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Ethnographic Study of the Mangyan Tribe's Astronomical Beliefs and Practices

Thesis · July 2018

DOI: 10.13140/RG.2.2.24802.84161

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CHAPTER I

THE PROBLEM AND ITS SETTING

This chapter implies the background of the study and determine the answers

for the problems that the researchers were looking for. This also discuss the main

topic of the research, about the history of the Mangyans and their astronomy-related

practices. The chapter presents the hypothesis about the scientific basis of the

Mangyans’ astronomical-related beliefs.

Introduction

The customs and traditions of the Philippines are strongly influenced by its

colonized past. The Spanish colonization of the Philippines lasted for more than 350

years, thus there is an important presence of Spanish influence, in many aspects of

the Philippine culture. Though Spain colonized us for a long time, there are still some

tribes that didn’t inherit the Spanish culture.

The word “Mangyan” generally means man, woman, or a person without any

reference to any nationality. Spaniards have long documented the life of the Mangyan

people. However, much is still to be learned from the culture of one of the Philippines’

richest ethnic group (Santos, 2012). Mangyan refers to the Philippine ethnic group

living in Mindoro Island but some can be found in the island of Tablas and Sibuyan in

the province of Romblon as well as in Albay, Negros, and Palawan.

Mangyans were the first to inhabit the island of Mindoro. Comprising ten

percent of the population in Mindoro, social scientists have documented Mangyan

tribes into several major tribes. One of the ways to categorize them is through their
 2

geographical location (Santos, 2012). The Buhid, Bangon, Hanunuo, and Batangon

are the tribes in the South while the Northern tribes include the Alangan, Tadyawan,

and Iraya. The researchers focused much of their attention in studying the Tadyawan

tribe which is located on the Northern part of Mindoro, Oriental.

Mindoro, formerly called Mait, were already practicing the “barter trade” to the

Chinese before Spain conquered the Philippines. They travel to the shores of Mindoro

using their ancient boats. The Mangyans traded their local products of cotton, root

crops, medicinal plants, and bees wax for beads, gongs, plates, and jars. In 1570, the

Spanish began to explore the island and named it “Mina de Oro” meaning mine of

gold, after finding some of the precious metal, though no major gold discoveries were

ever made.

Mindoro enjoys a climate favorable to vegetable growth throughout the year.

It is known with no very pronounced maximum rain period, with a dry season lasting

only from one to three months, either during the period from December to February or

from March to May.

This research focused on Tadyawan tribe. The Tadyawan tribe is located in

the municipalities of Naujan, Victoria, Socorro, Pola, Gloria, Pinamalayan, and

Bansud. In the past, women wore paypay, a red cloth for upper covering, which is

wound around the breast. For lower covering, they wrapped around the waist a white

cloth called talapi. For men, they wore g-strings called abay. They are also known for

wearing accessories with Pakudos design. Because of the influence of the modern

people, these traditional attires were rarely seen these days for women but some men
 3

still wear abay.

Mangyan cultural practices are in danger of vanishing because of the

influence of modern lowland culture. The literature and traditions of the different

Mangyan groups are short of documentation; thus, mainstream society lacks

awareness of the beauty of Mangyan culture and its relevance to Filipino culture as a

whole.

The researchers focused on the ethnographic beliefs that are still practiced

by the Mangyans as some research say Mangyans practice animism and are

superstitious.

Even before the conquerors, our ancestors already used the heavenly bodies

on their daily lives. Constellations and their motions plays a huge role to our ancestors

like telling time, when to crop, harvest, hunt, fish, and transcended into their everyday

living. Our ancestors also worship the celestial objects, rely when to perform their

rituals and activities and even in securing good fortune in any undertaking. It shows

how astronomical, as well as, meteorological, phenomena influence the way people

look at the world and the way they think, behave and live.

Background of the Study

This research focused on their rituals or beliefs, on how they perform these

practices and how it must be preserved. The researchers chose the Tadyawan tribe

because the said tribe was not yet that explored unlike any other tribes.
 4

Conceptual Framework

The sole purpose of an ethnoastronomical research is to know the different

astronomical beliefs and practices of specific cultures related to astronomy.

Ethnoastronomy is the study of different contemporary societies regarding their beliefs

in different celestial phenomena, ethnoastronomy's research goals is to also help the

tribe or society preserve their culture, practices, beliefs, and to know the possible

contribution of their culture to historical traditions.

INPUT PROCESS OUTPUT

Immersion to the Transcribing The tribe preserved

study site. interview answers. and still perform their
astronomical
The astronomical Interpretation of practices until today.
practices, data through line by
instruments they use line coding analysis. Mini booklet
when performing their regarding their
rituals, and social astronomical beliefs.
implication of those
practices.

Interview of selected
respondents.

Figure 1. Research Paradigm

A research design is needed to be organized and systematic. This figure

shows on how the researchers analyzed and interpreted the gathered data from the

respondents of the Tadyawan tribe. The researchers went to Soccoro, Oriental

Mindoro and did the immersion with the tribe. They prepared the questionnaires to
 5

determine the ethno-astronomical practices of the tribe, the instruments they used

when performing their rituals and practices, and the social implications of those

practices. When the data was acquired the researchers transcribed the data and

interpreted it using a line by line coding analysis. Once the data was interpreted, the

researchers created a mini booklet containing the beliefs and practices of the tribe

related to astronomy.

Statement of the Problem

Through the years, because of technology and development, a lot of

practices and beliefs were lost. This study determined the ethnoastronomy practices

that have been passed down generation by generation, preserved and still being

practiced by the Mangyans. The study seeks to answer the following questions:

1. What are the ethno-astronomical practices and beliefs of the Mangyan

Tribe?

2. What are the possible reasons behind their subsistence agriculture?

3. What are the celestial objects or instruments that they are using when

performing their practices?

4. What are the social implications of their beliefs and practices?

5. What are the ethnoastronomical practices that they managed to

preserve?

Hypothesis

The Tadyawan group of the Mangyan Tribe preserved their ethno-

astronomical beliefs and practices and are still part of their culture at the present time.
 6

Scope and Delimitations of the Study

The researchers attempted to get a comprehensive understanding of the

circumstances of the people being studied such as embracing their culture. The

researchers stayed at Socorro, Oriental Mindoro for two weeks and conducted an

interview on 10 members in the Tadyawan group. They also gathered information

about their tribe activities and familiarized themselves with the Mangyan's tribe place.

The researchers decided not to include the other group of the Mangyan Tribe.

Significance of the Study

This research will unlock more ideas about how and why their culture is

related to astronomy. This will be beneficial to ethnographically-inclined people and

astronomy students.

Astronomy students will have wide vision about what are importance of the

astronomy-related beliefs that Mangyan tribe have.

Future researchers will guide and give them idea about how the astronomy-

related beliefs affect their social life with other tribe or other group of people.

Mangyan tribe will help preserve their beliefs.

Astronomy institutions will give them more information about what, how

and when do Mangyan perform their practices.

Philippine Historians will have a broader understanding about the

Mangyan's contribution to the Philippine history and culture.

 7

Definition of Terms

The following terms are defined for the same frame of reference.

Abay is a g-string cloth worn by men.

Amangtam meaning Moon in Mangyan dialect.

Astronomer is a scientific observer of the celestial bodies.

Astronomy is a branch of science that deals with the study of objects

outside the earth's atmosphere and of their physical and chemical properties.

Ethnoastronomy is a branch of astronomy concerned with the

astronomical beliefs and practices of specific cultures.

Ethnography is a branch of anthropology dealing with the scientific

description of individual cultures.

Mangyan refers to the Philippine ethnic group living in the Islands of

Mindoro.

Kaingin refers to the burning of trees for cultivation purposes.

Kaong-kaong is a ritual done by Mangyans during eclipse.

Kuyay is a Mangyan term for the elders in the tribe.

Pakapya is a ritual done by Mangyans for offering and thanksgiving.

Pakudos is a Mangyan design that is characterized by simple symmetrical

organization with equal stress on vertical and horizontal composition and an orderly

use of lines and spaces that are pleasing to the eyes.

Paypay is a red cloth cover which women use to cover their upper part and

is wounded around the breast.

 8

Subsistence Farming is a self-sufficiency farming meaning they only grow

enough food to feed their entire family.

Talapi is a white cloth used to cover lower part of the women's body.
 9

CHAPTER II

REVIEW OF THE RELATED LITERATURE

This chapter provides a set of ideas and concepts that supports the researchers

study. It will contain the ethnographic astronomy tribe that they chose and the

ethnographic study of other countries that may support their study as well.

The Culture of the Mangyan Tribe

The Mangyan tribe is one of the Philippines' richest ethnic group. Mangyan is

the ethnic group found living in the island of Mindoro but some of them are still found

in other islands like in Romblon, Sibuyan, Albay, Palawan, and Negros. Mangyan

without references to any nationality means person, woman or man in general. Social

scientists documented the Mangyan tribes into several major tribes. Through their

geographical location is just one way to categorize them. The Northern tribe includes

the Tadyawan, Alangan, and Iraya tribes while the Southern tribes include Hanunuo,

Bangon, Buhid, Tau-buid, and Ratagnon.

In spite of being grouped in one tribe, the Mangyans are different in multiple

ways. Between the two geographical regions, the Southern tribes are more advanced

as seen in their system of writing, use of pottery, and weaving. While the Northern

tribes is simpler in their way of living. Their language came from the Austronesian

Family just like the whole Philippines. Despite of being describe as one ethnic group,

the Mangyans used different kinds of languages. The tribes also have diverse physical

and ethnogenetic appearances: Tadyawans are mainly Mongoloid; Iraya has Veddoid

features; and the Hanunuo is like Proto-Malayan (Santos, 2012).

 10

The date of arrival in the Philippines is one of the difference between the tribes.

According to some theories the Southern tribes are already present by 900 AD while

the Northern tribes are believed to have arrived hundreds of years before their

Southern peers. Mangyan could be the first Filipinos to trade with the Chinese

according to historian’s suggestions. Some of the example can be seen in burial caves

as porcelains and other potteries flourish. But still, not enough ethnographic research

had been made aside from the linguistic and tribal differences that may lead to the

indication that the tribes can be treated separable (Santos, 2012).

As compared to the head hunting tribes of North Luzon and the brave defiant

warriors of the South, the Mangyans lives in a peaceful society. Some societies

become peaceful because their system of norms and values reward peaceful behavior

but dis approve impulsive and aggressive behavior, social scientists said. Another

theory consider that populations adapt, offering a more logical explanation why the

Mangyan prefer to retreat in the wilderness. They accept harmonious compliance

when they encounter traders, lowland settlers, missionaries, and government officials.

The Mangyans are generally subsistence agriculturists, planting different kinds

of crops. They trap small animals and wild pig. Some of them who lives near lowland

settlers sell some of their crops like bananas and sweet potato.

The Tadyawan Tribe

The Tadyawan group of the Manyan tribe lives in the towns of Bansud, Gloria,

Naujan, Pinamalayan, Pola, Socorro, and Victoria. Before the women wore paypay, a

red cloth wore for their upper body covering. The talapi is a white cloth that they wrap
 11

around their waist for their lower body covering. The g-strings worn by men are called

abay. The women wore colorful necklaces and bracelets made from beads as

accessories. But today women are rarely seen with their traditional clothing, but some

men still wear their abay.

Like all the other Mangyan tribes, the Tadyawan's depend on their “kaingin”

farm for subsistence. Their standard foods are sweet potato, banana, taro, and upland

rice. Some of them also planted fruit-bearing trees like citrus, rambutan, and coffee in

their kaingin. The Tadyawans are mostly very secretive about their practices and

beliefs. That is why there is just small amounts of researches and articles found about

them. They do not share what they know unless being asked directly.

Ethno-astronomy Practices of the Tuwali Tribe

According to Castillo and Razo, the Tuwali Tribe is a sub-group of the Ifugao

Tribe. Based on their research, the Tuwali tribe only uses the Moon and its phases

for their ethno-astronomy practices. According to their respondents, they only base on

the different phases of the Moon when planting. The first quarter means that they

should prepare the rice paddies where they used to plant and when the full moon

appears, it is the sign for them to start planting. They did not use other astronomical

objects such as stars and constellations except the moon because Banaue is in a

high-altitude place and a foggy area (Castillo and Razo, 2017).

 12

Table 1. Astronomical Terms and its Interpretations

Astronomical Analysis Interpretation

Terms
Pulan/Buwan Other term for moon Guide for their plantation.
First quarter Preparation for their Start of the cleaning of their
plantation. plantation
After 7 days from the first They believe that if they plant in
Full moon quarter they start their full moon their harvest will
plantation. increase.
Tuwali group believe that the God
Arko/araw God of the Sun of the Sun will protect them and
have a good health for the whole
year.
They say that, it is not good for
them to plant during this
Walang buwan New Moon phenomenon because it will result
to insufficient amount of harvest.

Table 1 shows the astronomical terms from the transcript of the researchers’

interview from the Tuwali tribe (Castillo and Razo, 2017).

Most of the respondents of Castillo and Razo said that they use the Moon as a

guide for their agriculture. For them, every phase of the Moon has a different

interpretation. During new moon, is not the right time to plant for them because they

will have insufficient rice harvest. The first quarter means that they should start

cleaning and sowing their rice fields and after that when the full Moon rises it is finally

time for them to plant rice. The tribe members believe that if they follow this practices

from their tribe the rice will grow, and the number of grains increases, and they will

have a good harvest. They also believe that if they plant rice at the same time, it will

prevent the pests from attacking the rice fields (Castillo and Razo, 2017).
 13

The Tuwali tribe also has a ritual before they start planting, it is led by what they

call “Tuna-On”. He will be the first one to plant before the other members of the tribe.

They have a ritual called “Oppi”, which must be performed in their own houses once

all the tribe members are finished planting and wait until the harvest season. They

have an “ARKO” which is their Sun God. They have a ritual called “MANA-HAOT” that

they perform as a thanksgiving to their Sun God for having a good health for the whole

year. For the agricultural practices they have their own calendar that they follow to

have an abundant harvest for the whole year. Their calendar has different rituals and

traditions every month (e.g. in the month of February, there is a thanksgiving after all

the plantation is finished in the whole community, they called it “ULPI”. For this event

they must butcher 5 chickens to offer to their sky Gods) (Castillo and Razo, 2017).

Ethnoastronomy Practices of the Maranao Tribe

According to Obsuna and Flores, the Maranao have the Kapamitoon. They said

that the Kapamitoon is the Maranao astrology that describes the periodic movement

of the constellations across the heavens. The Maranao used this as a guide for their

agricultural practices. The Maranao astrologer's advice in interpreting the constellation

movements is needed for them to indicate the best planting and harvesting time to

perform the practices and rituals. They have been using the Kapamitoon as an

effective way of dealing with their agricultural productions back then. They also have

a technique for better harvest. They are using a calendar that has the specific crop

together with the month or time of the year when it is best to grow this plant.
 14

Table 2. Maranaos Crop Circulation According to Kapamitoon

Crops to Plant Based on Constellations

Constellations Crops
Aquarius (Jan.21-Feb.19)
Gemini (May.21-June.21) Cauliflowers, Artichokes and
Libra (Sept.23-Oct.22) Broccoli
Pisces (Feb.20-Mar.20)
Cancer (June22-July23) leaves, Salads, herbs and
Scorpio (Oct.23-Nov22) Spinach
Aries (Mar.21-Apr.19)
Leo (July.24-Aug.23) fruits and seeds
Sagittarius (Nov.23-Dec.23)
Capricorn (Dec.22-Jan.20)
Taurus (Apr.20-May20) roots, Asparagus, Turnips and
Virgo (Aug.24-Sept22) Carrots

Table 2 shows the crops to plant based on Constellations (Obsuna and Flores,

2017).

They noticed that there is a certain 3-month pattern on their crop cycle, this

pattern is also their guide in having a balanced diet (Obsuna and Flores, 2017).

Practices and Rituals for their Crop Production

Pregnant Woman

House of pregnant woman or a dead person who has seeds for the next

cropping season should be transferred or separated to a different house to prevent rat

infestations in the fields when the seeds are planted. (Obsuna and Flores, 2017)

Kak’to

This is the hanging of a few rice panicles at the ceiling of the house as an

offering to the spirits for good harvest. The panicles are cut a few days before the
 15

harvesting. The cut panicles are brought to the house and get exposed to smoke then

hang on the ceiling. This is done for the intentions of good harvest. (Obsuna and

Flores, 2017)

Religious Beliefs

Somali Afterlife

The Somali have accepted the orthodox Muslim view that a man’s behavior

while alive will be judged in the afterlife. Once you die you will be questioned on how

you lived your life, and there will be questions that you can only answer if you did the

right thing in the eyes of Allah. For women, their hair cannot be seen by other people

aside from their relatives or husband because when they die, and their hair was seen

by others, each hair that was seen will turn into snakes (Obsuna and Flores, 2017).

Wedding

If a man of Maranao wants to get married, he needs to provide a dowry to the

family of his chosen bride. The dowry will be used for their wedding expenses and the

remaining amount will be their savings for the future. If a woman of Maranao wants to

marry a man who is not Maranao then the man needs to convert to Maranao first so

that the woman’s family will accept him. Same goes for the man of Maranao who

wants to marry a woman who is not Maranao. The wedding will be conducted by the

Iman in the Mosque or somewhere the couple chose to conduct the ceremony

(Obsuna and Flores, 2017).

African Cultural Astronomy

Cultural Astronomy in the 1980s and 1990s was the term that emerged from
 16

the Oxfords meetings in Archaeoastronomy. The title of the conference proceedings

from the Third Oxford Conference in 1990 was “Astronomies and Cultures” reflects a

fundamental shift in thinking astronomy: “The way astronomy entwines in culture is

not universal and that all astronomy culturally embedded” (Holbrook, 2008).

Encompassing both North Africa and South of the Sahara, as to what it is meant by

“African Cultural Astronomy” or “African Astronomy” the terminology needs

explanation. Africa wide, neither term is meant to imply a uniform homogeneous

expression of astronomy. Rather than with the term “African Astronomy” African is a

placeholder for the African ethnic group of interest such as Igbo Astronomy, Bamana

Astronomy, or Sandawe Astronomy or equivalently Yoruba Cultural Astronomy and

so on (Holbrook, 2008).

Cultural astronomy combines methods and knowledge from the fields of

astronomy, history, and anthropology to study the traditions and practices of lay

experts and non-experts who relate, in the broadcast sense, to the sky. There is the

cultural astronomy study of the astronomy of Africans, rather than how astronomy can

aid in the study of Africa. The research since 1997 has focused on the African cultural

astronomy, also referred to as the traditional or indigenous astronomy or

ethnoastronomy of Africa (Holbrook, 2008).

Astronomy and Culture in Nigeria

Nigeria was introduced to modern astronomy almost six decades ago. The

Astronomy culture in Nigeria is different from their other ethnic groups. They share

their knowledge in Astronomy by giving a newer approach on explaining their scientific

 17

perception and old astronomical practices. They work on collaborative research works

that would gave them the opportunity to work with different scientists in different fields

such as astronomers, archaeologist, anthropologist, etc (Urama, 2011).

India's Connection to the Stars

In the past years, the night sky and other celestial bodies have played an

important role and had an enormous impact on culture, religion, agriculture and travel.

An example of this is the Moon's halo, which can be an elemental tool in predicting

the changes in the weather and some stars are used for navigation across the sea.

But despite our growing scientific technology and knowledge the people are growing

more distant with our sky instead of exploring it more. Some of this advancing

technology hinders us to see the night sky, like for example the light pollution that is

wildly advancing rapidly through the years. Some researchers traveled across India

to conduct an interview to two ethnic groups.

One of the large ethnic group in India is the Banjaras. The Banjaras in the

history is known for being nomads, but they have been much more settled in the past

few years. According to the researchers who interviewed seven villages, the Banjaras

has the least sophisticated astronomy among the other ethnic groups they have

interviewed, but the Banjaras have a few distinguishable characteristics like for

example, the Banjaras people did not usually used the stars for navigation despite

them being nomadic in history. They also have a unique astronomical interpretation

like the “Lunar Maria” the large and dark areas of the moon represent a woman under

a banyan tree weaving a cotton. The Banjaras villages also recognize the Big Dipper
 18

and the Orion constellation and had incorporated them to their religious traditions. But

only few of their villages use the stars and moon to predict the weather. Some of the

villages use the glow surrounding the moon to predict the monsoon and others did

not.

The Kolams, compared to the Banjaras are a much smaller tribal group. The

Kolams have a more distinct and extensive astronomical belief system than the

Banjaras. The researchers interviewed 10 villages in total and found a more uniform

belief than the Banjaras. Nearly all the villages attached a more significance to the Big

Dipper, the Pleiades, Orion, the Great Square of Pegasus and solar eclipses. Partial

solar eclipses represent a partial payment of the sun to the Kolam people, and the

rest of the tab had to be picked up by either human or animals per Kolam culture. For

Lunar eclipses, Kolam people believes a caterpillar or scorpion is eating the moon if it

is light red and f it is dark red a frog is eating it. This interpretation is unique to the

Kolams. The researchers distinguished that the groups way of life mirrored their

relationship with the sky (physicscentral.com, 2014).

Synthesis

Culture simply being defined, is a characteristic of a certain group of human

society. Every group or human society depending on who you belong to has their own

set of culture that they follow or practice. This encompasses language, religion,

practices, arts, music and social habits etc. One specific example of a human society

is an ethnic group or a tribe. A tribe is a social group that has a common ancestor and

live in their own encased society. Some other tribes have group within their own tribe
 19

which differs in culture as well. Each tribe has their own set of culture, some of this

culture or practices they relate to certain astronomical beliefs.

This certain astronomical beliefs or practices that they relate to their culture is

called ethno-astronomy. The word “ethno” is derived from the word ethnography

means study of individual culture's scientific description and “astronomy” which is the

study of celestial objects. Ethno-astronomy basically is a study of specific cultures that

has beliefs and practices related to astronomy. Each tribe has their own set of ethno-

astronomical beliefs. This may vary on different astronomical events, for example a

certain tribe believes that every lunar eclipse, a bad spirit is eating the Moon so they

perform a ritual to cast away the bad spirit trying to eat the Moon. Another tribe also

believes that a lunar eclipse is a sign of an incoming disaster. As a preparation, they

hoard foods. Because of this ethno-astronomy studies, cultural astronomy emerged.

Cultural astronomy is an associative study of ethno-astronomy and

archaeoastronomy. Archaeoastronomy being a study of people in the past and how

they understood different astronomical phenomena and relate it with their everyday

lives. Cultural astronomy is still an important subject matter because it gave a huge

impact in everyday lives such as in culture, tradition, religion, and agricultrure.

 20

CHAPTER III

RESEARCH METHODOLOGY

This chapter discuss how the researchers conducted data gathering

procedures, what instruments were used, and how the gathered information were

analyzed.

Research Design

An ethnographic research method was used in this study, since the research is

about the ethnographic study of the Mangyan tribes in Oriental Mindoro the

researchers used this to analyze their ethno-astronomy practices and beliefs.

Ethnography refers to the qualitative research method of describing human social

phenomena based on data obtained primarily from field work (newworldencyclopedia,

2008).

In social sciences, qualitative research method became one of the empirical

methods. For gathering data on cultural anthropological studies, qualitative method of

research and analysis is a major instrument (Koltak, 1991).

The researchers immersed themselves in the life of the tribe group that they

chose in order to gather all the significant data that they need.

Description of the Place

Mindoro is located between the large islands of Luzon and the Sunda-affiliated

Palawan, and it shares faunal attributes of both islands. However, Mindoro was

isolated from Luzon and Palawan throughout the Pleistocene and retains its own

unique character, including an endemic water buffalo species (Heaney, 1986).

 21

Oriental Mindoro is located in Region IV-B, otherwise known as the

MIMAROPA Region. It lies 45 kilometers south of Batangas and 130 kilometers south

of Manila. It is bounded on the North by Verde Island Passage; Maestro del Campo

Island and Tablas Strait on the East; Semirara Island on the South; and Occidental

Mindoro on the West.

Socorro is a 3rd class Municipality of Oriental Mindoro. It is located at the

junction of Pola Road. Agriculture there is still dominating and provides the main

industry with coconut products, fruits and rice.

Figure 2. Ethographic Map of Figure 3. Ethnographic map of the

Oriental Mindoro (Wikipedia, 2018) Mangyans of Mindoro
(Wikipedia, 2018)
The Tadyawan tribes are in the municipalities of Naujan, Victoria, Socorro,

Pola, Gloria, Pinamalayan, and Bansud.

 22

Research Instrument

The materials that the researchers used for their astronomy ethnographic

research are the following:

Figure 4. Canon (DSLR) Camera

 Camera (DSLR) – CANON EOS 60D - used to record the actual interview of

the respondents that they chose for this study.

Figure. 5 Asus Laptop

 Laptop – ASUS Windows 10, Intel HD Graphics 500, 1.1 GHz, 4GB RAM-

used to save all the data that they acquired including all the interviews that

they conducted with their selected respondents.

 23

Figure 6. Samsung Smart Phone Figure 7. Sony Smart Phone

Model: Samsung A3 Model: Sony M4 Aqua

Android Version: Nougat Android Version: Marshmallow

Camera: 13 Mega Pixels Camera: 13 Mega Pixels

 Audio Recorder (cellphone) – used to record the audio of the interview just

in case the camera didn't get a clear record of the audio.

 Research Memoir – used as a guide in conducting the interview. This

contained all the questions that the researchers asked the respondents from

the Tadyawan Tribe.

The researchers used a form of questionnaire to interview the Tadyawan group

and their cellphones to record the audio of the interview that they conducted. They

documented all the details of the interviews using a DSLR (Digital Single Lens Reflex)

camera and put all the data gathered in a laptop.

Sampling Scheme

Purposive sampling scheme was used in this study to attain the data about the

ethnoastronomy pratices and beliefs of the Tadyawan Tribe. The researchers selected

a total of ten (10) members of the Tadyawan group of Mangyan tribe depending on
 24

their age and experiences.

Description of the Respondents:

• Binyon Calumpit, 100, lives in Viacalan, Villa Cerveza, Victoria near

Tadyawan Minority School where Mangyan children studies. Despite his old

age, he looks like he is just in his 80's and is still strong and healthy.

• Kayagmo Salamat, 74, lives in Zone II, Socorro. He is the “Abogado” or

lawyer of the Tadyawan tribe and the older brother of the president of the

tribe.

• Normilyn Salamat, 70, lives in Bugtong na Tuog, Fortuna, Socorro. She is

the wife of the president of the Tadyawan Tribe. She is the one who said that

her ancestors experienced three days of total darkness.

• Ramon Salamat, 61, lives in Bugtong na Tuog, Fortuna, Socorro. He is the

“Pangulo” or president of the Tadyawan tribe.

• Agominio Salamat, 44, Ramon’s younger brother. He lives with the president

of the tribe.

• Gabaynon Malabanan, 27, lives in Marom, Barangay Bugtong na Tuog,

Fortuna, Socorro with his wife and three children. He is the president of the

tribe’s nephew.

• Rebecca P. Mendia, 16, lives in Viacalan, Victoria. She is a student at

Tadyawan Minority School in Victoria. She experienced performing Pakapya

when she was younger until religion was introduced to her.

• Mic S. Roldan, 14, lives in Viacalan, Victoria, also a student at Tadyawan

 25

Minority School. She said that she knows Pakapya but they do not practice it

anymore.

• Mary Jane B. Carli, 14, Mic Roldan’s classmate. She also lives in Viacalan,

Victoria. She said that she did not experience and does not know Pakapya.

• Niko Salamat, 10, lives in Zone II, Socorro. A student at Socorro Central

School. He is the youngest son of the president of the Tribe and still knows the

Pakapya.

Data Gathering Procedures

In this study, the researchers went to the Municipal of Socorro and Victoria in

Mindoro because it is mostly inhabited by the Tadyawans. The researchers attempted

to get a comprehensive understanding of the circumstances of the people being

studied such as embracing their culture. The researchers stayed there for two weeks

and conducted an interview with the Tadyawan group of Mangyan tribe. They also

gathered information about their tribe activities and familiarized themselves with the

tribe. All the acquired data were transcribed, analyzed, and sorted by the researchers.

Data Analysis

The researches manually transcribed tha data from the interview through

listening from the audio recording and watching the video of the actual interview. They

analyzed the transcribed data through line by line coding.

 26

CHAPTER IV

PRESENTATION, ANALYSIS AND INTERPRETATION OF DATA

This chapter discusses about the presentation, analysis and interpretation of the

data gathered about the ethno-astronomical practices and beliefs of the Tadyawan

Tribe.

Problem 1. The Ethnoastronomical Practices and Beliefs of the Tadyawan

Group of Mangyan

The Tadyawan group of Mangyan have practices and beliefs related to

astronomy. The researchers interviewed a total of ten (10) members of the Tadyawan

tribe from 2 different Municipalities of Oriental Mindoro which is Socorro and Victoria.

All of them are members of the tribe but from different age range. In this part, the

researchers will entail the gathered data from the interviews regarding their ethno-

astronomical practices and beliefs.

Table 3. Astronomical Codes and Interpretations

Astronomical Analysis Interpretation

Codes
Amangtam/ Term for Moon in Guide for rituals
Buwan Mangyan Dialect
Best Time to do the The Full Moon is a sign that they
Full Moon Pakapya need to do the Pakapya in order
to Give thanks to their God
Lunar Eclipse and Bad Premonitions The Moon or Sun is being eaten
Solar Eclipse by a snake or a bad spirit

Table 3 shows the astronomical codes as perceived by the interviewed

respondents from the Tadywan Tribe.

 27

1.1 Pakapya

Pakapya is celebrated every first full Moon of January and December. It is done

every first full Moon of January wishing to have a bountiful year ahead and done every

first full Moon of December as a form of thanksgiving to their God. The Tadyawans

celebrate Pakapya by butchering a swine or goat and offer it to “Amangtam” or known

as the Moon. Same as the Tuwali Tribe from Ifugao according to Castillo and Razo,

(2012). The Tadyawans use the Sun and Moon to perform their practices and beliefs.

Mr. Ramon Salamat, President of the Tadyawan Tribe, said:

“Yan, kailangan, halimbawa sa taon, unang buwan, unang ta, unang

unang buwan, taon, kailangan magriritwal ka, pag bilog na ang buwan o

kaya ay ikalawang buwan.”

“Nagkakatay ng baboy, tapos sa huling taon din, sa atin nga ay

December, mag-aalay uli. Ibig sabihin patapos na ang taon.”

And his wife, Mrs. Normelyn Salamat, said:

“Sa pakapya, ang kwan, yun ang sabi nga, ang espiritu, sabihin ay,

sa panahong ito, kami’y tulungan, biyayaan kami ng maykapal, ay magtu,

magtulung-tulungan tayo sa magandang kinabukasan.”

“Pagpapasalamat sa Diyos.”

1.2 Eclipses

The Tadyawans see eclipses as a bad omen. When the Moon started to turn red

or when the Moon gets in the way of the Sun’s light and casts its shadow on Earth,

they started doing the “Kaong-kaong”, a ritual done by knocking the bamboos together
 28

while praying to their God. They believe that the Moon is dying during Lunar Eclipse

and the serpent is swallowing the Sun during Solar Eclipse.

According to Mrs. Salamat:

“Oo, yun ang tawag. Tuloy ang tuktok ng yung sa kawayan, sabi,

ang panalangin, wag nyo kainin amangtam, yung sabihin yung buwan, ibig

sabihin, wag nyo kainin yung gayon. Yung gayon, yun ang panalangin.”

“Yung gayon, namamatay talaga. Kasi nung una daw po, yung

kwento ng magulang namin, ilang gabi, parang tatlong gabi wari, big

sabihin namatay talaga. Alas dose ng tanghali, wala ng araw. Sabihin ay,

ginagawa ng mangyan hindi katulad ditong bahay na ito, sabi daw ni tatay,

ay, yung multo, yung, yung tawag namin multo, sabihin ay, gano kalaki

ang karayom, pwede ka rin, sabihin yung, kuting baga pwedeng kukulbitin,

maliit ang butas, pwede. Pero may ginagawa ng mangyan, hmm, sa

pamamaraan, pamamaraan ng mangyan. May dahon ng saging, pero yun

ginagamit, pero hindi naming kukuwento yun dahil aming kinukwan namin,

sabihin ay, ginagawa mga gayon.”

Problem 2. Possible Reasons Behind Their Subsistence Agriculture

The Mangyans are known for their subsistence farming or agriculture, this is self-

sufficiency farming meaning that they only grow food enough to feed their entire

family. The researchers asked the members of the tribe of the possible reasons why

they practice this kind of farming.

According to the President of the tribe:

 29

“Kasi sa Mangyan, di namin iniisip yung paano yumaman. Ang

mahalaga, mabuhay ng may pagkain, mamuhay ng marangal.”

According to the President of the tribe, the Mangyans do not think of getting rich

or wealthy. What is important to them is that they get enough food to eat and live their

life peacefully and with honor.

One of the members of the tribe said:

“Kasi syempre, nung una, hindi, hindi baga nagaimbak ng marami, sa

tagalog nag iimbak, pero sa mangyan ay, sabihin, kung anong kinuha sa

gubat, yun lang ang kakainin.”

“Oo. Kasi, ayaw namin nag iimbak, ang ibig sabihin, may kahulugan

yun kung nag-iimbak. Sabihin may mangyayari pagdating ng oras.”

According to a member of the tribe:

“Meron naman magatanim kami yung mga kamote wari ni Singapore.

Yun lang. Para kami mabuhay.”

According to the eldest interviewed member of the tribe:

“Ah, kung ano lang daw po yung ang gusto nila. Kung gusto nila

kamote, kamote lang po kukunin nila. Pag po yung saging nila, edi yung

saging naman po yung kukunin nila.”

According to the eldest member of the tribe that the researchers interviewed,

they only get what they want to eat. If they want sweet potato, they will only get sweet

potato, If they want bananas, they will only get bananas. They don't usually store food

like the Tagalogs. The Mangyan only take what is in the forest, that is the only thing
 30

they eat. They do not practice hoarding food because according to them, it is a

preparation for an incoming disaster. They only plant so that they will be able to eat

something and live.

Problem 3. Celestial Objects or Instruments Used When Performing Their

Practices

3.1 Sun

The Sun is one of the objects in the sky that the Tadyawans use to perform their

rituals. As what their ancestors recounted, they experienced 3 days of darkness with

the belief that the serpent swallowed the Sun. According to Castillo and Razo, (2012).

The Tuwali tribe believes that the God of the Sun will protect them and will give them

good health for the whole year.

3.2 Moon

The Tadyawan group observe the Moon to determine whether there is a bad

spirit looming and when to perform the Pakapya. The Tadyawans call the Moon

“Amangtam” in their own dialect. The Tuwali Tribe also uses the Moon as a form of

guide for their plantation and calls the Moon “Pulan” in their own dialect according to

Castillo and Razo, (2012).

3.3 Bamboo

The Tadyawans use bamboos and knock it together while praying to their God

not to let the Serpent or bad Spirit eat the Sun or Moon during a Solar and Lunar

Eclipse. They knock the bamboos together to drive away the bad Spirit or Serpent.
 31

Problem 4. Social Implications of their Practices and Beliefs

According to some of the interviewed members of the tribe, their beliefs, practices

and rituals does not really affect their socialization with non-tribe members that much.

They still live their lives normally every day and being treated equally by the Tagalog.

However, the effects of the advancing technologies to them are also the same as the

effect to the Tagalogs. They are trying to keep up with it, like learning to use cellphones

as a way of communicating and getting information but with controlled use and

watching television for entertainment purposes.

Due to the advances of technology and influence of the modern lowland culture,

some members of the Tadyawan, especially this generation, have forgotten their

rituals, traditions and even speak their own dialect. Because younger generations are

getting better education, most of them does not want to perform or pass it down to

incoming generation because of what they learn from school.

Because of this, the President of the Tadyawan Tribe, Mr. Ramon Salamat, is

planning to build a school for the Mangyans in their community, where they will teach

their cultures and traditions using their own dialect.

According to the President of the tribe:

“Kasi may mga bagong pumasok na gawain na ‘di naman talaga

gawain namin.”

“Yung mga kagamitan ay medyo kokontrolin muna. Sa panahon

ngayon na dapat wag muna gamitin.

“Sa ngayon hindi ipinagbabawal kasi nakakatulong pa rin sa ano, sa

 32

mga impormasyon”

According to the young members of the tribe:

“Medyo nakakasabay din po. Medyo na kasi po matagal na po kami

naggamit.”

Some of them said that their beliefs and practices have a mild effect with their

day to day lives because of the differences in their beliefs with non-tribe members,

because of the difference in attitudes. The differences in clothing affects their

everyday lives too.

According to the member of the tribe:

“May na… may naapektuhan din po. Mga kausotan. Kahit po

kasuotan man lang yung bukod na po ehh.”

Problem 5. The Ehno-astronomical Practices the Tadyawans Preserved

5.1 Pakapya

The ethno-astronomical practice of the Tadyawan tribe that they manage to

preserve and is still performed up until today. They butcher a swine or goat and then

they will stand around the butchered animal and pray to their God. “Pakapya” means

offering or thanksgiving. Pakapya-Agtike, the festival in Socorro, Oriental Mindoro is

named after the Mangyan tribe's practice. Pakapya is done every every first full Moon

on the January as offering to their God wishing for a prosperous year ahead and also

done every first full Moon of December as thanksgiving to their God for their bountiful

harvest during the year. This is also done if a member of the tribe is sick. Just like the

Tuwali Tribe according to Castillo and Razo, they have a ritual called “MANA-HAOT”
 33

that they perform as a thanksgiving to their Sun God for having a good health for the

whole year.

5.2 Kaong-kaong

The Tadyawan group still practice the Kaong-kaong. According to the member

of the group, her parents told her that their ancestors experienced 3 days of total

darkness. They believe that the serpent swallowed the Sun. Kaong-kaong is done

during lunar or solar eclipse believing that the Moon is dying (lunar eclipse) or when

a serpent is swallowing the Sun (solar eclipse). They knock the bamboos together to

drive away the bad spirit or serpent.

Using line-by-line coding analysis, the reseachers were able to sort and code

the respondents’ interview transcript. The researchers summarized the results.

Pakapya is the ethnoastronomical practice that they managed to preserve and

pass to their younger generation. They perform Pakapya as offering to their God

wishing for a prosperous harvest, or whenever there is an incoming disaster. They

also perform Pakapya as thanksgiving at the end of the year. Most of the respondents

mentioned that the Moon and Sun are the main objects in the sky that they observe in

order to determine whether there is a bad spirit looming.

The Tadyawan group of Mangyan were born without religion. What they have

is their culture. Because of the influence of the people in modern lowland culture and

education, they were being exposed to the urban people’s beliefs. They were

introduced to religion. They are allowed to join a religion as long as they have the
 34

permission from their elder.

The Tadyawans were known as subsistence agriculturists. They do not

practice hoarding foods because they see this as a preparation for a catastrophe.

They focus on planting and growing foods that will sustain their everyday needs. The

Tadyawan group of Mangyan believe certain celestial phenomena such as Solar and

Lunar eclipses as a bad omen. They beleive that the Sun or Moon is being eaten by

a serpent or a bad spirit. The Tadyawans perform their ritual called Kaong-kaong by

knocking the bamboos together to drive away the bad spirit.

 35

CHAPTER V

SUMMARY OF FINDINGS, CONCLUSIONS AND RECOMMENDATIONS

This chapter summarizes the findings of the study, conclusions and

recommendations for the study.

Summary of Findings

The study was conducted to determine the ethnoastronomical practices and

beliefs of the Tadyawan group of Mangyan tribe. The researchers gathered data by

interviewing 10 members of the Tadyawan group in different places from different age

range using an aide memoire. The following are the researchers' summary of findings:

1. The Tadyawan group of Mangyan have astronomy-related practices and

beliefs. One of them is the “Pakapya” where they butcher a swine or goat every

first full moon of January and December as thanksgiving. They also perform

“Kaong-kaong” during eclipses. They believe that a serpent is swallowing the

sun (solar eclipse) and the moon is dying (lunar eclipse).

2. The Tadyawans practice being subsistence agriculturists because they only

plant and grow food they need. They do not practice hoarding because for

them, it means that they are preparing for an incoming bad scenario.

3. The Moon and the Sun are their basis on when to perform their rituals. They

perform the Pakapya when it is full moon, and the Kaong-kaong for eclipses.

4. Because of the influence of the modern lowland culture and education, some

of the members of the Tadyawan group, specially the younger generation, no

longer practice their rituals. The president of the Tadyawan group proposed to
 36

build a school for their tribe specializing in their culture using their dialect as

one way of preserving their cultures and beliefs.

5. The ethnoastronomical practices that the Tadyawan group of Mangyan Tribe

managed to preserve are the “Pakapya” which is a form of thanksgiving and

the Kaong-Kaong which is a form of ritual.

Conclusion

The Tadyawan group of Mangyan managed to preserve their ethno-

astronomical beliefs and practices despite modernization. Some of the young

members of the tribe does not want to practice their beliefs and rituals anymore

because of being introduced to a religion and discovering new beliefs. However,

some other young members who were still thought the beliefs and practices wants to

preserve their ethno-astronomical practices for their future generations.

They limit the use of technology in order to preserve their culture, practices,

and beliefs. Since the technology continue to grow, younger generations of the tribe

were being influenced. One of the ways to pass down and preserve their culture is by

building a school in their community specializing in their cultures and beliefs using

their own dialect.

Recommendations

Base on the findings and conclusions of the study, the following are the

formulated recommendations of the researchers:

1. The Mangyan tribe have several tribal groups. This research only focused with

the Tadyawan tribe, the researches recommend to make a research on other

 37

tribes.

2. This study focused only on knowing the ethno-astronomical practices and

beliefs of the Tadyawan tribe without prior specific knowledge from them

because of them being very secretive about their beliefs unlike other tribes. The

researchers suggest to do an advance study with your selected tribe in their

actual community before the immersion.

3. The immersion was conducted only in the span of two weeks. Though the

researchers were able to gather all the data they needed, they suggest to stay

on a longer time span to gather more specific data.

4. Each group in the Mangyan tribe were located on various places in Mindoro.

The researchers recommend to gather data from different places where the

group is located.
 38

REFERENCES

Book

Holbrook, J. C., Medupe, R. T., & Urama, J. O. (2008). African cultural astronomy:

current archaeoastronomy and ethnoastronomy research in Africa. Berlin:

Springer Publication. ISBN 978-1-4020-6638-2.

Journal

Urama J. O. (2008). Astronomy and Culture in Nigeria. p. 231

Researches

Castillo, J. A., & Razo, J. T. (2017) The Ethnoastronomical Practices of Ifugao Tribes

in Banaue: Basis for Preservation of Culture.

Obsuna, P., & Flores, J. (2017). Ethnoastronomy: An Ethnographic Study of Maranao

Astronomy Culture and Traditional Beliefs.

Internet Sources

Ambrosio, D. L. (2009, March 01). Philippine Astronomy Convention 2009 Abstract:

Philippine Ethnoastronomy. Retrieved October 06, 2017, from

http://adsabs.harvard.edu/abs/2009PhiJA...1a...6A

Ethnographic Research. (2017) Retrieved from

https://www.nps.gov/ethnography/aah/aaheritage/ERCb.htm.

Etnographic Research (2017) Retrieved from

http://www.newworldencyclopedia.org/entry/Ethnography.

Mangyan (2017) Retrieved from

http://ncca.gov.ph/about-culture-and-arts/culture-profile/mangyan.
 39

Mangyan (2018) Retrieved from

https://en.wikipedia.org/wiki/Mangyan.

Mangyan Tribes in Mindoro (2018) Retrieved from

http://phch.eccmanila.org/tribal.html.

Mindoro History (2018) Retrieved from

http://divebigapple.com/contact-info/mindoro-history/.

Philippine Culture: Tribal Group of the Philippines (2018) Retrieved from

https://everything-filipino.com/philippine-culture-tribal-groups-of-the-

philippines/.

Philippine Tribes: Mangyan (2018) Retrieved from

http://www.globalpinoy.com/gp.topics.v1/viewtopic.php?postid=4fd9cc01e778

c&channelName=4fd9cc01e778c.

Philippines: Island of Mindoro (2018) Retrieved from

https://www.worldwildlife.org/ecoregions/im0130.

Physics central (2014). Indian's Connection to the Stars. Retrieved (2017) from

http://www.physicscentral.com/explore/plus/indian-astronomy.cfm.

Qualitative Research. (2017). Retrieved from

https://link.springer.com/chapter/10.1007/978-1-4020-6639-9_2.

Santos, J. P. (2012). The Culture and Art of the Mangyan Tribe. (2017) Retrieved from

http://www.artesdelasfilipinas.com/archives/139/the-culture-and-art-of-the-

mangyan.

Subsistence Farming (2018) Retrieved from

 40

https://www.britannica.com/topic/subsistence-farming.

http://www.dictionary.com/browse/subsistence-farming.

Tadyawan (2018) Retrieved from

http://mangyan.org/content/tadyawan.

Image Soures

Asus Image (2018) Retrieved from

https://www.bestbuy.com/site/asus-vivobook-max-x541na-15-6-laptop-intel-

pentium-4gb-memory-500gb-hard-drive-chocolate-black/6029900.p?skuId=6029900

Canon Image (2018) Retrieved from

https://www.canon.co.uk/for_home/product_finder/cameras/digital_slr/eos_650d/

Samsung Image (2018) Retrieved from

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Pakistan-Gold.html

Soccoro, Orienta Mindoro Map (2018) Retrieved from

https://en.wikipedia.org/wiki/Socorro,_Oriental_Mindoro.

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aqua/specifications/#black.
 41

APPENDICES
 42

Appendix A

Research Memoir

PREAMBLE

Good day to you Ma'am/Sir, we are students of Bachelor of Science in

Astronomy Technology at Rizal Technological University. Presently, we are working

on our undergraduate thesis entitled “Ethnographic Study of the Mangyan Tribes

Astronomical Beliefs and Practices”

With this, we would like to invite you for an actual interview session and

demonstration that will capture your own ideas and knowledge about the said topic.

This activity will be video-recorded and it will be conducted in any language you're

comfortable with.

Your utmost participation in this study shall be very significant in understanding

in necessary experiences.

Before we start, we would like to ask for your consent if you are willing to take

part in this study. This interview will take a maximum of an hour and a half. Do you

have any questions and concerns?

 43

Data Aspects Accounts

I. Respondents Portfolio
At this point we will preliminary ask
you of a certain demographic
information that would help us in our
research data analysis. Please fill the
required information.
Concepts
This segment of the interview will account for an in-depth reconstruction of
your knowledge about the Astronomy culture in your tribe and your religious
beliefs.
I. Practices Background
II. Traditional Beliefs and Practices
Name:
__________________________
____
Address:
__________________________
__________________________
__________
Age: ____ Gender: _____
Civil Status: ________
Interview Questions
• Is there any practice you
are currently using that
requires you to observe
the sky?
o Where and
When?
o Why?
o How?
• What are your religious
beliefs?
• Did the old members of
your tribe pass down this
practices or beliefs into the
new generation of your
tribe up until today?
• Why do you practice being
subsistence agriculturists?
• How do you perform your
rituals?
• What are the celestial
objects or instruments that
you use when you perform
your practices or rituals?

• What are the

ethnoastronomy practices
 44

that you preserved?

• Are you still willing to pass
this practices and
traditions to your future
generations?
III. Implication of Practices • How do you keep up
with the advancing
technology?

• How do these practices

affect your daily lives?

• How do this affect your

socialization with non-
tribe members?
Closing
Before we end this activity, is there anything else you think we should
know about the astronomy culture in your tribe?
We already have the accounts needed for our study. Thank you so
much for your time and active participation.

Prepared by:

Abache, Rozel D.
Astronomy Student

Gamab, Grazielle Amnielle S.

Astronomy Student

Noted by:

Ms. Rose Anne B. Bautista

Thesis Adviser

Prof. Ryan Manuel D. Guido

Department Head of Earth and Space Sciences
 45

Appendix B

Astronomical Codes and Interpretations

Astronomical Codes Analysis Interpretation

Amangtam/ Buwan Term for Moon in Mangyan Guide for rituals.

Dialect.

The Full Moon is a

sign that they need to

Full Moon Best Time to do the do the Pakapya in

Pakapya. order to Give Thanks

to their God.

The Moon or Sun is

Lunar Eclipse and Bad Premonitions. being eaten by a

Solar Eclipse snake or a bad spirit.

 46

Appendix C

Line by Line Coding Analysis

Code Line Interpretation

The Moon *Oo, yun ang tawag. Tuloy ang The Tadyawans

tuktok ng yung sa kawayan, sabi, term for the Moon.

ang panalangin, wag nyo kainin

amangtam, yung sabihin yung

buwan, ibig sabihin, wag nyo kainin

yung gayon. Yung gayon, yun ang

panalangin.

*Oo, amangtam.

The Weather * Panahon-tam. The Tadyawans

*Panahon-tam ang tawag po dun term for the

sa… weather.

*Sa panahon.

Religion * Ako meron. Relihiyon ko Katoliko. The Tadyawans are

Pero mas ano ung kultura. born without

*Sasabihin muna sa matanda na religion, what they

ako ay gusto ng mag…mag-aral ng only have is their

relihiyon na ganito. culture. As they

*Relihiyon, magpapaalam ka sa grow older some of

 47

mas nakakatanda. Yung parang them were

lider ng samahan niyo ganun. Ano influenced by

yun parang nagpaalam kayo na different religions

gusto niyo magkaron ng… and joined them,

*Wala. Ang meron kultura. but before joining a

*Kami po ay walang relihiyon kulang religion you must

po sa ano Kultura laang. ask for permission

*Sa, nung una, walang relihiyon to their elder.

nung unang panahon, sabihin, ang

paniwala ng matatanda, kahit

walang relihiyon, syempre, ang

paniwala namin ng mga mangyan,

may, kaya gumawa ng lupa at langit,

sabihin may nag alaga sa atin…

*Na maganda, sabi, yun ang nasabi

ng mga matanda. Sabihin, may

diyos din, kahit wala kaming

simbahan nung unang panaon.

* Tadyawan po.

* Katoliko po.
 48

Astronomical Beliefs *Sa pakapya, ang kwan, yun ang The Tadyawans

/ Traditions / sabi nga, ang espiritu, sabihin ay, have different

Practices sa panahong ito, kami’y tulungan, beliefs and

biyayaan kami ng maykapal, ay practices that they

magtu, magtulung-tulungan tayo incorporate with

sa magandang kinabukasan. different

*Yan, kailangan, halimbawa sa astronomical

taon, unang buwan, unang ta, phenomena.

unang unang buwan, taon,

kailangan magriritwal ka, pag bilog

na ang buwan o kaya ay ikalawang

buwan.

*Pakapya. Ay yun po yung festival

po dito sa Socorro, opo.

*Kung masama ang panahon,

ayan na yung mag papakapya

kami.

* yung pakapya, yung pakapya po

na yun, di po sabi nyo pagka,

halimbawa po may dadating na

bagyo, magpapakapya po kayo para

 49

hindi, yung hindi matuloy o sana

hindi malakas.

* Nagkakatay ng baboy, tapos sa

huling taon din, sa atin nga ay

December, mag-aalay uli. Ibig

sabihin patapos na ang taon.

*Ah. Panahon-tam. Tapos po yung

ritwal nyo yung sa, yung tawag po sa

salita nyo, sa, sa lenggwahe nyo,

ano po, pakapya talaga. yung

pakapya, yung pakapya po na yun,

di po sabi nyo pagka, halimbawa po

may dadating na bagyo,

magpapakapya po kayo para hindi,

yung hindi matuloy o sana hindi

malakas.

*Pag may ganon, ay paghahandaan

ng tao ah, sabihin, tayo ay kailangan

na magpakapya, sabihin ay may

darating, magkakasakit, o kaya ah,

yung kwan ah, mga sakuna.

 50

*Yan ay normal ng ginagawa.

Pakapya, yung nga, pag may pang

arap, pag may nagpapakita, basta

kung kalian dumating.

*Pero po, normally po, basta bilog

yung buwan, magpapakapya kayo

para sa masagana ano.

* Yan ay normal ng ginagawa.

Pakapya, yung nga, pag may pang

arap, pag may nagpapakita, basta

kung kalian dumating.

*yung kandila po sindihan po tapos

po yung lahat ng mga tao kung ano

po yung ano po yung darating yun

po sa may ganun tapos po iganto po

yung kamay, ahhh tapos naka ano

po naka…

* Oo, yun ang tawag. Tuloy ang

tuktok ng yung sa kawayan, sabi,

ang panalangin, wag nyo kainin

amangtam, yung sabihin yung

 51

buwan, ibig sabihin, wag nyo kainin

yung gayon. Yung gayon, yun ang

panalangin.

*Yung gayon, namamatay talaga.

Kasi nung una daw po, yung kwento

ng magulang namin, ilang gabi,

parang tatlong gabi wari, big sabihin

namatay talaga. Alas dose ng

tanghali, wala ng araw. Sabihin ay,

ginagawa ng mangyan hindi katulad

ditong bahay na ito, sabi daw ni

tatay, ay, yung multo, yung, yung

tawag namin multo, sabihin ay,

gano kalaki ang karayom, pwede ka

rin, sabihin yung, kuting baga

pwedeng kukulbitin, maliit ang

butas, pwede. Pero may ginagawa

ng mangyan, hmm, sa

pamamaraan, pamamaraan ng

mangyan. May dahon ng saging,

pero yun ginagamit, pero hindi

 52

naming kukuwento yun dahil aming

kinukwan namin, sabihin ay,

ginagawa mga

gayon.

*Halimbawa pag bilog ang

buwan, sabihin ay, nag iipon

ipon sa isang bahay,

nagtutulungan ika, dun ay

gagawin ah, ang dapat, kasi

ay, magbabagong buwan uli,

dapat ay, maganda ibig sabihin

ng kalagayan ng tao at

panahon. Gayon ang

ginagawa namin.

*Sabihin ay, yung baboy,

hinahandugan namin sa pinto,

sabihin ay sana’y nagpunta

kayo dito sa amin, ay

nagdadala dala ng karne dun

sa pinto, hahandugan namin,

ika.
 53

Reasons behind *Kasi sa Mangyan, di namin iniisip The Tadyawans

their subsistence yung paano yumaman. Ang doesn't value

agriculture mahalaga, mabuhay ng may money so they

pagkain, mamuhay ng marangal. focus on growing

*Kasi syempre, nung una, hindi, food only to sustain

hindi baga nagaimbak ng marami, their everyday

sa tagalog nag iimbak, pero sa needs for food and

mangyan ay, sabihin, kung anong they do not hoard

kinuha sa gubat, yun lang ang because they see

kakainin. this as a sign of an

*Oo. Kasi, ayaw naming nag iimbak, incoming disaster

ang ibig sabihin, may kahulugan yun

kung nag-iimbak. Sabihin may

mangyayari pagdating ng oras.

*Meron naman magatanim kami

yung mga kamote wari ni Singapore.

Yun lang. Para kami mabuhay.

*Ah, kung ano lang daw po yung ang

gusto nila. Kung gusto nila kamote,

kamote lang po kukunin nila. Pag po

yung saging nila, edi yung saging

 54

naman po yung kukunin nila.

* Eh kasi po wala na pong makitang

ibang pagkain.

*Meron din po kasi po may tagaraw

din po samin saka po kami

magtatanim. Tag ulan po sa tag ulan

po kami mag aani.

Crops they grow in *Meron naman magatanim kami They only eat crops

order to live. yung mga kamote wari ni Singapore. they grow in order

Yun lang. Para kami mabuhay. to live because they

*Ah, kung ano lang daw po yung ang just want to live a

gusto nila. Kung gusto nila kamote, simple life and they

kamote lang po kukunin nila. Pag po don't want to get

yung saging nila, edi yung saging anything they don't

naman po yung kukunin nila. actually need.

 55

Rituals *Oo, yun ang tawag. Tuloy ang They perform

tuktok ng yung sa kawayan, sabi, rituals on certain

ang panalangin, wag nyo kainin celestial

amangtam, yung sabihin yung phenomena such

buwan, ibig sabihin, wag nyo kainin as Solar and Lunar

yung gayon. Yung gayon, yun ang eclipses because

panalangin. they think that the

*Kaong-kaong ang tawag. Sun or Moon is

*Pagpapasalamat sa Diyos. being eaten by a

*Sa pakapya, ang kwan, yun ang serpent or a bad

sabi nga, ang espiritu, sabihin ay, sa spirit.

panahong ito, kami’y tulungan,

biyayaan kami ng maykapal, ay

magtu, magtulung-tulungan tayo sa

magandang kinabukasan.

*Yan, kailangan, halimbawa sa taon,

unang buwan, unang ta, unang

unang buwan, taon, kailangan

magriritwal ka, pag bilog na ang

buwan o kaya ay ikalawang buwan.

 56

Appendix D

Output Summary

The Tadyawan Group of Mangyan's Astronomical Beliefs and Practices

The customs and traditions of the Philippines are strongly influenced by its

colonized past. The Spanish colonization of the Philippines lasted for more than 350

years, thus there is an important presence of Spanish influence in many aspects of

the Philippine culture. Though Spain colonized us for a long time, there are still some

tribes that didn’t inherit the Spanish culture.

Spaniards have long documented the life of the Mangyan people. Mangyans

were the first to inhabit the island of Mindoro. Comprising ten percent of the population

in Mindoro, social scientists have documented Mangyan tribes into several major

tribes. One of the ways to categorize them is through their geographical location. The

Buhid, Bangon, Hanunuo, and Batangon are the tribes in the South while the Northern

tribes include the Alangan, Tadyawan and Iraya.

The Tadyawans are located on the Northern part of Mindoro mainly in Naujan,

Victoria, Socorro, Pola, Gloria, Pinamalayan, and Bansud. Between the two

geographical regions, the Southern tribes are more advanced as seen in their system

of writing, use of pottery and weaving. While the Northern tribes is simpler in their way

of living. In the past, the women wore paypay, a red cloth for upper covering, which is

wound around the breast. For lower covering, they wrapped around the waist a white

cloth called talapi. For men, they wore g-strings called abay. They are also known for

wearing accessories with Pakudos design.

 57

The date of arrival in the Philippines is one of the difference between the tribes.

According to some theories the Southern tribes are already present by 900 AD while

the Northern tribes are believed to have arrived hundreds of years before their

Southern peers. Mangyan could be the first Filipinos to trade with the Chinese

according to historian’s suggestions. Some of the example can be seen in burial caves

as porcelains and other potteries flourish.

Some of the ethnic group here in the Philippines have customs and beliefs

related to astronomy. One of the examples are the Maranaos. They use it as a basis

on their farming like interpreting the constellation movements is needed for them to

indicate the best planting and harvesting time to perform the practices and rituals.

They have been using the Kapamitoon as an effective way of dealing with their

agricultural productions back then. They also have a technique for better harvest.

They are using a calendar that has the specific crop together with the month or time

of the year when it is best to grow this plant. The practices and beliefs related to

astronomy is not only done here in the Philippines but also on the other parts of the

world like the India's connection to the stars. In the past years, the night sky and other

celestial bodies have played an important role and had an enormous impact on

culture, religion, agriculture and travel. An example of this is the Moon's halo, which

can be an elemental tool in predicting the changes in the weather and some stars are

used for navigation across the sea.

Some of this advancing technology hinders us to see the night sky, like for

example, the light pollution that is wildly advancing rapidly through the years. Because
 58

younger generations are being influenced by the modern lowland culture, most of

them does not want to perform or pass it down to incoming generation because they

find it hard to perform.

What is interesting about the Tadyawans is that they also have practices,

beliefs and traditions related to astronomy. The elders in the tribe teach the younger

generations about their practices and beliefs in order to preserve it.

One of the culture and beliefs preserved and is still being practiced are

Pakapya and Kaong-kaong.

Pakapya

Pakapya means offering or thanksgiving. Pakapya is celebrated every first full

Moon of January and December. It is done every first full Moon of January wishing to

have a bountiful year ahead and done every first full Moon of December as a form of

thanksgiving to their God for their bountiful harvest during the year. The Tadyawans

celebrate Pakapya by butchering a swine or goat and offer it to “Amangtam” or known

as the Moon. Pakapya-Agtike, the festival in Socorro, Oriental Mindoro is named after

the Mangyan tribe's practice. This is also done if a member of the tribe is sick.

The President of the Tadyawan group said:

“Nagkakatay ng baboy, tapos sa huling taon din, sa atin nga ay December,

mag-aalay uli. Ibig sabihin patapos na ang taon.”

The member of the group said:

“Sa pakapya, ang kwan, yun ang sabi nga, ang espiritu, sabihin ay, sa panahong
 59

ito, kami’y tulungan, biyayaan kami ng maykapal, ay magtu, magtulung-tulungan tayo

sa magandang kinabukasan.”

“Pagpapasalamat sa Diyos.”

Kaong-kaong

The Tadyawans see eclipses as a bad omen. When the Moon started to turn red

or when the Moon gets in the way of the Sun’s light and casts its shadow on Earth,

they started doing the “Kaong-kaong”, a ritual done by knocking the bamboos together

while praying to their God. They believe that the Moon is dying during lunar eclipse

and the serpent is swallowing the Sun during solar eclipse.

 60

Appendix E

Transcript of the Interview

Transcript of the Interview with the Member of the Tadyawan Tribe

Ramon Salamat and Kayagmo Salamat
61 years old and 74 years old
Zone II, Socorro, Oriental Mindoro
January 21, 2018
4:37 pm – 5:00 pm

(Batang umiiyak)
Rozel: So, eto po yung una naming tanong. So, meron po ba kayong mga
paniniwala or mga ginagawa na kailangan nyo pong tumingin sa langit para po
malaman kung ano yung gagawin nyo? Mga ganun po.
Ramon: Meron, meron kaming ano.
Rozel: Meron po. Ano po yung mga paniniwala nyo na yun?
Ramon: Oo. Pana-on.
Grazielle: Ano po? Pana-oy.
Ramon: Pana-on. Yung takbo ng hangin. Kasi sa paniniwala namin depende sa
takbo ng hangin kung may bagyo ba o habagat.
Grazielle: Hmm.
Ramon: Iba’t iba ang takbo ng hangin.
Rozel: Hmm.
Grazielle: Opo.
Rozel: So ayun po. Pano nyo po tinitingnan? Kung araw araw po ba o depende po
sa araw, ganun.
Ramon: Depende din sa kwan, depende din sa pana-on. Madalas kung tag-ulan
pero kung panahong mainit di masyado.
Grazielle: Opo.
Rozel: So ano po yung paniniwala nyo base sa relihiyon? Ano po ung mga
paniniwala nyo?
(Bata nagsasalita)
Ramon: Yung halimbawa sa ibang bagay.
Rozel: Opo. Ano po ba religion nyo?
Ramon: Ah wala. Kultura.
Rozel: Ah wala po, kultura lang.
Ramon: Ako meron. Relihiyon ko Katoliko. Pero mas ano ung kultura.
Rozel: Ah kultura po.
Grazielle: Ano po yung mga kultura nyo?
Ramon: Nagsasalita ng Mangyan, pagbabahag at tsaka yung ginagawa, pagriritwal.
Grazielle: Ah.
Rozel: Pero wala po kayong ano, wala talaga kayong relihiyon yung buong
Mangyan? Or kanya kanya din po kayo.
 61

Ramon: Ah hindi meron. Kultura.

Rozel: Ah yun lang. Pero wala po kayong talagang yung relihiyon?
Ramon: Wala.
Grazielle: Ano po, ah, ano po yung isang halimbawa po ng paniniwala nyo na, na
hanggang ngayon po ginagawa nyo pa rin?
Ramon: Ah kasalukuyan ginagawa pa rin yung pag may bagyo darating, isa yan
Grazielle: Pano nyo po, pano nyo po malalaman na dadating yung bagyo?
Kayagmo: Yung ulap, galing dun ay yung ulap, kung bagyo.
Grazielle: Opo.
Ramon: Galing sa North.
Kayagmo: Oo.
Grazielle: Galing po sa North.
Ramon: Sa South sa Silangan tapos sa Kanluran.
Grazielle: Ah sa Kanluran po. Ano po tinitingnan nyo lang po ba yun o yung takbo po
ng ulap ay pa-Kanluran malalaman nyo po na may bagyo?
Kayagmo: (Nagsasalita ng Mangyan)
Ramon: Bukod dun, kung merong ano, meron ring paghahanda.
Grazielle: Opo. Pano nyo po pinaghahandaan yung, yung bagyo.
Ramon: Depende sa nakakakita. Merong paghahanda yung, nagka…nagkakatay
kami ng baboy para yung bagyo di masyadong malakas.
Grazielle: Ah ok po.
Rozel: Hmm.
Ramon: Kung maari ay hndi, wag na dumaan.
Grazielle: Opo. Isa pong halimbawa yung pag, parang pag aalay po ninyo.
Ramon: Hmm, pag-aalay.
Grazielle: May tawag po ba dun? May tawag po bang, may salitang Mangyan po ba
para…
Ramon: Ah oo.
Grazielle: Sa, parang paghahanda nyo parang pagkakatay. Ano pong tawag sa
inyo?
Kayagmo: (Nagsasalita ng Mangyan)
Ramon: Pakapya.
Grazielle: Pakapya. Ay yun po yung festival po dito sa Socorro, opo.
Ramon: Hmm.
Normelyn: Pero sa tagalog festi… (Nagsasalita ng Mangyan)
Ramon: Pakapya.
Normelyn: Pakapya.
Kayagmo: Oo sa Mangyan, pakapya.
(Batang umuungol)
Grazielle: Opo.
Normelyn: Sa Tagalog ay festival.
Rozel: Ahh.
Grazielle: Opo. (Tumawa) Ano po, ah namana po ninyo to, pa, may nagturo po sa
inyo nito o nung kabataan nyo po ay nag, na.
 62

Ramon: Bale yan ay, mana na yun. Mula sa kanunu-nunuan.

Grazielle: Sino po, bale sino po yung nagturo sa inyo ng ganun?
Ramon: Ay, yung aming mga magulang.
Grazielle: Ah, mga magulang po nyo.
Rozel: Ano po, yung mga, ay. A-alam po, ano po e, base po dun sa research
naming, meron po kaming nabasa dun na yung mga mangyan nga daw po is, ano,
ano po mayaman kayo sa agriculture, yung sa pagtatanim po, mahilig po kayo
magtanim no.
Ramon: Hmm
Rozel: Meron po kaming nabasa na yung kung ano lang po yung parang kailangan
nyo, ayun lang po yung tinatanim nyo. Totoo po ba yun?
Ramon: Oo.
Rozel: Bakit po? Bakit po ganun yung parang kung ano lang po yung kailangan nyo
ayun lang po yung itatanim nyo?
Ramon: Kasi sa Mangyan, di namin iniisip yung paano yumaman. Ang mahalaga,
mabuhay ng may pagkain, mamuhay ng marangal.
Grazielle and Rozel: hmm.
Ramon: Mapayapa.
Rozel: Ganun lang po. So, pano nyo po ginagawa yung mga ritwal nyo ganun, kung
may mga paniniwala nyo? Ano po ba yung ano, yung isa sa mga panini ay, yung
kunwari yung pinaka paniniwala po na hindi na pwedeng hindi gawin, ganun.
Ramon: Ay yung.
(Nagsasalita ng Mangyan)
(tunog ng sasakyan)
Ramon: Bawat may sakit, talagang gagawin yun.
Rozel: Hmm, kailangan pong gawin. So yung ano po, tong mga ritwal na to,
paniniwala na to, sa tingin nyo po ba naaapektuhan nito yung pamumuhay nito sa
araw-araw?
Ramon: Yung ritwal?
Rozel: Opo. Yung paniniwala nyo po.
Ramon: Ah meron. Sa ngayon, sa ngayon meron talagang naaapektuhan.
Rozel: Hmm.
Ramon: Kasi may mga bagong pumasok na gawain na ‘di naman talaga gawain
namin.
Rozel: Ano po, so, ano po yung sa mga paniniwala nyo po ngayon, ano po sa tingin
nyo po ba naaapektuhan nun yung kung paano kayo makipagusap sa ibang tao,
kung pano sila makipag ano, makipagusap sa inyo, kung paano po nila kayo itrato?
Ramon: Ah.
Kayagmo: (Nagsasalita ng Mangyan)
Rozel: Di naman?
Ramon: Di naman.
Rozel: Di naman naaapektuhan?
(Batang umuungol at may nagsasalita ng mangyan)
Rozel: (Clears throat) So, di ba po nga, may mga paniniwala kayo na ganun, mga
 63

ritwal. Ano po yung mga bagay sa langit na tinitignan nyo kapag may gagawin
kayong ritwal. Halimbawa po yung araw, yung buwan, yung mga bituin yung mga
tinitignan po nyo?
Ramon: Ah meron, meron. Halimbawa bilog ang buwan,
Grazielle: Opo.
Ramon: Yan, kailangan, halimbawa sa taon, unang buwan, unang ta, unang unang
buwan, taon, kailangan magriritwal ka, pag bilog na ang buwan o kaya ay ikalawang
buwan.
Rozel: Ano po yung ritwal na ginagawa nyo?
Ramon: Yun ay, pagpapakapya
Kayagmo: (Nagsasalita ng Mangyan)
Ramon: Nagkakatay ng baboy, tapos sa huling taon din, sa atin nga ay December,
mag aalay uli. Ibig sabihin patapos na ang taon.
Normelyn: Pagpapasalamat sa Diyos.
Rozel: Hmm.
Grazielle: Ginagawa nyo po yun pag tapos na po yung taon.
Ramon: Oo.
Grazielle: Yung huling, huling full moon o pag bilog na yung buwan, yung huling
bilog po ng buwan ng taon?
Normelyn: (Nagsasalita ng Mangyan)
Grazielle: Tapos po, ano, dahil po syempre may mga teknolohiya, meron pong yung
dumadating na mga gadgets, yung mga machine po na nakakatulong na para
mapadali yung buhay natin, tsaka po yung syempre, yung mga, yung mga batang
henerasyon po sa inyo. Pano po nun na naaapektuhan yung, yung mga paniniwala
po ninyo? Naipasa nyo po ba o ginagawa pa din nila yun hanggang ngayon?
Ramon: Ginagawa pa rin nila yun. Naipasa pa rin.
Grazielle: Hmm.
Ramon: Yung mga kagamitan ay medyo kokontrolin muna. Sa panahon ngayon na
dapat wag muna gamitin.
Rozel: Hmm.
Grazielle: Opo. Pero hindi naman po sya yung dapat po na bawal.
Ramon: Sa ngayon hindi ipinagbabawal kasi nakakatulong pa rin sa ano, sa mga
impormasyon.
(Nagtutuktok)
Grazielle: Opo.
Rozel: Ano?
(Tunog ng sasakyan)
Rozel: So ano po, kasi po sa amin, meron pong tinatawag na ethnoastronomy. Yun
bang yung mga paniniwal po ninyo ah na may kinalaman po sa mga bagay sa langit
ayun po yung tawag don. Yun nga pong mga tinatanong naming na mga, mga ritwal
na kailangan nyong tumingin sa langit. Ay…ayu…ayun lang po ba yung mga ritwal o
paniniwala na hanggang ngayon ginagawa or may mga hindi na po ginagawa?
Ramon: Meron pa rin, yung…
Kayagmo: (Nagsasalita ng Mangyan)
 64

Ramon: Halos lahat ginagawa pa rin naman namin.

Grazielle: Ah, maliban po dun sa Pakapya, ano pa po yung ibang paniniwala
Ramon: Sa ano, halimbawa yung sa pasko, ay yung December.
Grazielle: Opo.
Ramon: Kapag bilog yung buwan, dapat lahat ng tao sa bahay na ito lalabas sa,sa
gubat. lahat titingala sa…
Rozel: Langit.
Ramon: Sa buwan.
Grazielle: Tapos po ano po yung ginagawa nyo.
Ramon: Ang ginagawa don satin ay magdadasal ng dasal namin
Grazielle: Opo.
Ramon: na nagsasabi na salamat. Nagpapasalamat tapos kadugtong non ay sana
bigyan pa ulit magandang.
Grazielle: Masagana
Ramon: Oo. Kapag bilog ang buwan.
Grazielle: Kapag bilog po ang buwan.
Ramon: Pag December.
Grazielle: Pag December po.
Rozel: Hmm. So ano po, kung sa inyo ano, may ano, gugustuhin nyo pa po bang
ipasa yung mga paniniwala nyo o mga ritwal nyo sa susunod na
Ramon: Ah natural yun dapat ipasa yan, kasi yan ang kinamulatan naming.
Grazielle: Opo.um, ano lang po, regarding po sa religion, ano po diba po sabi nyo
kayo Katoliko. Ano po ba yun, parang may karapatan po ba o parang o hinahayaan
nyo po sila na, for example po, kung gusto ng isang bata sa inyo, isa sa tribo nyo na
maging Katoliko, okay lang po o may, may edad lang po na dapat silang pumili?
Ramon: Okay naman pero papaalam muna sa matanda. Sasabihin muna sa
matanda na ako ay gusto ng mag…mag-aral ng relihiyon na ganito.
Grazielle: Ah ok po.
Ramon: Ipapaalam pa.
Ramon: Ipapaalam pa po sa nakakataas po.
Ramon: Sasabihin din kung ano ang dahilan kung bakit gusting mag-aral.
Grazielle: Opo.Tapos po ano, um, isa pa pong halimbawa, kasi sa, ah sa research
po namin, syempre, nagbasa basa po kami ng, ng ibang tribo din, ibang…
Ramon: Hmm.
Grazielle: Na, Ibang grupo na yung iba pong grupo, halimbawa po, sa mga kasal,
may, may panahon po ba na dapat nyong isagawa yung kasal o parang kung kelan
po gusto? Parang kung kelan…
Ramon: Ah.
Grazielle: Kasi po yung iba, sabi nila dapat magpakasal kayo ng ganitong buwan,
bilog ang buwan para masagani, ah masa… masagana yung ano, yung ani, yung
pamumuhay, sa inyo po may ganun din po ba?
Ramon: Sa amin wala yata.
Rozel: Wala naman.
Ramon: Basta samin kung kelan nagkasundo
 65

Grazielle: Ah kung kelan nagkasundo.

Ramon: Kung kelan magpakasal.
Grazielle: Ah ok po.
Rozel: Bukod po dun sa Pakapya, ayun lang po yung talagang ginagawa nyo?
Ramon: Ay, yung pagpapakasal, bago magsama yung dalawa, magpakapya yun.
Rozel: Ah.
Grazielle: Ah, pano po nyo sinasagawa yung pagpapakapya bago yung kasal?
Ramon: Dun ay manok naman.
Grazielle: Opo.
Normelyn: (Nagsasalita ng Mangyan)
Ramon: yung, halimbawa yung dalawa, yung dalawa ay maghaharap, yan inyo,
magkaharap kayong dalawa, kakatayin yung, papatayin yung manok sa gitna,
hahayaan, aalpasan yung manok, hahayaan na umikot yung manok sa pagitan ng
dalawa.
Rozel: Hmm.
Grazielle: Opo. Ah, bakit po nyo ginagawa yung ganun? Ano po yung dahilan?
Ramon: Para Makita yung kung may masamang mangyayari sa pagsasama, o…
Grazielle: Ah.
Ramon: Magandang mangyayari sa pagsasama.
Grazielle: Ah. Pano nyo po malalaman kung masama yung mangyayari o maganda,
sa ano po, yung mangyayari sa manok po. Ano po yung galaw nung manok, tung
ah.
Ramon: Ah.
Grazielle: About po ba yun dun o ano?
Ramon: Kwan yan, kumbaga ang manok kung namatay na tataob yun.
Rozel: Hmm.
Ramon: Nakadapa sya. Ibig sabihin ay. O kaya haharap sa iyo, haharap din sa
kanya, yan.
Grazielle: Ah ok po.
Ramon: Ibig sabihin, pero kung ang manok mo ay tagilid, sa inyo, medyo masama
ang mangyayari.
Grazielle: Ah ok po. Parang ibig sabihin po nun parang hindi…
Normelyn: Babala.
Grazielle: Babala po. (Tumawa) sa pagsasama.
(Tunog ng sasakyan)
Rozel: So ayun po, yung Pakapya talaga yung pinaka ano nyo? Sige po.
(Batang umiiyak)
Grazielle: Zoe makikiabot nga.
Rozel: Thank you po. Sige po. (Clears throat)
(Batang tumatawa)
Grazielle: Ayun po.
(Nagsasalita ng Mangyan)
Kayagmo: Yung ma…
Rozel: Ay yung…
 66

Grazielle: Yung bumabahing po

Rozel: Oo
Ramon: Samin ay bawal yun
Rozel: Ay bawal po yun?
Normelyn: Oo.
Ramon: Pag napatid ka sa hagdanan, tapos meron nagganyan na isang tao, ay yan
ay di matutuloy ang lakad.
Rozel: Ah.
Ramon: Nay an, titingin pa ng ilang minute, uupo muna yan o kaya ay kahiga, saka
lang uli maalis.
Rozel: Hmm.
Grazielle: Hmm.
Ramon: Kasi sa amin ay malas yun.
Rozel: Yung bahing po.
Ramon: Oo.
Rozel: Yung hatching.
Ramon: Pag magpatuloy ka ng lakad, di mo alam may malas ka, sa, sa dadaanan
mo.
Grazielle: Ah, ok po. Ah, maliban po dun, ano pa po yung iba?
Normelyn: Yung (Nagsasalita ng Mangyan) sa hagdanan, sabid baga.
Rozel: Ah.
Normelyn: Para din gayon yung sa inasabi nya.
Grazielle: Ah ok po. Pagka, parang pag napatid ka sa hagdanan o sumabit, ibig
sabihin parang.
Normelyn: Di magandang babala.
Grazielle: Ah ok po.
Ramon: Tsaka yung kwan, yung pakapya, pag oras na magpakapya dapat wala ng
taong nalakad.
Rozel: Hmm.
Grazielle: panong wala na pong taong nalakad?
Ramon: Tahimik ibig sabihin.
Grazielle: Ah.
Ramon: Para kumbaga sa misa, pag nagsimula na ang misa, dapat lahat ay naka-
ano
Rozel: Tahimik.
Ramon: Tahimik. ganyan din yung pakapya.
Grazielle: San po nyo sinasagawa yung pakapya nyo? Dito lang po?
Ramon: Ah, depende sa may, pinakamatanda. Kung san gawin. Pero samin, kasi sa
may kabundukan, meron talagang lugar din na, meron ding pakaya sa isang lugar
Grazielle: Nandun lang po talaga sa lugar na yun ginagawa? Ano po yun, ah, iba
ibang araw po o buwan o pa…, halimbawa po, pag magpapakapa, di bap o
magkakahiwlay po yung mga ano po, yung tadyawan, iba ibang grupo, meron po sa,
yung ibapo nakatira sa Mabuhay, yung iba po nasa may Sabang, ano po yun…
Ramon: Depende.
 67

Grazielle: May iisang araw lang po na sabay-sabay kayo…

Ramon: Hindi, hindi.
Grazielle: Nagpapakapya.
Ramon: Hindi, hindi sabay-sabay.
Grazielle: Ah hindi po.
Ramon: Depende sa, sa mga nandon kung kelan nila gustong
Grazielle: Gawin po yung pakapya.
Ramon: Gawin yung pakapya, depende yun sa kanila.
Grazielle: yung pakapya, yung pakapya po na yun, di po sabi nyo pagka, halimbawa
po may dadating na bagyo, magpapakapya po kayo para hindi, yung hindi matuloy o
sana hindi malakas
Ramon: Oo.
Grazielle: Yung darating na bagyo. Ano po yun, ah, tawag dito, sa isang lugar po
yun, yung parang, tawag dito, ang hirap sabihin eh, yungpag nagpapakapya kayo
lahat, sa, parang kunwari po ito yung lugar, kayo po magkakasama, lahat po kayo
dapat sabay sabay
Ramon: Oo.
Grazielle: O kahit isa sa inyo yung gumawa nonpara
Ramon: Hindi.
Grazielle: Dapat po lahat
Ramon: Lahat dapat sama sama sa isang lugar.
Grazielle: Para pong grupo. Ok po.
Ramon: Lahat dapat yun.
Grazielle: Po?
Ramon: Panahon-tam.
Grazielle: Panahon-tam ang tawag po dun sa, sa.
Ramon: Sa panahon
Rozel: Sa panahon.
Grazielle: Ah. Panahon-tam. Tapos po yung ritwal nyo yung sa, yung tawag po sa
salita nyo, sa, sa lenggwahe nyo, ano po, pakapya talaga.
Ramon: Pakapya.
Rozel: Ano po palang tawag dun sa mismong salita nyo?
(Nagsasalita ng Mangyan)
Ramon: Yung Pakapya?
Rozel: Hindi po, yung lenggwahe
Grazielle: Yung lenggwahe, yung dialect po.
Ramon: Katadyawan.
(Nagsasalita ng Mangyan)
Grazielle: Ah tadyawan po talaga. Yun po yung tawag sa salita nyo tadyawan din po.
Rozel: Ay, ano po, sa iba pong mga, mangyan, iba din po yung salita nila?
Ramon: Iba din.
Normelyn: Ah iba
Rozel: Ah, iba din po.
Grazielle: Tapos po, ah, ano po yun, kasi po, maraming ano po, maraming klase ng
 68

mangyan, yung Hanunuo, Tadyawan, Ratagnon, mga ganun po, ano po yun,
parang, ha… yung paniniwala po ninyo may may may parang relasyon din po sa,
may halos kapareho din po ba?
Ramon: Meron, meron. Magkaiba lang yung pamamaraan.
Grazielle: Ah, magkaiba po yung pamamaraan pero pareho lang po.
Ramon: Isa lang.
Rozel: Hmm.
Grazielle: Ano po yung alam nyo na, na paniniwala rin ng ibang grupo po, ibang
tribo, pero kapareho lang din po ng sa inyo?
Ramon: Halimbawa yung sa pakapya
Grazielle: Opo.
Ramon: Magkaparehas lang yon pero sa kanila iba ang salita nila.
Rozel: Hmm.
Grazielle: Ah ok po. Paerho lang halos
Ramon: Magkaiba lang yung ginagamit na salita.
(Nagsasalita ng Mangyan)
Ramon: Tapos lahat ng assignment ay, ay galling sa mangyan
Grazielle: Ah pano po yun, yung subject, kkunwari may Math kayo, yung, yung
Makabayan, parang Hekasi, yung History po ano po tungkol po ba yung sa regular
na sa school o special
Ramon: Special, yung kultura talaga ay.
Grazielle: Kultura po mismo yung ituturo nila.
Ramon: Itong taon na ito ay bubuksan.
Grazielle: Pano nyo po naisip or bakit nyo ah, pano nyo po nasimulan yung plano na
magtayo ng special na school?
Ramon: Kasi kung bakit yung ay na napag isipan yun, kasi nakakalimutan yung
salita ng mangyan.
Grazielle: Ah, parang naaadapt po nila yung
Ramon: Oo.
Grazielle: Ah.
Ramon: Wala ng alam halos yung salitang mangyan
Grazielle: Ah kaya po kayo magtatayo ng sariling
Ramon: Dapat ang salita di makakalumutan. At tsaka yung kultura nya mismo.
Rozel: (Umubo)
Ramon: Para malaman din kung may darating na sakit.
Grazielle: Pano po malalaman kung may darating na sakit
Ramon: Kadalasan any sa pamamagitan ng isang pang-arap. O kaya kung di pang-
arap ay yung mga matatanda nakakakita ng espiritu na di natin nakikita.
Rozel: Hmm.
Grazielle: Ano po yun, parang related din po ba sa Astronomy? Naka ano din po bay
un knwari may nakita kayong bituin, pano po?
Ramon: Meron din, kasi yung, may nakikita sila na parang tao, pero hindi, parang
espiritu siguro yun.
Grazielle and Rozel: Hmm.
 69

Ramon: Pag may ganon, ay paghahandaan ng tao ah, sabihin, tayo ay kailangan na
magpakapya, sabihin ay may darating, magkakasakit, o kaya ah, yung kwan ah,
mga sakuna.
Grazielle: Ano po yun, ah halimbawa po, ah, yun nga po, may nagpakitang espiritu,
sa sa sa grupo nyo, ano yun hihintayin nyo pa yung, yung bilog na buwan?
Ramon: Ah, hindi na.
Grazielle: Ah, hindi na po.
Ramon: Hindi na.
Grazielle: Pero po, normally po, basta bilog yung buwan, magpapakapya kayo para
sa masagana ano.
Ramon: Ano.
Grazielle: Opo, basta po tuwing unang bilog na buwan ng December po, para po
yung sa…
Ramon: Oo.
Grazielle: Darating na paghahanda nyo, alay sa susunod na
Ramon: Tapos ang unang buwan ng taon, Enero.
Grazielle: Opo.
Ramon: Yan ay normal ng ginagawa. Pakapya, yung nga, pag may pang arap, pag
may nagpapakita, basta kung kalian dumating.
Grazielle: Hmm.
Ramon: Gagawin yun.
Grazielle: Ok po.

Transcript of the Interview with the Member of the Tadyawan Tribe

Rebecca P. Mendia, Mic S. Roldan and Mary Jane B. Carli

16, 14, and 14 Years old
Viacalan, Victoria, Oriental Mindoro Philippines
January 21, 2018
2:00 pm – 2:17 pm

Grazielle: Okay, ako muna magtatanong. Ano ano yung mga ano paniniwala niyo o
yung mga parang ritwal o yung ginagawa ninyo na yung may relasyon o related sa
sa kalangitan kunyari yung mga Buwan yung Araw o yung mga Bituin. Pag nakikita
niyo ba yung ganitong ganitong object may may ginagawa ba kayo para-
Rebecca: (Tumatawa) Ikaw?
Rozel: Ikaw Rebecca? Isa isa kayo, kung may alam kayong lahat sige isa isa kayo.
Rebecca: (Umubo) Kasi po, nasimba na po kami parang hindi na po kami nag ano
sa mga nung mga una pong panahon na nagasamba po sa mga araw, hindi na po
kami ganun.
Rozel and Grazielle: Hmmmmm.
Rozel: Ahh wala na talaga kayong ginagawa?
Rebecca: Opo.
Rozel: Kahit na nakakakita kayo ng Buwan?
 70

Rebecca: Opo.
Rozel: Kahit na full moon, kapag bilog yung Buwan, wala na talaga? Kayo din?
Ikaw?
Mic: (Nagsalita ng Mangyan)
Mary Jane at Mic: (Umiiling) Wala po.
Rozel: Wala.
Grazielle: Wala. Ahh kasi ano yung nag interview kami yung ininterview namin yung
yung pangulo ng Tadyawan, Si- kilala niyo si Mr. Ramon Salamat?
Rebecca: Hindi po.
Grazielle: Parang e- Parang elder yung parang pangulo ng Tadyawan kasi ang sabi
niya siempre ano na siya ahh-
Rozel: Sixty-one (61).
Grazielle: Sixty-one (61) years old na siya. Sabi niya kapag ka kunyari may dadating
na bagyo o kaya may mayrong may sakit sa inyo, ano sila nag nag papatay sila ng
baboy o-
Rozel: Manok.
Grazielle: O ng manok o kambing kapag ka kapag ka may ano may dadating na
bagyo, tapos ang tawag daw don Pakapya.
Rozel: Hindi niyo alam yun? O alam niyo?
Rebecca: May ganun po dati sa amin.
Rozel and Grazielle: Ah may ganun sa inyo.
Grazielle: Pano? Pa ano explain mo nga kung pano nyo ginagawa yung Pakapya.
Rebecca: Parang may ano po kandila.
Rozel: Kandila.
Grazielle: Panong kandila?
Rebecca: Ano po, yung kandila po sindihan po tapos po yung lahat ng mga tao kung
ano po yung ano po yung darating yun po sa may ganun tapos po iganto po yung
kamay, ahhh tapos naka ano po naka.
Rozel: Nakayuko?
Rebecca: Opo.
Grazielle: Parang nakapalibot kayo sa may kandila?
Rebecca: Opo.
Grazielle: Ano yun ka- tuwing kailan niyo yun ginagawa pagka umaga.
Rebecca: Pag ka may dumarating pong na ano…
Rozel: Tao?
Rebecca: (Tumango.) Hindi po ano po kung mga Bagyo po kung ano pong nakikita
sa mga pangitain po.
Grazielle: Ahhh.
Rozel: Ahhh.
Grazielle: Pano, pano yung mga pangitain?
Rebecca: Kung ano pong nakita nila.
Rozel: Ahh.
Grazielle: Ahh yung mga mas nakakatanda sa inyo. Ayun, tapo- pero ginagawa niyo
parin yun hanggang… hanggang.
 71

Rozel: Hanggang ngayon or hindi na?

Rebecca: Ngayon di na po nasimba na po kami.
Rozel and Grazielle: Ahhh.
Grazielle: Ayun, tapos ano, ano yung mga… religious beliefs niyo? Yung mga…
Rozel: Paniniwala niyo, sa may relihiyon.
Grazielle: Paniniwala niyo. May... Meron ba kayong religion?
(Rebecca kinausap sila Mary Jane ng Mangyan)
Grazielle: Relihiyon.
Rebecca: (Nagsalita ng Mangyan) Meron?
Mary Jane: Born Again.
Grazielle: Born Again ikaw?
Rozel: Ikaw? Ahh ano nga pangalan?
Grazielle: Si…
Rebecca: Mary Jane.
Rozel and Grazielle: Mary Jane.
Rozel: Born Again ka Mary Jane?
(Mary Jane Kinakausap ng Mangyan si Rebecca)
Rebecca: Baptist.
Grazielle: Baptist ikaw?
Rozel: Baptist ka. Eh Ikaw?
Mic: Born Again.
Rozel: Ahh Born Again.
Grazielle: Born Again si ano Mary Jane saka Mic tapos si Rebecca Baptist. Pano,
pano yun kasi sabi sa amin ni Mr. Ramon ano yun parang pag pinanganak ka wala
kang relihiyon tapos kung gusto mo na magkaron ka ng…
Rozel: Relihiyon.
Grazielle: Relihiyon, magpapaalam ka sa mas nakakatanda. Yung parang lider ng
samahan niyo ganun. Ano yun parang nagpaalam kayo na gusto niyo magkaron
ng…
Rozel: Religion.
Grazielle: Religion ganun.
Rozel: Or yung pamilya niyo ano lumaki na nandun sa Religion na yun? Or pa-
pumili lang kayo? Pano, pano yung ano niyo?
Mary Jane: Ano, lumaki na sa pamilya.
Rozel: Ahh lumaki na pamilya-
Grazielle: Pag-.
Rozel: Lumaki kayo na yung pamilya niyo Born Again na?
Mary Jane at Mic: Opo.
Rozel: Hmmm Ikaw din?
Grazielle: Yung sayo?
Rebecca: (Umiling) Hindi po.
Rozel: Hindi diba nung una nagpapakapya pa sila tapos ngayon lang sila
nagsisimba. Ilan taon ka nung ano nagsimula -.
Rebecca: Two thousand… Two thousand eleven po.
 72

Rozel: Ahh two thousand eleven.

Grazielle: Ahh two thousand eleven nung nagkaron ka na ng Religion?
Rebecca: Opo.
Rozel: Hmmm.
(Rebecca at Mary Jane Nagbubulungan)
Grazielle: Hmmm. Tapos, ano yung mga nakakatanda niyo yung parang ninuno niyo
o yung elder niyo yung leader niyo, parang …
Rozel: May ganun ba kayo? May elder kayo?
Grazielle: Hmmm nga may …
(Rebecca Kinakausap sila Mary Jane at Mic ng Mangyan)
Rozel: Apo yung mga ganun. Mga Apo ganun. Meron kayong ganun?
(Rebecca Kinakausap sila Mary Jane at Mic ng Mangyan)
Grazielle: Parang ano yung leader niyo ganun.
(Rebecca Kinakausap sila Mary Jane at Mic ng Mangyan)
Grazielle: Meron kayong ganun?
(Rebecca Kinakausap sila Mary Jane at Mic ng Mangyan)
Mic: Meron po.
Rozel: Meron?
Grazielle: Meron. Ay sino?
Mic: Agud po yung pangalan.
Grazielle: Ha?
Mic: Agud.
Rozel and Grazielle: Agud.
Grazielle: A-.
Rozel: Kayo din isa lang?
Rebecca: Hindi po. Iba naman po kami.
Rozel: Eh- an- si-. Ay wala na kayong elder?
Rebecca: Wala po.
Grazielle: Ahhh.
Rozel: Ahhh wala na.
Grazielle: Yun si Agud, tapos ano yun napasa ba sa inyo ni ano ni Agud o nung mga
mas- o yung anoiba ring nakakatanda yung mga magulang rin para diba sabi nga
Papakapya kayo dati pag may darating na bagyo o pag may sakit yun yung nag
Papakapya kayo na sama sama kayo ano yun... Pano sa inyo ipinasa o pano…
Rozel: Itinuro.
Grazielle: Pano nyo, itinuro sa inyo yun nung nakakatanda?
Rebecca: Hindi pa po kami tinuruan ng ganun.
Rozel: Ahhh.
Grazielle: Parang ano yun ahhh… ano yun nung nakita niyo na ginagawa nila yun
sinabi nila na ganito parang ini-explain ba sa inyo na kailangan-.
Rebecca: Sinabi lang po nila sa amin na pag ka po may mga pangitain o masama
daw po dumating sa- darating samin ganyan daw po ang ginagawa namin.
Grazielle: Ahh ganun dapat yung gagawin niyo.
Rozel: Ahh.
 73

Rebecca: Opo.
Grazielle: Ahh. Ayun.
Rozel: So ano kasi ahmm, nag research kami, nagbabasa basa kami, tungkol sa
inyo tas may nabasa kami na ang mga Mangyan daw is subsistence agriculture-
yung ibig sabihi- agriculturist ang ibig sabihin nun parang halimbawa kung ano lang
yung kailangan niyo ayun lang yung itatanim niyo. Ganun, kunwari halimbawa
ngayon lang yung araw na to eto lang yung kailangan niyong pagkain eto lang yung
kukunin niyong pagkain tas saka na kayo, bukas mamroblema kung ano ulit kakainin
niyo ganun to-, totoo ba yun? Na ganun kayo?
(Rebecca Kinakausap ng Mangyan si Mary Jane)
Mary Jane: Minsan.
Rozel: Minsan?
Mary Jane: Minsan po ganun.
Rozel: Minsan ganun. Sa inyo din?
Mic: Ganun din po.
Rozel: Ganun kayo diba. Sa tingin niyo bakit? Bakit ganun yung ano niyo, ginagawa
niyo?
Rebecca: Eh kasi po wala na pong makitang ibang pagkain.
Rozel: Hmmmm.
Grazielle: Ahhh. Par- bali parang ahhhmm pagkakaintindi ko kunyari ayan yung may
maga tanim di siempre pwede nyo naman kunin tapos pag kunyari wala ng, wala ng
bunga wala ng parang wala na kayong mapagkunan saka lang kayo…
Rozel: Mag tatanim.
Grazielle: Magtatanim. Parang ganun.
(Rebecca Kinakausap ng Mangyan si Mary Jane at Mic)
Rozel: Oh, hindi kayo yung parang nagtatanim ng madami tas kukuha kuha nalang
kayo ganun?
Rebecca: Parang ganun din po-.
Grazielle: Yung parang, para bang nag iimbak kay-.
Rozel: Di kayo nagiimbak ganun?
Rebecca: Meron din po kasi po may tagaraw din po samin saka po kami
magtatanim. Tag ulan po sa tag ulan po kami mag aani.
Grazielle: Ahh pag, pag tagaraw yun ang ta- ahh ano niyo… Magtatanim kayo.
Rebecca: Opo.
Grazielle: Pag tag ulan yun dapat ang…
Rebecca: Pag aani po namin.
Rozel: Pag aani.
Grazielle: Pag aani niyo. Bali ano yun parang may ginagawa pa ba kayong mga
ritwal pag mag tatanim kayo ganun parang may alay alay ba ganun?
Rebecca: Wala na po.
Grazielle: Wala naman.
Rozel: Wala naman.
Rebecca: Wala na po. Magtanim lang.
Grazielle: Hmmm.
 74

(Rebecca Kinakausap ng Mangyan si Mary Jane at Mic)

Mic: Wala na po.
Rozel: Wala…
Grazielle: Hmm. Hindi na ganun.
Rozel: So… Eto kasing sunod na tanong sabi nila wala na silang, hindi na sila yung
nag peperform ng mga ritwal diba?
Grazielle: Hmm-mm.
Rozel: Hindi na kayo ganun, eh kayo dati nagpapakapya kayo.
Rebecca: Datil lang po.
Mary Jane: Dati.
Rozel: So yun hin- hindi na nila alam kung paano. So eto nalang hmmm, sa tingin,
ikaw Becca nung, diba nung noon nagpapakapya pa kayo ahmm sa tingin mo
naapektuhan ba nun, nung pagpapakapya nyo yung pang araw araw na buhay
niyo?
Rebecca: Minsan, minsan po na nakakaano din pop ag kami po nagpakapya.
Minsan nangyari, pero minsan po hindi po.
Rozel and Grazielle: Hmm.
Grazielle: Okay.
Rozel: Parang di talaga natutuloy ganun.
Rebecca: Opo.
Rozel: Hmmmm. Ano ahmmm. Ma- minsan ba naapektuhan yung pakikipag
salumuha niyo sa hindi nyo ka tribu? Yung mga paniniwala niyo?
Rebecca: Hindi po.
Rozel: Hindi naman. Normal pa din yung pakikitunga nila sayo.
Rebecca: Opo.
Rozel: Hmmmm.
Grazielle: Ah eto. Ahmmmm ano naman yung ano mga parang celestial objects
parang ayun nga yung Buwan, Araw mga Bituin mga ganun an- meron pa ba
kayong natatandaan na ano pag ka kunyari for example Full Moon may ritwal ba
kayong ginagawa ganun?
Rebecca: Wala po.
Grazielle: O kaya paniniwala.
(Rebecca KInakausap ng Mangyan si Mary Jane at Mic)
Rebecca: Wala po, wala po kaming alam.
Rozel: Wala, wala, wala na talaga kayong ginagawa wala na talaga kayong alam
ganun.
Rebecca: Wala po.
Rozel: Normal na sa inyo yung mga ganun.
Rebecca: (Tumango)
Rozel: Hmmmmmm. (Clears Throat) So eto nga di ba ngayon nauuso na yung mga
cellphone iPad gadget iba ibang bagay so… pano kayo nakakasabay sa mga ganun
yung mga bagong ano tekno- technology ganun pano, ano bang epekto sa inyo
nun?
(Rebecca Kinakausap ng Mangyan si Mary Jane at Mic)
 75

Rozel: Nakakasabay ba kayo o nahihirapan kayo?

Mary Jane: Medyo nakakasabay din po. (Kinausap ng Mangyan si Mic)
Rozel: Nakakasabay kayo?
Rebecca: Medyo na kasi po matanggal na po kami naggamit.
Rozel and Grazielle: Ahhhh.
Grazielle: Ayun, sa tingin niyo parang isa ba yun sa mga reason kaya parang hndi
niyo na, hindi na kayo nakakapag perform ng mga ritual or ng mga paniniwala niyo
isa ba yun sa mga ano, siempre ano yung lumalaki tayo nagkakaron tayo ng mga
kanya kanya nating gusto ng ano isa ba yun sa parang dahilan kaya hindi na, hindi
niyo na ginagawa o hindi na hindi na nagagawa yung mga ritwal.
(Mary Jane Kinakausap si Mic ng Mangyan)
Rozel: Isa yun sa dahilan?
Grazielle: Sa inyo? Ahhhh, Ano parang sa sarili niyo lang. Isa rin yun?
Rozel: Sa tingin niyo.
Mary Jane: Opo.
Grazielle: Sa tingin niyo?
Rozel: Ikaw Becca? Hmmm. Sa tingin mo isa rin yun?
Rebecca: Ewan (tumatawa)
Rozel: Ba’t may mga cellphone ba kayo?
Mary Jane: Meron.
Rebecca: Meron.
Rozel: Meron?
Grazielle: Meron.
Rozel: Lahat kayo meron?
Mary Jane: Nanghihiram.
Mic: Nanghihiram lang po sa iba.
Rozel: Pero marunong kayo gumamit?
Mary Jane: Opo.
Grazielle: Tapos ano yung ano, mga ethonoastronomy practices na na preserve niyo
yung napanatili niyo pa rin hanggang ngayon alam niyo pa rin.
(Rebecca Kinakausap ng Mangyan si Mary Jane at Mic)
Grazielle: Pakapya lang ba o meron pang iba?
Rozel: Alam niyo ba yung pakapya? Kayo? Hindi niyo alam?
Mary Jane: Hindi po.
Rozel: Hindi niyo na naituro sa inyo?
Rozel: Si Becca.
Grazielle: Si Becca. Hmmm. Naabutan pa niya. Tapos ayun diba di ito diba si Becca
sabi niya ano yung naabutan niya yun na ginagawa na ginawa niyo yun ano parang
willing ka ba o gusto mo bang ipasa yung ganitong paniniwala sa magiging pamilya
mo?
Rebecca: Hindi na. Parang ayaw ko na po ganun.
Grazielle: Bakit?
Rebecca: Kasi po parang mas gusto kop o ang mag simba kesa diyan, kasi po mas,
mas marami pong mangyayari sa magisa kang Kristiyano kesa po sa ano po, sa
 76

magpakapya.
Rozel and Grazielle: Hmmm.
Grazielle: Parang mas mas ano ahmm mas yung gusto mo na maging Kristiyano o
may Religion ka kesa sa…
Rozel: Sa mga paniniwala lang.
Grazielle: Hmmmmm
Rebecca: Yung gusto kop o yung Kristiyano po.
Rozel and Grazielle: Hmmmmm.
Grazielle: Okay.
Rozel: So ayun nasagot niyo na lahat ng tanong meron pa ba kayong gustong
idagdag? Kung meron kayong mga alam. Wag kayo mahiya magsabi kayo. Kung sa
tingin niyo, halimbawa kayo di niyo na naabutan yung ganun nga na gawain pero
may alam ba kayo?
Mary Jane: Wala na po. Hindi po.
Rozel: Hindi talaga. Ikaw Becca wala talaga?
Rebecca: Wala po.
Grazielle: Ayun lang yung alam mo yung Pakapya.
Rebecca: Opo. Kasi po, galing po, nung dati po, nung lumaki po ako sa bundok,
tapos po nawala po ang nanay ko di ko pa kasi nakita. Dinala po ako ng tatay ko sa
bundok para po dun na po ako lumaki sa lola ko.
Rozel and Grazielle: Hmmmmmm.
Rebecca: Tapos po nung nagkaroon po ng 4P’s.
Rozel: Hmmmmmmmmm.
Rebecca: Sabi ng tatay ko magaral.
Rozel and Grazielle: Hmmmm.
Grazielle: Bali yun para, lumaki ka sa lola mo siya, siya yung nagturo sa- sayo nung
mga paniniwala.
Rebecca: Opo.
Rozel: Hmmm.
Grazielle: So ayun lang nasagot niyo naman lahat nungtanong saka thank you ng
marami sa mga information na binigay niyo.
(Rebecca Kinakausap ng Mangyan si Mary Jane at Mic)
Mary Jane: Ano daw po ang pangalan niyo?
Grazielle: Ay!
Rozel: Ahh Pangalan pa pala. Oo.
Grazielle: Ako pala si ano, si Ate Grazielle.
Rozel: Ako si Ate Rozel.
Rebecca: Ahhhh. Puro l.
Rozel: (Tumawa) Puro l.
Grazielle: (Tumawa) Puro l. Oo puro l nga. Ayun Salamat ng marami.
Rozel: Maraming slamat sa pagsagot.
Grazielle: Thank you.
Rozel: Naabala namin kayo.
Grazielle: (Tumawa) Balik na sa school para marami ulit matutunan.
 77

Rozel: Salamat. Sige kami na magaayos niyan.

Grazielle: Kami na magaayos.
Rozel: Balik na kayo. Salamat.

Transcript of the Interview with the Member of the Tadyawan Tribe

Binyon Calumpit
100 years old
Viacalan, Villa Cerveza, Victoria, Oriental Mindoro
January 22, 2018
3:02 pm – 3:17pm

Binyon: (Nagsasalita ng Mangyan)

Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Rozel: Tanong mo kung meron ba syang mga kasalukuyan na ginagawa, mga
paniniwala na kailangan nyang tumingin sa langit, ganun?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ha?
Binyon: (Umubo) (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Di na daw sya nag gumagawa ng gayon.
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Pero, dati.
Rebecca: Dati.
Grazielle: Ano yung mga paniniwala o mga ritwal na ginagawa nila?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Tumawa)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
(Tunog ng Chainsaw)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ah.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: Ha?
Rebecca: (Nagsasalita ng Mangyan)
 78

Binyon: (Nagsasalita ng Mangyan)

Rebecca: Kung daw po…
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Kung daw po may sakit, magkakatay daw po sila ng baboy.
Rozel: Hmm.
Grazielle: Hmm.
Rebecca: (Nagsasalita ng Mangyan)
Grazielle: Tapos tuwing kelan nila yun ginagawa?
Binyon: (Nagsasalita ng Mangyan) pagpanalangin sa diyos.
Grazielle and Rozel: Hmm.
Binyon: (Nagsasalita ng Mangyan) (Tumawa) (Nagsasalita ng Mangyan)
Rebecca: Kung, kung kelan daw po may sakit o.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan) (Tumawa)
(Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Kung may sakit daw po at tsaka kung mama... pangitain po masama.
Rozel: Hmm.
Rebecca: Magkakatay daw po sila ng baboy.
Rozel: Ah, ayun so, ano.
Binyon: Pagpanalangin sa Diyos.
Rebecca: Pagpanalangin daw po sa diyos.
Rozel: Di ba noon yan.
Rebecca: Opo.
Rozel: Yung mga ginagawa. So ngayon ano na yung mga paniniwala nyo tungkol sa
relihiyon?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Sa simbahan na daw po sya mmm… nag.
Rozel: Hmm. Sa simbahan na.
Rebecca: Opo.
Rozel: So ano, pero dati ano yung diyos nyo na ano, na sinasamba nyo?
Rebecca: (Nagsasalita ng Mangyan)
Rozel: Yung pangalan ganun.
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan) Diyos- diyosan
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Anong tawag sa diyos- diyosan nyo…
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Sa salita nyo?
(Nagsasalita ng Mangyan)
 79

Rebecca: (Nagsasalita ng Mangyan)

Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan) (Tumawa)
Rebecca: Nakalimutan na daw po nya.
Binyon: (Clears throat)
Rozel: So yung mga paniniwala nyo na yun dati pinasa sa kanila dati ng mga, ano
nila?
Rebecca: (Nagsasalita ng Mangyan)
(Batang Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Oo, pinasa sa kanila ng kanilang mga, ay magulang.
Rozel: Hmm. So, base kasi dun sa nabasa namin, yung mga tinanong naming sayo
kanina…
Binyon: (Nagsasalita ng Mangyan)
Rozel: Hmm. Ano, totoo…
Binyon: (Nagsasalita ng Mangyan) (Tumawa)
Rebecca: Hmm.
Rozel: Totoo ba yung ano, yung…
Binyon: (Nagsasalita ng Mangyan)
Rozel: Yung sinasabi nila na subsis, ahh, subsistence agriculturist sila.
(Bata nagsasalita peep peep)
Rozel: Yung, yung pangangailangan nila, ayun lang yung…
(Bata umubo)
Rozel: kukunin nila, kung ano lang yung kailangan nila ayun lang talaga yung ano
nila.
Rebecca: Lolo.
Rozel: Totoo ba yun? Bakit?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: Oo.
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan) (Tumawa) (Nagsasalita ng Mangyan)
Rebecca: Ah, kung ano lang daw po yung ang gusto nila.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Kung gusto nila kamote, kamote lang po kukunin nila.
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Hmm.
Rebecca: Pag po yung saging nila, edi yung saging naman po yung kukunin nila
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Hmm.
Rebecca: Yun daw po.
Rozel: Eh yung sinasabi kanina ni lolo na ritwal, ayun lang yung ritwal na talagang
 80

ginagawa nila lolo?

Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan) (Tumawa) (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ah.
Grazielle: Ano yung.
Rebecca: Yung manok daw po.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Iaano daw po sa ano ulo ng mga tao .
Rozel: Hmm.
Rebecca: (Nagsasalita ng Mangyan)
Grazielle: Panong inaano?
Rebecca: Yung dugo po.
Grazielle: Ah, sa mga ulo ng tao. Para san yun? Para san nila ginagawa yun?
(Nagsasalita ng Mangyan)
Rebecca: Ah.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Sa, sa… (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng mangyan)
Anonymous: Para daw gumaling.
Grazielle: Ah, para gumaling.
Binyon: (Nagsasalita ng Mangyan)
Rozel: Hmm.
Rebecca: Hmm.
Rozel: So, ayun po. Noon ba naapektuhan po ba nung mga ritwal nyo yung
Binyon: (Nagsasalita ng Mangyan) (Tumawa)
Rozel: Yung mga pang araw araw na buhay?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Eh, gumagaling naman daw po tapos yung naggaganyan.
Rozel: Hmm.
Grazielle: Hmm.
Rebecca: Gumagaling daw po yung ano, yung san daw po naaapektuhan po.
Rozel: Hmm.
Grazielle: Ok, tapos.
 81

(Nagsasalita ng Mangyan)
Grazielle: Ayun, tapos paano naaapektuhan yung pakikisama nyo sa mga, yung,
hindi miyembro ng tribo nyo?
Rebecca: (Bumulong)
Grazielle: Pano sya nakakaapekto?
Rebecca: (Nagsasalita ng Mangyan)
(Bata Naglalaro)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ha?
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
(May Umubo)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rozel: (Umubo)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ah. (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Grazielle: (Umubo)
Rebecca: Ah.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Minsan daw po, pagka
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Po may, pag galling daw po sa ibang tao, kay daw po nilang ipabalik po
yung sakit.
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Pano?
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Yung sakit daw po kaya po nilang ipabalik sa kung sino pong, kasi uso po
dati yung magkakasakit lang po kayo, yung ibang tribo po.
Grazielle: Hmm.
Rebecca: Opo.
Binyon: (Clears throat)
Rebecca: Tapos po yung sakit daw galling sa ibang tribo. Ibabalik naman daw po sa
kanila. Yung sakit po
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Ah kung kanino nanggaling.
Rebecca: Opo.
 82

Grazielle: Yung sakit, dun nila ibabalik para gumaling sila, parang ganun. Parang,
tuwing kelan nila
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Tuwing kelan nila ginagawa yun, parang, parang meron bang certain na
panahon or araw lang ginagawa yon?
Rebecca: Lolo (Nagsasalita ng Mangyan)
Grazielle: Tuwing umaga, tuwing gabi, tuwing kelan ng buwan may ganun?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: Ha?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ah.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ah. Kung kelan lang daw po meron nagkasakit.
Grazielle: Ah. Kung kelan lang.
Rebecca: Opo.
Grazielle: Hindi, wala naman syang
Rebecca: Wala naman pong na, kung kailan lang po pwedeng ibalik.
Grazielle: Okay. Basta pag may sakit gan, ganun agad ang gagawin?
Rebecca: Opo.
Grazielle: Ayun.
Rebecca: (Nagsasalita ng Mangyan)
(tunog ng papel)
Rozel: Yun, yung ano, eto, o ano yung mga bagay sa langit o kay mga instrumento,
yung mga ginagamit nyo kapag sinasagawa yung mga
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ay wala naman po.
Rozel: Ah wala naman.
Grazielle: Ano daw?
Rebecca: Wala naman daw pong ano, magamit sa kalangitan.
Grazielle and Rozel: Hmm.
(Batang mangyan na Nagsasalita)
Binyon: (Clears throat)
Grazielle: Tas, ah, ano naman yung mga gawain na merong kinalaman sa pagtingin
dun sa langit? Mga, yung mga napanatili nyo hanggang ngayon?
Rebecca: Ay lolo (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Ay wala na daw po. Wala, di na daw po sya naniniwala
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Hmm. Pero dati meron ba?
Rebecca: Opo dati po.
 83

Grazielle: Kagaya ng?

Rozel: (Bumulong)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Nakalimutan na daw po nya.
Grazielle: Ah, okay.
Binyon: (Nagsasalita ng Mangyan)
Grazielle: Tapos gusto nyo pa rin bang ipasa yung mga paniniwala nyo tsaka
tradisyon dun sa mga susunod na henerasyon, sa susunod na ano nyo.
Rozel: (Bumulong)
Rebecca: Lolo, (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Hindi na daw po.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Naniwala, kumbaga, ayaw nya na po ipasa yung mga ganyon daw po dati.
Grazielle: Bakit kaya?
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Tumawa) (Nagsasalita ng Mangyan)
Rebecca: Ah, may, naniniwala na daw po sya sa, sa simbahan.
Rozel: Hmm.
Grazielle: Ah, sa simbahan. May relihiyon ba sya? Ano religion nya?
Rebecca: Opo, Born Again po.
Grazielle: Born Again din.
Rozel: Hmm.
Rebecca: (Nagsasalita ng Mangyan)
Grazielle: Ito yung simbahan.
Rozel: Ah, ito yung simbahan.
Grazielle: Ok, sige sige.
Rozel: May gusto ba siyang idagdag na sa tingin nya kailangan naming malaman?
Rebecca: (Nagsasalita ng Mangyan)
Grazielle: Baka meron syang natatandaan pa.
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Sa Marso, sa Marso.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Sa March po. Magkakaingin po sila.
Grazielle: Sa March sila magkakaingin. Meron ba silang parang ritwal or tradition na
 84

gagawin bago magkaingin?

(Batang Nagsasalita)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
(Nagsasalita ng Mangyan)
Binyon: (Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan)
Binyon: (Tumawa) (Nagsalita ng mangyan)
Rebecca: Lolo.
(Nagsasalita ng Mangyan)
Rebecca: (Nagsasalita ng Mangyan) wala na daw po, wala na daw po ginagawa.
Grazielle: Wala na
Rebecca: Yun lang daw po.
Binyon: (Nagsasalita ng Mangyan)
Rebecca: Magtanim.
Grazielle: Ah, okay. So, ayun lang. Ano naman, nasagot naman lahat ng tanong
tsaka maraming salamat sa ano, sa ano, sa mga impormasyon na naibigay ninyo.
Salamat.
Rebecca: Thank you.

Transcript of the Interview with the Member of the Tadyawan Tribe

Normilyn Salamat
70 years old
Bugtong na Tuog, Fortuna, Socorro, Oriental Mindoro
January 28, 2018
09:31 am – 09:46 am

(Tunog ng Ulan)
Grazielle: Normelyn, tapos last name po?
Normi: Salamat.
Grazielle: Tapos po address?
Normi: Bugtong na tuog.
Grazielle: Po?
Normi: Bugtong na tuog.
Grazielle: Bugtong na tuod po?
Normi: Tuog.
Grazielle: Tuog.
(Tilaok ng manok)
Grazielle: Saan po yun?
Normi: Sa taas ng Fortuna.
Grazielle: Sa La Fortuna po?
Normi: Sa taas pa nun.
 85

Grazielle: Hmm. Tapos ilan taon na po kayo?

Normi: (Tumawa) 70.
Grazielle: 70.
Rozel: Pero di talaga mukhang 70 si ate.
Grazielle: (Tumawa) Oo nga. (Tumawa) parang mga ano lang, 38 ganun, 39.
(Tumawa) Si daddy 40 pa lang.
Rozel: (Tumawa) Mas mukhang matanda. Maputi yung buhok eh.
Normi: (Tumawa)
Grazielle: Tapos po, um, asawa po nyo si kuya Ramon.
Normi: Si Ramon.
Rozel: Ilan po anak nyo, 12? 12 po anak nyo no?
(Tilaok ng Manok)
Rozel: Nakarecord na yan, Allen?
Grazielle: Ha?
(Si Allen Bumulong)
Rozel: Sige, go.
Grazielle: So, ayun. Bale po yung una naming tanong, ayun, ano po yung mga
paniniwala nyo o mga, mga ritwal na may kinalaman sa, sa Astronomy. Yung
kagaya ng napag usapan natin, sa buwan, sa araw.
Rozel: Yung kailangan pong tumingin sa langit.
Normi: Ang panahon, mga gayon.
(Tunog ng Upuan)
Normi: Kasi ang tao, di parehas parehas ang tao, ang iba ay walang paniwala. Pero
ang katulad namin, may paniwala, na gayon ang nangyayari sa mundo. Hm, gusto
namin panatilihin ang kurtura namin. Na kurtura, as malamang sa, malaki ang
paniwala namin, sabihin, may luma at kasaysayan sa amin. Mas mahalaga.
Grazielle: Opo. Ano po, ano po yung isa sa mga paniniwala nyo na ginagawa nyo pa
rin hanggang ngayon?
Normi: Ginagawa pa rin.
Grazielle: Ano po?
Normi: Ang…
Rozel: Halimbawa po,
(Tilaok ng Manok)
Rozel: Ano pong tawag, ganun?
Noormi: Pakapya pa rin.
Rozel: Pakapya pa rin po.
Grazielle: Pakapya pa rin po. Tapos, tuwing kelan po?
Normi: Halimbawa pag bilog ang buwan, sabihin ay, nag iipon ipon sa isang bahay,
nagtutulungan ika, dun ay gagawin ah, ang dapat, kasi ay, magbabagong buwan uli,
dapat ay, maganda ibig sabihin ng kalagayan ng tao at panahon. Gayon ang
ginagawa namin.
Rozel: Ah, bakit, ah, bale pano nyo po ginagawa ung pakapya?
Normi: Sabihin ay, yung baboy, hinahandugan namin sa pinto, sabihin ay sana’y
nagpunta kayo dito sa amin, ay nagdadala dala ng karne dun sa pinto, hahandugan
 86

namin, ika.
(Tunog ng Sasakyan)
Normi: Dapat bumaba kayo, ito ang handog namin sa inyo. Kung ano ang panaon
ngayon, mas maganda pa yung, sabihin, gumanda pa.
Rozel: Ayun po, ano po yung mga paniniwala nyo base sa relihiyon?
Normi: Sa, nung una, walang relihiyon nung unang panahon, sabihin, ang paniwala
ng matatanda, kahit walang relihiyon, syempre, ang paniwala namin ng mga
mangyan, may, kaya gumawa ng lupa at langit, sabihin may nag alaga sa atin,
Rozel: Hmm.
Normi: Na maganda, sabi, yun ang nasabi ng mga matanda. Sabihin, may diyos din,
kahit wala kaming simbahan nung unang panaon.
(tilaok ng manok)
Normi: Kaya daw nangyari to, may araw, may buwan, may bituin, sabihin, may nag
alaga din sa kanila, lalong lalo na daw sa diyos, sila’y nakatingin din satin kahit
anong oras, yun ang paniwala naming, meron talaga.
Grazielle: Hmm.
Rozel: Hmm. Eh ngayon po, ano pong relihiyon nyo?
Normi: Katoliko.
Rozel: Ah, Katoliko na po kayo.
Grazielle: Bale, pano po kayo nagkakaron ng religion?
Normi: Ganire po iyon, ako’y nung una, dalagita pa laang, nagkwento aming
magulang, sabi nya samin, pagdating ng oras, pagdating ng panaon, nagbabago
lahat ng kwan natin, pwede kayo magkarelihiyon na katoliko, pero wag kayo sumapi
sa ibang relihiyon, yun ang sabi ni tatay.
Rozel: Hmm.
Normi: Yun ang kinwento sa amin.
Rozel: Bale po katoliko lang po?
Normi: Katoliko laang. Kasi, ang sabi sa amin, pagdating ng oras, maraming
relihiyon dadating sa mundo, kung anu-ano. Pero isa lang daw ang panginoon kahit
marani ang tawagan. Yan ang nasabi sa amin.
Grazielle: Ay, ano yun, parang nagpapaalam ba kayo, yung parang sa pinakang
head or yung pangulo nyo, nagpapaalam kayo bago magkaron ng relihiyon?
Normi: Oo, nagpapaalam pa kami. Kasi, lahat ng bagay, kung sinong pamunuan at,
ang sabihin, mga Kuyay, nagpapaalam pa kami sa kanila, ano, pwede ba kami
sumapi, mga gayon, ok naman, wag lang sa ibang relihiyon. Ito ang gusto ng
(mumbles).
Grazielle: Ano po ibig sabihin ng Kuyay?
Normi: Yaang sabihin matanda.
Grazielle: Ah, matanda.
Normi: Parang minsan sa tagalog yang, abugado, mga gay-on.
Grazielle and Rozel: Hmm.
Rozel: Ano, ako? Yung mga ano po, yung mga paniniwala nyo, yung mga ritwal na
ginagawa nyo, pinasa po sa inyo yun ng mga nakakatandang miyembro ng tribo
nyo?
 87

Normi: Oo, meron. May kasaysaan ang mga mangyan.

Rozel: Hmm.
Normi: Kaya lang, hindi, wala dyan, ah, sa kwan na, nasa isang bahay namin.
Sana’y kung yung dili, dinala ko
(Tilaok ng Manok)
Normi: Di na tayo magakwento, may sadyang sulat yun.
Rozel: Hmm.
Amnielle; Hmm.
Normi: O, may sadyang kasaysayan yun.
Rozel: Hmm, bale po nakasulat na
Normi: Oo, nakasulat na.
Rozel: Hmm, tas ano po, meron po kasi kaming nabasa, base po dun sa mga
ginagawa naming, ano tungkol sa tribo nyo po, so may nabasa po kani na yung mga
mangyan daw po is subsistence agriculturist, yung ibig pong sabihin po nun, is yung,
kung ano po lang yung kailangan nyo, kumbaga ngayong araw po, kung ano lang po
yung kailangan nyong kainin ayun lang po yung kukunin ninyo.
Normi: Yun, yun talaga totoo.
Rozel: Ganun po.
Normi: Gayon.
Rozel: Bakit po ganun yung ginagawa nyo?
Normi: Kasi syempre, nung una, hindi, hindi baga nagaimbak ng marami, sa tagalog
nag iimbak, pero sa mangyan ay, sabihin, kung anong kinuha sa gubat, yun lang
ang kakainin.
Rozel: Opo, di po kayo nag iimbak.
Normi: Oo. Kasi, ayaw namin nag iimbak, ang ibig sabihin, may kahulugan yun kung
nag iimbak. Sabihin may mangyayari pagdating ng oras.
Grazielle and Rozel: Hmm.
(Tilaok ng Manok)
Rozel: Parang kapag po may dadating na sakuna ganun.
Normi: Oo.
Rozel: Saka lang po kayo kailangan mag imbak.
Normi: Oo, sabihin ay,
Rozel: Kumbaga.
Normi: Syempre, nagasabi ang matanda na may madating na oras na yun, sabihin,
pupunta kami sa kaingin, sabihin, maglagay na tayo sa bahay ng ano.
Rozel: Hmm. Pero pag hindi po talaga kailangan di kayo nag-iimbak.
Normi: Sabihin, parang tayo nag, yun ang kwento sa amin. Nagmamadali sa pag
ano.
Grazielle and Rozel: Hmm.
Grazielle: Tapos, ah, pano po ninyo, parang ginagawa yung nga rituals, kagaya po
ng pagpapakapya.
Normi: Sa pakapya, ang kwan, yun ang sabi nga, ang espiritu, sabihin ay, sa
panahong ito, kami’y tulungan, biyayaan kami ng maykapal, ay magtu, magtulung-
tulungan tayo sa magandang kinabukasan.
 88

Grazielle: Ay, pano po naaapektuhan ng mga paniniwala nyo yung pang araw-araw
nyo na ano, buhay?
Normi: Pag sa ngayon, may paniwala kami na, naapektuhan
(Tilaok ng Manok)
Normi: Kasi yung kabasi, katulad yung sa pag, di nagaganyanan, sabihin ay parang
pantay, parang may paniwala kami na hindi makaparehas, ah di magkatugma, yung
sa inyo saka yung sa amin. Iba nag paniwala nyo, iba din naman ang paniwala ng
mangyan.
Rozel: Yung ano po, yun nga po, yung sa mga paniniwala nyo, pano po
naaapektuhan nung mga paniniwala nyo na yon yung pakikipa… pakikipasama sa
inyo ng hindi miyembro ng tribo nyo?
Normi: Kasi hindi parehas katulad din ng tagalog, sabihin, hindi parehas ang ugali
ng tao.
Rozel: Opo.
Normi: sabihin, gayon din sa mangyan, di pare-parehas ang paniwala pero sa
katulad namin, ng ng isang tribo lang, syempre nag-uusap usap ang matatanda na
isang rugar, sa sagradong rugar, ibig sabihin ay ito ang dapat, ang gagawin. Indi,
indi kung san san nag uusap dun sa katulad ng ano nga tawag ng tagalog na yun
(Tilaok ng Manok)
Normi: Sabihin, sa, anong tawag dito, sa magandang rugar baga, yung sabihin ay, di
pwede dun nag usap, di sa, ang tawag nga sagrado.
Rozel: Ah, di pwede sa publiko?
Normi: oo, sa publiko talaga.
Rozel: Parang may lugar lang talaga.
Normi: oo yun lang.
Rozel: Ah.
Normi: Sabihin, para mag usap sila, dapat umalis tayo, nagkabuo tayo, ito ang dapat
gawin natin pagdating ng oras. Yung mga gayon laang.
Rozel: Pero di naman po nun naaapektuhan, kunwari, kami po, hindi ma
Normi: Hindi naman.
Rozel: Ah.
Grazielle: Ayun, eto naman po, ah ano po yung mga celestial objects o instruments
gaya nga nung kanina, yung araw, yung buwan, yung mundo na, yung mundo
Normi: Hmm.
Grazielle: Ah, ano po, pwede pong paexplain sya kung ano, kung, kung pano, kung
pano nyo pineperform yung mga practices nay un kagaya nung kanina na sinabi nyo
pagka yung kulay pula yung buwan.
Normi: Ah.
Grazielle: Pwede pong paexplain?
Normi: Ah, yung ibig sabihin, yan ay, may panalangin din yun, sabihin ay nanalangin
din kami na, ang, ang tawag satin ano kawkaw.
Grazielle: Kawkaw po.
Normi: hindi, kaong-kaong ang tawag.
Rozel and Grazielle: Kaong-kaong.
 89

Normi: Oo, yun ang tawag. Tuloy ang tuktok ng yung sa kawayan, sabi, ang
panalangin, wag nyo kainin amangtam, yung sabihin yung buwan, ibig sabihin, wag
nyo kainin yung gayon. Yung gayon, yun ang panalangin.
Grazielle: Amangtam po.
Normi: Oo, amangtam.
Grazielle: Sa buwan po.
Normi: Hmm.
Grazielle: Ayun po, tapos yung kanina, yun po yung pag ka pula yung buwan?
Normi: Oo, oo.
Grazielle: Okay po. Yung ano naman po, yung kanina na, sa araw naman po, pagka,
ano po ba yun namamatay yung araw?
Normi: Oo.
Rozel: Hmm.
Grazielle: Yung
Rozel: Hindi, yung Buwan.
Grazielle: Yung, hindi, yung may isang sinabi kanina
Rozel: Kinakain naman yung araw
Normi: Oo.
Grazielle: Yun, kinakain yung araw.
Normi: Parehas lang sila, big sabihin ay, na may nag, yun nag kinakain ang araw,
big sabihin, parehas lang silang dalawa. Yun ang ginagawa namin.
Grazielle: Hmm.
Normi: yung ang ginagawa namin.
Grazielle: Ah pareho lang po yung
Normi: Oo, parehas lang.
Grazielle: Ginagawa nyo.
Rozel: So, ayun nga po, diba po meron na po ngayon na mga cellphone, kung anu-
anong mga bagay bagay na bagong gadget
Normi: Ah, oo.
Rozel: Pano po kayo nakakasabay sa mga bagong teknolohiya, yung mga ganun
po?
Normi: Syempre, kung nandito sa baba, katulad namin sa bayan, syempre nagging
bahagi din kami sarili nyo, sa katulad nyo, kurtura nyo.
Rozel: Opo.
Normi: Kami naman, kung nasa bundok, di naming dapat dadalhin sa sagradong
rugar yun, bawal yun, ang ginagawa namin, di nagsuot din kaming kinagisnan namin
ng damit, halimbawa na yung, yung balat ng kahoy, yung mga gayon baga.
Grazielle: Hmm.
Rozel: Hmm.
Normi: Di kami nagsuot na, yung damit ganire, hmm.
Rozel: Hmm. Bale po pag nandoon kayo iba po yung suot nyo.
Normi: Oo, iba ang suot.
Rozel: Tas bawal po kayong humawak ng mga cellphone
Normi: Hmm.
 90

Rozel: Halimbawa cellphone po ganun.

Normi: Oo, bawal.
Rozel: Hmm. So ano po yung mga gawain nyo na may kinalaman nga po dun sa
pagtingin sa araw, sa buwan, na hanggang ngayon ginagawa nyo pa rin?
Normi: Ayun, sabihin ang kwento, kwento lang naman, pero totoo din yun kasi na…
naniwala kami. Sabihin ay, may tao daw na yun nga, nangain ng araw. Inaganyan
daw ang kamay dun sa buwan. Pero ang paniwala nyo yung katulad nga ng
Rozel: Opo.
Normi: Pero samin gayon nga, inakain daw ang araw kaya namumula sya.
Rozel: Hmm.
Normi: Pwede, ang sabi ni tatay ko, pwede daw makatuluyan yun kung hindi
ginagawa ng kurtura ng katutubo.
Grazielle: Panong pwedeng magka?
Normi: Magkatuloy na, big sabihin, mawawala ang araw.
Grazielle: Ah.
Rozel: Hmm.
Normi: Yung gayon, namamatay talaga. Kasi nung una daw po, yung kwento ng
magulang namin, ilang gabi, parang tatlong gabi wari, big sabihin namatay talaga.
Alas dose ng tanghali, wala ng araw. Sabihin ay, ginagawa ng mangyan hindi
katulad ditong bahay na ito, sabi daw ni tatay, ay, yung multo, yung, yung tawag
namin multo, sabihin ay, gano kalaki ang karayom, pwede ka rin, sabihin yung,
kuting baga pwedeng kukulbitin, maliit ang butas, pwede. Pero may ginagawa ng
mangyan, hmm, sa pamamaraan, pamamaraan ng mangyan. May dahoon ng
saging, pero yun ginagamit, pero hindi naming kukuwento yun dahil aming kinukwan
namin, sabihin ay, ginagawa mga gayon
Grazielle: Hmm.
Rozel: Hmm.
Normi: Yung saging na yun. Ay, yun na talaga aming ubod na yung sagradong
rugar.
Rozel: Ah.
Normi: Oo.
Rozel: Di po talaga pwedeng sabihin?
Normi: Oo, di pwedeng sabihin.
Rozel: Hmm.
Normi: Kasi, yun nga sabi akong asawa, babalik sa atin, syempre, ayaw natin
malantad sa, sa katulad nyo na gayon ang ginagawa na paraan ng mangyan.
Rozel: Hmm.
Normi: Syempre, kahit anong klaseng dahon, kahit anong klaseng saging, sabihin,
may sagrado pa ring rugar ginagawa yun.
Rozel: Hmm.
Grazielle: Hmm. Ayun po, ah, parang, willing pa rin po ba kayo na ipasa yung, o,
ipasa sa mga
Rozel: Mas mga nakakabata
Grazielle: Mas bata.
 91

Normi: Oo
Grazielle: Sa mga henerasyon nyong mga
Normi: Oo, oo. Yun talaga ang ginagawa namin. Kahit yung bata ko, inakwento ko,
(Batang Umubo)
Normi: Yung mga yun, dahil yun ang kinagisnan saming matatanda nung una, sana
wag malimutan kahit sila’y nag aaral na. Yung kinaugalian ng magulang.
Grazielle: Ayun po, ayun, bale yun lang naman po yung mga
Grazielle and Rozel: tanong namin.
Grazielle: Bale, meron pa po ba kayong gustong idagdag
Rozel: Na sa tingin nyo po kailangan namin malaman or, mas maiintindihan namin,
yun.
Normi: Samin naman sa mangyan, ay yung kinagisinan namin, na kung nasa
bundok na, nagatuktok ng balat ng kahoy, yun ang bahag ng mangyan.
Grazielle: Hmm.
Normi: Oo, yun ang bahag ng mangyan. Nung una, wala kaming damit. Yang yung
balat ng kahoy lang. Banig namin, balat ng kahoy, saka yung, yung damit namin,
balat ng kahoy. Yun ang ginagawa ng katutubo, hmm.
Grazielle: Hmm.
Normi: Dito nga sa baba, ito, damit nga talaga, pero sa bundok hindi.
Rozel: Bale po pag nasa bundok kayo, hindi din po kayo naggaganyan?
Normi: Nagadamit na rin kaya laang, yung halimbawa, cellphone, halimbawa ng
radyo, halimbawa, yung relo, di kami nagdadala sa sagradong rugar.
Rozel: Hmm.
Normi: Hmm. Sagrado yun eh. Pede kang dutiin, pwede mangyari sayo ng hindi
maganda.
Rozel: Hmm.
Normi: Hmm. Yun lang naman.
Rozel: Ayun lang po. Sige po, natanong naman nap o naming lahat ng kailangan
naming tanungin.
Normi: (Tumawa)
Rozel: Salamat po.
Grazielle: Salamat.
Normi: Oo naman.

Transcript of the Interview with the Member of the Tadyawan Tribe

Agominio Salamat
44 Years Old
Zone II, Socorro, Oriental Mindoro
January 31, 2018
5:40 pm – 5:55 pm

Rozel: Eto po yung una naming tanong. Meron po ba kayong mga gawain na
ginagawa niyo ngayon na kailangan niyo pong obserbahan yung langit yung titignan
niyo po yung langit?
 92

Agominio: Yung para sa… Buwan.

Rozel: Opo ayun ginagawa niyo po yun, kailangan tumitingin po kayo sa Buwan?
Agominio: Hmmmmmmm. Samin kuwan laang maga ahh… putol kami ng
kawayan… tapos… binutas namin ang kawayan… diyan kami magsasalita…
ganoon laang.
Grazielle: Ano pong… nagsasalita po kayo doon sa kawayan?
Agominio: Hmmmmm.
Grazielle: Ano pong sinasabi niyo?
Agominio: Sinasabi namin… wag naman, yan ay sa amin kung ganun. At sawa naga
kuwan… naga lumo.
Rozel: Ano po?
Agominio: Isang sawa naga, kinakain siya ang Buwan.
Rozel: Sansawa?
Agominio: Oo, sawa.
Rozel: Ahh sawa.
Grazielle: Ahh yung sawa yung kumakain sa buwan. Yun po ba yung kapag
pumupula yung Buwan?
Agominio: Oo ganun sa amin, kaluan.
Grazielle: Ahhhh. Tapos ano poi big sabihin sa inyo kapag pumupula yung Buwan?
Agominio: Ayun nga, ganun nga. Kinakain ng sawa yung Buwan.
Grazielle: Ahhh, tapos po ano po yung…
Agominio: Gawa namin, gawa naming diyan yun nga, pinutol namin isang kawayan.
Doon kami magasabi na wag… lumugin.
Grazielle: Ahh, wag kainin.
Agominio: Oo.
Grazielle: Yung buwan. Okay po.
Rozel: Pero bukod po doon yung kapag pumupula yung Buwan, halimbawa ng apo
yung sinabi nila kuya Ramon na Pakapya ayun po, gingawa nyo din po yun?
Agominio: Sa pag, yun sa pag pula ng Buwan,
Rozel: Ayun lang po? Doon lang po siya ginagawa?
Agominio: Ayun lang, yun laang. Sa para sa Buwan.
Rozel: Para sa Buwan lang po. Wala na pong iba?
Agominio: Wala na.
Rozel: Ahmmm. Ano po, ano po yung mga paniniwala ninyo base sa relihiyon?
Agominio: Hmmmm.
Rozel: May relihiyon po ba kayo?
Agominio: Wala. Ang meron kultura.
Rozel: Ahh kultura, ayun lang po meron kultura lang po.
Agomino: Oo.
Rozel: Ano po yung kultuta niyo na ginagawa niyo?
Agominio: Kung masama ang panahon, ayan na yung mag papakapya kami.
Rozel and Grazielle: Hmmmmm.
Agominio: Dalawang baboy.
Rozel: Ahh.
 93

Agominio: Ang isa nasa. Ang una nakabitin.

Rozel: Nakabitin, opo.
Agominio: Kaming mga tao eh nasa baba, jan sa baba ng baboy.
Grazielle: Tapos ano pong ginagawa ninyo?
Agominio: Ehhh, nananalangin yung pinaka matanda namin, nanalangin sa
panginoon… na ayusin muna kami ayun.
Grazielle: Ahhh.
Rozel: Ahhh.
Agominio: Ganoon laang.
Grazielle: Opo. Tapos, bali sino po yung ahh, bali yung nakakatanda po ba sa inyo
yung parang ninuno niyo yung nagpasa sa inyo ng mga ganoong paniniwala?
Agomnio: Oo yung pinaka. Oo yung pinaka matanda sa amin.
Grazielle: Hmmmm. Tapos po ano, may nabasa po kaming article o parang research
na mga yung mga Mangyan daw po mga subsistence agri, ahmm subsistence
agriculturist. Ibig po sabihin parang magtatanim lang kayo pagka ano, pagka
kailangan na po ninyo. Parang ganun, totoo po ba yon?
Agominio: Ano nga?
Grazielle: Yung parang magtatanim lang po kayo o maghaharvest kayo pag ka
kailangan niyo na hindi po kayo yung parang nagiimbak yung mga ganun.
Rozel: Opo. Kung baga kung ano lang po yung kailangan niyo ayun lang po yung
kukunin niyo.
Agominio: Magtatanim laang.
Grazielle: Hmm. Pero ahhh may ano po ba siya parang related po ba siya sa ano, sa
parang kultura niyo hmmm yung sa astronomy, kunwari po related ba siya sa mga
Buwan yung mga paniniwala po ninyo o wala naman po.
Agominio: Wala naman
Grazielle: Wala naman po.
Rozel: Ay ganun po ba kayo? Kunwari, halimbawa po ngayong araw kung ano lang
po yung kailangan ninyo ayun lang po yung kukunin ninyo ganun?
Agominio: Oo ganun lang.
Grazielle: Hmmmm.
Rozel: Ganun lang, parang di niyo po iniisip kumbaga yung para sa kinabukasan
ganun.
Agominio: Meron naman magatanin kami yung mga kamote wari ni Singapore. Yun
lang. Para kami mabuhay.
Rozel: Ayun lang po.
Grazielle: Tapos po paano po naapektuhan nung mga paniniwala niyo yung pang
araw araw niyo na buhay? Yung mga ginagawa niyo kagaya nung pag pakapya o
kapag pula yung Buwan. Ano po yung, ano po yung ahh epekto sa pang araw araw
ninyo po?
Agominio: Para di mawala.
Grazielle: Ang alin po?
Agominio: Hmm pang araw araw na pagkain.
Grazielle: Hmm parang yung ginagawa niyong pakapya.
 94

Agominio: Samin yung kuwan lang, yung parang pang araw araw lang na pagkain.
Araw araw kami nasa kaingin naggagamas.
Grazielle at Amnielle: Ahhhhh.
Rozel: Hindi po parang kunwari po halimbawa po yung paniniwala niyo po ng
pakapya parang hindi naman po nun naapektuhan yung kung pano niyo sinasagawa
yung pang araw araw niyo na gawain ganun. O hindi naman po?
Agominio: Hindi naman.
Grazielle: Tapos pano po naapektuhan yung mga paniniwala niyo ng mga ritwal
niyo, yung mga pakikisalumuha niyo sa ibang tao, kung tawagin sa inyo mga
Tagalog.
Rozel: Yung hindi po kamiyembro ng tribo ninyo.
Grazielle: Paano po iyon nakaapekto?
Agominio: Ewan di ko alam eh.
Grazielle: Hmmm okay po.
Rozel: Ano po yung mga instrumento o kaya mga bagay sa langit halimbawa yung
araw yung Buwan na ginagamit niyo po kapag nagriritwal kayo? Ayun nga po
halimbawa po yung Buwan, bukod po sa Buwan halimbawa yung araw ayun po
yung mga ganun.
Agominio: Ano para gumada ang panahon.
Rozel: Opo parang ganun, ano po yung ginagamit niyo yung araw ba, yung buwan,
yung bituin, yung hangin?
Agominio: Araw.
Rozel: Araw po.
Agominio: Oo.
Rozel and Grazielle: Paano po?
Agominio: Kami nananalangin din sa sa panginoon sa ayon sa Kultura namin.
Kami’y nanalangin din na dapat sana gumanda na ang panahon.
Rozel: Sa Araw po?
Agominio: Oo
Rozel and Grazielle: Hmmmmm.
Rozel: So... Paano po kayo ano… Diba po yung panahon ngayon meron na pong
mga ganto mga cellphone mga ganyan mga camera, paano po kayo nakakasabay
sa mga makabagong ano teknolohiya. Yung mga gamit?
Agominio: Ahhhmm.
Rozel: Di po ba kayo nahihirapan? Nakakasabay naman po kayo?
Agominio: Para kami may cellphone. Nagatanim kaming konting kuwan saging. Para
may pambili kaming cellphone.
Rozel: Ahh! May cellphone ka po? May cellphone po kayo?
Agominio: Meron.
Rozel: Ahhh. Nakakasabay naman po kayo?
Agominio: Oo.
Rozel: Ano po, ayun nga po yung Pakapya diba po ayun yung mga gawain niyo na
may kinalaman sa pag tingin sa langit ganun, hanggang ngayon po ginagawa niyo
parin po yun?
 95

Agominio: Ginagawa pa namin.

Rozel: Bukod doon may iba pa po ba kayo na ginagawa?
Agominio: Wala. (Clears Throat)
Grazielle: Wala?
Rozel: Okay po.
Grazielle: Bali ano po, willing pa po ba kayo na ipasa yung mga tradisyon yung mga
kult- yung kultura niyo yung paniniwala sa susunod na henerasyon sa mga magiging
anak niyo sa mga apo niyo?
Agominio: Ayy yan samin hindi namin winawala iyan. Sasabihin yan mula kay tatay
ko ako magasabi din kay sa aking anak na wag mo kalimutan yan.
Grazielle: Tinuturo po ninyo sa anak niyo?
Agominio: Oo. Parang pinapangsulat lang din (Tumawa).
Grazielle: Bali ayun lang naman po. Bali may gusto pa po ba kayong ipaalam.
(Umiiyak na bata)
Rozel: Sa tingin niyo po kailangan naming malaman na mas mauunawaan namin?
Na wala po doon sa mga natanong namin sa inyo?
(Umiiyak na bata)
Agominio: Umiling.
(Umiiyak na bata)
Rozel: Wala naman po?
Agominio: Yun lang. Wala naman.
Grazielle: Ayun po.
Rozel: Sige po.
Grazielle: Maraming salamat po sa… sa oras niyo!
Agominio: (Tumango at tumawa)
Rozel: Salamat po! Pasensiya na sa abala.

Transcript of the Interview with the Member of the Tadyawan Tribe

Gabaynon Malabanan
27 Years Old
Marom, Barangay Bugtong na Tuog, Fortuna, Socorro, Oriental Mindoro
January 31, 2018
6:25 pm - 6:33 pm

Rozel: Eto po yung unang tanong namin, meron po ba kayong mga gawain na
kasalukuyan niyo pong ginagawa na kinakailangan niyo pong tumingin sa langit para
malaman kung pano niyo gagawin?
Gabaynon: Meron din po.
Rozel: Meron po? Ano po yun?
Gabaynon: Halimbawa sa pagtingin po sa Buwan.
Rozel: Ayun po. Hmmmm. Ayun. Kailan po? Saka saan?
Gabaynon: Pwede rin po sa kahit gabi.
Rozel: Sa gabi araw. Bakit niyo po kailangan tumingin sa Buwan o kaya sa araw?
Gabaynon: Tanda po.
 96

Rozel: Palatandaan po.

Gabaynon: Tanda na pagbabago ng panahon.
Rozel: Pagbabago ng panahon. Paano niyo po nalalaman kung kailangan niyo na
po tumingin sa araw sa buwan ganun.
Gabaynon: Yung mga matatanda din po namin ang nagsasabi sa amin.
Rozel: Ahh sila pa nagsasabi sa inyo.
Grazielle: Ahh tapos meron po ba kayong paniniwala … re ahhh related sa
relihiyon?
Gabaynon: Meron po.
Rozel: May Relihiyon po ba kayo?
Gabaynon: Kami po ay walang relihiyon kulang po sa ano Kultura laang.
Grazielle: Yung kultura lang po. Okay po. Bali sino po yung … Ahh bali sino po
yung … mga ninuno po ba ninyo yung nagpasa ng mga practices po mga tradition.
Rozel: Yung mga gawain po. Mga paniniwala.
Gabaynon: Ninuno po nmin nagsalin samin.
Rozel:So meron po kasi kaming nabasa base po dun sa mga binabasa naming libro
tungkol sa inyo para malaman po namin yung mga paniniwala niyo or yung mga
gawain niyo meon po kaming nabasa dun na yung mga Mangyan daw po is
subsistence agriculturists kumbaga po yung ang ibig sabihin po nun kung ano lang
yung kailangan ninyo ayun lang po ang kukunin ninyo kumbaga halimbawa po
ngayong araw pananghalian eto lang yung kailangan niyo, eto lang kukunin niyo
yung kumbaga yung kinabukasan di niyo iniintindi.
Gabaynon: Ganun nga po.
Rozel: Ganun po kayo?
Grazielle: Hindi kayo yung parang nag iimbak, kung sakaling may mangyayari pero
sana naman pow ala.
Gabaynon: Nagiimbak din po, kung may paparating na kalamidad.
Rozel: Pero pag wala po di talaga kayo nag iimbak?
Gabaynon: Hmmmm.
Rozel: Sa tingin... Ano po ba naapektuhan ay hindi mali. Paano niyo po sinasagawa
yung mga ritwal ninyo?
Gabaynon: Sa tuwing po may sakunang dumadating mga problema.
Rozel: Ayun po nagriritwal kayo.
Grazielle: Pano, pano po niyo gingawa yung mga ritwal ninyo mga tradisyon ninyo?
Kagaya po ng ano?
Gabaynon: Ahmmm ano ehhh.
Rozel: Yung Pakapya ganun.
Grazielle: Kasi doon sa mga na interview namin mga ginagawa nagpapakapya sila.
Gabaynon: Ganun na rin nga po.
Grazielle: Ahh ganun din po.
Rozel: Ganun din po.
Rozel: Sa tingin niyo po ba yung gawain iyo pano naapektuhan yung pang araw
araw na buhay? SA tingin niyo po ba naapektuhan o hindi naman?
Gabaynon: Hindi naman.
 97

Rozel: Hindi naman po. Normal pa rin yung pang araw araw niyoKahit meron
kayong mga ritwal na ginagawa. Normal naman po?
Gabaynon: (Tumikhim at Tumango)
Rozel: So, yung mga ano niyo po, yung mga ayun nga may mga paniniwala kayo
ganun pa ano, pano po nun naapektuhan yung pakikisama niyo sa mga hindi ka
myembro ng tribu ninyo? Mga tagalog ganun po.
Gabaynon: Bukod na po ang paniniwala nila kesa Mangyan.
Rozel: Kaya di naman po naapektuhan?
Gabaynon: May na… may naapektuhan din po.
Rozel: Naapektuhan? Halimbawa po ano?
Gabaynon: Mga kausotan. Kahit po kasuotan man lang yung bukod napo ehh.
Rozel: Ahhh ayun parang...
Grazielle: Parang iba na yung pananamit niyo noon saka ngayon.
Rozel: Kaya parang pati kayo nagiiba na din yung pananamit niyo.
Grazielle: Tas ano po yung ga celestial objects.
Rozel: Bagay sa langit.
Grazielle: Bagay sa langit gaya ng...
Rozel: Araw.
Grazielle: Araw, Buwan, Bituin mga ganun po ahmmm ano po yung mga ganun na…
Rozel: Ginagamit niyo.
Grazielle: Ginagamit nyo.
Rozel: Para sa pagsasagawa ng mga ritwal.
Gabaynon: Kung may kawayan po gamit po namin.
Rozel: Ahh yung sa kawayan po, nag aano kayo ng kawayan tas nagsasalita kayo
dun sa kawayan.
Grazielle: Ano po yun, eh yun po ba yung sa pulang Buwan?
Gabaynon: Hmmm.
Grazielle: Ay ayun po, ganun din po yung ginagawa niyo?
Rozel: Pareho lang.
Gabaynon: (Clears Throat) Hindi ho magkaiba.
Rozel: So diba po ngayon na makabago na yung may mga cellphone na ganun
pano po kayo nakaksabay sa mga makabagong ano mga teknolohiya?
Gabaynon: Kasi yung iba nakapagaral na din po.
Rozel: Hmmmm. Nakakakasabay- pero kayo po nakakasabay ba kayo halimbawa
tong mga cellphone mga kung ano anong gamit.
Gabaynon: Yung iba lang po.
Rozel: Yung iba.
Grazielle: Ahh. Siempre po kasi diba yung teknolohiya paangat ng paangat ahh
parang naapektuhan ba nun yung panniwala niyo, o napepreserve nyo pa rin,
napapanatili niyo pa rin?
Gabaynon: Ang iba po ay Malaki ang epekto.
Grazielle: Ano po yung Malaki yung epekto?
Gabaynon: Dahil po sa mga kagamitan galling sa labas pati po yung pananalita yun
lang.
 98

Rozel: Hmmmmm.
Grazielle: Ayun, isa yun sa… yung sa pananalita niyo isa yun sa nagging epekto.
Bali ahmmmm. Gusto nyo pa rin bang ipasa o willing layong ipasa yung mga
tadisyon niyo yung mga paniniawal niyo sa sa susunod na henerasyon sa mga anak
niyo?
Gabaynon: Ayy siempre poy ipapasa namin yung mga kinaugalian namin.
Grazielle: Yung kinaugalian niyo na.
Gabaynon: Hmmm pinamalakad.
Grazielle: Ayun po.
Rozel: So ayun po tapos na yung mga tanong meron po ba kayong sa tingin niyo
kailangan namin malaman na gusto niyong sabihin samin.
Grazielle: Baka may gusto lang po kayong idagdag.
Rozel: Na baka sa tingin niyo makakatulon samin.
Gabaynon: Gaya po ng ano?
Grazielle: Ahh ano po related pa din po sa … sa mga paniniwala niyo Maliban po
dun sa kawayan. Baka gusto niyo lang idagdag.
Rozel: Opo. Tingin niyo pwedeng naming malaman.
Gabaynon: Sa mga, sa mga kasuotan.
Rozel: Ahh mga kasuotan.
Grazielle: Okay ayun lang naman po.
Rozel: Opo. Salamat po
Grazielle: Maraming Salamat po
Rozel: Maraming Salamat po sa pag sagot. Pasensiya na sa abala.

Transcript of the Interview with the Member of the Tadyawan Tribe

Niko Salamat
11 Years Old
Zone II, Socorro, Oriental Mindoro
January 31, 2018
6:00 pm - 6:10 pm

Rozel: So eto, meron ba kayong mga gawain na ginagawa niyo ngayon na

kailangan niyo tumingin sa langit yung titignan niyo yung Buwan yung Araw ganun.
Meron?
Niko: (Ngumingiti)
Rozel: Sige okay lang kahit wal- kahit di mo alam. Di mo alam?
Niko: (Umiling) Opo.
Grazielle: Meron po bang ano relihiyon?
Niko: Meron po.
Grazielle: Ano?
Niko: Tadyawan po.
Grazielle: Ahh Tadyawan, Tadyawan yung tribu niyo pero yung relihiyon parang may
paniniwala ka ba yung…
Rozel: O yung, o yung kultura niyo pa rin? Ayun lang?
 99

Grazielle: Kasi relihiyon kunwari Katoliko o kaya Baptist o kaya Born again ganun.
May ganun kaba?
Rozel: Wala?
Niko: Meron.
Rozel: Ahh meron.
Grazielle: Ano?
Niko: Katoliko po
Rozel: Ahh katoliko ka?
Grazielle: Katoliko ka? Hmmm tapos
Rozel: Ayun nga eh diba... Meron ka bang alam na mga paniniwala nyo na
ginagawa nyo? Halimbawa yung pakapya, alam mo ba yun?
Niko: Opo.
Rozel: Alam mo yun?
Niko: Opo
Rozel: Ahh tinuro ba sayo yun?
Niko: Opo.
Rozel: Sino nagturo sayo?
Niko: Magulang ko po.
Rozel: Ahh magulang mo.
Grazielle: Ayun ahh ano yung pagkakaalam mo sa pakapya? Ahh kuwento mo lang
kung ano ginagawa niyo pag pakapya.
Rozel: Sigi kuwento ka lang.
Niko: Nagbibigay po nga mga pagkain po.
Rozel: Nagbibigay ng pagkain? Saan? Kanino?
Niko: Sa mga tao po.
Rozel: Pag pakapya?
Niko: Opo.
Rozel: Hmmm anong pagkain binibigay niyo?
Niko: Yung, yung mga kanin po.
Rozel: Tapos may nabasa ko kasi diba, ay kami, may nabasa kami na tungkol sa
mga mangyan daw na kung ano lang daw yung kailangan nyo ayun lang daw
kukunin niyo kumbaga halimbawa ngayong araw, yung pagkain niyo ngayong araw
ayun lang yung hahanapin niyo yung pang bukas hindi hindi nyo muna iintindihin,
totoo ba yun?
Niko: Opo.
Rozel: Totoo yun? Alam mo ba kung bakit? Bakit ganun yung paniniwala niyo yung
gawain niyo? Hindi? Alam mo hindi?
Niko: Hindi po.
Rozel: Ahh hindi mo alam. Pero… Pero ganun kayo?
Niko: (Tumango)
Grazielle: Bali pano niyo ano, pano nyo ginagawa yung mga ritwal niyo kagaya yung
sa pakapya anong ginagawa niyo? Pano niyo ginagawa yun?
Niko: (Ngumingiti) Yung ginagawa pag merong may sakit.
Rozel: Pag merong may sakit.
 100

Grazielle: Pag may sakit. Ano ginagawa niyo pano yung pakapya?
Niko: Ipinapatay po yung baboy po.
Grazielle: Ahhh.
Rozel: Pinapatay yung baboy.
Grazielle: Pinapatay nyo yung baboy. Paano naapektuhan nun yung pang araw
araw mo na buhay yung mga paniniwala niyo?
Rozel: Naapektuhan ba o normal pa din?
Niko: Normal pa din.
Rozel: Eh yung ano, yung pakikisama sayo ng mga hindi niyo ka ano… ka tribo.
Grazielle: Ang tawag sa inyo diba Tagalog? Ganun. Pano ka nakikisalamuha sa
kanila? Naapektuhan ba nung mga paniniwala mo yung pakikisalamuha mo sa
kanila?
Rozel: O yung kultura? O ganun pa din yung trato nila sayo normal lang.
Niko: Ganun din po.
Grazielle: Nagaaral ka ba?
Niko: Opo.
Rozel: Ahhh good.
Grazielle: Bali ‘di siempre may mga kaklase ka na Tagalog, ganun pa din naman
wala naman ibang trato sayo?
Niko: Ganun din.
Rozel: Ganun din ah normal lang pagtrato sayo.
Rozel: So ano yung mga bagay sa langit o kaya mga instrumento na ginagamit nyo
pag nagsasagawa kayo ng mga ritwal halimbawa yung Buwan yung Araw ganun.
Niko: Yung pag wala na po yung, pag maliit na po yung Buwan nagatuktok po kami
sa kawayan po.
Rozel: Ahh pag maliit yung Buwan.
Niko: Opo
Grazielle: Ahh pag maliit?
Rozel: Oh, pag namumula yung Buwan?
Niko: Pag namumula din po.
Rozel: Pag namumula din.
Grazielle: Ano tawag sa inyo ng ganun? Yung pag nagiging pula yung Buwan?
Niko: Namamatay.
Grazielle: Ahh namamataya ang, ang sa inyo pag pumupula yung Buwan ang tawag
sa inyo namamatay yung buwan.
Rozel: Diba ikaw nag aaral ka, sa school niyo yung mga nakikita mo yung mga bata
meron silang mga cellphone nakikita mo sila, pano kayo nakakasabay sa ganun?
Nahihirapan ka bang makisabay sa kanila?
Niko: (Umiling).
Rozel: Hindi naman. Marunong kang mag cellphone?
Niko: Marunong po.
Rozel: Galing.
Grazielle: Naapektuhan ba ng mga gadget gaya ng cellphone, tv yung mga ahhh
radio naapektuhan ba yung mga paniniwala niyo yung mga tradisyon niyo?
 101

Niko: Hindi po.

Rozel: Hindi naman.
Grazielle: Hindi naman ayun.
Rozel: Diba yung yung nabanggit mo nga yung pagpapakapaya o yung halimbawa
yung kapag kinakain ng yung buwan ganun. Hanggang ngayon ginagawa niyo pa rin
yun napanatili niyo hanggang ngayon?
Niko: (Tumango) Opo.
Grazielle: Ikaw ahh. Ilan taon ka na nga?
Niko: Eleven po
Grazielle: Eleven. Siguro pag laki laki mo, kunyari nagkaroon ka na ng asawa
nagkaroon ka ng anak gusto mo ba na ipasa pa rin yung mga paniniwala mo, ninyo
ng mga Tadyawan yung mga kultura niyo sa mga magiging pamilya mo, magiging
anak mo.
Niko: Opo. Hindi po.
Rozel: Ayaw mo? Ayaw mo yung ipasa sa kanila. Yung mga diba siempre sa
pagpapakapaya.
Grazielle: Diba tinuro sa inyo yun ng magulang mo pano pag kunyari ikaw
nagkaanak ituturo mo din ba yun?
Niko: Opo.
Grazielle: Ahh ituturo mo rin.
Rozel: Ituturo mo rin.
Grazielle: Bali yun lang naman yung mga tanong namin bali maliban dun baka may
mga hindi naitanong sayo meron ka bang gusto idagdag?
Rozel: Yung sa tingin mo kailangan namin malaman.
Niko: Wala na po.
Rozel A t Grazielle: Wala naman.
Grazielle: Ayun lang naman yung interview namin.
Rozel: Salamat
Grazielle: (Tumawa) Salamat!
 102

CURRICULUM VITAE
 103

ROZEL DICIANO ABACHE

Address: 23 D. E. Mendoza St. Buting, Pasig City
Mobile Number: +639457644744
Email Address: rozelabache26@gmail.com

EDUCATIONAL BACKGROUND:
Tertiary
2012 – Present - Rizal Technological University
Boni Avenue, Mandaluyong City
Bachelor of Science in Astronomy Technology
Secondary - San Joaquin Kalawaan High School
2008 – 2012 San Joaquin, Pasig City
Primary - San Joaquin Elementary School
2002 – 2008 San Joaquin, Pasig City

PERSONAL INFORMATION:
Name : Rozel Diciano Abache
Birthday : June 26, 1996
Birthplace : Taguig City
Religion : Roman Catholic
Civil Status : Single
Nationality : Filipino
Dialect : Filipino and English
Height : 5 ft. and 4 in.
Weight : 50 kg.

SKILLS:
• Knowledgeable in the field of Astronomy.
• Able to use and operate telescopes.
 104

• Computer literate (knows how to use Microsoft Excel, Power Point, Word,
Basics of AutoCad, Programing Language, and IRAF (Image Reduction and
Analysis Facility).
• Has the ability to lead and work with others under any circumstances.
• Excellent written and oral communication skills.
• Proficient in Filipino and English, knows basic French.
• Proficiency in writing, editing, proofreading and research skills.

AFFILIATION:
2012 – 2018 RTU Astronomy Society (Member)

ACHIEVEMENTS:
Department of Earth and Space Sciences, CEIT
Pop Solo, Singing Contest
Champion
College of Engineering and Industrial Technology
CEIT Got Talent, Singing Contest, Participant

SEMINARS ATTENDED:
2016 - National Astronomy Week, “TALA: The Art of
Learning Astronomy”
Rizal Technological University,
Boni, Mandaluyong City
Participant
2015 - Southeast Asian Astronmy Network Convention
Rizal Technological University,
Boni, Mandaluyong City
Participant
2014 - First National Astronomy Convention
 105

Rizal Technological University,

Boni, Mandaluyong City
Participant
2012 - World Space Week “Starburst: The Largest Star Party
on Earth” Quadrangle, Rizal Technological University,
Boni, Mandaluyong City
- Astronomy Seminar “New Informations and Ideas,
Gateway for Public Awareness”
Blue Room, Research and Development Center
Rizal Technological University

CHARACTER REFERENCES:
Prof. Ryan Manuel D. Guido
rmdguido@rtu.edu.ph
Department Head of Earth and Space Sciences,
Rizal Technological Univerity
Boni Avenue, Mandaluyong City

Prof. Ramcis Allen A. Chan

ramcisallen@gmail.com
Part-time Instructor in Rizal Technological
University
Boni Avenue, Mandaluyong City

Prof. Rose Ann B. Bautista

eleventwelve1991@gmail.com
Instructor in Rizal Technological University
Boni Avenue, Mandaluyong City
 106

Grazielle Amnielle S. Gamab

437 Tabayog St. Brgy. Malamig, Mandaluyong City 1550

+639196919923

gamabgraziellepanda@gmail.com

PERSONAL INFORMATION

Date of Birth: February 24, 1996

Place of Birth: Tokyo, Japan

Gender: Female

Civil Status: Single

Nationality: Filipino

Religion: Roman Catholic

EDUCATIONAL BACKGROUND

Tertiary 2013-present Rizal Technological University

Boni Avenue, Mandaluyong

City 1550

BS Astronomy Technology

2013 Lyceum of the Philippines

University- Batangas

P. Herera St. corner Dona

Aurelia St., Kumintang Ibaba,

 107

Batangas 4200

BS Customs Administration

2012-2013 Rizal Technological University

Boni Avenue, Mandaluyong

City 1550

BS Astronomy Technology

Secondary 2009-2012 Leuteboro National High School

Leuteboro I Western Nautical

Highway, Socorro, Oriental Mindoro

5207

2008-2009 Immaculate Heart of Mary

Academy

Madrid Avenue, Pinamalayan,

Oriental Mindoro 5208

Elementary 2007-2008 Socorro Central School

Western Nautical Hwy, Socorro,

Oriental Mindoro 5207

2003-2007 Maricaban Elementary School

L15B29 St Francis, Pasay, 1300

2003 Socorro Central School

Western Nautical Hwy, Socorro,

Oriental Mindoro 5207

 108

2002-2003 Maria Loreto Integrated School

Madrid Avenue, Pinamalayan,

Oriental Mindoro 5208

CO-CURRICULAR ACTIVITIES

2012 1st Runner-up Mr. and Ms. Astro

SKILLS

Computer Literate

• Microsoft Office

• Linux

• Basic Computer Programming

• Astronomy Software (IRIS)

• Basic AutoCAD

• IRAF

Proficient communication skills in both English and Filipino

SEMINARS, TRAININGS, AND ACTIVITIES ATTENDED

2018

National Astronomy Week

 109

“Astronomy Modernization: A Great Leap for a Collaborative Astronomy Community

in the Philippines”

Rizal Technological University, Mandaluyong Campus

2017

National Astronomy Week

“Emerging Space Technologies: A Jumpstart to Propel a Space Era”

Rizal Technological University, Mandaluyong Campus

2016

National Astronomy Week

“TALA: The Art of Learning Astronomy”

Rizal Technological University, Mandaluyong Campus

International Sun Day

Rizal Technological University, Mandaluyong Campus

2015

International Sun Day and Worldwide Solstice Festival

Rizal Technological University, Mandaluyong Campus

Southeast Asian Astronomy Network Convention

Rizal Technological University, Mandaluyong Campus

 110

2014

First National Astronomy Convention

“Enticing Filipinos through Visions of Astronomical Progress”

Rizal Technological University, Mandaluyong Campus

International Sun Day

Rizal Technological University, Mandaluyong Campus

6th Southeast Asia Astronomy Network (SEAAN) Conference

Rizal Technological University, Mandaluyong Campus

2012

World Space Week

“Starburst: The Largest Star Party on Earth”

Rizal Technological University, Mandaluyong Campus

“New Informations and Ideas, Gateway for Public Awareness”

Rizal Technological University, Mandaluyong Campus

AFFILIATIONS

2012 – 2018 RTU Astronomy Society

Member
 111

REFERENCES

Ryan Manuel Guido

Department Head

Department of Earth and Space Sciences

Rizal Technological University

rmdguido@rtu.edu.ph

Frank Kelvin Martinez

Instructor 1

Department of Earth and Space Sciences

Rizal Technological University

frakesmart@gmail.com

Reuel Norman Marigza

National Coordinator

Astronomers Without Borders

nmarigza@gmail.com

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