Indicative tourism packages for sept. 27 improved version
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  • l. Introduction   On the second year of the research, the Tourism Team shall attempt to consolidate the data gathered by the various research teams and convert the same into indicative tourism packages. The latter will then be subjected to feasibility studies to determine the appropriate costs and viability of the said packages.
  • ll. Suggested Focus of Tourism Packages   Based on the data generated, the Tourism Team, in consultation with the various multi disciplinary teams, concluded that the focus of the packages shall revolve on two events based on the Church Calendar. These events include the Lenten Season and the Agawan Festival which is done to celebrate good harvest and to honor the patron saint San Isidro de Labrador. The events are likewise traditional attractions since they have in the past generated tourism receipts for the Municipality.   Though the Tourism Team will focus on the two events, a third indicative package shall likewise be formulated to cover “lean” months. This package can be offered to all types of tourists who would want to experience the culture of Sariayahins during ordinary days. However, this third package shall be formulated by the Sariaya Tourism Council (STC) as they will be the recipients of the generated data and sample indicative packages.
  • lll. Samples of Indicative Tourism Packages   One of the themes for the three sample packages is entitled “Experiencing the Spirituality of Sariayahins during the Lenten Season” and the target market for this theme are the young professionals aged from 25 to 30 and preferably from major urban centers of southern Luzon and from Metro Manila.
  • lll. Samples of Indicative Tourism Packages   The size of the group to be invited ranges from 15 to 20 individuals. This group is manageable as they can be ferried from their points of origin by rental vans which can also negotiate the narrow road system of the municipality.
  • lll. Samples of Indicative Tourism Packages   This target market normally has the tendency of not joining their respective families in the observance of the Lenten season and likewise, has disposable incomes for Lenten getaways. Lastly, this group has the tendency of exploring new experiences aside from the traditional Lenten practices of going to beaches.
  • This theme has links to some concepts, memories, meanings, and definitions culled from the multidisciplinary data. Aside from depicting the spirituality of the Sariayahins as seen by common individuals, the events, venues (or places) and the flows (paths) espouse various other constructs . For instance, this theme also shows the Sariayahins’ sense of community, belief in the Supreme Being, power relations between the church and the laity, gender relationships, hybridity and lastly, the social status of the rich as differentiated from the poor. Representations or manifestations of the abovementioned concepts and meanings shall be shown in the succeeding discussions of the segments of the two indicative tourism packages.
  • The suggested itinerary for this Lenten package is hereby as follows:   Holy Wednesday   Ideally, the group should be departing from the point of origin in Manila at around mid afternoon (2 pm at the latest) and is expected to have arrived in the Municipality by late afternoon (at around 5 pm). Right after the arrival, the group shall be escorted to either the designated leisure education camp site or to the various “host families” who have accepted the notion of home stay arrangements. At this segment, the visitors shall partake of dinner while a briefing session is being conducted. Whether visitors would opt for Leisure Education Camps or with host families, this briefing session would provide the tourists with a glimpse of what to expect in the experience. A survey questionnaire shall likewise be administered to get initial expectations of visitors on the proposed tour package.
  • The succeeding segment of the tour is a visit to a “Pabasa” site in the Poblacion. The researchers discovered that there are various types of Pabasa performances depending on the venue. The venues include the “formal” center of religion (the church) and other venues such as the tuklong (village chapel), the kubol (roadside sheds) and private homes. Likewise, this also reflects the sense of community of the local populace and the belief in the Supreme Being.   The final leg for the first day is for the visitors to witness actual preparations being done on the statues of the Saints which are already inside the Church Complex. Preparations of some “Santos” are also being done in respective houses of owners and these may be alternative sites for visitations.
  • Maundy Thursday On the second day, the visitors shall be treated to a wider range of activities and it shall start with a morning breakfast with “Pinagong” as the main dish of the meal. The Pinagong is a sweet bread shaped like a turtle, sweetened by carabao’s milk and coconut milk. It is considered as the “cupcake” or “cheesecake” of Sariaya. Pinagong’s origin is being traced to a certain Eusebio Pisigan of Lucban who accidentally produced the turtle-shaped bread. It is likewise a popular food souvenir or gift of local travelers in Sariaya. Pinagong is ordinarily served with coffee and as a snack item for visitors. The production of pinagong is a male domain and it is also more associated with the “center”, being predominantly produced and consumed in the Poblacion. Consumption of the product is more interesting which involves dipping into black coffee and allowing its sweetness to approximate the flavor of the creamer. More important is the sense of ownership and pride that Sariayahins have manifested in the product, claiming that Sariaya pinagong is better than those produced in other places.  
  •   The next segment of the tour right after partaking of breakfast is the visitation to another “tuklong” (chapel) in the Linang. As earlier mentioned, the research team discovered that there are differences on how the “Pabasa” is being recited or performed depending on the venue. It was also observed that the Pabasa in the “tuklong” is a women-dominated activity and as such reflects gender relationships.  
  • At around late morning, the visitors will be given the chance to visit and observe the preparation of the food for the Lent. This will show how various sectors of the local populace are involved in the preparation of food for the Lenten Season. Ideally, two types of preparations will be shown that will depict a middle income family and those belonging to the highest echelons of the local populace. Likewise, according to Sariayahins, food preparation starts in the market place or what the Sariayahin folks call hilaya . This runs contrary to how some Nutritionists define food preparation as they start the process in the kitchen. The research team of the College of Home Economics also observed that most of the male members of the community are the usual tagapamalengke . Sariayahins proudly proclaim that male members of the community are the masters of the hilaya. Several informants averred that men in Sariaya are masters of the kitchen. The visitors shall not only witness the preparation but shall likewise participate in the actual culinary activity. Food that will be prepared shall likewise be served for their meal.
  • After lunch, the visitors shall witness the “Senakulo” at the Plaza and experience the sights and sounds of a real “Senakulo”. For more interactions, the visitors shall be given the chance to participate with the “staged drama”. Minor or bit roles (Centurions) shall be assigned to them and they shall likewise don the costumes of the same.   After playing bit roles, they shall likewise take part in the actual preparations for the Carozzas. Again, this activity will show the interrelationship between the owners of the Carozzas (the “Rich”) and their decorators (the poor workers).   Dinner time shall be capped with a traditional Sariayahin dinner and a session to extract learnings from the activities of the past two days.      
  • Good Friday   After the traditional breakfast, the first segment for the Good Friday activities is the actual visitation of Ancestral Houses /Vernacular houses in the Poblacion. In some of the Ancestral houses, statues of Saints are still in the process of decorations and as such, visitors will have final glimpse of how the Carozzas are being decorated. Likewise, the tourists will be given the chance to hear stories of old traditions for Friday masses and the procession. This learning session shall serve as a prelude to the Good Friday Mass and the actual procession. A resource person will be involved in this learning session.
  • In the afternoon, the visitors shall be given the chance to experience the Good Friday Mass and Procession of Saints. This will show how the Sariayahins make use of the Plaza Complex (and the road system) as a “stage” for the highlight activity of the Lenten Season.
  • And lastly, the visitors shall experience Dinner with the Hermana Mayor after the conduct of the procession. For dinner, the visitors shall be treated to the traditional food being served during Good Friday. The Sariayahin folks adhere or comply with the “no meat” dictum during Fridays. The meals that will be prepared and consumed are laing (gabi leaves with coconut milk), bulanglang (mixed vegetables and fish in rice stalk), and lastly, adobo (chicken in soy and vinegar). Laing is Bicol in origin. Menudo and Adobo are Spanish in origin. Bulanglang is Tagalog in origin. In terms of modifying the foreign taste to local taste, Laing for example is less spicy and sweeter as compared to the Bicolanos’. The cooking itself is different from the Bicolanos. According to an informant, when Sariayahins cook laing, they do not separate the coconut milk from other ingredients. They always mix it immediately with vinegar, black pepper, salt and bell pepper. According again to an informant, there are three ways of cooking laing in Sariaya as compared with those of the Bicolanos: tinuto, binalot and sinabaw. The bell pepper itself is another modification of the Bicolanos’ laing. Ultimately, these dishes and these delicacies suggest that Sariaya food culture is an amalgamation of different tastes and performativities. Sariayahin folks do not claim the exclusivity of these foods as indigenous Sariaya but recognize the “importation” of these influences. This is hybridity as shown in food production.
  • Saturday After a light breakfast, the tourists shall visit the Coastal Area and witness how Sariayahins spend their Black Saturday mornings in the beach or coastal areas. This has been a tradition for Filipinos. Again, the visitors shall be given a view of how the rich and the poor celebrate their vacation in the coastal areas. A picnic shall follow with a local family.
  • In preparation for the trip back to their point of origin, the visitors shall visit the “Pasalubong” areas for souvenirs and traditional products of Sariaya. To cap the day, the visitors shall go back to their host families or Leisure Education venue for final debriefing and exchange of learnings for the 4 day experience. The following morning, the group will be back in Manila.  
  • The Agawan Festival   The next theme for the indicative tourism packages is entitled “Experiencing the Bounty Harvest of the town of Sariaya”. The target market will again be the young professionals whose ages range from 25 to 30. Just like the first package, the intended size of the group is about 15 to 20 people.  
  • As in the first package, this will also show the Sariayahins’ sense of community, belief in the Supreme Being, power relations between the church and the laity, gender relationships, the social status of the rich as differentiated from the poor, hybridity and lastly, leisure. Again, manifestations of the abovementioned concepts and meanings shall be discussed in the course of discussions.   The latter (Leisure) was not shown in the first package as obviously, the first theme revolves on a more solemn set of activities.
  • Day 1 – May 14   The group is expected to arrive in Sariaya in the late afternoon of May 14 or the Bisperas ng Agawan. The appropriate venue for this group and event is the leisure education camp and preferred camp site is a farm near the Poblacion. A briefing session shall take place in the camp site and a short backgrounder about the Festival shall be given. Likewise, a short questionnaire shall be administered to solicit initial reactions on the tourism package. Upon settling down, the visitors shall be brought to respective houses where Dinner with “hosts” families shall take place. This will also give the visitors a chance to actually participate in the preparations being made. A short visit to the Church to witness the women’s involvement (gender relations) in the novenas in preparation for the Feast of San Isidro and preparations inside the Church Complex shall cap the first day of the experience.
  • Day 2 – May 15 On day 2 or on the actual date of the Festival, the visitors shall partake of the Sariayahin breakfast with Pinagong as the main item in the meal. Stories on how the Pinagong evolved will complement the breakfast.   After breakfast and while in the camp, the visitors shall be treated to a staged “mukmukan”. The product of the mukmukan is the Nilupak or minukmok and this is a sweet delicacy made from crushed banana or cassava mixed with milk, sugar, butter and young coconut meat. After the production of the nilupak, the delicacy shall serve as snack for the visitors.  
  • Pagmumukmok was traditionally used as a venue for subtle courtship among young folks in Sariaya. The courtship takes place during the preparation of the product accompanied by songs and dances. Today, while courtship is not the focal point now for pagmumukmok , this ritual has evolved into a venue for other types of socialization and recreational activities. However, pagmumukmuk is still associated with rural folks , thus the staging of the ritual in the urban areas is arranged through an intermediary.   Pagmumukmok reflects gender relations rather than power relations and class distinction. More than anything else however, the ritual effects fraternalization, solidarity and cooperation among the participants.
  •   Next segment of the package is the visitation of Ancestral Houses /Vernacular houses and witness again the last minute preparations for the event and the procession. The visitors shall be given the chance to assist in the “hanging” of the bounty produce from the farmlands.   Lunch will be served highlighting the “Chame” as the main course. A story telling session will follow as the visitors wait for the start of the Mass, the procession and the actual “Agawan”. During the Agawan, the visitors will not only witness the human movements but shall participate in the actual activity. They may either be involved in the actual Agawan or they may stay inside the houses viewing the activities from the windows.
  •   The actual “hablutan” depicts several meanings. One of which is the relationship between the rich and the poor wherein the “rich” are situated up in their balconies and the poor on the streets trying to reach out to partake of their bounty. Another representation is during the commotion which happens after a procession where the “poor” grabs flowers and other decorations from the carrozas . Lastly, the use of the streets as the activity area (“base of the game”) shall be given emphasis as the street system both serves as the path and the place. Dinner with the owner of the Patron Saint will follow after the festival.
  • To cap the night, a “tagayan” shall be hosted with Lambanog (coco vodka) as the alcoholic beverage. Lambanog is made from fermented coconut sap is one of the local and/or traditional beverages of Sariaya. This serve s as very important feature in Sariayan festivities e.g. the Agawan Festival and the Holy Week. Lambanog drinking or tagayan is characterized by verbal jousting, powered by the spirit of the drink. The ritual serves to effect contestations and negotiations among the participants e.g. courtship/marriage, politics, friendship, disputes, etc. It also showcases power relations and social structures.
  •   During the tagayan, the visitors will be treated with songs and dances through the “paawitan” and the “pandanguhan”. Jousting, an accepted norm in the process of Tagayan is the accepted domain of men and women who are involved in the activity and those who violate this norm were considered in the past as “Kiri”. In effect, this activity shows gender relationships, the sense of community of the local populace and leisure.
  • Day 3   On the third day, a walking tour around the “Pasalubong” area and the ancestral houses will follow after breakfast.   Before leaving the leisure education venue, a debriefing and exchange of learnings for the two day shall be conducted.  
  • Implementing Mechanism for the Indicative Tourism Packages   The Sariaya Tourism Council or the STC has been identified as the partner of the UP Interdisciplinary Team for the implementation of the Indicative Tourism Packages.   Process for Capacity Building   As identified in the past, the STC shall be the entity that will implement and manage the indicative tourism packages being presented. Likewise, it shall even go beyond these two functions by developing more packages based on the generated data of the multidisciplinary team. However, as assessed in the past, the Council is still ill equipped to perform its mandated set of functions. As such, the Tourism Team conducted a training needs analysis (TNA) to determine gaps in its organizational capacity. The Team eventually designed a comprehensive set of interventions to enhance institutional capacities. Though, this has not been implemented, the process will soon commence as the formulation of Indicative Tourism Packages is nearing its completion.   The research outputs of the various teams shall serve as the backbone for the transfer of knowledge and skills. This will be the initial step as the STC is expected to further enhance the findings as its members are imbedded as ethnographic researchers in the locality. Policies Required   In order for the local residents to embrace the homestay program, the Municipal Government should enact an ordinance legalizing the same. Likewise, the ordinance will provide implementing rules and regulations on how the program shall be implemented and managed. Incentive packages, such as tax holidays on Real Estate Taxes for participating families would likely popularize the program.   This program will enable the communities to be direct recipients and actors of the local tourism industry. Likewise, this is one of the tenets of a Community Based Sustainable Tourism model. Manpower and other Logistical Requirements   Lastly, for the packages to be implemented, other logistical requirements must be complied with. Since there are a number of learning sessions being recommended, local historians should be identified and tapped. Likewise, there should be a process of identifying “second liners” of local historians so that the resource base will not be depleted in the future.   Vignettes shall be formulated to assist the local historians in their briefing sessions.   In addition, local performers for the various activities (mukmukan, paawitan and pandangguhan) must be identified and transfer of technology should also take place. Scarcity of these types of individuals may soon bring the very rich tourismic assets into oblivion.   And lastly, guides should be trained as success of most tourism packages depend on how guides perform their duties.  

Indicative tourism packages for sept. 27 improved version Indicative tourism packages for sept. 27 improved version Presentation Transcript

  • Indicative Tourism Packages Municipality of Sariaya, Province of Quezon
  • Introduction On the second year of the research, the Tourism Team shall:
    • Attempt to consolidate the data gathered by the various research teams
    • Convert these into indicative tourism packages
    • Pre - feasibility studies
  • Focus of the Packages - 2 events based on the Church Calendar:
    • Lenten Season (Kwaresma, Kuaresma)
    • “ Agawan Festival” (done to celebrate good harvest and to honor the patron saint San Isidro de Labrador).
    • Target market - young professionals aged from 25 to 30 and preferably from major urban centers of southern Luzon and from Metro Manila.
    Theme: “Experiencing the Spirituality of Sariayahins during the Lenten Season”
  • Theme: “Experiencing the Spirituality of Sariayahins during the Lenten Season”
    • Size of the group - from 15 to 20 individuals.
      • Manageable as they can be ferried from their points of origin by rental vans which can also negotiate the narrow road system of the municipality.
  • Theme: “Experiencing the Spirituality of Sariayahins during the Lenten Season”
    • Behavior - normally has the tendency of not joining their respective families in the observance of the Lenten season
    • Likewise, has disposable incomes for Lenten getaways.
    • Lastly, this group has the tendency of exploring new experiences aside from the traditional Lenten practices of going to beaches.
  • World views culled from the multidisciplinary data.
    • Sense of community
    • Belief in the Supreme Being
    • Relations between church and laity
    • Gender relationships
    • Hybridity or mixed culture
    • Social status
  • Holy Wednesday
    • ETD Manila, 2 pm / ETA Sariaya, 5 pm
    • Proceed to host families
    • Dinner / briefing (survey questionnaire)
    • Visit to a “Pabasa” site in the Poblacion
    • Discovered that there are diff. Pabasa performances depending on the venue (Church, Tuklong, Kubol and Private Homes)
    • The final leg for the day – participate in decorations of the icons for the Good Friday procession (done inside the Church Complex or in houses of owners)
    Holy Wednesday (cont)
  • Maundy Thursday
    • Breakfast with “Pinagong” as the main dish of the meal.
      • Turtle-shaped sweet bread
      • Origins traced to Eusebio Pisigan of Lucban
      • Popular with visitors and travelers
  • Maundy Thursday
    • Visitation to a Pabasa in a “tuklong” in the Linang.
      • Tuklong: chapel
      • Activity is dominated by women
  • Maundy Thursday
    • At around late morning, the visitors will be given the chance to visit and observe the preparation of the food for Lent of various sectors of society
      • Starts in the market place ( hilaya )
      • Men are the usual tagapamalengke
    • Lunch will be served at the last stop (Middle income family)
  • Maundy Thursday (cont)
    • After lunch, the visitors shall witness the “Senakulo” at the Plaza
      • Minor or bit roles (Centurions) shall be assigned to them (costumes)
    • Take part in the preparations of Andas.
      • activity shows the interrelationship between the owners of the Andas and their decorators (the workers).  
      • Witness the “Washing of the Feet”
    • Traditional Sariayahin dinner and a session to extract learnings from the activities
  • Good Friday
    • After the traditional breakfast, visitation of Ancestral Houses /Vernacular houses in the Poblacion.
      • In some of the Ancestral houses, statues of Saints are still in the process of decorations and as such, visitors will have final glimpse of how the Andas are being decorated.
      • Hear stories of old traditions for Friday masses and the procession. Local guide is required here.
      • Prelude to the Good Friday Mass and Procession.
  • Good Friday (cont)
    • In the afternoon, Good Friday Mass and Procession of Saints.
      • Shows the use of the Plaza Complex (and the road system) as a “stage”
  • Good Friday (cont)
    • Dinner with the Hermana/Hermano Mayor after procession
      • traditional food served during Good Friday
        • Laing (Bicol)
        • Bulanglang (Tagalog)
        • Chicken adobo (Spanish)
      • Hybridity or mixed culture as shown in food production.
  • Black Saturday
    • After breakfast, the tourists shall visit the Coastal Area
      • witness how Sariayahins spend their Black Saturday mornings in the beach or coastal areas.
      • a view of how the various sectors celebrate their vacation in the coastal areas. Concept of leisure is shown here.
    • A picnic shall follow with a local family.
    • “ Pasalubong” area in the afternoon in the Poblacion
  • Easter Sunday
    • Participate in the dawn “Salubong”
    • Breakfast –Tamales as main dish
    • Before leaving their host families, there will be a final debriefing and exchange of learnings for the 4 day experience.
    • The group will be back in Manila at around 12 nn
  • “ Experiencing the Bountiful Harvest of the town of Sariaya”
    • The target market: young professionals ages 25 to 30.
    • Group size - 15 to 20 people.
    • Venue – Leisure Education Camp (Farm near Poblacion, semblance of Homestay)
  • World View
    • Sense of community
    • Spirituality
    • Relations between the church and the laity, gender relationships
    • Social status of the rich as differentiated from the poor
    • Hybridity or mixed culture
    • Leisure
  • General Features
    • Experience the “behind the scenes” of a popular tourist attraction.
    • Help decorate the house of selected families for the festival.
    • Provide the opportunity to experience “umpukan” and social/religious practices related to the festival.
  • Flows and Places (1 st day)
    • Briefing session, short questionnaire
    • Dinner with “host” (Owner of the Farm)
      • chance to participate in the preparations.
    • A short visit to the Church to witness the novenas and preparations inside the Church Complex
  • Flows and Places (2 nd day)
    • Sariayahin breakfast with Pinagong as main item in the meal.
      • Stories on how the Pinagong evolved will complement the breakfast.
    • After breakfast and while in the camp, the visitors shall be treated to a staged “mukmukan”.
      • Nilupak or minukmok
  • Pagmumukmok
    • Traditionally used as a venue for subtle courtship
    • The courtship takes place during the preparation of the product accompanied by songs and dances.
    • Has evolved into a venue for other types of socialization and recreational activities.
    • Still associated with rural folks.
    • Reflects gender relations rather than power relations and class distinction.
      • fraternalization, solidarity and cooperation (sense of community)
  • Interactions during Agawan
    • Visitation of Ancestral Houses /Vernacular houses and witness again the last minute preparations for the event and the procession.
      • The visitors shall be given the chance to assist in the hanging of the “bakakays” from the farmlands.  
      • Lunch will be served highlighting the “Chame” as the main course.
      • A story telling session will follow as the visitors wait for the start of the Mass, the procession and the “Agawan”.
      • Short tour of the procession route to view “Bakakays”
      • Will join actual “hablutan”
  • Meanings of the Hablutan
    • The relationship between the “nanggagayak” and the “manghahablot” wherein the “rich” are situated up in their balconies and the poor on the streets trying to reach out to partake of their bounty.  
    • Lastly, the use of the streets as the activity area (“base of the game”) shall be given emphasis as the street system both serves as the path and the place.
  • Tagayan
    • Dinner with Owner of the “Poon”
    • To cap the night, a “tagayan” shall be hosted with Lambanog as the alcoholic beverage and “Pulutan”.
      • important feature in Sariayan festivities e.g. the Agawan Festival
      • characterized by verbal jousting
      • ritual serves to effect contestations and negotiations among the participants e.g. courtship/marriage, politics, friendship, disputes, etc.
      • also showcases power relations and social structures.
  • Tagayan
    • During the tagayan, the visitors will be treated with songs and dances through the “paawitan” and the “pandanguhan”.
    • Jousting, an accepted norm in the process of Tagayan is the accepted domain of men and women who are involved in the activity and those who violate this norm were considered in the past as “Kiri”.
    • In effect, this activity shows gender relationships, the sense of community of the local populace and leisure.
    • Walking tour around the “Pasalubong” area and the ancestral houses will follow after breakfast.
    • Before leaving the leisure education venue, a debriefing and exchange of learnings for the two day shall be conducted.
    Flows and Places (3 rd day)
  • Implementing Mechanism for the Indicative Tourism Packages
    • The Sariaya Tourism Council – Capacity Building
    • Policies Required – Home Stay
    • Manpower and other Logistical Requirements – Local Historian, Guides and Local performers