. We thank them for the moral, spiritual,

and financial support they extended to us.

Above all, with all our hearts, we thank Lord Jesus for

giving us the knowledge and strength to do all these.

ii
 Dedication

To ALMIGHTY GOD

Family,

Friends,

and to those who believed

we can finish this research.

iii
 ABSTRACT
Title: SUPERSTITIONS BELIEVED BY THE TOWNSPEOPLE
OF THE SELECTED MUNICIPALITIES IN NORTHERN SAMAR
Researchers: Kianne Rae Alcera
Kyla Corrige
Philip Paolo Delorino
Jasmine Infante
Criscelle Anne Muncada
Remar Vicario
Adviser: Prof.Anavil Lou Balanon
Subject: Practical Research
School: University of Eastern Philippines
Year: 2016-2017
The study focused on the identification of superstitious

beliefs within the province, across six municipalities.

Furthermore, the reasons and effects of superstition amongst the

townspeople were also studied.

The majority of respondent were a female implying that

there is an association between the high level of belief towards

superstition in females. Males constitute only of the small

fraction in the population that could mean less superstition

among them. In short, gender affects the belief in superstition.

As far as age is concerned in the parameters of the study,

those aged 25 or above have no difference in their belief

towards superstition. However, if observed in the present time,

modernity had played it role in lessening the belief in

superstitions. The lesser level of belief towards superstition

iv
may be found on the younger generations. With education and

socio-economic status, these are factors to be attributed also

in the belief.

Various reasons for the belief in superstition vary. Within

the study, anxiety has been found to be a major cause for such

beliefs. Also, the effects of superstition are related to self-

confidence and lessening of anxious compulsions.

v
 TABLE OF CONTENTS

TITLE PAGE i

ACKNOWLEDGEMNT ii

DEDICATION iii

ABSTRACT iv

TABLE OF CONTENTS vi

LIST OF TABLES viii

LIST OF FIGURES ix

CHAPTER

I – INTRODUCTION

Background of the Study 1

Statement of the Problem 3

Objectives of the Study 3

Significance of the Study 4

Scope and Limitation 5

Theoretical Framework 6

Conceptual Framework 9

Paradigm of the Study 10

Definition of Terms 11

II – REVIEW OF RELATED LITERATURE AND STUDIES 12

III – METHODOLOGY

Locale of the Study 19

Respondents of the Study 21

vi
 Variables of the Study 21

Research Design 22

Research Instrument 22

Population and Sampling Procedure 23

Data Gathering Procedure 23

IV – PRESENTATION, ANALYSIS, AND INTERPRETATION 25

V – SUMMARY, CONCLUSION, AND RECOMMENDATION

Summary 52

Conclusion 54

Recommendation 55

BIBLIOGRAPHY 56

APPENDIX

Research Questionnaire 58

vii
 LIST OF TABLES

Distribution of Respondents in Terms of Table 1-1

Municipality

Allen, Northern Samar Respondents by Age Table 2-1

San Jose, Northern Samar Respondents by Age Table 2-2

Catarman, Northern Samar Respondents by Age Table 2-3

Pambujan, Northern Samar Respondents by Age Table 2-4

Catubig, Northern Samar Respondents by Age Table 2-5

Laoang, Northern Samar Respondents by Age Table 2-6

Distribution of Respondents According to Age Table 2-7

Distribution of Respondents in Terms of Sex Table 3-1

Distribution of Respondents in Terms of Sex Table 3-2

Across Municipalities

Effects Related to the Belief in Superstition Table 4-1

Reasons Related to the Belief in Superstition Table 5-1

viii
 LIST OF FIGURES

Relationship Between Variables Figure 1-1

ix
 CHAPTER I

INTRODUCTION

Background of the Study

In local culture superstition is a common belief, that

guides everyday activities or regulates certain behaviours. A

simple definition of superstition would be a characterized

obsessive reverence for omens, charms, etc. The validity of

superstitions is based on belief in the power of magic and

witchcraft and in such invisible forces as spirits and demons.

It is clearly stated that superstitious beliefs are not

based on true facts, rather, dependent on the belief of magical

forces, which are unable to be proven. However elaborate or

simple superstitious practices may be, these are still carefully

observed in its exact formulation or manner it is supposed to be

done. Along with the passage of time, superstition fitted itself

in modern society not only as a remnant of the past culture but

asa present practice observed by many. Its role, on the

Filipinos’ everyday life and special occasions, isevident since

it is considered tradition for many practicing its beliefs and

concepts.

Combined with everyday living, superstition had entangled

itself with the reality of common daily events. A passing black

cat could be a sign of bad omen in a future scenario, same as

with crows, snakes, vultures. With superstitions spanning into

x
unlimited variations these are not only its examples. Countless

more can be enumerated each having its differences, targeting

specific aspects in life, some are practices to be observed in

due intention of reverence to omen.

As superstition and science both existing we are enabled to

discern the decisions to be taken, whether which of the two

should we depend upon. An example is to whether consult a

tambalanor paraghilot in the malice of a disease, instead of a

physician. Another is if it would be reasonable to depend on

superstition as an answer to unknown phenomenon and mysterious

occurrences or side with logical explanations, which bases

science as a determiner of probable cause. With this, the study

has been created to answer the question of what superstition

does in the lives of the local townsfolk here in the province of

Northern Samar. This research aims to identify local

superstition and determine its roles and effects in the

individual. This is an approach to clarify our understanding

towards superstition in the local scene and to know its

condition in the present time.

xi
Statement of the Problem

This study Superstitious Beliefs in Northern Samar aimed to

answer the following questions:

1.What is the profile of the respondents in terms of:

a.)age

b.) sex

c.) location

2.What are the superstitions believed by the townspeople of

the selected municipalities in Nortehrn Samar, namely; Allen,

San Jose, Catarman, Pambujan, Laoang and Catubig?

3.What are the reasons why the selected respondents believe

in superstition?

4. What are the effects of superstition in the lives of the

townspeople in the selected municipalities?

Objectives of the Study

This study on the superstitious beliefs in the selected

municipalities of Northern Samar was aimed to:

1. Determine the profile of the respondents in terms of:

a.) age

b.) sex

c.) location

xii
 2. Determine the superstitions believed by the townspeople

of the selected municipalties in Northern Samar, namely; Allen,

San Jose, Catarman, Pambujan, Laoang, and Catubig.

3. Determine the reasons why the selected

respondentsbelieve in superstition.

4. Determine the effects of superstition in the lives of

the townspeople in the selected municipalities.

Significance of the Study

This study will give benefit to the following:

Students.This study will be significant to the students who

are not that familiar with the superstitious beliefs in the

locality. It can be a guide for them as they ponder on the

deeper meaning of the superstitious beliefs existing in the

locality. Also, it will be of help when it comes to making them

aware that these beliefs are part of the local culture.

“Norte-Samarnon Community”.The study will help them be

aware and unveil the former practices that existed. This will

also help them distinguish whether superstitious beliefs still

have a place or a role in the present time.

Future Researchers.This study will also help the

researchers to gather data and information that might be in

relation with their studies. This may provide useful information

for their study.

xiii
Scope and Limitations

The study was conducted to determine the superstitious

beliefs in the Northern Samar province, further divided into 3

areas namely: Balicuatro, Pacific and Central areas.

It is focused in determining the the superstitions and its

effects and role in the lives of the townspeople. The

respondents were the native inhabitants of the selected

municipalitiesof Allen, San Jose, Catarman, Pambujan, Laoang,

and Catubig. In gathering the necessary data, each respondent

was personally interviewed with the use of a guide

questionnaire. A few references in the library were used along

with online sources to gather additional information.

With the hardships in acquiring data and information due to

the wide cover of Northern Samar, the study is limited only to

the selected municipalities as it is difficult for the

researchers to gather information covering the entirity of the

province, the 24 municipalities. The researchers might encounter

difficulties in having superstitious beliefs that would

represent the 3 divisions of the province; Balicuatro, Cenrtral,

and Pacific areas.

Limited materials on superstition and related studies in

the locality is a huge concern. There is a limited number of

materials and resources that extensively discusses the

superstitions, rituals, folklore and beliefs in the local

xiv
culture, the province of Northern Samar, or the Samar island.

This affects the way how the researchers will present facts and

information that will support the study and validate its

findings.

Theoretical Framework

This study is anchored on the following theories:

Anthropologist and sociologist Gustav Jahoda proposed four

categories of superstitions. The first category is called:

superstitions forming part of a cosmology or coherent world-

view. In this category Jahoda believes that religion and

superstition are not to be treated differently as these are

similar. However, there is room for argument in regards to

magic, sorcery, and withcraft. As these phenomena are treated

separate from mainstream religion. The second category: other

socially shared superstition, is separate from religious belief.

This type is handed down through tradition and by cultural

influences. It composes the majority of superstitions and is

commonly concerned with good and bad luck.

The third category is concerened with the occult

experiences of individuals. Occult experiences, or in other

words paranormal experiences, are occurences that contradict

scientific explanation and understanding. Examples of these

include alien abductions, communication with the dead, and

xv
clairvoyance. Such examples of these in the local scene include,

but not limited to, is barang, ungab, anab, and tambalan. The

last category is concernde with personal superstitions. These

depend on individual practices which are independent form

cultural and religious influences, these have been adopted

usually due to personal conclusions of the individual, wearing

specific clothing, charms, or amulets for good luck is an

example.1

According to philosopher David Humes:“unjustifiable beliefs

can be explained by reference to custom or habit. That’s how we

learn from experience. The observed constant conjunction of

events in anyone’s experience can be accustomed to associating

them with each other”.2

Humes’s Theory on Belief focused on the overlapping of

unrelated phenomena being associated with one another even with

its incapability to be explained or be given proof of pure

causality. The capability of the human mind to distinguish

pattern is uncanny. However, the reliance on the senses limits

people to realize the totality of certain situations, especially

those which are attributed to superstition. The belief of

something specific taking effect or supposing to happen because

of a certain event or action, even unrelated, is superstition’s

1
Jahoda , G., (1969), The Psychology of Superstition, Penguin, London
2
Gorman, M., (1993), Hume Studies: Hume’s Theory of Belief, Chicago, U.S.A:Hume Society.

xvi
commonality. Because of our recognition of pattern, this can be

attributed to previous occasions of incidents with the same

phenomenon having the supposed effect even without true

relation, having taken effect by means unrelated with each

other, an accident.

Lastly, as conceptualized by French scholar Gustave le

Bon,Contagion theory states that collective behaviour is due

from the emotionality and irrationality of a hypnotic crowd.3This

theory is concerned with the role of culture and tradition as

elements which enables superstition in the masses. At the early

ages, communities were dependent on elders and priests or

shamans in the understanding of the works of nature. This led

into the constitution of a society based mainly on belief

associated with reverence towards the environment and its

natural working. However, the manner in which early peoples

revere nature were thru acts which were considerably unnecessary

such as those ritualistic in nature, these were thee early roots

of superstition. It is fear that makes people easily susceptible

towards questionable beliefs. As such, it penetrated society

simply starting from few individuals but with time, tradition,

and culture had enriched itself to be an infectious idea.

3
Le Bon, G., (1896, reprint 2009). The Crowd: A Study of the Popular Mind, United Kingdom,
Sparkling Books Ltd.

xvii
Conceptual Framework

Superstition is an irrational belief that an object, action

or circumstance not logically related to a course of events

influences its outcomes. This is a way of behaving based on fear

of the unknown and faith in magic or luck. Many Filipinos still

cling to the traditional practices, beliefs, and traditions.

They are still strongly rooted to the superstitious beliefs that

they believe could help them deal with day to day occurrences

and events.

This study was formed to determine the superstitious

beliefs present in the selected municipalities of Northern Samar

and the similarities and differences between the said beliefs.

The researchers therefore conceptualize that the

townspeople of the selected municipalities can determine the

different beliefs present in their locality.

xviii
 Paradigm of the Study

Dependent Variable Independent Variable

Profile:
* Age
Superstitious * Sex
Beliefs *Location

*Reasons for
Superstition
* Effects of
Superstition

Fig. 1-1 Shows the relationship

between the dependent and
independent variable

xix
 Definition of Terms

Superstitious Belief- This refers to one kind of belief in

something which is not justified by reason, scientific attitude

or evidence, it is synonymous to superstition. 4 In its

operational definition, these pertain to the local superstitious

beliefs within the Province of Northern Samar, or specifically

on the selected municipalities of the study. In the local

labguage it is reffered to as pamahiin. It encompasses

ritualistic behaviors and superstitious attitude.

Townspeople- The inhabitans of a town or city. 5 This refers to

the individuals living in the municipalities of; Allen, San

Jose, Catarman, Pambujan, Catubig, and Laoang. These are the

selected respondents of the study.

4
Kalita, M. (2016). Prevalence of Superstitious Beliefs Among the ST Students of Nalbari District
5
townspeople. 2017. In Merriam-Webster.com. Retrieved March 11,2017, from
https://www.merriam-webster.com/dictionary/townspeople

xx
 CHAPTER II

REVIEW OF RELATED LITERATURE AND STUDIES

Superstitious belief encompasses the various aspects of

life whether it be at home, school, business, sports, weddings,

deaths, etc. It is prominent in Filipino culture and prevalent

up to this very day. Not only in the Philippines but also among

developed western countries, superstition had stood strongly.

This phenomenon may be attributed to the major social trends

that helped popularize superstitious beliefs, such as the New

Age movement, that has rejected modern science and religion,

Gaurila (2010, apud Moldovan and Rechitan, 2016).6

Large numbers of studies have been conducted in analyzing

this phenomenon as to determine its cause, from where does

superstition begin and what motivates it, and its effects in

human performance and well-being. In regards to the motivation

that drives individuals to believe in superstition it is

necessary to look first into the constitution of a person in

society. By this, socio-demographic and socio-economic variables

appear to be important determinants of belief (Torgler).7

6
Moldovan, O. et. al. (2016). Superstitions in Adolescence.Retrieved from http://www.ijip.in
7
Torgler, B. (2010). It is About Believing: Superstition and Religiosity. Retrieved from.
http://www.crema-research.ch/papers/2003-10.pdf

xxi
 In a study conducted by R. Zad Ebrahimi (2014) gender,

socio-economic status, religious belief, ethnicity, and life

satisfaction are factors that influence the superstition of an

individual. Those with low social and economic status have

greater tendencies towards superstition.8

Sepehr and colleagues (1996, apud Zad Ebrahimi, 2014) in a

study entitled, “Studying the Best Evidences, Risk Factors,

Causes and Ways to Combat Superstition, Imagination” concluded

that women believe these issues significantly more than men and

less educated people. It also showed that when the age

increases, the prevalence of superstition increases.9

In another point of view, superstition can also be

motivated by factors such as anxiety and fear of death. Death is

one of the foundations of all cultures (M. Rotar, 2014) it

emanates fear among people and is driven away by this ultimate

ending.

In the study by Tobacyk and Shrader (1991) it is found out

that fear of death can be a motivation for the paranormal. In

two studies conducted on students, they fund out that death was

positvely correlated with the traditional religious beliefs.10

8
Zad Ebrahimi, R2014) “Superstitious beliefs and some of its causes (Case Study: Ghachsaran
Citizens)” in Bulletin of Environment, Pharmacology and Life Sciences; Vol. 3, special issue-II.
9
Ibid.
10
Tobacyk, J., Shrader, D., (1991), Superstition and Self-Efficacy, Psycological Reports 68, 1387-
1388

xxii
 Similarly, superstition is being motivated by the threat of

anxious experiences in faces of uncertainty, the unknown, (Glenn

Wilson, 1989). 11 Superstition and intolerance of uncertainty were

found to be predictors of death anxiety. Results indicate that

the more superstitious a person is the more intolerant he or she

becomes towards uncertainty and has a higher death anxiety

(Wong, 2009).12

Sex and Superstition

In a study conducted by Stuart Lucille Blum(1974, apud,

Moldovan and Rechitan, 2016) in New York on 132 men and women,

it was concluded that women are more superstitious than men.

Females give more time for rituals than males.

Similar conclusions were made in other studies such as that

of R. Zad Ebrahimi (2014) wherein “Womens’ tendency to

Superstitious Belief is much stronger than men.”

Tobacyk and Tobacyk (1992), determined the same results

that women believe stonger in the paranormal than men, through

the distribution of three different questionnaires that focused

on paranormal beliefs.

11
Wilson, Glenn (1989). Your Personality & Potential: Illustrated Guide to Self Discovery.
Topsfield, Mass: Salem House Publishers.
12
Wong, S. (2009). A study on the Relationship Among Superstitions, Death Beliefs, Personality,
and Death Anxiety of University Students in Hong Kong, Hong Kong

xxiii
 The studies of Randal and Desrosien(1998), and

Haraldsson(1985) found significant correlations between the

female gender and the belief in the supernatural and paranormal.

However, a number of studies had different conclusions from

the aforementioned. A research conducted by Dr. Mallika Kalita

(2016) had not found a significant difference between the

superstitious belief between the male and female respondents. 13

Furthermore, there was no significant difference in the sexes in

the case of paranormal phenomenon, according to a study by

Thalbourne (1981).

A survey by Pamela L Blizzard(1997) aimed to find out the

difference between gender in regards to faith in

parapsycholigical phenomenon. Participated by 23 subjects, 17

females and 6 males, it found no significant difference in two

of the nine questions of the questionares; precognition and

opinion on these phenomena.

Performance and Behavior in Relation to Superstition

According to Tobacyk and Milford (1983), belief in the

paranormal have implications for the functioning of human

personality. Likely, superstition has been found to direct

behavior. This is considerable since belief has the power to

13
Kalita, M. (2016).

xxiv
influence decision making and performance. 14 In sports,

superstitious beliefs are common to boost athete performance and

confidence. Similarly, students put faith into superstition for

reasons which are school-related, specially in examinations

hoping to have high scores. Common superstition for students

include wearing specific clothing, sitting at certain chairs in

the classroom, using special pens or pencil, and keeping lucky

charms or amulets during classes or examinations.

In a study conducted by Jaime Martin del Campo Reyes,

participated by 30 religious individuals with ages ranging from

18 to 25 years old, it found a high correlation between unlcky

beliefs and deficits in executive function or performance.

Consequently, a “performance enhancement effect” was related to

the use of a religious amulet. Determining the effects in

executive function was measured through a Dysexecutive

Questionnaire, a self-assessment 20-item standardized test.15

In a study by Yunzho Zhang(2012) 323 respondents were

studied in order to determine the relationship between

superstitious behavior and destination attractiveness. It was

concluded that the more positive tourists are about

14
Tobacyk, J. & Milford, G. (1983). Belief in paranormal phenomena: Assessment instrument
development and implications for personality functioning. Journal of Personality and Social Psychology,
44, 1029-1037.
15
del Campo Reyes, J. (2014). Religion and Superstition Through a Cognitive Perspective:
Examining the Relationship of Religious and Superstitious Beliefs to Cognitive Processes, University of
Leicester, Leicester, England: (n.p.)

xxv
superstition, the more likely that they will visit a destination

with superstition as its attraction.16

A study by Mowen and Carlson (2007), It found out that the

higher need for material possession is linked to greater

superstition. It also found that age and level of education does

not correlate to belief in superstition.17

A study by Thomas Kroner and Lauren Block(2007)focused on

the conscious and non-conscious component of superstition on

decision making under risk. With 45 respondents from a Taiwanese

university, it was observed that the subjects associated product

damage with negatively oriented superstition. For example, one

test was about two rice cookers that were very similar except

for the color, one was red (a lucky color for the Chinese) and

another was green (a neutral color, not linked to any

superstition). The respondents were told to imagine that upon

the rice cooker’s first use the rice burned. With this scenario

told among all subjects, it was found out that those with the

green rice cooker were more satisfied with the product failure

than those with the red rice cooker. This is because the

respondents attributed the product failure with the green color,

thinking that there is less luck in it compared to the red. In

16
Zhang Y, (2012).The Effects of Superstition as Destination Attractiveness on Behavioral
Intention, Blacksburg, Virginia: (n.p.)
17
Carlson, B. D., Mowen, J. C., & Fang, X. (2009).Trait superstition and consumer behavior: re-
conceptualization, measurement, and initial investigations. Psychology and Marketing, 26(8), 689-713.

xxvi
short, the subjects with the red rice cooker were more satisfied

with the product compared to those who have the green one. The

study highlights the correlation between the non-conscious and

individual behavior in satisfaction.18

In the Chinese market it was found out that those

containing lucky numbers and letters were perceived more

favorably than those having unlucky letters and numbers, Ang

(1997). 19 With this it can be concluded that superstitious

beliefs can cause consumers to violate economic rationality

18
Kroner, T., Block. L., (2007). Conscious and Non-conscious Components of Superstitious
Beliefs in Judgment and Decision Making.Journal of Consumer Research, Inc. Vol. 34. New York, NY.
19
Ang, S. H. (1997), “Chinese Consumers’ Perception of Alpha-Numeric Brand Names,” Journal
of Consumer Marketing, 14 (3), 220–33.

xxvii
 CHAPTER III

METHODOLOGY

Locale of the Study

This study, Superstitions Believed by the Townspeople of

the Selected Municipalities in Northern Samar, was conducted at

the 6 municipalities from the 3 geographical divisions of

Northern Samar. The selected municipalities were: Catarman,

Laoang, Catubig, Pambujan, Allen and San Jose.

Catarman is a first class municipality and the capital of

Northern Samar. It is the commercial, educational, financial,

political, and government center of the province. It lies on the

northern part of Samar Island, bounded to the east by Mondragon,

to the West by Bobon, to the South by Lope de Vega and the north

by the Philippine Sea.20

Laoang is a second income class municipality in the

province. It is the economic, educational, socio-cultural and

government center of the 2nd congressional district of the

province.The municipality lies on the eastern side of the

province. Bordering Pambujan in the west, Palapag facing east

and the municipality of Catubig as its southern neighbor while

the Philippine Sea stretches in the north.21

20
https://en.wikipedia.org/wiki/Catarman,_Northern_Samar
21
https://en.wikipedia.org/wiki/Laoang,_Northern_Samar

xxviii
 Catubig is a third class municipality in with a population

of 33,025 people. It is further subdivided into 47 barangays,

with 8 baranggays found within the poblacion. 22 Catubig was

actually the first pueblo andCabezeria in Northern Samar. It was

the centro to evangilize the northeastern region of Samar during

the 17th century.

Pambujan is a fourth class municipality with a territory of

16,390 hectares,which extends into the hinterlands of Northern

Samar across a number of rivers, lakes, brooks and

mountains. The populace of its barangays on the riverside

depend mainly on copra, abaca, ricefields, rootcrops, and

handicraft-making as their source of livelihood, while those on

the roadside mostly live on a small and medium business

ventures, fishing, livestock production and government / private

employment.

Allen is also a fourth class municipality located in the

north western tip of the province of Northern Samar.Allen has a

population of 25,469. 23 The town borders the municipality

of Victoria to the south, the municipality of Lavezares to the

east, and the strategic San Bernardino Strait both to the north

and west. It is known for being an important port for inter-

22
https://en.wikipedia.org/wiki/Catubig,_Northern_Samar
23
"Total Population by Province, City, Municipality and Barangay: as of May 1,
2010"(PDF). 2010 Census of Population and Housing. National Statistics Office. Retrieved 15 March
2017.

xxix
island transport, specifically between the island of Samar and

big island of Luzon.

San Jose is a fifth class municipality in the province. The

municipality is bounded on the north by the Philippine Sea, on

the east by the municipality of Bobon, on the south by the

municipality of Victoria and on the west by the municipality of

Rosario. it has a population of 17,561 people.24

Respondents of the Study

The researchers chose 6 municipalities from the 3

geographical division of Northern Samar namely: Balicuatro,

Central and Pacific areas. The selected municipalities were:

Laoang, Pambujan, Catubig, Catarman, Allen and San Jose. In each

municipality there have been 20 respondents who were picked

randomly, with the age of 25 and above.

Variables of the Study

The variables of this study were composed of dependent and

independent variable.

Dependent Variable:

The dependent variable is the superstitions. Under it

are the reasons and effects related to the belief in

superstition.

24
https://en.wikipedia.org/wiki/San_Jose,_Northern_Samar

xxx
 Independent Variable:

The independent variable is the respondent’s profile.

This consists the age, sex and the place where a particular

respondent lives or the residence.

Research Design

The study used aqualitative-descriptive research design in

directing the entirity of the work. It is descriptive since it

analyzes the studied phenomenon,in this case superstition, in

order to understand its character or determine the condition it

holds, its effects or cause. On the other hand, the research is

qualitative since it does not give emphasis on presenting

quantifiable measuement of vriables through specific values, but

an explanation or discussion of the qualitiesthe studided

phenomenon has.

Research Instrument

The data were gathered through a questionnaire. The

questionnaire is all about the reasons why people believe in

superstition and the effects of superstition. The respondents

were made to put a check on the column that corresponds to their

answer, whether they strongly agree, agree, strongly disagree

and disagree. Also, the respondents were also made to give

superstition about marriage, death, pregnancy and mythical

xxxi
beings that is present in their locality or the superstitions

that they know about marriage, death, pregnancy and mythical

beings.

Data Gathering Procedure

To gather the data, the researcher conducted interviews

with the use of guide questionnaires that will contain

information about the reasons for superstition and its effects,

another necessary topic include the different supestitions known

by the respondent. The gathering of data required the permission

of the school principal in the testing of the questionnaire. For

the respondents of the study, the researchers requested them to

answer the asked questions honestly and decisively during the

entire interview. After the collection of data, it was recorded,

analyzed, classified, and organized using necessary measures in

determining the results.

Population and Sampling Procedures

The population of this study were the townspeople of the

selected municipalities in Northern Samar. Quota sampling method

was used in to determine the respondent from the municipalities.

Only a specific number of repondents were chosen in order to

represent the population.From the selected towns the proposed

sample was 20 respondents in each municipality, except for

xxxii
Catarman which interviewd 30 due to the greater population

compared to other towns. The total proposed sample is 130

respondents. The researcher decided to use 130 respondents to

guarantee that there would be enough information for this study

and make it more reliable.

xxxiii
 Chapter IV

PRESENTATION, ANALYSIS, AND INTERPRETATION OF DATA

The objective of this study is to determine the superstitious

beliefs of the townspeople of the 6 selected municipalities of

Northern Samar. With the identification of superstition, their effects

and reasons are also evaluated for their reception of such beliefs. In

this chapter, the researchers present, analyze, and interpret the

gathered data through the interviews conducted by the researchers and

the use of guide questionnaires. The data is presented in figures or

in tabular form.

Distribution of respondents in terms of location

Table 1-1 shows the distribution of respondents in terms of

their municipality. The majority is from the town of Catarman,

which has 24 respondents or 22.2% of the total population. The

least number are from the town of Allen having 10 respondents or

9.3% of the total population.

Table 1-1

Distribution of Respondents in Terms of Municipality

Municipality Frequency Percentage

Allen 10 9.3

San Jose 20 18.5

Catarman 24 22.2

Pambujan 18 16.7

xxxiv
 Catubig 16 14.8

Laoang 20 18.5

TOTAL 108 100.0

Distribution of respondents in terms ofage

Tables 2-1 through 2-6 presents the distribution of the

respondents in terms of age in each municipality.The Table 2-7

shows the distribution of the accumulated number of respondents

in terms of age regardless of municipality.

Table 2-1

Allen, Northern Samar Respondents by Age

Age Frequency Percentage

32 1 10

36 1 10

39 1 10

40 2 20

43 1 10

47 1 10

48 1 10

56 2 20

TOTAL 10 100

Table 2-2

xxxv
San Jose, Northern Samar Respondents by Age

Age Frequency Percentage

25 10 50

27 5 25

31 1 5

36 1 5

49 1 5

51 1 5

85 1 5

TOTAL 20 100

Table 2-3

Catarman, Northern Samar Respondents by Age

Age Frequency Percentage

28 1 4

37 1 4

42 1 4

43 1 4

44 1 4

46 1 4

47 2 8

xxxvi
 48 3 13

49 2 8

51 1 4

52 2 8

53 1 4

59 1 4

60 1 4

62 1 4

65 1 4

68 1 4

72 1 4

74 1 4

TOTAL 24 100

Table 2-4

Pambujan, Northern Samar Respondents by Age

Age Frequency Percentage

27 7 39

28 2 11

29 4 22

40 4 22

43 1 6

xxxvii
 TOTAL 18 100

Table 2-5

Catubig, Northern Samar Respondents by Age

Age Frequency Percentage

25 1 6.25

36 1 6.25

42 2 12.5

43 2 12.5

45 1 6.25

47 1 6.25

48 1 6.25

52 1 6.25

67 1 6.25

69 1 6.25

74 1 6.25

76 1 6.25

77 1 6.25

81 1 6.25

TOTAL 16 100

xxxviii
 Table 2-6

Laoang, Northern Samar Respondents by Age

Age Frequency Percentage

25 2 10

27 1 5

28 2 10

29 1 5

32 1 5

34 1 5

35 1 5

36 1 5

39 1 5

42 1 5

44 1 5

45 1 5

46 1 5

53 1 5

55 1 5

57 1 5

61 1 5

70 1 5

TOTAL 20 100

xxxix
 Table 2-7

Distribution of Respondents According to Age

Frequency Percentage
Age

25 13 12.0

27 13 12.0

28 5 4.6

29 5 4.6

31 1 0.9

32 2 1.9

34 1 0.9

35 1 0.9

36 4 3.7

37 1 0.9

39 2 1.9

40 6 5.6

42 4 3.7

43 5 4.6

44 2 1.9

45 2 1.9

46 2 1.9

47 3 2.8

48 5 4.6

xl
 49 3 2.8

51 2 1.9

52 3 2.8

53 2 1.9

55 1 0.9

56 2 1.9

57 1 0.9

59 1 0.9

60 1 0.9

61 1 0.9

62 1 0.9

65 1 0.9

67 2 1.9

68 1 0.9

69 1 0.9

70 1 0.9

72 1 0.9

74 2 1.9

76 1 0.9

77 1 0.9

81 1 0.9

85 1 0.9

TOTAL 108 100.0

xli
Distribution of Respondents in terms of Sex

Table 3-1 presents the number of respondents by sex.

Majority of the respondents are females constituting up to 81%

of the respondent population. This may be an indicator that

females are better associated towards superstition. This could

be supported by the studies of Blum (1974), Ebrahimi (2014),

Tobacyket. al. (1992)and Derosien et. al. (1998) whose findings

found significant correlations between women and superstition.

Furthermore, Table 3-2 shows the distribution of

respondents by sex across the six municipalities. The most

number of female respondents can be found in, firstly, Catarman,

then followed by Pambujan, Laoang, SanJoose, Catubig, and Allen.

The number of male respondents gets even fewer if the study is

viewed in the level of the individual municipalities.

Table 3-1

Distribution of Respondents in Terms of Sex

Sex Frequency Percentage

Male 21 19

Female 87 81

TOTAL 108 100

xlii
 Table 3-2

Distribution of Respondents in Terms of Sex

Across Municipalities

Sex
Municipality
Female Male

Allen 8 2

San Jose 15 5

Catarman 19 5

Pambujan 17 1

Laoang 16 4

Catubig 12 4

TOTAL 87 21

Superstitious Beliefs of The Townspeople in the Selected

Municipalities

Through the thorough interviews carried out by the

researchers, among the respondents in the various

municipalities, a compilation of local superstitious beliefsare

presented and has been found to be a list of genuine pamahiin

which is found in the province of Northern Samar. These

superstitions are not, in any way, influenced by foreign

superstitious beliefs. Furthermore, these superstitions are real

practices and beliefs of the Nortehanons and is still performed

and observed in present times.

xliii
 Superstitious Beliefs in Allen, Northern Samar

Kasal (Marriage)

 Bawal isukol an gown antes igkasal

 Bawal dunganikasal an magbugto sa pareho na tuig

 Dapat una an lalaki sa simbahan

 Bawal kumaturog na maghipid antes an kasal

Pagbuburod (Pregnancy)

 Kapag diri makaon san burod an kanya karuyag, dapat uminom

siya tubig

 Bawal gumuwa kapag bulanon

 Bawal magtahi

 Bawal magkita cartoons

 Bawal makilamay

 Bawal mag kapot sa maski diin na parte san lawas kapag

manganganak na

Patay (Death/Dead)

 Bawal mapatakan luha an lungon

 Dapat buongan baso o pinggan kun igagawasna an minatay

 Bawal magdara pagkaon tikang sa lamay

 Bawal magsilhig

 Bawal magsudlay

xliv
  Ipapaagi an lungon sa igbaw san mga kamag-anak

 Bawal manalamin

 Itatago an unahan nga limos

Mythical Beings

 Bawal wakayon an nuno sa punso

 duwende

 enkanto

 aswang

 sirena

Others

 Bawal mag silhig kapag gab-e

 Bawal kumaturog na hulos an buhok

Superstitious Beliefs in San Jose, Northern Samar

 ig-

xlv


 n

 ron

 wa

xlvi
 

Others

 n

 ci a

Superstitious Beliefs in Catarman, Northern Samar

Kasal (Marriage)

 Bawal sabay ikasal an magbugto sa pareho na tuig

 Bawal magnilalag an ikarasal

 Dapat magsabrag bugas sa purta sa simbahan

 Bawal magkita an ikarasal antis an kasal

xlvii
Pagbuburod (Pregnancy)

 Bawal kumaon taron

 Dapat unahan magmata an lalaki

 Bawal kumaon kambal na saging

Patay (Death/Dead)

 Diri pwede magbuhat lungon an kapamilya san minatay

 Bawal maturuan luha an lungon

 Bawal magdara pagkaon tikang sa patay

 Bawal mag silhig

 Bawal magsul-ot baga

 Dapat magbuong baso o plato kun igagawas na an minatay

Mythical Beings

 tikbalang

 wak-wak

 kapri

 duwende

Others

 Bawal magsilhig kun gab-e

 Bawal magbaklo

 Bawal mangita sa buong na salamin

xlviii
 Superstitious Beliefs in Pambujan, Northern Samar

Kasal (Marriage)

 Bawal sabay ikasal an magbugto sa pareho na tuig

 Bawal maimod san lalaki an babaye antis ikasal

 Bawal isukol an gown

 Bawal magbiyahe miskan ngain

 Bawal an baga nga gown

 Bawal sabay kumadto sa simbahan an ikarasal

Pagbuburod (Pregnancy)

 Bawal uminom mapinit

 Bawal magkita sin magpakaharadok na palabas

 Bawal magtahi

 Bawal kumaon sin kambal nga saging

 Magbutang sa ingod dahon sin suha para diri daupon san mga

panulay

 Bawal tumambay sa purta

 Bawal kumaturog nga nahuyang

 Bawal manraysang o magpukpok

xlix
  Bawal pumarigo kun gab-e

 Dapat unahan magmata sa lalaki

Patay (Death/Dead)

 Bawal magdara pagkaon tikang sa patay

 Bawal magsul-ot baga nga bado

 Diri pwede maturuan an lungon

 Bawal magsilhig

 Bawal lumingi kapag iginawas na an patay para ilubong

 Bawal magkita sa salamin

 Bawal pumarigo sa balay nga may patay

 Dapat may nagbabantay san patay

Mythical Beings

 tiktik

 tikbalang

 white lady

 unglo

 aswang

 sigbin

 tubong

 duwende

 manananggal

l
  Pagbutang walis tingting sa purtahan o bintana para diri

makasulod an tubong sa iyo balay

 Kun may bulan, nagpapakita an babaye na nakabusag para

magkasakit an kabataan

Others

 Bawal magbaklo kapag gab-e

 Bawal magtahi kapag gab-e

 Bawal magtaghoy kapag gab-e

 Bawal magsudlay kapag gab-e

 Bawal magsilhig kapag gab-e

 Bawal lumabaw sa ulo san gurang kun tikaturog

 Kun an bulan ngan mga bituon magduruok, may tiarabot na

kalamidad

Superstitious Beliefs Catubig, Northern Samar

Kasal (Marriage)

 Diri isul’otan wedding gown/singsing.

 Diri mag-upod sin sayo nga balay sa adlaw san kasal an

ikakasal.

 Diri maglinalag an karaslon, babaye man o lalake.

li
  Diri puydi magkita an duha na magpadis sa adlaw na antis an

kasal.

 Diri puydi na magpareho an tuig sa pagkasal sa magbugto.

 Bawal mag-dungan pag-larga san bride tapos an groom.

 Dapat diri mamatay an kalayo sa kandila sa simbahan.

 Kinahanglan tamakan san babaye an siki san lalake san

seremonya san kasal

 Iwasan an may mabuong nga kristal sa adlaw san kasal.

 Sa pag’kasal bawal mahulog an “Aras” (coins).

 Kailangan idul’ong an traje de buda san pamilya sa lalake

sayo kaadlaw antis an kasal.

Pagbuburod (Pregnancy)

 Diri puydi lat’angan an burod.

 Bawal magkadto san patay an burod.

 Bawal maglinalag sa gab’e.

 Kumadto sa hawan an burod kun may eclipse.

 Bawal magkaun sin mga dinggi nga prutas, pareho san saging.

 Bawal magkulaw sin magpakaharadok na palabas.

 Bawal magkinaun sin dukot na luto.

 Bawal igsampay sa gawas sabalay an bado san burod.

 Bawal magsayuan kun makaturog.

lii
  Bawal igsungo an halipot na kahoy kay mahihinugad siton an

bata.

 Bawal magpinansul’ot sin magsuot na bado, kay magkaka

deperensya an bata.

 Bawal magpinahilot sa manaram kay bain maapektuhan an bata.

 Magmata agap an burod para dali manganak.

 Dapat may suha o lasona kun magawas sa balay.

 Diri puydi magtambay sa hagdan.

 Kun kumadto sin balay, dumiritso dapat diri na tumuko sa

purtahan.

Patay (Death/Dead)

 Diri mag-silhig kun may patay.

 Bawal magdara pagkaun na tikang sa minatyan.

 An gin silhig diri ipilak, ibutang la ngun’a sin sayo na

butangan.

 Gindidiri an pag bisita sa patay kun may kam masakit sa

panimalay.

 Gindidiri an pagpasalamat kun may nag limos.

 Gindidiri an pagpaalam san namatyan.

 Pag-ginlulubong na, dapat diritso na diri na igin

binalikbalik pa.

 Bawal an may regla na bumisita sa patay.

liii
  Bawal magsul’ot ng pulang damit.

 Bawal magbisita sa patay sin dungan.

 Pag may patay bawal an paturonggon.

 Bawal magpa’burog pag may patay.

 Bawal maghimo bukad an namatyan.

 Bawal maggamit san gamit sa namatay kon waray pa pag-sayo

katuig an namatay.

 Kuwaon an mga kurtina pag lusad san minatay.

 Bawal manalamin.

 Bawal pumarigo.

 Bawal makilamay sa iba nga minatay.

 Nag bubuong pinggan/plato in ikakadto na sa simbahan an

minatay.

 Bawal mag pancit.

 Sunugon an mga ginamit nga butang san puagsugad san baraha

at iba pa.

 Kailangan mag huwas pagkahuman mag puag.

Mythical Beings

 Kapri

 Engkanto

 Asuwang

 Dwendi

liv
  Wakwak

 Higanti

 Tiyanak

 Unglo

 Tikbalang

 Sigbin

Others

 An pili na alibang-bang nga naglilinupad sa im atubangan,

nagpapahiwatig sin maraot.

 Diri puydi magbaklo in gab-e kay may mamamatay sa pamilya.

 Diri puydi mamukpok in gab-e.

 Maraot an pagsilhig sa gab-e kay nagikan an swerte.

 Maraut pag-utang kun gab-e.

 Kun daraga pa ngan kumadto sa iba nga balay, kinahanglan

bumulig ka para diri ka makurian manganak kun may asawa na.

 Kun bago pa la an balay, dapat mag padugo.

 Bawal pumarigo kun may regla.

 Bawal magtanom paray kun even number an petsa.

 Bawal magpalusad kwarta kun New year.

 Bawal magtatak sa kaldero nga may pa luto.

 Bawal magtahi gab-e.

 Butangan silhig an purta in gab-e.

lv
  An balitang san hagdan diri parades, 2, 4, 6, 8 etc.

 Bawal timuson an pinggan mintras may pa naka-un.

Effects of superstition in the lives of the townspeople in the

selected municipalities

Table 4-1, the effects related to the belief in

superstition, shows that statement number 1, “superstitions

lessen anxiety of the unknown,” has the mean of 3.8,which is

ranked first, showing that the respondents from the different

municipalities relate to this effect.

Table 4-1

Effects related to the belief in Superstition

MgaEpekto san PamahiinsaTawo

(Effects related to the belief in Mean

Superstition)

1. Nakakaiban pagkabaraka san mga panhitabo

an mga pamahiin.
3.8
(Superstitions lessen anxiety of the

unknown.)

2. Nakakabulig pagkayaon kumpiyansa an mga

pamahiin. 2.9

(Superstition builds confidence.)

3. Nakakabulig an mga pamahiin san mga tawo 3.3

lvi
para maging mahirot.

(Superstitions help us to be careful.)

4. Importante an mga pamahiin labi na gud

sa paghimo sin mga polisiya.

2.3
(Superstitions isimportants in helping

policy making.)

5. Kaurugan san mga natuod san pamahiin

adton mga tawo nga ditoy an kinaadman.

2.9
(Mostly, the less educated believe in

superstitions.)

6. Nakaulang an pamahiin sa normal

nakinabuhi san sayo na tawo.

2.6
(Superstition is a hindrance in living

normaly.)

7. Diri nahimumutang an sayo na tawo kun

diri niya nahihimo ini nga mga pamhiin nga

nagpapaiwas san magraot.

2.6
( A person becomes weary if he or she does

not perform superstitions to drive away bad

luck.)

8. Nagkukusog an akon pagtoo hiunong sin

nga mga pamahiin.

2.6
(My faith becimesstrnger because of

superstition.)

9. Nakakabulig an pamahiin sa paghimo 2.6

lvii
 magupay nga mga desisyon.

(Superstition helps in good decision-

making.)

10. Naguupay an akon pagkita san kinabuhi

kay hiunong san mga pamahiin.

4.5
(I have a good perception of life because

of superstition.)

Reasons of superstition in the lives of the townspeople in the

selected municipalities

Table 5-1 present the different reasons relatd to the

belief in superstition. Ranked 1st, with the mean of 3.3, is the

statement “My parents and grandparents taught these to me.” This

could signify that belief in superstition is mainly due to the

factor of influence, which the parents imposes on their

children. An example of this would be the teaching of

superstitions to their children.

Table 5-1

Reasons Related to the belief in Superstition

Mgarason kaya natuodaksaPamahiin

(Reasons related to the belief in Mean

Superstition)

Natuodak sin nga mga pamahiin

kay:

lviii
(I believe in these superstitions

because)

1. Iguintututdo ini nga mga 3.3

pamahiin san akon kaganak ngan

kaapoy-apoyan.

(My parents and grandparents

taught these to me.)

2. Parte na ini nga mga pamahiin 3.1

sa among in kahigaraan.

(We got used to these beliefs.)

3. Mao latini an gintutuoran san 2.9

ibanatawo

(These are also belived by other

people.)

4. Epektibo an mgapamahiin san 2.4

pagdara swerte.

(Superstition are effective in

bringing good luck.)

5. Epektibo an mga pamahiin nga 2.1

malikayan an malas.

(Superstitions are effective in

preventing bad luck.)

6. Nakaaapekto an mga pamahiin 2.4

kun samagkakayaon sin maupay o

maraot nga panhitabo.

lix
(Superstitions affect the good or

bad outcome of occurrences.)

7. Ungod na nahihinabo ini nga 2.6

mga pamahiin.

(These superstitions really do

happen.)

8. Nahahadok ak na may mahinabo 2.6

nga maraot kun diri tumanon in

mga pamahiin.

(I fear that something bad will

happen if I don't practice these

superstitions.)

9. Maupay nga rason an pamahiin 2.8

parama sabtan an mgaiba-iba nga

mga panhitabo.

(Superstitions are good

explanations to understand

different phenomenons.)

10. May maupay na epekto an 2.5

pamahiin sa akon kinabuhi.

(Superstitions has good effects

in my life.)

lx
 Chapter V

SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATION

Summary of Findings

This study was conducted to determine thesuperstitious

beliefs of the townspeople in the 6 selected municipalities of

Northern Samar. The effects and reason for such beliefs were

also speculated.

The gathering of data in the study involved the

profile of 108 respondents from the selected municipalities in

the province. Variables such as sex, age, and location were

taken into consideration as factors that affect superstitious

belief.

A guide questionnaire was used as an instrument in

gathering the data of the study along with the conduct of an in-

depth interview. The respondents were chosen randomly but must

be indigent residents of the selected municipalities and aged 25

or above. The specific criteria for choosing an indigent

respondent from the selected municipalities is to make sure that

the superstitions presented are originally from the local area.

The age of 25 or above is also considered to be an important

element. Since individuals who are in this age bracket have

better knowledge on these superstitions.

lxi
 In the analysis of data, frequency counts; percentage

and ranks, and mean distribution were utilized to determine the

findings of the study.

The findings of the study revealed the following:

1. Majority of the respondents were female.

2. All respondents are aged 25 or above. Aged 25 being the

youngest, and the oldest being 81.

3. Based from the data gathered, the statement“My parents and

grandparents taught these superstitioinsto me” is the

statement with the highest mean for reason

4. The statement “Superstitions lessen anxiety of the unknown.”

ranked first among the effects that were presented in

relation with superstition.

5. There are numerous superstitious beliefs found within each

municipality that encompasses the different aspects in life

such as marriage, death, pregnancy, mythical beings, and

others.

6. The small number of male respondents could signify less

association between males and superstition.

7. The huge number of female respondents could mean high

association between females and superstition.

8. Gender plays a role in the belief towards supersition.

9. There was no difference found between the age of 25 and

lxii
 older in the belief in superstition.

10. At present, superstitious beliefs are still considerably

prevalent but are observed to be declining at the passage of

modern time.

Conclusions and Implication

The study focused on the identification of superstitious

beliefs within the province, across six municipalities.

Furthermore, the reasons and effects of superstition amongst the

townspeople were also studied.

The majority of respondent were a female implying that

there is an association between the high level of belief towards

superstition in females. Males constitute only of the small

fraction in the population that could mean less superstition

among them. In short, gender affects the belief in superstition.

As far as age is concerned in the parameters of the study,

those aged 25 or above have no difference in their belief

towards superstition. However, if observed in the present time,

modernity had played it role in lessening the belief in

superstitions. The lesser level of belief towards superstition

may be found on the younger generations. With education and

socio-economic status, these are factors to be attributed also

in the belief.

lxiii
 Various reasons for the belief in superstition vary. Within

the study, anxiety has been found to be a major cause for such

beliefs. Also, the effects of superstition are related to self-

confidence and lessening of anxious compulsions.

Recommendation

Based on the findings of the study, the following

recommendation is advised:

1. Superstitions should be appreciated as part of the local

culture. But, beliefs in regard to this must be

speculated of its effects towards the individual may it

be good or bad.

2. The superstitions in the locality should be recorded and

preserved as a necessity in preserving the local culture

in the verge of modernity.

3. Future studies should be conducted about the condition

of superstition in the province as to gain better

knowledge and grasp upon its role in the lives of the

Nortehanons and the communities in general.

lxiv
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Tobacyk, J. & Milford, G. (1983). Belief in paranormal phenomena: Assessment instrument

development and implications for personality functioning. Journal of Personality and Social
Psychology, 44, 1029-1037.

Tobacyk, J., Shrader, D., (1991), Superstition and Self-Efficacy, Psycological Reports 68, 1387-
1388

Torgler, B. (2010). It is About Believing: Superstition and Religiosity. Retrieved from.

http://www.crema-research.ch/papers/2003-10.pdf

Wilson, Glenn (1989). Your Personality & Potential: Illustrated Guide to Self Discovery.
Topsfield, Mass: Salem House Publishers.

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Wong, S. (2009). A study on the Relationship Among Superstitions, Death Beliefs, Personality,
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Zad Ebrahimi, R2014) “Superstitious beliefs and some of its causes (Case Study: Ghachsaran
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2. Website Links
"Total Population by Province, City, Municipality and Barangay: as of May 1, 2010"(PDF). 2010
Census of Population and Housing. National Statistics Office. Retrieved 15 March 2017.

https://en.wikipedia.org/wiki/Catarman,_Northern_Samar

https://en.wikipedia.org/wiki/Catubig,_Northern_Samar

https://en.wikipedia.org/wiki/Laoang,_Northern_Samar

https://en.wikipedia.org/wiki/San_Jose,_Northern_Samar

townspeople. 2017. In Merriam-Webster.com. Retrieved March 11,2017, from

https://www.merriam-webster.com/dictionary/townspeople

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 APPENDIX A
Research Questionnaire

Superstitions Believed by the Townspeople of the Selected Municipalities in Northern

Samar

I. Informants Persona Data

Ngaran (Name): ______________________________________ (optional)

Edad(Age): ________

Kasarian (Sex)

Babaye(Female): ( )

Lalaki (Male): ( )

Taga Diin (Residence): ____________________________

May aram ka ba na mga pamahiin tungkol sa:

(Do you know any superstitious belief about):
 Kasal (Marriage):




 Pagbuburod (Pregnancy)




 Patay (Death/Dead)




 Mythical Beings



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 

 Iba pa nga mga pamahiin (Other superstitions)


II. Mga Durudilain nga Rason kun Nano Natuod an Tawo sa Pamahiin

(Reasons related to the belief in Superstition)

Nakalista sa ubos an durudilain nga mga rason kun nano natuod an tawo san mga

pamahiin. Alayon pagbutang tsek ( ) san imo batun kun ikaw ba:

(Listed below are different Reasons why people believe in superstitions. Please check ( ) the

column that corresponds to your answer using the scale below:)

5 3 1

Strongly Agree Agree Disagree

Mga rason kaya natuod ak sa Pamahiin 5

(Reasons related to the belief in 4 3 2 1

Superstition)
Natuod ak sin nga mga pamahiin kay:
(I believe in these superstitions because)
1. Iguin tututdo ini nga mga pamahiin san
akon kaganak ngan kaapoy-apoyan.
(My parents and grandparents taught these
to me.)
2. Parte na ini nga mga pamahiin sa amon
ginkahigaraan.
(We got used to these beliefs.)
3. Mao lat ini an gintutuoran san iba na
tawo
(These are also belived by other people.)
4. Epektibo an mga pamahiin san pagdara

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swerte.
(Superstition are effective in bringing
good luck.)
5. Epektibo an mga pamahiin nga
malikayan an malas.
(Superstitions are effective in preventing
bad luck.)
6. Nakaaapekto an mga pamahiin kun sa
magkakayaon sin maupay o maraot nga
panhitabo.
(Superstitions affect the good or bad
outcome of occurrences.)
7. Ungod na nahihinabo ini nga mga
pamahiin.
(These superstitions really do happen.)
8. Nahahadok ak na may mahinabo nga
maraot kun diri tumanon in mga pamahiin.
(I fear that something bad will happen if I
don't practice these superstitions.)
9. Maupay nga rason an pamahiin para
masabtan an mga iba-iba nga mga
panhitabo.
(Superstitions are good explanations to
understand different phenomenons.)
10. May maupay na epekto an pamahiin sa
akon kinabuhi.
(Superstitions has good effects in my life.)

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III. Mga Epekto sa Tawo Hiunong san Pagtuod sa mga Pamahiin

(Effects Related to the Belief in Superstition.)

Nakalista sa ubos an durudilain nga mga epekto san pamahiin sa mga tawo. Alayon

pagbutang tsek ( ) san imo batun kun ikaw ba:

(Listed below are different effects related to the belief in superstition. Please check ( ) the

column that corresponds to your answer using the scale below:)

5 3 1

Strongly Agree Agree Disagree

Mga Epekto san Pamahiin sa Tawo 5

4 3 2 1
(Effects related to the belief in
Superstition)
1. Nakakaiban pagkabaraka san mga
panhitabo an mga pamahiin.
(Superstitions lessen anxiety of the
unknown.)
2. Nakakabulig pagkayaon kumpiyansa an
mga pamahiin.
(Superstition builds confidence.)
3. Nakakabulig an mga pamahiin san mga
tawo para maging mahirot.
(Superstitions help us to be careful.)
4. Importante an mga pamahiin labi na gud
sa paghimo sin mga polisiya.
(Superstitions is importants in helping
policy making.)
5. Kaurugan san mga natuod san pamahiin
adton mga tawo nga ditoy an kinaadman.
(Mostly, the less educated believe in
superstitions.)
6. Nakaulang an pamahiin sa normal na
kinabuhi san sayo na tawo.
(Superstition is a hindrance in living
normaly.)

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7. Diri nahimumutang an sayo na tawo
kun diri niya nahihimo ini nga mga
pamhiin nga nagpapaiwas san magraot.
( A person becomes weary if he or she
does not perform superstitions to drive
away bad luck.)
8. Nagkukusog an akon pagtoo hiunong
sini nga mga pamahiin.
(My faith becimes strnger because of
superstition.)
9. Nakakabulig an pamahiin sa paghimo
magupay nga mga desisyon.
(Superstition helps in good decision-
making.)
10. Naguupay an akon pagkita san
kinabuhi kay hiunong san mga pamahiin.
(I have a good perception of life because
of superstition.)

- Thank You!

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