Abstract:
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.
