http://repository.bsu.edu.ph/handle/123456789/631 Wed, 15 Apr 2026 22:51:26 GMT 2026-04-15T22:51:26Z http://repository.bsu.edu.ph/handle/123456789/661 ‘Pang Liwliwa Di I-Kinali’: Documentation of the Different Chants among the ‘Kinali’ People of Barangay Catengan and Laylaya in Besao, Mountain Province Tanglib, Annette The study was conducted to document the different chants among the ‘Kinali’ people of barangay Catengan and Laylaya of Besao, Mountain Province. It aimed to identify the socio-demographic profile of the respondents, describe the different chants among the ‘Kinali’ of barangay Catengan and Laylaya in Besao, describe the different chants created in terms of participants, process, purpose and occasions being chanted, determine the perceived importance of their chants among the community people, determine the values that can be acquired from the different chants, determine the changes in performing these chants and to produce a video on the different chants among the ‘Kinali’ of barangay. The study was conducted from December 2015 to March 2016 among the ‘Kinali’ people of barangay Catengan and Laylaya of Besao, Mountain Province. Data was collected through key informant interviews using guide questions. Findings show that there were ten chants among ‘Kinali’ tribe. Most of the chants under this study were still sung at the time of the research. However, some of these were sung as requested during the occasion to those elders who can still remember the chants. According to the respondents chants were important because they were using it during occasions or gatherings, it binds the community, for easing their problems and boredom, for the preservation of the chants for the next generation, way of expressing your feelings and as an identity of the people and the place. There were perceived values that have been recorded, these values are: doing good deeds, being responsible, respect, values of sharing and the love and faith in God. Among the eight key informants, two of them said that there were changes in performing these chants in terms of the occasions being used and its purpose. The background music of the video was instrumental, there were nine music that were applied. The content of the video were the descriptions of the chants, and a short introduction of the ‘Kinali’ barangays. There were nine images that were used in the video. The language that was used in the video was English. The video produced is exactly 22 minutes written and narrated by the researcher. There were different videos applied. Subtitles are also applied on each chant, the subtitles were in ‘Kankana-ey’ and English. Also, the font face and font size of the text were in Verdana 14. It was recommended that the elders may encourage the youth and adults to participate and learn the chants and pass the practice taught to them to the next generation, the elders may also encourage the youth and adults to lead the chants on any occasions or gatherings so they may learn and appreciate or acknowledge that these chants are important and it has values that can be acquired, and more in-depth studies may conducted by the community people and other researcher as well. Wed, 01 Jun 2016 00:00:00 GMT http://repository.bsu.edu.ph/handle/123456789/661 2016-06-01T00:00:00Z http://repository.bsu.edu.ph/handle/123456789/645 Linnapet: An Intergenerational Tie Factor between the Young and the Old among the Agawa Sub-Tribe in Agawa, Besao, Mountain Province Basiwal, Marissa The study analyzed how linnapet, as a cultural product, be an important vehicle and an intergenerational tie factor for cultural transmission to the Agawa tribe in Agawa, Besao, Mountain Province. Specifically, the study determined the socio-demographic profile of the respondents; characterized linnapet as a cultural product; characterized linnapet in linking generations from young and the old; determined the manifestations of linnapet in intergenerational ties; and determined the challenges encountered in the practice. The study was conducted in January to February 2015. A total of 44 respondents was involved in the study. Of the 44, 20 respondents belonged to the young generation age 15-25, 20 from the old generation age 26 and above, and four key informants. The study revealed that linnapet is a cultural product and the indigenous delicacy of the Agawa tribe. The process of making the linnapet includes soaking and pounding of rice, grounding of peanuts, gathering and drying of banana leaves, and finally, wrapping and cooking of the linnapet. Linnapet links the two generations in terms of its characteristics as to its being a family affair, communal affair, value-laden, cultural education process, story telling avenue, and being shared to everyone. These characteristics then are the basis of coming up with the foundations or manifestations of how linnapet link generations together. Four major manifestations are visible in the practice as intergenerational tie factor which includes strong intergenerational relations, strong mutual dependence, valuing what is inherited, and conscious responsibility of passing on the practice. Results also revealed that the practice of linnapet and passing on of the knowledge is challenged by modernization and commercialization. Based on the results, the study recommended that linnapet making and sharing is encouraged to be continued in the community as it is seen as a vehicle for cultural transmission. It is also recommended that community members may consider going back to their hometowns and encourage the young generation to learn the process of making linnapet in particular and other cultural practices in general. Other studies may also be conducted on other cultural products and how these link generations together. Wed, 01 Apr 2015 00:00:00 GMT http://repository.bsu.edu.ph/handle/123456789/645 2015-04-01T00:00:00Z http://repository.bsu.edu.ph/handle/123456789/636 The Changing Cultural Landscape of Besao Proper, Mountain Province Songaben, Lani Dale This study aimed to characterize indigenous practices described by Fiar-od (1999) and other key informants in terms of their basic elements like purpose, timing or schedule, materials required, rituals, and actors; determine which aspects of the indigenous practices have been modified and the corresponding reasons behind each modification; and determine the perception of the community people on the changes in the indigenous practices For agriculture-related activities, the seven dap-ay or household clusters take turns in scheduling community activities and rituals. This used to be done by all elders in the community. Other changes were on the duration of activities and/or rituals, number and kind of animals used in rituals, and in farm tools used. Majority of the respondents think that these changes are good. Majority also thinks that the non-strict observance and omission of some activities/rituals are not good changes. Majority thinks that the indigenous practices are good and that they should be sustained. It is concluded that the indigenous practices described by Fiar-od and other key informants are still observed but there are changes; that the changes that are considered good are those that are economically Driven and the changes that are considered bad are those that will inevitably lead to the loss of such practices; and that the Besao still value their indigenous practices. However, where economic limitations come in, they are willing to make compromises like shortening the duration of activities and modifying the number and kind of animals butchered in the performance of rituals. It is recommended that more documentation studies be conducted for indigenous practices in order to preserve and protect the lessons, values, and insights that they provide before they all totally change. It is likewise recommended that documentation studies be presented in a form that can be accessed and appreciated by the local people. Wed, 01 Jun 2016 00:00:00 GMT http://repository.bsu.edu.ph/handle/123456789/636 2016-06-01T00:00:00Z