BULING: A Revised Custom of Mogpog Marinduque

Republic of the Philippines
MARINDUQUE STATE COLLEGE

COLLEGE OF EDUCATION
Tanza, Boac, Marinduque
Vision: An advanced and adaptive university pursuing quality education, lifelong gender-sensitive learning
environment, responsive research-based community programs and transparent governance with
sustainable resource generation by 2025.
Mission: To provide excellence in instruction, research, extension and production that magnifies W.I.S.D.O.M. in
leadership through quality management system responsive to the challenges of the 21st century education.
BULING: THE REVISED CUSTOM OF MOGPOG, MARINDUQUE
Epa, Danica S. December 31, 2023

Lauresta, Sheena Mae
Maaño, Mekyla M.
Rioflorido, Kristine Joy A.
Tolin, Cytielle Joy L.
Abstract
This term paper investigates the nature and effect of Buling tradition to the catholic belief
of Mogpogeños and presents its importance in terms of fostering a deep connection to religious
practices. Data needed to accomplish the study were acquired through an interview with selected
participants who were among the catholic people of Mogpog who partakes in the performance of
Buling. They were asked questions that has relevance only to the topic being examined. Upon
analyzing the gathered information, the researchers found out that there were two versions of
Buling. The first one is referred to as the original version of Buling wherein it was established on
the 1800's along with the Moriones Festival. It was very exclusive that in only involves the priest,
mayor, hermanas, and musicians. The process is executed by pouring perfume on the feet of the
priest and kissing it afterwards. This version of Buling signifies the idea that God exist in the form
of human and is represented by the priest. Hence, the practice serves as a tribute to him that
resembles the nation's love for the almighty who protects the people and the land. Meanwhile, the
form that existed later on is considered as the revised version of the traditional practice wherein it
was not exclusive anymore and is more focused on the burning of blessed palm leaves which will
be used on Ash Wednesday. This version signifies the cleansing of the soul for those who
committed sins and repent for it as they prepare themselves for the celebration of holy week.
Furthermore, the overall aim of this paper is to inform the readers about the way and significance
of Buling tradition. It also seeks to revive not the impossible, but to teach people how to appreciate
their culture and tradition with utmost sincerity and desirability.
Keyword: Buling
Introduction
The only constant thing in the world is change and both culture and tradition are not
considered as an exception to this. Many people wonder why these two important attributes of
certain localities vanish through time, but the only definite answer is that people who knows about
its existence fails to appreciate its significance until its value completely dies from being ignored
by them. It is not an unusual thing to treasure things on the spotlight and disregard those of little
acknowledgements. Supporting the claim shows the fact that Moriones Festival became the face
of Marinduque for centuries. Most tourist are actually lured in the province because of the annual
execution of the folk-religious festival. However, combing through the island will lead to the
discovery hidden riches such as unique customs and practices worth unveiling—particularly in
Mogpog whereas the anthem for the said locality features the cultures and traditions that originated
from that town. One of its long-established practices is the Buling, a sacred ceremony held in
recognition to the belief that humans were all formed from dust and to dust they shall return. Buling
is a Visayan word which means “uling o pagsusunog”, and as such, describes the religious tradition
that originated in the small town of Mogpog. Burning of palm leaves that were blessed the previous
year, during the celebration of Palm Sunday, is carried out and by which the ashes from it will be
smeared in a form of a cross on the forehead of catholic participants during Ash Wednesday. The
term “buling-buling” was actually mentioned in the lyrics of the Mogpog Hymn whereas it was
labeled as one of the most unique cultures that the locality treasures and continue to enrich.
However, despite this claim, people’s level of familiarity to its context is evidently low-lying.
People lacks awareness about this practice. Some may recognize the term and claim that they
engage themselves in the execution of Buling tradition but are limited to just that since they do not
entirely understand its signification. Without putting much attention to the customs that history
gave birth to, the practice of “pagbubuling” is slowly vanishing from the people’s conventional
belief in terms of religious semblance. Hence, to revive the dying awareness of the tradition and
defying the confusion among people’s uncertain knowledge regarding this is very important. No
tradition will remain as such if nobody recognizes its existence.
Discussion and Findings
In the earlier years, cultures and traditions were deeply valued by society, especially when
it involves religious practices since it is seen as a sanctified matter that should be viewed with
utmost respect and appreciation. During the 1800’s, the municipality of Mogpog established a
ritual with no biblical siting and yet holds a purpose to foster and strengthen the humility and
religious conviction of a person. This refers to the tradition of Buling—the original form that
existed way back until Fr. Bienvenido Marticio Jr. was appointed to his position at San Isidro
Labrador Parish Church. The initial version of Buling is far different from how it is practice
nowadays. Back then, it was deemed very exclusive because it only involves few people including
the priest, the alcalde mayor of the town and the congregation of hermanas, to execute the process.
The priest has the most important role because this embodiment recognizes the idea that God exist
in the form of human and that he protects and preserve the nation, making him the leading figure
of the ritual. Following him is the alcalde mayor who appears in behalf of the civil government.
Meanwhile, the congregation of hermanas represent the catholic church and the religious
government. The connection between the two sectors upholds the unity of the church and the state
in order to bring people to engage themselves in religious beliefs and practices, and to establish a
deep faith in God. The Buling ritual is held the day before Miyerkules de Ceniza or Ash
Wednesday whereas it will start off by gathering the participants at seven in the evening upon the
arrival of the priest—who prepared himself beforehand by wearing the traditional clothing called
“sotana” and then removing his socks and shoes. Musicians invited to attend the gathering will
play a song and all partakers will begin singing the “Awit ng Buling”, which is composed of four
parts. Each part signifies God’s resemblance in the height of mountains, cleanliness of the
meadow, waves of the sea and whisper of the wind. A certain lyric of the song will serve as a
signal to the alcalde mayor for him to do his role, which is to pour the perfume on the feet of the
priest and kiss it afterwards. The hermanas will repeat the same course that is considered as the
highlight of “pagbubuling” after they hear another part of the song that will serve as an indicator
for them. The entire process is implemented with extreme point of sincerity and solemnity. No
unnecessary noise will be made throughout the ritual because the sanctity of this practice is highly
respected by the participants. After the main ritual, partakers will execute a dance which serves as
a tribute to the priest and symbolizes the nation’s love for the highest among all deities, represented
by the priest. It is called “pinanggaan”, a Cebuano term meaning love/beloved. It is also performed
while being accompanied by a song. This also indicates the end of a joyous celebration and the
beginning of the Lenten season whereas no other happy gatherings are allowed until the end of
Easter Sunday. The beauty of Mogpog’s Buling tradition is indeed an exceptional attribute that the
locality possesses ever since its founding. It was something worth to keep and bring up to the series
of future generations. However, on the late 20th century, there were sudden changes made on the
execution of its ritual. The signification of Buling vanished and the original purpose was revised
upon being linked to biblical basis. The meaning was changed to symbolize the cleansing of the
soul for people who repent from their sins. The manifestation is done through the burning of
blessed palm leaves and the enactment of a specific scene from the holy gospel, Luke 7:36-59. The
scene depicts a divine dinner that was interrupted by a sinner who seeks for the forgiveness of
Jesus. She came in with a jar of perfume, began weeping, and wetting the feet of Jesus with her
tears. Using her long hair, she wiped the feet of Jesus, kissed it and poured perfume on it
afterwards. The woman in the story was represented by St. Magdalena on the portrayal of the
sacred event recounted from the bible, though it was not really her. Now, even the lyrics of the
traditional song used to accompany the religious performance were altered to only describe the
ritual of “pagbubuling”. Slowly, the essence of the tradition was shattered into tiny fragments of
depreciation. And probably, the most eminent change is the disappearance of its exclusivity,
making it merely a typical practice that the community perform for the sake of keeping it alive.
Many raised their concern regarding the revision of Buling execution, because the decision was
made by the church without any warning and without providing explanation to the sectors outside
the institution. Some even argued that the way of the religious government in amending a practice,
which people are acclimated on, is highly questionable. However, due to the fact that the church
is one way and people has no room to raise their queries in the circle of authority, they were perhaps
heard but no recognition was given to their words. Hence, the people were left with no other choice
but to accept the new version of this custom. The term “Buling” is still used to name the practice
but the process does not exist anymore. The original form has been completely buried in history
with no chance of getting preserved since the truth reveals that it can no longer be revived.
Concluding Remarks
The tradition of Buling in the town of Mogpog has faced notable changes over time, leading
to a decline in its original form and purpose. Originally a revered and limited ritual with profound
religious importance, the practice has been revised to adhere to biblical references and has lost its
exclusivity. These changes have sparked confusion and concern within the community, as the
traditional meaning and essence of the practice have been different. It is evident that the evolving
nature of cultural and religious practices can make it challenging to uphold and comprehend their
historical origins.
In conclusion, the preservation of all the traditions is the collective responsibility of all
members of the community. As emphasized by the elders, the revival of the old cultures requires
the cooperation of everyone. It is important for individuals to engage in the preservation of culture
with the utmost respect, sincere love, and a deep interest in actively participating in the preservation
and honoring of every aspect of the culture. This collaboratively ensures that the traditions are not
only preserved but also valued and passed down for generations to come.
Furthermore, it is highly important to raise awareness of the significance of traditional

cultures, particularly when traditional customs are being revised, changed in execution, or losing
their true meaning. By emphasizing these concerns, everyone can contribute to the actual and
meaningful upholding and celebration of cultural traditions. This awareness can be showcased by
featuring traditional practices, documenting oral histories, passing down traditions to younger
generations, and encouraging the continued practice of customs. By fostering a shared commitment
to preserving traditional cultures and raising awareness about their significance, everyone can
ensure that the customs of Marinduque are kept alive and thriving for years to come, avoiding
instances where the word is still there but the execution is gone.
References Cited
[1] Immaculate Conception Cathedral Parish. (2023). Ritwal ng Pagbubuling [Immaculate
Conception Cathedral Parish Boac, Marinduque]. Facebook. Retrieved December 29,
2023 from
https://m.facebook.com/story.php?story_fbid=pfbid02ei6uMsdBa1Ff1iaLjcBVLK8b5Py
TX2M8A2XkTckKMDobWuRRw8DZQLxcQrJMEhvHl&id=100064330736750&mibe
xtid=Nif5oz
[2] MSC-ICTSC (2023, March 1). Unang Linggo ng Kuwaresma Tampok ang Buling,
Nobisyo/a at Daan ng Krus. Marinduque State College. Retrieved December 29, 2023,
from https://www.mscmarinduque.edu.ph/unang-linggo-ng-kuwaresma-tampok-ang-
buling-nobisyo-a-at-daan-ng-krus/
[3] TRADITIONAL BULING OF MOGPOG | By San Isidro Labrador Parish- Mogpog, . . .
(n.d.).
https://web.facebook.com/watch/live/?ref=watch_permalink&v=871415453918560
APPENDICES
APPENDIX A
EXERCISE 10.2
Topic Buling: A Revised Custom of Mogpog, Marinduque

Main Research Question What importance does the traditional Buling practice
hold for the culture and Catholic beliefs of
Mogpogeños?
Specific Research Questions (3) 1. How did the practice of Buling evolved over time?
2. Why does Mogpogeños perform Buling?
3. How do the elderly continue to preserve and pass on
the traditional form of Buling despite significant
changes?
Methodology to use The researchers will use a qualitative-descriptive design
in conducting the study in order to achieve a deep and
clear interpretation of the data to be gathered. The needed
information will be acquired through a semi-structured
interview which will be accompanied by questionnaires
prepared by researchers beforehand. A voice recorder
will be utilized to document the oral statement of the
participants during the interview, along with a pen and
paper to take note of the information to be provided. The
researchers will duly inform the participants of the
documentation process. The study will be conducted in
the small town of Mogpog, province of Marinduque,
whereas the interviewees will be among the catholic
people of the said locality who partakes in the traditional
performance of Buling ritual.
Sources of Information The primary source of information for the study will be
gathered directly from individuals who are involved in
the Buling practice. The primary way data will be
collected is through interviews, which consist of
questions about Buling.
Participants The participants of the study will be among the religious
individuals from Mogpog, Marinduque who engage
themselves in the performance of the Buling ritual,
specifically the former Mayor of the town. Participants
were selected based on the criteria provided by the
researchers and with the understanding that these
individuals would be able to provide the appropriate
information needed for the study.
Data Analysis Method After conducting an interview which will be led by the
researchers, the gathered data from the chosen
participants will be written and recorded. The
congregated relevant information about the tradition of
Buling will be scrutinized carefully using a qualitative
approach as a data analysis method. Moreover, narrative
analysis will be used in this study whereas the data
obtained from the chosen participants will be reviewed,
evaluated, and summarized. Therefore, the researchers
will gain the needed level of awareness in order to
provide a conclusion regarding the significance of Buling
to catholic beliefs of the Mogpogeños.
APPENDIX B
TRANSCRIPT
Interviewer: Magandang araw po, kami po ay mga mag-aaral ng Marinduque State College sa
BSEd- Social Studies. Nais po sana namin kayong makapanayam tungkol sa tradisyon ng Buling
dito sa Mogpog.
Interviewee: Ang buling na alam ko laang ay yung buling sa panahon namin. Walang bayan ang
nagabuling, Mogpog laang. Ito ay nagawa Martes, bago sumapit ang Miyerkules de Ceniza o yung
natawag na pag-aabo. Lahat ng mga hermana, pag sinabing hermana, sila yung nangungunang
kapatid sa simbahan sa loob ng isang taon. Doon sa hermanidad, yun yung grupo ng mga hermana.
Pag naman namatay na sila o pasadong hermana na, sila ay may Kongregasyon na ibig sabihin ay
yung samahan na. Ngayon, pag sila ay nagkamatay na, may nagatawag na Undras ng
Kongregasyon. Ibig sabihin, nagkamatay na ang mga hermana at yun yung panahon na nagawa
para maalala sila tuwing katapusang lunes ng buwan ng Nobyembre. Kaya sinabi ko yaan, yung
mga nagabuling nung una, ang napunta laang ay mga hermana talaga. Trabaho nila na bulingin
ang pari, pag sinabing bulingin ang pari, apahiran ng pabango sa paa. Bakit inagawa? Yun yuong
pagkilala ng mga hermana, na si Cristo, ay ating Panginoon, na naikatawan ng pari. Yun yung
paggalang ng hermana ng simbahan, at ng buong simbahan sa pari na ama naman ng ating
kaluluwa. Now, bago isagawa ang Buling na yan, hindi pwedeng wala yung Mayor. Bago magsila
yaan, kailangang alam ng Mayor at kasi yung Mayor ang siyang unang mapahid ng pabango sa
paa ng pari at siya din ang unang mahalik sa paa. Tanda ng paggalang na si Cristo ang
tagapangalaga ng bayan. Na kahit ang Mayor ang namumuno sa bayan, si Cristo pa rin ang
talagang pinuno na mangangalaga naman doon sa Punong-bayan at buong bayan.
Interviewer: Yun po yung unang buling? Yung tunay po na una na nagapahid ng pabango sa paa
ng pari.
Interviewee: Oo. Then, yan ay nagawa tuwing Martes ng gabi, mga bandang alas siyete. Hindi
man yan napaalam sa bayan yan. Sikreto yaan, hindi yan nahayag sa bayan.
Interviewer: Ah, kaya po mga hermana laang
Interviewee: Kase yung mga hermana na yuon, ang representante na ng bayan sa simbahan. At
yung Mayor, ang representante nung bayan naman na sibil.
Interviewer: So, kaonti laang po talaga yung nagawa nung buling?
Interviewee: Oo, hindi man yan basta basta nagawa. Sikretong-sikreto yaan.
Interviewer: Talagang sobrang laki po pala ng difference niyan sa ngayon na Buling.
Interviewee: Sobrang-sobra laki ng pagkakaiba.
Interviewer: Dito laang po ba sa Mogpog yaang buling? Wala na po nagagawa sa ibang bayan?
Interviewee: Oo, dito laang yaan.
Interviewer: Kailan po nagstart yang Buling na yaan?
Interviewee: Ang sabi laang saakin ni Lolo saakin ay bata pa sila, may buling na. Ay ciento bente
quatro anyos na si Lolo. Ay natugtog siya sa simbahan ay 9 years old na siya, 1909. Eh kasi yung
pamilya namin ay mga musikero, pamilya dyaan sa loob ng simbahan. Kase wala namang pari na
sarili, nahiram laang dyan sa Boac, sa Sta. Cruz. Kaya ngani may hermanidad, at sila ang
mangunguna sa gawain ng simbahan kung wala yung pari. Yan ang kuwento saakin ni Lolo and
that is the real truth na inabot ko.
Interviewer: Tagal na po pala, ano
Interviewee: Tagal na kase 63 na ako. Yang morion, kasabay siya ng buling, sabay pati ang buling
ng tubong, ng antipo, sabay siya ng salubong kapag lunes santo. And then, yang buling na yan ang
simbolo niya ngani ay tanda ng paggalang kay Cristo na inakatawan nung pari, na siya ang tanging
kaisa-kaisang tagapangalaga ng bayan. Yun ang signipikasyon niyan. Kaya ngani ang Mayor ang
siyang unang nagapahid ng pabango bago ang hermana. Tapos yung hermana, yan ay yung sa
simbahan na katoliko, samantalang yung Mayor, lahat ng sekta dala niya. Yun yun.
Interviewer: Ano po yung pinakang proseso ng buling? Simula po sa una

Interviewee: Ganito yaan, yung mga panahon nung una, edi nagabuling, ako ay nagsalita sa
unahan nung ako ay Mayor pa, sabi ko, “Sa atin pong Ama ng kaluluwa,” yun kase yung pagkilala
ng mga matatanda sa pari na ama ng kaluluwa, kaya tayo ay nagakumpisal sa pari.
Interviewer: So, yung pinakang proseso po ay parang napahiran ng pabango
Interviewee: Ganito, edi yaan, akaunin muna sina Lolo, si tatay, kasi sila ngani taga tugtog. Pag
punta nila doon, doon sa pinto ng kumbento, may kanta kase dyaan. Hindi man yun katunog nung
mga nagano’n nila na Magdalena, Magdalena, walang Magdalena sa buling nung una. Hindi kilala
si Santa Magdalena sa buling sa Mogpog nung una yan. Wala naman sa bibliya yaan eh, wala
naman sa bibliya yung buling na yan. Tinanong ko nga si Kardenal, paano wala sa bibliya. “May
mga bagay na nabubuhay ang tao sa magandang paraan na hindi nababanggit sa bibliya. Tulad
niyang mga cellphone, hindi naman nabanggit pero nagagamit ngayon, napapakinabang ng tao at
siya namang nakatamad ng mga eskuwela. Ayan ang proseso niyan, alas siyete na, ahanapin na
yung pari. Makanta na yan, pagkanta na yaan nakapuwesto na yung pari. Kasi yung lyrics niyan,
apat na parte ng buling ang nagamit dyan. Si Cristo ay naihalintulad sa kataasan ng bundok,
inatulad sa kalinisan ng parang, inatulad sa alon ng dagat, at inatulad sa hangin. Na ngayong
panahon ay wala yuong mga lyrics na yun. Kanta na may steps din yaan. Pagdating ng mga
masunod na lyrics, maluhod na yung Mayor at alagyan na ng pabango, ahalikan yung paa ng pari.
And then next ay yung mga hermana, bukod na namang lyrics yuon. May kanya kanya siya, apat
yaan. Pagkatapos na mabuling yung pari, magakaroon ng pinanggaan dyan. Yung sayaw na may
steps ng pinangga na ang ibig sabihin ay mahal. Namahal ng bayan ang pari. Tapos, halimbawa
yung Mayor gapakilala siya, may rhyme siya na dapat four lines at masayaw pagtapos. Bukod
naman na tao yung masunod doon. Alam niyo kung bakit may pinangga? Kase yun na yung
katapusang pagsaya ng tao bago pumasok ang kuwaresma at mahal na araw. Kase noong una,
bawal ka na magsaya pag ganyan. Noong una pagpasok ng Miyerkukes de simisa, mga gitara,
radyo mga nakakandado na yaan. Ang makikita na laang sa lamesa ay pasyon. Pagkatapos ng
sayahan na yaan, maaring lagyan na ng ordinayong tubong na katapusan ng pagsaya, maaring
lagyan, maaring hindi. Pero yang tubong na yan, ay hindi yuong “Narito kami”, ngayon laang yaan
nauso. Ang tubong dati dito sa Mogpog ay Kasamahan, Kalagyu. Ngayon, mahabang panahon
namin yaan ginawa, simula pa doon sa matatanda.
Interviewer: Paano po kaya natigil?
Interviewee: Natigil yan ay noong hindi na ginawa
Interviewer: Mga anong year po kaya?
Interviewee: Panahon ni Padre Bong Marticio, yan nagtaka kami kung bakit wala ngani. Martes
na wari, hapon na nasa misa na ngani. Misa na nakaharap ka don, edi nagamisa na gabi yan eh
may nagabasag na ng botelya, kala ko lasing ay yun pala yung sa makasalanang Santa Magdalena
na binasag yung kanyang botelya.
Interviewer: Ay dun pala pumasok si Magdalena?
Interviewee: Dun na, na hindi naman kasama sa buling at bukod lyrics nya
Interviewer: Bigla nalang po palang pinasok yung ganong way, wala po silang abiso?
Interviewee: Walang abiso kasi aabiso mo yan ang unti naman ang may kilala diyan sa buling
Interviewer: Ah talaga pong siya’y confidential
Interviewee: Exclusive laang yan
Interviewer: Paano po kaya nakakaapekto yung buling sa paniniwala?
Interviewee: Ay sobrang paggalang sa pari nyan.
Interviewer: Ayon sobrang paggalang
Interviewee: Sobrang paggalang at ang pari noong una, parang santo yan. Kasi kami nong una,
mga bata pa kami ano...kapag nakasalubong ka ng pari maluhod ka, pag nakasumbrero ka alagay
mo dine ahawakan mo sa may dibdib at ma amen kang ganyan. Parang santo nga ang pari ng kilala
nong una. Mababait pati talaga ang mga pari noong una. Kahit sintemo apapaskuhan ka niyan. Yan
ang paggalang, ang punto niyan ay paggalang sa kataas-taasang pinuno ng bayan yan ang punto
ng buling nayan. And then later Nawala na yung signipikasyon na yung Kristo ay tagapangalaga
ng bayan at yun daw ay dumating na, ang nadinig ko ay kay Santa Magdalena na ngani. Hindi
naman kasali sa buling sa mogpog ang Magdalena, at ginawa naman nila sa Bibliya ay wala
naming biblical site yung buling. Wala namang buling sa Mogpog, yun ay unity of church and
state. Kaya yung mayor ang unang nahalik sa paa ng pari.
Interviewer: church and state po?
Interviewee: Dahil may bukod na gobyerno ang simbahan. The Civil Government and the
Religious Government.
Interviewer: Ah kumbaga po ay Buling nasymbolize niya ang pagbuklod nung dalawang ano po
Interviewee: merge nung dalawa. Pagkilala ng bayan that’s the Unity of church and State. Yun
ang ibig sabihin nun. Ngayon şi Santa Magdalena ay nasilang na at nagbasag ng botelya
Interviewer: wala na po talagang ibang lugar dito ano? Mogpog laang po
Interviewee: Ay yun laang may alam niyan. At wala naman naga tiyagang mag-aral niyan. Kami
kami lang simbahan. Wala namang bayad yan, ang bayad niyan ay nandoon, walang bayad na
material, naroon ang kalakasan ng katawan, yan ang bayad kayo ganon din ba kayo? Kalakasan
ng katawan ang hingin n’yo sa panginoong Diyos. Amen? Diba ganyan lang kwan ng Buling
noong una. Na mamalay ako ay sabi ko ay may nagatubong na sa simbahan ay nagamisa at yung
tubong ang tono ay yung “Narito narito kami....” wala kaming ganyan noon.
Interviewer: Sa tingin niyo po sa panahon ngayon gaano kahalaga ang pagpapatuloy sana nung
Buling?
Interviewee: Hindi ko matingnan, pero napakahalaga sa pananampalataya ng bayan, ang pagkilala

sa pananampalataya. Yan dahil yang mga gawain namin nung una na yan, ay yan ang nagdagdag
para makakuha kami ng maraming parokyano. Yan ang nagdagdag ng pananampalataya.

Instrumento ng bayan ng Magpog yan nung una sa paghatid ng mga tao sa pananampalatayang
katoliko. Yang mga gawaing yan kahit yang Tubong ng yan, religious in nature yan. Ang tubong
hindi yan basta basta. Kahit yan ay nagakantahan sa inuman naroon parin ang panalangin ng
paggaling nila. Yan ang ano niyan signipikasyon, kaya hindi dapat siya nawala. Kaya ngayon naga
revive ng mga kultura, paano mo pa arevive yan, sila mismo na inagalang ng bayan ay wala silang
kooperasyon.
Interviewer: Kung atanungin po namin kayo kung paano nakakatulong yung mga matatanda at
yung mga nasa simbahan kung paano nape-preserve, wala na po kasi di po nila inapreserve?
Interviewee: Tsaka yaan kaya lang nakilala ng bayan yan ay nag ermano ako diyan. Oo nag
ermano ako diyan. ngayon ang ginawa ko diyan kasi hindi nga siya kilala ng bayan at yan ay
sikretong bagay yan ay. Ang ginawa ko diyan nilagay ko sa alas kuwatro ng hapon. Nag anyaya
ako ng mga maestra para makita ba nila. Doon na nagsimulang makilala, ang pagkain niyan ang
ermano’t ermana ang nagahanda nyan.
Interviewer: Ah, so may handaan po pala ang Buling?
Interviewee: May handaan yan, nahandaan yan.
Interviewer: Yung handaan po na yun ay before po o after po ng Buling?
Interviewee: After nung magbuling, matawag ka ng pinanggaan nung sayawan, doon makain yan.
Huling celebration pagsasaya. Auliin mo naman yung pagsaya kapag buhay na ang Diyos. Yoong
Easter Sunday yun, yung salubong. Yan dun yan nauli. Ngayon may pagkain parin naman pero
hindi na yun katulad noong dati. Alam ninyo yang Buling ng Pari, the Religious Buling is very
much different from the Buling of the inakasal. Nabuling ang inakasal, nalinisan yan kasi yan ay
paglilinis ang ibig sabihin.
Interviewer: Saan po nag-originate yung word na Buling? Paano po naging Buling?

Interviewee: Hindi ko maintindihan kung Visayan o ano, pero mga Bisaya ang matatanda noong
una ay. Kaya ngani pinangga ang ginamit nila diyan. Palangga, pangga, pinangga, panggaan,
pinanggaan.
Interviewer: Gawa po kasi yung Buling ngayon na research namin ay ano daw po galing daw po
sa uling baga po yun. Hindi po ganon yung inyo ano?
Interviewee: Magiging uling ay nagalinis ngani bakit sa uling? Aulingan mo yung...
Interviewer: Yung sa ano po kasi palaspas ay inasunog. Ah yung sa inyo po pala ay yung original
na Buling.
Interviewee: Nagasunog noong palaspas, abinditahan yun at asimbolo dine sa noo. Ika’y alabok
sa alabok ka pupunta.
Interviewer: Yuon po ay yung ngayon ata
Interviewee: Dati ganon na pero hindi man kasama ng Buling yun.
Interviewer: Inassociate lang po siya sa buling
Interviewee: Bakit mo associate yung Buling ay malayo sa pagsunog yun. Ay yung pagsunog yun
ay awan ko kung may ritwal pa sila n’yan.
Interviewer: Kasi po yung na research po namin ay yung under daw po sa ritwal ng pagbubuling
yun, yung sa ngayon po
Interviewee: Awan ko ang alam ko laang ay yung ano...
Interviewer: “Sa bisperas ng Miyerkules, nagkaroon ng Buling o Rito ng Pagsunog ng Palaspas.

Hudyat ito ng pag-aalaala sa alabok kung saan nagmula at babalik. Ayon sa Kura Paroko ng Banal
na Puso ni Hesus, Fr. Jojie Mangui, ang Buling (Rite of Burning of Palms) ay nagmula sa biblikal
na basehan sa Gen. 3:19, “Remember that you are dust and to dust you shall return.”
Interviewee: Awan, kasi baka sa kanila yan eh
Interviewer: Ah, yan po yung ngayon
Interviewee: Yan yata yun, ngayon ko lang narinig yan pagsunog ng kwan na yan kasama sa
buling?
Interviewer: Ah yan po yung nasabi n’yong Biblical, ginawa ng Biblical
Interviewee: Oo, yan yun yan. Magiging galing sa uling yun
Interviewer: Buling, uling yun daw po ang sabi. Malayo po talaga. Ang laki ng iba
Interviewee: Malayo, layong-layo...Ginawa nilang uniform hanggang sa nawala wala na
Interviewee: Hindi man biblical ang buling. Paglilinis at paggalang yan. Hindi man yan katulad
nang nagawa nila. And nagiging problema, I want to be frank, kasi ang simbahan, sila pag may
mga nagawa silang mga ganyan, sa mga customs and tradition, hindi sila nagaanyaya ng mga taga
labas. Sila sila makikinig sila sa mga paliwanag ng mga tao tapos sila na mismo maga discuss sa
loob without any explanation from the outside. Sila Sila naga meeting doon. And their conclusion
yoon ang ilalagay nila which is very much different from what we have experience then. Don't you
know ladies, experience is the best teacher?
Interviewer: Ah kumbaga po ay hindi na nila nahingi yung opinyon ng mga ano, sila sila na po
mismo?
Interviewee: Sila sila na yun, yan ang kaibahan. Kaya nagakaiba-iba sila. Tapos may pari pa ngani
na ayaw tanggapin yun. Gagawa ng kanya ay ***. Ay yun mandin ang nasabi ko. They want to
own a legacy. Yan ang nakikita ko sa kanila. Pero ako, sa akin kung ano lamang yung kinagisnan
ko, hindi ka naman madedehado, wala namang masamang mangyayari sa iyo, naroon Yung
paggalang, ay bakit mo aalisin? Kita ay dapat ay sagana sa kustumbre na inapagyaman, hindi
inapalitan. Naroon nga yung word mo pero the way you execute is, that the one is very much
different from the then.
Interviewer: Ito po ang aming goal. Yung makita po kung saan nagmula itong Buling na ito. Wala
po talaga kaming idea dito.
Interviewee: ay wala at di talaga inapakita yan. Isa-isang maluhod yan tapos ay partner partner
ang masunod tapos maikot at mapugay. Hindi ko maintindihan kung bakit ayaw nilang tanggapin.
Walang kuwenta sa kanila ay sa bayan ay napakalaki ang kuwenta. Napakalaki ang tulong niyan
sa simbahan. Pero simula nung nangyari yun, ako ay napatawag ay hindi na ako pumunta. What
shall I do? Hindi naman yun ang aking alam. Pwede ako magpahid pahid at magbuhos ng pabango
sa sarili ko.
Interviewer: Anong pabango po ang gamit doon?
Interviewee: Ay kahit ano, sari sari yuon. Kung ano madala ay. Hindi ka mabuling ng wala kang
pabango. Kanya-kanyang dala tsaka hindi talaga maingay yun ang tawanan lang dun ay
pagnagsayawan na. Pagnagabuling ay tahimik. Sagrado yan tsaka ang pari ay hindi nakapaysano,
hindi naka civilian. Hindi magasuot ng ganon kundi magasuot talaga ng sotana at gaalis ng medyas
at sapatos dahil alam non na siya’y abulingin. Pagsinabing abulingan ay nakapuwesto na yung
pari. Ang grasya ang nahintay ko, yung mga materyal nabagay wala naman ako d’yan. Bakit ako
magatigil ay samantalang kaya mo inalis yun, maalis ka na rin don, oh ba't ka mabalik dun, hindi
na. Alam ng Panginoon Diyos ako'y nagasakripisyo sa ganyan.
Interviewer: Wala po kayong idea sa buling ngayon? Yung kahit ano po?
Interviewee: Awan at ako naman ay pagwala na akong agawin ay hindi na ako napunta. Sa
serbisyo lang ako. Wala namang buling, tsaka yan ay tono talaga hindi man katulad ng Buling ay
anong klase yun sa inakasal? Kasi ang buling ng inakasal yan ay kantoryano walang kumpas yan.
Yan ay napakaikli nyan pero apakasagradong bagay yan. Malaki ang tinulong nyan sa
pananampalatayang Katoliko dahil yan yung nagaakit. Ako ay nagasalita dahil kailangan niyo, ano
mangyayari kapag nilihim ko yuon.
Interviewer: Wala po talaga kaming ideya sa buling, nakita laang po namin sa Mogpog hymn
tapos unfamiliar saamin. Kaya nagka interes kami.
Interviewee: Noon naman ay maganda yun eh. Sayang, kayo kung nagamahal kayo sa kultura
sayang, magasalita kayo sayang. Pero kung wala wala laang sa inyo at ga interview ka lang ng
ganyan, wala ka rin naman agawin, maliban sa “In partial fulfillment...” Kayo lagi n'yong nagamit
yang moryon, yung tubungan. Yun mga significance niyan ay “They do appreciate not”. Lalo na
yung mga batang pari hindi naman lahat maga institute ng kanya. Edi legacy niya. Oh katulad
niyan Lunes Santo may salubong, may pasang krus. Sa Mogpg laang nagaganyan dalawa yan
meron yan para sa Quiapo at sa Laguna. Yung Lunes Santo yan ay dito lang sa Mogpog kasi yung
salubong ng mahal na Birhen.
Interviewer: Talaga pong yung pamilya niyo ay exposed po sa Buling?
Interviewee: Ay oo, sila yung nagatugtog dyan eh. Ang nagaturo pa lang niyan ay yung lola ng
lolo ko. Basta yan ay 1886 nagsimula.
Interviewer: Ano po kayang taon tumigil yaang buling, sa tingin niyo po? Mga 2000 na po?
Interviewee: Ay hindi, mga 1990s. Kung kailan nadestino dito si Father Bong, doon ko nakita na
binago na.
Interviewer: Ano po kayang title nung kanta sa buling?
Interviewee: Buling-buling talaga, Awit sa Buling. Hindi ko maano yung organ niyan. Basta apat
yaan, may lyrics talaga. Andyan yung mga lyrics niyan, saulo ko pa yung iba. Yung pagkasunod
sunod laang hindi. Yung mga papel nung lyrics ay wala na rin, ginawan ko laang, sinulat ko isa
isa. Yung mga kailangan na papel na wala sa simbahan ay nagawan ko. Pag yun naman ay naituro
ko na, naiwanan ko na. Bahala na kayo dyan, pag kailangan ako, napunta ako. Naniniwala ba kayo
sa salita na “Bukod na pinuno, bukod na pamalo. Bukod na hari, bukod na ugali.” Gano’n talaga
yuon. Kaya nga nung kami ay nag meeting, sana naman po yung simbahan ay maging cooperative
man laang pagdating sa kultura. At ang nakakasira ng mga kostumbre ay pag dating na ng
kwartahan. Yan ang nakasira niyaan. Nawala na yung dating panata, nawala ang pangako, mga
sinumpaan mo sa sarili mo sa harap ng Panginoong Hesus, ay wala na. Nasilaw na sa salapi kase
“because money is the root of all the evilness.” Dapat ay gamitin sa maayos. Katulad sa buling,
walang nagmahal dyaan. Walang nagmahal sa dating buling, Alam niyo yung mga nasa simbahan,
totoo ito ang nakikita ko, nasunod laang yang mga yan, hindi naman nila alam ang nagawa nila.
“Ay kami ay nagbuling” tapos pag tinanong mo “ay nanood kay Santa Magdalena” yun laang.
Tapos na. Eh kami nung una, wala kami bayad. Pag sinabi na trabaho namin, mabalik kami doon
at alam namin agawin namin.
Interviewer: Taon taon niyo po nagawa nung una?
Interviewee: Oo, mula ng mamatay si Lolo hanggang mawala na ang buling. Ako ay natugtog sa
simbahan ng walang bayad. Yung saakin ay hangga’t ako ay buhay ay agawin ko, wala namang
magawa at walang bayad yuon. Ang bayad no’n galing sa Panginoong Diyos. Hindi kami sa
ganiyan. Katulad sa Buling-Buling na yan, nagatyagaan ko yan. Ay inalis. Ang nakamatay ng
kultura ay dahil nagawa laang kung sino lamang ang may interest. Yung mga subsidy ng gobyerno,
that is the secondary in nature, primary is kung hindi ka nagmahal ng kultura, lagas yaan. “Even
the subsidy of the government cannot do kung walang magagawa niyan.” Those culture loving
people ang nawala. Magawa sila bago para legacy nila.
Interviewer: Maganda po sana kung napagpatuloy ang tradisyunal na buling, kaso ngani po kung
yung mga nangunguna ay
Interviewee: Ay oo, wala na. Hindi niyo na yan makikita. Binaon na talaga nila kung sa totoo
laang. The execution is buried, but the custom is there. Yung execution laang wala.
Interviewer: Ako po ay may tanong, kung may pagmamahal tayo sa kultura, bakit po nung nakita
na binago na ay walang pumuna? May pumuna po ba bakit binago yung dating buling? Marami
po ba sumita?
Interviewee: Marami. Marami. Kase ang simbahan, one-way lang yaan. Nakikita niyo may
pulpito, nagasermon ang pari, makakasalita ka doon? Hindi man. One-way laang, amen laang
pwede mo isagot. Walang makikinig kahit magreklamo dahil sila yuon. Sila masusunod.
Interviewer: Meron po kayo picture ng buling?
Interviewee: Awan laang kung meron pa sa Munisipyo. Baka andoon pa yung ako ang unang
humalik sa paa. Kaya gano’n yuon. Napakaikli lamang pero very significant pero ayaw nila
kilalanin. Ang gastos ng hermana dyaan
Interviewer: Ay yung hermana po ang nagahanda?
Interviewee: Oo, walang katulong yuon. Gastos nila. Maliban na laang kung may magbigay na
mga kaibigan, at paano gabigay kung hindi naman alam na may buling. Ang problema din kasi
dyan, ay ako laang mag isa nag intindi. Wala ako katulong. Tinuruan ko yung secretary ko dati
pero hindi habang panahon ay kasama ko siya. Kaya naga isa isa ako. Nagaturo ako kung sino may
gusto para hindi laang mamatay. Nagtanong mga taong bayan bakit nawala na, ay wala, narinig
pero hindi napakinggan. Nagano’n na walang binago, sa salita oo, pero sa execution. Ano pa ang
inyong ano? yaan laang. “That’s ends my story of the Buling na nilubog na ng alala ng kasaysayan
sa malalim na libingan ng lupa.”
APPENDIX C
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BULING: A Revised Custom of Mogpog Marinduque

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BULING: A Revised Custom of Mogpog Marinduque

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Republic of the Philippines

MARINDUQUE STATE COLLEGE

BULING: THE REVISED CUSTOM OF MOGPOG, MARINDUQUE

Epa, Danica S. December 31, 2023

Discussion and Findings

Furthermore, it is highly important to raise awareness of the significance of traditional

[1] Immaculate Conception Cathedral Parish. (2023). Ritwal ng Pagbubuling [Immaculate

Conception Cathedral Parish Boac, Marinduque]. Facebook. Retrieved December 29,

[3] TRADITIONAL BULING OF MOGPOG | By San Isidro Labrador Parish- Mogpog, . . .

Topic Buling: A Revised Custom of Mogpog, Marinduque

Interviewer: Ah, kaya po mga hermana laang

Interviewer: So, kaonti laang po talaga yung nagawa nung buling?

Interviewer: Talagang sobrang laki po pala ng difference niyan sa ngayon na Buling.

Interviewee: Sobrang-sobra laki ng pagkakaiba.

Interviewee: Oo, dito laang yaan.

Interviewer: Kailan po nagstart yang Buling na yaan?

Interviewer: Tagal na po pala, ano

Interviewer: Ano po yung pinakang proseso ng buling? Simula po sa una

Interviewer: So, yung pinakang proseso po ay parang napahiran ng pabango

Interviewer: Paano po kaya natigil?

Interviewee: Natigil yan ay noong hindi na ginawa

Interviewer: Mga anong year po kaya?

Interviewer: Ay dun pala pumasok si Magdalena?

Interviewer: Ah talaga pong siya’y confidential

Interviewee: Exclusive laang yan

Interviewer: Paano po kaya nakakaapekto yung buling sa paniniwala?

Interviewee: Ay sobrang paggalang sa pari nyan.

Interviewer: Ayon sobrang paggalang

Interviewer: church and state po?

Interviewer: wala na po talagang ibang lugar dito ano? Mogpog laang po

Interviewee: Hindi ko matingnan, pero napakahalaga sa pananampalataya ng bayan, ang pagkilala

para makakuha kami ng maraming parokyano. Yan ang nagdagdag ng pananampalataya.

Interviewer: Ah, so may handaan po pala ang Buling?

Interviewee: May handaan yan, nahandaan yan.

Interviewer: Yung handaan po na yun ay before po o after po ng Buling?

Interviewer: Saan po nag-originate yung word na Buling? Paano po naging Buling?

Interviewee: Magiging uling ay nagalinis ngani bakit sa uling? Aulingan mo yung...

Interviewer: Yuon po ay yung ngayon ata

Interviewee: Dati ganon na pero hindi man kasama ng Buling yun.

Interviewer: Inassociate lang po siya sa buling

Interviewee: Awan ko ang alam ko laang ay yung ano...

Interviewer: “Sa bisperas ng Miyerkules, nagkaroon ng Buling o Rito ng Pagsunog ng Palaspas.

Interviewee: Awan, kasi baka sa kanila yan eh

Interviewer: Ah, yan po yung ngayon

Interviewer: Ah yan po yung nasabi n’yong Biblical, ginawa ng Biblical

Interviewee: Oo, yan yun yan. Magiging galing sa uling yun

Interviewee: Malayo, layong-layo...Ginawa nilang uniform hanggang sa nawala wala na

Interviewer: Anong pabango po ang gamit doon?

Interviewer: Talaga pong yung pamilya niyo ay exposed po sa Buling?

Interviewer: Ano po kayang title nung kanta sa buling?

Interviewer: Taon taon niyo po nagawa nung una?

Interviewer: Meron po kayo picture ng buling?

Interviewer: Ay yung hermana po ang nagahanda?

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