Sadanga Preservation of Ub Ubfo BCNHS Science Class Qualitative Research

Sadanga: Preservation of Ub-ubfo
Jairu Angelo R. Jularbal
Joshua K. Wadwadan
Hannah Christabelle E. Espiritu
Frenchie Ysabelle F. Fao-anan
Student Researchers
Grade 11, Science, Engineering and Mathematics Strand
Baguio City National Science High School
Baguio City, Philippines
March 2020
Sadanga: Preservation of Ub-ubfo ii
ABSTRACT
Ub-ubfo is a cultural support system being practiced in the different parts of the
Cordillera including Kalinga and Mountain Province. In line with this, this study aims to
understand the methods, factors affecting, challenges met, and the coping
mechanisms of the people in Sadanga, Mountain Province on the preservation of ub-
ubfo. From the interview of 3 tribal elders, the researchers found that teaching is the
most preferable way to preserve ub-ubfo of Sadanga, Mt.Province because it is the
most accessible in which the possible teachers are the family members thus making it
easier to preserve the practice. The factors affecting the preservation of ub-ubfo is the
presence of work, unity of the people and the continuous sharing and learning of skills.
Through these factors, the appearance of ub-ubfo to the community will never perish
and will retain. Despite having the positive factors that could help the continuous
preservation of ub-ubfo, there are challenges met by the people of Sadanga,
Mt.Province in preserving ub-ubfo. These are the rise of technology, social pressure
and education. These hinders strong preservation of the practice making it hard for the
culture to be passed on. The challenges met by the people of Sadanga, Mt. Province
provide hindrance and with every hindrance, there are coping mechanisms to contradict
the negative effects. These coping mechanisms are encouraging people to participate,
spreading the culture, controlling the usage of gadgets and through cultural adaptation.
Sadanga: Preservation of Ub-ubfo iii
TABLE OF CONTENTS
PRELIMINARY PAPERS .....................................................................................................i

Title Page ..........................................................................................................................i
Abstract ............................................................................................................................ ii
Table of contents ............................................................................................................. iii
INTRODUCTION ................................................................................................................ 1
Background of the Study ................................................................................................. 1
Statement of the Problem ............................................................................................... 4
Significance of the Study................................................................................................. 4
METHODOLOGY ............................................................................................................... 6
Research Design ............................................................................................................. 6
Participants ...................................................................................................................... 6
Data Gathering Procedure .............................................................................................. 6
Data Analysis .................................................................................................................. 7
RESULTS AND DISCUSSION ........................................................................................... 9

CONCLUSION AND RECOMMENDATION .................................................................... 18
BIBLIOGRAPHY .............................................................................................................. 21
APPENDICES ................................................................................................................... 21
Letter of Consent ........................................................................................................... 21
Interview Schedule ........................................................................................................ 22
Participant 1 ............................................................................................................... 22
Participant 2 ............................................................................................................... 26
Participant 3 ............................................................................................................... 29
Repertory Grid ............................................................................................................... 33
Sadanga: Preservation of Ub-ubfo 1
INTRODUCTION
Background of the Study
Tradition is the most significant entity of Igorot people. It symbolizes their beliefs
and the whole society so the traditions are passed down from generations to generations
for preservation. The tradition itself signifies what are people known for and like the Igorot
people to the other Ethnic tribes, they share a common thing to what have existed on the
other group of people; thus, it builds social relationship and cooperation when certain
circumstances come.
The Cordillera has various support systems that are still practiced with the
indigenous people. According to Cordillera People’s Alliance (2009), “through the
traditional practice of support system (ub-uffo, mabtad, binnadang, innabuyog, gamal, ob-
obbo) in times of either man-made or natural calamities and emergencies, members of
communities mobilize and collectively work for retrieval operations of victims,
reconstruction of houses and properties and other necessary actions.”
As mentioned, ob-obbo is one of the support systems that is practiced mainly by
Kankanaeys and other related tribes in Western Mt. Province. Ob-obbo is originally done
in the scenario of farming activities, in some “ili” or towns. According to Corpuz, V.T. (2001),
“Ug-Ugbo” is a traditional form of mutual labor exchange during the planting and
harvesting season. They formed themselves into groups with neighbors and friends, set
out before sunset, and collectively planted or harvested one field, moving on to other fields
until the sunset. This is an act of volunteerism to which people express their willingness
to help without asking something or any complain. Furthermore, it is a practical response
to both individual and community needs to which, in certain circumstances, the people
should have organization to themselves and to set their initiatives in partaking the culture.
A form of labor exchange through planting is practiced in Sagada. “ob-obbo” is
usually utilized for planting and harvesting which needs to be accomplished within a
specific time (Allasiw, 2018). The authors interviewed people on how these group formed
and responded, “ob-obbo” is typically organized by clan or families or by cluster of rich
fields, where each member help each other based on a rotational basis. This means that
every member is privileged and expected to offer help in any form, and its particularly they
are obliged to do so for the sake of themselves. Furthermore, the researcher stated the
difference and similarities to the “ubbu” system in Ifugao. Here, farming is also present
and the practice is utilized during various agricultural activities starting from Planting until
the post harvesting rituals. The amount of service done by each member of the farmers is
computed by number of days. If one failed to comply to the said rule, a fine of days
equivalent to food provision will be given according to their days that you are not present.
These means that everyone should work in order for them to have food security for the
days to come.
“Ub-ubbo is a big help in creating our payaw (a traditional rice terrace)”. Based
from an excerpt of the article of Basia and Botog (2015) entitiled “Fabricating the
Wheelbarrow”. In Sitio Canaan in Tinglayan, Kalinga, where in older times, building rice
terraces was the way in order in eliminate food scarcity of the area. It is dubbed as the
“Land of Promise”, according to the book of Abraham. The people there believed that the
cool spirit of their ancestors was the instrument to continue fulfilling their promise of tilling
and digging the land for agricultural purposes to produce food mainly. There, people from
other local cooperative including farmers in Buscalan helped by donating wheelbarrow
with the means of ub-ubbo and they were able to construct 6.5 hectares of ricefields
because of this traditional mutual help system.

This practice is not only observed in Sagada and in Tinglayan, but also in Sadanga,
Mt. Province. Sadanga is a 5th class municipality in Mt. Province which is located at the
northwest and it is tucked in between Bontoc (Mt. Province) and Tinglayan, Kalinga.
Sadanga offers diverse culture and practices such as the “ob-obbo”. Sadanga is called
the “Living Museum of Mountain Province,” owing to its rich and vibrant culture such as
the ub-ubfo. Ub-ubfo is usually practiced during harvesting season and during house-
building. The people within the locality are those who do labor exchange especially those
who are part of the family just like Sadanga, Mt. Province. It was more of an obligation
because it is a tradition.
As seen in the above statements, most researches talked about how “ob-obbo” is
practiced in the whole Cordillera and how “ob-obbo” is defined and observed. Therefore,
the researchers will focus in a specific place in Mt. Province specifically the town of
Sadanga. Also, knowing and understanding its preservation and know the factors that
affect the preservation.

Statement of the Problem
The study aims to know and understand the preservation of ub-ubfo, the factorsa
affecting the preservation, the probable challenges met by the people of Sadanga,
Mountain Province and how they cope up with it. Specifically, it aims to answer the
following questions:
1) How do the people of Sadanga, Mt. Province preserve ub-ubfo?
2) What are the factors affecting the preservation of ub-ubfo?
3) What were the challenges met by the people of Sadanga, Mt. Province in
preserving ub-ubfo?
4) How did the people of Sadanga, Mt. Province cope up with the challenges met
by them?
Significance of the Study
This study deals with knowing the cultural background and preservation of the ub-
ubfo practice in Sadanga, Mountain Province. The vast tradition that is practiced in various
ways in different places in the province is what to be aimed in this study. People from
Sadanga will benefit as they share their experiences in the study. Sharing cultural aspects
of living makes a sense of how these people are proud of their cultural roots. Sadanga
people will have the privilege to be recognized easily according to how they practice and
preserve the said culture. In various place located in Cordillera have difference in
practicing it so as this research would be helpful to avoid misunderstanding from other
said people who are practicing it. Students will gain benefit for having the learning about
how Sadanga preserve the culture and being aware for its richness that it have that brings
significance on the community who are practicing it, especially if the student is a local or
a native from a tribe that is practicing ub-ubfo, to learn and grow their culture awareness
for them to have interest and willingness about it and someday they will realize and strive
to practice the said culture. For a culture to become stable, one must not forget his/her
ancestral roots and isolate him/herself from the ruins of his/her given ethnicity. The
research will be helpful in understanding how the people involved are working out to make
to retain the stability of the tradition, making their cultures stable as the ancestry passes
by, with the help of aspiring and future researchers who will later on seek on this. The local
officials, organizations and the government who are concerned in maintaining culture
would help as they look on the outcomes on the research to contribute in preserving it to
avoid losing the said culture that is significant to the community.

METHODOLOGY
Research Design
In this study, ethnography was used as a research design. According to Young
(2019), “Ethnography is a qualitative research study looking at the social interaction of
users in a given environment.” In addition, a cultural anthropologist and ethnographer,
Hoey (2020) stated that ethnography has come to be equated with virtually any qualitative
research project where the intent is to provide a detailed, in-depth description of everyday
life and practice. In this case, Ethnography was used since the research aims to know and
understand the preservation of ub-ubfo from Sadanga, Mt. Province, as well as the factors
affecting the preservation and probable challenges met by the people of Sadanga in
practicing the culture.
Participants
The research study’s participants were the people of Sadanga specifically the
elders because they are more experienced and knowledgeable of what the study aims to
answer. In addition, the researchers interviewed 1 to 3 participants. To be able to select
participants, the researchers used purposive sampling
Data Gathering Procedure
Interview and Robotfoto are used in this study. A robotfoto, in research, is a
personal data sheet of the respondents which includes their vital, personal and
professional information (De Guzman & Tan, 2007). The collected personal information of
the participants will be recorded in a robotfoto. Then an aide memoir was conceptualized
that includes the key questions asked and the summarization of findings based from their
answers. According to Burgess (1984), an aide memoir or agenda is a broad guide to
topic issues that might be covered in the interview. Preliminary, an interview will be done
to the participants. A letter of consent was provided to the selected participants
beforehand. An individual interview was used because the study focuses more on the
understanding and experiences of a given phenomenon and can contribute to in-depth
data collection, and to avoid having bias and influence from their answers. Furthermore,
an unstructured interview was observed since an interview guide was prepared ahead of
time and questions are open ended, allowing participants to give their own ideas and
insights about the topic. The interview venue and time depends on the participant’s
preference where he is comfortable and available and the interview session approximately
took up to 30 minutes or less per participant, depending on how was the information given.
Follow-up questions were also be given if necessary. The researchers asked permission
to them to have the interview be audio recorded by using a smartphone in order to
transcribe the collected information for further analysis to avoid misunderstandings with
them. All of the information collected, including the identity and some identification given
by the participant, will be kept confidential and no outside sources will take advantage of
these. After transcribing the information given, the recordings were deleted immediately.
Data Analysis
To analyze the collected data. the recorded interviews from the smartphone
were individually transcribed in order to come up with a written text. The written text was
translated in English for formality and the translation of the text was subjected to
phenomenological reduction through the formulation of a repertory grid to analyze data in

both cool and warm analyses. The cool analysis part highlighted the significant statements
of the participants. Then after citing the essential statements is the conduct of warm
analysis where the similar statements were categorized and themes emerged from the
given statements. To check the correctness of the transcribed data, the data was
subjected to member checking via correspondence process (Lincoln & Guba, as cited in
De Guzman & Tan, 2007) where the interviewed participants were individually approached
and letting them verify the consistency of data transcribed and interpreted to achieve not
only the trustworthiness of the data, but also the truthfulness of the data gathered in the
conduct of research.
RESULTS AND DISCUSSION

This chapter contains the result of the study and discussion of the results gathered
from three (3) elders who grew up in Sadanga, Mt. Province who are currently living in
Baguio City. First, it discusses the ways on how do the people of Sadanga, Mt. Province
preserve ub-ubfo. Second, it discusses the factors affecting the preservation and lastly,
the probable challenges met by the people of Sadanga, Mountain Province.
WAYS OF PRESERVATION
• Teaching
All of the participants stated that teaching is the best way to preserve ub-ubfo. One
of the participants stated that,
“I need to teach them a work so that they have a contribution to the group.”
This implies that by teaching, it allows the younger generation to acknowledge the
presence of the practice and to have a contribution to the group they are in and this idea
is supported by Gibbins (2018) where it is stated that first thing to do is teach children and
let them participate in the culture. In order to pass this practice to the younger generations,
the elders, parents or those who are knowledgeable to the practice will guide and
introduce the practice. Also, this practice will help children be disciplined and be of help
whenever they are needed in the community.
FACTORS AFFECTING THE PRESERVATION
• Continuous sharing and learning of skills
One of the participants said that,

“Ub-ubfo is very enjoyable… also a way of sharing. Sharing and learning is one of
the advantages that you can learn.”
This indicates that ub-ubfo is still there because of the continuous sharing and
learning, and while they are being taught, they learn from it and thus enjoying it knowing
the essence of ub-ubfo. This corroborates to the research of Mimar Sinan University of
Fine Arts (2014) stating than the best way to preserve your cultural heritage is to share it
with others. Thru sharing, the practices are to be partaken and to be enjoyed with others.
Also, as stated by another participant, as they see their peers or anyone who are
older than them participating in the ub-ubfo, they also do it. Influence can bring a huge
impact in motivating this young generation.Especially children who are easily influenced
by merely watching and observing older people. This influence, strengthens the
preservation as it is continuously passed from one generation to another.
• Presence of Work
Work in the fields, building of houses and even other things that needs work is
what contributes to the further preservation of ub-ubfo. Ub-ubfo is done primarily in works
that needs skilled workers to finish certain tasks. In the community, as stated by one of
the participants,
“Ub-Ubfo is still present, because the work is still there.”
This corroborates with the statement of the Cordillera Disaster Response and
Development Service (2017) where, ub-ubfo is done regularly not just to fix structures but
also to plant trees, clean the community watershed and etc. This implies that ub-ubfo does
not only work with bigger projects such as house making but also in small activities such
as tree planting that can be done anytime. This shows that there is always something to
work on and people’s willingness to join such practice brings a great factor that affects the
preservation.
• Unity
In order to make things easier, one of the working members who does ub-ubfo
should show unity. One of the participants stated that,
“Unity, if it is hard to help, you don’t pay them, you feed them, you let them drink,
okay.”
This implies that, unity could emerge from the working group that shows
cooperation with one another and as supported by DMCI Homes (2017), traditions or
practices brings the community together. Thru unity, it binds people and as these people
unites, the said practice will further continue. Furthermore, as people help the one in need,
he or she is obliged to pay them by means of feeding them and making them drink. With
this simple gratitude, ub-ubfo is easy to be done because it is not demanding and do not
provide much effort.
CHALLENGES MET BY THE PEOPLE
• Rise of Technology
The introduction of technology to society has brought a big issue when it comes to
the preservation of ub-ubfo. The rise of technology has become a problem for it hinders
the need of manual labor. As stated by one of the participants,
“It seems that ub-ubfo stopped. ub-ubfo has stopped because of machines and
water irrigation.”
In collaboration with Nowaczyk (n.d.) he stated that, in agriculture, the introduction
of machines that can till, thresh, plant and harvest greatly reduced the need for manual
labor. Since technology served as a way to make things easier, it brought a huge dispute
of the preservation and makes the practice diminish. The presence and evolution of
technology made the people of Sadanga, Mt. Province dependent to technology and made
them abandon the culture.
In addtion, the usage of gadgets risen. As stated by one of the participants,
“First of are gadgets. It destroys everything because it is instant.”
People get distracted because of such technology and it made people lazy and
delay work specially the young generation. This concept supports with the research of
Chronicles (2013) stating that one of the main segments of indigenous society that is
specifically affected by technology are the young ones. Adolescents are more susceptible
to foreign practices and such ideals may be more appealing to them than their own cultural
tradition. People value gadgets more and lends so much time in engaging with such
technology. It makes the people focus more on gadgets rather than the work that must be
finished.
• Societal Pressure
People are easily influenced and as supported by Felmlee, Eder and Tsui (1985),
distracting inattention on the part of one person had a significant impact on the rate at
which other people became inattentive. Also, one participant said that,
“One of which is friends. Sometimes, influence, influence of the people who came
from the city.”

In the study and statement of one of the participants, this implies that influence
does not only provide benefits but also disadvantages that lead to disruption or hindrance
of passing down culture. Friends are somewhat significant in the social life of the younger
generations. In this case, people who came from the city who went to the community for
vacation or to visit their relatives make friends with the locals or get to know each other.
These people bring what they do or what they possess in the city. Therefore, the locals’
attentions are drag to these possession and actions the visitors do because these are new
to them making them distracted of what must be done. Local people who are not
knowledgeable with what these people do tend to be curious of these new things.
• Absence in the Community
People growing up in other places away from their cultural community would likely
cause people to be ignorant of their own culture and practices. According to one of the
participants,
“They grew up here in the city that’s why they do not know the practice.”
This implies that living in a place where culture and traditions are not being taught
could be a factor that makes the people unaware of their own culture. The lack of
knowledge and understanding to one’s culture would greatly affect the whole place. The
culture, ub-ubfo, might not be known in this manner.
Absence of involvement in the community is what the study of Terzić et. al. (2014)
explains. Many cultural heritages, norms, traditions in local places in Serbia lacks
management because people are not present to protect these rich heritages, meaning
that the younger generations and their family members migrated to other places or urban
areas in order to make for living. Thus, these generations are totally unaware and
unknowledgeable of their cultures.
• Lack of Time
The lack of time is another thing that the people of Sadanga deals with. One of the
participants said,
“Education is not totally a hindrance in practicing ub-ubfo”
“So now that you can study, ub-ubfo is like disappearing”
Education has become an important entity of a person. Before, native people do
not value education that much because it is not that important to them. However, as
education is being developed, people from Sadanga had a hard time in balancing their
time in terms of education and in learning their culture. Ub-ubfo is now disappearing
because people are already studying.
According to Stella Tamang (2014), representative of the Asia Indigenous
Caucasus of the United Nations, education is a fundamental right of every people. From
the same article by United Nations, education of indigenous practices should be facilitated.
In addition, if lacking of education about their culture, the youth would continue to set apart
from their cultural roots. It means that education is really necessary for these people to
adopt with global changes. But these people should learn also together with indigenous
backgrounds in their schools as the article provided and the government should develop
institutions to cater teaching. In short, education is not a totally a reason to stop
preservation, it should serve as an instrument for the preservation of the culture.
Another one from Sharma (2012) from his research “Globalization Effect on
Education and Culture: An analysis, states that Western culture have replaced the
indigenous form of education by education that focuses on preparing students for an urban
existence. Moreover, the education focuses on creation of money whilst not paying
attention in preservation of their cultures. It implies that students should be prepared their
future because the world is now in the state of globalization. Thus, no attention is showed
to preserve what they have instead they tend to learn in order to adopt things in the society.
COPING MECHANISMS
• Encourage people to participate
Through encouragement, the people of Sadanga would influence their people in
practicing the culture. The participant said,
“It’s very encouraging and if possible, I will encourage the youth of the new
generation to observe in order for the practice to continue.”
In line with this statement, Hemley (2016) stated that, encouragement brings with
it many benefits, as it is the act of giving someone support, confidence and hope—which
can in turn lead to accomplishments, it can therefore be implied that encouragement can
be of help as a support system and guidance for the young generation and together, it can
give success to the preservation of the culture.
• Spread the culture
From the other themes it is stated that, influence does not only provide benefits
but also disadvantages that lead to disruption or hindrance of passing down culture. To
be able to provide solution for this problem, reverse the influence. As stated by one of the
participants,
“Influence the people coming from the city.”

This shows that instead of letting the visitors or outsiders affect the local people,
the local people will influence the outsiders instead. Thru this, the prevention of different
influence from outsiders is attained and the spread of culture can also be done.
• Control usage of gadgets
Focusing more on using gadgets will be a big problem. However, through proper
control of the usage of gadgets, the residents will be able to overcome the negative effects
of gadgets. According to one of the participants,
“Stop playing and control them from using gadgets.”
Thru controlling and limiting the usage of this technology, these can be a solution
of further distraction of young generation from gadgets. Furthermore, users seem to be
addicted in engaging themselves in social networks and online games. Consequently,
their addiction results to the incapability to participate in the society and finish tasks that
are assigned to them. This will lead to giving the people lack of focus and ability to finish
tasks given to them. This matter is further elaborated by Nowaczyk (2020), according to
him Technology has really been a part of all aspects in our life. The introduction of
machines, in agriculture, that can till, thresh, plant, and harvest greatly reduced the need
for manual labor. No matter how helpful gadgets and technologies are, as it becomes
more and more pervasive, the amount of inconsistency to access that technology also
increases.
• Cultural Adaptation
Since youths who go to school are spending most of their time in their studies, they
are not given the opportunity to participate in the culture. Hence, in the answer of one of
the participants:
“Today, you go to school, you cannot work but in Saturdays and Sundays, you
can go and help, work is being taught.”
It can be implied that the people are coping with the lack of time to participate in
the community by adjusting and finding ways to be able to participate in the said culture.
The community let the youth to participate in the activities during the days that have no
classes. In this way, the people maintain the preservation of the culture without sacrificing
their education. This corroborates with the International Maze (2020), that each culture
has its own perspective of time, meeting deadlines and managing project workflows. This
implies that cultural adaptation through time management is a way to preserve culture
especially for ub-ubfo.

CONCLUSION AND RECOMMENDATION
This chapter presents the conclusions and the recommendations based on the
findings and discussion of the study
CONCLUSIONS
Based on the significant findings of the study the following conclusion were drawn:
1) Teaching is the most preferable way to preserve ub-ubfo of Sadanga, Mt.Province
because it is the most accessible and the possible teachers are the family members thus
making it easier to preserve the practice.
2) The factors affecting the preservation of ub-ubfo is the presence of work, unity of
the people and the continuous sharing and learning of skills. Through these factors, the
appearance of ub-ubfo to the community will never perish and will retain.
3) Despite having the positive factors that could help the continuous preservation of
ub-ubfo, there are challenges met by the people of Sadanga, Mt.Province in preserving
ub-ubfo. These are the rise of technology, social pressure and education. These hinders
strong preservation of the practice making it hard for the culture to pass on.
4) The challenges met by the people of Sadanga, Mt. Province provide hindrance
and with every hindrance, there are coping mechanisms to contradict the negative effects.
These coping mechanisms are encouraging people to participate, spreading the culture,
control the usage of gadgets and through cultural adaptation.
5) Ub-ubfo, basing on its ways of preserving, the factors affecting preservation,
challenges met by people in practicing and the coping mechanisms to contradict negative
effects, has a relationship with each other in terms of different factors and these factors
are essential to further preserve the tradition for further generation.
RECOMMENDATIONS
Based from the findings and discussions of the study, the following
recommendations are offered:
1) Teachings and applications of ub-ubfo must be observed in some subjects such
as Technology and Livelihood Education (T.L.E.) in order to preserve ub-ubfo.
2) To be able to continue the factors affecting ub-ubfo, the local government must
establish community projects to schools, homes or within the communities. This includes,
clean up drives, tree planting, and many more.
3) The challenges met by the people of Sadanga, Mt.Province are inevitable. The
people of Sadanga must adapt to change and create new ways such as the coping
mechanisms to be able to preserve the culture. Furthermore, people can use these to be
able to be at par with changing technologies and education.
4) Despite having these challenges, there are coping mechanisms that can be
applied. These can be used by the local government in creating programs involving
tourisms. Also, allow every individual to participate in ub-ubfo for firsthand experience,
and local tourist guides can spread culture through introducing culture to tourist. Lastly,
these coping mechanisms can be applied to other practices that share the same
hindrances.
For future researchers, to be able to attain more answers, the number of
participants must be increased to have accurate and reliable sources. Also, observation
is recommended as the data collection to have a direct participation to the people of
Sadanga, Mt. Province which provide more accurate results.

BIBLIOGRAPHY
Allasiw, D. I. (2018). Institutional Challenges to Sustainable Governance of

Community-Based Irrigation Management: Case from Sagada,
Philippines. In S. Kudo, & F. Kapfudzaruwa, Tackling Sustainable
Development in Africa and Asia (pp. 34-35). Denver: Spears Media Press.
Alliance, C. P. (2009). Disaster Response. Retrieved from Cordillera People's
Alliance: https://cpahills.org/disasterresponse.html
Arts, M. S. (2014, May 11-14). Preserving Culture and Heritage Through
Generations. Instanbul, Turkey.
Basia, M., & Bitog, D. (2015, August-September). Fabricating the Wheelbarrow.
Binnadang, I(3), pp. 12-13.
Felmlee, D., Eder, D., & Tsui, W.-Y. (1985). Peer Influence on Classroom
Attention. Social Psychology Quarterly, pp. 215-226.
Gibbins, J. (2018, March 9). Quora. Retrieved from How can we preserve our
traditions and culture?: http://quora.com/how-can-we-preserve-our-
traditions-and-culture?/
Hemley, D. (2016). Christian College Geelong. Retrieved from The Benefits of
Encouragement: http://www.christiancollege.vic.edu.au/in-focus-
articles/the-bemefit-of-encouragement
Hoey, B. (2020). Brian a. Hoey, Ph.D. Retrieved from What is Ethnography?:
http://brianhoey.com/what-is-ethnography?/
Homes, D. (2017, August 16). DMCI HOMES. Retrieved from Continuing Filipino
traditions in today's modern communities:
http://www.dmcihomes.com?whats-new/news/continuing-filipino-traditions-
in-todays-modern-communities
Nowaczyk, J. (2020). Study.com. Retrieved from How Technology Affects Global
& Local Cultures: http://study.com/academy/lesson/how-technology-
affects-global/local/sultures.html
Service, C. D. (2016, July 4). CorDis RDS Inc. Retrieved from PfR towards
building resilient communities: The Kayan West Experience:
http://cordisrds.org/2016
Sharma, N. K. (2012, May 28). Globalization Effect on Education and Culture: An
Analysis. Bikaner, India.
Tamang, S. (2014). Importance of Indigenous Education and Culture Highlighted,

As Permanent Forum Continues Second Session. Retrieved from United
Nations: https://www.un.org/press/en/2003/hr4674.doc.htm
Terzic, A., Jovicic, A., & Bajic, N. (2014). Community Role in Heritage
Management and Sustainable Tourism Development: Case Study Of the
Danube Region in Serbia. Belgrade, Serbia: Transylvanian Reivew of
Administrative Sciences.
Young, N. (2019). experience ux. Retrieved from What is ethnography research?:
http;//www.experienceux.co.uk/faqs/what-is-ethnography-research/
APPENDICES
Letter of Consent
Department of Education
Cordillera Administrative Region
Division of Baguio City
BAGUIO CITY NATIONAL SCIENCE HIGH SCHOOL
Purok 12, Irisan Baguio City
S.Y. 2019-2020
Date:
Dear Participants,
Greetings!
We are Grade 11 Science, Technology, Engineering and Mathematics (STEM) students of Baguio City National Science
High School and we are currently conducting a research entitled, “Sadanga: Preservation of Ub-Ubfo”.
The purpose of this study is based primarily on our study aims, specifically to know and understand how the preservation
of Ub-ubfo happens, the factors affecting preservation and challenges met by the people of Sadanga, Mt. Province.
Conducting this study will give a deep understanding about its background that is necessary for the community to progress
and achieve the goals that they aspire.
In this regard, may we ask for your cooperation to participate on this research. To gather needed data for the study, we will
conduct an interview. We will ask you some questions that lead to answer the indicated purpose. We also ask for your
consent to have your interview be audio recorded and transcribed for more analysis and avoid misunderstandings. If there
is anything that is not clear as we ask questions, you are free to ask in order to clarify them.
Rest assured that the information collected will be treated with utmost confidentiality and the information will be used for
academic purposes only. The recorded session of the interview will be deleted immediately after transcribing it.
We are looking forward to your generosity regarding this matter.
Please check the box for your corresponding answer:
I will participate to this research
Please provide a phone number_____________
I apologize but I will not participate in the research
Sincerely,
JAIRU ANGELO RODRIGUEZ JULARBAL
JOSHUA KASING WADWADAN
HANNAH CHRISTABELLE ESTEPA ESPIRITU
FRENCHIE YSABELLE FRANCIA FAO-ANAN
Researchers
Noted:
MILDRED K. PA-AC
Practical Research 1 Adviser

Interview Schedule
Participant 1
Age: 63
Community and Location: Betwagan, Sadanga, Mt. Province
Aide Memoir
How do the people of Sadanga, Mt. Province preserve ub-ubfo?
1. How were you introduced to the culture of ub-ubfo?
Daytoy kuwa eh, ever since from our ancestors pay laeng eh, isu ti practice da
tapno iti kasta ket, ah, mabibiit nga malpas ti trabaho ti maysa nga anya…let say uhm,
particular work, no anya man nga trabaho dayta for example, dagitoy riprap, o jay ani, or
ah, panag-uma, group of people will go nga.
(Ever since from our ancestors, that is there practice already so that work easily finishes.
For example, riprapping, harvesting or farming. People will go to help.)
2. As one of the elders today, how is ub-ubfo introduces to the

younger generation?
Well, very encouraging nga talaga nga, uhm, if possible koma, i-encourage ko iti
uubbing wenno jay new generations nga they will observe tapno koma nga maitultuloy
koma jay kasjay nga practice.
(It’s very encouraging and if possible, I will encourage youth of the new generation to
observe in order for the practice to continue.)
*Paano niyo po ine-encourage na ipractice po nung mga anak ninyo ang ub-
ubfo? (How do you encourage your children to join and practice ub-ubfo?)
Of course uh umuna ket uh I have to ah ih isurom pay nga umununa iti , at least
adda ammo da nga trabaho tapno iti kasta, adda iti mai-contribute da iti sabali nga
group. Ta jay garud kunak nga kasla ngay nga uh learning at the same time, jay ub-ubfo,
not only to ah finish the particular works nga kayat mo nga malpas, but to learn from
others, other’s skills that you have ah practice.
(First of all, I need to teach them a work so that they have a contribution to the group. As
I’ve said, ub-ubfo is not only to finish particular works but to learn from others’ skills.)
What are the factors affecting the preservation of ub-ubfo in Sadanga, Mt.
Province?
3. Dun po sa way na naituro po sa inyo ang ub-ubfo may pinagkaiba po

ba dun sa method na kung paano niyo po ipinapasa sa mga anak
ninyo?
Ub-ubfo is very kuwan eh ah talaga nga very enjoyable eh na masaya. So

maganda din na mai-introduce at tsaka ah way of sharing. Dayta ti maysa nga makunak
ngay dita. Sharing and learning iti maysa nga advantage nga maalam itta ah maadal mo
kunak kuma. Dayta ti maadal nga kuwa eh idjanay panggap iti ub-ubfo.
(Ub-ubfo is very enjoyable therefore, it is nice to introduce this and also a way of
sharing. Sharing and learning is one of the advantage that you can learn. That is the
learning I can relate to ub-ubfo.)
4. Yung sa mga anak po ninyo, alam po ba ng mga anak ninyo yung

culture ng ub-ubfo? Are they aware of it?
Ah umuna ah, dimakkel da ittoy siyudad eh so they have not known that ngem ah
nu mabalin i-encourage ko isuda.
(First of, they grew up here in the city that’s why they do not know the practice but if
possible, I will encourage them.)
5. Ano po sa tingin ninyo kung bakit hanggang ngayon naprapractice

parin ang ub-ubfo unlike other cultures na extinct na, hindi na
naprapractice, hindi na siya na-oobserve up to the present?
Ahh ti maysa nga makuwak lang dita ket because of the hardships of works
winnu jay trabaho ah nga talaga nga masapul mo nga… you need cooperation of others
to work
(What I think is that, because of hardships of works, you need cooperation of others to
work.)
What were the challenges met by the people of Sadanga, Mt. Province in
preserving ub-ubfo?
6. Ano po yung tumutulong sa inyo para ma-preserve hanggang

ngayon yung culture?
Of course, ahh…you have to encourage, encouragement.
(Ofcourse ahh…you have to encourage, encouragement)
How did the people of Sadanga, Mt. Province cope with the challenges met by
them?
7. What serve as the hindrances from passing the culture to the

younger generation?
Anong hindrances? There are so many kinds. Like today, there are so many eh. Umuna
ket adda ti kuwan ti ah gadgets, isu dagita ti kuwa eh mang dadael iti amin nga kuwa ah
amin gamin data panay amin nga ah let’s say instant eh. Like cooking, wenno kuwa ket
haan da ammo nga ahh isu nga haan nga ammo ti daduma nga kasatnu ti maki kuwan
ta haan da maki join iti ahh groups, nga nu adinnu, ket nu maki join ka ti ub-ubfo mabalin
mo nga masuro agluto ta jay garod maminsan keta gig kuwa da eh ahh ag-assign da. I-
assign da, kaspangarigan sitayo nga talu, isuna ti kaubingan. Nu sino ti kaubingan,
isuna ti kinankanayon nga maibaun, apan agsakdo like idi ah gamin idi ket apan kami
pay lang agsakdo ngem sakamin tu agluto, agbayu umuna sakamin tu mabalin agluto..
ahh unlike tatta nga instant eh, addatan, mapan ka lang idjay palengke gumatang kan
eh. Unlike idjay ayan mi nga pagay pay lang you have to ahh agbayo ka tapos iddi ah
iddi apan ka pay agsakdo atleast adda ti maibaun mo. Tatta isu dagita ti kunak garud
nga awanen haanen nga ma-practice dagijanay nan isu nga maminsan ket kasla awan
payen ti respitu ti young generations into olders gamin haan da awanen dagijay masuro
da nga practice nga nu adinu iti maysa nga grupo masuro ka nga mang respitu iti olders
iti elders nga nu adinu nu sika ti ububbing sika ti anusam nga mai baun baun awan ti
kuwa haan ka nga..no complain ta isu talaga iti culture garud idi nga nu panggap iti
trabaho nu kaspangarigan iti pasakdu iti danum, masapol nga jay ubbing nu sinu ti
kaubingan isuna ti mapan nga agsakdu nu awan ti araramiden na. so nu kaspangarigan
not exactly nga jay laeng kaubingan eh. For example, diyay youngest ket agbayo, ti next
manen nga ahh young.. the younger, ibaon mo met nga agsakdo kumpurmi nga
matrabaho na. So meaning to say nga haan lang nga all nga trabaho ket trabaho ti
youngest kasjay ti kwana diyay.
(What hindrance? There are so many kinds. Like today, there are so many. First of are
gadgets. It destroys everything because it is instant. Like cooking, they don’t know how
to do it because they do not join groups, because if you join ub-ubfo, you can learn how
to cook because sometimes they assign people to cook. For example, there are three of
us and he is the youngest. The youngest is usually ordered to do tasks. He will go fetch
water before cooking, . Unlike today, everything is instant. Just go to the market and
buy. Unlike in our place full of rice field, you have to manually grind the grains and fetch
water so that you have something to cook. Now , as I have said, it is not practiced
anymore that’s why sometimes the young generations do not respect the elders because
they do not learn the practice. When a group of people taught you, you eventually learn
to respect elders and if you are the youngest, you are the one being ordered and they
expect you not to complain because that is the culture. But the youngest is not
necessary to do everything. For example, if the youngest is ordered to grind the grain,
the younger one before him will fetch the water.)
*Dun po sa minention niyo na gadgets ganon po na… “hini-hinder” niya yung pag
execute nung culture. Paano po ninyo naso-solusyonan?
Ti solusyon na laeng dayta ket to stop them playing or jay haan mo nga pa
kwaen koma eh.. nagan nan ahh if possible ket ih ahh i-control mo lang, i-control mo
lang ti panag usar ti gadgets eh.
(The only solution is for them to stop playing and control them from using gadgets.)
*Kung sakali po na ang kinalakhan po nila is duon po sa Sadanga, sa Betwagen.

Ano po sa tingin niyo yung mag-hihinder dun sa pag practice sa culture?
Ah ti kuwan ti barkada, maysa. Nu maminsan gamin ket, the influence, influence

of other people nga nagapu iti siyudad. Gamin kastoy ti kuwan na eh, just like for
example diyay maysa nga ahh kaanakak nagawid tatta kunak kanyana nga apan ka ta
ibaun ay ihh labaam danay ules ti lulam. Now,ti inaramid na gapo garod nga ta nasanay
isuna iti barkada ditoy siyudad, nagawid apan na kitdin dinisturbo diyay maysa nga
karuba imbes nga mapan kuma ti talon wenno aramiden na diyay trabaho na inayaban
na kitdin insuro na kitdin nga apan da ag piknik. Ah so, you see, instead nga jay maysa
nga other person ada kuma ti aramiden na, naisturbo tuloy. Isu ti maysa nga maminsan
kunak nga maysa nga hindrance, jay influence, panag-influence ti tao nga nagapo iti
siyudad.
(One of which is friends. Sometimes, influence, influence of the people who came from
the city. For example, one of my nephew went home, now I told him to wash his
grandma’s blanket. Now, what he did is that because he was used to his friends to the
city, he went home and disturb one of the neighbors instead of going to the field or do
his work. Instead, he called the neighbor and taught him to go to a picnic. So you see,
instead of the other person doing his work, he was disturbed. Therefore, influence of
people from the city is one of the hindrances.)
* Dun po sa influence mula sa city, paano niyo po mako-cope up. Paano niyo po
masosolusyunan yung sa..mula sa siyudad?
The solution is for you to influence the people coming from the city. That’s it, you reverse
the influence. Instead nga sika ti maimpluwensiyaan, iimpluwensiyaam kitdi janay
magapu iti siyudad tapno makasuro da pay. Sometimes tatta gamin agpaysumet uray ti
dadduma nga han na amu ti panagusar ti gadgets ket nu isu da mapan ijay ili instead
nga isu da maisurwan, isuda ti mangisuro iti nu kasatnuda nga agusar ay kasatnu da
mausar wen nu ah kasatnu nga makausar dagijay barangay wen nu remote areas nga
agusar iti ah gadgets. Instead ti amu dalang ket ay diyay agtalon, diyay masirwan da ti
kuwa. Timaysa manen dagita ti tatta dagijay panagkitak, dagijay let’s say appliances or
wen nu mausar ti kusina wen nu iti balay. Like for example, idi, masuro ka nga apan
mangala ti kayo tapno adda saleng. Tapnu adda pagsilaw mu ngem tatta nga because
of electricity, sumadut dan apan mangala ti ah salengen. Awan kitdin ah actually awan
payyen… pati, idi ag-bayo ka pay umuna, tatta, adda met ten jay kiskisan isu nga
sumadut dan tatta nga ag-bayo ta adda kiskisan. Likewise iti danum. Idi, apan ka
agsatdu ngem gapu itti na-introduce itti gobyerno nga kwan ti water supply, rumwar amin
metten ket nakatutok ti balay mun ti danum. Haanen kasla nga idi nga you have to travel
from one place to another to ah fetch water and then iyawid mo. Tattan, wen nu anya ti
nasatdum, isu ti paglutom, isu ti pangalaam pag-buggom. So kasla nga tatta ket tatta
maispoiled dati tattao tattan. Manmanu ti mang tattan ti napudno na ti dayta ub-ubfo,
kasla pay maababolish ti kasla mapanagkitak. Ta daytoy gamin eh, idi ket inggana nga
mangasawa ka, makikwa ka ti ub-ubfo, tatta ket awan payen kitdi ti mangi ub-ubfo ta
umun-una, adattoy da syudad. Awanen nga talaga. Daytoy lang makiprapractice ket
dagijay lang nga elders nga adda latta ijay ili. Unlike before nga bumarito, bumalasang,
isy nga naragsak idi ti ub-ubfo ta happy ka eh, haan lang nga trabaho di jay ket talaga
nga enjoyable ti ub-ubfo. Makasuro ka pay ditan ti kwa isu nga dijay dadduma nakasuro
da pay ti Salidumay jay kankanta ta gamin ti group of people nga ag-ub-ubfo,
agsalsalidumay da, isu nga maiyawyawan ti bannog. Dijay kasla ti makitkitak nga
advantage met ti ub-ubfo ti unlike nga maymaysam piman nga agtratrabaho, nu haan ka
maki-ub-ubfo, nu sumadot ka, sumadot ka nga talaga.
(The solution is for you to influence the people coming from the city. That’s it, you
reverse the influence. Instead of you being influenced, you influence them for them to
learn also. Sometimes, it is true that others who do not know how to use gadgets, and
when they go to the town, instead of them learning, they are the one who teach the
baranggay and remote areas on how to use gadgets. Instead of learning the traditional
way of farming, they a lot more time in using gadgets. Another thing is the appliances,
things used in the kitchen or house. Like for example, before, you learn how to get pine
woods so that you have for you to have light in house. But now, because of electricity,
they become lazy in getting pine woods. Also before, you manually grind the grains, now
they use a machine that’s why they become lazy because it made their job easier.
Likewise for the water system, people go to fetch water in far place and bring it home for
them to use in their household such as cooking and washing. Now, the government
introduced a water system which is now a readily available in all households. Therefore,
people now are becoming spoiled because everything is available. I think ub-ubfo is
being abolished. Before they practice ub-ubfo until they get married. As of now, they do
not participate in ub-ubfo because they are here in the city. Those who practice ub-ubfo
are the elders who are in the fields. Unlike before, even adolescence, they partcipate in
ub-ubfo and it is very prominent because it makes people happy. It is not just a work but
it also enjoyable. You can also learn Salidumay, a song, which is usually sung by group
of people during ub-ubfo, that’s why you do not feel tired. That’s the advantage that I can
observe unlike if you do work alone, you can easily feel lazy if you do not do ub-ubf
Participant 2
Age: 76
Community and Location: Betwagan, Sadanga, Mt. Province
Aide Memoire
Ahm, Isu jay kunak, ngay kuwa ngay katno nga nairugi nga tradition nga ub-ubfo.
Ah, diba jay kunam tattay, manipud iti naiyanak ka iti nakapuot ka, adda jayen nga tradition
jay kasin mo kanan
Isu garud, kasanu aya nanruqi nan ub-ubfo
Idi naiyanakak, naisigod, nga adda ti ub-ubfo. Ngem idi dimmakkelak, jay met
laeng, makinaynayon nak sin ub-ubfo, makitatrabahuak. Ta ajay dati nga adda ti ub-ubfo
idi pay laeng. Ah, inis inis is-istoryaen da idi naiyanakak naabutak dajay isunga dajay
laeng ti naabutak nga kuwa nga ub-ubfo. Achitako masurpatan waday etna ub—ubfo
(Ub-ubfo is already present before since I was born. But when I grew older, it is the same,
joining in ub-ubfo to help in working)
2. As one of the Elders today, how is ub-ubfo introduced to the younger
generation? [Sikayo tatta, kasanu yo nga ipaspasa/ipappaamo ti ub-ubfo ijay
ub-ubbing? (Kasanu kano aya kaman isuru nan anan-ak nan klase ay ub-
ubfo?)]
Ah, idi ah nga kaub-ubing ko, idi dinmakkalek ay ammok ket din mangtarabaho,
jay gamin makinaynayon nak sin ub-ubfo. Ngem idi (Bontoc)
Mafalin basta kayam, ta uray siyak idi ubingak, isu met laeng, isuruan nak kini
tatang ko agtrabaho isunga naamuan kon ti postura ti ub-ubfo.
(Younger generations can participate as long as they can do it. Since when I am a child,
it is the same, that my father taught me this, so I learned about ub-ubfo.)
Jay kuwan ti ub-ubfo usually, idi inkunkunana masurom dayta ijay ator, ator ti kuwa
nu kastoy nga rabii, ag maururnong da ti lallaki jay ator, adda dagijay lallakay nga maki…,
lallakay nga awan jay asawa na, isu da lang ti mangmainmaintain jay ator, nu adda ti umay
nga uubbing, isursuro da met laeng nga o kastoy no adda iti maaramid ah haan kayo nga
agsadot-sadot nga ubbing mapan, aramiden yo ti kastoy mapan kayo tumulong, ah parte
na met lang jay panangisuro na ti nu adda ti iggem ti lallakay wenno babbaket nga
labasam iti dalan; uncle, lolo iyeg mo ta siak ti, iyeg mo dayta ta siakon ti mangbagkat,
sakton idiretsok ton ijay balay yu , jay ti kuwan ti lallakay idi. Isursuro ti lallaky idi iti uubbing.
Ngem dagijay ti maawawan tattan. Masapul nga kumboy (laughing), agkumboy ka lattan….
tangdan…. Masapul ti kumboy isu nga nu maminsan dagijay ti (laughing). Ngem haan met
sigurado amin ta adda ti dadduma ‘ta mabalin dagijay pakumboy-kumboy kuma no dagijay
store, store wen, ta ammo mon ah ta pagkumitaan met eh, pagkitaan dayta. Ngem no
dagijay makitam nga adda ti bagkat ti lakay ken baket wenno baket, baka nawaya ka, edi
sublatem. ‘Jay ti panagisuro ti lallakay idi, kasta met lang ‘ti babba-i, group, adda ti grupo
da met lang nga maururnong na ng lalla…ah…babba…dagijay adda iti elders nga
babbaket met kanyada isuda da met ti mangisursuro ti trabaho ti babba-i. jay ti kuwana.
(Ub-ubfo is usually learned in the “ator”. In the evening, a group of men will be gathering
in the “ator”. There are elders, without their wives, which maintain the “ator”. They teach
children who come inside about the work to be done and advised them not to show
laziness, but show eagerness in order to help in finishing the work. Also, helping an old
man or woman to carry his/her heavy belongings is a part of the teaching. But those are
now disappearing nowadays.)
3. Since, you’ve been introduced in that way, it is the same also with your
father?(Idi, so jay ket jay way no kasatnu nga naintroduce kanya yo kini uncle.
Kasjay met lang ba kini manong?)
Wen, parehas met lang…ah ti naidumaan nalang garud itatta kasla tatta nga
panawen ah…sika nga nagannak sika ti mangisursuro ti ubbing mon. Haan nga kasla idi
immununa nga panawen kasla kanyami haan nga sik…haan nga ni tatang mi ti (na-cut),
‘jay ti kuwana nga ijay nga haan nga…ngem haan nga nagan nan, sabali jay tatta-o ti
nangisursuro kanyami jay atur idi, ah…nagan nan…which is its effective, eh mas epektibo
pay ti sabali ngay nga tao ti mangadvise kanyam ehh…tanu maminsan no mismo nga
parents mo ti mang-aadvise kanyam, hmm..kunkunak lang dayta ta kasjay-kasjay, adda
lang ipaaramid mo kakasjay. Ngem jay lallakay jay kuwa talaga nga…ma…makuwa da
met ngay with feelings da met nga mangibaga nga o kastoy ti aramiden u ta madi
dayta….dagijay ngay nu adda ti madi nga aramid madi dayta kuna da. Nu adda ti nu anya
ti mayat nga aramid isuro da. Nu anya ti madi nga aramid ibaga da nga madi dayta. Kasjay
ti kuwan ti lallakay idi. Ah, haan nga kasla itatta nga…ehm…bahala laeng ti nagannak mo
nga isuro da ‘ti kuwa ken jay iskuwelaanen. Iskuwelaan ti…ti nagan nan…agisuro dagijay
ubbingen tatta. Kala Kanya-kanya mettenen.
(It is the same. The only difference nowadays is the teaching mechanism, who is teaching.
Before, in the atur, someone taught and advised us and then it showed that it is effective,
rather than hearing the advice of your parent because of the negative perception. Elders
are telling about what should they do with feelings, teaching what should and shouldn’t be
done. Instead of having responsibility to teach children, parents don’t mind it anymore, but
to let their child/children learn inside their schools. It is in the decision of the parent whether
they will teach his/her children or not. Learning from others is very effective than usually
learning from your parents.)
Province?
4. Diba jay ibagbagam tattay, jay apan, jay courtship, diba ajay ket naawanen
ngem iti ub-ubfo up to the present, adda latta. Kasanu nga jay ub-ubfo,
ingana tatta, adda latta comparing to other cultures nga awanen?
Adda pay….
Apay kano maid (bontoc)… dakami nga umuna adda kami
Ngem no dagijay bulakbol met nga haan nga ageeskwela haan nga agtuloy ti
eskwela na, mabalin da met…mabalin da pay latta nga aramiden nu (wen ah) isu. No
panag-aani manen, mabalin da nga (ituloy) pay lang met nga agkuwa dagijay han nga
nageskwela. Isu dagijay ti ma…mabalin pay lang nga mang-ananay.
(There’s more....)
(But those people who are truant, who does not go to school, to finish their studies, they
can still do it if they want to. When harvesting season comes again, they can continue in
their studies)
Wada’y met gayam, na…na…(nalipatan ni)…wada’y met lang gayam ub-ubfo nan
kuwa babbalasang ken(babbaro) sinnabado, sabado ken domingo. (bontoc) Nu sabado,
puro estudyante amin (babbaros ken babbalasang nga mapan nga makiani), ngem ani
lang (ajay). Ngem nu malpas nan ani, awanen-wanen, sumardeng dan.
(There is still ub-ubfo practiced by young men and women during Saturdays and Sundays.
On Saturday, all of them are students going to the rice fields to harvest. If all is finished,
they will stop working and no more will happen other than that.)
Dyay, Adda kano ti dadduma na tatta pay lang nga mang-araramid ijay ili nga
estudyante ti…ah…kala jay kala ikuwa tayo nga ag-agya nga kuwa sinnabado. Is-isu da
nga estyudyante, isu da ti ag…nagan nan (mapan ijay)… wen nga ah…ag ani met laeng
(ani?) wen. Ngem not totally nga style ti ag-agya, faken ad totally ay style ngay (bontoc)
ijay nu marpas nu nga naani….(courtship)
preserving ub-ubfo?
* So, maawawan diba ngem apay ngay jay ub-ubfo ket, ingana tatta, adda latta?
Adda garud ti ub-ubfo pay lang ta jay trabaho adda latta daytan. Ngem, haanen
nga jay gu-grupo iti babaalasang ken babbaros. ‘jay babbalasang ken babbaros idi inauna,
ah…kuna da garud nga bay-am dayta eskwe-eskwela, mapan kayo kitdi agtrabaho.
Ngem…ehm…ah…idi sikami nga generation, ni mother ko ken ni lola yo nga kuwa
eh…awan dayta inkayo kitdi ageskwela kaysa dayta…ub-ubfo kaskada kuwa isu met lang
nga isu. Eh siyak nga limmakayen ay bimmaketen ket…awan nalpas ko. Isu, jay met lang
ti intanem ko, naruruutan tu met laeng (laughing). At least kenyayo, kitam dagita
makaeskwela, ma-malpas ti maysa nga tawen, maysa nga step ti…eh…maysa ng agdan
ti nalpas na. Umay manen ti maysa nga tawen, nalpas na manen ti maysa nga agdan.
Which is true jay, jay ti advice ni lola yu kanyak idi nga haan ko nga maliplipatan. Kunana
nga o mapan kayo ‘jay, ageskwela, ta maysa nga tawen adda ti nalpas yu di maysa pay…
next year pay man…oh…first year, second year, third year. Di malpas ti uppat nga agdan
dijayen, no haan ka nga agdrop, adika agkuwa.
(Ub-Ubfo is still present, because the work is still there. But it is not that forming groups
of young men and women. Young men and women before are.. They told that, "You
should forget your studies and just work". But.. Hmm..ahh.. In our generation, my mother
and your grandmother,.. "That's nothing, go and study instead of that".Ub-ubfo such
as..it’s still the same... I, who is already an old man oh! old woman. .... I did not finish my
study...... ... At least to you, look at those people who could study, one year will end, one
step to..ehh.. he has finished one journey. Which is true, that’s the advice of your
grandmother to me before which I do not forget. She us to.. go there, study,
5. Jay education ket kala nag-serve ajay nga agistop o kala nga istop nga jay
practice ti ub-ub-ubfo somehow… Naging somehow hindrance/balakid isuna
nga mai-continue jay ub-ubfo.
Ehh…han met kitdi nga totally nga balakid diyay ta nagan nan…(in a positive
naman kasi, interviewee agreed) ta siyempre ti i-sacrifice mo met ‘jay education. Nga isu
iti ikuwam dayta ehm…ipa ah isu ti i-concentrate mo nga makaeskuwela ka. Ti dadduma
lang ngarud nga haan nga haan mo met nga maibaga kasla kanyami nga batch. Out of
23 kami, ti nangipalpas lang kanyami semfu…sangapulo kami lang. Dagijay dadduma da
nga ah kakaduwa mi, inaramid da met diyay, nagka ub-ubfo da latta ingan…ingana met
tatta haan mo met maibaga nga amin nga batch ti elementary ket agtuloy da amin
nga…agkuwa ag….nagan nan….ageskuwela. Jay lang ti rigat na itatta, haanen nga
diyay…ah totally nga style ti ub-ubfo…ah…ag-agya. Ti adda latta ub-ubfo latta. Makuwam
diyay kuwan ti ag-agya, jay ag-agya isu jay part…kasla umununa ti courtship ti
babba…ah…lallaki ken (babba-i) babbaros ken babbalasang. Ngem itatta, naawanen
diyayen ta kala itatta nga panawen, tinawagam lang jay balasang ngen ket mabalin mon
nga aremenen. Tawag laeng diyay. Idi, talaga nga makitam nu kasatnu adda…adda
lat…adda ngata nga sadsadot na, adda kastoy nga ugali na, o manag-unget ngata o
agunget ngata, kasanu ti style na nga agkuwa, ta for example, ti kala idi ah, idi part ti
courtship diyay, dagijay grupo ti babba-i, no kastoy nga balay…mapan da ijay balay ti
lalaki. Mapan da ijay dita adda datta lang dengdenggen da nu anya ti pag-isistoryaan tayo.
Pag-isistoryaan ngay ti maysa nga pamilya nu kasanu da nga anya mayat ba daytoy nga
lalaki ta kasjay. Tapos nu jay lalaki ket eh…agibaga ti ayat na ijay babai, dagijay gugrupo
ti babba-i, adda ti tsis-tsismis da met laeng nga ay kastoy-kastoy ni kastoy diyay nga tao,
(laughing) kasjay. Isu nga kunada nga haan ka basta ahg…jay nagy adda latta ti kuwam
nga haan kayo nga agpakpakita ti (laugh) nu anya ti nagan nan aramid mo ti parents mo,
aramid mo ti kakabsat mo ta how much more no agat…agasawa ka wenno asawaem ijay
nga babai ket ti kabsat wenno inam ket awan ti respetom. Di how much more nu adda ti
asawam.
(Ehh..Education is not totally a hindrance in practicing ub-ubfo. Of course, you need to
sacrifice in your education in order for you to concentrate on your studies. But for some,
you can’t say what circumstances may happen like in our batch, only 10 of us out of 23
students graduated, others continued to work with ub-ubfo. You can’t say that all of
elementary batches will continue to study. That’s the hard thing nowadays, it’s not the…
the totally style of ub-ubfo…ahh… Ub-ubfo is still present. You can say that the “ag-agya”,
“ag-agya” is part.. It’s like courtship will come first on wome…ahh…men and ladies and
gentlemen. But today, it’s fading because nowadays, you would just call the lady and
immediately court her. That’s just a call. Before you can really see the..if.. he is lazy, if he
has this certain behavior, or if he is hot-headed or if he will get angry,what is his style on…
for example, before, during courtship, the group of ladies are going to the house of the
gentlemen. They go there to listen what they are talking about. A family talks about wether
the guy is suitable for their daughter. )
Participant 3
Age: 72
Community and Location: Betwagan, Sadanga, Mountain Province
Aide Memoire


Na ububfom pay. Kasla man aaah kagawis ub-ubfo, ta nu wad ay nan masadot
maayagan nga agub ubfo, fumibsan na isu nga, ya maisuruan na, nu kasla kaniyak,maki
ububfo kayo, uray ubbing ti ububfum, dakayo, uray ubbing, mayagan kayo nga ag-ububfo
ngem, ta nu na akushem met laeng, ngem isurom da ta nan nga ag trabaho, kasjay met
a. kasla kaniya yu, nu haan yu ammo, “kastuy ti ikasta’” katuy ti ikasta nga gtrabaho, wen,
isuro ti uubbing, isuro ni ama da, ina da. Ta nu inam ti mangisuro,baka ngay “han ko kayat
han ko kayat” kunana. Maymayat nan ub-ubfo tapno kasla agbinain ta. Maki-ububfo tayon
ta tapno wad-ay masusuro.
(Ub-ubfo is nice. If you call someone who is lazy, sometimes, you can teach them. Like
me, I participate in ub-ubfo. Even though the young ones joing ub-ubfo, just like you, you
must be called to partixipate ub-ubfo. They should also be taught to work. Just like you,
this work is taught to the younger age. It will be taught by their father or mother. When
your mother will teach you, she might say " I don't want to, I don't want to." It's better to
do ub-ubfo. Let's do ub-ubfo for it to be taught.)
2. Tatta nga sikayo lolo ti apo/lakay ijay, kasatnu u nga isursuro iti ubbing,
kasla kenda manong Lendin wenno?
Nu agtrabaho kayo isurom mim pay, ngem nu adwani ket iniskwela kayo, mid
awnin mi nga maisuro ta ket niya ngay ket iniskwela kayo ngarud. Ngem nu dumakker
kayo, sa yun tu padasen ay ta ma... ma... mabalin ay adalen yu ta nakapanunot kayo met.
Ay mabalin ey…. Padasen yu agtrabaho, pasaden nan kuwa. Ngem nu kina ubing mo,
mabalin ikasusuruam. Kasla met lang kanyayu, ay apan kayo ag-owas anya ajay, kasla
met dayjay ti ikasta, maisaulo, isurom ti ikasta nga agin-oras isurom ay kaman ta
Ah…kas-anu, kapilitan ay kasla ken chakayo, masuruan cha met lang am-in. Achi
kayo makaeskewla, achi yo met ammu kas maisuru ni maestra yu.
Kasla kanu nga…Han nga jay parents da ti nag encourage kaniya da kasla kuwa…
aaa kalaaaa peer influence. Siyempre makitkita da nu adda… iti kakadwa da kasla suruten
da met isuda.
Nu nadaker, dimmaker ka anya, sakan tu sumurot dagitoy uubbing, “hay, anya
ngay ti ikasta tayo nga trabaho.” Kasjay, isu da met laeng. Nu anya maisuro Kenyada, isu
met lang maisuro kenyada, kasla sublat-sublatan.
Kasla awan met lang ti age limit na tatta, uray nu uubbing ti kakadwam, uray
lakayen ti kadwam. Parehas ti isuro da.
(If you work, we will teach you. But now, because you are studying and going to school,
we don't have time to teach you because you are studying as I've said. But when you
grow up, that's the time you can try because you can learn it and because you have the
capability to learn it. If possible, try to work, try ub-ubfo. Now while you are young, you
can learn it just like washing dishes.)
(Their parents are not the one who encourages them but their peer influence. Of course
they can see their peers doing it thus they are following it also.)
Province?
3. Idi naisuro kanyayo jay ub-ubfo, adda ba ti pinagkaiba na nu kasanu naisiru

kanya yu jay ub-ubfo ken nu kasanu naisuru iti uubbing?
Parehas met laeng, tay kala nga adwanim pay, kasla chimmardeng nan ub-ubfo.
Isu nga Kapilitan ay paammu et nan kuliglig kabite . Ta adwani, iniskwela kayo met achi
kayo met kampay nga mafalin ay anu ka nu way trabahuen san sinnabado ken domingo
mabalin kayo umey nga tumulong, isursuru met ti trabaho. Anya met, kasla chimmardeng
ti ub-ubfo try sin idi araro, kuliglig talaga ay sayya-sayyaen santu chanuman.
(It’ just the same. Like today, it seems that ub-ubfo stopped. That is why you introduce
machineries. Today, you go to school, you cannot work but in Saturdays and Sundays you
can go and help, work is being taught. Like, ub-ubfo has stopped because of machines
and water irrigation.)
Jay kuma Ub-ubfo, kasla awan pay ti kuliglig awan ti…technology ken…, jay
animals ti us-usaren da nga agkukuwa so kasla mano-mano met lang. So,
no kasla nu adda ti dakkel mo nga kuwam lupa, haan mo malpas dayta nga dagus, so
kailangan met lang ti agtulong kenyam. So kasla met lang nga objective ti ub-ubfo
ahm...kasla ngay malpas….diba kasla ngay maymaysam, kasla agsasadot ka nga
agtrabaho, so nu adda kadwam, kasla met lang adda met lang kabinnadang mo, malpas.
(ub-ubfo, there are no machines, technology and, animals are being used. That is why it
is very seldom. So when you have a big land, you cannot finish it already. So you need
someone to help you. So like, ub-ubfo’s objective is… like to finish, like when you are
alone, you get lazy to work. So when you have someone to work with, you have someone
to help with to finish.)
Tatta gamin, kasla adda disadvantage na met lang jay ub-ubfo ngay, Ta siyempre,
ahm…nu anya aramiden ti kaduwam, isu met lang aramidem. So, more likely kasla ngay,
diba nu ub-ubfo, kasla agtrabaho kayo. So, kasla mapagod kayo met lang. So, kailangan,
nu rabi-i. adda nga adda ti mainum ngay. So, nu haan mo ammo ti ag-inom, kasla
masurwan ka met lang.
(today, it’s like the disadvantage of ub-ubfo is.. of course... ahm.. what your companion is
doing, it is also what you will do. So more likely, every night, there will be drinking. So
when you don’t know how to drink, you will learn it.)
*Diba tattay na-mention jay technology nga kala mang-isistop despite ajay, ma-
oobserve latta ti ub-ubfo ijay ili, apay ngata?
Nu intako ag-ani tay nan, mabalin nga maymaysam. Ngem kuma, mabalin maki-
ub-ubfo ka ay sin karruba Kaman payyo nan karrubam, ani-em nu kayam ay maes-esa,
bay-am, ub-ubfo tapno mabibi-it. Kar-karo pay nu malem
(when we harvest, you can go alone. But, if possible, you go ub-ubfo with the neighbor,
you can harvest alone, but let it be, ub-ubfo so that it will be faster. Specially when
afternoon.)
*Anya ti timmulong, tapno adda latta jay ub-ubfo?

Ano ka kapilitan ay tumut-uloy nan ub-ubfo. Achi ngay, nakaturungan nan ub-ubfo.
Kaman met laeng nga ay romangar-armid ti unas, isu met lang nga inub-ubfo ta. Marpas
nan unas achi nem Ngem aposen, Ta achi tako ammo gamin ammo ay mamasa kami
ub-ubfo kami. Kaman akes nan chinamey, inubub-fo ta, ahm…Kapilitan ay fara-faratung
nga chungchungen ay waday kay inparti waday kay ifaratung(ibalatong) isangom ti
katulong mu. maifakam pay nan damdammo tan ani kano nafusifos kaysa met lang
saludsuden na mismo enka nay pasaaren enkanay misa-ad nga pagey penpen mo
marpas mu nga inpenpen anu iparti da akes ikamkaman nga nangipenpenan inkamkaman
takos chi
Ub-ubfo must continue because for instance, when making sugar cane, you may or may
not do ub-ubfo. But just like for example in mixing in cement)
Anya nga time nga maususar ti ub-ubfo so kunwari gamin jay ti chinamey ken
pinagnaganan nan…apitan no kuwan…ay chur-am chinamey kasla planting kausaran,
pinagtutuneg, ti ub-ubfo ken chur-am nga tapno biit ay marpas
(when do you use ub-ubfo, like example when planting season and what do you call this,
harvesting season, ah harvesting. Chinamey like planting you use ub-ubfo so it can be
finished faster.)
preserving ub-ubfo?
4. What served as a hindrance in passing ub-ubfo to the younger generation?
Sa sa ngarud nan, Ta adwani ngarud ay impaeswkwela nan chakayo ya. Idwani,
kasla maiawawan nan ub-ubfo ngem wad-ay na achi kes cha met nakapasa wad-ay akes
nan ay achi eskwela kapilitan ay sisiya ta ub-ubfo tay wad-ay cha met laeng trabaho, achi
cha met nakapasa amin nan uray umeskwela cha am-in nga anan-ak nga chakayo iskewla
ngem achi kayo met lang makapasa tanu na ay sumubli kayo met laeng maisurwan kayo
isnan trabaho iawid san…sisiya met lang nga makiub-ubfo ka.
(so now that you can study, ub-ubfo is like disappearing. Those who passed school that’s
okay. Those who failed, they are the ones who participate in ub-ubfo so that he can have
work. But not all. Even those who went to school can join)
*Nabanggit yo tattay jay nu adda jay nu addatan jay kuliglig/makina, haan kala idi
nga mano-mano amin ket naging, kumbaga nai-stop ba daytoy nu ag-ub-ubfo kayo?
Nan siya achi nu karkaron pay nakaeskwela kayo yaway way inaram nan kuliglig
mo, mabalin ay nan kuliglig na ayakam tapno itrabaho santu. Chur-am Achi mapukpukaw
nan ub-ubfo. Tay chur-am ya, kawes sunga achi mapukpukaw nan ub-ubfo Kaman nan
uray wad-ay nan kuliglig, ya achi ta maes-esa isu nga in ub-ubfo kayo mam pay.
(specially now, when you finished schooling, you have the ability to buy machines that you
can then use in working. But there are no machines you can use in harvesting season so
use ub-ubfo. That is why ub-ubfo is not disappearing. Even though there are tractor but
you cannot use that in harvesting. So when you cannot do it alone, then you do ub-ubfo)
So kasla nga haan maaw-awan Siyempre kasla reason na dayta nga kasla ti
Disaster nga, disaster nu adda ti ma-erode ngay kasjay soil erosion or kasla adda
landslide nga balballay kasjay kasla ngay agkukuwa amin nga tao agtinnulong ta nu kuwa
met lang nga dumteng ti panawen jay maysa nga pamilya ijay agkuwa met lang na
agkailangan ti tulong amin da met lang tumulong da.
(so like it is being lost. Of course like that is the reason like disaster, disaster when there
is eroded, soil erosion or like when there is a landslide with houses. It is like everyone is
helping each other so that when time comes, another family needs help, you will then need
help then everyone help.)
Unity, nu marigatan na tumulong achim sweldoam pakanem, painumam okay.
Kaman atep na afong mangan ta, uminom ta, nalpas. Pakada karrubam, kailyan Ta
nuIlokano style awan ah, am-in sweldo-am yangkhay, ingana nga marpa-marpas.
(unity, if it is hard to help, you don’t pay them, you feed them, you let them drink, okay.,
we eat, we drink, done. Also with your neighbor. When ilocano’s style, nothing, you pay
for all until all is finished.)
Repertory Grid
RESEARCH COOL ANALYSIS WARM ANALYSIS THEMES

QUESTIONS
1. How do • I need to teach • I need to teach Teaching

people of them a work so them a work so
Sadanga, Mt. that they have a that they have a
Province contribution to contribution to
preserve ub- the group. the group.
ubfo? • Ub-ubfo is • Ub-ubfo is
usually learned usually learned
in the ‘ator’. in in the ‘ator’. in
the evening, a the evening, a
group of men will group of men will
be gathering in be gathering in
the ‘ator’. They the ‘ator’. They
teach children teach children
who come inside who come inside
about the work to about the work to
be done and be done and
advise them not advise them not
to show laziness. to show laziness.
• They should also • They should also
be taught to be taught to
work. Just like work. Just like
you, this work is you, this work is
taught to the taught to the
younger age. It younger age. It
will be taught by will be taught by
their father or their father or
mother.
mother.
2. What are • Ub-ubfo is very • Ub-ubfo is very

the factors enjoyable… also enjoyable… also
Continuous
affecting the a way of sharing. a way of sharing.
sharing and
preservation Sharing and Sharing and
learning of
of ub-ubfo in learning is one of learning is one of
skills
Sadanga, Mt. the advantage the advantage
Province? that you can that you can
learn. learn.
• Ub-ubfo is not • Ub-ubfo is not
only to finish only to finish
particular works particular works
but to learn from but to learn from
others’ skills. others’ skills.
• Ub-Ubfo is still • So like, ub-ubfo’s
present, because objective is… like
the work is still to finish, like
there. when you are
• They can see alone, you get
their peers doing lazy to work. So
it thus they are when you have
following it also. someone to work
• So like, ub-ubfo’s with, you have
objective is… like someone to help
to finish, like with to finish.
when you are • They can see
alone, you get their peers doing
lazy to work. So it thus they are
when you have following it also. Presence of
someone to work work
with, you have
someone to help • Ub-Ubfo is still
with to finish. present, because
• Unity, if it is hard the work is still

to help, you don’t there.
Unity
pay them, you
feed them, you
let them drink, • Unity, if it is hard
okay. to help, you don’t

pay them, you
feed them, you
let them drink,
okay.
3. What were • First of are • First of are Rise of

the challenges gadgets. It gadgets. It Technology
met by the destroys destroys
people of everything everything
Sadanga, Mt. because it is because it is
Province in instant. instant.
preserving ub- • One of which is • It seems that ub-
ubfo? friends. ubfo stopped. ub-
Sometimes, ubfo has stopped
influence, because of Societal
influence of the machines and Pressure
people who water irrigation.
came from the
city. • One of which is
• They grew up friends.
here in the city Sometimes,
Absence in
that’s why they influence,
the
do not know the influence of the
Community
practice. people who came
• Education is not from the city.
totally a
• They grew up
hindrance in
here in the city
practicing ub-
ubfo. that’s why they Lack of Time

• It seems that ub- do not know the
ubfo stopped. practice.
ub-ubfo has
• Education is not
stopped because
totally a
of machines and
hindrance in
water irrigation.
practicing ub-
• So now that you
ubfo.
can study, ub-
• So now that you
ubfo is like
can study, ub-
disappearing.
ubfo is like
disappearing.
4. How did the • It’s very • It’s very Encourage

people of encouraging and encouraging and people to
Sadanga, Mt. if possible, I will if possible, I will participate
Province cope encourage youth encourage youth
with the of the new of the new
challenges generation to generation to
met by them? observe in order observe in order
for the practice to for the practice to
Spread the
continue continue.
Culture
• Influence the
people coming • Influence the
from the city. people coming
Control
• Stop playing and from the city.
usage of
control them
gadgets
• Stop playing and
from using
control them
gadgets.
from using
• There is still ub- Cultural
gadgets.
ubfo practiced by Adaptation
young men and
• There is still ub-
women during
Saturdays and ubfo practiced by

Sundays. On young men and
Saturday, all of women during
them are Saturdays and
students going to Sundays. On
the rice fields to Saturday, all of
harvest. them are
• When you grow students going to
up, that's the the rice fields to
time you can try harvest.
because you can • Today, you go to
learn it and school, you
because you cannot work but
have the in Saturdays and
capability to Sundays you can
learn it. If go and help,
possible, try to work is being
work, try ub-ubfo. taught.
• Today, you go to • When you grow
school, you up, that's the
cannot work but time you can try
in Saturdays and because you can
Sundays you can learn it and
go and help, because you
work is being have the
taught. capability to
learn it. If
possible, try to
work, try ub-ubfo.

Sadanga Preservation of Ub Ubfo BCNHS Science Class Qualitative Research

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Sadanga Preservation of Ub Ubfo BCNHS Science Class Qualitative Research

Uploaded by

Copyright:

Available Formats

Sadanga: Preservation of Ub-ubfo

Jairu Angelo R. Jularbal

Hannah Christabelle E. Espiritu

Frenchie Ysabelle F. Fao-anan

mechanisms of the people in Sadanga, Mountain Province on the preservation of ub-

most preferable way to preserve ub-ubfo of Sadanga, Mt.Province because it is the

preservation of ub-ubfo, there are challenges met by the people of Sadanga,

PRELIMINARY PAPERS .....................................................................................................i

Table of contents ............................................................................................................. iii

Statement of the Problem ............................................................................................... 4

Significance of the Study................................................................................................. 4

Data Gathering Procedure .............................................................................................. 6

Data Analysis .................................................................................................................. 7

RESULTS AND DISCUSSION ........................................................................................... 9

Interview Schedule ........................................................................................................ 22

Background of the Study

indigenous people. According to Cordillera People’s Alliance (2009), “through the

obbo) in times of either man-made or natural calamities and emergencies, members of

communities mobilize and collectively work for retrieval operations of victims,

reconstruction of houses and properties and other necessary actions.”

As mentioned, ob-obbo is one of the support systems that is practiced mainly by

to help without asking something or any complain. Furthermore, it is a practical response

A form of labor exchange through planting is practiced in Sagada. “ob-obbo” is

and responded, “ob-obbo” is typically organized by clan or families or by cluster of rich

other local cooperative including farmers in Buscalan helped by donating wheelbarrow

because of this traditional mutual help system.

affect the preservation.

Statement of the Problem

1) How do the people of Sadanga, Mt. Province preserve ub-ubfo?

2) What are the factors affecting the preservation of ub-ubfo?

Significance of the Study

practicing it so as this research would be helpful to avoid misunderstanding from other

avoid losing the said culture that is significant to the community.

In this study, ethnography was used as a research design. According to Young

(2019), “Ethnography is a qualitative research study looking at the social interaction of

users in a given environment.” In addition, a cultural anthropologist and ethnographer,

practicing the culture.

answer. In addition, the researchers interviewed 1 to 3 participants. To be able to select

participants, the researchers used purposive sampling

Data Gathering Procedure

Interview and Robotfoto are used in this study. A robotfoto, in research, is a

answers. According to Burgess (1984), an aide memoir or agenda is a broad guide to

to the participants. A letter of consent was provided to the selected participants

understanding and experiences of a given phenomenon and can contribute to in-depth

to them to have the interview be audio recorded by using a smartphone in order to

phenomenological reduction through the formulation of a repertory grid to analyze data in

RESULTS AND DISCUSSION

the probable challenges met by the people of Sadanga, Mountain Province.

of the participants stated that,

whenever they are needed in the community.

FACTORS AFFECTING THE PRESERVATION

• Continuous sharing and learning of skills

One of the participants said that,

the advantages that you can learn.”

preservation as it is continuously passed from one generation to another.

“Ub-Ubfo is still present, because the work is still there.”

should show unity. One of the participants stated that,

provide much effort.

CHALLENGES MET BY THE PEOPLE

the need of manual labor. As stated by one of the participants,

In collaboration with Nowaczyk (n.d.) he stated that, in agriculture, the introduction

them abandon the culture.

In addtion, the usage of gadgets risen. As stated by one of the participants,