Republic of the Philippines

Laguna State Polytechnic University

Santa Cruz Main
Campus Santa
Cruz, Laguna

EXPLORING INDIGENOUS KNOWLEDGE AND PRACTICES IN

BRGY. LABUIN SANTA CRUZ LAGUNA

A Research Paper Presented to the

Faculty of the College of Teacher Education

LAGUNA STATE POLYTECHNIC UNIVERSITY

Santa Cruz, Main Campus

Santa Cruz, Laguna

Partial Fulfillment of the Requirements for the

Bachelor of Secondary Education
Major in Science

ABAQUIN, JIA M.
BUENO, JASMINE D.
MELGAR, ANNA MARIE C.
ONLENGCO, JYREEZ B.
SAMANIEGO, ANNE MARGARET S.
VISMONTE ANGELA C.

FEBRUARY 2024
 ACKNOWLEDGEMENT

First and foremost, the researchers would like to express their gratitude to the faculty,

staff, and administration of Laguna State Polytechnic University's College of Teacher

Education, for providing us and our fellow students with lifelong skills, particularly in the field

of teacher education, and for giving us the chance to improve our abilities and broaden our

knowledge.

Next, we would like to express our appreciation to Dr. Vilma M. Geronimo, our

Environmental Science professor, for her unwavering guidance and support during the whole

writing process of our term paper. She simply has made the lectures more engaging and simpler

to follow as she transmitted knowledge, making our first year experience much more energetic

and exciting. insight into her knowledge and proficiency in the field.

We are also appreciative to our BSED1-E classmates for all of their nice words and

deeds over the past several months, as well as for their support and encouragement. Lastly, we

would want to express our gratitude to our family and friends for giving us the love, support,

and endurance we needed to finish our work. They have been a constant source of inspiration

for us to work tirelessly to complete this project.

 INTRODUCTION

This section provides an overview of the problem and the importance of solving it, the

literature, the objective of the study, and time.

OVERVIEW

Indigenous knowledge and practices are invaluable components of cultural heritage that

have been passed down through generations. They encompass a vast array of traditional

wisdom, skills, beliefs, and rituals that are deeply rooted in the history and environment of a

particular community. In the Philippines, indigenous knowledge systems and practices (IKSP)

have played a crucial role in sustaining livelihoods, conserving biodiversity, and fostering

social cohesion among various indigenous groups. However, in the face of modernization and

globalization, many indigenous communities are experiencing threats to the preservation and

transmission of their traditional knowledge and practices. This research aims to explore the

indigenous knowledge and practices in Brgy. Labuin, Santa Cruz, Laguna, shedding light on

their significance, challenges, and potential for preservation.

PROBLEM

Despite the richness and importance of indigenous knowledge and practices, they are

often marginalized and undervalued in mainstream discourse and development initiatives.

Indigenous communities face numerous challenges in safeguarding and transmitting their

traditional knowledge, including cultural erosion, environmental degradation, economic

pressures, and social discrimination. In Brgy. Labuin, Santa Cruz, Laguna, these challenges
may be exacerbated by rapid urbanization, changes in land use, and shifts in socio-economic

dynamics. As a result, there is a pressing need to document, understand, and promote the

indigenous knowledge and practices of this community before they are lost or diluted.

IMPORTANCE AND SOLUTION

Recognizing and preserving indigenous knowledge and practices are essential for

promoting cultural diversity, environmental sustainability, and social justice. By documenting

and valuing indigenous knowledge, we can enrich our understanding of local ecosystems,

traditional technologies, healing practices, and social systems. Moreover, empowering

indigenous communities to maintain and transmit their traditional knowledge can enhance their

resilience to external pressures and contribute to their socio-economic development. To address

the challenges faced by indigenous communities like Brgy. Labuin, Santa Cruz, Laguna, it is

crucial to implement culturally sensitive policies, promote intercultural dialogue, support

community-led initiatives, and integrate indigenous knowledge into relevant decision-making

processes.

REVIEW RELATED LITERARURE

In a study conducted by Tolentino et al. (n.d) it was stated that indigenous

peoples must rely on their own health knowledge and practices because social services rarely

reach their communities. Notwithstanding the advances achieved by contemporary medicine,

these indigenous healing practices and knowledge are still in use today. While some of these
beliefs could be detrimental, many of them are beneficial. The goal of the study was to evaluate

the worth of these indigenous healing practices and knowledge with an open mind.

Moreover, a study conducted by Sarmiento (2020), emphasized the importance of the

medicinal plants that grow abundantly on the Manobo Indigenous group’s traditional grounds.

Since many of the treatments in this folk medicine have qualities that are comparable to those

of recognized Western medications, its popularity has extended beyond the tribe’s members.

The study also aims to help in the preservation and conservation of the Indigenous group’s

lands.

Another study conducted by Ong & Kim (2015) focused on promoting interest in

society and culture on the potential effects of modifications to the traditional medical practices

of indigenous peoples and, more significantly, bringing attention to safety issues when TM is

used in conjunction with traditional medicine.

Furthermore, Makusi et al. (2023) documented the indigenous knowledge systems and

practices of the Matigsalog and Ata tribes in Davao documented. The findings demonstrated

that the Matigsalog & Ata tribe uses no chemical fertilizers or pesticides in their sustainable

farming methods, which include intercropping, seed-saving, and exchange techniques to

protect these crop varieties and guarantee their availability for upcoming planting seasons. The

goals of the tribe and the recommendations that follow are combined to improve and enable

government support in a more targeted and effective way.

In addition, Rondilla et al. (2021), provided health professionals a better understanding

of patients who patronize folk medicine, subsequently aiding them in providing a holistic

approach to treatment. Utilization of folk medicine was claimed to be related to the kind of

product purchased, its alleged medical value, and its usage history. It’s thought to work well in
easing health-related issues. Furthermore, the purchase of these items is linked to family

customs, being satisfied with past experiences, mistrust of the current healthcare system, and

wanting to augment current medical care.

Finding new ways of documenting and passing on traditional methods are also

important for communities themselves for a number of reasons, including for reasons of

cultural preservation and continuity, for strengthening cultural norms and practices, and for

conservation planning (Berkes 2012). in related to the said study, it is important to document,

preserve and pass it to the next generation so that the practices and other beliefs can be passed

through generations

This knowledge is not limited to know-how, skills, innovations, practices, processes,

learning and teaching, but also includes knowledge that is associated with biodiversity,

traditional lifestyles and natural resources (WIPO Citation2012). In related to the study,

indigenous knowledge and practices are not only for the basic use, it can also be used in our

biodiversity, traditions, and other natural resources that the future generation can use.

This knowledge is not limited to know-how, skills, innovations, practices, processes,

learning and teaching, but also includes knowledge that is associated with biodiversity,

traditional lifestyles and natural resources (WIPO Citation2012). In related to the study,

indigenous knowledge and practices are not only for the basic use, it can also be used in our

biodiversity, traditions, and other natural resources that the future generation can use.

Indigenous and local knowledge is defined as a “cumulative body of knowledge,

practice, and belief, evolving by adaptive processes and handed down through generations by

cultural transmission, about the relationship of living beings (including humans) with one

another and with their environment” (Berkes 2018:8). In relation to the said study, Indigenous
knowledge and practices is part of our culture that is passed down through generation and

different practices that they did.

Several factors are responsible for the variation observed in practicing traditional

medication that includes culture, history, attitude, and philosophy of communities (Savikin et

al., 2013).

Relation to this, traditional medication is passed down from generation to generation

that is part of our culture, history, attitude, and philosophy in our communities. With that,

traditional medicine is part of our daily lives, can be used in emergency and other important

instances.

According to Tengo (2014), the Philippines is an archipelagic country consisting of 62

indigenous cultural communities (ICCs) spread across various islands. Recently, the

established Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem

Services (IPBES) highlighted the respect for and recognition of the indigenous and local

ecological knowledge and its contribution to the sustainable use of biodiversity, ecosystems

and conservation as part of its principles . The promise of the indigenous knowledge systems

and practices (IKSPs) are relevant to food security and crop management, such as food

utilization, cultivation, and conservation practices, which have been poorly acknowledged or

documented in the scientific community. IKSPs refer to the skills, beliefs, knowledge, and

philosophies developed by societies with long histories of interaction with their natural

environments. It has been previously mentioned that IKSPs are beneficial in preserving the

environment and the possible impact of their knowledge has many possible benefits towards

generating new ideas.

Macusi et. al (2023) stated that the importance of traditional practices for the

development of adaptation strategies is high, as it is built from knowledge passed down through
many generations. The main examples of strategies that were mentioned during the study

involved intercropping, alternation of more resilient crops according to the weather patterns,

increased use of technical farming tools, and the diversification of income sources.

According to de Guzman (2022) indigenous healing is defined by the influence of

presumed mystical relationships between objects and entities throughout the universe exerted

through spells and other rituals, as well as beliefs in the behavior of supernatural beings in

causing and curing disease. Likewise, non-IPs for folk healing is defined as healing traditions

with rituals based on observation and practical aim. Also the importance of traditional practices

for the development of adaptation strategies is high, as it is built from knowledge passed down

through many generations. The main examples of strategies that were mentioned during the

study involved intercropping, alternation of more resilient crops according to the weather

patterns, increased use of technical farming tools, and the diversification of income sources.

According to Rondillia et. al ( 2021), the incorporates of herbals or plant-based

medicines, animal derivatives, natural minerals, spiritual therapies, manual techniques, and

physical exercises, which are either applied singularly or in combination, with the intention to

either maintain wellbeing or to diagnose, treat, and prevent illness. The patronage of herbal

therapies continues to grow rapidly across the world with an estimation of four billion people

in developing countries now resorting to these products as the primary health interventions to

various diseases and illnesses. Most of these communities view the use of herbal medicine as

a vital part of their culture.

Furthermore according to Saway (2017),indigenous knowledge system relating to the

sustainable management and utilization of biological resources in the environment is not yet

thoroughly explored in accordance with the holistic understanding of the indigenous structures

and institutions of the culture, traditions, beliefs and practices of the tribe. Some discussions
on indigenous knowledge tend to limit the concept to the knowledge of plants, herbs and

animals with indigenous medicinal uses. This is practically inappropriate because the

knowledge of the indigenous peoples is based on a holistic and integrated framework. It also

helps them identify the variations necessary in promoting the survival of the community on

unforeseen situations and conditions.

Moreover Rondillia et. al ( 2021) state, the incorporates of herbals or plant-based

medicines, animal derivatives, natural minerals, spiritual therapies, manual techniques, and

physical exercises, which are either applied singularly or in combination, with the intention to

either maintain wellbeing or to diagnose, treat, and prevent illness. The patronage of herbal

therapies continues to grow rapidly across the world with an estimation of four billion people

in developing countries now resorting to these products as the primary health interventions to

various diseases and illnesses. Most of these communities view the use of herbal medicine as

a vital part of their culture.

The results of McLean (2010), which showed that the Philippines is one of the first

nations in Asia to acknowledge the existence and distinction of intellectual property, were

referenced by Gabriel & Mangahas (2017). The Republic of the Philippines' 1935 and 1973

constitutions offered this kind of acknowledgment in the form of "integration" into society,

which was later changed to "recognition" with the approval of the 1987 Philippine Constitution.

The various native knowledge systems for management of natural resources, such muyong and

ala-a-systems1, as subsequently done by the indigenous Ifugaos and other groups in the

Philippines' Cordillera Ikalahans, Tingguians, and Isneg) have been explained in certain

research (Camacho et al. 2012; Dolinen 1995).Despite the fact that many indigenous

knowledge systems in the Philippines have changed, there preserve customary forestry

methods that aid encourage the sustainable management of forests. Still, Few research have
been done on the significance of these indigenous methods and expertise for managing the

native woods sustainably. This investigation was consequently carried out to determine and

explain these native wisdom and customs, as they apply to the Ifugao populations. In

Specifically, it detailed important native customs in watersheds, woodlots, or collectively

referred to as muyong for the sustainable management of the Ifugao forests.

Among the Maori, specific categories of specialized, protected knowledges are

entrusted only to select members of a group (Smith 2012). In general, Indigenous knowledge-

keepers and traditional elders are afforded considerable respect in their home communities; in

the academy, however, they have not yet gained the same degree of status afforded to scientific

knowledge-keepers.

Traditional ecological knowledge, as a system, links sophisticated philosophies with

practical measures as a means to mediate and moderate human interactions with ancestral

landscapes. Some of the archaeological evidence from remote areas, where subsistence

lifeways are the norm, suggests ancient continuities with the far distant past (see discussions

of Dene, Inuit, and Gwich’in archaeology in Nicholas & Andrews 1997). Some ancient

Indigenous stewardship practices appear to be equivalent with (if not superior to) modern

conservation approaches (Nicholas & Andrews 1997; Apffel-Marglin 2011; Sillar & Fforde

2005).

Indigenous knowledges, by comparison, are inherently holistic and integrative, being

rooted in sensory awareness and human experience of the complex relationships among

multiple organisms in distinct ecosystems (Augustine 1997; ApffelMarglin 2011; Smith 2012).

Indigenous knowledge is not wholly unscientific, and concepts of “science” and “tradition”

need not stand in opposition, since these are potentially complementary ways of organizing

human understandings and interactions with the natural world.

 In some regions, Indigenous people are exerting influence as sovereign nations to

challenge the presumed exclusivity of state control and scientific ownership of heritage.

Archaeologists can no longer assume sole authority in the field, and they should be prepared

to encounter and negotiate potential disputes, not only over the ownership of sites and

materials, but over the application of differing forms of knowledge (Smith & Wobst 2005;

Atalay 2012). Indigenous ecological knowledges are likely to be called out as evidence in

disputes over development or archaeological research in sensitive sites.

Indigenous healing practices and knowledge have persisted despite the limited reach of

social services to indigenous communities, as highlighted by Tolentino et al. (n.d). These

practices are not only still in use today but are also deemed beneficial in many cases, though

some may carry risks. Recognizing this, studies such as those by Sarmiento (2020) and Ong &

Kim (2015) seek to evaluate and understand the value of indigenous healing practices,

particularly in the context of medicinal plants and traditional medical practices.

Furthermore, research by Makusi et al. (2023) sheds light on the sustainable farming

methods of indigenous tribes like the Matigsalog and Ata, emphasizing the importance of

preserving and supporting these traditional practices. Additionally, Rondilla et al. (2021) and

Berkes (2012) underscore the significance of documenting and passing on traditional

knowledge for cultural preservation, conservation, and the holistic approach to treatment

provided by health professionals.

Indigenous knowledge systems and practices (IKSPs) encompass a wide range of skills,

beliefs, and philosophies developed over generations, as described by Tengo (2014) and the

World Intellectual Property Organization (WIPO) citation (2012). These systems not only

contribute to biodiversity conservation and ecosystem management but also offer valuable
insights into food security, crop management, and adaptation strategies, as emphasized by

various studies.

However, there are challenges in fully recognizing and integrating indigenous

knowledge into mainstream discourse, as highlighted by de Guzman (2022) and Saway (2017).

Despite this, efforts are being made to acknowledge the importance of indigenous knowledge

in areas such as intellectual property rights, as referenced by McLean (2010) and Gabriel &

Mangahas (2017).

Moreover, Indigenous knowledge systems are characterized by their holistic and

integrative nature, rooted in human experiences and interactions with the natural world, as

discussed by various scholars (Augustine 1997; Apffel-Marglin 2011; Smith 2012). This

holistic perspective offers complementary insights to scientific knowledge and challenges

traditional dichotomies between science and tradition.

In conclusion, the synthesis of various studies underscores the importance of

recognizing, preserving, and integrating indigenous knowledge systems and practices into

broader discussions on sustainability, conservation, healthcare, and cultural preservation. Such

integration not only enriches our understanding of the world but also offers valuable insights

and solutions to contemporary challenges.

OBJECTIVE OF THE STUDY

The primary objective of this study is to explore the indigenous knowledge and

practices in Brgy. Labuin, Santa Cruz, Laguna, with the following specific goals:

1. Documenting the traditional knowledge systems, including ecological knowledge,

agricultural practices, medicinal plants, spiritual beliefs, and cultural rituals, within the

community.

2. Identifying the challenges and threats faced by the indigenous knowledge and practices

of Brgy. Labuin, including socio-economic factors, environmental changes, and

cultural shifts.

3. Assessing the significance and potential of indigenous knowledge and practices for

sustainable development, environmental conservation, and cultural revitalization in

Brgy. Labuin.

4. Proposing recommendations and strategies for safeguarding and promoting the

indigenous knowledge and practices of Brgy. Labuin, including policy interventions,

community-based initiatives, and educational programs.

TIMELINE

Task Week 1 Week 2 Week 3 Week 4 Week 5

Introduction Draft Draft

Literature Review Draft Draft

Making an Draft

Instrument/Questionnaire

Actual Survey/Interview Draft Draft

Actual Observation Draft

Methodology Draft

Results, Discussions, and Draft

Appendices

Final Output Done

 METHODOLOGY

This study will utilize a qualitative approach to explore indigenous knowledge and

practices in Brgy. Labuin, Sta. Cruz, Laguna. Qualitative research is appropriate for this topic

as it allows for a deep understanding of cultural phenomena, values, and beliefs within the

context of the community.

RESEARCH DESIGN

This study's main goal is to investigate and document the indigenous knowledge and

practices of the community in Barangay Labuin, Santa Cruz, Laguna. The research

specifically seeks to gain insight into ecological knowledge, cultural practices, and traditional

wisdom that have been passed down through generations.

We will use a qualitative approach to create our research, gathering data through

interviews. Work together with people in the area and neighborhood organizations to

collaborate on knowledge mobilization projects, such as educational materials, cultural events,

and community workshops, in order to promote research findings and encourage the

conservation and revitalization of indigenous knowledge and customs in Barangay Labuin.

By using this study method, we hope to support cultural resilience, unity in society, and

sustainable development while also helping the indigenous peoples of Barangay Labuin, Santa

Cruz, Laguna, be recognized, respected, and empowered.

Data Gathering Procedure

The researchers used a variety of materials to assist them in developing the study-

related questions. With that, the researchers went to Brgy. Labuin to conduct an interview

regarding to their study entitled “Exploring Indigenous Knowledge And Practices in Brgy.

Labuin.” The researchers gathered ten (10) respondents to answer their questions. The

researchers thoroughly described the guidelines and items to the ten (10) respondents of Brgy.

Labuin. To guarantee that they understood and correctly responded to the questions.

Research Locale

This study was conducted at Laguna State Polytechnic University – Santa Cruz Campus

Bagumbayan Road, Bubukal, Santa Cruz City, 4009 Laguna

Figure 1: Maps of Laguna State Polytechnic University - Santa Cruz Campus

source: https://rb.gy/iap9pi
Sample of the respondents

The respondents of this study were composed of people who live in Brgy. Labuin, Santa

Cruz, Laguna. The total respondents of this study were ten (10) locals of Brgy. Labuin. The

respondents were chosen through a random sampling technique.

RESULTS AND DISCUSSIONS

This chapter presents the presentation, analysis, and interpretation of data that was gathered

by the researchers throughout the entire exploration process of the indigenous practices and

knowledge among the residents of Brgy. Labuin, Sta. Cruz, Laguna.

I. Indigenous practices and knowledge

All participants shared profound knowledge of cultural practices handed down through

generations in the said area. Five participants shared mostly about their expertise in herbal

medicines:

“Yung mga ano— herbal na gamot, mga pamahiin. Yung luyang dilaw, natural antibiotic, uhm

ano tawag dito, oregano sa ubo, plema. Tsaka ano nga yon, sambong mga iniinom ng

matatanda noon pa”

(Participant 1)

“Halimbawa pag nag LBM andyan na ang tsaang gubat na napakagaling para sa sakit ng

tiyan. Oh, pag na dengue yoong tawa-tawa, pwede na yon. E pano kung wala talagang
magagawa, dahon ng malunggay, dahon ng ano nga yon— Guyabano, maraming sakit na

napapagaling yan. Tsaka isa pa, yung mga gamot natin galing din yan sa herbal.”

(Participant 2)

“Ang natutunan ko sa aking nanay tsaka sa biyenan ko pag emergency, yun bang ano,

halimbawa mataas ang lagnat, ang ginagawa ng aking biynenan nagdidikdik siya nung luyang

dilaw. Tapos pagkadikdik, pipigain yon tapos paiinom sa bata. Mas ano nga yon e, mas safe

yon kase walang mga chemical na ano yon e. Meron pa isa hindi niyo alam yon, pag nilalagnat

ang bata noong araw kase bihira ang nagdadala sa doctor, yung ipinapaksiw yung sa— sa

suka. Yon yon yon, yung kinwento niya, yung ginagawa ng biyenan ko, yung tapal dito— sa

ulo, oo yan, yan. At ito isa pa, kasupanggil, sa sakit ng tiyan yon sa bata. Litlet kung tawagin,

ano nga yon— ikmo!”

(Participant 3)

“Halamang gamot, ampalaya at sambong ginagamit namin pati na rin sa may bagong anak,

gumagamit din ang asawa ko ng pagpapahid ng laway kapag nabalis”

(Participant 6)
“Mga halamang gamot talaga sa amin mabisa talaga iyon lalo na Maria at Oregano”

(Participant 10)

Interestingly, participants five and eight shared their insights regarding superstitions that

provided valuable cultural context, revealing the influence of folklore and tradition on the area:

“Ang pamahiin noon, noon yung hindi nagwawalis sa mga patay. Pero nitong ano na, so yun

nga, ang ginawa ko non nung may namayapa kami, dinadampot nalang namin.”

(Participant 5)

“Bawal mag walis kapag may patay”

(Participant 8)

II. Contribution of the indigenous practices and knowledge to the livelihoods of the

community

All participants acknowledged the potential contribution of these practices and

knowledge to their livelihoods. The majority of the participants emphasized how these

practices could assist them in economizing:

“Nakakatipid, tsaka ano, mas healthy gawin yung mga traditional way, walang mga

chemicals.”
 (Participant 1)

“Yung halimbawa pagtatanim. Kasi katulad namin may mga saging kami, may papaya oh, may

mangga, oh edi hindi na kami bumibili nakakapagbigay pa sa kapitbahay diba. Yaang ano,

dahon ng bayabas, halimbawa may sugat ka, ilalaga mo yan, pang langgas, yung mga tinutuli

ah oh. Kasi nakaka-igi yan, yaang dahon ng bayabas. Dahon ng lukban, isasama sa salay, sa

tanglad.”

(Participant 2)

“Malaking tipid, at tsaka walang side effect kapag herbal ang ating gagamitin.”

(Participant 3)

“Ay kase halimbawa yung ano, yung kung gamot ay very expensive so yung kung magagamit

ang herbal at least nakakaano ka, nakakatipid.”

(Participant 4)

“Una sa lahat nakakatipid talaga dahil malayo sa ospital at mabilis na paraan lamang”

(Participant 6)
 Participants nine and ten stated that adopting these methods as alternative approaches

can hasten procedures, as their effectiveness has been validated by previous generations:

“Nagiging second option siya upang makatulong sa mabilis na paraan.”

(Participant 9)

“Mabilis ma-apply dahil marami ng nagpatunay na mas matatanda sa amin.”

(Participant 10)

Ill. Role of elders or community leaders in transmitting indigenous knowledge to younger

generations

Concerning the transfer of knowledge to younger generations, all participants

recognized the vital role of elders in this process. Specifically, three respondents emphasized

that elders convey such practices by guiding younger generations:

“Tinuturo— kung paano gawin, kung para saan, yung mga gamit ng ganon.”

(Participant 1)
“Tinuturo sa amin, hanggang sa sinsasabi rin naming sa mga apo naming na mahalaga iyon.”

(Participant 6)

“Naipasa sa amin dahil sa itinuro ito”

(Participant 10)

Additionally, two individuals attested to their firsthand experience of observing

indigenous practices and knowledge, which they actively preserve and transmit to younger

generations, thereby ensuring the continuity and preservation of cultural heritage within their

community:

“Sinasabi ko doon sa kanila, kase sila doon e modern eh, sinasabi ko “Aba, nung araw” ine-

example ko nanay ko, ang nanay ko nakaabot ng 95 years old kasi maingat sa katawan, sabi

ko “Hindi lahat ng modern ay approved”. Sabi ko, “Maniwala kayo ron sa mga— mga,

kaugalian noong araw.” Sabihin mo yung mga advantage at example noong araw, nung araw

kasi ang matatanda ang hahaba ng buhay ng tao. Mga kasamahan ng nanay sa looban 90

years old, e ngayon yung mga modern.”

(Participant 2)
“Syempre, nakikita ko e, nakikita ko yon sa ginagawa sa matanda. Tapos syempre ako,

nagkaanak, i-aapply ko sa anak ko Syempre, gumagaling sila. Sasabihin ko ngayon don sa

iba, marites, sunod-sunod na yon. Hanggang sa malaking tulong.”

(Participant 3)

IV. Impacts of urbanization on traditional ways of life and knowledge

All participants come to agree that the advancement in technologies, modernization,

and new discoveries has caused some individuals to overlook traditional practices and

knowledge:

“Hindi na sila naniniwala dahil sa bago na ang ating mga kaalaman at marami na ang

nadiskubre ng mga Pilipino”

(Participant 6)

“Nakakalimutan na dahil sa modernong kagamitan”

(Participant 9)

“Tingnan mo yung mga sumunod sa modern style of living, ang ikli ng buhay nila. Dati ang

lifespan ng tao 70-80 bakit ngayon 30 years old na-iistroke na. Noong araw nung wala pa yang
Jollibee at Mcdo, walang nagkakasakit ng UTI, bakit ngayon? Bata pa may UTI na, bata pa

malabo na mata, oh gawa ng mga gadgets.”

(Participant 2)

V. Recommendations or strategies to preserve indigenous knowledge and practices

The participants collectively proposed various recommendations and strategies to

uphold the indigenous practices and knowledge under consideration. Notably, one suggestion

from a participant suggested for the establishment of a youth-led organization committed to

advocating for the preservation of traditional ways of life:

“Ano, sa mga kabataan, sana magkaroon sila ng organization na magtuturo at magpapasa pa

sa ibang kabataan nung mga traditional way para hindi siya mawala sa atin, kasi mga

kabataan more on ano na talaga gadgets eh.”

(Participant 1)

A majority of participants suggested that younger generations should heed the practices

taught by elders due to their extensive knowledge on the matter, highlighting the importance

of passing down wisdom between generations and the significance of respecting and following

the advice of older individuals:

“Maniwala kayo doon sa sinasabi ng mas nakakatanda sainyo, kasi mas marami silang

pinagdaanan (at) example na maituturo sa inyong kabataan. Hindi lahat ng modern living ay

tama.”

(Participant 2)

“Maging mapanuri sa kaalaman at maniwala sa matatanda na may mabuting dulot din ang

pakikipagtanong nang maayos.”

(Participant 6)

“Puwedeng i-apply sa kasalukuyan dahil hindi naman masama ang maniwala.”

(Participant 7)

“Makihalubilo at makinig sa mga mas matatanda.”

(Participant 10)
 Lastly, two individuals recommended that further study of these practices be

undertaken by individuals possessing a greater depth of knowledge:

“Siguro ano pag aralan mabuti lalo ngayon sa YouTube meron sila nong para sa halamang

gamot. Pero mas nagkakaroon tayo ng mas accurate na pagpapainom. Ngayon meron ka ng

malalaman don sa mga herbalist talaga na, Halimbawa kung ilang dami ng ganitong dahon,

ilang dami ng tubig.”

(Participant 4)

“Sa mga nakapag-aral, pwede itong ituro sa maayos at magandang paraan.”

(Participant 9)

Respondents 5 and 8 believe in folk healers and superstitions and it was deeply

ingrained in their generations, shaping healthcare practices and beliefs. These traditions often

relied on mystical elements, rituals, and the use of herbs for healing. However, some

respondents said, with the advent of modernization and scientific advancements, these beliefs

have undergone significant changes.

Despite this evolution, the essence of traditional healing methods lives on in the form

of herbal medicine. Many herbal remedies, once dismissed as mere superstitions, have been

scientifically validated for their medicinal properties. As a result, these herbal plants have
gained popularity and are now passed down through generations as valuable assets for

maintaining health and treating various.

However, as modernization progresses, some aspects of traditional beliefs may indeed

vanish. The younger generations, influenced by urbanization and globalization, may prioritize

modern medicine over traditional practices. Consequently, there’s a risk of losing valuable

knowledge embedded in folk healing traditions.

Predominantly , the respondents have separate understanding in different causes in

terms of Indigenous Practices and knowledge:

Cultural Heritage and Identity:

Indigenous herbal practices are not just about the medicinal benefits of plants; they are

deeply intertwined with cultural identity and heritage. These practices reflect the spiritual

beliefs, wisdom, and connection to the land that have been passed down through generations.

Loss of Traditional Knowledge:

As societies modernize, there’s a risk of losing valuable traditional knowledge. Many

younger generations are no longer learning these practices from their elders, leading to a

decline in the transmission of this vital knowledge.

Impact of Modernization:

Modernization brings with it changes in lifestyle, increased access to pharmaceuticals,

and a shift towards Western medical practices. This has led to a decline in the reliance on

traditional herbal remedies and a loss of faith in Indigenous spiritual beliefs.

Cultural Appropriation:

Another challenge is the risk of cultural appropriation, where traditional knowledge is

exploited without proper acknowledgment or respect for Indigenous cultures. It’s essential to

recognize and respect the rights of Indigenous communities over their knowledge and practices.

In conclusion as technology and industrialization develop, Indigenous knowledge and

practices may become extinct. The rapid pace of growth frequently overshadows old ways of

knowing, which are deeply based in millennia of wisdom and cultural legacy. Preserving

Indigenous knowledge is critical not only for cultural variety, but also for long-term resource

management and environmental sustainability. Efforts to blend ancient wisdom with modern

solutions can promote innovation while also acknowledging Indigenous contributions to

humanity’s common knowledge. Taking a holistic approach that recognizes both technology

advancement and Indigenous wisdom is critical to building a more inclusive and resilient

society.
 Summary, Conclusion, and Recommendations

This chapter summarizes the research findings, draws conclusions, and provides

recommendations as a result of the study

SUMMARY OF FINDINGS

This study entitled “Exploring Indigenous Practices and Knowledge in Brgy. Labuin, Sta.

Cruz, Laguna” a qualitative study, aims to investigate the various indigenous customs among

the residents of the said area. The main goal is to understand the indigenous knowledge and

practices within Brgy. Labuin, Santa Cruz, Laguna.

After analyzing the collected data, it revealed that the participants have a strong

understanding of herbal medicines. They commonly use herbs including Oregano, Luyang

Dilaw, Tsaang Gubat, Tawa-tawa, and Guyabano for medicinal purposes. Additionally,

differing views on superstitions emerged among participants, with some embracing them as

part of their culture and others rejecting them due to religious beliefs or personal preferences.

It showed that these practices contributes to the livelihoods of the residents since the

continuous utilization of these practices within the community is primarily driven by the desire

to manage expenses effectively. These enduring customs are seen as practical methods for

saving money, as locals trust in their affordability and reliability. Moreover, these practices

also serve as reliable fallback options in situations where conventional alternatives may be

either financially prohibitive or unavailable.

Furthermore, the findings highlighted that participants view the older members of the

community as important in passing down these practices to the younger generations. They

recognize that the elders possess greater knowledge about these practices and can effectively

guide the younger individuals. Participants believe that elders’ experience and understanding

make them reliable mentors in preserving and transmitting these traditions to the next
generations. This acknowledgment reflects the community’s commitment to upholding its

cultural heritage and ensuring its continuity.

Moreover, the participants believe the rise of modernization and technological

advancements has led younger generations to overlook traditional practices in favor of modern

alternatives. They noted that modern technologies offer convenience and accessibility, leading

to a gradual decline in the importance placed on traditional methods. This shift highlights the

evolving dynamics between cultural heritage and societal advancements, prompting

considerations on how to balance tradition with modernity.

Finally, participants offered recommendations and strategies for younger generations to

embrace traditional practices. These include establishing advocacy organizations dedicated to

preserving these practices, actively listening to the wisdom imparted by elders regarding these

traditions, and encouraging further study conducted by individuals with extensive expertise in

the field. These suggestions emphasize the importance of community engagement,

intergenerational dialogue, and scholarly pursuit in safeguarding and revitalizing traditional

knowledge for future generations.

CONCLUSION

In conclusion, the findings of this study showed the enduring significance of traditional

practices within the community of Brgy. Labuin, Santa Cruz, Laguna. The extensive utilization

of herbal remedies and the vast range of viewpoints regarding superstitions highlight the

diverse web of cultural practices and beliefs woven across the community. Moreover, the

observed reliance on these traditional practices as cost-effective solutions and fallback options

highlights their pragmatic value in residents’ daily lives. The acknowledgment of elder

members as repositories of ancestral wisdom reflects the community’s commitment to

preserving its cultural heritage for future generations. However, modernization’s impact
presents a serious threat to the survival of traditional customs, calling for thorough preparation

for achieving a balance between tradition and advancement in society. The recommendations

made by the participants highlight the significance of taking proactive steps to support,

preserve, and study traditional practices. They also highlight the vital function that

interconnected dialogue and community engagement play in preserving cultural heritage and

strengthening its resilience in the face of changing cultural and social environments.

RECOMMENDATIONS

In the light of the aforementioned findings and conclusions the following are hereby

recommended:

1. Advocate for the development and implementation of laws and policies that specifically

address the protection of indigenous knowledge and practices.

2. Prioritize community-led research initiatives that empower indigenous communities to

control and manage their knowledge.

3. Invest in educational programs that empower indigenous communities to document,

preserve, and transmit their knowledge and practices to future generations.

4. Develop digital platforms and databases that allow indigenous communities to store,

manage, and share their knowledge in a secure and culturally appropriate manner.

5. Facilitate partnerships between indigenous communities, researchers, governments,

and international organizations to exchange knowledge and best practices in protecting

indigenous knowledge and practices.

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 APPENDICES

INTERVIEW QUESTIONS

We would like to request less than 10 minutes of your time to conduct a term paper research

entitled “Exploring Indigenous Knowledge and Practices in Brgy. Labuin, Sta. Cruz, Laguna”

by the researchers, who are students at Laguna State Polytechnic University Santa Cruz,

Laguna Main Campus under the College of Teacher Education. Your answers are optional and

will be considered personal. Individual responses will not be identifiable; instead, all responses

will be combined and evaluated together.

Thank you for your time!

I. Demographic Information

Name (Optional):

II.

1. Can you please share some examples of indigenous knowledge and practices that have

been passed down through generations in Brgy. Labuin? ( Maaari po ba kayong magbahagi

ng ilang halimbawa ng katutubong kaalaman at gawi na naipasa sa mga henerasyon sa Brgy.

Labuin?)

2. How do traditional agricultural practices contribute to the livelihoods and food

security of the community in Brgy. Labuin? (Paano nakatutulong ang mga tradisyunal na

gawi sa agrikultura sa kabuhayan at seguridad sa pagkain ng komunidad sa Brgy. Labuin?)

3. Are there any specific medicinal plants or remedies that are commonly used in

traditional healing practices within the community? (Mayroon bang mga partikular na

halamang panggamot o mga remedyo na karaniwang ginagamit sa mga tradisyunal na

kasanayan sa pagpapagaling sa loob ng komunidad?)

4. What role do spiritual beliefs and cultural rituals play in the daily lives and social

cohesion of the people in Brgy. Labuin? (Ano ang papel na ginagampanan ng mga

espirituwal na paniniwala at mga ritwal na pangkultura sa pang-araw-araw na pamumuhay

at pagkakaisa sa lipunan ng mga tao sa Brgy. Labuin?)

5. How do elders or community leaders play a role in transmitting indigenous knowledge

to younger generations? (Paano gumaganap ang mga matatanda o pinuno ng komunidad sa

paghahatid ng katutubong kaalaman sa mga nakababatang henerasyon?)

6. How has urbanization and changes in land use impacted the traditional ways of life

and knowledge systems in Brgy. Labuin? (Paano nakaapekto ang urbanisasyon at mga

pagbabago sa paggamit ng lupa sa tradisyonal na paraan ng pamumuhay at mga sistema ng

kaalaman sa Brgy. Labuin?)

7. Are there any efforts or initiatives in place within the community to safeguard and

promote indigenous knowledge and practices? (Mayroon bang anumang mga pagsisikap o

inisyatiba sa loob ng komunidad upang pangalagaan at itaguyod ang katutubong kaalaman at

mga gawi?)
8. How do you perceive the significance of indigenous knowledge and practices for

sustainable development and environmental conservation in Brgy. Labuin? (Paano mo

napapansin ang kahalagahan ng katutubong kaalaman at kasanayan para sa sustainable

development at pangangalaga sa kapaligiran sa Brgy. Labuin?)

9. What recommendations or strategies would you propose for preserving and

revitalizing indigenous knowledge and practices in Brgy. Labuin? (Anong mga

rekomendasyon o estratehiya ang iyong imumungkahi para sa pagpapanatili at pagpapasigla

ng mga katutubong kaalaman at gawi sa Brgy. Labuin?)

10. How do you ensure the accuracy and authenticity of indigenous knowledge as it is

passed down through oral tradition? (Paano mo matitiyak ang katumpakan at pagiging

tunay ng katutubong kaalaman habang ito ay ipinapasa sa pamamagitan ng oral na

tradisyon?)
 INTERVIEW SURVEY ANSWER

Can you please share some examples of indigenous knowledge and practices that have
been passed down through generations in Brgy. Labuin?
• “ Halamang gamot, ampalaya at sambong, iniinom para sa ubo nilalaga namin, pati
na rin sa bagong may anak para hindi pasukin ng lamig”
• “ Gumagamit din ang asawa ko ng pagpapahid ng laway kapag nababalis pampawala
ng sakit sa tyan. ” – Participant 6
• “Kapag may regla bawal maligo dahil mapasukan ng lamig ang puson huwag araw-
araw naliligo para hindi manakit ang puson” Participant 7
• “Bawal magwalis kapag may patay dahil masama yun, baka may sumunod sa pamilya
nyo na mamatay ”- Participant 8
• “ Sa pagsasaing para tama ito at hindi malugaw lalagyan ang kaldero ng asin” –
Participant 9
• “ Mga halamang gamot talaga sa amin, mabisa talaga iyon lalo na ang maria at
oregano pampawala sa sakit ng ulo” -Participant 10

How do traditional agricultural practices contribute to the livelihoods and food security
of the community in Brgy. Labuin?
• “Una sa lahat nakakatipid talaga dahil malayo sa ospital at mabilis na paraan
lamang”- Participant 6
• “ Nagiging kultura na natin kapag natagal pero ngayon kasi nawawala na yan ” -
Participant 7
• “Nakakatulong sa mga bagong kaalamanan” Participant 8
• “Nagiging second opinion sya upang makatulong sa mabilis na paraan” Participant 9
• “Mabilis ma e apply dahil marami ng nagpatunay na mas matatanda sa amin”
Participant 10

How do elders or community leaders play a role in transmitting indigenous knowledge to

younger generations?
• “Tinuturo ito sa amin, hangang sa sinasabi rin namin sa mga apo namin na mahalaga
iyon” – Participant 6
• “Nagiging panakot ng matatanda para sumunod ang mga bata”-Participang 7&8
 • “Mahilig ibigay na dahilan at turo ng nanay ko” Participant 9
• “ Naipasa sa amin dahil sa tinuro ito” Participant 10

How has urbanization and changes in land use impacted the traditional ways of life and
knowledge systems in Brgy. Labuin?
• “Maraming kabataan ngayon na mahilig na mag cellphone at talagang marami ng
napapanuod sa mga social media bukod doon nagiging mabilis mapaniwala ang
kabataan” -Paticipant 6
• “Hindi na sila naniniwala dahil bago na ang ating mga kaalamanan at marami na ang
diskubre ng mga pilipino” -Participant 7
• “Nagiging baliwala na lang ang lahat” Participant 8
• “Nakakalimutan na dahil sa modernong kagamitan” – Participant 9
• “Marami ng doctor ang nagsasabing huwag maniwala”- Participant 10

What recommendations or strategies would you propose for preserving and revitalizing
indigenous knowledge and practices in Brgy. Labuin?
• “Maging mapanuri sa mga kaalamanan at maniwala sa matatanda na may mabuting
duloy din ang pakikipag tanong ng maayos”-Participant 6
• “ Pwedeng i-apply sa kasalukuyan dahil hindi naman masama ang maniwala” –
Participant 7
• “Sa mga nakapag aral pwede itong ituro sa maayos at magandang paraan”
Participant 8
• “Sumunod at maniwala lamang” -Participant 9
• “ Makihalubilo at makinig sa mga mas matatanda” – Participant 10
DOCUMENTATION
 CURRICULUM VITAE

JIA M. ABAQUIN
HOME ADDRESS: PAGSANJAN, LAGUNA
EMAIL ADRESS: jiamanguiat14@gmail.com

Personal Data
Name: Jia M. Abaquin
Age: 19
Birthday: July 25, 2004
Status: Single
Religion: Protestant
Father’s Name: Rene F. Abaquin
Mother’s Name: Maria Loisa M. Abaquin

EDUCATIONAL BACKGROUND

Secondary:
Pagsanjan Integrated National High School
Pagsanjan, Laguna
2017-2021

Laguna State Polytechnic University, Sta. Cruz Campus

Sta. Cruz, Laguna
2021-2023

Tertiary:

Laguna State Polytechnic University, Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024
 CURRICULUM VITAE

JASMINE D. BUENO
HOME ADDRESS: PAGSANJAN, LAGUNA
EMAIL ADRESS: jiamanguiat14@gmail.com

Personal Data
Name: Jasmine D. Bueno
Age: 19
Birthday: March 27, 2005
Status: Single
Religion: Roman Catholic
Father’s Name: Jaime C. Bueno
Mother’s Name: Dahlia D. Bueno

EDUCATIONAL BACKGROUND

Secondary:
Union College of Laguna
2017-2021

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
2021-2023

Tertiary:

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024
 CURRICULUM VITAE

ANNA MARIE C. MELGAR

HOME ADDRESS: REAL, QUEZON
EMAIL ADRESS: annamariemelgar174@gmail.com

Personal Data
Name: Anna Marie C. Melgar
Age: 18
Birthday: June 29, 2005
Status: Single
Religion: Roman Catholic
Father’s Name: Mario A. Melgar
Mother’s Name: Merry Kris Melgar

EDUCATIONAL BACKGROUND

Secondary:
Ungos National High School
Real, Quezon
2021-2023

Tertiary:

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024
 CURRICULUM VITAE

JYREEZ C ONGLENGCO
HOME ADDRESS:
EMAIL ADRESS:

Personal Data
Name: Jyreez C. Onlengco
Age:
Birthday:
Status:
Religion:
Father’s Name:
Mother’s Name:

EDUCATIONAL BACKGROUND

Secondary:

Tertiary:

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024
 CURRICULUM VITAE

ANNE MARGARET SAMANIEGO

HOME ADDRESS: REAL, QUEZON
EMAIL ADRESS: annesamaniego68@gmail.com

Personal Data
Name: Anne Margaret Samniego
Age: 18
Birthday: April 26, 2005
Status: Single
Religion: Roman Catholic
Father’s Name: Roberto S. Cortes
Mother’s Name: Edna S. Samaniego

EDUCATIONAL BACKGROUND

Secondary:
Ricardo Orozco Macasaet Sr. Memorial Academy Foundation Inc.
Real, Quezon
2017-2023

Tertiary:

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024
 CURRICULUM VITAE

ANGELA C. VISMONTE
HOME ADDRESS: 3001 Sampaguita St. Santo Angel Norte, Sta. Cruz, Laguna
EMAIL ADRESS: avismonte1995@gmail.com

Personal Data
Name: Angela C Vismonte
Age: 18
Birthday: May 06, 2005
Status: Single
Religion: Roman Catholic
Father’s Name: Genlyn C. Vismonte
Mother’s Name: Alberto G. Vismonte

EDUCATIONAL BACKGROUND

Secondary:
Pedro Guevara Memorial National High school
Pedro Guevara Ave. Santa Cruz, Laguna
2017 – 2021

Tertiary:

Laguna State Polytechnic University Sta. Cruz Campus

Sta. Cruz, Laguna
Bachelor of Secondary Education - Sciences
2023-2024