Culture: Mini-Ethnographic Study
Ethnography of a Cultural Practice in My Community
Objectives:
1. To observe and describe a cultural practice or tradition in the community.
2. To analyze the meaning and values reflected in this cultural practice.
3. To reflect on how culture shapes personal and community identity.
Instructions:
A. Choose one cultural practice, ritual, or tradition from your family or community.
B. Observe the practice carefully. Take field notes, photos, or sketches (if
possible).
C. Document the following in a 2-to-3-page ethnographic report:
a. Description: What happened? Who participated? How was it done?
b. Interpretation: What values, beliefs, or meanings are reflected?
c. Reflection: How does this practice influence your identity and your
community?
D. Submit your report with documentation evidence (photos, sketches, or field
notes)
E. Submit through this link:
https://drive.google.com/drive/folders/1KOkX3HELvf8i0SJOCvup0Dmt7V
oSfV-Y?usp=drive_link
Rubric (50 points):
• Completeness of Description – 15 pts
• Analysis/Interpretation – 15 pts
• Reflection – 10 pts
• Documentation – 10 pts
30% and up AI minus 5 points
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Culture: Mini-Ethnographic Study
Ethnography of a Cultural Practice in My Community
Template:
Name: Ado, Karol Sofia B.
Grade/Section: 12 - Neon
Title of Cultural Practice:
Habak: A Traditional Protective Charm
A traditional habak worn as protection against sickness, harm, and bad spirits.
A. Description
(What happened? Who joined? How was it done?)
In our sector, the habak is a small charm or amulet which is made out of
herbs, roots, stones or some religious elements which is then wrapped in
cloth or paper. It is often grandparents or the elderly in the family that have a
tendency to believe in the charm's ability to be a form of protection against
harm, sickness, and evil spirits that a child can be exposed to. It is
commonplace for the habak to simply be described as a charm as it was most
often retrieved from an albularyo which is a local folk healer or elderly folk
considered knowledgeable in the archaic. It is often said that the habak is kept
on the waist, the wrist and even the neck, as a manner of virtue.
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Some parents would often go out and pay a healer to make them a habak,
especially if the child was sick. To have the habak was believed to be a form
of protection against illness, and ill fortune. Many of the families that lived in
the outskirts of the city and country made the most use of this. It symbolized
both the trust in the notion of god, as well as the traditional healing ritual that
is practiced. It is safe to say that it marries the notion of spirituality to the
customs and traditional beliefs that one has.
B. Interpretation:
(What values, beliefs, or meanings are reflected?)
The habak shows the values of protection, faith, and care for the family. There
are people who are not just relying in science and medicine, but also they
have own beliefs and spiritual practices to keep themselves safe. Wearing the
habak shows they thought unseen powers could change their health and life,
and they valued the advices of the elderly. Along with that, the habak serves
as a symbol of heritage and family history. To wear one was not just to guard
from the elements, but it was also a means of connecting to one’s forebears
who endured the same rituals. It demonstrates how people used to cherish
the world around them—drawing upon plants, soil, and rocks—and at the
same time seeking some sort of spiritual enlightenment. With the habak,
families conveyed hope, confidence, and the sincere wish of protecting the
family.
C. Reflection:
(How does this practice influence your identity and community?)
This practice shapes my identity and community because it reminds us to
keep our faith, respect traditions, and value the wisdom of our elders. Even if
we now have modern medicine and technology, the habak still shows our
cultural roots and how our ancestors cared for their families. For me, it’s a
reminder to honor the past while also learning from what we have today.
D. Documentation:
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Society: Interview on Socialization
Ethnography of a Cultural Practice in My Community
Objectives:
1. To identify the role of agents of socialization.
2. To compare experiences of socialization across generations.
3. To reflect on how societal changes shape individuals differently.
Instructions:
A. Conduct an interview with an older family member or community elder (ages 50
and above).
B. Ask them to describe the nature of family, school, peers, religion, media, and
government are before.
C. Document the interview with notes, photos, or recording (if necessary).
D. Write a 2–3-page report including:
a. Summary of Interview
b. Comparison between generations
c. Reflection on societal changes
E. Submit with documentation evidence (photo ops).
F. Submit through this link:
https://drive.google.com/drive/folders/1KOkX3HELvf8i0SJOCvup0Dmt7V
oSfV-Y?usp=drive_link
Rubric (50 points):
• Interview Summary – 15 pts
• Comparison – 15 pts
• Reflection – 10 pts
• Documentation – 10 pts
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Society: Interview on Socialization
Ethnography of a Cultural Practice in My Community
Name: Ado, Karol Sofia B.
Grade/Section: 12 - NEON
Interviewee’s Name Quirino Ado
(Initials if he/she wants
to be hide his/her
identity):
Age: 75 years old
Relationship: Grandfather
A. Summary of Interview:
My lolo, now in his 70s, shared with me the nature of family, school, peers,
religion, media, and government. To sum up his experience, life is now very
different from back then. Before, they truly valued family time, despite their
life's difficulties. They always attended Sunday worship because it served to
provide a strong foundation for God and their families. In addition, I also saw
that while respect and discipline were stricter in the past, young people now
value freedom and individuality. Because of the struggles of life, my lolo sadly
did not finish his studies due to financial problems. They need to cross the river
before they get to school, and his parents scared him that if they went to
school, he might be bitten by a crocodile. The government was strict and
authoritative, and people had limited freedom to speak against those in power.
B. Comparison:
Agents of Elder’ POV Interviewer’s POV
Socialization (Verbatim) (English)
Family Sauna mag himo kag My grandfather shared that in
pamilya dapat pakaslan the past, when you wanted to
usa nimo ang babae, dili start a family, a man first had
pwede ng mag uyab-uyab to marry the woman—it was
mo nya magka anak dili not acceptable to just be in a
mo kasal. Among pamilya relationship and have children
sauna kay lisud jud kaayo without marriage. He recalled
pero lipay me kay daghan that their family life was very
man me sa pamilya. Dli difficult, yet they were happy
parehas karun uso na because they had many
karun na mag ipon-ipon siblings. He also noticed that
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maskin di pa kasal nya unlike today, where many
naa na silay anak. Unya couples live together without
karun kasagaran tig duha marriage and usually have
or tulo ra ang anak. Sauna only two or three children,
uso man sa among during his time it was common
panahon nga tig na pulo or for families to have five to ten
lima ang mga anak maong children, which made their
bibo me. household lively.
Peers Lingaw kaayo ko sauna oi, My grandfather recalled that
mao bitaw daghan kaykog his childhood was full of fun.
pangos kay kiat kayko He laughed as he shared how
sauna kay sige rakog dula he often got bruises because
sa gawas, mo adto og he was so playful, always
sapa mag ligo - ligo, nya running and playing outside.
mag baon me og saging He and his friends would go to
na linung - ag lipay na the river to swim, bringing
kaayo me, og manaka me boiled bananas as their snack,
og bukid para lang maka and they would climb the
padidit nya mura na og mountains just to slides there.
trapo among sanina sa ka He said their clothes would get
hugaw. Kami sa akoang so dirty, looking like rags, but
mga amigo sauna maskin they didn’t mind because they
dili me ig agaw ang were happy. Among his
tawagan namo kay "gaw". friends, even if they weren’t
Ang mga bata karun halos cousins, they would still call
di naman gani mang each other “gaw.” He
gawas ang mga bata kay compared it to today’s
sgeg cellphone, mga bata children, who rarely go outside
sad karun kay tua sa because they are busy with
computeran mag tapok, dli cellphones or hanging out in
na kaayo ma exercise ang computer shops, which he
lawas. feels keeps kids from
exercising their bodies the way
they used to before.
School Ako taman raman jud ko My grandfather shared that he
grade 3 kay sa ka lisud, only reached Grade 3 because
nya hadlokon pa jud ko sa life was so difficult. He recalled
akong mama sauna na that his mother used to scare
kung mo sulod daw ko kay him by saying a crocodile
paakon ko og buwaya kay would bite him if he went to
mo agi paman ko og sapa school, since he had to cross
bago maka abot sa a river before reaching the
skwelahan. Sauna lisud classroom. He explained that
kaayo kay among schooling back then was very
classroom no pag mag hard—their classroom would
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ulan kay lapok kaayo kay become muddy whenever it
bukid baya to, nya among rained because it was in the
classroom sauna baya kay mountains, and the classroom
kanang simple ra jud itself was very simple
kaayo dili pareha karun ba compared to the nice school
na nindot kaayo og buildings of today. He also
building. Pero lisud kaayo remembered that in the
mo skwela og bukid kay mountains, going to school
akong mga igsoon na was a real struggle. His sisters
babae mao man jud sila wanted to study, and
gusto mo skwela pag mag whenever floods came, he and
baha kami jud mga lalake his brothers would be the ones
mo sundo sa ilaha to carry them to school. He
babahon namo na sila. then compared it to children
Mao ng karun grabe mga today who often skip classes
bata gamay na ulan lang even with just a little rain, and
mo absent na, kusog pag many even cut classes, while
jud kaayo mag cutting- children in the mountains still
cutting na naa tawon mga dream of simply having the
bata sa bukid na ngandoy chance to go to school.
maka eskwela.
Religion Kami sauna, dako kaayo Way back then, religion was a
og papel ang relihiyon sa big part of our daily life. Almost
among adlaw-adlaw nga every family went to church
kinabuhi. Halos tanan every Sunday, and we never
pamilya moadto gyud sa missed fiestas and
simbahan kada Domingo processions. People respected
ug dili gyud namo priests and church leaders so
palapason ang fiesta ug much, and many of our
prosisyon. Grabe among activities in the community
respeto sa mga pari ug were connected to the church.
mga lider sa simbahan, ug Unlike now, before there were
daghan kaayo nga fewer distractions, so faith and
kalihokan sa komunidad religious gatherings really
konektado sa simbahan. brought people together.
Dili parehas karon nga
daghan na kaayong
distractions, sauna mas
lig-on gyud ang pagtuo ug
ang mga tinguha sa
katawhan nga magtapok-
tapok tungod sa simbahan.
Media Kami sauna, ang gahatag My grandfather recalled that in
sa amoa og balita kay the past, the only source of
radyo ra jud nya lisud news for them was the radio. It
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kaayo me maka kuan og was difficult to stay updated
balita sauna kay kana because the radio needed a
bayang radyo kailangan signal, and sometimes the
signal nya usahay wala- signal would disappear. He
wala ang signal naa toy ka remembered one time when
isa na naka dungog ko sa he heard on the radio that a
radyo nga naay bagyo sa typhoon named “Titang” was
davao nga gi panganlan approaching Davao, which
og "Titang" mao to kami na made them very alert since
alerto jud me kay naa baya they were living in the
me sa bukid. Dili lalim mountains. He shared that life
among kahimtang sauna back then was not easy
na panagsa rami because they rarely received
makabalo sa mga balita news compared to today,
kumpara karun dali ra when information can be
kaayo ta makabalo sa mga accessed so quickly through
balita kay naa namay tv, television, cellphones, and
cellphone og radyo. radio.
Government Sauna, ang gobyerno My grandfather shared that
grabe labaw natong during the time of Marcos Sr.,
panahon ni Marcos sr. the government was very
naka apas pako ato, dili ka strict. He remembered that it
basta - basta maka gawas was not easy to go out
kay daghan kaayo og mga because there were guards
bantay. Among kinabuhi everywhere, and their lives felt
sauna kontrolado jud me fully controlled by the
sa gobyerno, ang government. He said
korapsyon sad ato grabe corruption was very serious
mao bitaw nag people’s back then, which is why the
power sa edsa kay kami People Power Revolution at
nawal an og katungod. EDSA happened, because
Maong karun mao ra people lost their rights.
gihapon walay kabag According to him, even now, it
ohan, grabe kaayo ang feels like nothing has changed
korupsyon run og gi ilad ra since corruption is still
jud ni Marcos ang widespread. He also said that
katawhan kay gikalaban the people were deceived by
man dayun ang mga Marcos because he eventually
Duterte nga mao rabay turned against the Dutertes,
nagpa daug sa iyaha. who once helped him win.
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C. Reflection:
While my grandfather and I were talking about his experiences, it made me
realize how fast things change. Today, we are living in a modern world where
everything is easily accessible. They have a hard time accessing news, having
a hard time going to school because there is no bridge, so they need to cross
the river every day, and their lives are tightly controlled by the government,
leaving them with little freedom. However, in the midst of difficulties, their life is
still joyful. Small things make them happy; the strong bond with their neighbors,
siblings, and their families is a core memory. Listening to these experiences, I
realized how privileged I am that my parents sent me to a prestigious school,
where I don’t need to cross a river or step on a muddy floor. What I learned is
that be contented with what you have right now, appreciate things, make a
connection with your family, neighbors, and your community.
This reflection shows me that while technology gives us convenience and
entertainment, it also distances us from the simple joys and healthy lifestyle
that past generations experienced. It made me appreciate the importance of
balancing modern life with outdoor activities, family time, and building real
relationships with people around us.
D. Documentation:
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Politics: Case Study of a Current Political Issue
Analyzing a Contemporary Political Issue in the Philippines
Objectives:
1. To identify and describe a current political issue in the Philippines.
2. To analyze stakeholders and their positions.
3. To evaluate the issue’s social impact and state a personal stance.
4. To practice academic responsibility through proper referencing.
Instructions:
A. Choose one current political issue (e.g., jeepney modernization, education
reform).
B. Research using at least 2 credible references (news articles, policy briefs, etc.).
C. Write a 2–3 page case study including:
a. Background of the issue
b. Stakeholders involved
c. Impact on society
d. Personal stand and solution
D. Cite your sources properly (APA/MLA format).
E. Submit through this link:
https://drive.google.com/drive/folders/1KOkX3HELvf8i0SJOCvup0Dmt7V
oSfV-Y?usp=drive_link
Rubric (50 points):
• Clarity of Background – 10 pts
• Stakeholder Analysis – 10 pts
• Impact Assessment – 10 pts
• Personal Stand – 10 pts
• References – 10 pts
Page 10 of 12
Politics: Case Study of a Current Political Issue
Analyzing a Contemporary Political Issue in the Philippines
Name: Ado, Karol Sofia B.
Grade/Section: 12 - Nen
Date: September 21, 2025
Title of Issue: A Ghost Project on Flood Control
A. Background:
[Write 1–2 paragraphs here.]
The Philippines belongs to the Ring of Fire, which is prone to disasters, calamities,
and typhoons. One of the biggest problems in the Philippines is that almost every
year, there will be a typhoon that can cause a severe flood. In order for us to keep
safe from the flood, the government initiated a flood control project. However,
there are contractors who, instead of using the money for the project, make the
project but use cheap materials, so it’s easier to collapse.
In the end, the burden of these poorly executed projects falls on ordinary Filipinos.
The government released a big budget for flood control, which costs billions.
Contractors only get benefits from it, instead of having a good project. They spend
it buying luxurious cars.
B. Stakeholders:
[List or explain here who are involved. This includes: names, and groups]
Department of Public Works and Highways (DPWH) – responsible for flood
control infrastructure implementation
Local government units (LGUs) in affected areas – tasked with coordination
and community support
Contractors and construction companies – (Catalyst Builders Inc.,
Alcantara; Assistant District Engineer Brice Ericson D. Hernandez; Engineer
II Jolo Mari V. Tayao; Engineer II Lemuel Ephraim SD. Roque; Engineer II
John Michael E. Ramos; Planning and Design Chief Ernesto G. Galang;
and TopNotch managing officer Gian Carlo Galang, Hernandez; BAC Chair
Galang; Project Engineer Niño Lawrence V. Morales; Maintenance Section
OIC Jaime R. Hernandez; Quality Assurance Section Chief Norberto L.
Santos; Construction Section Chief Jaypee D. Mendoza, Sarah Discaya
(also known as Cezarah Rowena Cruz) and her husband Curlee Discaya,
St. Timothy Construction Corporation and Alpha and Omega General
Contractor and Development Corporation)
Philippine Commission on Audit (COA) – auditing government spending
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Citizens in affected communities – primary victims of flooding and project
failures
Media organizations and watchdog groups – exposing ghost projects and
corruption cases
C. Impact on Society:
[Write 1–2 paragraphs here.]
The impact of the ghost project is making people suffer; their lives might be in
danger, or because of the severe flood, there are instances that can cause life or
death. Especially, the kids, PWD, and senior citizens are the ones who endure the
hardship in evacuating. Because of that, the dishonesty they have committed to
the Filipino people is now causing a protest. In addition, the Filipino people lost
their trust in the government.
D. Personal Stand:
[Write 1–2 paragraphs here.]
I firmly believe that they deserve to suffer. All the corrupt officials, contractors,
DPWH, and those people who are involved in this crime. They deserve to suffer
and to be imprisoned; they must face the consequences, which is that they will
also suffer. They must be accountable for their actions for stealing the Filipinos'
money.
Moreover, to those who are in a higher position right now. I believe the crime that
you committed is not just stealing money, but the future of young Filipinos. The
leader of the country may not be a puppet of the House of Representatives, but be
a good leader.
E. References:
[List sources properly here.]
https://newsinfo.inquirer.net/2111265/coa-flags-4-more-ghost-flood-control-
projects-files-new-raps
https://www.gmanetwork.com/news/topstories/nation/959619/coa-dpwh-bulacan-
flood-control-projects-p390-million/story/
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