Subject: Mythology and Folklore (EL 106)

Topic: Legends, Folktales and Local Color

Objectives: At the end of these weeks, the pre-service teachers

(PSTs) should be able to:
b. Conduct a research of the most prominent folktales and
myths in one’s locality through an understanding of the
process of literature and analysis.

Activity (Motivation): The PSTs will conduct an activity called "Word Discovery
Challenge" The Word Discovery Challenge is a game that
engages players in guessing randomly selected words related to
the topic. The objective is to uncover as many correct words as
possible within a set time limit. For each correct guess, players
are awarded prizes corresponding to the words they've
successfully identified.
Analysis: Before starting the discussion, with the student’s understanding
and own ideas, the PSTs will ask the students the following:
a) Do any of you know any myths that are derived from
religious scriptures?
Abstraction: The word “fable” comes from the Latin “fabula,” or
“story.”

The Buaja (Crocodile)

a. Fables
b. Tall tales
discussed by Alliyah by Ivy E. Inso-Naparan
Joy Oropa
Story:

During the great flood, two crocodile couples named

Daehunajun and Baebajon were left behind on a
mountain. They desperately sought a way back to the
sea, encountering challenges in rivers like Anahawan.
Daehunajun tried to clear a path for Baebajon, but their
efforts were in vain.

Along the way, he faced fierce battles, including a

showdown with Namulinas, the largest crocodile.
Daehunajun emerged victorious but fought recklessly in
his determination to reach Baebajon.

As time passed, Baebajon also arrived in the sea,

accompanied by their offspring. Unable to pass through
the narrow passage, she stayed in a place where she
laid eggs.The eggs hatched, and the family was joyfully
reunited.

Tall tales:

Stories that feature unbelievable or outrageous

elements. They include hyperboles and other forms of
exaggeration.

Story:

“It was dark then, Many men, armed with rifles, were all
around our village, shooting at everyone they saw.

New People’s Army rebels, about 300 of them,”

Rebels have surrounded their house, threatening to burn

it down if Caballes did not surrender. His wife, Sonia
dela Reyes.

Sonia, a native of Zamboanga City, says she was armed

with a .357-caliber revolver and was fighting side by side
with her husband.

Caballes recalls that the rebels desperately tried to enter

the house by breaking down the door with machine-gun
fire and grenades. “After four hours of fighting, we
learned later, at least 27 rebels lay dead and dozens
more were wounded.

“It was dark then, Many men, armed with rifles, were all
around our village, shooting at everyone they saw —
men and women and children — and they were New
People’s Army rebels, about 300 of them,”

“It was about 3:40 in the morning of Oct. 26, and the
rebels entered the village, ransacking houses and
attacking police and military posts.

(I stood my ground, my wife Sonia, helped me fight them

off as my four small children in the house cried and
prayed hard for a miracle to save all us,” he recalls.)

Rebels have surrounded their house, threatening to burn

it down if Caballes did not surrender. His wife, Sonia
dela Reyes, then 32.
( helped him reload bullets into his M14 automatic rifle
as he ran from one room to another to repel those trying
to force their way through.)
Sonia, a native of Zamboanga City, says she was armed
with a .357-caliber revolver and was fighting side by side
with her husband.

(“There was nothing more we asked God but to save our

children.
We knew we were fighting not just for our own lives, but
for the country,” Sonia says.)

Caballes recalls that the rebels desperately tried to enter

the house by breaking down the door with machine-gun
fire and grenades. “After four hours of fighting, we
learned later, at least 27 rebels lay dead and dozens
more were wounded.
( The others retreated, but with a chilling warning that
they will hunt me for the rest of my life,” )
c. Legends related Long time ago, there was no Lake Mainit. Instead, there was a
to Natural fertile and productive land which was inhabited by animals with their
supernatural King and Queen.
Phenomena
King Camig and Queen Ding were very happy with their kingdom
full of assorted animals that every full moon, they had a merry-
making. In one occasion, the hornbills which were beside the king
and queen created loud and boisterous sound irritating the royal
couple. King Camig and Queen Ding decide to leave the place at
that instant in the middle of the special occasion.

Supernatural as they were, King Camig and Queen Ding were able
to bring their land and find a peaceful place were they can
transferred their land. In their hurry, a small portion of the land was
left behind. An unattended teapot boiling with water tilted empting
its content and the golden ladle was thrown out.

When the royal couple was already in the Butuan Bay going to
Misamis, King Camig remembered the golden ladle, so he
commanded a small piece of land to fetch it; reminding it to hurry
and comeback before the sun rises because something might
happen. Unfortunately, it was caught by the sun rise and thru to its
form; the land froze in its place and cannot move distance anymore.
This land as they saw is now called Tubay-tubay because it only
reached the Municipality of Tubay. Tubay-tubay is now a fixture of
Tubay.

Right after the couple left, there was a heavy rainfall which made
the vacated land filled with rainwaters. Apparently, it became a lake.
On the other hand, the water from the boiling teapot made the lake
hot sometimes, thus, the lake called Lake Mainit. The word “Mainit”
is a Filipino term for hot.

It is believed that Camiguin Island was the new kingdom of King

Camig and Queen Ding. Seen at an aerial view, the shape of this
island is similar to the shape of the Lake Mainit. The flora and fauna
of these two places are the same. The birds are all alike, except
that there are no hornbills in Camiguin because they were
purposely left behind.

Religious Beliefs (World View) and Practices of Agusanon Manobos

d. Religious
Beliefs in nature spirits
Folktales The Manobo believes that there is a spiritual being controlling the
discussed by existence of all things in nature. They respect them as guardians of
Princess May Ursal nature; hence, everything they do is always lifted up to them. Thus in
their activities, they seek the permission of the spirits. As a
consequence of their belief system, the Manobo people live a regular
and ordinary life because according to them they never exert any
extra effort to survive since everything is provided by "Magbabaja"
(Creator).
All the Manobos believe in the power of a spirit, despite the fact that
they are already affiliated with various religious groups. They believe
in various spirits, no matter what they call them. They even have
categories of these spiritual beings. For instance, some call these
beings as "jator", others call "engkanto", "diwata", "abyan", "espiritu",
"kalag", "magbanwa", "Magbabaja" and many more. According to the
Manobo, the powers of these spiritual beings are varied. The "Baylan"
and the elders clearly understood that "Magbabaja" is the. most
powerful of them all and the other spiritual beings are simply the
guard- ians of nature, endowed with the power to protect Magbabaja's
properties.
Rituals in the Manobo Community
The Manobo perform several kinds of rituals, ranging from the
simplest and most private, to the most elaborate feasts lasting several
days of singing and dancing (Garvan 1929). Animal sacrifice is central
to most rituals because blood is the most important offering to the
spirits. However, a ritual is usually begun with an offering of betel
chew because all expressions of relationship, whether social or
religious, are initiated with the offering of betel chew. It is also
considered the spirits' favorite food. Rituals, although varied in form,
have one specific purpose, which is for asking permission from the
Magbabaja through his/her trusted guardians. In the ritual, the offering
of live pigs, chicken and eggs, alcoholic drink, soda and tobacco, rice,
betel nut, candies, and biscuits is made for the guardians of
Magbabaja's properties.
In a ritual, the Manobo people believe that the Baylan has the power
to call the guardians of nature from all over the marsh and join the
feast. The Baylan courts the host guardian, the "tagbanua" (territorial
god or diwata), to give permission to the visitors of their territory to
perform activities for a good reason. If the tagbanua approves the
request, the spirit dances to the sound of the "lisag" (a tribal musical
instrument) played by other members of the tribe who are assigned to
play the instrument. Other tagbanua dances to the sound of a guitar;
this according to them depends on the origin of the diwata. similar
powers. The Baylans are believed to be the only ones who can see
spiritual beings.
Prior to the actual ritual, the Baylan will perform a pre-ritual activity
alone to determine if the planned ritual is allowed by the
environmental spirits. The Baylan will make a sagangsang (it is a
torch-like structure made of bamboo) where an egg is placed on top of
it as an offering to the environmental spirits. The Baylan will leave the
sagangsang with the egg for one night and return the next day. If the
Baylan finds out that the egg becomes discolored, it means that the
planned ritual is not allowed.
The first part of the ritual is the "panawagtawag" (invitation of the
spiritual beings to come and heed the invitation of the Baylan) to listen
to the request of the visitors. The Baylan then offers the gifts, followed
by the introduction of the guests to the spiritual beings. When the
spiritual being allows, the Baylan enters a state of trance and will
converse with the guests. In this state, the indigenous people
presume that the spiritual being has entered the body of the Baylan
and is the one conversing with the guests. During this moment, the
Baylan uses a different language, a language that is completely
foreign to the Baylan. When the spiritual being is believed to have
accepted the offer, the offerings are then butchered and offered back
to the spiritual beings including all parts. When the spiritual being
leaves the body of the Baylan; the Baylan calls for a break to give
time to the cooking of food offering without putting anything on the
meat, which means strictly no salt and spices. After the food is
cooked, the Baylan starts to call the spiritual beings again to partake
of the offerings. This time, it is expected that different kinds of spiritual
beings will come (big and small, young and old), thus food are
distributed at different levels (eg. on the table, under the table). A
special allocation is provided on the pedestal made of bamboo for
those who might be coming late. The guests are also invited to
partake of the food offered for the feast but the Baylan and his
assistant should never eat with them.
When the Baylan signals that the spiritual beings have left and spiced
food can already be served, that is the time the Baylan and all the
other participants partake of the food. Those who were not able to
start the ritual could not participate in the second part, which means
that they can only eat after the ritual is over. The remaining raw meat
is then distributed to those who joined the ritual and a part of it goes to
the Baylan. Some Baylans ask for a live chicken as payment for the
services rendered, however, he/she is never allowed to butcher or sell
it unless there is permission from the diwata, and if allowed by the
diwata, the chicken shall be replaced even with a smaller one to be
raised.
Rituals performed in farming:
FARMING
In farming, rituals are always a part in the various stages of farm
development until harvest. At the very start of planning to cultivate an
area of the marsh, a ritual is made in relation to si selection. The
procedure in site selection starts by asking permission from the
environmental spirit, followed by a ritual known as Padugo' (spreading
the p or chicken blood on the ground) before one starts clearing and
planting The system likewise shows the spirituality of the Manobo by
imploring the aid of the Magbabaja.
Site Selection Practices
There are various ways to site selection for farming, One approach in
a simple ritual using a twig of a tree or stick and a candle. In this
simple ritual, the length of the stick is measured before and after the
ceremonial asking for permission. If the measurement of the twig or
stick is longer compared to the previous measurement, this means
that the soil is suitable for farming and will support abundant harvest.
Another way is by using baga (ember) to determine if the chosen farm
sites will yield abundant harvest. The ember is attached to a string a
prayer asking permission is uttered, and if the firewood attached to a
string moves it means the area is good for farming. If not, the farmers
will look for other potential farm sites.
Alimokon (a bird species) is also used to signal the farmer which
areas good for farm cultivation. If the sound of the alimokon comes
from bagto (froot be the actual direction) it connotes good sign. In the
case that a Manobo is looking for a farm site, it is a signal to pursue
the plan. If the Alimokon sound comes from gabing (from behind), it is
a bad omen especially if the bird reverberates above the farmer.
After site selection, the Manobo will ask permission from the diwata
(environmental spirit) to allow them to clear the area for farming
purposes. An axe or sharp bolo is hashed at a tree then left in that
position overnight. When the axe or bolo is still attached to the tree
the next day this signified that farming activity is allowed in that area.
On the other hand, the Manobo of Loreto has another way of asking
consent from the spirits. Here, farmer creates a hole in the ground
and returns after 3 days. If twigs or leaves are found in the hole, this is
a sign that the place is permitted for farming. If the signs are negative,
the Manobo desserts the site and look for another area.
When permission is finally granted, a ritual called "Padugo performed,
where the blood of the pig or chicken is spread on the ground as
offering and thanksgiving to the environmental spirit for the approval
to cultivate the site. When the ritual is done, clearing operation
followed. The trees shrubs and grasses are cut and burned in
preparation for the planting activity.
Rituals are done during different phases of farming, but harvest time
is recognized to be a special occasion for the conduct of a ritual.
Before the actual gathering of rice or corn, a ritual called "taphag" is
performed within the farm vicinity in thanksgiving for a good and
abundant harvest. In taphag, offerings of candle, mallorca (white
wine), buyo, apog, mam-on (betel nut).. cigarettes, and candies
together with pig or chicken are made to the tagbanua (environmental
spirit). The offerings, especially the buyo, apog and mam-on are
generally the farmer will harvest a little portion of corn or rice and
include them in the offering. The rice should be dried, sangagon
(cooked without oil) to produce an aroma that attracts the
environmental spirit. The corn, on other hand, is grilled to have the
same effect. The food prepared during ritual is served to the people
attending the ritual after offering it to the tagbanua.

DIFFERENT RITUALS
"Taphag"
is a ritual for good harvest and as thanksgiving. It is the ritual that the
Manobo do before they harvest rice or corn. According to them, a few
days before the actual harvest, they get a sample of the rice/corn and
cook it for the gods as a way of thanking them for the blessings
received. They offer it on top of a structure resembling an altar with
alcoholic drinks, candles, and "mama-on." They call this ritual
"taphag." This is a very common practice of the Manobo in all places
in Agusan Marsh.
There are also rituals conducted for pest control. Traditionally, the
Manobo people have various ways of controlling "dangan" (pests and
insect) in their farms. However, they agree that the first pest control
method in Agusan Marsh is to perform a ritual called "kudyab/kujab"
In kujab, a black chicken is offered to the diwata who owns the
"dangan" A prayer is uttered, asking the diwata to protect the crops
from any pests or insects harm and make a promise that they will
perform taphag if good harvest is permitted. Aside from kujab, a
simple ritual is performed by a farmer by harvesting some pieces of
crops (e.g. 7 pieces corn) and offering them to the diwata, letting them
to be the first to taste the produce, and in return, the diwata will tell the
dangan not to harm the crop.
Although the Manobo in the pilot sites acknowledge the importance of
the ritual, they are also very much aware that rituals are no longer
ordinarily performed nowadays. These days, rituals are only
performed during special occasions and when it is very necessary
such as healing the sick or for peace offering. Nonetheless, there are
still a number of Manobo who still believe in and practice some rituals
like "taphag" and "pangandila" (lighting a candle). "Pan- gandila" is
more of asking permission from the Magbabaja through the guardians
of nature.
Pamaebag
This is done in praying to Magbabaja to protect the communities
against the future disasters and other unlucky chances. The
Pamaebag use chicken called 'pangujab: by ascending the chicken
during the ritual which is performed only by a duly recognized Baylan
in the community. The materials are: Mam-on (Betel nut), Mallorca,
sugarcane juice, buyo (Betel leaf), tender coconut, pusaw of mam-on,
white chicken, blonde pig, apog (line), Palina, candles, eggs, rice,
saucer, and plate.
Tampuda
Is an event or ritual where the two conflicting parties gathered. The
purpose of Tampuda is to mend broken relationships (penaesay) or to
appease conflicting parties. To release the anger between the two
parties, the Uyagaan (a pig) will be used during the Tampuda where
all the anger and pain done to both conflicting parties will be
redirected to the said animal.
Bad spirits are those that bring bad things to the people, and also do
things that hurt others. Taegbusow is a spirit of bravery. He guides the
magahat during the pangayaw and is believed to drink blood from
people. Mandalingan is a spirit of the balite tree and believed to be a
mantianak (devil baby), Daguw is a spirit who easily gets angry when
rice or grasses are hurt or mistreated.
The diwata mentioned are respected and treated with caution. The
claimants developed ways to call and connect with them such as the
panawag- tawag.
Panawagtawag is the spiritual ceremony done by the claimants,
sometimes called as ritual. As mentioned, this is done when farming,
as well as in other activities. This ceremony involves offering to get
the good side of the spirits as well as treating them as one of the
people. Offerings include kalisew (wild betel nut) or mam-on (planted
betel nut), apog (lime), buyo (leaves of the Betel Plant). ayag (fruit of
rattan), bagae (vine of the Betel Plant), Manika (a shrub), babayoy
(domesticated pig) and manok (chicken). These offerings serve as
dalit or gift to the spirits. Panawagtawagan serves as prayer in
connecting with the spirits and are done by everyone who knows how
to initiate. These are done on quite places such as on the farms, on
big trees, forests, mountains and rivers.
As panawagtawag is a big part in the lives of the claimants since it is
basically done when asking for blessing in farming, hunting among
others, most of the claimants have apogan or ritual area. An apogan
has uyagdokanan or altar where offering are put, such as the big trees
or a makeshift altar. Since the claim- ants are farmers, the apogan are
usually seen at the center of the farm, wherein rituals for hunting are
also done.
As to panawagtawag, there are also baylan that serevs as the
channel of the claimants to the tawagon. Baylan is basically the
medicine man or woman of the community, both physically and
spiritually. Although even a non-baylan can do panawagtawag, there
are tasks that only a baylan can do such as in dealing with sickness
and in conflict settlement. Aside from being experts in medicinal
plants, they are also very important in dealing with the spirit world.
With this task at hand, every baylan has an abyan (a spirit friend) that
helps in connecting with other spirits. The baylan is the channel of the
people to the spirit world and the abyan serves as the medium. The
abyan serves as the bantoy or protector of the baylan. Having an
abyan is very important since one cannot be a baylan without an
abyan.
Abyan are believed to be made together with the making of the world.
They are the ones who choose whom to befriend, and they stay with
that per- son and his/her family for centuries. With this, being a baylan
is inherited and passed on within a family from generation to
generation. It is a practice of pan- gulian or a continuous family
relation with the spirit, and one cannot resist if being chosen. The
current baylan chooses whom to pass his/her ability with the help of
his abyan, thus when a child shows the ability to heal and deal with
the spirits, he/she will be trained even at a young age and will serve
as an assistant to the abyan.
PANGUYAGDOK OG BINANGKO
A ritual performed for asking permission to Magbabaja or other
"taghulaon" if using the land, water, and other parts of the ancestral
lands; it is also conducted if gathering plants such as wood, rattan,
medicinal plants, and wild animals and among others. It was called
Panguyagdok by its altar used was uyagdok, but if the altar is chair,
the ritual is called Binangko. This is done if there are activities
celebrated within the forest and to other part of the ancestral lands as
mentioned ahead. In conducting this, oftentimes, the Baylan lead the
ritual but if in case without the presence of Baylan the member
conducting the activities will do. If the member knows, he will call
other member who can perform them, During the ritual, the materiais
to be used by the one who conducts thereof are the following; altar
(uyagdok or bangko), apog (lime), mam-on (Betel But), can dles,
Mallorca and coconut pulp or young coconut palm.

BUTUAN CITY LIBRARY

 An Kapun-an nan Lambog
e. Horror Stories “ The Lambog Tree”
discussed by Jesa
C. Aniñon
May ila hinkit-an na babaje na nagtindog ila gayuj tagsuyong
mintras nagduyog an sakjanan. Puti an baro nan babaje , abot sa
lapa-lapa an kahaba an ila inkahadlukan kay wayay wayong na
hikit-an an babaje.Taud-taud min-atubang an babaje sa kapun-
an nan lambog human nawaya dajon. An ila istorya minsuyod sa
kapun-an nan lambog an babaje kay amoy ila huy-anan.

They notice a woman standing eerily in awhite long gown. They

are terrified because the woman does not have a face. After a
while, the woman appears in front of the lambog tree and then
vanishes. According to legend, the woman enters the lambog
tree because it is where she dwells.

Santilmo “Fireball”

Uno man jadto na may suga sa tumoy nan kan bagis nay a may
lain na nanuyo kami ra man ni tatay Nonoy, matay taud-taud
musutoy dajon an suga, mubukad pa kaw amo ra nan pajong
kadako, nandyagan kami kay santilmo man baja jadto.

Father Nonoy and I see a fireball while night fishing. It comes at

us quickly and spreads out like an umbrella. They run out of fear
when they realize it is Santilmo.
 An Sigbin sa Suba nan Carac-an
“The Sigbin in the River of Carac-an”

Hawag karajaw an suba nan Carac-an ugsa man kada duyom

hamok an manuyuay kay hamok man isda. Isa ka duyom,
nanuyo si Pilot . Wayay ija iban kay taghilantan an ija manghod.
Lajo na an ija panaw ya nasija makabatok pag-uli.sija kay kun
mopanaw sija muduyog an batang. Tagpaspasan nija ija panaw
hangtod apiki na sa ija an batang. Grabe an ija sawan kay an
batang nahimo nan is aka hajop na way wayong hampan
nagtuwad pasingod sa ija. Bitbit an petromaks, naghindyagan
sija sa kahadlok.
Many people go night fishing on the Carac-an River because the
fish are abundant. Pilo goes fishing along the river by himself one
night because his younger brother has a fever. He walks for a
long time before realizing he is lost and unable to return home.
He is perplexed because the timber follows him everywhere. He
walks quickly until he is close to the timber. As the timber
transforms into a faceless animal and approaches him upside
down, he is terrified. In terror, he flees, carrying the petromax
with him.

Folktales Themes Themes and Its Intended Meanings

White Lady
The Balete
Mystery
Tree
symbolizes tragedy

Fire
Fireball Mystery
symbolizes courageousness

Being
The Sigbin in Sigbin
Responsible
the River of
Carac-an symbolizes fierceness, scary and dan
f. Modern Cultural
Modern cultural references to myths and folktales in Agusan
References of Myths
and Folktales del Norte, Agusan del Sur, Surigao del Norte, and Surigao
Discussed by Andrea del Sur can be seen in various aspects of contemporary
Munsad culture, including literature, visual arts, music, festivals, and
tourism. Here are some examples of modern cultural
references to myths and folktales in the region:

1. Literary Works: Local authors and poets often draw

inspiration from myths and folktales in their literary works.
These stories may serve as themes or motifs, providing a
connection to the rich cultural heritage of the region. Such
works can be found in books, magazines, and online
platforms.

2. Visual Arts: Mythical creatures and characters from local

folklore frequently appear in contemporary visual arts,
including paintings, sculptures, and murals. Artists often
incorporate these elements to depict the cultural identity and
history of the region.

3. Music and Dance: Traditional myths and folktales are

sometimes reinterpreted in modern music compositions and
dance performances. Local musicians and dance troupes
create contemporary pieces that incorporate traditional
elements, costumes, and narratives, bringing myths and
folktales to life in a contemporary context.

4. Festivals and Celebrations: Many festivals and

celebrations in the region incorporate elements of myths and
folktales. These events often feature reenactments or
performances based on legendary stories, showcasing the
local culture and engaging the community in preserving
these traditions.

5. Tourism and Cultural Promotion: Local tourism boards and

organizations often highlight myths and folktales as part of
their cultural promotion efforts. Tourist destinations and
attractions may feature storytelling sessions or guided tours
that provide insights into the myths and folktales of the
region, creating a connection between visitors and the local
cultural heritage.

6. Digital Media and Online Platforms: With the rise of digital

media and online platforms, myths and folktales from the
region can be shared and accessed more widely. Social
media, websites, and online communities provide platforms
for discussions, retellings, and adaptations of these stories,
allowing for the preservation and dissemination of cultural
references in a modern context.

These modern cultural references to myths and folktales

help keep the traditional stories alive while also adapting
them to contemporary artistic expressions, entertainment,
and cultural practices. They serve as a way to honor and
celebrate the rich heritage of the region while making it
relevant and accessible to current generations.
g. Research on Local Research on Local Folk Literature
Folk Literarature
Discuss by Hannah dave
Research on Folk Local Literature in Caraga Region
Sanchez
The Caraga Region is a region in the Philippines located in the
northeastern part of the island of Mindanao. It is known for its
rich cultural heritage and diverse indigenous communities,
which have contributed to a vibrant tradition of folk local
literature.

1. Oral Literature: Like many other indigenous

communities, the Caraga Region has a strong tradition of
oral literature. Folk tales, legends, epics, and chants are
passed down through generations by word of mouth.
FOLKTALES:
ENGKANTO / DIWATA
Story 1: A boy was washing dishes and he heard someone
with a sweet beautiful voice called him, so he get out the
house and check who is calling. Her wife saw him going out
but he never come back. So they look for him and on the
following day his body was found floating on the river
lifeless. On the night of his wake one healer (Mananambal)
visit and surprised to see a banana tree on the coffin. So
she told the wife that his husband is still alive and he was
taken by the engkantos so they make a noise using kitchen
utensils, drum, trumpets around the house. And they found
her husband on a mango tree trunk riding it like a horse.

Story 2: A little girl is playing on the rice fields water pump,

she was happy and laughing, hopping and running. Her
mother ask her what is she doing alone and the little girl
answered i'm not alone I’m with them they are my friends
they give me this glittering stone, opening her hands
showing mud and plants to her mother. So her mother ask a
mananambal because her child has high fever engkanto
and one of them like her child. They have to offer a 3 white
chicken on the waterpump and make the blood flow on the
water way of the ricefield where the child was playing, put
salt on the window and door of the house so that the
engkanto who like her child could not see her inside the
house.

8. ENGKANTO In Vamenta Carmen early 80’s a girl was

washing cloths for his husband after she was done on her
last wash she just throw the water outside on the back of
their house. One night she started seeing things like a disco
party with so many people dancing, drinking and laughing on
their backyard. She told her husband and his husband told
her that it was just your imagination watching tv she heard
car noise on their backyard and she saw again the crowd
and handsome guy looking at her. His husband could not
believe again. And her wife was sick and they went to
hospitals but the doctor could not find something why she
was sick. And her wife kept on saying no no no. so the
husband ask the mother in law from cabadbaran for a help.
 They brought a mananambal and check her wife. The
mananambal told them that the tree on the back of the wall
is the door of the engkanto and her wife angered someone
on the other side she pinch her on her back that no ordinary
eye could see it. So the mananambal started his rituals
making a smoke with dried leaves from his bag chanting a
latin words and making a note on a piece of paper burn it
and put it on a glass of water and her wife drunk it offer the
tree with chicken, chicken blood and the husband and wife
move to another place.

Legend: Legend of Lake Mainit

Mainit Version:

Long time ago in the days of our forefathers, there lived in the
virginal forest of the Diwata Mountains, a group of enchanted
people or the “diwatas” and their beautiful pet birds, the
hornbills or the “kalaws”. They lived harmoniously together, but
as their number increased, troubles began. The hornbills,
known as the clocks of the mountain, become so noisy with
their incessant calls. Bickering started between the “diwatas”
and the pet birds, the “kalaws”. The “diwatas” got fed up and
they decided to part ways.

One night, when the moon was full, the “diwatas” met and
wished their mountain homes away from the old place. The
eldest of them took his wooden staff and tapped the ground
three times. Immediately, the ground where the y gathered
rose ad flew westward to open sea. The vacated spot was
deep and soon it was filled with water coming from the veins of
the mountains. The body of water of water became a lake and
it is now the Mainit Lake. The piece of the land flew westward
was caught by daybreak and it dropped into the open sea.
Some say it became the Camiguin Island.

(Source: Municipality of Mainit, Surigao del Norte)

Animal Folktales: Caraga folktales frequently feature

animal characters that possess human-like qualities. These tales
often convey moral lessons and wisdom.
For example, The Buaja (Crocodile)

by Ivy E. Inso-Naparan

Story:

During the great flood, two crocodile couples named

Daehunajun and Baebajon were left behind on a
mountain. They desperately sought a way back to the
sea, encountering challenges in rivers like Anahawan.
Daehunajun tried to clear a path for Baebajon, but their
efforts were in vain.
 Along the way, he faced fierce battles, including a
showdown with Namulinas, the largest crocodile.
Daehunajun emerged victorious but fought recklessly in
his determination to reach Baebajon.

As time passed, Baebajon also arrived in the sea,

accompanied by their offspring. Unable to pass through
the narrow passage, she stayed in a place where she
laid eggs.The eggs hatched, and the family was joyfully
reunited.

Creation Myths: Caraga folk literature includes creation

myths that explain the origins of the world and humanity.
These myths often involve deities and supernatural beings.
AGUSAN DEL NORTE (MYTHICAL ORIGIN)

Believed by some historians as the place where the first Christian

mass in the Philippines was celebrated, Agusan was first referred
to by its Malay settlers as a word in the dialect meaning where
water. This alluded to the presence of a mighty river that
traversed the whole area. With the coming of the Spanish
conquistadores, the area where flowed a mighty river came to be
known as "Agusan" to the civilized world.

With the occupation of Spanish troops, came the priest and

scholars who immediately started converting the natives. Of the
missionaries sent here, the most outstanding was Rev. Saturnino
Urios, a Jesuit, who indefatigably set about converting some
23,000 natives during his 28 years in the province. He is
oftentimes called the "Apostle of Agusan" for his missionary zeal
and to honor him, the parochial school of Butuan was named
Father Urios College, and presently is called Urios College.

Agusan took arms against Spain during the revolution. With

Aguinaldo’s revolutionary government, a small native unit was
organized in Butuan under the leadership of Senor Gumersindo
Flores. This small force put to task the American soldiers
stationed in the place. Spears being no match to the powerful
guns of the Americans, Agusan yielded to the might of the
American soldiers in January 1900.

Until 1911, Agusan, under the name of Butuan, was part of

Surigao province, formerly known as Caraga district. However,
following the passage of Act 1693, creating the non-christian
provinces, it was separated from Surigao, with the Diwata
Mountains as the boundary lines. Before the approval of Republic
Act No. 4979 on June 17, 1967 and its proclamation as a
province on January 5, 1968, Agusan del Norte was part of the
former province of Agusan.

The province was under the military rule until 1913. When the
Department of Mindanao and Sulu was created under the
Secretary of Interior, Agusan became one of the seven provinces
comprising the department with Frank W. Carpenter as the first
civil governor. In 1914, the first Filipino governor of Agusan was
appointed in the person of Teofisto Guingona. The first elected
governor of Agusan was Apolonio D. Curato in 1923, holding this
position for three terms. Jose Rosales followed him and stayed
as governor for two terms. In 1936, Mariano C. Atega was
elected governor and was succeeded by Agustin O. Casiñas.

Then, war broke out. During the Japanese occupation, General

Aguirre occupied the governor’s post for five months. Liberation
came and Curato was again the governor. However, he stayed in
the position only for a year. Servando D. Jongko who was
elected in 1947, stayed as governor until 1951. From 1952 to
1959, Felixberto C. Dagani occupied his post. He was succeeded
by Democrito O. Plaza who served as governor from 1960 to
1963. Jose C. Aquino took over in 1964 and resigned in 1966
when he ran for Congress. His vice governor, Consuelo V. Calo
ran for governor in 1967 and won.

On June 17, 1967, R.A. 4979, authored by Congressman Jose C.

Aquino was passed by congress dividing Agusan into two (2)
provinces, namely Agusan del Norte and Agusan del Sur.
Agusan del Norte joined the ranks of fast developing provinces
on July 1, 1974 when it became a Provincial Development
Assistance Project (PDAP) province through the efforts of
Governor Consuelo V. Calo. She remained as Agusan del
Norte’s Chief Executive until 1986 when the revolutionary
government of President Corazon C. Aquino made a complete
revamp on the national and local government units throughout
the country.

The province then, was administered by OIC Governor Jose T.

Gonzales but his term was short live due to his death on the
same year. OIC Governor Jesus S. Delfin was appointed to fill in
the vacancy of governorship until he decided to ran for a
governatorial candidacy which he lost to Candidate Eduardo L.
Rama, Sr., who won in the 1988 election. Governor Eduardo L.
Rama, Sr., served the province for two terms and after which he
ran for Congressman and won.

On February 23, 1995, R.A. 7901 was approved by His

Excellency President Fidel V. Ramos creating the four (4)
provinces of Agusan del Norte, Agusan del Sur, Surigao del
Norte, Surigao del Sur and the two (2) cities of Butuan and
Surigao as Region 13 or CARAGA Administrative Region.

Maria Angelica Rosedell M. Amante got elected as governor in

1995 and served until June 2004.

Erlpe John M. Amante got the post in the 2004 elections and now
steers the province to its desired development.

Riddles

Riddles are the simplest genres of folk literature, and they

abound in every cultural community (Eugenio, 2005). This
form of oral literature strikes a kind of intellectual exercise on
the part of the audience. They used highly figurative
language and possessed an intense quality that stimulated
the mind.

In some cultures, riddles were formalized guessing games

wherein participants took turns in asking riddles. Whoever
failed to answer loses the game. Philippine riddles are used
during funeral wakes for entertainment and are used by the
younger generations as a past time or an activity (Ong,
2004). Surigaonon riddles are called Tukod-tukod or Tigmo-
tigmo and were used to entertain people in the past during
social gatherings.
 Example: Pakang na pakang di hibatian

Even slammed together, it’s inaudible

Answer: mata/eyes

Sayings

“Dajawa lamang jaon imo paghanggat nan kayajo Kay basin

sa baga kaw maghampang” (Be careful with your playing
with fire because in the long run You might be playing with
flames).

In this proverb, a typical domestic situation is used, which is

playing with fire. One is warned that being mischievous can
sometimes backfire or create trouble in relationships.

Songs

Songs are short compositions in which words and music

come together in unity. A song belonging to the folk music of
a people or area, often existing in various versions or with
regional variations, is called a folk song. Folk songs are of
great importance to particular communities.

Through the songs, the group expresses its common

emotions and aspirations. It lightens people of the burden,
which is a result of hard work and emotional trauma. In some
preliterate communities, folk songs are used to enchant
enemies and defeat them, attract lovers, and invoke the favor
of the supernatural powers. Sometimes the magic effect of
these songs is so greatly valued that actual ownership of
songs is maintained and their use carefully guarded (The
New Book of Knowledge, 2007).

Example: Gihigugma ko Ikaw (I love you)

Sa linti man matunaw (Though by lightning it will be melted)

An bagjo, asdangan magtampisaw (In typhoons, I will face

and soak me)

Dili magsapayan, kinabuhi mahanaw (I don’t care this life will

be lost)

Gugma tangandoy, taglantaw (Love, desire, foresee)

Rituals and Ceremonies: Folk literature is integrated into

various rituals and ceremonies in Caraga. These events
often incorporate storytelling, music, and dance to
celebrate cultural traditions, mark important milestones, or
seek blessings.

Kahimunan Festival
There is one thing you will witness at any place and any month
you visit in the Philippines: festivals. Filipinos are merry people
who love to celebrate every little milestone. The most
prominent festivals you see in the country celebrate culture,
tradition, and, most of the time, religion.
If you are an adventurer at heart and looking for new ways to
express your faith, this is the place to be. Suppose you are a
tourist in the Philippines looking for a house and lot. In that
case, the Kahimoan Abayan Festival in Butuan City, Agusan
Del Norte, must be on your Butuan bucket list.
Discover Kahimoan Abayan Festival In Butuan City
Kahimoan Abayan Festival is an annual riverside celebration in
Butuan City. It is to honor the Patroness of the Agusan River,
St. Anne. Abayan came from the word “abay” which means
“guide,”. It is held to ask guidance from the patron against
crocodiles that once infested the Agusan River.

When Is It Celebrated?
Kahimoan Abayan Festival is celebrated every last Sunday of
July. Before the COVID-19 pandemic hit in the previous
quarter of 2019, Kahimoan Abayan Festival was held on July
28. It marked the start of the week long celebration of “Adlaw
Hong Butuan”, an important celebration for Butuanons. “Adlaw
Hong Butuan” is a separate celebration held every August 2 to
showcase the lifestyle and traditions of the city.

When Did Abayan Festival Start?

Boats joining the Abayan Festival fluvial procession Photo from
Philippines Travel SiteBoats joining the Abayan Festival fluvial
procession Photo from Philippines Travel Site
According to local historian Greg Hontiveros, the tradition is
traced back to Spanish colonial times. He told MindaNews, a
news service of Mindanao Institute of Journalism in 2012; that
during the Spanish times, the river connects places as there
were no roads. The historian said that the fluvial procession
existed as early as the late 1600s.

Hontiveros pointed out the “1976” marking with the name of St.
Anne at an old Spanish bell in San Vicente village. He said it
suggests St. Anne was already a part of the Butuan tradition
before 1976 as a secondary patron saint to Saint Joseph.

What Are The Activities To Expect During Abayan

Festival?
Festivals in the Philippines are marked by the crowding of
people, some dressed in creative costumes, decorative
venues, and bustling activities. Kahimoan Abayan Festival is
no different. When you come during the highlight, you will
witness the Filipino faithful along the banks of the Agusan
River.

Most of them are residents of Butuan City’s riverside villages.

Join them in chanting “Viva Señora Sta. Ana” and experience
the spirit of the Kahimoan Abayan Festival firsthand.

People on the banks of the river witnessing the Abayan

Festival fluvial parade Photo from MindaNews
People on the banks of the river witnessing the Abayan
Festival fluvial parade Photo from MindaNews
The queue of people in the banks witnesses the fluvial
procession of several boats. The lead boat carries the image of
St. Anne and is followed by adorned boats in varied shapes
and sizes.

Apart from remembering the patron saint, Kahimoan Abayan

Festival also honors the creativity and talent of locals. The
most thematic, decorated, colorful sea vessels participating in
the fluvial procession are recognized. Likewise, riverside
villages are judged according to their theme, color, decoration,
and the chants of the residents witnessing the passage of the
procession.

Furthermore, a “Baruto” or boat racing competition forms part

of the festival, which recognizes men and women peddlers.
You can watch several events like hip-hop, drum, lyre, and
cheer dance competitions and join several parlor games.

More Than Faith And Merriment, What Is Kahimoan Abayan

Festival All About?
As Kahimoan Abayan Festival honors the patron saint and
delights visitors with fun activities, it also serves as a venue to
forward environmental protection. In several celebrations in the
past, government officials and the clergy stand as one in the
call to protect and preserve the Agusan River.

Devotees believe that there are corresponding consequences

from the higher powers when people harm nature, like the
Agusan River. On the other hand, government officials also
see the Kahimoan Abayan Festival as an occasion to highlight
the importance of environmental protection.

Waste segregation efforts in Butuan City Photo from

change.orgWaste segregation efforts in Butuan City Photo
from change.org
While the festival was created to ask for protection against
crocodile attacks, Butuan Bishop Cosme Damian Almedilla
said in 2019 that the Agusan River needs protection against
human aggression.

He noted that some of the severe threats people inflict on the

body of water are improper garbage disposal and the dumping
of mining wastes. His points were echoed by Butuan City
Mayor Ronnievic Lagnada, who said that it is not only the
Agusan River that needs protection but all the river basin in
Caraga Region.

Several studies and documentation efforts:

 1. Cultural Heritage Studies: Various academic
institutions and cultural organizations have conducted research
on the cultural heritage of Caraga Region. These studies often
encompass folklore and local literature as integral components
of the region's cultural fabric. As stated in studocu (2020), the
indigenous communities of the Caraga region exhibit a
profound bond with their ancestral land, nurturing a profound
reverence for the natural world that surrounds them. They
embrace vital life milestones, such as births, deaths, and
marriages, through time-honored customs and rituals deeply
rooted in their cultural heritage. These ceremonies involve
heartfelt offerings to honor their ancestors and pay homage to
the spirits inhabiting the diverse realms of nature. Furthermore,
these communities possess a vibrant oral tradition that
encompasses an array of captivating folktales, folk songs, and
mesmerizing dances, lovingly transmitted from one generation
to the next, embodying their rich cultural legacy. Additionally,
the indigenous communities in the Caraga region are deeply
rooted in their cultural traditions and spiritual beliefs, which
form an integral part of their identity and shape their everyday
existence. Their profound connection to their ancestral land
and unwavering reverence for the natural world permeate
every aspect of their lives. These deeply held beliefs find
expression in their rituals and ceremonies, which serve as a
profound homage to their ancestors and the spirits of nature,
while also serving as a means to safeguard and preserve their
cultural heritage. The oral tradition, encompassing enchanting
folktales, melodious songs, and captivating dances, holds
immense significance in their cultural expression, acting as a
vibrant thread that weaves together their history and values,
ensuring their preservation for future generations. These
cherished cultural practices and beliefs not only contribute to
the unique identity of the indigenous communities in Caraga
but also define their profound relationship with the land and
their close-knit community. They foster a profound sense of
connection, continuity, and pride in their heritage, while playing
a vital role in safeguarding and honoring the region's rich
cultural legacy (Studocu, 2020).

2. Local Cultural Offices and Museums: Local

government cultural offices and museums in Caraga
Region actively engage in research and documentation of
the region's cultural heritage.
Butuan National Museum
This museum is the repository of historical and cultural
materials and artifacts that proves Butuan’s prehistoric
existence and rich cultural heritage. There are two exhibit
galleries. The Archaeological Hall and Ethnological Hall
Specimens of stone crafts, metal crafts, woodcrafts,
poteries, goldsmithing, burial coffins, and other
archaeological diggings are exhibited. At the Ethnological
Hall are exhibits of contemporary cultural materials the
Butuanon or every Filipino for matter used for a living.
Butian City Public Library
A Brief History of the Butuan City Public Library

The Butuan City Public Library has been in existence for

the past 53 years. It was in January, 1952 through the
initiative of then City Mayor Rodolfo D. Calo and his city
council when its circulation and reference sections were
opened to the general public with its first City Librarian,
Ms. Ester R. Pia, now retired, after 37 years of continuous
service.

It was burned twice: On November 16, 1963 and on

October 25, 1985. The first library was situated near the
Rizal Park now the Montalban building. After the first fire in
1963, it was transferred to the second floor of the Butuan
City Police Station. Not long after it was transferred again
to the old Hall of Justice building at the corner of Apolonio
D. Curato and Gregorio del Pilar Streets which also got
burned in 1985 and now the place has become a
barbecue park.

Then the library was housed at the Butuan Central

Elementary School occupying one vacant classroom.
From there we moved out to the Teacher's Kadiwa
building. In 1998 we were forced to vacate because the
building was renovated to accommodate the special
education class for special children. Out of
resourcefulness we spotted the unfinished Vice mayor's
League building and through our persistence we ask the
help of our First Lady, the former City Mayor, Madam
Leonides Teresa B. Plaza that the library be housed in that
said building.

In its struggle for survival, the library transfer sites to

improve its physical structure and its collections thru
solicitation of books from individuals and institutions here
and abroad.

The construction of the building came from the Priority

Development Assistance Fund (PDAF) of Congressman
Leovigildo B. Banaag, representing the first district of
Butuan City and Las Nieves. The building is on a 3,726
square meters lot purchased by the city government of
Butuan under the administration of Mayor Democrito D.
Plaza II.

In July 6, 2000 the New Library Two-Story Building was

erected and the inauguration and blessing of the building
took place in May 13, 2005.

This edifice that stands today is a concrete symbol of true

commitment, enlightened citizenry by improving literacy
and strengthening the library system.
 After the discussion, the PSTs will let the students give
their takeaways and understanding of the discussion and
see if the students have any questions or clarifications.

Application Following the discussion, the PSTs will provide the students
with a formative assessment consisting of three types of tests.
The first test will be a multiple-choice test with 30 items, while
the second test will include 10 true or false questions. The
third test will contain 10 points for a 50 words essay, making
the total number of items in the quiz 50.

Do an advanced reading of Myths as Explanations of

Assignment Natural Phenomena (samples from Greek Mythology).

References
Administrator, W. (2008, February 8). Legend of Lake Mainit.

Lake Mainit Development Alliance. Retrieved June 19, 2023,

from https://lmda.wordpress.com/2008/02/08/legend-of-

lake-mainit/

Mgu AG0NG TU MANOBO NU Agusan VOICES OF AGUSAN

MARSH . (n.d.). PHILIPPINE NORMAL UNIVERSITY

MINDANAO- The National Center For Teacher Education-

The Multi Cultural Education Hub.

https://journalppw.com/index.php/jpsp/article/download/15752/10

120/19352

Ong, F. (2004). Surigaonon riddles, proverbs and games.

Cantilan Publishing

Lopez, M. (2006). Handbook on Philippine folklore. UP

Press. Diliman, Quezon City.

studocu. (2020). Studuco.com/ph/document/davao-oriental-

state-university/technology-and-livelihood-

education/traditions-beliefs-culture/46936137