Tan awan researchers

VILLAGE
IN SEARCH OF INDIGENOUS/TRADITIONAL PRACTICES OF
West Negros University and company
visit Tan-awan at Kabankalan
TAN-AWAN
1 2 3Witness the unique culture of
indigenous people
A knowledge that features
dynamism and various perspective
Kabankalan, Negros Occidental, Philippines

-Chef Oren Lyons, Onandaga Nation
“Although we are in different boats,
you in your boat and we in our
canoe...We share the same river of
life.”

Research Site
pg.4
Contents In search of indigenous/traditional practices
of Tan-awan village
1 Research Team
2 Introduction
3 Activity Timeline
5 Methodology
7-10 Agricultural Practices

Planting and Harvesting
Income
Fieldwork and Livestock
Barter Trading
Barter Trade and Balsa
Medium of Exchange
The Market Setting
11-14 Legends, Folklore and Local Dialect
Origin of Tan-awan
The Origin of the places, Tumumbo, Makinigkig and Orong
The Legend of Kabiguan

Balsahanay Festival
21-22
Local Food Preparation
23-30
Medicinal
Practices
31-35
Contents In search of indigenous/traditional practices
of Tan-awan village
15-20
Tan-awan Folksongs and Dances
Indigenous Music in the Philippines
FOLKSONGS
FOLKDANCE and its properties
36 Cultural Utilization
37 Recommendations
38-41 Insights from the Participants
42 Acknowledgments
43-48 PHOTO GALLERY

Faculty and Staff Researchers:
Victoria E. Demonteverde, MSc., Ismael E. “Maeng” Java, Bayani G. Lacson, Lilibeth P. Eslabon Ph.D,
Jolly Gariando, Rey T. Eslabon Ph.D and Henry Philip G. Laurella
Junior Volunteers of German Development Cooperation (GIZ)
Jonny Ferdinand Bix-Bongers, Hannah Clara Emde, Georg Naumann and Maximillian Nusch
Student Enumerators
Name College
Bayking, Daygie Mae R. Education
Boliboli, Maida M. Education
Caspe, Kimberly Joy A. Education
Demonteverde, Vickie Joy E. Business and Management
Duran, Deanne L. Education
Guanzon, Lara Melissa P. Education
Ortiz, Mary Jane M. Engineering
Consing, Benjie M. Arts and Sciences
Decena, Mark Jade P. Engineering
Duran, Rollie Jen L. Education
Fuentes, Mark Aries V. Education
Mones, Romer V. Arts and Sciences
Seron, Randy M. Engineering
Solanoy, John Rovic G. Education
Pictures:
Hannah Clara Emde, Georg Naumann, Jonny Ferdinand Bix-Bongers, and Maximilian Nusch
Video Editor: Georg Naumann
Layout: Ritzy R. Malo-oy and Elmer John E. Basa, The Wesneco Torch
Consultants:
Norberto P. Mangulabnan, Ph.D., Director of Research, Development and Extension Office
Mr. Caesar Pacalioga, Director of Center for Performing Arts and Culture
Research Team
1

ndigenous knowledge is a
unique traditional and local
knowledge that exists and
develops around specific
conditions of men and women
indigenous to a specific geographical
area. The study of indigenous
knowledge is a multidisciplinary
approach that promotes research in
varied disciplines such as culture, arts,
and other practices. Its dynamism is a
result of continued experimentation,
innovation, and adaptation that
enables itself to blend with science
and technology. As such, it is an
important basis for local decision
making in almost all aspects of
community life.
This study is essential as
it documents the existing
indigenous knowledge of
Tan-awan and facilitates
its transfer to the next
generations.
The collaboration of several
organizations who decided to collect
and save Tan-awan’s cultural treasure
and the different perspectives of the
various stakeholders widened the
scope of the study.
Tan-awan, one of the rural
barangays of the City of Kabankalan,
Negros Occidental, is one of the areas
Introduction
rich in culture and history. However,
due to the advent of modern
communication technology and other
factors, the residents’ awareness of
their own culture has diminished
throughtheyears.Althoughthenatives
belong to the Bukidnon group, they
have kept cultural traditions, art form,
and other practices that are peculiar
or distinct from other indigenous
groups. One of these practices is
barter trading that happens during
Fridays when producers, consumers,
and merchants converge for various
economic activities. Trading is located
along Ilog-Hilabangan River, a major
river system in the province. Mode of
transportation is unique, since goods
are traditionally transported using
“balsa”, a raft made of bamboo.
This paper further documents
the different facets of the village
life with focus on its indigenous/
traditional practices. Research
outputs were utilized in various
forms such as cultural presentation,
puppetry, and technical reports.
Publications were web-based and in
printed form. Finally, research output
will be integrated in the curriculum
for utilization by students at various
levels and disciplines.
The objectives of this research
project are as follows:
1. To document the language,
arts, culture, and festivities of an
indigenous group in Tan-awan Village;
2. To study the different aspects of
Barter Trade;
3. To identify indigenous medicinal
practices and indigenous food and
their preparation;
4. To develop a research-based
cultural show entitled “Teatro Balsa”;
5. To integrate research findings in the
curriculum; and,
6. To publish research results for
dissemination and utilization.
RESIDENTS FROM
TAN-AWAN VILLAGE
I
2

October 2011 1st Site Visit, Tan-awan; Orientation: coordination with local government units and administrators
of local schools; first contact with key persons for useful insights for preparation.
Preparation, Formulation, Validation of Research Instruments
Partner Support of GIZ (German Development Cooperation) funding of 2nd Site Visit
2nd Site Visit, Tan-awan; Data Collection: (initial documentation, interviews with key
persons, photo and video documentation, field observation)
Approval of Support by AUDRN (Asian University Digital Resource Network) and Miriam
College
Theater Workshops for “Teatro Balsa”
-Puppetry Workshop
-Scriptwriting Workshop
-Puppet Making Workshop
-Mu sic Composition Workshop
Collection, processing, and analysis of data
Initial Data Presentation, Bacolod City
Participation in the workshop “Mahara Master Class” by AUDRN in Manila
Finalization of Cultural Utilization “Teatro Balsa”
3rd Site Visit Tan-awan, Theater Presentation “Teatro Balsa” (final data collection,
validation of data, Balsahanay Festival)
Data Finalization
Publication of Research Output (Publication of research findings in a booklet for
universities to use and as reference for Department of Education in Kabankalan City)
Workshops on Integration of local Knowledge in the Curriculum
Submission of Final Report to AUDRN
Activity Timeline
December 2011
December 22-27,
2011
February 2012
February 2012
March 2012
March 19-20, 2012
April 12-16, 2012
July-August 2012
September 2012
October 2012
Research Output Presentation and Validation, Bacolod City (Presentation of research
output to academic community in West Negros University)
June 15, 2012
3

Tan-awan Village is one of the barangays of Kabankalan City in Negros
Occidental, Western Visayas, Philippines. It is located 14 kilometres away
from Kabankalan City, along Ilog-Hilabangan River, the longest river in
Negros Island. The best way to reach Tan-awan is by Habal-Habal (local name
for hired single motorbike), tricycle, or private transportation. It is a 20-30
minute drive from the city proper.
The population of Tan-awan as of December 2011 is 7,371. According to
the local government of Kabankalan, the General Family income is below
Php2,000 per month (Social Class E).
Historically, Tan-awan used to be a refuge for evacuees during the Second
World War. It served as a sort of watch tower to see unfriendly troops going
into the area. Thereby, the word “Tan-awan” (Hiligaynon: verb tan-awon – to
see) can be roughly translated as “Viewpoint”.
Although the natives belong to the Bukidnon tribe, they have cultural
practices that are unique and distinct from other indigenous groups.
Tan-awan village has eight Day Care Centers, one primary school, two
elementary schools, one secondary school, and three Alternative Learning
System Centers.
The hinterland is mostly used for cultivation of agricultural products like
bamboo, banana, and several varieties of vegetables. However, in recent
years, the local government has tried to develop the beautiful countryside
for ecotourism. Developed spots like the hot spring in “Mainit” cave or the
breath taking waterfalls are now easily reached and worthy of visit.
April 2012 was the second year of Tan-awan’s Balsahanay Festival. This
festival celebrates the tradition and practices of the traditional “Balsa” and
“Barter Trade“.
Recently, Tan-awan High School won as the “Brigada Eskwela 2012 Best
Implementer Exceptional School Category ,Secondary Level.
Research Site
Geographical Site
4

On October 2011, the first site to visit Tan-awan
Village was conducted by the researchers for the
preliminary discussions with officials of the local
government units and administrators of the local
schools. The intentions and the extent to which the
research would be conducted were deliberated.
The researchers also visited and conferred with
key persons who would be facilitating the research
activities. The site visit, therefore, provided insights
that were useful in the preparation for the research.
This research project has four components, namely:
Research, Theater, Integration of Local Knowledge in
the Curriculum, and Publication. The research dealt
with the different aspects of village life including
Barter Trade/Economics and Agricultural Practices;
Tan-awan Dances, Folksongs and Local Instruments;
Legends, Folklore and Local Dialects; and Local Food
Preparation and Medicinal Practices.
Qualitative research design involving both
structured direct observation and semi-structured
interviews were used. It likewise utilized snowball
purposive sampling wherein the respondents were
recommended by key persons. Data collection
methods used were interviews with key persons,
photo–videodocumentation,andfieldobservations.
Data were collected on December 2011 to May
2012.
In the case of food preparation, the respondents
were requested to prepare the different kinds of
food. A cooking contest was also held on April 16,
2012 to establish the commonly consumed foods in
thearea. Respondentswerealsorequestedtodance,
sing, or play musical instruments to document their
actual performances.
Methodology
A theater was presented based on the research
findings. In preparation, the research group
conducted workshops on puppetry, script writing,
music composition, and theater production.
To facilitate the integration of the indigenous
knowledge gained in the curriculum, a book was
written to serve as reference material for high school
and elementary students of the Department of
Education, Kabankalan City. Arrangements on how
to integrate the research findings in the curricula of
college and graduate studies have been undertaken.
Validation of the research findings were conducted
in Barangay Tan-awan on April 14-17, 2012 and
during the research output validation in West Negros
University on June 15, 2012. Research outputs
were presented in technical and theater forms.
Responses from participants specifically on the
integration in the curriculum were noted. Officials
of the participating organizations namely: Miriam
College/Asian University Digital Resource Network
(AUDRN), German Development Cooperation (GIZ),
Barangay Tan-awan, City of Kabankalan, and West
Negros University were present during the research
validation.
Research findings were published in printed and
electronic form for dissemination and utilization by
interestedparties.Inaddition,avideodocumentation
of the research was conducted.
5

Verdant hills roll and the longest river in
Negros Island, the Ilog Hilabangan River, flow
along Tan-awan Village, a Barangay in the
City of Kabankalan. The river supplies water
to hundreds of thousands in the province and
this area is home to 8,000 people including the
indigenous tribe in Barangay Tan-awan who
still continues its unique agricultural practices.
Agricultural Practices
7
To document and conserve these agricultural
knowledge and practices, the Research Team
conducted several interviews in the area from
December 2011 until April 2012. The following
text summarizes the outcome of the research.

According to the interviewees,
the good quality of the soil
makes it possible to plant crops
anywhere. To establish the planting
conditions, they use the location of
their homes as point of reference.
Local farmers mostly plant crops
including squash, eggplant, string
beans, and ampalaya, during
different seasons. Coffee is also
considered an important crop
Land distribution among tribe
members enabled most families to
own a piece of land. Some of them
earn extra income by working and
helping their neighbors on their fields.
Nevertheless, all family members,
parents, and children work on family
owned land. Most children start
working at the age of 10 to support
their families. During planting and
harvesting season, children generally
do not attend school as they help
their parents in the field. The work on
the fields is labor intensive and time
consuming; thus, it is a challenge for
them to focus on school activities.
Mostly, the generated family’s income
is insufficient to meet their daily needs
and expenses. Thus, they engage in
other ways of earning money such as
trading of harvested goods during the
weekly market. Income in the trading
center is used to purchase household
necessities which are not produced
locally.
PLANTING AND
HARVESTING
INCOME
"Local farmers
mostly plant
crops including
squash, eggplant,
string beans, and
ampalaya, during
different seasons."
“During planting
and harvesting
season, children
generally do not
attend school as
they help their
parents in the
field.”
8
in this area. They also plant and
harvest diverse variety of fruits
such as banana, avocado, papaya,
tar-apple, jackfruit and passion
fruit. At times, they harvest from
numerous species of plants that
grow naturally in the hinterland.
After harvesting the crops, farmers
collect the fresh seeds that are
produced by the seed-bearing
plants. Subsequently, the seeds
are used for the following cropping
season. An important part of
the annual planting activities
are some special rituals that are
supposed to guarantee good
growing and harvesting for the
season. The farmers, therefore,
continue practicing unique rituals
of gathering and preparing food
including chicken or pig. The ritual
is called “Damit” that refers to
the habit of saying “Thank you” in
gratitude of a good season.

The research team of West Negros
University formulated two different
questionnaires to analyze this
outstanding and unique tradition.
The questionnaires are packed with
questions to elicit data that would
establish the practices or habits
involved in this weekly early morning
trade and also to gather information
about elements of local trade in this
area.
Every Friday morning, while the
sun has not yet risen at 4:30 and
darkness still surrounds the riverbank,
traders and farmers are already at
the riverside. They are wide awake
before dawn for they have to travel
for three to four hours walking, riding,
and crossing the Ilog-Hilabangan River
several times.
“Since I was old enough to understand
things, barter trading was already
a tradition in Tan-awan village that
has become an important part of
our lives,” said Rey Medes, former
Barangay captain of Tan-awan.
Every Friday morning, the riverside
around the Tan-awan Village becomes
a vast trading area for the local people
and the traders from nearby cities to
as far as Bacolod City. Native farmers
take long walks or use balsa to bring
their goods to the market area for
trading. Even young children take
the challenge to carry the harvested
crops of the week, like bananas or
live chicken, to the trading zone every
week. Similarly, as early as dawn, the
town traders are already at the site to
get the best deals with the residents.
Initial observations revealed that
bananas are the most traded products
among the planted crops in the area.
It was found to be the cheapest and
therefore, the most sold and traded
commodity in the market.
Barter Trading
The geographical aspect of Tan-
awan Village being surrounded by
mountains has played an important
role in the logistics of the weekly
market activities. Accordingly, the
farmers have to use the endemic
carabaos, native horses, or even
themselves to transport the trading
goods over long arduous distances to
the riverside.
Interestingly, a very traditional way of
transporting goods to the trading area
is still practiced here. That is the use
of the traditional rafts called “Balsa”
which is considered an important
cultural piece of Tan-awan’s identity.
It is an indigenous raft, which is made
of bamboo tied with native materials
like pisi, uway, and sukdap. These
materials serve as the “tie” that would
hold the bamboo raft together.
As means of transportation, it is
common within the trading sector
until now. It serves as a means of
transport for all kinds of animals,
banana-plants, seasonal fruits, and
vegetables. After using the raft to float
the goods for sale, the native materials
that compose the raft are likewise
traded to local people and traders
who use them to make furniture.
Most families own a balsa which they
make out of bamboos from their own
plantation. Others purchase bamboo
fromotherfarmersandothersearnthe
balsa through trade. Those who do not
own a balsa would ask their neighbors’
accommodation in their balsa for the
ride to the trading area. Depending on
the volume of transported goods as
well as one’s relationship between the
two parties, the neighbor might ask
for compensation for the transport.
Barter Trade
and Balsa
Fieldwork and
Livestock
When working in the fields, the
respondents use traditional tools like
“guna” which is a short weeding tool,
reaping hooks, and rakes. Farmers
also utilize animals such as carabao
or the native horses to plow the
fields. In growing plants, the farmers
utilize organic fertilizers which they
themselves produce out of composted
materials. To prevent diseases that
threaten their crops, modern pesticides
are commonly used. The fields are
irrigated with water from springs or
river. Other fields were rainfed.
Aside from animals found to be useful
for the fieldwork, most of the farmers
possess livestock including goats,
native chicken, cows, and horses. Most
of the animals are very valuable to the
families. Animals are indispensable and
are generally not for sale except when
a family cannot afford certain needs;
otherwise, it can be used in exchange
of goods like personal items or cooking
utensils. Since livestock plays an
essential part of the daily survival of
the families, farmers take explicit care
of their animals by providing them with
the vitamins.
Evidently, the agricultural situation
in and around Tan-awan Village
has adapted to modern methods.
Nevertheless, the area is still mainly
influenced by traditional practices like
special planting rituals and techniques.
The life of the families is mostly
dependent on their income from the
fieldwork, their yields, as well as from
their livestock.
9

Most of the interviewees confirmed
that the medium of exchange in
the barter trading has changed
fundamentally. Their ancestors
practiced barter trading by exchanging
goods with goods. However, because
of the increase of literacy and
education of the tribe members and
the rising influence of money coming
from local and nearby cities, money
has become the most important
medium of exchange instead of
commodity. Due to this impact, the
barter trading system is almost gone
and is only used in a few individual
cases. Currently, the traders prefer
trading for money.
In the past, according to interviewed
respondents, the people did not
value the different goods in terms of
their prices. They merely bartered
their goods for other goods that they
needed. But nowadays, the market
situation at the riverside has changed,
since the use of money has accrued.
Some people visit the surrounding
cities from time to time and are
informed about the market price of
certain goods or the prices at which
certain goods are commonly being
sold in nearby markets.
Medium of
Exhange The Market
Setting
All people are allowed to barter
their goods without the need for any
specified permits. The traders and
local farmers are expected to follow
certain simple rules, like humility,
respect, right pricing, and selling
of proper goods. If any problem
or misunderstanding occurs, the
elder people mediate between the
involved parties. Older people enjoy
great respect in the tribe especially
on this kind of decision making.
The radius of the trade is not limited
to only one community. People are
allowed to bargain within other
communities, especially when it
comes to seeds and plants. Because
most of the exchanged products have
to be bought in by the traders, there
are instances when very important
andneededproductsarenotavailable
at the trading zone. Many goods are
difficult to get, if the traders do not
bring them from the cities. A trip on
a motorbike from the trading area
to the nearest urban shopping area
takes almost 45 minutes and costs
around 100 to 150 Pesos, which
is an expensive fare, especially for
the indigenous people with limited
financial capabilities.
Also, modernism has influenced the
trading habits especially when it
comes to the weighing customs. In
earlier times, “the power of hand”
was well respected. The weight of
the goods used to be estimated
only by using the hands, but today
weighing machines are used to
ensure accuracy in measuring the
weight of the goods considering that
prices are now based on weights or
volume.
In sum, the market situation at the
riverside has undergone several
changes in the past centuries due to
the growing influence of globalization
and the deflection to money as ‘the’
medium of exchange. Barter trading
as the central element of the Friday
activities in the past has verifiably
lost its influence on the economic
situation of Tan-awan Village and of
the tribes living nearby. Nevertheless,
this trading area is the biggest transit
point for native goods and has not
lost its importance for the provision
of the indigenous people in Tan-
awan.
10

This section documents the legends,
folklore, and local dialects as they
were handed down from generation
to generation for the succeeding
generations. Since most of the young
people in the region leave for bigger
cities, these old tales are in danger to
be lost. For this purpose, the villagers
were interviewed for the stories they
could tell, thereby, they were video
documented. The legends were also
presentedtothevillagersforvalidation
as to its accuracy. Afterwards, the
texts were transcribed in the original
language and translated to English.
Three Ilongo folklores were collected and translated in English, namely;
Origin of Tan-awan; The Origin of the Places Balisong, Tumumbo,
Manaligkig kag Orong; and The Legend of Kabiguan.
Legends, Folklore and Local Dialect
LEGENDS
11

The Origin of
Tan-awan
Long ago, when the eastern part of Kabankalan was not yet developed, the Minoros lived near the river bank
of a vast river surrounded by growing forest trees, root crops, and other food sources. Their most important
activity was planting of bananas, corn, sweet potatoes, and especially rice. In the mountainous part of the
said area, there was once a strong, handsome, and loving warrior named Katagbak whose vocation was
hunting aside from farming. He had a wife named Katagda and two beautiful daughters.
One fine day, while he was waiting for the sunrise, he decided to go hunting. He prepared his spear and
knife that he would use for hunting. With courage and faith, Katagbak went to the forest with his faithful
dog leaving his family in their home.
As the afternoon was getting late, Katagbak’s family anxiously waited for his arrival. Then, they saw
Katagbak’s dog coming alone. They welcomed the dog with worry. Katagda asked the dog, “Where’s my
loving husband?”. The dog didn’t reply. The wife repeated the question for seven times until the dog replied,
“He’s coming”. With the assurance that his dear husband was coming, she was so relieved that she didn’t
realized that the dog was talking. After an hour, Katagbak arrived with a smile on his face, carrying a big
wild boar, called “tanguhan”, which still had a long dagger pierced in his body. The people of the village
welcomed him for his big hunt.
The people hurriedly prepared for a feast in order to witness the slaughter of the “tanguhan”. In preparation
for a big celebration, the Minoros gathered together and danced. The dinner was filled with liquor, foods,
and dances. In the middle of the celebration, Katagbak commanded his two daughters to get some banana
leaves to be used as plates for the fête. Along the way, they saw a kid of an Aeta swaying in a hammock
on a tree. Out of curiosity, the daughters invited the child to the party. In their house, they asked the
kid, “What’s your name?”. The child merely stared at them. They offered the child food to eat but only a
nod was his response. They requested him to dance, but he only bopped and bopped inside their house.
However, every time he jumped and bopped, the corners of the house collapsed and bubbles appeared.
The people inside the house vanished. Some people ran but the bubbles chased them and those caught by
the bubbles disappeared. Some bubbles stopped at the place formely known as Tan-awan and presently
called Maysungo. The last bubble stopped at Sitio Bula, now Brgy. Carol an. The strange incident was known
to every place and people of Kabankalan. After the incident, the curious spectators climbed the mountains
to see the site where the incident happened. They noticed that the house of Katagbak was already under
the clear water.
This old story was spread orally from place to place, so that almost all people visited the place. Thus, when
the people of Kabankalan were asked where to find someone or where someone went, the response was
almost always, “on the mountainous side of the place to see the sunken house of Katagbak under the clear
waters”. Tan-awan is a place to see the sunken house of Katagbak. Until now, this story about the sunken
house under the clear waters has been the talk of the people of Tan-awan.
12

The Origin of the places Balisong, Tumumbo,
Makinigkig, and Orong
Long ago, there were many unnamed places whose names were later derived from events that happened
or unusual incidents that took place in those places. Usually, the name of a certain place was based on the
kind of incident or occurrence that happened in that area. At times, the most dominant physical feature or
the topography of the place was the basis. For instance, a flat land would be named plateau and the hilly
place would be called a hill.
During those early times in the island of Negros, the leaders or chieftains of every place were usually warrior
women, known as Amazonas. They were respected by their people. They also had the right to choose
whom and when to marry. In Tan-awan, there were also unnamed places because no significant events or
occurrences had happened yet.
In one of these places, there was a gorgeous and brave Amazona named Tamsi. Many bachelors wanted to
marry Tamsi because of her beauty, bravery, and power over some places in Tan awan.
One day, Tamsi sent a messenger to tell her people that she was ready to marry a lucky man who would
be willing to answer her request. This announcement prompted many strong bachelors from the different
places to express their interest.
Tamsi decided that she would choose the man she was going to marry by holding a duel where the bachelors
were to use balisong or lansitas. She told her plan to all the strong bachelors who accepted her request. To
the mountainous area of their place, all the brave bachelors went. Also, the families of the bachelors came
and witnessed the duel. When they started the duel, Tamsi simply stood at their side and danced during the
duel. In every duel on the mountain, the families of the victorious bachelor danced to celebrate the victory
but some families stayed aback having feared the defeat of their beloved son.
Because of this event, this mountainous side of Tan awan where the duel with the use of balisong or lansitas
was held, was called Balisong. The rear area of the place where the families were seen jumping for victory
was called Tumumbo. The place where the people were seen dancing due to loathing was called Makinigkig.
The place where people were seen backing –off due to defeat and fear of their son was called Orong. Until
this time the names of these places, Balisong, Tumumbo, Makinigkig, and Orong have remained the same.
13

Long ago before the conquerors came to our country, every community and its citizens have had their own
culture. Traditions that were conceptualized and practiced by the elders of the community became the
norms that must be observed by everyone and violators would be punished by death or eviction from the
group.
During the early times, people of an unknown place in Tan-awan did not perform wedding ceremonies; thus,
it was an accepted practice for couples to live in one roof without the matrimony of marriage. However,
they believed that the parents had the right to choose the person their children would live with. Children
should therefore abide by their parents’ will regarding the choice of whom to live with.
In this place, a couple loved one another secretly beyond the knowledge of their parents despite the
friendship between their families. The beautiful and generous lady named Ka Tugis, the only daughter
of her parents, was arranged to marry a man of her family’s good neighbor. The man named Alusiman, a
handsome, manly, and strong farmer was also fixed to live with a woman chosen by his parents.
Both seldom saw each other around a furtive fall in their place where they show their longing and affection
to one another. Their rendezvous, albeit brief, were filled with happiness. In this place, they planned their
future as a couple until the end of time.
Then came the day for Ka Tugis and Alusiman to live with their arranged husband and wife, so they decided
to meet again in the falls. There, they promised each other that they would not leave one another and
would be with each other’s arms until the end of time. However, they could not disobey their parent’s will
for them. They wanted to follow what was being wanted of them yet, they couldn’t resist their desire to
be with one another nor the thought of separation. They decided to end their miserable life by committing
suicide. Having recognized the failure of their commitment to one another, the couple jumped off the falls
while embracing each other. The two were dead when their bodies were recovered. Because the place was
unknown, every time anyone would ask where Ka Tugis and Alusiman ended their sorrowful love story, the
common answer of the people has been, “on the falls of despair (kabiguan)”. Hence, until now this falls is
called, Kabigu-an.
The Legend
of Kabigu-an
as narrated by
Pastor Mulleta
14

The objectives of this study are to identify the local songs and dances that are popular in Barangay Tan-awan and their
significance and association with the rituals, ceremonies, beliefs, and practices. There is likewise a need to determine the
significant steps and why and how these songs and dances are performed.
Indigenous Music in the Philippines
Traditional music and songs are creative processes of oral transmission that offer a clear view of a certain society. They are
usually considered as “lower class music” that provides a contrast to commercialized music and the classical style. It is
characterized by the unknown or anonymous identity of its composers and authors.
Over hundreds of years ago, indigenous music in the Philippines was influenced by foreign music styles. Years before the
Spaniards landed in the Philippines, Hindus, Chinese, and Japanese traders brought their instruments, techniques, and patterns
and developed the music in the Philippines significantly. The music was composed of five notes (pentatonic lat: penta-five) and
mostly played on early instruments like primitive drums or instruments rhythmic in nature.
Additionally, folksongs are musical pieces based on real events such as marriage, death, rural practices, tragic events, or love
causes. Most of them are characterized by spiritual content and are played during religious sacrifices. They are supported by
dances and choreographies, which visualize the subject matter of the celebrated act. However, these art forms changed rapidly
when the Spanish conquest influenced Philippine folksongs, music, and dances through the introduction of European culture.
15
Tan-awan Folksongs and Dances
“Traditional music and songs
are creative processes of oral
transmission that offer a clear
view of a certain society.”

Through this research, different kinds of folksongs were
collected. Music and dance pieces were reportedly presented
by the people at the market area, by Baptist churches, and
during assembly events. Furthermore, children and adults
serenade during the market day or on special occasions for a
fee. These findings indicate that Tan-awan music and dance
are associated with social, religious, and economic purposes.
The researchers likewise inferred that most of the gathered
materials in folk music could not have originated in Barangay
Tan-awan. The variety of languages (Cebuano, Hiligaynon
and Bukidnon) suggests that even in Tan-awan, multicultural
movements are evident.
Two songs were retrieved, namely: “Babaying Bukidnon”
Folksongs
16
and “Kasubo Bayong Natawhan”. Although the songs are
self-written and cannot be defined as “indigenous”, they can
be regarded as a significant found. They indicate cultural
movements of folksongs in the community and give pure
insights in the common life of Tan-awan village via art forms
and folk music. Furthermore, researchers found many self-
made instruments such as harp, guitar, and “bao”.
It becomes apparent that external influence caused the loss
of most of their culture and art, but researchers were able to
reconstruct dances based on interviews and testimonials. The
dance “Pas-an Saging” was composed by the research team.
It depicts the movements of merchants bringing bananas for
sale. Also, a variety of musical performances and dances was
presented by Tan-awan inhabitants during the Balsahanay
Festival.

TITLE: Kasubo Bayo’ng Natawhan
Ermelieta Alpiche Javier, 52 years old
Sitio Dalikanon, Brgy. Tan-awan, Kabankalan City, Negros
Occidental
I.
Kasubo bayo’ng natawhan
Nang anak nga pinuy-anan
Kon siya akon pasugtan
Iya kon tani ako pabanhan
II.
Sang dose anyos edad ko
May nanuyo sa akon nga tawo
Nangayo ako sang plaso
Bisan mag edad lang sang dise otso
III.
Sang dise otso na’ng edad ko
Naglibog na’ng akon ulo
Kay amo ang pagperma
Sang papeletas didto sa banwa
IV.
Naglakat ako sa dalan
Ginsundan ako ni ugangan
Luha ko sa mata dili mapunggan
Kay si nanay akon baya-an
V.
Adyos na nanay o tatay
Tapos na’ng inyo’ng pagbantay
Mana-og ako sing hinay-hinay
Kay mubalhin sa bag-ong nanay
Title: O Babaying Bukidnon
Carmen Palata Alpiche, 77 years old
Sitio Dalikanon, Brgy.Tan-awan, Kababankalan City, Negros
Occidental
I.
O babaying bukidnon
Sa mga kalipay nga indi katu-on
Sa mga bulotho-an kay indi katu-on
Permi lang sa kasakit (2x)
Ang naga-ilo kong dughan
II.
Si nanay si tatay ang may kasal-anan
Nagsiling gid ako nga ila patun-an
Ang sabat sa akon (2x)
Paiway na lamang
III.
Mahuya gid ako sa taga-banwanon
Sa mga dalaga nga kapareho nakon
Sa adlaw kag gab-I permi nagpangaduhoy
Ka-ilo kanugon (2x)]
Babaying bukidnon
1.
O, maiden of the mountain
The happiness, you cannot have
At school you cannot be
Loneliness you are always be (2x)
The emptiness of my heart.
2.
It’s father’s and mother’s to be blamed
I told them to send me to school
They answered to me (2x)
Never mind about it
3.
I’ll be shy, with town people
And the ladies like me
I always cried day and night
Alone, regrettable loss (2x)
Maiden of the mount
17
FOLKSONGS
1.
It’s a lonely barrio where I was born
Habitation for a child
If I allow her
I would be married soon
2.
When I was twelve years old
There was a man, who courted me
I ask for some time
To wait until I’ll reach 18
3.
When I was 18
I was confused
Because it was the time to sign
The marriage contract in town
4.
I walked along the road
Followed by my mother in law
My tears flowed uncontrolled
Because I’ll be leaving my mother
5.
Farewell mother and father
Your guidance towards me is over
I’ll step down, very slowly
For a transfer to a new mother

18
TITLE: “PAS-AN SAGING”
Annotator: Mario R. Gabuya
Meaning: To carry bananas on shoulder or on head
Dance Culture: Lowland Christian banana farmers
Place of Origin: Brgy. Tan-awan, Kabankalan City
Ethnolinguistic Group: Hiligaynon (Visayan)
Classification: Occupational
Background/Context:
“Pas-an Saging” is a Visayan occupational dance, found in Barangay Tan-awan, Kabankalan City. It depicts the different ways of
carrying and transporting bananas for sale or for barter while crossing the river or riding a boat. It can be danced on any occa-
sion, but it is most appropriate during festivals.
Movements/Steps:
1) Balancing movements while riding a boat
2) Washing of feet and face
DANCE PROPERTIES
Costume: Dancers are dressed in peasant work costumes. Boys carry “tuwang-tuwangan” with bunch of bananas on their
shoulder while girls are with “likin” on their head.
Music: 2/4, composed of two parts A & B
Count: 1 and 2 and, 1 and 2 to a measure
Formation: Partners stand opposite each other about eight feet apart; girls stand at their partners’ right when facing the audi-
ence.

XO XO
XO XO
INTRODUCTION
Take two steps turning R in place, bow to audience
(cts. 1 and 2). 2 M
Figure I
A. Partners face audience. Girls carry banana “saging” on
head while boys carry
“tuwang-tuwangan” on their shoulder. With R foot leading
and knees slightly bent, take 4 close steps R,L,R,L
(cts 1,2 to a measure). 4 M
B. In a striding position, with R foot forward and L foot in rear,
Execute 4 shuffling steps in place
(cts 1 and 2 and to a measure). 2 M
C. Repeat B pivoting with R, facing opposite direction. 2 M

D. Repeat A to C. 8 M
16 M
FOLKDANCE

Figure II
A. Starting with R foot, partners take eight walking
steps moving clockwise (cts 1, 2 to a measure). 8M
B. Repeat A moving counterclockwise taking 8
walking steps (cts 1,2 to a measure). 4M
C. Girls continue walking for 8 steps turning R
around in place while boys assume to place the
“tuwang-tuwangan” with “saging” on the floor/
ground for 8 cts (cts. 1,2 to a measure). 4M
16M
Figure III
Partners face opposite direction, girls facing
away from the audience and boys towards the audience.
Execute change steps moving sideways to partners place,
Moving R to R shoulder toward each other
(cts. 1 and 2 to a measure). 4M
Repeat A to the left 4M
Starting with R foot, execute 8 change steps turning R
in every 2 change steps then reverse direction
starting L foot, take 4 change steps on the last 4 measure. 16M
24M
Figure IV
Partners face opposite direction.
Starting with R foot, execute 2 escotis steps moving
sideward R, boys face the same direction at the
start of the first count. 2M
19

20
Repeat A partners face audience. 2M
Repeat A and B 3 times more. 12M
Note. Boys do the movement crossing over the
“tuwang-tuwangan” . 16M
Figure V
Partners face audience standing with R shoulder towards
the direction
A. With R foot leading, partners take 4 walking steps
R, L alternately. 2M
B. Repeat A making a bigger steps (raise the
knees about 45 degrees angle). 2M

C. Repeat A and B. 4M
D. Repeat A and B turning R about 8M
Note: Boys continue the movement for 4 measures.
Girls execute the movement for 2 measures, then
face the opposite direction (turning L about) and hold
the bunch of “saging” to be placed on the floor finishing
in a squat position for 2 measures.
E. Partners with trunk slightly bent forward, L foot
supporting the weight of the body and R foot is placed
and extended forward. Execute “panghugas”, hands
scooping the water to wash the legs facing R and
L alternately. 8M
F. Repeat D change position of the legs (R foot supports
the weight of the body and L foot extended forward)
execute “panghugas” on the face as if scooping the water
to wash the face L, R alternately. 8M
24M
Figure VI
A. Partners take their goods. Girls take the bunch of
banana and place it on head while boys carry the
“tuwang-tuwangan” for 4 cts and assume standing
position for another 4 cts. 8M
B. Execute four walking steps moving clockwise
girls following the boys. 4M
C. Take four change steps continue moving clockwise. 4M
D. Repeat B and C counterclockwise. 8M
24M
Note: Fig. VI D may be repeated and extended for the exit. 16M

This festival, now going on its 3rd year, is the biggest
celebration of Tan-awan Village that gives an insight about
its culture and uniqueness. In focus of the celebration
stands the traditional “balsa” which used to be the
major means of transporting goods and people from the
mountain areas to the market place. Without the balsa,
trade between people living in the upper mountains and
the main village of Tan-awan could not happen.
Forthisspecialoccasion,localsandpeoplefromhinterlands
offer numerous specialties on a long market with little
booths and shops built up along the main road. (Balsa
parade, a beauty contest, dance competitions, theater
shows and other activities guarantee a varied program and
21
a festive atmosphere.) At night the public plaza featured
with music equipment, invites young and old people to
dance and party all night long.
This year, the festival started on a Friday with market
activities, inspirational speeches by local officials and a
beauty contest of “Miss Tan-awan” in the evening. On
Saturday, games and competitions took place, and after
dinner, the “West Negros Night” started on public stage.
The whole village was gathered to watch the performances
of West Negros University students. The Kalingaw:
Teatro Hiligaynon presented a research-based theater
presentation with puppets as Masters of Ceremony. This
served at the same time as validation of the research
Balsahanay Festival
“Balsa parades, a
beauty contest, dance
presentations, theater
shows and
other activities
guarantee a
varied program
and a festive
atmosphere.”

22
activities. Moreover, the Rondalla group and the Glee
Club of the Center for Performing Arts and Culture, WNU,
flattered the audience with this cultural presentation.
On Sunday, the highlight of Balsahanay Festival, the
whole village assembled at the riverbank for the opening
ceremony early in the morning. Music was played, flags
were raised, and glamorous decorated balsa rafts,
constructed only for this special event, entered the site.
A competition took place in which the different rafts were
ranked according to the criteria: decoration, creativity, and
originality. Afterwards everybody joined the procession to
the local church where they worshipped together.
In the afternoon, the festivity continued with a street
parade and dancing leading through the village to the
public plaza. A dance presentation among students from
Tan-awan elementary and high school was presented.
Their dances portrayed the life up in the mountains and the
barter trade between villagers and mountain inhabitants
in self-developed dance movements. The dancers’
traditional costumes were designed with local materials.
Altogether, 240 dancers participated in the presentation.
The Balsahanay Festival concluded with the crowning of
the “Prince & Princess” of Balsahanay Festival 2012 and
the night-long festivities and dancing that turned it into a
spectacular fiesta!

This study documents the preparation and ingredients
of local foods in Tan-awan, especially those that are
considered as specialty in the area and those that are most
commonly consumed in the people’s everyday life. Data
collection methods included key informant interviews with
members of the tribe, mostly women, and actual food
preparation with them. A cooking contest was also held
on April 16, 2012 to know the commonly prepared food in
the area.
The traditional way of preparing food is still being
observed by some families in Tan-awan. They use an
improvised stove made of rocks and firewood for cooking.
The firewood is placed above the stove for kiln dry effect.
They also use traditional stone grinders to grind corn and
rice. Rice grains are removed from hulls by using mortar
and pestle. To separate the grains from the hulls, they use
23
“kalalaw” (pan made of native materials). Local brewed
coffee termed “cape tupra” is prepared by boiling granules
and sieves them using a homemade sieve made of cloth.
An earthen jar “banga” is used to store drinking water.
The most common delicacies in Tan-awan are made
of cassava and besol since they are abundant in this
area. Aside from that, they are nutritious and filling and
are served as alternative for rice. The common way of
preparing them is to shred the cassava or besol first, then
extract the juice (in case of cassava) and mix it with sugar,
milk or coconut. Then, you either steam it to make puto,
or you boil it for other recipes. Five recipes of each were
documented. Four unique Laswa recipes with besol as one
of the main ingredients were documented. The recipes are
as follows:
Local Food Preparation

24
Besol puto
Ingredients: Tools:
Coconut milk Shredder
Shredded Besol Pot
Sugar Steamer
Salt
Procedure:
1. Peel the besol
2. Shred
3. Mix the ingredients
4. Put the ingredients in molder
5. Steam
Steaming Time: 10-15 min
Respondent: Allan Mallorca
Age: 44 years old
Occupation: Elementary Teacher in Agriculture
Besol yam
Ingredients: Tools:
Besol (Yam) Pot
Ube Powder
Brown Sugar
Procedure:
1. Peel off the skin of besol.
2. Cut corm into two halves.
3. Scrape the inner part of the corm.
4. Leave a thin outer part of the besol and set
it aside.
5. Mix the scraped part with cheese, milk
powder, etc. to create a filling.
6. Then fill it into the outer part of the besol.
7. Tie the filled two outer parts together.
8. Boil it in water layered to the content.
Cooking Time: 8-12 minutes

25
Ibos nga BesolIngredients: Tools:Coconut Milk ShredderShredded Besol PotSugar
Salt
Procedure:
1. Peel the besol.
2. Shred.
3. Mix the ingredients.4. Put the mixture in coconut leaves and wrap.5. Hardboil in coconut milk.
Cooking Time: 10-15 min
Lahiya/Kalamay
Hati
Ingredients: Tools:
Besol
Shredder
Coconut Milk Frying Pan
Food Coloring
Brown Sugar
Procedure:
1. Shred the besol.
2. Mix all ingredients in 1:1 proportion.
3. Add food coloring to the mixture.
4. Boil the coconut milk in the frying pan.
5. Cook the mixed ingredients together with the boiled
coconut milk.
Cooking Time: 30 minutes

26
Cassava puto
Ingredients: Tools:
Cassava
Molder
Food Coloring Frying Pan
Condensed Milk Shredder
Brown Sugar
Coconut Milk
Yeast
Procedure:
1. Shred the cassava.
2. Extract its juice by using clean cloth.
3. Then add all the ingredients and mix well.
4. Put it into the molder.
5. Boil the water.
6. Steam the puto until cooked.
Lanson
Ingredients: Tools:
Cassava Shredder
Brown Sugar Steamer
Coconut Milk
Procedure:
1. Shred the cassava
2. Extract the cassava’s juice and set aside.
3. Add sugar on the shredded cassava.
4. Steam until cooked.
Cooking Time: 30 minutes

Alupi (1)
Ingredients:
Tools:
Coconut
Shredder
Cassava
Steamer
Brown sugar
Banana leaf (steamed or braised until softened)
Procedure:
2. Squeeze and then extract the coconut’s milk.
3. Mix all the ingredients.
4. Wrap in a banana leaf.
5. Steam until cooked.
Cooking Time: 2 hours of cooking
27
Cassava enpanadawith latik filling
Ingredients: Tools:Cassava ShredderCoconut Milk (gata) Frying panCoconut Oil
Procedure:
1. Peel off the skin of cassava.2. Shred the cassava until dough-like texture is attained.
3. Squeeze/extract the cassava juice and set aside.
4. Cook the coconut milk until it produces a “latik”
5. Form egg-size dough then flatten. Fill with the right
amount of latik.
6. Mold to enclose the latik into the dough.7. Fry the processed dough into the oil of the coconut.
Name of Respondent: Lolita PalataAge: 47 Years Old
Occupation: Vendor

28
Alupi (2)
Ingredients: Tools:
Cassava Shredder
Brown sugar
Banana leaf
Procedure:
2. Put the banana leaf into the fire until heated.
3. Extract the cassava. Set aside the juice.
4. Add brown sugar on the shredded cassava.
5. Wrap in banana leaf.
6. Boil until cooked.
Cooking Time: 2 hours
Name of Participant: Jessie S. Flores
Age: 49
Laswa (recipe 1)
Ingredients: Tools:
Besol Wood
String Beans Frying Pan
Eggplant Plate
Lady’s Fingers Spoon
Amaranth Bowl
Vine Spinach
Squash
Shrimp
Bagoong
Tomato
Onion
Procedure:
1. Boil the water.
2. Add the following ingredients: tomato, onion, shrimp, and string beans.
3. Afterwards add squash, besol, eggplant, and lady’s fingers.
4. Lastly, add the vine spinach, amaranth, and bagoong.
Cooking Time: 19 min
Name of Participant: Melly D. Navas
Age: 54

29
Laswa (recipe 2)
Ingredients: Tools:
Onion Knife
Tomato Iron Cooking Pot
Salt Bowl
Besol Spoon
Malunggay Wood
Bagoong Stove
Water Spinach Chopping board
Eggplant
Dried Anchovy (dilis)
Jute Mallow Leaves
Procedure:
1. Boil the water in a pot and add salt, onion, tomato, bagoong, and anchovy.
2. Then add besol, jute mallow leaves, eggplant, water spinach, malunggay and mix the
ingredients.
Name of Respondent: Nalita B. Del Parba
Age: 46 Years Old
Laswa (recipe 3)
Ingredients: Tools:
Besol Knife
Sponge Gourd Iron Cooking Pot
Eggplant Wood
Papaya Stone for cooking
Vine Spinach
Jute Mallow Leaves
Malunggay
Salt

Procedure:
1.Boil the water and add the ingredients in following order: besol, Sponge gourd, papaya,
jute mallow leaves, vine spinach, malunggay, and salt.
Name of Participant: Merlita R. Gustilo
Age: 45

30
Laswa (recipe 4)
Ingredients: Tools:
Salt Spoon
Onion Knife
Tomato Bowl
Spring onion Banana leaf
Bagoong Cup
Shrimp Casserole
Besol Wood
Squash Stove
Papaya
Sponge gourd
Jute mallow leaves
Malunggay
Procedure:
1. Boil the water.
2. Add salt, onion, tomato, and besol.
3. If the besol is already cooked, add bagoong, shrimp, squash, papaya, sponge gourd, ju
mallow leaves, and malunggay.
4. Serve in a bowl and add spring onions before eating.

The indigenous medicinal practices in Tan-awan Village
are as significant as the previously discussed practices. In
a country where people, especially those living in remote
areas, have low access to the formal health care system,
traditional healing methods provide the alternative. The
purpose of this study was to gather and document these
indigenous health knowledge and practices of the Tan-
awan tribe that persist despite the influences by modern
medicine.
Six local medical practitioners, aging 38-67 years old (3
Males, 3 Females), were interviewed as respondents.
They were midwives “Paltera”, Chiropractor “Manoghilut”,
and herbal doctor “manogbulong”. They identified 29
ailments that they can cure with indigenous methods and
31
medicines. In addition, they identified 57 medicinal plants
that can cure these ailments: animal bite, anti-abortion,
asthma, amoeba, bleeding, cyst, body pain, boils, bone
fracture, cough, cripple, dysmenorrheal, dandruff,
dizziness, energizer, fever, gallstone, headache, itchiness,
loss of appetite, skin disease, sprain, stomach ache ,
worms, wounds, spasm, tranquilizer, and tuberculosis. In
some instances, an ailment can be treated by using two or
more plants.
These practitioners did not exactly know about the
chemical composition of these plants; they just learned
how the treatment works from experience. The knowledge
was passed from generation to generation over the years
through their mothers or former medical practitioners.
Medicinal Practices

32
Aside from the respondents, some merchants sell
indigenous medicine and “charms” during the market day.
These include incense, kamangyan, romero serba, salong,
kabulay, usog, tawas, dalugdog, tawas, bara, hemag,
panagang, salidogong, habak, dalugdog, and ginger. There
is a substrate termed “alipo” coming from “Mainit Cave”
which is used for foot spa and treatment for skin diseases.
At present, the people use both traditional and modern
medicine for treatment. Traditional medicine is used
for common diseases such as cough, fever, minor injury,
headache, and minor pains. Furthermore, a health center
is available now for maternal and child care, medical
checkup, and minor injuries. Major ailments are referred
to hospitals in Kabankalan or Bacolod City.
On this note, the researchers recognized the need to
integrate traditional health knowledge systems into the
formal health systems not only to preserve an invaluable
and functional aspect of our cultural heritage but more
importantly to enhance the formal health delivery
system. Nowadays, people lose sight of the value of
traditional medicinal practices, medicinal plants, and the
healing effects of their composition. Our society is too
far influenced by the pharmaceutical industry to consider
alternative ways of treatment. Thus, the research output
shall be integrated in the curriculum of the Community
Health Nursing of the College of Nursing in West Negros
University to provide insight to students on the common
practices in the community.
“On this note, the researchers
recognized the need to
integrate traditional health
knowledge systems into the
formal health systems...”
Mana
Boli-boli

Respondent: Rolandita Onzo Reyes
Age: 60 yrs. Old
Occupation: Midwife
Years of Experience: 45 yrs.
AILMENT REMEDY
1. SPASM
Salong
Tanglad
Kaliakai
Alibhon
Bunlaw,
Artamesa (Leaves) quantity of choice
• Wash the leaves in running water.
• Mix the leaves together and bring to boil for 5 minutes.
• Use as bathe.
2. BLEEDING (Pregnant Women)
Baston ni San Jose
Lubi-lubi (Roots)
• Wash the roots thoroughly with running water.
• Mix all the roots and bring to boil for 5 minutes
until the water changes in color.
• Drink (serve as water).
3. ANTI-ABORTION
Anonang (Bark of the Tree)
• Heat the bark of the tree until it is hot.
• Pat it on the navel and bind into the body by using
a clean cloth.
4. CRIPPLE
Kasla (Leaves)
• Place the leaves near the fire until heated.
• Pat it on the affected area and wrap into the body
by using a clean cloth.
Respondent: Teodorico Mirano
Age: 40 yrs. Old
Years of Experience: more than 10 years
AILMENT REMEDY
1. SPASM (Women)
Buri (Roots)
Mana (Matured Stem)
Tagnanam (Matured Stem)
Langka-on (Vine)
Buli-buli (Stem)
Bilinganon (Roots)
• Air dry.
• Boil in three glasses of water until estimated one
glass of solution remains.
• Strain and drink.
2. SPASM (Men)
Dried leaves of Golden coconut (3 pcs.)
Manzanilla leaves (3 pcs.)
Tanglad leaves (3 pcs.)
Kabugaw leaves (3 pcs.)
33
Brown Sugar (3 tsp.)
Mango leaves (3 pcs.)
• Boil into three glass of water until estimated 1 of
glass of solution remains.
• Strain and drink.
3. HEADACHE
(Sign of Hypertension)
Lampunaya leaves (3 pcs.)
Manzanilla leaves (3 pcs.)
Abgao leaves (3 pcs.)
• Put the leaves into the fire until heated.
• Squeeze the leaves until juice is produced.
• Apply the extracted juice to the neck and head and
massage using hands.
• Pat the squeezed leaves on the forehead.
4. TUBERCULOSIS
Palagtiki (Roots)
• Bring to boil using water leveled on the measure of
the roots.
• Drink 3 times a day for one month.
• Chew the “ubod” of the palagtiki. Spit the residue
and swallow the juice.
5. SKIN DISEASE
(Scabies)
Madre de cacao (Leaves)
Palotsina (Leaves)
Malunggal (Vines)
• Smash the ingredients and mix with salve made of
coconut oil.
• Rub the solution on the affected skin
6. SKIN DISEASE
(Athletes Foot) Alibaka
• Squeeze the leaves and rub on the affected foot.
7. ANIMAL BITES
Kulukamatis (Fruit)
• Heat the fruit under fire.
• Roll the fruit, open it, and pat on the bitten body
parts.
8. DIZZINESS
Baho-baho (Leaves)
• Squeeze the leaves; then, pat or rub on the head.
• Massage.
9. CYST Dulaw-dulaw (Leaves)
• Apply on the affected body part every night until it
has subsided.
10. AMOEBA
Avocado Tree (Skin)
Tar Apple Tree (Skin)
• Boil into three glasses of water until one glass of
solution is left.
• Drink or use as rub.
11. COUGH
Payau (Body)
• Cut into half and wrap around the neck. Use as

34
neck collar.
12. ASTHMA
Herba buena leaves (3 pcs.)
Vicks leaves (3 pcs.)
Eucalyptus leaves (3 pcs.)
• Boil into three glasses of water until one glass of
water is left.
• Drink.
13. ENERGIZER/ APPETIZER
Mana (Roots)
• Boil for 2-3 minutes.
• Drink.
14. TRANQUILIZER
Tanglad
• Boil for 2-3 minutes.
• Drink.
15. FEVER WITH COUGH
Lagundi leaves (3pcs)
• Boil the leaves in water for 10 minutes.
• Drink.
16. GALLSTONE
Banaba (Leaves or Bark)
• Boil the leaves/bark with water for 10 minutes.
• Drink every afternoon.
17. BOILS Alugbati
• Crush the Alugbati and pat it on the affected body
part.
Maritana
• Squeeze and place on the affected body part.
18. LOSS OF APPETITE
Mana (Roots)
• Boil with water for 10 minutes.
• Drink.
19. DYSMENORRHEA
Yahong-yahong (Leaves)
• Put the leaves into fire until heated.
• Pat it on the abdomen.
• Use three times a day.
20. BOILS (red part)
Gummamela (Flower)
• Crush the flower of Gummamela.
• Apply into the affected body part.
Respondent: Levita Desol
Age: 67 yrs. Old
AILMENT REMEDY
1. FEVER
Eucalyptus
Vicks
Pau d’Arco
Tahibo
Manzanilla
Alibhon
Artamesa
Lampunaya
Dila-dila (Leaves)
• Mix all the leaves and fry on the pan by using salve
with coconut oil.
• Strain by using clean cloth.
• Use as an ointment.
2. ITCH
Madre de Cacao
Manunggal
Kalachuchi (Leaves)
with coconut oil.
• Apply at the affected body part.
3. SINUSITIS/ MUSCLE & BODY PAIN/ HEADACHE/COUGH
Mandalosa
Lagundi
Kayupkop
Lampunaya
Manzanilla
Kulukugo
Alibhon (Leaves)
• Mix all the leaves and fry on the pan by using oil (1
liter).
• Mix with efficascent oil (1 Bottle).
Respondent: Levita Desol
Age: 67 yrs. Old
AILMENT REMEDY
1. FEVER
Eucalyptus
Vicks
Pau d’Arco
Tahibo
Manzanilla
Alibhon
Artamesa
Lampunaya
Dila-dila (Leaves)
with coconut oil.
2. ITCH
Madre de Cacao
Manunggal
Kalachuchi (Leaves)
with coconut oil.

35
• Apply at the affected body part.
3. SINUSITIS/ MUSCLE & BODY PAIN/ HEADACHE/COUGH
Mandalosa
Lagundi
Kayupkop
Lampunaya
Manzanilla
Kulukugo
Alibhon (Leaves)
• Mix all the leaves and fry on the pan by using oil (1
liter).
• Mix with efficascent oil (1 Bottle).
Respondent: Domingo Bantang
Occupation: Chiropractor
AILMENT REMEDY
1. BONE FRACTURE
Kasla
• Get a piece of bark and put it into fire until heated.
• Pat it on the fractured body part and tie by using
clean cloth.
• Change it every day.
Respondent: Ermelieta Javier
Occupation: Farmer
AILMENT REMEDY
1. INTESTINAL WORMS Agho (Leaves/Seeds)
• Chew the Agho leaves or seeds.
• Swallow.
2. DANDRUFF
Banana (Variety:Sab-a)
• Finely chop and apply on the scalp.
• Rinse after three minutes.
Madre de Cacao
Payao
Alibhon
Medicinal Plants

The research output was utilized to develop the play “Teatro Balsa”. The theater showcases
the different cultural and indigenous practices of Tan-awan Village and is utilized as a medium
for dissemination and preservation of local knowledge. The theater was formulated through
the following activities:
Puppetry Workshop. Puppetry is one of the methods to utilize the research output. In line
with this, a puppetry workshop was conducted at West Negros University in January 20-22,
2012 with Mrs. Andrea Bongers, puppet player of Sesame Street Germany, as resource person.
Participants were teachers and students from Kalingaw: Ang Teatro Hiligaynon, College of
Education/School of Graduate Studies, West Negros University. The participants were trained
in the use and manipulation of hand puppets to express contents in a more approachable and
understandable way to young and old audiences.
The basic techniques of manipulation and working with the voice to create individual and
unique figures were the first steps to make this method appropriate to the actors. The
participants received an introduction to the world of puppetry and the opportunity to build
bridges between complex content and simple demonstration.
The cultural presentation of the research output shown in Tan-awan was greatly supported
and highly appreciated by the audience.
Scriptwriting Workshop. A script writing workshop was conducted in February 2012 in order
to translate and convert research results into scripts for the cultural presentation. Seven
scripts were written tackling various topics related to the different aspects of life in Tan-awan
Village.
Music Composition Workshop. Music can be a medium to convey feelings and insights to
create a multifaceted research output. A workshop was conducted to train students and
some villagers on how to compose songs within the cultural context of Tan-awan village.
Basic knowledge in melody, lyrics, rhythm, harmony, timbre, form, and genre were taught.
The participants were trained in analyzing their indigenous style and were encouraged to
create their own pieces by enhancing the indigenous music. Equipped with these basic skills,
the participants were enabled to assimilate their impressions and findings in a form of art to
make the research output more appealing and approachable for others. At the end of the
workshop, 15 songs were composed by both the students and village participants.
Theater workshop. A theater workshop was conducted to enable a cultural presentation that
integrates the research output in various cultural methods. Different forms of performing arts
were discussed and learned by the students. The output of this workshop was the cultural
production “Teatro Balsa” which was also used to validate research findings in Tan-awan
Village and in West Negros University.
36
Cultural Utilization

The research findings were validated by the Tan-awan Community on April
2012 and the academic community in West Negros University on June 15,
2012. Thus the following are recommended:
Integration in the curriculum. Culture and art can have an active role in
self-identity. It reflects who we are as people and how our costumes evolved
through times. By integrating this research in the curriculum, students will be
able to learn about local and traditional knowledge, a valuable source that is
not accessible for anyone. Furthermore, the valuable indigenous knowledge
of Tan-awan village will be preserved and transmitted to the succeeding
generations through an instructional material that shall be made available to
the faculty members and the students.
Support of sustainable agricultural practices (organic farming, natural pest
control etc.). The indigenous knowledge and practices of Tan-awan village
could be useful inputs for sustainable and environmentally friendly farming
enterprise, food, and medical industry. Stakeholders are recommended to
take a closer look at different farming practices to determine which of these
practices can be useful to the present and future generations.
Preserve balsa and barter trade. Balsa and barter trading are traditions that
render Tan-awan Village unique. They should be protected from modern
influences and prevented from their eventual loss. Furthermore, these
traditions can be a good source for tourism in Tan-awan.
Explore the medicinal value of specific plants using scientific methods.
Scientific studies can be conducted to know which of the plants can have
application in modern and scientific medical studies. Therefore, stakeholders
are recommended to coordinate with chemical and drug firms in conducting
studies towards the development of alternative sources of medicine from the
flora and fauna that grow well in the area. Finally, these plants can probably
have valuable components that are essential for other industries.
Explore the potential commercial value of some traditional recipes. The
traditional food is a cheap source of nutritious food. The commercial value
of some of the recipes can be explored as a delicacy that depicts the culture
of Tan-awan Village.
37
Recommendations

April 2012
“Learning and Insight”
by GEORG NAUMANN
GIZ Junior Volunteer
Discovering Tan-awan Village
Coming from a City of 3.5 million inhabitants with European, western life standard,
it is easy to understand that the world up there in the mountains of Barangay Tan-
awan was quite an experience for me.
What situation awaits me there? At first there is the small village of Tan-Awan,
around 45 minutes by car from the City of Kabankalan. You will be leaving the
crowded streets with houses, cars and tricycles, as you pass by the mountains, and
civilization becomes rarer. Finally, when you reach the main road of the village,
you’ll see one high school, one elementary school, a public plaza, and little houses
with sari-sari stores. You may also find one or two little bars to sing karaoke or
have a drink with your dear friends.
When you turn left on the main road, entering the village, you will see that the road
actually goes down. In about 300m you will have a better view of the valley of
Tan-awan with its river, mountains, forests and sugarcane fields. Even deeper,
behind those trees and hills, people are still living. This particular river is used by
the villagers to transport their goods to the weekly market in Tan-awan, on their self-
made floats, called “balsa”.
As far as I know, the celebration was already traditional and it was only two
years ago when the government introduced the “Balsahanay Festival”. Particularly,
that includes festive events and celebrations for the Balsa, such as a Miss-Tan-
awan competition, a big market with a podium and musical show, a cooking contest,
a theater play and of course the great dance competition by the students. But the main
part is the glorious downstream procession of the “Balsa” rafts, which were very
nicely decorated by plants and natural materials. The most interesting things for me
were the market, the dance competition and the “Balsa” procession.
Remarkable about the market is that people really walk hours through the depth of
the forests to reach the trading site. We interviewed a man who shouldered 42 kg of
bananas for two hours to sell them. It is amazing, what a unique way of life he
must have, on the one hand very simple depending only on few things, on the other
hand very tough carrying these weights for such long time. There is also potential of
a low harvest. Places like that already become rarer and rarer and there are locations
in the world, where circumstances like that can cause the death of people.
In this area, everything seems to work out well. There are no droughts, no dangerous
vermin that couldn’t be taken care of, contrariwise, before people would starve to
death in the jungle, they would rather move to the city. This is actually already
happening to the youth of Tan-awan Village, that is why the research team carries
38
Insights from Participants

39
so much to document this life style while it still exists. I think by myself, that it
actually would be much nicer for this farmer, if he could use a road and a car
to transport his bananas to the market, but the people don’t seem to be discontent. They
seem to like their life style, so I am just fascinated by it.
Furthermore, we met a woman who extracts coconut oil by herself and sells it on the
market. It is unbelievable for me, how people are able to do that with such simple
instruments. They have a great knowledge about plants, medicine and some elixirs, just
as this woman selling a fluid that cleans the skin and frees it from callused skin.
Additionally, I personally observed people coming from the mountains by horses; they
still depend on those animals for transportation. What a lonely, peaceful life they must
have, on the other hand, there must be many sacrifices as well. This does not exist in
Western Europe anymore; it is a great chance for the Philippine society to still study
this way of life and especially to preserve their local knowledge. In my opinion, it
is very important to keep this treasure. But I can also understand the people, who
are looking for something new, for technology and different life styles. For me, it is
absolute natural for the youth to leave this place to find out more about the world’s
new possibilities.
The indigenous dance presentation was a great event; they danced in beautiful
costumes and in a way, wI have never seen such constructed floats before, simple,
but genius. In conclusion, the Balsahanay Festival has been a rich experience for me.
Apart from that, we had very good food. We always found quite enough time for
sleep and rest. Our work was partly difficult because the villagers spent quite a lot
of attention on us. On the one hand, this made it sometimes difficult to document the
every-day life of Tan-awan; on the other hand, it was amazing how nicely we were
welcomed and how friendly people treated us.
Georg

June 2012
“Learning and Insight”
by ALLAN U. GEAGONI,
Coordinator of Student Personnel Services, WNU
Tan-awan: A Fantastic Treasure in the Heart of Nature
It was six months ago when I first heard about Tan-awan Village through the
bubbly Ismael “Maeng” Java. As he described it, I got an impression that it
was a community that is many years behind compared to the lowlands particularly
Kabankalan City where it is a part of.
I missed joining the research team’s week–long immersion and study of the community
last December. My first glimpse of it was through the team’s output presented for
critiquing. I was privileged to be invited as one of the critics though I was
also adamant. How do I critique something I am oblivious about? To enrich my
knowledge of Tan-awan, I have to be there personally. In the midst of the hustle and
bustle of office responsibilities, I went there. I had no expectation except to have fun
and learn.
Since it was their fiesta, the Balsahanay Festival, we were greeted with the sight
of a lot of people milling around. The community buildings (barangay hall, health
center, elementary and high schools, as well as their activity area) were all concreted.
Several houses have concrete foundation that gave me an impression that it may be a
rural area but not at all backward as I thought. So, where are the treasures?
My first discovery of Tan-awan’s treasure was when I interacted with the mothers
preparing our snacks. Besol (yam) coupled with these mothers’ ingenuity and creativity
is indeed a treasure. This root crop saved many survivors of Typhoon Nitang in
Ilog Town in 1984. When all rice fields were washed out and rice was scarce, besol
was among the food substitute. They used to boil it. There in Tan-awan, they cooked
ibos, alupe, rilleno, and puto out of besol. The mothers gleefully offered me their
food. I believe they have more creative menus made of this root crop.
The second treasure I discovered is one common to all Filipinos – one that made
us renown worldwide, hospitality. They offered whatever they could afford to their
guests. And they made sure we were treated as VIPs. In my three days stay there,
we were also served three pieces of lechon. Some though were our provisions but they
happily prepared them for us. The barangay captain and the DepEd personnel lavished
us with a variety of food typical of a fiesta. My satiety was always reached every
meal. Tan-awanons are trustworthy and respectful towards their guests. Whenever we
watched an activity in the quadrangle, we just left our belongings inside our tents
and sleeping quarters and we never feared that something might get lost.
The third treasure was discovered by the research team and was presented during the
WNU Night – their culture. Though they have taken steps towards modernization,
40
Insights from Participants

they have kept many of their traditions. Barter trade and the use of balsa (bamboo
raft) are still practiced to a great extent in the place not only by the villagers
but also by traders from other upland communities making use of the longest
river in the Negros Occidental, the Ilog – Hilabangan River. Fruits, root crops,
and domesticated animals are brought to Tan-awan on Fridays for this purpose.
People from upland barangays of Himamaylan City in the north, businessmen from
Kabankalan in the southeast all converge here to do business with the locals and
people who raft their way from the oriental side of the island.
Another set of culture are the songs, tales, beliefs and rituals that are well preserved
by the elders. The Tan-awanons may not be openly admitting it or taking pride of
it before, but the research output opened their eyes to their treasure. They now see
it as a heritage with a sense of pride. In the midst of dying cultures in several
communities, theirs are well – preserved and will soon be well – documented.
The Balsahanay Festival is yet another treasure born out of this unique culture.
Although it is only on its second year, this fledgling festival shows a lot of promise
to become a tourist attraction as it converts the Tan-awanon’s beliefs, traditions,
daily chores, livelihood and aspirations as a people into a dance. The Kalingaw – Ang
Teatro Hiligaynon of West Negros University led by Ismael “Maeng” Java readily
responded to the invitation to help shape the authenticity, concept, and other aspects of
this festival. Balsahanay Festival also features fluvial parade of beautifully adorned
rafts in the winding river into the area where the barter trade activity is held every
Friday. This year, the fluvial parade was followed by a street parade and culminated
in the mass attended by the barrio folks.
On our last day, I could not wait to experience yet another treasure – the river.
Winding though the rugged mountains is the wide and serene Ilog – Hilabangnan
River. Its moss–covered stones tell us they were rarely trodden by men or animals.
While many portions are deep, there are spots we can just wade through. Trekking
through this graceful winding river necessitated that we cross to the other side a
couple of times. Occasionally, we would see rapids but most part of it are clean
water flowing calmly downstream. Our trek covered around two kilometers upstream.
Had we gone further, we could have seen dozens of waterfalls ranging from as low
as five feet to some bigger falls as tall as fifty feet.
In one spot where the rocks provided shade from the blistering summer noontime heat,
we decided to take a dip and cool ourselves down. The clean flowing water and the
magnificent view of the mountain serving as backdrop made up for a perfect getaway.
The summer heat and the long trek drained my energy but dipping in the river was a
great compensation. It was all worth it.
Our lunch was brought there. Another lechon! There were no utensils so we have to
cut down bananas to have improvised plates. The last time I experienced eating like
this was thirty six years ago in Mindanao.
Visiting Tan-awan was an experience worth more than any other escapades.
Discovering the treasures of Tan-awan was even more exciting. I know there is more
to discover when I go back there.
41
Allan u. geagoni

ACKNOWLEDGEMENT
DR. SUZETTE LILIAN A. AGUSTIN
University President
West Negros University
DR. NORBERTO P. MANGULABNAN
Director, Research, Development and Extension Office
MR. CAESAR L. PACALIOGA
Director, Center for Performing Arts and Culture
HONORABLE RAUL C. RIVERA
Councilor and Provincial Board Member
Kabankalan City, Negros Occidental
HONORABLE BENJIE M. MIRANDA
Barangay Captain, Barangay Tan-awan
DR. ELISA G. BRONOLA
Superintendent

Department of Education
Division of Kabankalan
MS. TERESITA T. CADAGAT
Principal
Tan-awan Elementary School
Brgy. Tan-awan, Kabankalan City
MR. ROMEO G. POYOGAO
Head Teacher
Bugtong Elementary School
Brgy. Tan-awan, Kabankalan City
PASTOR RENANTE S. MULETA
Coordinator
Association of South East Asian Christian Ministry
Research Critics
Dr. Norberto P. Mangulabnan
Dr. Teresita J. Guadalupe
Mrs. Ma. Luna C. Dela Cerna
Mr. Allan U. Geagoni
42

PHOTO GALLERY
Transport of products using Carabao
Products sold from cities to village
Balsa used to transport farm
products
Native horses used for transport

Agricultural
practices
Mode of transport of products from
farms to market
Banana from farm to market
Trading every Friday

Balsahanay
Festival
Fluvial parade of decorated Balsa
during the festival

Local Food
Preparation
Recipes prepared from Besol and
other preparations

Tan awan researchers

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