PHENOMENOLOGICAL STUDY ON THE ADAPTATION TO CLIMATE CHANGE

THROUGH TRADITIONAL ECOLOGICAL KNOWLEDGE

KENT JOHN C. SANDULOG

JHELLIAN CLAIRE M. VERO
CZARINADAMSIL C. SANCHEZ

SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS IN PRACTICAL

RESEARCH 1

11 STEM

BOCBOC NATIONAL HIGH SCHOOL

JULY 2023
 CHAPTER 1

INTRODUCTION

Background of the Study

Indigenous peoples play an important role in establishing diversity and maintaining

locally resilient social-ecological systems. Their indigenous knowledge has proven to
withstand climatic variability and change through the years and they share the burden of
climatic effects and have been one of the most resilient concerning adaptation and
mitigation. Traditional Ecological Knowledge refers to an intergenerational knowledge,
practice, and belief system on the relationship of living things with one another and with their
environment that has evolved through adaptive processes. On the other hand, climate
change adaptation means adjusting and responding to climate change risks and taking
appropriate action to reduce the impacts of climate change or identify opportunities that may
arise. Indigenous people are responding and adapting to climate changes based on TEK. It
allows the community to track changes in their local surroundings and develop local coping
strategies.
Indigenous cultures have centuries of experience with their local natural resources.
They may have observed local environmental changes out in the field before Western
scientists detect them and can develop ways to respond to these changes. Because
Indigenous groups have lived in, and in many cases cultivated their landscapes for millennia,
many have recorded a multitude of environmental and biodiversity changes and can
correlate these along both long-term and more immediate timescales, as well as the
struggles and exigencies of dealing with the impacts of change. Traditional ecological
knowledge has the potential to inform various aspects of climate change assessments.
Specifically, TEK can provide baseline climate information and climate history, in identifying
local climatic changes both short and long-term, and in identifying the environmental and
cultural impacts within ecological, spatial, and temporal scales. Traditional ecological
knowledge relies on the accumulation of long-term, land-based wisdom gained from
experiences with organisms, habitats, ecosystems, and ecological processes. Consequently,
this way of knowing can compare historical landscape conditions with present-day
conditions. Indigenous narratives and traditions often include references to environmental
conditions and events, giving TEK holders a fine-tuned sense of nature’s temporality,
diversity, and variability. This knowledge can be useful when attempting to understand
natural systems over time.
Traditional ecological knowledge is an invaluable way of knowing that has the
potential to become instrumental in climate change assessment and adaptation efforts.
Indigenous communities have historically lived within the land’s means and adapted to
environmental changes. Traditional ecological knowledge can make significant contributions
in assessing the impacts of climate change and in identifying strategies for climate change
adaptation.
Bukidnon is one of the Provinces in the Philippines. Located at the heart of Mindanao the
third island of the country, this province is composed of 20 Municipalities and 464
barangays. The province has a total of 1,541,308 population based on a 2015 census. The
climate of the Province is relatively cool and humid throughout the year with no dry season in
the southern part and no pronounced rain period but relatively dry during the months of
November to May in the northern part of the Province. Furthermore, there are 7 known
ethnic groups in this Province namely: Tigwahanon, Talaandig, Matigsalug, Manobo,
Umayamnon, Bukidnon, and Higaonon where every different part of the Province. These
ethnic groups are interconnected with each other with almost the same culture, language,
and beliefs but in other aspects may differ like the traditions of every ethnicity. Overall, this
Province is rich with culture and tradition and has various TEK within.
The area of research is in Barangay Bangahan. One of the barangays in the
municipality of Pangantucan that is located southwest of the Province. The barangay is
located south of the municipality with about a total of 5,000 people whose majority depend
on farming as their main livelihood.

Furthermore, Considering the small amount of research conducted in the area, we

aim to further know and examine the existing TEK in the community. We decided to
interview and analyze the knowledge of the population in the area to further know their
experiences with the ever-changing effect of climate change that will be tackled on what
happened and what’s the difference between the past and the present change in the
environment of the community.

Statement of the Problem

This study sticks to determine the answer to the question: how do local farmers in
Bangahan Pangantucan Bukidnon adapt to climate change using Traditional Ecological
Knowledge?

Objectives

This study aims to examine how local farmers in Bangahan Pangantucan Bukidnon
adapt to climate change using Traditional Ecological Knowledge.

Significance of the Study

Climate change is now a widespread problem in different parts of the world. Many
are affected especially the poor communities in the province of Bukidnon. Because of this,
we aim to know the Traditional Ecological Knowledge that is present in the study area and
on they mitigate and cope w the changes in their environment. With this knowledge, we will
know how the community makes up and adapt to the changes caused by climate change by
using the existing TEK within the area.

Scope and Delimitations of the Study

This study is delimited to find out how local farmers in Bangahan Pangantucan
Bukidnon adapt to climate change using Traditional Ecological Knowledge.

Definition of Terms

To facilitate the understanding of this study, different terms are defined herein:

Climate change. In this study, this term refers to significant changes in global
temperature, precipitation, wind patterns, and other measures of climate change that occur
over several decades or longer.
Adaptation. Refers to the act or process of adjusting to a new environment or situation, or
the state of being adjusted. The process or the state of adjusting or changing to become
more suited to an environment; the trait as a result of the process.

Traditional Ecological Knowledge. This is defined as the knowledge and practice of

indigenous people passed down from one generation to the next that draws upon cultural
memories and sensitivity to change.

Phenomenological Study. This study explores what people experience and focuses
on their experience of phenomena. It is also a qualitative research method that is used to
describe human being experience of certain phenomena.
 CHAPTER 2

THEORETICAL FRAMEWORK

This chapter presents a review of the related literature and studies there is related to
adaptation to climate change using traditional ecological knowledge. The conceptual
framework and the hypothesized models of the study were also presented.

REVIEW OF RELATED LITERATURE AND STUDIES

Related Studies on the Adaptation to Climate Change Through Traditional Ecological

Knowledge.

Echeveria and Thornton (2019) investigated the traditional ecological knowledge to

understand and adapt to climate and biodiversity change on the Pacific coast of North
America. It is where they investigate the perceptions and impacts of climate change on 11
Indigenous communities in Northern British Columbia and Southeast Alaska. This coastal
region constitutes an extremely dynamic and resilient social-ecological system where
Indigenous Peoples have been adjusting to changing climate and biodiversity for millennia.
The region is a bellwether for biodiversity changes in coastal, forest, and montane
environments that link the Arctic to more southerly latitudes on the Pacific coast.
The research began with contacting the Tribal and First Nation governing bodies.
These entities, along with other experts, suggested additional local experts with whom to
consult. Interviewees were further recruited via chain referral and snowball sampling from
previous interviewees, officials, and experts. Research participants were concentrated into
two age groups: One group of interviewees consisted of Elders between the ages of 60–90
who were targeted for their long-term perspectives on climate and resource shifts, and the
second group consisted of interviewees between 25 and 59, who were selected because
they are not only still active harvesters, but many also often have a long-term perspective as
well.
After transcription, interviews and supplemental data were analyzed by coding for
themes and organizing statements by observation type, with additional geographical
ordering. Ethics protocols as per local and University regulations were followed, including a
consent form which each participant was guided through and signed before the interview. In
addition to free prior informed consent, participants were able to determine their level of
anonymity, attribution, and how their interview data would be shared.
In every community, residents observed that animals are not following their usual
behaviors. Weather patterns, animal behavior, and welfare are tightly intertwined. This is one
of the numerous examples demonstrating how local observations of a cultural keystone
indicator animal species can reveal how weather conditions and people’s interactions with
the ecosystems are interconnected and changing with climatic shifts.
It can be seen that Peoples on the” Northwest Coast are, and have been,
experiencing and adapting to climatic changes through continued interactions with their
changing ecosystems and biodiversity over many thousands of years. An emphasis on
Cultural Keystone Indicator Species (CKIS) provides an opportunity to advance the inclusion
of Indigenous knowledge and Traditional Ecological Knowledge (TEK) into climate research,
and positive ways of dealing with the totality and complexity of what Indigenous Peoples
have to deal with in a meaningful, positive, and empowering way. Thus, the results from this
research suggest some prioritizing; however, more investigations are needed to fully
understand the ramifications of how people can prioritize within modern governmental and
lifestyle constraints.
As more research is conducted looking at weather baselines in the Pacific Northwest,
and the nature of faster-paced changes in the present ‘Anthropocene’ versus earlier epochs,
an even better understanding of the intersections and correlations between Indigenous
observations of the earth system and climate data can be achieved.
Hosen, Nakamura, and Hamza (2019) investigated the traditional ecological
knowledge to adapt to climate changes in Interior Sarawak. The research was conducted at
the Marudi Division of Sarawak where Long Banga is one of the most isolated villages in the
upper Baram River which lies approximately 373 km from the nearest town Marudi. Only
four-wheeled-drive vehicles can access the unpaved logging road that connects it to most of
the areas. They have the Long Banga STOL port which offers twice-a-week flights to Miri
and Marudi using the DHC-6 Twin Otter. The number of population is about 500 people,
dominated by the Sa’ban community. Agriculture is the main economic activity, with some of
the villagers opening up small enterprises. The electricity supply is primarily from the micro-
hydro dam, whereas the water supply comes from the mountain stream.
The collection of data was done in January 2019 using an interview with key
informants and field observation. The questionnaire did not specifically focus on the term
‘climate change’, but on broad environmental changes related to weather and seasons and
their impacts on the livelihood of the local community. This technique creates a more
informal conversation with the villagers and results in more informed dialogue. The
interviewer also asks questions regarding their local strategies to manage the environmental
impacts to get a clear view of the role of TEK in climate change adaptation.
Ten key informants were identified using a snowball sampling technique. Data were
then analyzed using a qualitative thematic analysis. It is a method used in qualitative
research to analyze patterns within data and help identify issues that need to be tackled.
The results show that the tribe observed an increase in the surrounding temperature.
According to the community, the weather is much warmer than it used to be. The application
of Traditional Ecological Knowledge (TEK) is revealed in the Sa’ban way of life. The first
facet of TEK helps the tribe to detect changes in their surroundings. Significant changes that
they experienced include shifting in weather and seasons featuring erratic rainfall and an
increase in temperature. It also exposes the vulnerability of the tribe to droughts and wildfire
events. A significant aspect is that the bioclimatic indicators used formerly to manage
everyday lives are now out of sync. In response to these climatic challenges, the tribe
manages their land and resources using the second facet of the TEK.
They practice traditional long-fallow shifting cultivation for their upland rice which
consequently benefits both the community and biodiversity. Their agricultural lands are
highly diverse and characterized by a moss aid of vegetation including home gardens, fallow
land, annual crops, natural forests, and community forests. This diversity now becomes the
central element in adaptation strategies to climate change which helps to spread risk across
space and time. The method of storing stocks as well has made them more resilient to
climate stresses. In the third facet of TEK, the tribe philosophy becomes the basis of their
social network that promotes social cohesion. More notably, the headman and the Church
institution act as oils to wheel the reciprocity network among the community and promote
collective actions in responding to climate difficulties, thus reducing vulnerabilities. However,
the tribe expresses their concerns regarding losing the TEK. Many young people migrate to
urban areas for studying and working, thus leaving their parents to work in traditional farming
alone. Due to changes in lifestyle and modernization, not many young people are interested
in living in an isolated village, though they will come back for festivals which usually happen
once a year. Also, the tribe worried about continuous deforestation by the logging company
which impacted the forest resources they depend on.
For hundreds of years, the Sa’ban has lived in harsh environments which enable
them to cope with environmental extremes. This research proves that Traditional Ecological
Knowledge (TEK) helps them to track changes and offer a method for building adaptive
capacity in the face of climate change. TEK is a practical tool to adapt to climate risks and
vulnerabilities, thus promoting community-based adaptation.
Therefore, this knowledge system needs further support from science-based
knowledge and modern technologies. Finally, policymakers and practitioners need to
consider and integrate TEK into local planning and policy in Malaysia to legitimize this
knowledge system in the climate change adaptation context.
Irene, and Acadian (2017) investigated exploring indigenous knowledge, community
resilience, and belief systems in typhoon-prone areas of Samar, Philippines. The study was
conducted in the selected barangays(village) of Catbalogan City, the capital of the province
of Samar, Philippines. Having a total of 952 barangays, Catbalogan City is a coastal city and
home to about 103,000 Catbaloganons (local people) whose majority depend on farming
and fishing as their main livelihood. The researcher used purposive sampling in considering
the participants of the study. These are the participants who qualified with the inclusion
criteria as follows: a.) He/she should be a farmer/fisher and known in the community; b.)
must have a good reputation / standing in the community as a traditional farmer/fisher; c.)
must have a good knowledge of fishing practices; and d.) is not a scientific or farming/
fishery technologist.
Since Catbalogan is a coastal community, farmers and fishers were selected
considering that they were exposed to coastal hazards and disasters and much local and
indigenous knowledge (LINK) related to reducing disaster risk has been handed down over
generations in these coastal communities. The design of the study is a qualitative grounded
theory approach which is a discovery of theory from data that are systematically obtained
from social research. Statistical analysis is an Inductive approach that served as the guide
for the study.
The researchers conducted in-depth interviews and focus group discussions with the
participants residing in the upland, island, and coastal villages of Catbalogan City. All the
participants were briefed about the study and written informed consents were solicited for
their participation and for the use of audio/video recorders to record the interview more
accurately. The participants expressed their ideas about climate change and how they got
their information about it. Among those ideas that emerged from the responses of the
participants are: There is no distinction between the meaning of climate change with a
change of weather. In the Waray-Waray dialect, the native tongue of Catbaloganons, the
words climate and weather are translated with the same meaning, that is, it is called
“panahon” which means both weather and climate. Moreover, all of the participants have
experienced disasters such as typhoons and earthquakes, and they can readily evacuate
when there is a strong typhoon especially since they have known that strong typhoons such
as Haiyan have killed many people. Furthermore, all participants expressed their thoughts
on climate change. Furthermore, all of the participants have felt the effects of climate change
by agreeing to the indicators mentioned to them by the interviewer. These indicators are too
much rainfall, rising temperature, drought, more intense tropical storms, rising sea levels,
more flooding, and landslides. Moreover, adaptation measures conducted by the participants
include house repair, making it strong by making it sturdy through more braces, tying it to a
tree or structure, and putting a net on the roof. Others who are not sure and do not want to
take risks would evacuate to a sturdier building such as an evacuation center or barangay
hall. Indeed, the participants and the community have adapted to the changing climate.
From these themes and hypotheses derived, a theory was then generated by the
researchers. It can be averred that it is not entirely new for these observations and
explanations are common in the countryside that is not relying on scientific information. The
hypotheses derived from the responses of the participants are the following: 5.1 Farmers
and fishers are resilient because they can predict and can sense bad weather before it
happens and they can prepare in advance. 5.2 Farmers and fishers have encountered
disasters such as typhoons and earthquakes in the past, and they have survived these
calamities. 5.3 Farmers and Fishers are assured that they can run and find refuge or shelter
in a nearby sturdy structure. Hence, the theory generated out of the given hypotheses
presented in the schema is to be known as the Indigenous Knowledge on Climate Change
Resiliency Theory. This theory states that “Resiliency is enhanced by a person’s knowledge,
his experience, and an assurance of refuge and divine providence.” These resilient people
are capable of withstanding the adverse effects of climate change when they have a good
understanding of the patterns of nature, they have survived it, and they can cling to a divine
source of strength. This makes their recommendation to implement this theory among the
communities within the area of research.
Nalau, Et al. (2018) investigated the role of indigenous and traditional knowledge in
ecosystem-based adaptation: a review of the literature and case studies from the Pacific
islands. The researchers focused their fieldwork data collection on Vanuatu and Samoa as
part of a larger project that investigates EbA in the Pacific Islands. In Vanuatu, they visited
four communities (N = 100 participants) on Tanna Island (Vanuatu; March 2017) and
arranged community discussions to find out what ecosystem services different stakeholders
rely on, how they are affected by climate change, what kind of EbA interventions are
needed, and how these can be best tailored to the local cultural context. These questions
were aimed at understanding the current issues within the communities. Because most
tribes only speak a local language, researchers were assisted by local indigenous people
who translated questions and discussions to the local language from English in community
discussions, while the stakeholder workshop was held in English. The researchers used an
exploratory social science study approach to determine how the concept of ITK is used in
relation to climate adaptation and EbA in particular.
The researchers’ analysis included reviewing and analyzing the literature and
comparing these findings with fieldwork data. Node trees are hierarchical structures in
NVivo, which are used to group concepts and ideas and to provide hierarchical analysis
[e.g., with a top code (Indigenous Technical Knowledge (ITK) and Ecosystem-based
Adaptation (EbA) that has child codes under it. Nodes often have specific meanings,
strategies, and activities and can be abstract or specific. Researchers also coded examples
in child trees such as “TK & EbA,” “Local Knowledge (LK) and EbA,” and “IK (Indigenous
Knowledge) and EbA (Ecosystem-based Adaptation)” to delineate which concepts were
used in which context as part of the queries.
This paper has examined the different assumptions, expectations, and activities
related to ITK as a significant component in an Ecosystem-based Adaptation (EbA). The
researchers examined the ways that ITK is defined and how stakeholders are considering
ITK when discussing EbA options for planning and implementation. Not surprisingly, there
was significant overlap between different terms used relating to ITK in the literature:
Indigenous Technical Knowledge (ITK) and Local Knowledge (LK) were often used
interchangeably and in many instances in the same sentence or paper, which in other
literature often seems to be the case.
In implementing and designing EbA, it becomes paramount to acknowledge and
codesign approaches that recognize indigenous governance systems and broader
Indigenous Technical Knowledge (ITK). This includes understanding perceptions of causality
based on particular worldviews and cultural stories (black magic, environmental indicators of
change). In the literature, identifying indigenous crop species for agriculture and improving
food security by using ITK, is already identified as an important way to localize climate
adaptation. However, for Ecosystem-based Adaptation (EbA) approaches in coastal areas,
similar approaches could be used for identifying the most robust species in reducing erosion
and shoreline stabilization and understanding which groups and individuals hold that
knowledge. Future research should therefore consider the inherent power relationships and
internal debates about what ITK is, who claims to “own” it, and how ITK is changing under
changing climatic conditions.
The researchers suggested the need to shift away from merely focusing on
integration and toward the co-production of knowledge. Such knowledge coproduction in
climate-related work is increasing, but much more can be done to consider the ways in
which ITK and Western science can support more holistic approaches to climate adaptation.
Researchers also added that in relation to Ecosystem-based Adaptation (EbA), knowledge
of indigenous plant species, historical events (such as flooding and tropical cyclones), and
changes in the environment can all feed into an EbA approaches that build upon the local
context. They also added that given climate change, people need to better understand which
parts of ITK remain relevant (e.g., early warning indicators or plant indicators for harvests
and ceremonies) and where these are changing. In this regard, women are key observers of
these changes, given that much of their traditional livelihood roles include, for example,
animal and plant health and availability of water and plant species, all of which are impacted
by climate change.
Li and Hang (2022) investigated "strong ethics and flexible actions, the properties of
traditional ecological knowledge (TEK), as key resources for socio-ecological resilience to
the impacts of climate change: a case study of Baojiatun, Yunnan-Guizhou Plateau karst
area, southwest China."
The study was conducted in Baojiatun (Bao Village), where located in the middle of
the Guizhou Karst depression in China. Karst geology has formed a Tunpu landscape
characterized by cone-shaped peaks in the plateau basin, small dams and clear water, and
idyllic landscapes with natural beauty and harmony between humans and land. Based on
their study of the traditional “Old Han Chinese” community of Baojiatun found that the people
of Baojiatun make long-term and close observations of all-natural elements that they can
perceive with respect to nature and the earth. From the experience of nature management,
TEK helps indigenous communities understand new changes in nature that continue to
shape the landscape.
The data analysis procedures were based on the grounded theory approach. Once
they completed all of the field studies, their data were transcribed into MAXQDA software.
They then analyzed the information collected in the second round of investigation based on
the reconstructed TEK analysis framework and then created codes. That’s when they are
able to interpret the connections among beliefs and perceptions, institutions and
organizations, behaviors and activities, and their relationship with adaptation to climate
change. Such data aggregation allowed the researchers to assess how TEK can be used to
observe, adapt, and mitigate the consequences of climate change.
The first method of this study is the researchers demonstrated their respect for local
residents and interest in ecological knowledge and sustainable livelihoods, the purpose of
this method is to gain trust in the residents. The second round involved ethnographic field
surveys carried out in Baojiatun from 2016–2017, designed to understand the use of TEK in
response to weather disasters. They used four methods. 1. To gain a comprehensive
understanding of local knowledge of natural phenomena, 2. Traditional agricultural practices,
3. Social institutions, and 4. Mental perceptions. The purpose of this survey is to record
activities, gain information, and explore the ecological role of the scientific rationality of TEK.
The researchers’ data analysis procedures were based on the grounded theory approach.
Once they had completed all of the field studies, their data were transcribed into
MAXQDA software. Researchers then began to organize and understand specific aspects of
the climate adaptation knowledge derived from their analysis by combining groups and
categories. Such data aggregation allowed them to assess how TEK can be used to
observe, adapt, and mitigate the consequences of climate change.
The data aggregation showed that the participants had a keen awareness of
environmental changes based on their care for heaven and earth. Their responses to climate
phenomena demonstrated the principle of following the laws of nature, and the organization
of actions in response to weather disasters underscored the self-organized characteristics of
clan society.
This paper explores how indigenous people rely on traditional ecological knowledge
(TEK) as a means to adapt to climate change. First, the farmers are culturally rooted in
ethics of nature worship and ancestor reverence, forming a community that is sensitive to
natural phenomena and governed by local rules and regulations. Second, Traditional
Ecological Knowledge (TEK) has a special use in that the indigenous people are not worried
about climate change itself because they view their own knowledge system as sufficient to
aid adaptation. Third, the properties of TEK are critical resources for socio-ecological
resilience to the impacts of climate change, including a keen observation of
phenomenological change, local indicators for recognizing these changes, and a willingness
to abandon certain assumptions as needed in response to changes. This paper suggests
that TEK plays an important role in socio-ecological resilience because it encourages
indigenous people's sensitivity to change and provides an adaptable knowledge system with
a strong eco-centric view of nature that can support adjustments and that is flexible enough
to accommodate the adjustments needed to respond to changes.

CONCEPTUAL FRAMEWORK

This study is anchored on the following theories:

The greenhouse effect

In the 1820s, the French mathematician and physicist Joseph Fourier suggested that
the energy that reaches the planet as sunlight must be balanced with energy returning to
space because hot surfaces emit radiation. However, Fourier believed that some of this
energy should stay in the atmosphere and not return to space, keeping the Earth warm.
Fourier believed, according to History, the Earth’s thin covering of air (atmosphere) works
the way a greenhouse does. Energy enters through glass walls but is trapped inside, like a
warm greenhouse. This theory was further explored by the work of Eunice Newton Foote in
the 1850s. Foote's experiments using glass cylinders have shown that the heating effect of
the sun was greater in moist air than in dry air and that the highest heating occurred in a
cylinder containing carbon dioxide. Her work foreshadowed the work of Irish scientist John
Tyndall who also focused on the types of gases that played the greatest role in absorbing
heat. Experts have since realized that the term global warming was an oversimplification
since the infrared radiation released is not completely trapped in the Earth’s atmosphere but
is absorbed. The more greenhouse gases, the more energy is stored within the Earth’s
atmosphere.

Greenhouse gases
Irish scientist John Tyndall explored the types of gases most likely to play a role in
absorbing sunlight. Laboratory tests by Tyndall in the 1860s showed that coal gas (which
contains carbon dioxide, methane, and volatile hydrocarbons) was particularly effective at
absorbing energy. He eventually showed that carbon dioxide alone behaves like a sponge in
the way it can absorb multiple wavelengths of sunlight. By 1895, Swedish chemist Svante
Arrhenius became curious about how lower levels of carbon dioxide in the atmosphere could
cool the Earth. In order to explain past ice ages, Arrhenius wondered if reduced volcanic
activity might reduce global carbon dioxide levels. His calculations revealed that if carbon
dioxide levels were halved, global temperatures could drop by about 5 degrees Celsius.
After that, Arrhenius wondered if the opposite was true, revising his previous calculations to
investigate what would happen if carbon dioxide levels doubled. The possibility seemed
remote at the time, but his results indicated that global temperatures would rise by the same
amount, i.e. 5 degrees Celsius or 9 degrees Fahrenheit. Decades later, recent climate
modeling confirmed that Arrhenius’ numbers were not far from reality.

Anthropogenic Global Warming

Climate change contends that human emissions of greenhouse gases, principally
carbon dioxide (CO2), methane, and nitrous oxide, are causing a catastrophic rise in global
temperatures. The mechanism whereby this happens is called the enhanced greenhouse
effect. We call this theory “anthropogenic global warming,” or AGW for short. Energy from
the sun travels through space and reaches Earth. Earth’s atmosphere is mostly transparent
to the incoming sunlight, allowing it to reach the planet’s surface where some of it is
absorbed and some are rejected back as heat out into the atmosphere. Certain gases in the
atmosphere, called “greenhouse gases,” absorb the outgoing rejected or internal thermal
radiation, resulting in Earth’s atmosphere becoming warmer than it otherwise might be.
Water vapor is the major greenhouse gas, responsible for about 36 to 90 percent of the
greenhouse effect, followed by CO2 (<1 to 26 percent), methane (4 to 9 percent), and ozone
(3 to 7 percent). (These estimates are the subject of much dispute, hence their wide ranges.)
During the past century, human activities such as burning wood and fossil fuels and cutting
down or burning forests are thought to have increased the concentration of CO2 in the
atmosphere by approximately 50 percent. Continued burning of fossil fuels and deforestation
could double the amount of CO2 in the atmosphere during the next 100 years, assuming
natural “sinks” don’t grow in pace with emissions.
Earth’s climate also responds to several other types of external influences, such as variation
in solar radiation and in the planet’s orbit, but these “forcing,” according to the proponents of
AGW, cannot explain the rise in Earth’s temperature over the past three decades. The
forcing caused directly by man-made greenhouse gases is also small, but the AGW theory
posits that positive feedbacks increase the effects of these gases between two and four-fold.
A small increase in temperature causes more evaporation, which places more water vapor in
the atmosphere, which causes more warming. Global warming may also lead to less ice and
snow cover, which would lead to more exposed ground and open water, which on average is
less reflective than snow and ice and thus absorb more solar radiation, which would cause
more warming. Warming also might trigger the release of methane from frozen peat bogs
and CO2 from the oceans.
INSIGHTS GAINED

The insight that we gain is that we should stop abusing our environment and burning
fossil fuels which will destroy our ozone layer because this ozone layer is what protects us
against the heat of the sun. We must stop doing these human activities like deforestation
and burning because the more we burn fossil fuels and cut down or burn forests, the more
we could double the amount of CO2 in the atmosphere. Because of these human activities,
our climate also changes.
Because of climate change, many areas are affected by these changes as well as crops,
such as vegetable crops, corn, and rice fields. This is also one of the problems faced by
many farmers due to climate change because the weather sometimes is not at the right time
of the month. where every month, the weather frequently changes, which farmers often
remember and note when will be the rainy season or summer season of this month will
occur. But now, farmers cannot detect when the rainy season or summer season will occur
in this month, because of the changes in our weather. That's how climate change affects our
surroundings.
Ethnic groups have their way and own knowledge that could be shared and used by
us. This knowledge is called Traditional Ecological Knowledge which is passed down from
generation to generation among ethnic and other groups to help and have their way to
mitigate and adapt to the adverse effects of climate change in their community and
environment. This knowledge varies among different experiences and different observations
that they gained over the past years that they experience the changes caused by climate
change in their day-to-day lives. The researchers who involve themselves in the life of
various ethnic groups from the related literature that we got, is a testament to how
researchers make an effort themselves just to study this kind of knowledge which can be a
new rise of intellect and can be a momentous discovery that can even reduce and lessen the
effects of climate change that we experience till this day.
Furthermore, as the other researchers have said, we need more support from science to
incorporate various TEK to be tested and distributed among people around the world so that
they could gain new and various information about how to adapt to climate change. We can
also give them insights on what will they do, and what can they do to help themselves and
also help their community and environment to lessen the effects of climate change.
With these studies, we can be able to categorize and further understand the concept
and importance of various Traditional Ecological Knowledge which exists among various
groups in different parts of the world. By examining, the TEK within a certain place and
group, we can see that as humans in this world, we can still evolve and cope with the
changes that we experience despite being vulnerable to them. By getting our way to
studying and discovering more about Traditional Ecological Knowledge, we can say that one
could gain much various information to be tested and see if it works in order to adapt to the
effects of climate change that we are experiencing because of our doings.

CHAPTER 3

METHODOLOGY

This chapter explains the research design, describes the locale of the study, and
introduces the research participants. It also discusses the sampling procedure, research
instruments, data-gathering procedure, as well as the analysis of data.

Research Design

This is a qualitative research design which specifically is a phenomenological study.

This was employed to further understand the experiences of the interviewees regarding on
the ever-changing effect of climate change on their community and the difference between
the past and the present change in the environment of the community. A question was
administered to the participants during the interviews. This enabled us researchers to know
and to be informed of the changes that the participants experienced and this helped us
accomplish our goals and objectives for this study conducted in the area.

Locale of the Study

The study was conducted in Barangay Bangahan. It is one of the barangay in the
municipality of Pangantucan that is located west of the Province of Bukidnon. The barangay
is located south of the municipality with about a total of 5,000 people whose majority depend
on farming as their main livelihood. Bukidnon is known for its ethnic groups surrounding the
Province namely: Tigwahanon, Talaandig, Matigsalug, Manobo, Umayamnon, Bukidnon,
and Higaonon. Because of this, the Province is perfect for our research locale which involves
ethnic and indigenous groups that is essential for finding the TEK present in every group.
The economy of Northern Mindanao is the second-largest regional economy on the
island of Mindanao. Bukidnon has a progressive agriculture-based economy. It is a major
producer of rice, corn, sugar, coffee, rubber, pineapple, tomato, flowers, cassava, and other
fruits and vegetables. It is also a major producer of chicken, hogs, and cattle. Having the
biggest agricultural area with soils and climate highly suited to agriculture, Bukidnon is the
main source of agricultural products and raw materials that feeds the processing plants
within the province and the major processing centers of the region. Hence, Bukidnon is
tagged as the region’s “Food Basket”.

Figure 1: Province of Bukidnon Map Figure 2: Municipality of Pangantucan Location

 Figure3: Barangay Bangahan Location

Participants of the Study

Research Participants were the people that lives within the Barangay where age
ranged from 40 and above. Table 1-10 shows the profile of every participants of the study.

Table 1-10: Profile of the Participants of the Study

Participant 1 Participant 2
Age 44 Age 83
Sex October 09, 1978 Sex Female
Birthday P-3 Bangahan, Pangantucan, Birthday December 25, 1940
Bukidnon Home Address P-3 Bangahan, Pangantucan,
Home Address Housewife/Farmer Bukidnon
Occupation Ilonggo Occupation Housewife/Farmer
Ethnicity 09067376335 Ethnicity Ilonggo
Cellphone No. Southern Baptist Cellphone No. N/A
Religion October 09, 1978 Religion Southern Baptist

Name Participant 3 Name Participant 4

Age 60 Age 71
Sex Female Sex Male
Birthday January 6, 1963 Birthday March 21, 1947
Name
Home Address Participant
P-3 Bangahan,5 Pangantucan, Name Address
Home Participant
P-3 6
Bangahan, Pangantucan,
Name
Age Participant
Bukidnon 97
45
Participant Name
Age Participant
51
Bukidnon 8
Sex
Age
Occupation 66Male
62
Housewife/Farmer Age
Sex
Occupation 42Male
Wielder, Mechanic
Birthday
Sex
Ethnicity Male
April
Female 24,1978
Ilonggo Sex
Birthday
Ethnicity Male
April 1, 1972
Antiquenyo
Home
BirthdayAddress
Cellphone No. October
P-4a
April 15, 1956
31,Bangahan,
1972
09354471208 Pangantucan Home Address
Birthday
Cellphone No. P-2 Bangahan,
February
0936226357817, 1981 Pangantucan
Home Address
Religion Purok
P-2 3Bangahan,
Bukidnon
Southern Bangahan,
Baptist Pangantucan
Pangantucan, Home
Religion Bukidnon
Purok 4a Bangahan,
Missionary Baptist
Address
Occupation Bukidnon
Farmer/Negosyante
Bukidnon Occupation
Address Farmer
Pangantucan Bukidnon
Ethnicity
Occupation Farmer
Ilonggo
Farmer Ethnicity
Occupation Ilonggo
Farmer
Cellphone No.
Ethnicity Ilonggo
09265791660
Ilonggo Cellphone No.
Ethnicity 09978139053
Ilonggo
Religion No.
Cellphone Southern Baptist
09679662438
09753057276 Religion No.
Cellphone Missionary Baptist
09362409576
Religion Southern
SouthernBaptist
Baptist Religion N/A
 Name Participant 10
Sampling Procedure Age 52
Sex Female
In this research, we used two kinds Birthday April 25, 1971
of sampling procedures. These are Random Home Address Purok 3 Bangahan,
Sampling and Purposive Sampling Pangantucan Bukidnon
Procedures. Occupation Farmer
Random sampling means that we Ethnicity Ilonggo
tallied the names of every potential Cellphone No. 09051067582
participant within the research locale and Religion Southern Baptist
rolled them in a piece of paper. We then
shuffled the names and picked randomly by which we then proceed on interviewing the
participant that we randomly picked. This then happened until we finished picking and
interviewing all the names that we put in the box.
The Purposive Sampling Procedure is used in determining the right and the perfect
participants for our study. This sampling procedure enabled us to limit and choose the right
range of people that fit the requirements of the eligible participants to conduct our research.
Because of this, we can get the right and the most desired interview answers that answer
the questions provided by us to better understand our research and for this paper to be used
for future studies involving Traditional Ecological Knowledge in our research locale.

Research Instruments

To assess the traditional knowledge of local farmers in Bangahan Pangantucan

Bukidnon, we asked a question about the participants' experiences and observations in their
lives that may include the use to adapt to climate change with the traditional knowledge that
they know throughout their lives. We visited the participants in their houses and we
interviewed them face-to-face one by one. We used an audio recorder on our cellphones to
record their response and answers which we then transcribed on our notes.

Data-Gathering Procedure

We got our data through our interviews with the participants of the study. We
individually visited their houses where we conducted face-to-face interview. While we we’re
interviewing them, we gave them a letter of consent to be a part of our research. After they
finished reading the contents of the consent, they then signed the agreement over their
signature. We then proceeded to interview them with the question we prepared for them to
answer, which is essential to obtain the desired results and outcomes of our research.

Analysis of Data

After we acquired the desired data from our house-to-house interviews, we then
transcribed the participants’ answers to our question which we then translated it. After we
translated it, we then used Thematic Data Analysis on analyzing the data acquired from the
interviews with the participants. By this, we can properly analyze the common themes
between the interviews conducted among the participants of the study. We’ve gone through
the notes we’ve taken from the interviews and organized the right and definite answers
coming from the interviews, which were then used in the chapter on Data Analysis.
 CHAPTER 4

PRESENTATION, ANALYSIS, AND INTERPRETATION OF DATA

This chapter represents the perceived Adaptation to Climate Change using

Traditional Ecological Knowledge of farmers in Bangahan Pangantucan Bukidnon.

Participant 1

Transcription:
Sa last June 1984, na expreyensyahan nako ang unsa gyud kalisod ang kinabuhi.
Ang kapoberhon, ang kalisod sa uma kay, as a youngest sa family, ako perminti ang mabilin
sa balay, magbantay sa mga hayop kay tungod sa amoang kapoberhon, sila tatay ug nanay
gaadto sa uban nga barangay para mang harvest aron nga nay ipadala sa akoang tulo ka
magulang nga gaeskwela sa Cagayan nga ga eswela sa college. Duha ka college, isa sa
high school sa Don Carlos. So grabe ka lisod nga akong naagian as a youngest. In 1985,
nag school ko diri sa Bangahan Elementary School pero, tungod sa mga natrabaho, mga
responsibilidad sa balay, nga walay laing masugo tungod kay ikaw kamanghuran, ikaw ray
bata so ikaw ang ma-han-ukan sa tanan. Nagkasakit ko so, nag-stop ko in 1985 in Grade 1.
Didto, na experyensyahan nako ang sige mig uban ni Tatay Rudy Cesumicion nga mag
tabang na ko sa iyaha, magbantay sa upat namo nga ka hayop. Duha ka baka, duha ka
kabaw hangtod mga baboy, kanding… nakauban gyud ko bali, ako ang assistant ni Tatay sa
mga trabaho sa uma. Six years old pako ato nga time, and pag-trabaho ni tatay, ako mag-
uban-uban sa iya magsuyod sa basak. Gasuyod sya sa basak, ako magdala ug gamay nga
basket kay ibutang nako didto ang isda para among masud-an sa pamahaw. Pagkahuman
ni Tatay ug suyod sa basak, ako napud ang mag-atiman sa karbaw para akoang ipa
harabon kag ipa tubog hantod na gamiton duman ni Tatay.
In 1986, didto ko nag-eskwela sa Don Carlos Central Elementary School kay ang
among nanay si Nanay Itsing is concerned gyud tanan sa among education. In fact, bisan
pobre mi, pero gipa-eskwela man gyud ang tulo nako ka igsoon sa Cagayan. In 1990,
nagbalik ko diri sa Bangahan kay nag-transfer ko kay wala nay kauban sila Tatay ug Nanay
nya tigulang na sila. Balik napud ko sa mga trabaho sa uma. Mga 1900s na, naa nay mga
kabag-uhan kay dili naman kayo gagamit ang mga rice farmers sa mga suyod, labay. Naa
namay new technology nga kanang turtle. Dili napud mi mag-linas. Sauna mag harvest,
kung daghan kayo, ang kabaw mao ang sakyan nga mga bata para ipatuyok-tuyok sa
gipang pile nga humay aron tumban-tumban sa upat ka kabaw ga tuyok-tuyok sa humay
hangtod nga mataktak ang humay gikan sa iyang pungango. Then, mga 1990s, naa nay
new technology. Gikan sa paglabay sa basak, niadto na sa turtle. Although nga expensive
kay magbayad man ka pero atleast dali nalang hangtod na ang paglinas, dili na. Dili na
maglinas ang tawo o ang kabaw kung dili, ang treser na. mao na sya ang mga bag o nga
mga technologies in 1990s hangtod nga karon. Even though, wala pa mi ka-testing anang
new technology nga harvester, pero garab gihapon ang na use namo diri sa Bangahan pero
atleast, di na kayo lisod ang pagtanom sa basag.
About nasad sa among pagtanom sa corn. Sauna, tagad. Talinisan ang kahoy nya
ugsukan ang lupa. Duna napoy magsunod nga magbutang sa puti pa gyud nga mais, dili pa
yellow. Hangtod nga pagka 1970s to 1980s, dili na tagad. Wala nay kaingin kay nalimpyo
naman sa mga tao ang mga kaingin. Di na kaingin ang tawag kundi farm na gyud. So, mao
to sya nga ang amoang gamit. Bata pako ato mga 1980s pa, kabalo nako magpugas gamit
ang tiil or kundili ko magpugas, magburay. Magburay ug abono. Hiktan ug sako ang among
hawak. Butangan sa mga tigulang ug abono. Mao na ang among isunod. Duna nay ka
surko, mag idas. Kami gasunod ug buray sa abono. Naa napud dayon nay mga tawo mga
50+. Sila ang magsaplid aron pugsan pero karon in 2000s, nibalik napud to. Tungod kay
natun-an sa mga agrarian, mga agriculturist nga kung sige ug ugmaron sa daro ang yuta,
mawala man ang nutrients sa yuta so mao to sya nga karon, gibalik. Sprayhan lang hangtod
nga mamatay ang mga sagbot mahimo nga compost. Balik napud tong tagad pero di na
kahoy. Ang gagamiton nila kay kanang guna. Mao na siya ang mga situation nga in 1970s,
gibalik karong 2000s. Karon, tigulang na, so new generation more on new technology. Bag o
napud ang kalagayan sa panahon kay global warming na so naa na gyuy mga changes
pero, ang kinabuhi is weather-weather lang. Naay usahay nga ups and downs pero,
padayon lang gihapon ta sa pagkinabuhi uban sa Ginoo. Salamat kayo.

Translation:
In the last June of 1984, I experienced how hard life is. The poverty and difficulties on
our farm, as the youngest in the family, I am the one that is always left in our house. I guard
and took care of our domesticated animals because of how poor we are. My father and my
mother go to different barangays to harvest in other people’s farms just to sustain the needs
of my 3 siblings who studied college in Cagayan de Oro. Two in college and one in high
school studying in Don Carlos. So, the difficulties I experienced is so severe as the
youngest. In 1985, I studied here at Bangahan Elementary School but because of my
responsibilities in our house, I stopped because no one can do the tasks and work in our
house except me the youngest that is the only child left in the house. During grade 1 of the
same year, I fell ill so I stopped my studies. That time, I experienced going along with my
father Rudy Cesumicion to help him with the work on our farm. I learned to take care of our 4
domesticated animals. 2 cows, and 2 carabaos until we raised pigs and also goats. I am
always with my father. It’s like I am his right hand or his assistant with the work on our farm. I
am still 6 years old during that time. In my father’s work, I am always with him while he plows
and prepares the wet rice fields for us to plant our rice. While he plows our wet rice fields, I
follow him carrying a small basket putting there the fish that I find in the wet rice fields that
will be our viand for breakfast. After my father plows the wet rice fields, I then take care of
our carabao. I ride and fed it in the pastures and I also let it take a bath in ponds. I do this
until my father use the carabao again.
In 1986, I studied at Don Carlos Central Elementary School because my mother
Itsing Cesumicion is concerned with the education of us her children. In fact, despite we are
poor, she still insists to let my three siblings go to Cagayan just to get a high-quality and
decent education. In 1990, I came back to my home here in Bangahan because I transferred
schools. I did this because my father and mother have no one to accompany them and they
are also getting older. Because I am back in our town, I also came back with the same work
on the farm. During the 1990s, I noticed some changes because rice farmers rarely use the
methods like plowing wet rice fields. One of the new technology arrived and is being used.
One of them is the Turtle Power Tiller. We also do not use the method of stepping on
harvested rice that is still on its stem. Back in the old times, when the harvest is in large
amounts, children will ride 4 carabaos that will step around and around in a pile of newly
harvested rice until it will be separated from the stems of the rice. Then, during the 1990s,
new technologies arrived. From plowing the wet rice fields, we now use those Tiller.
Although it is expensive because we pay for renting the machinery, it is much more
convenient and it makes our farming much easier. We also do not use the method of
stepping into a pile of newly harvested rice. Today, we use a thresher to separate the rice
from its stem. And that is the new technology and machinery that we used during the year of
1990s up until now. But even though we still do not experience using a harvester which is
also a new machinery, we still use the method of hand-harvesting rice and at least our
farming is much easier to do.
In terms of planting corn. Before, we used tagad. We sharpen a stick then we make a
hole with it in the land where we plant our corn. Also, some farmers follow us with the seeds
of the corn. We still use the white ones and not the yellow ones. Until the year of 1970s to
1980s, we did not use the tagad anymore and we also deforested our farm where trees are
completely gone, and what was left is just a clean field for us to use in planting corn. I am
still a child during that years but despite being young, I already know how to plant seeds
using my feet to cover the seeds in the holes provided by those people in charge of making
a hole in the ground. If I may not plant the seeds, I distribute the fertilizers to be used after
burying the corn seeds in the ground. The elders put and wrap sacks in our waists and they
put formulas of fertilizers in it which we distribute on the seeds which are planted on the
ground. But, agrarians and agriculturists that if farmlands are plowed synchronously,
nutrients will be gone from the soil that’s why nowadays, farmlands are just sprayed with
either insecticides or herbicides until weeds die and turned into composts. The tagad is also
brought back to use but the stick is no longer used to create one. Farmers now use bolo. So
those are the methods and equipment that are brought back in the 2000s from the year of
1970s. Now, because we are getting older, there arises a new generation and new
technologies. Our climate also changed because of global warming but, our life is just
weather-weather lang. There are sometimes that ‘we experience ups and downs but, we’ll
still move forward living our lives together with our God. Thank you so much.

Participant 2

Transcription:
Sang 1973 nag El ñino lawig gid nga init 9 ka bulan naka abot kami sa manubiray ka
pangita sang bugas nga makaon namon pauli di, kag nanginsapa kami adlaw2 kag kapila na
baliswaon ang puno ka balinghoy para lng maka kita kami sang bisan isa lang ka tarangkan
lawig nga gutom kag kaagi gani kami nga nagkali si Maria sang kayus indi kami magkaon
tong una kay nahadlok kami basin magkaramatay kami tanan(poisonous food) tapos gidala
nya sa sapa kag huloman sa tubig tatlo ka adlaw para maanod iya nga higko pagka human
ginhugasan kag ginbulad paghuman bulad gibutang sa kalaha kag kalukalohon kag amo
amon gikaon. Tapos ubra namon adlaw2 panginsapa pangita ka turolahon kag kong ano
makita namon sa sapa nga pede makaon mga banayan kani sya indi ni sya maka hilo kag
pwede makaon na diretso kag kaloy-an man kato nga time wala kaayu gamarasakit nga
mga bata. Tapos pagka abot sang Hunyo naka abot kami sa maramag ka pang garap ka
palay kag pang harvest ka mais. Kag sa panahon nga El ñino pa ang ginakuhaan lang
namon ka tubig kay sa spring kag ang mga gulay nga gina kaon namon sina nga time kay
mga takway, ugbos ka abalong, tangkong, kag kong gapanulod na ang tambo kag ginakali
pana namon sa lupa. Kag pag ting palay na nagtanom kami ka humay kag mais sa aplan
lang kay bukid man tapos ginahilamnan lang namon kapag siut na kana nga panahon kay
wala pa mga chemical nga gina gamit. Kag sauna maayu man ang panguma sang mga tao
dagko man tubas nila kag ang pag harvest sang humay sauna gina garab lang namon
mano-mano tapos ginalinas lang namon na kag kadugayan nga masakit na tiil namon ang
karbaw naman ipa puli namon ka linas kay wala pa man gid abi sang mga makinarya nga ga
exist sauna. Kag para sa akon mas manami gid tana karon nga panahon pero galing lang
tong sauna kay barato 10 centavous maka bakal na timo sang tinapay mo isa ka panid ang
singko mo tana lima ka panid na. Pero ang karon tana matuod nga abunansya ang kwarta
pero mahal ang baraklon.

Translation:
In 1973, El Nino was very hot for 9 months. We went to Manubiray to look for rice
that we could eat back home. We have been hungry for a long time and even when Maria
ate a banana, we did not eat at first because we were afraid that we would all die. Then he
brought it to the river and soaked it in water for three days so that it would float away. Then
we spent the next 2 days looking for something to eat and what we saw in the river was that
the villagers could eat it, it could not be poisoned and it could be eaten straight away and it
was a pity that the time was not good for the sick children. Then when June arrived, we
reached the time when the rice was harvested and the corn was harvested. And during El
ñino, we only get water from the spring and the vegetables that we eat at that time are just
Takway which are from taro when the reeds are buried and we cut them in the ground. And
when it's rice season, we plant rice and corn in the plain because it's a mountain, then we
only plant it when the weather is short because there are no chemicals used. And the
farming of the people is good, even though they are big, and the harvesting of the rice is
done by hand, then we just clean it and after a while, we have pain in the feet, and we have
to replace it with clean water. The machines also think that there is no before. And for me, it
tastes better now, but it's only from the sauna because it's cheap, 10 centavos can make
your bread one sheet, and your five is now five sheets. But now, the money is abundant but
the price is expensive.

Participant 3

Transcription:
Sang una pag abot namon dri nami ang mga panubason abunda ang harvest sa
uma pero ang presyo naman barato pero indi man problema kay barato man ang mga
baraklon pariha kanang mga hilo abuno tapos mga pila ka tuig daw mga lima ka tuig
abunansya gid ang harvest tapos abtan naman sang lima ka tuig nag El Ńino 8 ka bulan
wala kami harvest nga humay bisan amon basakan may spring pero nahubas gid kag indi ka
abot sa amon basak ang tubig tungod kay ang mga tao sa bangahan, malipayon didto naga
kuha sang tubig nga ela gina inom kag ginagamit sa panimalay nila amo na nga ang tubig
indi na kaabot sa basakan kag wala gid kami naka tanom mais kag wala pa man sauna tubo
mais lang kag humay ti amo to ang amon gina kaon may gihatag gobyerno tapos may pundo
man kami tungod kay lima ka tuig nga abunansya man ang harvest naka pundo kami sang
humay pero indi gid igo to nga naabtan sang El ñino pag abot sang ulan mga May na ang
amon pundo nga humay indi na ka igo asta nga naka harvest kami. Tapos ang mga karbaw
wala na sang pagkaon mga hilamon laya na ang gina himo nalang namon kay ang saging
ginatapas na kag panitan lang gamay kag saksakon kag amo ipakaon sa karbaw tapos amo
to nahuman ang el ñino naka tanom naman kami pagka sunod sito nga mga tuig ang dalan
pirte ka lutak tapos na tingala lang kami nga may mga tanda na ang dalan gi survey na gali
sang time ni Zobire amo to nalipay gid kami nga mga mangunguma kay ang dalan gitarung
na amo to nga ang amon mga produkto indi na lisod ipa gawas halin didto sa amon nga
area. Tapos nga 1984 naka tanom kami mais una gid nga harvest mais amon na tanom kag
nag konsumo kami kami ka mais. Wala pa kami katanom humay sina nga time kay ang
basakan gihulat pa nga mapuno ang mga liki sang tubig kay indi magpundo ang tubig kay
ang basakan grabi ang pagliki kag ang tubig didto gid mag salop sa idalom sang lupa kag
pagkanatubigan nagid ang basak bago napud kami nag sugod cultivate sang lupa kag nag
sugod naman tanom tapos pagka sunod nga mga binulan na harvest na naman ang humay.
Sang una sa uma or bisan diri sa bangahan malanghap mo ang prisko nga hangin tungod
kay ang mga kahoy damo pa amo na nga bugnaw ang klima dri pero ang kalainan lang
karon kay na ubos ang mga kahoy pero sa uma na balik2 man ang kabugnaw kag prisko
nga hangin didto kay nagatanom naman ang mga tao didto sang kahoy tapos diri sa baryo
di nagid mapunggan ang kainit kay wala na kaayu mga kahoy kag di na ka sulod kaayu ang
fresh nga hangin tungod kay nag damo na ang mga building. Kag ang mga baraklon nag
mahal nagud samot ang mga abuno pirte na ka mahal kag mga pang spray. Kag nag abot
naman ang panahon nga nag abot naman ang mga sarot ng mga ilaga gina kaon ang amon
humay nga gitanom pero arang2 nalng kay naka dawat kami tabang halin sa gobyerno
nanghatag sila bugas nga NFA amo na ang amon nga gina kaon asta nga madula namana
ang pagpangdaut sang ilaga sa amon nga kaumahan kag karon nag balik2 naman ang nami
nga harvest pero ang problema naman nag pirte nagid ka mahal ang mga abuno kag hilo
nga para samon mga tanom. Malugi ang mangunguma kay ibaligya mo imo produkto barato
tapos di ka bawi sa sa naggasto mo pang abuno kag spray nga mahal kaayu.

Translation:
When we first arrived here, the harvest on our farm is abundant but the price of our
product is cheap it's not a problem because the items are cheap, like those insecticides and
fertilizer. After a few years, it seems that the harvest will be abundant for about five years.
But After five years in El Ńino, we didn't harvest rice for 8 months even though our paddy
field had a spring but it dried up and the water did not reach our paddy field because the
people in Bangahan and Malipayon go to the spring and get fetch some water that they drink
and use in their homes, that's why the water does not reach the wet rice field and we have
never planted corn and there is no sugar cane that time, just corn and rice. This is what we
eat. The government gave us money and also we have a lot stuck of rice because the
harvest is abundant within five years. but it wasn't enough that El Nino caught up with us
when the rains came, we already have enough rice, but it won't be enough until we harvest
again. Then the carabaos don't have any food, the vegetables are dry, all we do is cut the
banana and peel it a little and stick it and feed it to the carabao. After the El ñino was
finished we were able to plant the next year. the road was very muddy; after that, we were
surprised that the road had been surveyed at the time of Zobire that's why we farmers are
very happy because the road has been fixed so that our products will not be difficult to
export from our area. After 1984, we planted corn, the first harvest of corn we planted and
that's what we eat the rest of the month. We didn't plant rice at that time because the
wetlands are still waiting for the cracks to fill up with water because the water won't pool
because the wetlands are very cracked and the water will sink under the ground and the
wetlands will be watered before we come back. the land began to be cultivated and plants
began to grow, then after the next few months, the rice was harvested again. Before in the
field or even here in the jar, you can breathe the fresh air because the trees are still grass,
so the climate here is cold, but the only difference now is that the trees are down, but in the
field, it is cool and fresh again. that the air there is because the people there are planting
trees and here in the village the heat cannot be stopped because there are no trees and you
can't get fresh air because the buildings are overgrown. And the price of what we buy is
more expensive because the ashes and sprays are even more expensive. And the time
came when the plague of rats came and they ate the rice that we planted but only because
we received help from the government, they gave us NFA rice and that's what we eat until
it's gone. the rats destroyed our fields and now our harvest is back but the problem is that
the fertilizers and poisons for our plants are very expensive. The farmer will lose because
you will sell your product cheaply and then you won't get back what you spent on fertilizer
and spray which are very expensive.

Participant 4
Transcription:
1980, nag sugod kami pang-uma diri sa Rancho, didto kami nag istar sa inagapan,
ang amon uma ari diri sa Rancho wala pa kami sina balay sa una toh. Naga uli² lang ako
taga hapon, aga hapon ang uli ko pakadto pauli sa hapon. Tapos sa nag dugay nag pa
tindog kami sing balay toh, kag naka agi pako nga natulog toh nga wala pa balay bala, ning
laksi palang toh sauna and gina ding² sa balay, teh didto ko natulog sa idalom satong mga
laksi wala sing mga atop. Kung mag ulan, jockpot lang toh kay wala sing ulan tapos nag
patindog kami balay didto nga payag, nag buhi kami sing manok, nag buhi kami sing mga
sapat, tapos nag bakal kami sing karbaw kag na impasan namon toh. Tapos amo toh pag
sugod namon sing istar kag mag arado. Pag 1990 naka bakal na kami sing isa ka
jeep...Halin kami sa kalilangan kay highschool na sila, 1990 asta nga naka graduate na sila
Jincky sa highschool 1994, pag ka 1995 nag Cagayan na sila ni Neneng, 1998 nag graduate
na sila, 1995 nag balhin kami diri sa baranggay Bangahan. Sa pang-uma namon sya lang
ang ga pang-arado kay wala kami garastuhon, ako lang ang ga abono, ga hilamon, dayon
ga pang utang kami sing abono hangtud sa 1981, naka recover kami naka bakal kami sing
jeep namon nga katong barato lang, asta nga kami naka sarili na Kami sang amon nga
abono.
Ang klima naton karon, lain gid, sang una indi pa masyado ka init karon kay tungod
sang ozone layer nga daot na kay tungod sa gina pang sunog nila nga plastic maka daot
mana. Tapos ang mga kahoy nga gina mina, gina logging sa kabukiran, indi na maka protect
bah, indi na maayo ang hangin. Kay sauna ang Malaybalay bugnaw man gud na kaayo
karon indi na. Amo na sya, lain na ang sauna kesa karon kay damo na ang illegal logging,
tapos sira na ang ozone layer, sauna indi mana katama ka init ang adlaw karon alas dyes
palang init nana kaayo, indi mo nana ma kaya² ang init dira. Tungod nalang sang ayuda sa
gobyerno kung kis-a naga apil kami, ug dayun naa man kami sang amon nga gamay nga
budget amo ng amon gina gamit.

Translation:
Ever since 1980, we started our farm in Rancho. We lived in Inagapan because our
farm is in Rancho which is pretty far from our house in Inagapan. We just go home every
afternoon and we do this on the next following day. their because our farm is located within
the area. We do not have a house at that time. After a while, we constructed our house in
Rancho so that it is much closer to our farm. There, we raised chickens, and other
domesticated animals, and also we bought a carabao we lived there and continued planting
and plowing(arado) our farm. During the year 1990, my children is already in high school
until 1994 when my children graduated high school. In the year 1995, my children moved to
Cagayan de Oro to continue their studies in college and we couple moved back to Bangahan
to continue tending our farm to support our children. On our farm, my husband plows our
land, and I, the wife, is fertilizing the plants. We also tend the weeds in our plants to boost
their growth. We also borrow and loaned fertilizers until the year 1981 when we recovered
and bought our Jeep which is the cheapest model at that time and also until we can buy our
fertilizer without being in debt with it.
Our climate now is completely different compared to our climate before. Before, it is
not too hot when going outside. But now that there are holes in our ozone layer because of
those plastics that burn that causes its destruction. Also our trees and rainforests. Because
we mine them and we harvest them in large amounts on mountains, they cannot filter the air
anymore to produce oxygen from the carbon dioxide that we humans produce. That’s why,
the past is completely different from the present because many are doing illegal logging then
our ozone layer is already defective, and the sun's rays cannot be handled when you stay
too long in it. Before, even though it is already 10 in the morning, we can still work without
worrying about getting sunburned and heat strokes. But now, although it is still 10 in the
morning, you cannot fathom going out because the sun's rays are too hot to handle. We
sometimes depend on the government’s aid on our farm and livelihood and we also get from
our small budget and that’s what we use in our day-to-day living. Ever since 1980, we
started our farm in Rancho. We lived in Inagapan because our farm is in Rancho which is
pretty far from our house in Inagapan. We just go home every afternoon and we do this on
the next following day. their because our farm is located within the area. We do not have a
house at that time. After a while, we constructed our house in Rancho so that it is much
closer to our farm. There, we raised chickens, and other domesticated animals, and also we
bought a carabao we lived there and continued planting and plowing(arado) our farm. During
the year 1990, my children is already in high school until 1994 when my children graduated
high school. In the year 1995, my children moved to Cagayan de Oro to continue their
studies in college and we couple moved back to Bangahan to continue tending our farm to
support our children. On our farm, my husband plows our land, and I, the wife, is fertilizing
the plants. We also tend the weeds in our plants to boost their growth. We also borrow and
loaned fertilizers until the year 1981 when we recovered and bought our Jeep which is the
cheapest model at that time and also until we can buy our fertilizer without being in debt with
it.
Our climate now is completely different compared to our climate before. Before, it is
not too hot when going outside. But now that there are holes in our ozone layer because of
those plastics that burn that causes its destruction. Also our trees and rainforests. Because
we mine them and we harvest them in large amounts on mountains, they cannot filter the air
anymore to produce oxygen from the carbon dioxide that we humans produce. That’s why,
the past is completely different from the present because many are doing illegal logging then
our ozone layer is already defective, and the sun's rays cannot be handled when you stay
too long in it. Before, even though it is already 10 in the morning, we can still work without
worrying about getting sunburned and heat strokes. But now, although it is still 10 in the
morning, you cannot fathom going out because the sun's rays are too hot to handle. We
sometimes depend on the government’s aid on our farm and livelihood and we also get from
our small budget and that’s what we use in our day-to-day living.

Participant 5

Trancription:
Sauna nga panahon ang mga katugalangan nag lisud kay tungod sa sulod ka 7
kabulan nga init mismo ang mga hayup wlay makaon ang ginapakaon lng sa ela sa una kay
bani sa saging kong may mga sagbot mn sauna gina pili lang ang mga green para lng may
makaon ang mga karbaw tapos ang mga katigulangan sauna gatanom nalang sila sa gilid
sang sapa sang mga balinghoy kag gabi para lng may ara kaunon amo na ang mga naagian
namon sauna kag katong kayos nga makaon nga makuha sa kilid sa sapa. Karon sa
panahon nga nahuman na ang El Nino nagsugod nako pag uma gikaon sang ilaga ang isa
ko ka hiktarya nga maisan kag ang nakuha ko lang kay 15 ka sako naubos sa ilaga nag hibi
ko kay grabi ang gasto tapos wla gid sya naka bawi sa gasto. Ang gihimo ko nlang nga
pamaagi kato nga time nangutang nalng para maka bawi kag gibayaran hinay2 ang iban pa
nga gi utangan namon para lng maka survive sa kato nga pagka failure kag karon nga
panahon lain na ang mga midesina kay sauna wla pa mga spray para sa sagbot gina
hilamon lang pero karon puro na may mga chemical ang lupa amo na nga di na kaayu
healthy ang mga lupa sa karon nga panahon, sauna wala pa gina abunohan ang mga tanom
wala pa spray pero karon puno na sang abuno kag spray ang mga tanom. Tapos karon wla
na kaayu mga kahoy kag mga prutas na ang nag puli tungod ni man kay nag damo na ang
mga tao kumpara sa una nga gamay palang kag damo pa kahoy tapos fresh pa ang hangin.

Translation:
Before, people experience poverty because they encounter 7 months of El Nino
which is 7 months of no rain, and the plants got dry which caused animals to have no plants
to eat. Until such time the people find a way that their animals will survive they get "bani sa
saging" in Ilonggo word which means the ban on banana, and it serves as food for their
animals.
Some people used to plant cassava on the side of the river in order to survive and have food
to eat. We also experience eating kayos that are also found on the riverside.
When there is no or the done of El Nino forced me again to do farming but sadly rats
attacked my 1-hectare corn fields and I harvest 15 sacks only which cause a failure. The
cost and my sacrifices did not pay off that's why at that time I cried. One of the strategies
that I do is borrowing money to recover the cost and I also paid some debts in order to
survive that failure.
However, as we compare before there is no medicine, no need to use spray, and no need to
use fertilizers for the plants because you will only weed with the bolo, there are more trees
and fruits.

Participant 6

Transcription:
Sa una nga panahon ang akon gid naabtan diri sa bangahan nga pag-abot sang
season nga tig paranggas sya mabal-an mo gid nga sa amo na nga bulan sa March kag
April season nga tig palanggas sya, pagkahuman sina nga time mag-isip ka mga 3 months
maharvest gid na sya di pariha karon nga anytime ka maka panggas kay ang panahon karon
ga lain-lain na kag basta ga ulan lang pwede naka makapanggas o maka tanom kay ang
panahon karon wala na gapariha sauna nga dungan gid ang pagpanggas sang tao for
example kong may mga dangan sya indi gid sya maka ataki sa imo tanom kay dungan mn
ang pagpanggas pero karon nga time maka panggas ka ginaataki nila kalooy lang ang
mauna o maulahi kay amo man lang ang maataki nila kay wala na gasabay ang pagtanom
so tungod sina ma failure naka, samantala sauna kasagara gid magtanom kay katapusan sa
April kay kong mag May naka mauludon na imo tanom, basta May sauna ulod gid ang mag-
ataki pero karon pagusto naka kong ano nga month ka magpanggas ang iban karon ang
mais nila bag-o pa nag tubo kag ang iban man gapaharvest na samantala sauna bulto-bulto
man sya. Ang amon main sauna nga ginatanom kay mais gid sya kay wala pa man kaayu
tubo sauna tungod saka mahal sang tracking halin sa bangahan padulong sa busco kag
ulahi na sya na bal-an nga mas mahal gali ang tubo kag mas maka ginansya ka kisa sa
mais kay ang mais sauna tagpila lang 350 okey na samantala kong tubohon mona one year
lang ka maka harvest pero bulto-bulto sya ba. Sa panahon sauna naka experience man
kami sang El ñino mga 7 months nga init tanan kag wala kaayu tanum nga nag-exist kato
kundi saging kag sa time ngana gaadtu kami kilid sapa magkuha kag mangali sang kayos
nga ginatawag, kag may mga wild man nga balinghoy, mga saging, kag kong makabakal
bugas ginalugaw nalang kag kong tig-angon man sya kagudan mo anay sang balinghoy kag
isagol para magdamo-damo man sya. Sa kato nga time damo ang nag sakit nga mga bata
pero salamat lang mn kay wala sang may namatay tapos ang iban tungod sa kawad-on nila
may mga storya na nga mabatian nga ginapatay nalang kag lutuon nila ela bata para
ipakaon sa ela iban nga pamilya pero man gud sang may nagpamatuod nga gihimo gid na
nila sauna storya2 lang sya kag mga rumor lang sa sadto nga panahon. Ang tubig namon
nga gina inom sauna sa mga spring lang kami gakuha tapos tungod sa kainiton may mga
spring nga dow gaka hubsan sya pero may nga time man nga gahinay na ang source sang
tubig kay damo ang gakinanglan sani kag may spring man nga wala gakahubas kag ang
mga sapa man kay nabaw na sya kay wala na sya gaulan-ulan, ang mga basakan dagko
nagid ang mga liki tapos sa time ngato wala pa na uso ang pagpanghatag ayuda halin sa
gobyerno sariling sikap mo nalang gid kag diskarte. Kag sauna kong e compare ta ang
subong gamay lang kag barato pa ang abuno nga ginagamit ta pero karon ga mahal ang
abuno tinood nga gamay ang amon harvest pero gamay lang man gihapon amin magasto
kaysa karon nga panahon gamahal na nga gamahal ang mga baraklon kumpara sang-una
nga sa piso mo damk naka mabakal nga candy pero karon piso mo isa nalang mabakal mo
kag kulang nagid kag sauna man abi kong manguma ka indi pa sya kaayu gasto sa mga
pang spray kag abuno kay damo pa vitamis kag healthy pa ang lupa kay wala pa kaayu
gagamit ang tao sang mga chemical nga ginapang spray di pariha karon damo-damo na
chemical nga ginagamit nga amo na isa sa hinungdan sa pag landslide kay ang mga bukid
sauna nga ginasadol lang karon sprayhan nalang ang mga sagbot amo ang hinungdan nga
mag landslide sya kay sauna ginapang arado lang man dipa kaayu gamit ang mga hilo so
ang mga tao ang ela life span sauna kay dugay kumpara sa karon halus tanan ginagamit
kag ginakaon involve gid ang chemical kag technology tapos ang sauna nga ginakaon more
on gulay-gulay lang gid kag kong mag gulay man karon di man ka maka sigurado nga nga
safe kag wala sang chemical ang gulay nga gibakal mo kay puro na chemical ang ginagamit
para matubo kag matambok ang mga gulay nga ginabaligya, mas nami gid ang panahon
sauna kay ang mga karne sang baboy nga ginakaon sang tao di pa kaayo sila mahighblood
kay ang ginapakaon sa baboy kay mga abalong kag gabi kumpara sa karon dina sila
magkaon kong wala feeds ka nga ihatag. Kag karon nabantayan ko man nga ang klima
sauna indi pa kaayu init kumpara mo karon nga pagpatak alas 9 am or alas 10 am di naka
pwede maka painit gid kay makadaut kag maka cause ni sang sakit sa imo pero sauna ang
amo sina nga mga oras pwede paka maka trabaho kay vitamins pa ang init pero karon tam-
an na ka init gid tapos di mona masabtan ang panahon kay bisan indi pagid season sang
ting ulan gulpi lang mag-ulan kag may panahon man nga puro lang man pirte ka init pero
kong ara ka sa uma medjo dipa kaayu init kag fresh pa ang hangin kay damo pa mga kahoy
kag dipa sya kaayu polluted kag karon nga time nag damo na ang population grabi na ang
mga aso sang mga factories, truck mga motor kag ang ozone layer dako na ang buslot amo
nga ang init karon kay makadaut na sya sa lawas sa tao.

Translation:
What I found here in Bangangan is that when the season arrives, you will know that
in March and April, it is the season to sow, after that time you will consider in about 3
months, you will be able to harvest. It is not like today when you can sow anytime because
the weather is different and as long as it rains you can now or plant because the weather is
not like before and the people now at the same time for example if he has plants, he can't
attack your plant because they are also gnawing at the same time. But now when you can
cut, they attack you, it's a pity that it's the first or the last because that's the only thing they
watch because the planting is not done at the same time, that's why it's a failure that you
plant, as long as there are worms that will attack, but now I want to know what month you
harvest, some now their corn has just sprouted and others are already harvesting while they
are in bulk. The main thing that we are planting is corn because sugar cane is not yet ready
because of the cost of tracking from the jar to the busco and it was too late that sugar cane
is more expensive and you can make more profit than corn. because the corn is only a few
350, it's okay, while I will grow it, you can only harvest it for one year, but it's in bulk. During
the season before, we also experienced El Nino for about 7 months everything was hot and
there was no good plant that existed but bananas exist, that time we went to the riverside to
pick and eat kayos (poisonous food), and there was also wild tapioca and when we can buy
rice, we're going to boiled and we have to cut the tapioca and mix it with rice. At that time,
there were many sick children, but thankfully no one died. There are stories to be heard that
they just kill their children and cook them to feed other family members, but no one testified
that they had already done it, it was just talking about stories and rumors at that time. We
only get the water that we drink from the springs because of the heat, some springs don't
drain, but there are times the source of water is slow because there are grasses and there
are springs that don't drain, the streams have dried up because there is no more rain, the
wetlands have become big and the cracks are over time so it is not fashionable to give aid
from the government, you have to make your efforts and strategies. And I said that
compared to the present, the fertilizer that we use is still small and cheap, but now the
fertilizer is expensive, our harvest is indeed small, but we still spend less than the current
time, the fertilizers are very expensive compared to first, you can buy candy with your
money, but now you can only buy one money, and it's not enough. It's not long ago that
people use chemicals that are sprayed like today, many chemicals are used which is one of
the causes of landslides. Because the mountain before are being plowed now only spray the
grass is the reason for landslides because the saunas are only plowed with the use of
threads so people use the ela life span sauna because it is long compared to now everything
is used and what is eaten involves chemicals and technology after the sauna that is eaten
more on vegetables and vegetables and even if you eat vegetables now you cannot be sure
that the vegetables you buy are safe and do not contain chemicals because only chemicals
are used for the vegetables that are sold will grow and become fat, the season is better
because the pork meat that people eat is not very high blooded. After all, the pigs are fed in
the mornings and evenings compared to now when they eat without feeds to be given. And
now I also noticed that the climate before is not very hot compared to the weather now.
Before 9 am or 10 am, you can't get hot so I can work because the heat is still vitamins. But
now it can be harmful and cause you of being sick, and it's really hot and I don't understand
the weather because even though it's not the rainy season, it just rains and there are times
when it's just pure hot but I'm here You are in the field but the air is still hot and fresh
because there are still many trees and it is very polluted and now the population is
increasing, the smoke from the factories, trucks and motors and the ozone layer is big. hole
is that the heat is now because it can harm the human body.

Participant 7

Transcription:
Kung sa basakan syempre e-prepare ang luna bago ka mag tanom, e-prepare mo
nga mag limpyo, pagka human tamnan nimo, pagka human tanom may ara ka na sing mga
sagbot nga after 3 days sa pag apply sing chemicals para sa sagbot nga indi mag tubo kag
sa mga pesti, pagak human sina maintain na pakadto sa mag tubo na ang tanom, may ara
kana dayon apply sa abono. Kag maintainon mo ang palibot sang uma nga para nga ma
avoid ang dangan nga maabot ma ga abot, like mga ilaga or unsa pa dira. Hulat kana dayon
sa harvest time.
Syempre pag tig-init apektado gid eh, kay kaning dugay ka maka tanom, bisan kung
maka limpyo kana kag sigi init di ka maka tanom or kung maka tanim kana kag mag init
maapektuhan gid ang pag tubo sang imo nga tanom. Pero kung mag sigi na gid ka ulan
apektado gihapon, kay usahay naga landslide, naga baha, maagyan ang imo nga mga
tanom madala na sya ka baha or landslide. Pero kung kaning balance lang ang panahon init,
ulan, nami gid sya ang epekto nya. Syempre bantayan mo gid ang dalagan sing panahon na
kung mainit bah o tig ulan bah, kinghalan kung mag uma ka imo gid bantayan ang panahon
nga amo ni nga month tig ulan na sya, tig init na sya dira gid ka mag bantay sang panahon.

Translation:
If it's a wet rice field, of course, prepare the land before you plant, and prepare to
clean, after you plant, and planting, you will have weeds that after 3 days of applying
chemicals for weeds that will not grow and the pests, even after maintaining that until the
plant grows, there is something that can be applied to the fertilizer. And you must maintain
the area around the farm to avoid things that can reach the crops, like rats or something
else. Wait until harvest time
Of course, when it's hot, it's affected, because it takes a long time for you to plant,
even if it's clean and it's hot, you can't plant or if it's hot, it will affect the growth of your plant.
But if it rains hard, it is still affected, because sometimes there are landslides and floods, and
your plants will be swept away by floods or landslides. But if it's just this balance, the
weather is hot and rainy, it affects us. Of course, you have to watch the weather whether it's
hot or rainy, especially if you have a farm, you have to watch the weather like this month
when it's raining when it's hot, that's where you have to watch the weather.
Participant 8

Transcription:
Sauna na experience ko sang natuboan ko sang buot nag edad ko sing mga 14 to 15
nag El ñino ang naagian namon diri sakay tatay nakakaon ko sang gina tawag nila nga
kayus gina slice na sya pariha ka nipis ng mag slice kaw sang pipino tapos ibutang sya sa
net kag ibutang sa tubig sa sapa overnight kag ibulad napud, bukbokon kag lugawon amo
dayun na gina kaon namon nga lugaw kag naagian namon manguha sang balinghoy nga
maagian namon sa higad sa sapa. Kag sauna nga panahon may salot man gid sa nga
pananum naton pero indi pariha karon kay kong mag ataki ang salot sauna may ara gud
man may mabilin tapos na experience man nakon sauna wala paning pamatay sa mga
sagbot tanan nga mga tao adlaw2 ara sa uma bata o tigulang ara sa uma kay adlaw2
manghilamon man sila maayu ang mas maayo ang moderno karon nga panahon kay indi na
mahago ang tao gitudloan ang tao nga maging hayahay ang problema lang karon nagtamad
ang tao tapos dako ang ma income naton nga kwarta pero mas dako pa gihapon ang mga
baklunon karon kumpara sauna gamay ang income sauna pero maka survive sa matag
adlaw nga baraklon, karon nga panahon maka income ka 350 or 500 kulang pa sa matag
adlaw naton nga kinahanglanon.
Sa karon man nga panahon kong dika maka apply insurance sa imo tanom kag kong pobre
ka lang nga di maka afford sang mga abuno kag hilo kalooy lang gid imo nga tanom pag
dika maka apply insurance kay kong ma failure ka mag lisod ka naman bawi sang na dula sa
imo uma. Kag ang sa karon naman nga panahon damo na mga mangunguma nga gabayad
nalang kong magpaharvest sila sa ela mga tanom example sa humay kag mais kay karon
damo na mga na imbento nga makinarya para mapadali ang oag harvest sa imo tanom sa
uma.

Translation:
At the age of 14, I experienced El Nino and at that time we only eat Kayos found on
the side of the river. We sliced Kayos like how thin when we are slicing the cucumber. Then,
we put the kayos in a net and overnight put them in the water after that we also dry the
kayos under the heat of the sun, then we will grind them and make them a soup. There is a
long process that we need to do after we can eat a Kayos.
When we are farming before we cannot deny the fact, that there is always a pest in
our farm but I can say that the pest before is different from now. It is because before there
are no chemicals to use to kill the pest and weeds that cause not growth of corn or rice.
The people before went to the farm every day and they are getting older doing farming
through their strength. Then, we can survive and buy our needs in the family even if we have
a small income.
As we compare now a day in our modern lifestyles the people are doing farming with
the new technology, and the only machine will do planting and harvest which cause them to
be lazy. Then, if we talk about our income now, the income is greater than the price of our
basic needs such as food. I also observe this time it is not enough even if you have an
income of 350 or 500 a day to buy our everyday needs.
This time if you are poor and cannot apply for insurance on your farm you cannot afford to
buy fertilizers (abuno kag Hilo) which caused pest attacks and failure.

Participant 9

Transcription:
Pag-abot ko dri sa bangahan 1975 wala pa sang kalsada ang dalan karusa lang
maka agi tapos ang mga basakan himounon pa wala pay klaro nga basak kag ang kadalom
sang lutak nya taga hawak tapos ang humay kong maagyan sang baha gaka hapay tungod
sa kadalum sang lutak nya tapos sang 1977 nag agi ang ilaga sulod sa duha ka crapping
urot ka ilaga ang humay kag mais tapos ang humay barato katama kag waay kaayu may ga
baligya humay kay mais kasagara ang produkto sang tawo kay ang mga basakan bag-o pa
na pundar. Pag-abot sang 1980 na pundar na ang kalsada maka agi na ang mga salakyan
mga weapon tapos ang presyo sa una sang mais naka abot na piso kag ang pag baligya sa
doncarlos halin ka diri bangahan aga igo abot didto hapon kay ang gina kargahan sang mga
produkto kay weapon lang dugay sya makaabot tungod kay pudlay pa ang dalan kag waay
sing ga byahe nga mga dagko nga salakyan. Pag-abot sang 1979 naayu na ang kalsada
masudlan na sang mga dagko nga salakyan tapos ang produkto arang2 na ang
pagpagawas paadtu sa doncarlos kag nagmahal na ang mga baligya. Kag sa karon maayu
na kay ang ginagamit namon pagpundar sa amon basak sauna kay mano-mano lang arang2
na karon kay damo na mga makinarya nga magamit para sa uma. Kag ang mga gamit nga
gina gamit namon sauna nga asta karon ga exist pa sya isa nada ang garab, arado kag
suyod etc. Lisod gid ang pagpanguma sang mga tawo diri sauna kay kong magsuyod ka isa
ka simana ikaduha mk nga suyod isa naman ka simana bago ka maka limpyu sang imo
basak maabotan gid mga isa ka bulan kag ayawan ka arado naman kong maisan dapat
kaduha araduhon. Kag grabi nga pag ataki man sang ilaga sauna salamat nalang kong
maka harvest ka mga pulo or lima ka sako kay pirte gid ang pag-ataki sang ilaga sadto nga
panahon. Ang gibuhat namon sato nga time para mabuhin-buhinan ang pag ataki nila kay
gina hawanan lang gid namon ang palibot sang amon nga tanom mais mana or humay.
Bisan karon may mga ilaga pa gani pero indi na kaayu pariha sauna.

Translation:
When I arrived here in Bangangan in 1975, there was no road, the road could only be
used by carts, after the wetlands were built, there was no clear wetland and the depth of the
mud was waist deep. After 1977, the rat passed through the two crapping fields, the rat
ravaged the rice and corn, then the rice was cheap and there was no good. When the road
was paved in 1980, vehicles and weapons could pass, then the price of the first corn
reached pesos and the sale of Don Carlos from here in the morning was enough to reach
there in the afternoon because what was loaded by the product is just a weapon, it will take
him a long time to reach because the road is still difficult and there are no big vehicles. By
1979, the road had been repaired and large vehicles could enter it, and the product was
ready to be exported to Doncarlos and the price of goods had increased. And now it's good
because what we used to build our wetland before was done manually now. After all, many
machines can be used for the farm. And the tools that we used before that still exist today
are the garab, arado, suyod, etc. It is very difficult for people to farm here because if you
plow for a week, then you plow for another week before you can clean your paddy field. And
even when the rat attacked before, thank goodness I was able to harvest about five bags
because the rat attack was very frequent at that time. What we did this time to reduce their
attack is that we just cleared the area around our corn or rice plants. Even now there are
even rats but it's not as bad as before.

Participant 10

Transcription:
Nag sugod kami sa among panginabuhi sang akon naman-an nga kami usa ka pobre
nga maka kaon sa usa ka adlaw katulo ka beses, mga panalangin sa ginoo nga gin hatag sa
amon bungga. Kag maabot ang panahon pud nga ting panggas. Ang kinabuhi namon kung
mag panggas kay dagyawanay kanang bayanihan, puli² lang taga pamilya pag ka sunod
human sa isa ka pamilya balhin na sad mi sa isa ka pamilya, tinabangay ang amon nga
trabaho sang una nga panahon, so Elementary pami ato. Pag graduate nako sa Grade 6 ni
undang ko kay gi tagaan namo ug pugos ang amon duha ka magulang, so dibale nag hatag
jud mi ug panahon para sa ila kay debale dili man kami ka afford mag gasto ang akong
ginikanan. So, debale ako nalang ang nag undang kato nga time, so kato nga time ang
amon trabaho kay nag undang man kami, asa ang harvest sang mais, tua mi kaabot mi didto
sa upper rancho didto sa among mga relatives didto sa side sa akoang nanay didto naga
pang harvest sang mais, ug amon dayon ibaligya ug ipadala pud sa amoa, didto sa among
magulang sa cagayan kay didto man sila naga school sa College.
Then, about naman sa amoang uma, ang trabaho sang akon nga tatay kato nga
time, pag Highschool na nako usa pud sya ka kagawad ato nga panahon sa amoang
baranggay pero ga farm gihapon mi. Tapos sa among pag farm ang amon gina gamit is
kabaw ug daro, hangtud kung sa aplan, kung sa basak naman about naman sa basak ang
amon gamiton kay kabaw, daro, unya pag human ug daro amoa dayun na ug tig karason,
pagka human na ng karas, either pilian lang ang karas or suyod, kabaw ra gyapon ang ga
bira ana. Then, abot ang panahon nga samtang ga suyod akong tatay, di gyud malikayan
ang disgrasya na samad pa siya sa suyod. Hangtod nga niabot ang panahon pud nga e-
ready to pugas, sabod or direct na ang humay, labayon anay instead nga turtle, labay ang
diskarte dira, so gi labay guyod gyapon ang kabaw dira.
Ang amoang kinabuhi isip ka pobre, malipayon gyapon kami kay tungod sa
panalangin sa Ginoo. So, hangtud karon nga nag ka pamilya na mi nga managsuon ug gi
kuha pud sa Ginoo ang amoang ginikanan, nag pa bilin mi nga pobre gihapon, pero blessing
gihapon kay makakaon lang gihapon sa isa ka adlaw katulo ka beses. So mao ng kinabuhi
namon isip pobre kag gina panalanginan pud sa Ginoo. And then, sa akoang kianbuhi karon
naga pabilin usa ka farmer, hangtud ang amoang gina gamit karon nga panahon, kabaw
gihapon, daro ug kung sa aplan kabaw, daro, mao ng amon gamiton then pugas dayon. Di
na mi mag parehas sauna nga kapila na daruhon, dili na kay spray naman karon kay nagaka
high-tech na ang atoang pang gamit sa atoang pang-uma. And then, about naman sa basak,
kung mag basak mag tanom ug humay, ayha mag tanom instead nga suyod, turtle na lang,
dayon balik napud sa labay nga gina-guyod gihapon sa kabaw. Mao na ang kinabuhi kung
mag tanom kung humay ang itanom sa aton nga basak. So, mao na ang kinabuhi namon
nga farmer.
Ang akon lang nabantayan sauna nga panahon, sa panahon sa ting pugas, ang amo
jud sama sa na andan sa ting pugas, kuan gyud March, April, ana gyud duha gid ka bulan,
kay pag abot sa May, dili na na pwede nga mo pugas ka ug May, kay uloron na ang amoang
mais. Pero karon ang kalaihan na tungod sa klima nga wala na ga insakto ang pag ulan²,
kay sang-una tukma man gyud pero karon dili na nag salamuang na, ang akon lang gid na
experience ngano nga dapat unta ang bulan sa kanang Marso, April, ting-ulan na unta nya
karon nga panahon, wala man naga insakto ang panahon, mo ulan, mo init, ana bah. Lahi
jud ang panahon ang kalainan, kay sang una nga panahon ang badlis sa adlaw ma kaya² pa
nimo, kesa karon alas syete na ang oras sa buntag di na nimo makaya tungod kay ang
panahon nato karon nga lahi na gyud, ug ang akong na observe ang kabukiran, gamay
nalang gyud ang mga kahoy nga mga butang ta nga virgin forest.

Translation:
We started our life when I knew that we are poor. Despite being poor, we are
thankful for the blessings bestowed by God on us that we can still eat three meals in a day.
And there still comes a day when we could plant crops. Our life when we plant our crops, we
unite townspeople and help each other which we call Bayanihan. We help every family of
farmers with work on the farm and they also help us with ours. We help each other from
planting crops to harvesting them in the past when we are still in elementary. When I
graduated in sixth grade from elementary, I stopped studying because my parents prioritized
the studies of my 2 younger siblings. Because of the fact that our budget is insufficient for
our studies, I sacrificed my studies just to let my two older siblings finish their studies.
Because I stopped going to school because of that circumstance, where corn is being
harvested, we are there wherever that place is located. Sometimes, we hike to Upper
Rancho Bangahan Panganctucan Bukidnon with our relatives on my mother’s side just to
harvest corn. We then sell the share of our harvest, then the money we earned is sent to my
two older siblings in Cagayan de Oro where they studied College.
When I continued my study in High School, my father work during that time is a
farmer at the same time a kagawad in the barangay. On our farm, we use a carabao and
plow in our rice field or aplan. In our basak or a wet rice field, we use also a carabao to plow.
After plowing it, we then flatten the wet rice field. We do the methods karas or either suyod
which both are still being pulled by a carabao. There is also a time where when my father
does the work on our rice fields, he cannot avoid being wounded by the equipment he uses.
Until the time comes when the rice fields are ready to be planted with rice. We use two
methods of sowing rice. One is directly throwing rice in the rice fields and the other is where
we plant the seeds in a separate wet rice field then after it grows to the right size, we then
transfer it to the bigger column of the rice field. Before, when a tiller is not yet present on our
farm, we use flattening and plowing equipment that is still being pulled by a carabao in our
wet rice fields.
 Despite being poor, we are still happy because God’s blessings have been poured
into our family. Up until now that we siblings have our own different families and God has
taken our parents, my family is still being blessed by God that we can still eat our meals
every day. Me and my family stayed as a farmer and still the method we use in farming still
involves the use of a carabao. We plow rice fields (aplan) and we also sow our rice on rice
fields by hand. We are not the same as before where we constantly plow the fields. We now
use pesticides in our farms because of our advancing technology today. In terms of what we
use today on our wet rice fields, we now use a tiller and we just occasionally plow them and
we also flatten the columns of the field using the equipment used for flattening that we used
before and still being used today and this is still being pulled by a carabao. That is our life as
a farmer planting and sowing rice in our rice fields.
What I observed before is that, between the month of March and April, we start
sowing our corn because, by the time when the month of May arrives, you cannot plant
anymore because you’re planted corn seeds will just be food for plant-eating worms. But
nowadays, the changes I experience because of climate change is that there are no exact
months of rainy seasons and the weather today is unstable and unpredictable because
before, the months when the rainy seasons starts is during March and April but now,
because of the climate change, there are no months that we can say that ‘this month will be
a rainy season’. Our climate is totally different because before, the sun’s rays can still be
handled but now, even when it is still 7 in the morning, you can’t stay long exposed to the
sun. I also observed that there are little to no more trees that can be found in the mountains
because before, mountains have thicker trees which we can refer to as virgin or untouched
forests.

Data Analysis

Thematic Analysis on how do local farmers in Bangahan Pangantucan Bukidnon

Adapt to Climate Change Using Traditional Ecological Knowledge.

Theme 1: Utilizing Indigenous and Exotic Food for Survival

Based on the Thematic Analysis, we noticed a commonality in terms of the food they
eat during El Nino. Participants 6, 8, and 2 said that they ate a wild and intoxicating yam
called Nami also commonly called Kayos to survive the El Niño. It is the only plant that they
can find to quench their hunger because crops could not grow with the heat of El Nino
causing rain to not be seen anywhere. This plant is known for its toxins which when not
prepared properly, one could get sick eating this. That is why, farmers in the barangay
thought of an idea to eat this plant to sustain their hunger in the scorching sun of El Nino.
First, they pull the plant on its roots to reveal these potato-like beets. They then slice it thinly
and put it in a net to let it stay in a running body of water like a river to lessen the toxicity of
the plant. This is then left overnight. The following morning, they retrieve the plant from the
river and the Kayos are ready to be prepared to eat. The farmers often fry it or either make
soup with it. “We have no choice but to carefully prepare the Kayos because we have no
other food to eat during that El Nino. Why would we eat that toxic yam when there are other
things to eat?” This was quoted from participants who experienced hardships during the
effect of El Nino in their lives as farmers. Farmers during El Nino are also getting their
drinking water from springs surrounding the town. “We are thankful at that time that the
springs here in our barangay didn’t give up on us and it was still producing clean and
drinking water for us to use and survive during the El Nino at that time.” Cited from our
interview with Participant 6.

Theme 2: Practicing Traditional Production for Family Consumption and Generating Income
Like all typical farmers, here in Bangahan, farmers rely mostly on their harvest.
Participants 1, 2, 3, 4, and 10, said that the crops that are yielded on their farm are the main
source of income and the daily meal that they eat. Mainly, these sources are rice that they
harvest from their rice fields, eggs from chickens and ducks, fruits from trees, sweet
potatoes, ube, and also meat from pigs, goats, chickens, and other farm animals. These
traditional farm products are still being produced on their farms for them to consume and get
income by selling their products.

Theme 3: Integrating Traditional Methods and Practices in Modern Farming

Based on participants 1, 3, 6, 9, and 10 experiences, before, farming is done
manually which means that every single work is done by hands, feet, and farm animals like
the carabao. They all do the plowing equipment (Daro) and flattening equipment (Labay and
Karas). All of this equipment is attached to the back of a carabao. “They are like a man’s
best friend to us,” quoted Participant 1. In terms of harvesting rice, newly harvested rice
paddies are stacked in a pile that is then trudged by the feet of farmers or either the carabao
to separate the rice grains from its stem. Furthermore, before, farmers here in Bangahan
help each other with responsibilities on the farm. As Filipinos, they also practice the
movement called Bayanihan where each and every person that has the heart to help others
will help their fellow farmers to easily accomplish duties at the end of the day.
Furthermore, farmers here in Bangahan still practice using the traditional knowledge
that they know on using the plow(Arado) and the flattening equipment (Labay) which is still
traditionally pulled by a carabao. They still use their knowledge on using these farming
methods to continue mitigating and adapting to climate change. The method of harvesting
rice paddies is also the same as before as farmers here in Bangahan use sickle before to
harvest them as the harvester is not yet introduced in the barangay and people are still using
the method before harvesting rice paddies to be put into the thresher and to be milled by a
rice mill.
In terms of planting and harvesting corn, people here in Bangahan still use the same
methods of planting corn from the methods used before. Process of making holes in the soil
and also someone putting corn seeds in those holes. After covering the corn seeds with soil,
another person will follow by putting fertilizers on them. This method happens
synchronously. The method of harvesting corn is also the same as before and is still being
used up to this day.
The traditional mode of transportation farmers use is a cart locally known as karo or karosa.
This two-wheeled cart that is being pulled by a carabao, is responsible for carrying loads of
farming equipment, harvested crops, and other products that come from their farms.
Moreover, because of the innovations and discoveries in farming and agricultural industries,
many methods and equipment are not being used and practiced anymore. Plowing the wet
rice field is not being practiced anymore instead, farmers here in Bangahan Pangantucan
Bukidnon use tillers up to this day. Instead of trudging piles of rice paddies, farmers now use
rice threshers to separate the paddies of rice and the rice grains. Rice mills also now exist
so, milling rice is now easier than before. “Our farming has been easier since new machinery
has been bestowed to us. Now, we get more harvest and we have reduced spending our
time to just focus on our farm” quoted Participant 9. Also, farmers noticed that because of
the pesticides and herbicides that are being sprayed on the soil, the soil up to this day is
getting more and more acidic. “Because of those pesticides and herbicides that are being
sprayed on our farms today, the soil is getting more and more acidic causing other plants to
not grow and wither. It is not like before when we just plow and remove any excess weeds
on our crops to boost their growth and the soil is not getting acidic because we don’t apply
any pesticides or herbicides in it.” This was said by participants 4 and 7.

Theme 4: Utilizing Traditional Management of Animals and Water Sources

Participants 1 and 10 said that methods before taking care of farm animals are still
being practiced traditionally up to this day by the farmers here in Bangahan. After carabaos
finish working in the field, farmers then ride them to the pasture and guard it as they
eat(paharab). After this, they then drive to their next destination which is a pond to let it cool
down(patubog). “I do this until my father uses the carabao again” cited Participant 1.
Furthermore, participants 2, 3, 6, and 10 said that the traditional water source of the
barangay is all from underground springs. They use hoses that act as water transport from
the spring to their houses on their farm. Underground springs are also the main source of
water in the barrio. Water pumps are installed within water springs found in different
locations within the barangay and then stored in reservoirs that are then transferred to
consumers in the barrios through hoses. This method and practice traditionally existed for
many years up till this day.

Theme 5: Using Traditional Weather Observation, Analysis, and Forecasting

As observed by all the participants that we’ve interviewed, they shared that before
you can determine and you can have a basis on what months will be a sunny season and
what months will be a rainy season. When the rainy season arrives, typically around March
and April, farmers plant their crops together. Farmers in the past have their signs of the
sunny season which is a time for harvest and the rainy season which is the time to sow. But
now, sadly because of climate change, the signs and basis they follow are not exact with the
month they assume to be a rainy or sunny season. Today, they can no longer predict it
because the weather that they experience here in Bangahan is unstable and unpredictable
without using any special and advanced equipment not like before. “Our weather today has
no exact time to happen. There is a time in a day when the sun shines ragingly and all of a
sudden, the rain just comes by and unloads lots of rainwater. This caused us farmers to just
plant without making any basis. Whenever when it rains, we just plant our crops and help
them to grow and we can have something to harvest.” This was said by almost all of the
farmers we interviewed. Furthermore, according to them, the sun's rays before are not that
harsh. Even if it is already noon, you can still bear the heat of the sun's rays. But now, even
when it is still 7 in the morning, the sun's rays can harshly penetrate your skin that causes
usual heat strokes where you cannot even fathom going outside anymore.

Insights Gained

When we first discuss whom to interview, we realize that we need to go to the elderly
and people that lived on farms before. That is why most of the participants that we picked
are those people that experience life on the farm which is the main focus for our research.
Throughout our acquiring desirable data, we’ve heard a lot about the things the participants
experience throughout their life which is caused by the arising issue of climate change. We
heard from them that before, an El Nino struck them with a drought that disabled them to
plant crops for them to eat. As a farmer, because of this, they have left no choice but to eat
those toxic wild yams called Nami because of the scarcity of food due to the effects of El
Nino. We heard about their pitiful experiences which they overcame after the El Nino was
once gone.
Furthermore, we heard from other participants about how hard it is to plant crops in
rice fields (aplan) and wet rice fields or wetlands (basakan). There we heard about their
experiences with planting, plowing, and flattening to prepare the rice fields ready for sowing.
They shared with us how hard it is to go to school because of how poor their family is and
we also felt the suffering and hardships that they’ve gone through just to plant and sow crops
for them to harvest so that they can sell it and they can buy their daily necessities. We also
heard about the changes they experience in terms of our weather today compared to before
and they say that climate change did make a big difference in our climate now.
Although because of technological adaptation, other traditional knowledge is being
abandoned and not used anymore because it lacks efficiency. But we are still thankful that
through the interviews that we conducted, we still found out that there is still some traditional
knowledge that is still being practiced by the farmers up to this day here in Bangahan that
they use in order for them to adapt and mitigate the effects of climate change on their farms.
This traditional knowledge is those they use in farming which are plows(Arado),
sickle(garab), and flattening equipment (Labay). Those practices they still apply and use
today such as underground springs as their main water source and also the farm products
they consume and sell the same as before. Farm products such as rice, corn, sweet
potatoes, and ube. Also, the traditional method of managing their animals is still the method
they use today. The method of letting it roam the pasture for them to eat (paharab) and also
the method of driving it to a pond to let it cool down (patubog). These are the traditional
knowledge that is still being used and practiced by the farmers in Bangahan Pangantucan
Bukidnon.
So, in general, these are the insights that we gain in our interview. How hard is the life
of the farmers here in Bangahan Pangantucan Bukidnon because of the effects of climate
change on their farms? Because of the unstable climate, they tend to change their approach
and method of farming just to get a harvest so that they could sustain the needs of their
family. They are always affected by the unstable rain and unstable sun that their crops get
resulting to using of fertilizers, pesticides, and herbicides just to boost and protect their
crops’ growth from weeds and the ever-changing effect of climate change.
Indeed, we can all agree that the climate and the movement of the lives of people
significantly changes over the years which is now a completely different type of living just to
adapt to climate change by using any kind of knowledge including the Traditional Ecological
Knowledge which still exists and practiced by some farmers here in Bangahan,
Pangantucan, Bukidnon.

CHAPTER 5

SUMMARY, CONCLUSION AND RECOMMENDATIONS

This chapter presents the summary, conclusion, and recommendations of the study.

Summary

This study aimed to find out how local farmers in Bangahan Pangantucan Bukidnon
adapt to climate change using Traditional Ecological Knowledge. Specifically, the study
focuses on how farmers in Barangay Bangahan, Pangantucan, Bukidnon adapt to climate
change using Traditional Ecological Knowledge. In this research, we used two types of
sampling procedures. These are Random Sampling and Purposive Sampling Procedures.
To assess the traditional knowledge of local farmers in Bangahan Pangantucan Bukidnon,
we asked a question about the participants’ experiences and observations in their lives that
may include the use to adapt to climate change with the traditional knowledge that they know
throughout their lives. We visited the participants in their houses and we interviewed them
face-to-face one by one. We used an audio recorder on our cellphones to record their
responses and answers which we then transcribed on our notes. In this study, we
interviewed 10 participants aged 40 and above that have a wide experience in farming.
Furthermore, Considering the small amount of research conducted in the area, we aim to
further know and examine the existing TEK present in the community. We decided to
interview and analyze the experiences of the population with the ever-changing effect of
climate change on their lives as farmers and how did they adapt to these changes using
Traditional Knowledge that exists within them through years of observation and experiences
on their surroundings.
The major findings in the study include:
Farmers here in Bangahan Pangantucan Bukidnon did adapt to climate change using
Traditional Knowledge that they know. One of the Traditional Knowledge is used in Animal
Management. Because of the effect of climate change on farm animals especially on
carabaos that causes them to be affected by many diseases on the food they eat, farmers
adapt to it by traditionally letting the carabao eat in the pasture with chemical-free grass that
is safe for them to eat. Farmers also traditionally drive carabaos on ponds or any bodies of
water to cool off until they are needed to be used again. In terms of traditional farming
methods, climate change has greatly affected their farms. Because of strong typhoons and
monsoons, the rice fields of farmers are tending to be flooded causing failure and a small
harvest. For the farmers to adapt to this change, they enlarge the canals and clear the
weeds on them to let the water flow freely and not let it overflow on the rice fields. They also
traditionally use plow(Arado), and flattening equipment(Labay) to ensure that they can still
practice the knowledge that they accumulated through years of experience in farming. Also,
farmers still use the traditional two-wheeled cart pulled by a carabao known as a karosa to
transport their crops and types of equipment.

Conclusion

In the light of the findings, the following conclusions were derived.

A. Because of Climate Change, El Nino affected the lives of the farmers in Barangay
Bangahan, Pangantucan, Bukidnon. But despite this, farmers still adapted and
survived the El Nino by eating a plant called Kayos. This intoxicating yam is the
witness of the farmer’s survival throughout the devastation of El Nino on their
farmlands. By this, we can conclude that farmers adapted and survive El Nino with
the use of their Traditional Ecological Knowledge.
B. Because of Climate Change, El Nino affected the lives of the farmers in Barangay
Bangahan, Pangantucan, Bukidnon. But despite this, farmers still adapted and
survived the El Nino by eating a plant called Kayos. This intoxicating yam is the
witness of the farmer’s survival throughout the devastation of El Nino on their
farmlands. By this, we can conclude that farmers adapted and survive El Nino with
the use of their Traditional Ecological Knowledge.
C. Based on the findings that we accumulated in our interviews, we’ve concluded that
farmers indeed adapted to the effects of climate change on their farms using the
traditional knowledge that they know and practice up to this day. One of them is the
act of enlarging the canals and clearing the weeds to let the water flow freely and not
let it overflow on their wet rice fields(basakan). With help from modern technology
and machinery, farmers took advantage of it which led to increasing their harvest and
reducing their hardships on their farm.
 D. As to what we found out with the interviews, the methods of the farmer’s animal
management and their water sources that come from underground springs, are still
traditionally being practiced and used today. That is why, we’ve concluded that
farmers are still traditionally adapting and striving to survive on their farms using their
traditional knowledge of animal management and their source of water.
E. From the observations of the participant with the weather, we have concluded that
the weather pattern experienced by the farmers has unusually changed which is
caused by climate change. Rainy and Sunny day has become more uncertain for
them and it affected the yield of their crops which also affected their way of life as
farmers.

Recommendations

Based on the findings and the conclusions, the following recommendations were drawn:

A. We cannot control when will another El Nino devastates our region especially since
climate change worsens as time goes by. That is why, we recommend that when El
Nino strikes once again, farmers in Barangay Bangahan should utilize other food
sources that are not toxic just like that intoxicating yam. Especially today that we are
in a generation where we can find many sources of food in our surroundings and the
government is always there to help its people. They should not eat that kind of yam
again.
B. Farmers here in Bangahan mostly rely on their harvest to get income and family
consumption. Based on our findings on traditional production for farming
consumption and generating income, we recommend that farmers should continue
practicing their traditional knowledge in farm production to obtain and generate more
income for their daily needs. We also recommend that they should increase their
farm production of crops and animals to help aid their future income for their
respective families.
C. In terms of the traditional farming methods used by the farmers, we recommend that
they should still practice the knowledge that still has its efficiency that will help their
farming more easily such as those plowing equipment (Arado and karas). We also
recommend that Local Government and other agricultural organizations should help
farmers in Barangay Bangahan with their burdens in farming and they should provide
subsidies and benefits to the farmers such as fertilizers, seedlings, cash assistance,
and new machinery that can aid the weaknesses of the traditional knowledge of the
farmers in this modern society.
D. With the water sources of the farmers, we recommend that they should secure that
the underground springs are free from any diseases that may endanger their lives.
Diseases such as typhoid and diarrhea that has the potential to lead to severe cases.
They should decontaminate water sources especially when it is raining using
Chlorine or any sort of decontaminating agents that may ensure that the springs are
safe to drink and to be used by the farmers. In terms of the farmer’s management of
their animals, we recommend that they should continue their traditional way of
practicing their farm animals especially their carabaos to avoid any diseases and
infection on them when they are fed with any food that is not safe for them.
E. Despite the changes in weather and climate in the barangay, we recommend to the
farmers that they should adapt to it by altering some of the traditional knowledge that
they know about. They should estimate and start new observations on the climate
that they are experiencing and add these new observations to the existing traditional
knowledge that they already had to help them take on any countermeasures to adapt
to the changes that affect the state of their farms.
Finally, future research about traditional ecological knowledge among the farmers of
Barangay Bangahan is essential in order to explore the experiences and the undergoing
adaptation within the farmers on their farms that could generate more possibilities of
science-experimental testing with this knowledge present from farmers within the area.

Appendices

Appendix 1:
Consent Waiver
Appendix 2: Interview Pictures
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