Marinduque Toponymy Volume 2

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MSC Kalinangan at Sining (MSCCA) nakikilahok sa Pandaigdigang Taon ng “Creative Economy”

Ang Culture and the Arts unit ng Marinduque State College (MSCCA) o MSC Kalinangan at Sining ay maglulunsad ng Web Conference tungkol sa Creative Economy sa darating na Lunes, Mayo 31. Sa pagtatapos ng Buwan ng Pamana at Lahing Pilipino ngayong buwan ng Mayo, lilikumin ang mga output ng mga mag-aaral sa gradwadong antas at undergraduate ng programa ng BA Communication, BA English Language Studies, BS Social Work at MA Education kasama ang Master in Public Administration. Ngayong ikalawang semester, 2020-21 kahit patuloy na dumaranas ng pandemya at flexible learning, nagkaroon ng pagsisinop ng mga kolaboratibong pag-aaral sa ilalim ng mga klase ng Communication Elective 4: Creative Cultural Development; English Language Studies 109: Introduction to Language, Culture and Society; General Education 5: Contemporary World at Foreign Language 2: Advanced Foreign Language.

Mula sa trabaho ng mga pangkat ng BA Comm 3 na mga mag-aaral sa ComElect 4 ay nakabuo ng serye ng mga webinar tampok ang mga update tungkol sa Cultural Mapping ng ibaibang bayan sa lalawigan. Sa unang episode ng Tertulyang Pamana noong Mayo 28, nagbigay naman ng mga aral at karanasan sina Sir Topher Rebistual and Dr. Rex Asuncion sa “Progress and Updates of Cultural Mapping in Gasan.”

Sa kabilang banda, ang mga mag-aaral naman ng BS Social Work na kumukuha ng GEC 5: Contemporary World ay naghanda naman ng mga video presentation tungkol sa Creative Economy. Nahahati sa dalawang bahagi ang kanilang mga paksa sa dalawa: Media Arts, Gastronomy, Crafts and Folk Arts at Design ang Section A habang ang architecture, dance, visual arts at theater naman ang nakatoka sa Section B. Gayundin ang naging hatian ng mga mag-aaral ng BA ELS na kumukuha ng ELS 109 na gumawa ng mga journal article tungkol sa Marinduque Toponymy. Ang BA ELS Section A ay nangalap ng mga paksa sa Boac, Mogpog at Buenavista, Santa Cruz maging sa Gasan at Torrijos habang ang BA ELS Section B naman ay nagtuon naman sa ibang barangay ng mga nabanggit na bayan saa Marinduque.

Ang 2021 ay dineklara ng UNESCO bilang International Year of Creative Economy for Sustainable Development and Global Recovery. Habang ang Buwan naman ng Mayo ay tinadhana bilang Buwan ng Pamana at Lahing Pilipino. Ang MSCCA o Kalinangan at Sining ay sangay ng Marinduque State College na binubuo ng MSCCA Sayaw (Siklab Society), MSCCA Musika (Brass Band) at MSCCA Dulaan (Theater Guild).

Dr. Randy T. Nobleza MSCCA/MSC Kalinangan at Sining Head Marinduque State College 2|Page

TABLE OF CONTENTS Article 1: Toponymy: Classifying the Names of Barangays in Boac, Marinduque According to its Origin Abstract.................................................................................................................................. 7 Introduction............................................................................................................................ 8 Materials and Methods........................................................................................................... 9 Demographic Profile of Boac................................................................................................ 9-10 Results………………………………………………………………………………………11 Discussion.............................................................................................................................. 12-14 Conclusion............................................................................................................................. 15

Article 2: Bila-Bila Festival in Boac: Reliving the History of the Folkdances in Marinduque Abstract.................................................................................................................................. 16 Introduction........................................................................................................................... 17-18 Materials and Methods........................................................................................................... 18 Result and Discussion............................................................................................................ 18-19 Article 3: Giant Footprints: Toponym of Barangay Canat and Hinapulan Abstract.................................................................................................................................. 20 Introduction............................................................................................................................ 21 Materials and Methods........................................................................................................... 22 Demographic Profile of Barangay Canat and Hinapulan...................................................... 22-23 Results and Discussion (Cultural, Historical and Social Belief)……………………………………………………..23-26 Conclusion............................................................................................................................. 26 Annotated Bibliography......................................................................................................... 27-30

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Article 4: Curing rabies using Tandok Method at Barangay Antipolo, Gasan, Marinduque Abstract.............................................................................................................................….31 Introduction............................................................................................................................ 32-34 Materials and method............................................................................................................. 35-36 Result and Discussion………………………………………………………………….........37-41 Conclusion…………………………………………………………………………………...41

Article 5: Preservation of Kalutang Playing in Marinduque.

Abstract.................................................................................................................................. 42 Introduction........................................................................................................................... 43-44 Materials and Methods........................................................................................................... 44 Result and Discussion............................................................................................................ 44-45 Conclusion…………………………………………………………………………………..45

Article 6: Valuing the Celebration of Battle of Pulang Lupa in Torrijos Abstract…….……………………………………………………………………………….46 Introduction............................................................................................................................ 47-49 Materials and Methods........................................................................................................... 49-50 Results and Discussion.......................................................................................................... 51 Conclusion............................................................................................................................. 51

Article 7: Pagsasaklab/Pagtatawas as a diagnostic Ritual of Barangay Capayang Abstract.............................................................................................................................…..52-53 Introduction............................................................................................................................ 54-56 Materials and method............................................................................................................. 57-58 Result and Discussion…………………………………………………………………...….59-62 Conclusion………………………………………………………………………………….63

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Article 8: Moriones: The Influence of Spanish Era Invasion on the Contemporary Beliefs of Barangay Gtnang Bayan Residents Abstract.................................................................................................................................. 64 Introduction........................................................................................................................... 65-66 Materials and Methods........................................................................................................... 66-68 Result and Discussion............................................................................................................ 68-70 Conclusion……………………………………………………………………………….….71

Article 9: Hosanna: A Religious Practice in Celebration of Mogpog Towards the Life and Passion of Jesus Christ Abstract……………………………………………………………………………………...72 Introduction............................................................................................................................ 73 Materials and Methods........................................................................................................... 74Results and Discussion.......................................................................................................... 74-75 Conclusion............................................................................................................................. 75

Article 10: ‘Na Dolores Na’: Exploring the Awareness of Teenagers to their Barangay’s Origin Abstract.................................................................................................................................. 76 Introduction............................................................................................................................ 77-78 Materials and Methods........................................................................................................... 78 Results and Discussion...........................................................................................................79 Conclusion............................................................................................................................. 80

Article 11: Impact of Mine Waste in Barangay. Ipil Sta.cruz Marinduque Abstract.................................................................................................................................. 81 Introduction............................................................................................................................ 82 Materials and Methods........................................................................................................... 82

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Results and Discussion......................................................................................................... 82-83 Conclusion............................................................................................................................. 83 Article 12: Traditional Circumcision Practice at Brgy. Bagong Silang, Sta.Cruz Abstract.................................................................................................................................. 84 Introduction............................................................................................................................ 85 Materials and Methods........................................................................................................... 86 Results and Discussion.......................................................................................................... 87 Conclusion............................................................................................................................. 88 Index………………………………………………………………………….………...…..89 History of Barangays in Boac (Agot-Laylay) ……..…...………………………………………………………………..…90-102 History of Barangay in Mogpog (Anapog-Sibucao-Lamesa) ………………………………………………………………103-108 History of Barangays in Buenavista (Bagacay-Yook) ………………………………………………………………………….109-111 History of Barangays in Sta. Cruz (Alobo-Haguimit) ………………………………………………………………………..112-113 History of Barangays in Gasan (Antipolo-Dili) …………………………………………………………………………...114-117 History of Barangays in Torrijos (Bolo-Malibago) ………………………………………………………………………….118-122

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Toponymy: Classifying the Names of Barangays in Boac, Marinduque According to its Origin By: Glaine Izel L. Manuba

Abstract The study aims to classify the names of barangays in Boac Municipality according to its origin and to determine the number of barangays belong to the classification. Legend was the primary source of these origin. Almost one-half or 43% of 30 barangays in Boac was originate from the name of plants (trees, fruits, flowers), also 43% originate from the significant events, thingsor objects, animals of these places. And 13% classified the origin from the other abundance that these particular places have.

Agot, Amoingon, Apitong, Balimbing, Balogo, Bamban, Bantay, Binunga, Boton, Daig, Daypay, and Isok 2 Poblacion (Calamias), these are the barangays that can be classified its origin from the name of plants (trees, fruits, flowers). And these are the barangays classified the origin from the significant events, things, or objects associated to the places: Balagasan, Balaring, Bangbangalon, Bayuti, Boi, Canat, Catubugan, Cawit, Duyay, Hinapulan, Ihatub, Isok 1, and Laylay. Last, the barangays that classified that origin from the other abundance they have: Agumaymayan, Buliasnin, Bunganay, and Caganhao.

Keywords: legend, origin, toponymy

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Introduction Toponymic is a taxonomic study of place-names, based on etymological, historical and geographical information (Britannica). Legends comes from the Latin word Legere “to read”. The Latin word was originally limited to written stories, but in English, legend lost that limitation often a legend lives on in the stories that people tell each other, also a person can be a legend too. Legend is a genre of folklore that consists of a narrative featuring human actions perceived or believed both teller and listeners to have taken place within human history. Legend may also define as a traditional story or group of stories told about a particular person or place.

The toponym Boac is derived from the Cebuano word bu-ak, cognatic to the Tagalog word bi-ak and the Southern Tagalog term ba-ak. This is in reference to the town being bisected by the Boac river which runs from the Central Marinduque and Balagbag Mountain Rangers to the west coast facing the Tayabas Bay and Sibuyan Sea. Other refences suggest that the gush of water at the estuaries and mouth of the Boac River.

Boac has unique and interesting origin of barangays when it comes to its names. The legend made these barangays to be known and to stand on their own. What makes the origin names of the barangays unique is its references from their own natural abundances, resources and rich cultural stories.

In general, Marinduquenos are rich on may funny and fictitious stories, but legend is not fictitious from many people who believe on these. Like what the legend says about the origin of barangays in Boac. Legend is one of the primary sources of origin of those barangays. Those legends will make you laugh and amaze when you hear or read these. Some legend about the name origins of those barangays may classified from the name of plants (trees, fruits), significant events, objects, sayings, or other abundance.

This study aims to provide solutions to the following problems: 1. What is the source of these origins of barangays in Boac?

2. What are the places/barangays in Boac that can classified the origin of names in terms of? a. Plants (trees, fruits) b. Significant events, things or objects, animals 8|Page

c. Other abundance

3. How many barangays are belonging to the following classification? a. Plants (trees, fruits) b. Significant events, things or objects, animals c. Other abundance

Materials and Methods The study Toponymy: Classifying the Names of Barangays in Boac According to its Origin aims to identify the source of their origin and to determine, to what classification do these origins of barangays belong. In order to do so, the study applied Mixed Method Research in which collecting, analyzing, and interpreting qualitative and quantitative data in single study was involved.

The researchers used printed materials that was requested and obtained to the office of Casa Real which consists the information regarding the origins of Barangays’ name in Boac Municipality and together with the other constituents in some places in Boac. And the study was conducted in Boac, Marinduque.

Demographic Profile of Boac Boac is the first-class municipality and capital in the province of Marinduque. It is also the third largest of the six municipalities of the province of Marinduque, after Santa Cruz and Torrijos.

It borders all the municipalities of the province: Mogpog to the North, Santa Cruz to the Northest, Torrijos to the East, Buenavista to the South and Gasan to the Southwest. The land area of the municipality is 212.33% of Marinduque’s total area. The municipality is politically subdivided into 61 barangays. According to the 2015 census, the total number of populations is 54.730. approximately 70% of the population lives along the national highways or at least 5 kilometers away from the national road. Furthermore, approximately 5% of the total population lives in the town proper and 10% lives in sub-urban barangays.

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Table 1. Tables of Barangays in Boac Municipality

Names of Barangays 1. Agot 2. Agumaymayan 3. Amoingon 4. Apitong 5. balagasan 6. Balaring 7. Balimbing 8. Balogo 9. Bamban 10. Bangbangalon 11. Bantad 12. Bantay 13. Bayuti 14. Binunga 15. Boi 16. Boton 17. Buliasnin 18. Bunganay 19. Caganhao 20. Canat 21. Catubugan 22. Cawit 23. Daig 24. Daypay 25. Duyay 10 | P a g e

26. Hinapulan 27. Ihatub 28. Isok 1 (Poblacion) 29. Isok 2 (Calamias) 30. Laylay Table 2. Results Classification of Origin

Names of Barangay

Plants (trees, fruits, Agot flower) Amoingon Apitong Balimbing Balogo Bamban Bantad Bantay Binunga Boton Daig Daypay Isok 2 Poblacion (Calamias) Significant Balagasan events/objects/things, Balaring animals Bangbangalon Bayuti Boi Canat Catubugan Cawit Duyay Hinapulan Ihatub Isok 1 Laylay Other abundance Agumaymayan Buliasnin Bunganay Caganhao

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Numbers of Barangays belong to the ff. classification (%) =F/Nx100

13 (43%)

13 (43%)

4 (13%)

Discussion In gathering all the data needed regarding to the origin of names of barangays in Boac Municipality, legend was the primary source of these origins. Many people believed to what has been said about the origin of their barangay.

The names of the 30 barangays of Boac Municipality can be classified under the 3 origin: plants (trees, fruits, flowers), significant events, things or objects, animals and other abundance.

Thirteenteen barangays (almost one-half or 43%) were named into plants (trees, fruits, flowers): Agot, Amoingon, Apitong, Balimbing, Balogo, Bamban, Bantad, Bantay, Binunga, Boton, Daig, Daypay, and Isok 2 Poblacion (Calamias).

PLANTS (trees, fruits, flowers) Agot Amoingon Apitong Balimbing Balogo Bamban Bantad Bantay Binunga Boton Daig Daypay Isok 2 pob. (Calamias)

NAME ORIGIN From the medicinal plants called “kagot”.

From the tree called “amoyong”.

From the tree grown on the grave of princess Apira and prince Tong, and was named to them “Apitong”.

From the tree bearing fruits, shaped like a star that grown on the grave of princess Bing, called by the people “baliw si bing”.

From the tree bearing fruits called “balogo”.

From the plants called “bamban”, use in tying.

From the tree called “batad”.

From the tree called “bantayan” From the tree called “binunga.

From the seed look like a “button” of a dress because of the two holes.

From the wood called “daigan”.

From the wood called “nipay”, that first called “Dayupay” and became “Daypay”.

From the tree bearing fruits called “Calamias”.

Thirteen barangays (almost one-half or (43%) were named into significant events, things or objects to that places: Balagasan, Balaring, Bangbangalon, Bayuti, Boi, Canat, Catubugan, Cawit, Duyay, Hinapulan, Ihatub, Isok 1, and Laylay.

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SIGNIFICANT EVENTS, THINGS OR OBJECTS,

NAME ORIGIN

ANIMALS Balagasan

From the boulders “bato” and melted “naglagasan” by the heavy long rain, and called “Balagasan”.

Balaring Bangbangalon

From the bullet “bala” saw by Aring.

From the sound of a gun, and the sudden rise of waves in the seashore that’s why it was called, “Bangbangalon”.

Bayuti

From the Japanese term of tea, “Ba yuti”, and it blended as “Bayuti”.

Boi

From the other term for monitor lizard or “bayawak”, “Boboli”.

Canat

From the right or “kanan” footprint of the giant, while the other said, when one American need to climb in a very steep area he said “I cannot climb, I cannot”. From “cannot” to “kanat” and become “Canat”.

Catubugan

From the poor woman who always said everytime she washed their clothes, she went to her neighbor and said “pakitubog naman dyan ng aking mga damit na bagong laba” meaning ‘May I starch our clothes”. Starch means “gawgaw”.

Cawit

From the thing use in getting the coconut or “pang- kawit sa niyog”.

Duyay Hinapulan

From the swing or “duyan” made of “uway”.

From the Spanish who said “Hinapuyan, Hinapuyan!Graciano Seniorita!” when he saw the beautiful maiden on his way for hunting.

Other legend is the from dinner or “hapunan”.

Ihatub

From the people who said on the young lady stumble in the shore, “Ija taob!”.

Isok 1

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From the smoke “usok” that was wrongly heard as “isok”.

Laylay

From the fight that the man’s shoulder was almost cut by the bolo of his opponent, and when people saw they said, “laylay ang balikat”.

Four barangays (13%) were named based on what abundance do these places have: Agumaymayan, Buliasnin, Bunganay, and Caganhao. Because of the ricefield where Mang Ago live and full of the bird “maya” it was named “Agumaymayan”. From many “buli” and “asin” it was called Buliasnin. The place was abundant in “bunga palm” used in making banca and was attacked by many termites “anay”, this place called Bunganay. And Caganhao was named to Cagan or “katang” and “anahao” because this place was rich in “katang” and “anahao” and it was near the stream.

OTHER ABUNDANCE

NAME ORIGIN

Agumaymayan

From the place where Mang Ago lived and surrounded with rice field and abundant in the bird called “maya’, so it was named “Agumaymayan”.

From the place of many “buli” and “asin” that served as also the livelihood of the people live there and became “Buliasnin”.

From the place where abundant in buyo or “bunga palm”, used in making banca, then attacked by termites “anay”, and called the place “Bunganay”.

From the place where abundant in “katang” and “anahao” because it was near the stream. Caganhao originated from “Cagan” came from “katang” and “anahao”.

Buliasnin Bunganay

Caganhao

Conclusion In searching and classifying the names of barangays in Boac Municipality according to its origin, it has been discovered that the most of names of barangays originate from the name of plants (trees, fruits, flowers), and from the significant events, things or objects in this particular place, and from what abundance these places have. And other names of barangays in Boac came from other abundance they have. But it was all interesting and amazing stories that you cannot forget not only because it is funny but also because of its uniqueness.

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Every place has its stories of origin, may be came from a legend or historical facts. Even those stories cannot guarantee the truth, once you believe on these means you believe that it’s true.

Whether it is true or not, we cannot deny the fact that it made us to believe.

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Bila-Bila Festival inBoac: Reliving the History of the Boac Folkdances in Marinduque By: Millicent Amor Malimata, Mhelynia Grabe Magaling, Geralyn Monreal, and Sanver Andrew Mapacpac

Abstract Bila-bila Festival is one of the Festivals in this Province of Marinduque. It is colorful to highlight the major occasions in the island Marinduque. In fact, the Municipality of Boac has even enshrined the butterfly in a municipal ordinance entitled “BUTTERFLY TREE PROPAGTION AND FARMING ORDINANCE”. This festival becomes a tradition and the folkdances of it became the way how we celebrated this festival and our culture become richer and more entertainment.

This study aims to know about the history of Bila-Bila festival, intent to know what are the ways of people of Marinduque on preserving it and the important is to seek for cultural significant of this festival. This study applied descriptive research design in which data is collected in a qualitative manner and analyzed using quantitative procedures (Nassaji, 2015). Permission to use data for this study was obtained from the online source regarding the Bila-bila festival in Boac: Reliving the history of the folkdances in Marinduque.

The researcher found out that the SOP 1, which is “What is Bila- Bila Festival?”, that BilaBila Festival is one of the festivals that highlight the major occasions in the island Marinduque.

For the SOP 2, which is “What are the ways to preserve the Bila-Bila Festival?”, seek that the way of preserving it is by performing it by having a competition. The researcher also found out the answer in SOP 3, which is the any cultural significant of Bila-Bila festival in Marinduque, and there is cultural significant because it is the towns growing industries that give encouraged to all people of Marinduque.

Keyword: history, bila – bila festival, preserving, and occasion

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Introduction Marinduque is the heart of the Philippine archipelago, which is celebrating different kinds of festival. Bila-bila Festival is one of the Festivals in this Province of Marinduque. It is colorful to highlight the major occasions in the island Marinduque. In fact, the Municipality of Boac has even enshrined the butterfly in a municipal ordinance entitled “BUTTERFLY TREE PROPAGTION AND FARMING ORDINANCE”. Bila-Bila means butterfly in local name, shall showcase live butterfly specimen of assorted species and their by-products, the sale of butterfly and other cultural and literary activities focusing on the butterfly, its promulgation, and significance in the environment. It is also to promote local delicacies, local products from abacca, agro-industrial products as well as other profitable merchandise, that will definite enough prop up and increase economic profits and gain. The butterflies become also a regular feature of social gatherings such as weddings, birthdays, baptisms, and anniversary celebrations, and become a regular feature of the traditional ‘crown’ and in welcoming of dignitaries, visitors and guests. It was

really

such

an

outstanding

contribution

that

every Boaceños as

well

as

every Marinduqueños are proud of, really a Boac own’s pride.

Bila Bila Festival is celebrated during the town fiesta on December 8 in Boac town, capital of Marinduque. The event that features the life cycle of butterflies will always be an essential for every Boaceños, for butterfly is not just a simple creature of God but a symbol of hope for every Marinduqueños. Butterfly are not just an insect which is bring beauty but also the festival is the way of appreciation that Marinduqueños done for the sake of this beautiful creation. This festival becomes a tradition and the folkdances of it became the way how we celebrated this festival and our culture become richer and more entertainment.

Bila Bila Festival is celebrating its beauty and its cycle of life by dancing. Adoring its progress from the little larva and to become the beautiful butterfly is a good sign of positive progress. We stay hidden most of our lives, and only pretend to be beautiful when someone is watching but that is the progress of one’s life.

The main objective of this study is to determine the reliving history of folkdance in Bila Bila Festival in the town of Boac which is the capital of Marinduque.

Specifically, this sought to answer the following questions: 17 | P a g e

1. What is Bila- Bila Festival?

2. What are the ways to preserve the Bila-Bila Festival?

3. Is there any cultural significant of Bila-Bila festival in Marinduque?

Purpose of the Study This study aims to know about the history of Bila-Bila festival, intent to know what are the ways of people of Marinduque on preserving it and the important to seek for cultural significant of this festival.

Materials and Method This aims to identify the Bila-bila festival in Boac; the ways to preserved and its cultural significance in Marinduque. This study applied descriptive research design in which data is collected in a qualitative manner and analyzed using quantitative procedures (Nassaji, 2015). To elaborate further, this form of research methodology finds its most use in studies that are exclusively restricted to facts rather than hypothetical scenarios. Hence, a major feature of descriptive research is that it is restricted to examining facts and the researcher does not make any additional attempt to find out why the reality occurs in a particular form (Jong and Voordt, 2002).

Permission to use data for this study was obtained from the online source regarding the Bila-bila festival in Boac: Reliving the history of the folkdances in Marinduque. None of the authors’ identification details were used during the analysis and the preparation of the paper.

Result and Discussion The information that the two articles provides are about the festival’s background and how they are being celebrated., the way to preserve it and its cultural significance. It appears that the first article from the online source, which is about the Bila -Bila festival, is informative while it finds that the other article is informative also. Marinduque have a lot of historical and events that Marinduqenos celebrate each year. Bila - Bila festival is one of the events that they held in Marinduque, many people are there to watch it even the tourist from different province. One way of preserving it was to do it yearly, students and even the old ones are performing it, saying its was 18 | P a g e

fun and exciting to perform, day and night, and even their available time they practice and practice more to be better and best when it comes to competition. The municipality of Boac has even enshrined the butterfly in a municipal ordinance entitled “Butterfly Tree Propagation and Farming Ordinance, according to this there is a lot of ordinance in the Bila – Bila, stating in Section 30,”Whenever appropriate, the release of the butterflies will become a regular featuring of social gatherings such as weddings, birthdays, baptisms, and anniversary celebrations, and will become a regular feature of the traditional ‘crown’ in welcoming of dignitaries, visitors or guests.

According to Erlie Manay, a retired provincial official of the Department of Interior and Local Government, “if the Moriones Festival of Marinduque is a big hit among the local and foreign tourist, the Bila -Bila, arguably Festival is bound to be another bestseller, considering the worldwide concern about global warming and the environmental in general”. Saying this makes the Bila – Bila Festival more attractive to the tourist, significance to the Marinduquenos that they are part of it, whenever it is being held or not. It is important to the people of Marinduque when it come to cultural significance. Butterfly industry is one of the town’s growing industries that has been encouraged to make more butterfly breeders, by creating Butterfly farming and planting coconut trees and other plants to make the island lively. The Marinduquenos signify Bila – Bila in terms of making it grow bigger and be famous to the locals and foreign and as well as to preserve business like this.

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Giant Footprints: Toponym of Barangay Canat and Hinapulan By: Jhozen May Malco Abstract This study encompasses the Giant footprint that is found in the barangays of Canat and Hinapulan, which contributed to their toponyms. Toponym is the study of place-names based on etymological, historical and geographical information. Unlike any other barangays, what sets apart the story behind the names of barangays Canat and Hinapulan is the deviation of the usual process and classification of naming places in Boac (i.e. based from the names of plants, trees, woods, fruits, and objects).

The study shown that the footprints in Barangay Canat and Hinapulan provide much significance. The footprints on their rocks are called kanan and kaliwa since its shapes resembled an ordinary human footprint. The name Kanan and Kaliwa are very common signifiers, and since these footprints are one of their signage to describe their Barangay, as a result this became the barangays’ well-known name. Up until today the word Kanan and Kaliwa of Canat and Hinapulan are still being used by its residents.

The footprints have provided advantages and importance on the rich cultural, historical, and social beliefs of the residents.

Keywords: Toponym, Giant, Footprints, Barangay

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Introduction Toponym is a taxonomic study of place-names, based on etymological, historical and geographical information. A place-name is a word or words used to indicate, denote, or identify a geographic locality such as town, river, or mountain. Moreover, it is the most direct link between a language and its territory, current or ancestral.

Boac is the first-class municipality and the capital of the province of Marinduque, it is the third largest among the six municipalities, consisting of 61 Barangays. The Barangay names in Boac are commonly inspired by plants, trees, woods, fruits, and objects that are abundant in the barangays within the said municipality. Given that Boac is a wide municipality, it is comprised of many interiors and far- flung areas, and some of these areas were not only named after its abundant resources, but were uniquely based from interesting stories and mysteries. Canat and Hinapulan are two of the farthest locations in Boac and were named after the discovery of giant footprints on its rocks situated in the respective barangays. Unlike any other barangays, what sets apart the story behind the names of barangays Canat and Hinapulan is the deviation of the usual process and classification of naming places in Boac (i.e. based from the names of plants, trees, woods, fruits, and objects).

In light of this background, the study aims to determine why Canat and Hinapulan were named after these footprints, in addition to this, the researchers also aim to analyze and interpret the beliefs that the residents from the respective barangays have on how this giant footprint were formed, and determine the significance of the footprint on their cultural, historical and social beliefs.

1. Why do these footprints named after Canat and Hinapulan?

2. What are beliefs that Canat and Hinapulan Resident have, on how these footprints were formed?

3. What is the significance of the footprint in terms of the following?

3.1 Cultural Beliefs 3.2 Historical Beliefs 3.3 Social Beliefs

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Methods The materials used for this study consists of printed information obtained from Casa Real, photographs of the footprints, and interview from the constituents of Barangay Canat and Hinapulan. The availability of these secondary and primary sources is relatively good. The printed materials can be accessed to the Casa Real Building, the actual giant foot print can be found on the rocks that are located in the river of Canat and Hinapulan.

This study applied descriptive research design in which researcher’s plan of how to proceed to gain an understanding of some group or some phenomenon in its context (Ary 2010:426).

Descriptive research involves collecting data in order to test hypotheses or to answer questions concerning the current status of the subject of the study (Gay, 1992).

Demographic Profile of Barangay Canat and Hinapulan

Figure 1. Map of Baranggay Canat, Boac, Marinduque Canat is one of the 61 Barangays of the municipality of Boac, Marinduque. It is situated in the sountehrn portion of the province. Canat is sourrounded by mountains and the Boac River. It has 5.3 kilometers away from the town proper.

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Figure 2. Map of Brangay Hinapulan, Boac, Marinduque Hinapulan is a brtangay in the municipality of Boac in the province of Marinduque, it situated at approximately 12. 4042, 121.9406, in the island of Maridnuque. Elevation at these coordinates is estimated at 83.2 meters or 273. 0 feet above mean sea level.

Results and Discussion The results of the study are presented below. The researchers made sure that the data were analyzed and the following findings were analyzed and formulated in accordance with the specific question given under the statement of the problem.

The foot prints become the huge part of the origin name of the Barangay Canat and Hinapulan. In Canat, the residents believed that the footprint on their river was stepped by a hermit using his right foot. They called the foot print kanan (right) because it resembles an ordinary right foot print of a human, but is way bigger. The word kanan was used to describe the whole barangay and was later on changed to “Canat”.

“Ay nagadilim na doon sa kanan, di na kita makadaan doon.”

It means a sign of heavy rain and the river of Kanan (Canat) will be deep and unable to pass by. “ Saan po ang punta n’yo?” “Doon po sa kaliwa kami”.

The word kaliwa means that they are heading to Hinapulan.

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The other version of the story circulates on an American hunter who went to the steep part of the mountain, but was unable to climb and uttered the words “I cannot climb, I cannot…” and was later on pronounced as “kanat”.

The smaller footprint on Barangay Hinapulan was also believed to belong into a hermit when he was a toddler using his small left foot. This also signifies the short name of the place, but was later on changed when people started to forget this print because it was located on the farthest location of the forest in Hinapulan. The named Hinapulan was based from the word “hinapunan” which means afternoon, due to most of the residents of this barangay are farmers, they had plants and vegetables that they used to sell in the market of Boac, and since Hinapulan is one of the farthest area from the Market, the farmers are heading to the Market every Saturday afternoon, in order to be in their space early for tomorrow’s tiangge, which Market offers during Sundays. The farmers routine of going to the market on Saturday afternoon or hinapunan to get early for the Sunday’s tiangge, becomes the barangay’s name (hinapunan) was later on becomes Hinapulan.

“Madilim po baga doon sa kaliwa? at nag-ulan kanina ay”. Like Canat, people used the term “kaliwa” when they are pertaining to the river-part of Hinapulan, where the footprint was located.

The footprint in Hinapulan was believed to be the size of a toddler raging 5-6 years old, on the other hand, the footprint in Canat are much bigger, it has the size of 40 cm and 18cm wide.

According to the resident of Hinapulan that the researchers had interviewed, it is believed the after the Judgment day (paghuhukom) while the Earth was still recovering due to the aftermath, all the stones and rocks were soft and everything around the earth was muddy, an hermit roamed around the mountains of Canat and Hinapulan and had stepped into these surfaces, then million years had passed when the muddy soil becomes sediment and defined the footprints. The footprints on Hinapulan and Canat were all believed to belong on this hermit; one that he was younger (Canat) and the other one when he was an adult (Hinapulan).

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Figure 3. Image of the actual footprint in Barangay Canat.

Cultural Beliefs The residents of Canat and Hinapulan treat these footprints sacred and mysterious, which shall not be disrespected.This was also believed that beside the rock where the footprint was located is a cave made by two giant rocks that is guarded by a bended, two-headed snake. In this cave, it was believed to have a tiw-tiw (plant) that blooms a very fragrant flower, which they describe to as the smell of our Virgin Mary, this plant is an important ingredient used to make an amulet for business luck.

Historical Beliefs The residents of Canat and Hinapulan mainly believed that the footprints found in their rocks are proof of a hermit or a mysterious and strong being that has once roamed their rivers from million years ago.

Social Beliefs The footprints of Canat and Hinapulan are significant to their residents. According to Juanita L. Madrino 91 years old former residents of Sitio Makulapnit, Hinapulan, when she was 6 years old, she complained to her father that she has a fever, and her father brought her to kanan, where soldier whom they called Teniente (Lieutenant) Bani and his colleagues stays, these people has medications such as syringes, capsules and syrups to cure illness. Although Juanita is limping 25 | P a g e

because of her fever, she is determined to go to kanan with her father, which is a more or less two kilometers walks, so she will be cured.

The words kanan and kaliwa are used to simplify the specific place they are heading, if someone asked about the directions, they simply told them these words and it is automatically understood by the people.

Conclusion In this paper, the study shown that the footprints in Barangay Canat and Hinapulan provide much significance. The footprints on their rocks are called kanan and kaliwa since its shapes resembled an ordinary human footprint. The name Kanan and Kaliwa are very common signifiers, and since these footprints are one of their signage to describe their Barangay, as a result this became the barangays’ well-known name. Up until today the word Kanan and Kaliwa of Canat and Hinapulan are still being used by its residents.

Moreover, the footprints in Canat and Hinapulan appear to shape like an ordinary footprint, however it is bigger and deeper. Also, the areas where it was discovered are inquisitive, and with that reason, the residents created many stories and concepts to explain its origin and satisfy their curiosity. According to the residents, it belongs to a hermit: one when he was a toddler (the footprint in Hinapulan) and one when he became an adult (the footprint in Canat).

The footprints still have unclear proofs and explanations on how they were really formed on the rocks of these Barangays, however they have provided advantages and importance on the rich cultural, historical, and social beliefs of the residents.

Annotated Bibliography Palo, Leyte.

Transfiguration of Christ (Our Lord’s Transfiguration) Augusr 6, 2020 26 | P a g e

The origin of the name of Palo is related to several versions: One version states that the name was derived from the mast of ships (mast in the dialect is palo) which in the past sailed in its waters and fish-laden shores. It is also believed that it is derived from the mallet (palu), for the place on the past had many carpenters. Another is according to Justice Norberto Romualdez in his books, says that this town was frequently visited by typhoons “as often as every eight days,” (walowalo) where the term walo became corrupted into Palo. The last version is about an incient during the Spanish captain befriended a beautiful lass in this settlement. Because od her beauty, the Spanish captain was captivated, leading to his visiting her often in her home. In one of insect fell of the head of the lady. The member of her family shouted “Atipapalo!” (a specie of centipede).

The captain inquired what it meant. Since he could not pronounce the whole word, he just pronounced the last syllable – palo. Which later on was imprinted in the minds of the captain and his men when they left.

The history of Palo states that originally the settlement was a cluster of huts along the Bunga River in San Joaquin, at present a Panganurun, Kadampug, Manlangit, Kumago, Kawaring, Kumagang, Bilyu, and Dilyu. These families were ancestors of the prsent inhabitants of Palo, who later on tranferred to the banks of the Bangon River which ultimately became the present site of the municipality of Palo. (http://m.facebook.com)

Origin of the Name According to existing records those who went to Kutay after the tribial war in Bunga were all equpped with palo, a sort of club for fighting or for self protection. This probably must have been the reason why the town is called Palo.

The late Justice Norberto Romualdez, in an issue of Noli Me Tangere, a newspaper at that time in Tacloban, Leyte, on June 9, 1909, asserted that this town has been named Palo because it had many carpenters who, of cource used hammers (mazo or palo).

Superstitious folks and those inclined to believe in the supernatural, ascribe the origin of Palo’s name to the fact that in pre-Spanish days this town was often visited by typhoons every eights

(walo)

day.

They

called

that

(https://en.m.wikipedia.org/wiki/Palo._Leyte) 27 | P a g e

phenomenon

walo-walo,

hence

walo,

palo.

Borrinaga, Rolando. Categories of Palo Barangay Names, 2021 The names of 33 barangys of Palo, Leyte was classified into five categories: Catholic Saints or Symbols, Flora, Geographical Features, Historical Time-liners, and Personalities. Nine barangays (27%) were named after Catholic saints or symbols; Santa Cruz, Salvacion, San Agustin, San Antonio, San Isidro, San Jose, ST. Michael, San Fernando and San Joaquin. Seven barangays (21%) were named after Flora items; Barayong, Cogon, Naga-naga, Buri, Tacuranga, Anahaway, and Gacao (sic, Cacao). Six barangays (18%) have names that can be considered Historical Time-liners: Arado, Cavite East, Cavite West, Guindapunan, Castilla, and Libertad. And five barangays (15%) referred to Personalities: Campetic, Candahug, Cangumbang, Canhidoc, and Teraza. (https://www.facebook.com/100000221294883/posts/4866551696695492)

Reliving Paoay’s storied history and rich culture with Guling-Guling Festival Go, Marky Ramone April 30,2017 https://businessmirror.com.ph/2017/04/30/reliving-paoays-storied-history-and-rich-culturewith-guling-guling-festival/

In this article, it explained that Guling-guling Festival morphed into a religious practice in the 16th century, when the Spanish friars attached it with the celebration of the Lenten season. It is believed to have originated even before the arrival of the Spaniards. Today, the festival has taken greater heights in terms of revelry and cultural showcase, while retaining the spirit of age-old traditions.

It was said that “Guling-guling” is a living relic of Paoay’s history starting from the preHispanic colonial period. As a Fat Tuesday celebration during Holy Tuesday, it is a deeply rooted pagan tradition that took new form as a Christian rite; a part of the religious transformations under the Spanish colonial rule. The fact that it centers on dudol, a Muslim food, only suggests that there is harmony of faith and beliefs in a town of more than 300 years, and we have always been proud of that,” explains Bernard Joseph Esposo Guerrero, the cultural researcher, writer and tourism officer of Paoay. It was also stated a weeklong revelry of Marky Ramone Go in the town of Paoay.

“I have been in various festivals all over the country, but none similar to the atmosphere the town 28 | P a g e

of Paoay brings.”, he says. Among the many interesting side shows to the Guling-Guling Festival is the “Dudol” (dodol) cook-off held on a piece of farm that sits adjacent to a small pond near the highway. Known as a traditional Ilocano rice cake, it is also popular in Indonesia, Malaysia, Sri Lanka and Southern India. The Guling-Guling Festival is celebrated every year during the same day as the famed Mardi Gras—a Christian and cultural festivity celebrated in many countries.

Mardi Gras is French term for “Fat Tuesday” and mirrors the traditional practice of indulging in savoring sumptuous foods and merrymaking before the ritual of fasting during the Lenten season that takes place the next day, Ash Wednesday.

‘Fiesta’, Affirming Cultural Identity in a Changing Society: A study of Filipino Music in Christchurch, 2008.

Rockell, Kim Forrester ResearchGate January 2009 https://www.researchgate.net/publication/29489359_’Fiesta’_Affirming_Cultural_Identity_in _a_Changing_Society_A_Study_of_Filipino_Music_in_Christchurch_2008

This study examines the musical activity including the style and the ways in which it is used by the Filipino migrant community in Christchurch during 2008, encapsulated in their fiesta celebrations. It acknowledges the recent growth in Filipino migration to New Zealand and seeks to identify a corresponding increase in Filipino musical activity.

The measurement of greater musical activity in the Filipino community is linked to the occurrence of new initiatives involving music. Concepts of Filipino musical identity is extrapolated from data, which indicates the relative representation of musical styles and mediums, in the context of conscious displays of Filipinism. Filipino musical activity is shown to be lively, physically mediated, and group orientated, with an emphasis on song and dance. The importance of religion in Filipino music making and celebration is demonstrated, and a sustained Hispanic influence on Filipino culture in Filipino migrants to Christchurch is identified. Background chapters deal with main genres of Filipino music, and aspects of Filipino culture and society.

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M, Lesho and E, Sippola. Toponyms in Manila and Cavite, Philippine. De Gruyter, Inc., 2018.

This article examines place names in two Tagalog-speaking Philippine regions, the metropolitan area of Manila and the province of Cavite. The toponyms of the Spanish, American, and independent Philippine periods are compared, based on a sample from historical and contemporary sources including maps, articles, and geographical surveys. The place names include Tagalog endonyms related to local environmental features, religious and anthroponymic commemorative Spanish exonyms, and hybrid forms that combine Tagalog, Spanish, and/or English etymology. More recently, geo-classifiers from English are often found in hybrid forms.

The results show that place-naming practices in Metro Manila and Cavite have shifted over time due to the contact between Tagalog, Spanish, and English in the region, and they reflect political and ideological stances.

Ary

(2010),

Descriptive

Research

Design.

tulungugung.ac.id>PDF

Key Informants: 

Resident of Barangay Canat



Resident of Barangay Hinapulan



30 | P a g e

Retrieved

from:

http://repo.iain-

Curing rabies using Tandok Method at Barangay Antipolo, Gasan, Marinduque By: Monica S. Magalang, Michelle P. Loreto and Jonas Macoco

Abstract This study used an ethnographic approach to qualitative research. The approach is valid in this study because the emphasis of the ethnography is about studying the beliefs, ideas and practices of a particular setting and its’s influence on people that is in relation to the traditional practice of Tandok. Thus, this method will help to emphasize the purpose of the study. According to the findings that have been taken, the study revealed the process of the tandok, the things used in the process, beliefs of the participants and perceptions of the medical practitioner regarding Tandok method. This study revealed that there are different ways in the process of tandok. Not all magtatandok use the same things. There are magtatandoks who use crystal ball, cross, horn of animals like carabao, cow or deer while others do not use those and instead of horns, they use bottle and utters a ritual. What Tandok practitioners have in common is that they all suck out the rabies from the infected area. Moreover, the patients who undergone tandok stated that Tandok is effective in handling animal bites. After undergoing Tandok, their pain had relieved. They also added that tandok is safe and can be an alternative way to cure rabies. However, according to a medical practitioner, tandok is not the right or proper way in treating rabies and is not advisable by them. He also advised that instead of seeking a tandok practitioner, go to a medical one.

Keywords: Tandok, Tandok Practitioners

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INTRODUCTION Background of the Study There are many public health problems that the Philippines are facing today, and one of which is the issue about the rabies. Rabies is a vaccine preventable disease which can be spread to people through bite of a rabid animal. The virus may also be introduced into a scratch or in fresh breaks in the skin. Rabies is fatal, and if left without medical intervention, rabies would usually last only for 2 to 6 days (National League of Philippine Government Nurses, 2007). Philippines is one among the top ten countries with rabies problem according to WHO (2018). Two hundred to three hundred Filipinos die each year due to rabies and there are very alarming, most especially that there is a decline in the supply of vaccine in the country.

Philippines is rich in culture and traditions, and since the beginning, Filipinos from mountainous provinces patronize traditional ways in cuing diseases. Today, despite of the modern innovations in medical field, there are still some people who used to seek traditional or nonmedical alternatives treating diseases. Reasons for this are the expensive healthcare facilities are too far from their residence. Here in Marinduque, people still believe in the power of traditional medicine. One of the traditional ways used to treat infection of diseases by Marinduqueños is the so called “Tandok”. Tandok according to Sosa III (2016) is the removing the venom, rabies or even tetanus from the wound by using animal horn. With this, some people who were sucked and they will become rabies free. This poses threat to the health of both mantatandok and patient since there is no clear scientific explanation that tandok can really cure rabies. Thus, this study will be contacted to determine the practice of tandok in the province of Mainduque and what are reasons why Marinduqueños believe in tandok.

According to Mayo Clinic (2016), rabies is a deadly virus spread to people through the saliva of a rabid animal. Through the bite of an infected animal, the rabies virus is transmitted.

Bats, coyotes, foxes, raccoons and skunks are the animals most likely to spread the virus in the United States. In emerging countries of Africa and Southeast Asia, the animals presumably to spread rabies virus to people are the stray dogs.

Mayo Clinic (2016) stated that the first symptoms of the virus are similar to flu and may last for days. Later signs and symptoms are fever, headache, nausea, vomiting, agitation, anxiety, 32 | P a g e

confusion, hyperactivity, difficulty swallowing, and excessive salivation, fear of water (hydrophobia) because of the difficulty in swallowing, hallucinations, insomnia, and partial paralysis. The disease is always nearly fatal once an infected person begins to show signs and symptoms.

On the other hand, Green (2014) reviewed that from a few days or more than a year the bite occurs, the first symptoms can appear. One of the most distinctive signs of rabies is the twitching or tingling sensation around the bitten area. It frequently goes with fever, headache, muscle aches, loss of appetite, nausea, and fatigue. But the person infected by rabies may experience more symptoms as the infection progresses. The symptoms include irritability, excessive movements or agitation, confusion, hallucinations, aggressiveness, bizarre or abnormal thoughts, muscle spasms, abnormal postures, seizures (convulsions), weakness or paralysis (when a person cannot move some part of the body), extreme sensitivity to bright lights, sounds, or touch, increased production of saliva or tears, and difficulty speaking. In the advanced stage of the infection, as the rabies virus affects the other parts of the nervous system, these symptoms may develop double vision, problems moving facial muscles, abnormal movements of the diaphragm and muscles that control breathing, and difficulty swallowing and increased production of saliva, causing the "foaming at the mouth" usually associated with a rabies infection.

The rabies virus is the one which is causing the rabies infection. Through the saliva of the rabid animals, the virus is transmitted. By biting another animal or person, the infected animals can spread the virus. In rare cases, rabies virus can be spread if the infected saliva goes into an open wound or the mucous membranes, such as the mouth and eyes. This could occur if an open cut on your skin was licked by a rabid animal (Mayo Clinic, 2016).

DOH (2012) also stated that the cases of rabies are not properly given necessary attention and the deaths are rarely reported. Usually it happens in remote rural communities where most of the people there are not oriented about what to do to prevent dog-human transmission of rabies. Also, not reporting these cases to international community prevents them to mobilize resources for implementing measures in preventing rabies.

One of the public health problems here in the Philippines is the rabies. The 200-250 deaths every year is caused by rabies because it is the most acutely fatal infectious disease. In the deaths cause by rabies, at least one-third of it are among children less than 15 years old and two-thirds of 33 | P a g e

the cases are males. Majority of the source of the rabies virus is coming from the dogs. Due to the expensive cost of anti-rabies vaccines and immunoglobulins, expenditure for medical consultations and not enough income of Filipinos oppresses them to give necessary actions on rabies (DOH, 2012).

It has been estimated that there are 55,000 human deaths annually due to rabies, with most deaths coming from Asia and Africa (Knobel et al. 2005). The Philippines has higher incidence of rabies cases than neighboring countries like Malaysia, Vietnam and Indonesia with at least 300400 deaths annually (Department of Health 2015; Global Infectious Epidemiology Network Informatics 2010). Despite being a recurring public health threat in the country, the Department of Health recently announced provinces that are rabies-free which includes the province of Marinduque (Department of Health 2015).

On the other hand, based on the result of the study of Sosa III (2016), he stated that it is still widely accepted for Marinduqueños to go to a mananandok. The reasons why they patronize the culture of Tandok are (1) because of the high cost of anti-rabies vaccines and (2) Marinduqueños believe that Tandok is as effective as getting anti-rabies vaccines.

Statement of the Problem This study will be conducted to determine the practices of tandok in the Barangay of Antipolo, Gasan, Marinduque.

1. What are the practices in curing rabies using tandok method?

2. What are participant’s beliefs in curing rabies using tandok method?

3. What are the perceptions of the medical practitioner’s with the tandok method?

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METHODS AND MATERIALS This chapter presents what research procedure will be used. This includes the Research Design, Research Locale, Instrumentation, Data Gathering Procedures, Analysis of Data Procedure and Ethical Consideration.

Research Method This study used an ethnographic approach to qualitative research. The approach is valid in this study because the emphasis of the ethnography is about studying the beliefs, ideas and practices of a particular setting and its’s influence on people that is in relation to the traditional practice of Tandok at Barangay, Antipolo.

An interview was administered to the respondents of the study coming from the purposively selected municipalities of Gasan, Marinduqe. Then, the gathered data was analyzed and documented.

Research Locale The researchers conducted the study on the purposively selected municipalities of Marinduque which are the Barangay of Antipolo Gasan, Marinduque.

Figure No. 1: Map of Gasan, Marinduque Figure No. 1 shows the geographical map of Gasan, Marinduque, where the Barangay Antipolo is located. The researchers decided to conduct the study in the said Barangay for the researchers believed that the respondents they choose will answer their questions and can provide enough information in terms of terms of the subject matter. Hence, the researchers also believed that their respondents are a huge contribution regarding to the study.

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Research Respondents The respondents of this study were the pre-determined tandok practitioners, patients who undergone tandok and medical practitioners from the Barangay, Antipolo, Gasan, Marinduque.

Research Instrument The researchers used a self-constructed interview-type questionnaire based on the literatures cited to answer the objectives of the study. With the consent of the respondents, the researchers also used a voice recorder.

Data Gathering Procedures Upon the approval of the proposal study by the subject teacher and thesis adviser, the researchers have sent letters of permission to the Mayors of the municipalities included in the study. Letters have been also secured to the barangay captains in the barangays included in the study. An informal consent has been given also to the respondents prior to the actual data gathering to gain cooperation and to make sure that the respondents’ rights were not violated during the study. After collecting the data, they have been collated and analyzed.

Analysis of Data The results of the study have been transcribed and analyzed.

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RESULTS AND DISCUSSION This chapter presents the result of the gathered data. Transcriptions of interviews were used to answer the problems.

A. Practices of Tandok According to Morata, 2015, “Tandok” is a popular indigenous healing practice for curing dogs and even snake bites. It is an intrusive treatment where the so-called healer cuts the skin of the infected area with a depth of one centimeter and sucks the rabies or venom usually using a funnel-shaped carabao horn. When the healer perceives that all the venom or rabies was sucked out, the healing session ends.

Respondent 1 (Tandok practitioner 1) stated that: “Una, pagtapat ng krus sa noo ng pasyente para malaman kung may kamandag tapos gamit ‘yung bolang kristal at flashlight, ‘yun ang inapanghanap ko sa rabies o kamandag para dun ko akunin para ‘pag tiyamba-tiyamba lamang, ‘pag hindi mo alam kung saan ka nakagat, mamatay ka na laang hindi mo pa alam kung saan. Tapos paghiwa sa balat ng bagong blade, tapos asipsipin yung lala o kamandag gamit ‘yung sungay ng usa o sungay ng kalabaw tapos yung nasisipsip ay napunasan ng bulak. ‘Pagkatapos nun, manguya ako ng tawak tapos alagay sa parte ng pinagtandukan na may band-aid. Mayro’n nganing nagapunta dito na mga teacher, meron pa nganing nagapunta na doktor. Nagatiwala sila sa akin at sila ay napapagaling ko.”

According to Respondent 1, to start the process, first, putting a cross on the forehead of the patient to see if he is infected by venom then using the crystal ball and flashlight, to find where the venom or rabies is so that on that part he will get it, especially when you don’t know where you were bitten. After that, he will cut the skin where the bite is and using the horn of a deer or a carabao, he will suck out the rabies or venom and wipe it off with a cotton. Then he will chew a small amount of tawak and put it on the part where he conducted tandok together with a band-aid.

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He also added that he is also visited by teachers and even doctors. They believed in him because he can treat them.

On the other hand, Respondent 2 (Tandok practitioner 2) revealed that: “‘Yung mga nagamit ko una ‘yung ugat ng bagin, kontra yun sa mga kamandag. Natadtad ko yun, abayuhin, abilad, apinuhin ng pinung-pino tapos nasamahan ko ng paminta tsaka alak. ‘Yun ay gamot na dun sa kinagat ng ahas, kinagat ng aso, ng pusa, yung kinagat ng makamandag na hayop. Abasain ko yung bulak, atapal ko dun tapos atalian. Napasipsip ko pati yung kamandag. Tapos inalagyan ko yun ng tawak, inatali ko doon tapos mga sampu o walong oras yun nakatali bago alisin. Ang napangsipsip ko ay bote. Tapos ang una kong nagawa ay akadlitan ko ngani ng blade tapos ay abasain ko yung bulak ng alcohol, asindihan, apahid sa loob ng bote tapos alagay na dun sa nakagat. Asipsipin na yun. May inabanggit din ako. Tuloy ang sipsip nun sa kamandag. Tapos atanggalin ko na yun, pero matagal-tagal yun. Tapos atalian ko yan. Yung tawak, abasain ko yung bulak tapos atapal ko. Pagkatanggal, kinabukasan, alagyan ng langis, kahit anong langis bago maligo. ‘Yung mga gamit ko ay sa gubat ko inakuha. Nakakasigurado ako natutulungan ko yung mga tao, imbis na mamamatay na, nabubuhay ko.”

On the other hand, in contrast with Respondent 1, Respondent 2 stated that the first step in tandok process is to cut the skin where the bitten part is. After that, the cotton with alcohol will be lit up and put it to the bottle which he uses to suck the rabies instead of animal horn. Then, after all the venom was sucked out, he will put and tie a piece of clothing with a tawak on the bitten part and should not be put away for about 8-10 hours. Different from others, he also utters a ritual. He also assured that by practicing tandok, he helps a lot of people especially those who are dying.

Aside from what Respondent 2 has stated, Respondent 3 (Tandok practitioner 3) claimed that: “Inakadlitan yung sugat tapos asipsipin gamit yung sungay. May blade, may langis, kahit anong langis, inapahid sa sugat para laaang di malamigan.

Pagtapos ay alagay mo yung sungay ng hayop dun sa kinadlitan mo sa may kagat ng aso. Sisipsipin yun tapos mga 5-10 minutes yun nakalagay. Gaingat ka laang, 38 | P a g e

at baka yung ugat ay makadlitan, kaya sa gabi, bihira laang ako magtandok at malabo na rin ang mata ko. Yung gamit ko ay kinuha ko sa slaughter, kinuha ko yung sungay ng baka at kalabaw. Inalagayan ko din yung sungay ng pagkit, yung pinag-alisan ng pulot. Inalagay sa dulo ng sungay. Pagkalipas pa ng dalawang araw bago maligo. Maigi ito sa mga kagat ng hayop, dahil yung injection, hindi natatanggal ng rabies, ito, ang rabies ay nasama sa dugo, dun ko kinukuha yung rabies. Kapag walang rabies, kaunting dugo laang ang malabas galing sa katawan mo. Kapag may rabies, marami ang nalabas. Napupuno yung sungay ng dugo, maraming nalabas. Ito ay natangkilik pa rin ng mga tao dahil ito ay nakakaigi.

May napaigi na ako na himamatayin. Yun ay kinagat ng aso. Wala pa namang nagasira sa akin na tao, sa tagal ko ng nagatandok, bale 40 years na akong nagatandok. Yung napaigi ko ay labindalawang taon, yun ay tinaningan na ng buhay ng doctor, sabi ay 24 hours na laang. Biyernes din yun nung ako ay pinuntahan. Ay paglabas nung bata sa ospital ay pumunta sa akin ang magulang tapos sinama ako sa kanila. Edi tinandukan ko yung bata, sa magkabilang sentido paano ay di mawala ang sakit ng ulo tapos sa batok, yung tatlo laang. Sabi ko, ‘pag buhay yung bata hanggang sa Lunes, mabalik sa akin yung magulang at atandukan ko ulit yung bata. Tapos edi yun, dumating ang Lunes, bumalik sa akin yung magulang nung bata. Kinamusta ko, sabi ay buhay daw yung anak nila edi tinandukan ko ulit. Pinadala ko laang ulit sa ospital para sa pampalakas at ang tamlay ng katawan ng bata.”

According to Respondent 3, just like Respondent 2, the first step in the process is to cut the skin of the bitten area. Instead of using a bottle like what Respondent 2 use, he uses a horn of cow or carabao in sucking out the rabies. He also puts beeswax on the top of the horn of the animals.

He also stated that if there is no rabies, only a little blood will come out and if there is, the horn was almost full of blood. When all the venom was all sucked out, the venom will be wiped out with a cotton. He also shared that he once treated a child who has 24-hour time limit given by a doctor and he was able to prolong the child’s life.

B. Participants’ beliefs regarding Curing Rabies using Tandok Method Respondent 4 (Patient who undergone Tandok 1) stated that: 39 | P a g e

“Simula ng ako’y magkaroon ng karamdaman, at nagkaroon ng lala o kamandag sa katawan, sa magtatandok ako nagpagamot dahil hindi kaya ng doctor ang aking karamdaman lalo’t higit tungkol sa rabies, tetanus o kamandag. At ang isa pa sa kadahilanang hindi ako sa doctor nagpagamot ay dahil sa maling gamot na pagbibigay. Naniniwala ako sa tandok sapagkat ito ay aking naranasan at Malaki ang naitulong sa buhay ko. Ligtas ang tandok bagkus ito ay nakakaginahawa sa katawan ng tao lalo’t higit sa rabies, tetanus o kamandag.”

Respondent 4 revealed that if he was infected by rabies or venom, he goes to a magtatandok because, according to him, the doctor can’t treat him and the medicines given to him were not right. He also stated that he believes in tandok because he personally experienced it and had a great help in his life. People also feel light after undergoing tandok.

Respondent 5 (Patient who undergone Tandok 2) shared that: “2016 nun, 15 o 16 years old ako nun nung ako ay nagpatandok. Kasi nung ano, nakagat ako ng aso nun, ay hindi ko alam, ay edi pasa na maigi. Tapos dinala lamang ako dun nung Tito ko ay hindi ko alam ay ganun pala yung tandok. Pero alam ko talaga ay yung tandok ay pantanggal talaga ng rabies. Yung paniniwala ko dun sa tandok ay isang cure ito kapag nakagat ka ng malalang hayop ay yung makakaalis sa rabies ng hayop. Nung una, nakabahan ako kasi andaming blade, hindi ko alam kung ano agawin dun. Pero ano siya hindi masakit, kinudlit lang yung blade tapos may sinipsip tas may ginamit na sungay tapos pagtapos nun, natanggal yung sakit ng pasa tapos magaling na siya. Pwede ring alternatibo yung tandok sa paggamot ng rabies kasi nakakagaling siya.”

According to Respondent 5, he undergone tandok when he was 15 or 16 years old. At first, he was scared because of the blades because he did not know what the magtatandok will do to it.

But after undergoing tandok, he stated that it did not hurt and the pain on his bruise was gone. He said that tandok can be an alternative way to treat rabies because it really cures it.

According to the participants, with their experience, they have agreed that Tandok is safe and can be an alternative way to cure rabies. They both stated that after undergoing Tandok, their pain has relieved.

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C. Perception of Medical Practitioners with Tandok Method Respondent 6 (Medical practitioner) stated that: “Tandok is not the right or proper way treating rabies. It might add infection doon sa sugat kasi diba traditionally yung tandok nagcre-create ng another wound and beside nagkakaroon ng ano sa part naming mga practitioners sa medical field sa pag-categorize ng sugat, mas nalala. So hindi namin nabibigay yung tamang treatment, kasi yung treatment nung kagat ng hayop, depende sa klase ng sugat na nagawa ng hayop. Yung tandok diba talagang inasugatan, dun mismo sa sugat, so instead na halimbawa sa category 2 pa lang, pag nasugatan mo yun, so, possible na lumaki yung sugat, so maka-category 3 mo siya. Kasi yang tandok ay traditional way of curing animal bites. I will not definitely recommend tandok in curing rabies. Wala naman siyang ano eh, scientific explanation how tandok cures rabies eh. Inaiwanan na natin yung traditional way ng pag-cure sa rabies.

Instead of tandok, seek a medical help. Kapag nakagat, wash with soap and water and go to the nearest health facility. Eh ang ginagawa ng iba huhugasan muna, tapos pupunta sa tandok. Pero ako, no to tandok.”

Being a medical practitioner, he claimed that tandok is not the right and proper way to cure rabies. It might add infection on the wound because it creates another wound. Because of the tandok, medical practitioners cannot categorize properly the bite of the animal and cannot apply the proper treatment for it. Aside from this, he also said that tandok has no scientific explanation.

He also advised that instead of tandok, seek for a medical help. He also stated that he is strongly no to tandok.

Conclusions The reason why people still patronize this practice is because the magtatandok practitioners want to help those people who were bitten by rabid animal, especially those who are dying. The patients also want their illnesses caused by animal bite to be treated and according to them, they feel good after undergoing tandok.

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Preservation of Kalutang Playing in Marinduque By: Faith Eli Rose Llave, GrazelMay P. Labosta, Jonas Macoco, Jomelyn F. Justiniano & GenieRose Liguit

Abstract This study used a cultural approach and is under the qualitative research. The aforementioned approach is found the most valid of all the approaches there are because it emhasizes the culture of a particular town that has to do with ethnicity. This study focuses only a particular topic which is all about the preservation of Kalutang Playing wherein the selected respondents interviewed via online have given accurate information relevant to the chosen topic.

And with the interview conducted, it has been found out that Kalutang Playing is being preserved in the two by means of performances and contests yearly. The other statements are answered accurately mainly because they are from the town where Kalutang Playing is widespread.

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Introduction Kalutang are identical pairs of wood from the twatingan and bayog trees, endemic to Marinduque, which, when being banged together produce notes of definite pitches and tonal quality. Kalutang, especially in the town of Gasan has been associated with the Moriones of yesteryears. The town’s Moriones roamed the town streets banging their kalutang instruments to draw the attention of people. This type of music is only known in Marinduque and originated in the town of Gasan. Kalutang playing is unique to Marinduque. Originally used as auditory signal by farmers, it later came to be associated with the Moriones in the town of Gasan according to Eli Obligacion, Marinduque's well-known blogger. In the 70's Tirso Serdena, a farmer, developed a series of kalutang pairs and used them together with other players to play popular folk melodies.

It is now considered part of the town's - and Marinduque's - cultural treasures.

In 1970, however, Tirso Serdena, developed a series of such identical pairs of instruments capable of producing melodies familiar to the townsfolk. Organizing a group of some eight kalutang musicians who eventually mastered the art of kalutang playing they were instant hits, and became familiar performers during community programs and special events not only in Gasan but in the neighboring towns as well.

The Kalutang band, the only one of its kind in the world, has since become a local tourist attraction, consistently gracing the pages of local tourist brochures and have been featured in national television cultural or tourism features on the province of Marinduque. Rendering folk songs and some pop melodies, they have also performed for private groups outside the islandprovince and have participated in national events (i.e. Independence Day celebration at the Rizal Park 1997).

Kalutang playing is one of Marinduque’s more unique cultural charms. The need to preserve, protect and promote this indigenous tradition and to ensure that this musical skill is handed down to the next generation has been widely accepted as a must-do, yet no serious and sustained efforts have been undertaken by the authorities concerned to realize these objectives.

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Statement of the Problem 1. In what way the Kalutang Playing is being preserved in the town?

2. Why do you think it is essential to preserve this type of tradition in our town?

3. How do you think preserving the Kaluting playing will help the town economically and as the town itself?

Research Method The researches seek to gather qualitative data by means of provision of questionnaires for the selected respondents. The researchers provide questions in which the state of the problem will be answered. Due to the pandemic, the researchers aim to do the interview virtually.

Results and Discussion Kalutang is in the nerve of Marinduque province, showcasing and preserving this unique culture is something that every Marinduqueño should preserve. The province conduct yearly event competition to showcase the kalutang playing especially in the Municipality of Gasan, it also being conducted in every special event in the province like moriones festival. The playing of Kalutang is being translated generation by generation, the elders who play this instrument teach the young members of their family or friends who have an interest in Kalutang, the reason why we can still hear its music until now. They even teach children in school on how to play this in a particular subject. Also, the local gavernment created a significant projects where Kalutang music can be preserved. The Kalutang Playing is being preserved in the town by means of conducting performances and contest every year, it also serves as a way of welcoming tourists or visitors, and is being practiced in Bangbang every week.

Kalutang is one of the unique traditions in the province and is known to be widespread only in Marinduque. This Kalutang Playing is a set of example on how Marinduqueños are creative and skillful. Every tradition is very essential to preserve. Culture and traditions introduce a province or a city or a country. It sustains our unique identity. It preserves what is known about us.

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Kalutang Playing benefited the province a lot, economically in terms of public showing of the uniqueness of the kalutang which prompts each Marinduqueño to be proud of this very unique culture. It also helps promote the province along the country which attracts people to visit Marinduque and explore the beauty of it. Economically speaking, since kalutang is one of Marinduque's pride and one of our ancient traditions in music, we use it to attract tourist, or become a tourist attraction.

Conclusion Preserving the Kalutang Playing is not merely about increasing or expanding the level of economy that Marinduque has. Its great importance is its value as a unique tradition that sustained the identity of the province and its people. With these being said, the preservation of the said unique tradition is more than attracting tourists or improving the economy.

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VALUING THE CELEBRATION OF BATTLE OF PULANG LUPA IN TORRIJOS By: Jomelyn Justiano and Genie Rose Liguit

Abstract This study used a cultural approach and under a qualitative research. The study was all about the Celebration of the Battle of Pulang Lupa that was held at Torrijos Marinduque. In this research, the researcher will going to find out the significance of the Celebration and how it is being celebrated. The study emphasizes of why does it need to celebrate and it's importantce in the culture of the Province of Marinduque. It is also focus in the celebration which is the Battle of Pulang Lupa wherein the respondent's opinion got during the interview via online and have provided the needed information for the study.

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Introduction This Historical Park just outside of Torrijos town is home to the most famous battle on Marinduque during the Philippine American War. This battle is also in the top 10 of all the battles during this period in Philippines. Although a peaceful setting today, it was not so in September of 1900 as forces led by Maximo Abad surprised and defeated Company F of the United States 29th Volunteers led by Captain Deveraux Shields. The history behind this battle occupies many pages of my website and to get a good feel of what happened at Pulang Lupa you need to visit HERE after taking in the pictures below.

Celebrating the 114th anniversary of the Battle of Pulang Lupa, where the Filipinos defeated Americans with crude weapons," said Governor Carmencita O. Reyes in a recent interview. In 1900, the Marinduque Revolutionary Forces under the command of Lieutenant Colonel Maximo Abad were able to attack and capture elements of the 29th US Volunteer Infantrymen led by Captain Devereux Shields in an area called Pulang Lupa (red soil). Occupying a higher ground, Abad's regular soldiers fired on American forces while crossing at a trail leading to Sta. Cruz town. As the US Volunteer Infantrymen fired back, Abad ordered his more than 1,000 strong bolomen to surround the enemies. Sensing the large number of Filipinos closing in, the Americans retreated until they were cornered in a rice field. Before Pulang Lupa, Marinduquenos scored their first victory against the Americans in Boac town which is now known as Battle of Paje. The two victories forced the Americans to change tactics in Marinduque by arresting abled bodied men in towns and by controlling the supplies routes, food sources and shelters that sustained the Filipino fighters.

To end the suffering of the civilians, Abad and his men was forced to surrender in 1901. In 1988, Congress passed Republic Act No. 6702 declaring September 13 of every year as "Battle of 47 | P a g e

Pulang Lupa Day" as a public holiday to celebrate Marinduqueno heroism during the Philippine American war. The Battle of Pulang Lupa Day is also known as Marinduque Day said Provincial Administrator Bong Daza. Daza added that Marinduque is investing now in infrastructure and roads as Governor Reyes wanted the province to be part of the tourism map. Aside from commemorating victorious battles, Marinduque is also known for Luzon Datum the country's geological reference for map-making as well as the world famous Moriones Festival.

Pulang Lupa in Verse

As remembered as being taught in school, Laon Mogpog (Sa bundok ng mapulang lupa Doon sila naglaban alipapa. Amerikano'y nakulong nabigla, ang Kapitan ay nangayupapa. Ang sundalo ng ating guerilla ay nagpakitang tapang at liksi nila sa katunayan ay kanilang nakuha trumpeta't, kombo,pusil at bandila.) On the Hills of the Red Soil There, they fought a battle The Americans were cornered, surprised. The captain became helpless. The soldiers of our infantry showed their courage and speed In fact they were able to confiscate their trumpets, drums, guns and flag.

On 11 September, Shields decided to take advantage of a visit by the gunboat U.S.S. Villalobos. Leaving Lieutenant Wilson and forty-one men to hold Santa Cruz, he loaded fifty-one enlisted men, a hospital corps-man, and his black servant onto the gunboat and sailed to Torrijos, disembarking that evening. The next day he had his first contact with insurgent forces since his company had been on the island, dispersing a band of twenty guerrillas and destroying their cartel.

On the thirteenth, Shields led his detachment into the mountains with the intention of returning to Santa Cruz. Well informed about Shields's movements, Abad had concentrated nearly his entire force of approximately 250 riflemen and 2,000 bolomen along a steep ridge overlooking the trail.

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Shields walked right into the ambush. A fire fight ensued for several hours before Shields ordered a retreat into a covered ravine. What began as a slow withdrawal quickly turned into a race down a rocky stream bed, as the Americans scrambled to escape the pincers that were moving to surround them. After retreating for about three and a half miles, the beleaguered detachment entered a rice field near the barrio of Massiquisie. Here renewed enemy fire forced the Americans to take cover behind some paddy dikes. Shields fell seriously wounded. After ordering that a message be passed to the senior NGO, Sergeant James A. Gwynne, to lead the command out of the closing trap, Shields raised a white flag to surrender himself and the other wounded. The insurgents thought the flag meant that the command was surrendering. So too did Gwynne, who late claimed never to have received the escape order, and thus the entire force lay down its arms. All told, the Insurgents killed four Americans and captured fifty, six of whom, including Shields, were wounded. Shields later claimed that the Filipinos lost thirty dead, though this number was never confirmed. After months of hiding, Abad in a few short hours had destroyed nearly a third of the entire American garrison on.

This study will be a great help in the future researchers that are interested about the values that are still evident that they may serve as a reference data in conducting further researchers and testing the validity of other related findings.

METHODS AND MATERIALS This chapter explains and focus on the methods and materials that the researchers used in gathering data. It also describes the research method, population sampling, research locale, description of the respondents, description of the instruments, and gathering of data.

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Research Method This study will be using a descriptive methodological design to determine to valuing the celebration of Battle of Pulang Lupa in Torrijos, Marinduque that are still evident. This approach is enough in providing the information needed in the study. Thus, this method will help to emphasize the purpose of the study.

Research Locale

Figure No. 1: Map of Torrijos, Marinduque Figure No. 1 shows the geographical map of Torrijos, Marinduque, where it is located. The researchers decided to conduct the study for the researchers believed that the respondents they choose will answer their questions and can provide enough information in terms of the subject matter. Hence, the researchers also believed that their respondents are a huge contribution regarding to the study.

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Result and Discussion Celebration of the Battle of Pulang Lupa is mandated by law that is why all government employees are required to participate in the said celebration as part of the cultural traditions in Marinduque to showdown about what was happening during the time of American soldiers fight against Filipino until we won. We need to remember all the memorable events like this so that our young generation should adopt the value of brave Filipino. The significance of this is that we Filipino fight for right without any high-tech equipment’s that the young people could remember from generation to generation.

Conclusion The dictum that it is the people and not the advanced weaponry that determines the outcome of a war was proven by the Battle of Pulang Lupa in Marinduque, more than a hundred ago. The encounter took place on the mountainous side of Torrijos, twenty five miles off Sta. Cruz town proper. It was the first true major battle won by the Filipinos, after the infamous Santa Mesa incident on February 1899. America then had just emerged as a world power after defeating Spain in the Battle of Manila Bay in May, the previous year. In 1900; the Filipino revolutionary forces had been weakened by its series of losses. Luzon was saturated by the Yankee forces, who were closing in on General Emilio Aguinaldos retreating force.

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Pagsasaklab/Pagtatawas as a Diagnostic Ritual Of Barangay Capayang by: Clarisse Fabul, Oliever Dasmarinas, & Jea Nicole Curameng

Abstract Traditional healing is a part of the Filipino culture that has been passed down through many generations, and is continuously being practiced, especially in far-flung barrios and barangays in the country. From the old name babaylan, the traditional healers now operate under various names, such as albularyo, manghihilot, mangluluop, mangtatawas , and faith healers. They become instrumental in ensuring that their kapwa (fellow) receives the health care a person needs regardless of gender and social status. In this context, this study traced the existence of traditional healers in the fourth district of the province of Camarines Sur known as Partido area. It was found that ancient parabulong in Partido area is commonly called albularyo which is considered as the “general practitioner” knowledgeable in most of the folkloric modalities, usually versed in the use of medicinal herbs and spiritual/supernatural interventions. Their procedures and rituals were observed with similarities on performing oràsyon, hilot , and himolso; likewise, with their common healing paraphernalia such as lana and kandilâ . Although there are noted differences and similarities on the description of their practices and procedures, these key informants’ healing practices are all centered to God with a pure intention to cure one’s illnesses and to be of help to other people. Hence, further studies on the psychological effects of albularyos and exploring the other features of traditional healing of Partido area should be conducted and be preserved as part of the locals’ culture and tradition.

Keywords Pagsasaklab- or known as pagtatawas a divination ritual, it attempts to diagnose an affliction or psychological disorder.

Pagtatawas- an old kind of diagnostic ritual performed by quack Doctor also called albularyo.

Albularyo- Albularyo, sometimes spelled albulario, is a Tagalog term for a folk healer or medicine men.

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Diagnostic rituals- a religious or solemn ceremony consisting of a series of actions performed according to a prescribed order.

Babaylan- The babaylan was well versed in herb lore, and was able to create remedies, antidotes, and potions from various roots and seeds.

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Introduction Capayang is a Barangay in the Municipality of Marinduque that still practice the old ways when it comes in finding alternative ways of curing common illnesses. Pagsasaklab or also-known as Pagtatawasis an old kind of diagnostic rituals that is popular throughout the province and is usually performed by a Quack Doctor or also-known as “Albularyo”.Pagtatawas / Pagsasaklabis a popular alternative way of diagnosing illness in most areas of the Barangay.A person who is experiencing a super-natural phenomena or unexplainable illness, (this also includes common illness such as fever and flu) is being examine by an Albularyoby the use of Pagtatawas / Pagsasaklabto have diagnosis to what is causing him illness. Throughout the barangay we can find many albularyoswho are popular in their neighborhood for having their different techniques in performing Pagtatawas / Pagsasaklab. This study will aim to identify the most common way in performing Pagtatawas / Pagsasaklabofalbularyosin Barangaycapayang.

Residents of BaranggayCapayang had been using Pagtatawas / Pagsasaklab as their first-aid before going to any medical facilities or it may become their last option and second-opinion if their illness is not cured in the Medical Facilities. Many Marindukanons had experience this way of alternatively curing their illness, this includes Pagtatawas / Pagsasaklab, but despite its fame throughout the province, this study will also aim to interview randomly selected respondent in BaranggayCapayang that had experience Pagtatawas / Pagsasaklabas their alternative way of diagnosing their illness.

Traditional healing is a part of the Filipino culture that has been passed down through many generations, and is continuously being practiced, especially in far-flung barrios and barangays in the country. From the old name babaylan, the traditional healers now operate under various names, such as albularyo, manghihilot, mangluluop, mangtatawas, and faith healers. They become instrumental in ensuring that their kapwa (fellow) receives the health care a person needs regardless of gender and social status. In this context, this study traced the existence of traditional healers in the fourth district of the province of Camarines Sur known as Partido area. It was found that ancient parabulong in Partido area is commonly called albularyo which is considered as the “general practitioner” knowledgeable in most of the folkloric modalities, usually versed in the use of medicinal herbs and spiritual/supernatural interventions. Their procedures and rituals were observed with similarities on performing oràsyon, hilot, and himolso; likewise, with their common 54 | P a g e

healing paraphernalia such as lana and kandilâ. Although there are noted differences and similarities on the description of their practices and procedures, these key informants’ healing practices are all centered to God with a pure intention to cure one’s illnesses and to be of help to other people. Hence, further studies on the psychological effects of albularyos and exploring the other features of traditional healing of Partido area should be conducted and be preserved as part of the locals’ culture and tradition.

According to pseumedicine in Filipino Psychology Pagtatawas is an affliction or psychological disorder is diagnosed by interpreting the form produced in water by heated alum or molten wax droppings from a light candle. Earlier and in some rural areas in the Philippines, alum (Hydrated Alluminum potassium sulfate or tawas in the vernacular) is ritualistically used by the Albularyo or medicine man for diagnosis of a variety of health conditions: A child incessant crying, frequent fatigue, or even failure to conceive. The tawas is used to cross the forehead and other suspicious or ailing parts of the body as prayers are being whispered (Bulong or Oracion). It is then placed on glowing embers removed when it starts to crack, then transferred to a small basin of water, As it cools, It’s new form spreads on the water surface and assumes a shape that may suggest the cause of the illness, often one of several indigenous forces; dwarfs, devils or other evil spirits (na-nuno, na-kulam, na-demonyo). The water in the vehicles is then used to anoint the ailing part of parts of the body to counteract the evil forces or illness. The tawas is then discarded and thrown westward, preferably into the setting sun.

Presently and in most areas, it is an albularyo who simply lights and holds the candle during the ritual. In some, It is the albularyo who interprets the vague shapes produced by the wax as it solidifies in the basin of water. An albularyo may see supernatural beings displeased as cause of the illness in the shapes and forms, and suggest some cleansing ritual or peace offering.

Statement of the Problem This study aims to asses and determine the effectiveness of Pagsasaklab/Pagtatawas as a diagnostic ritual.

1. Does the ability of faith healer is innate, inherited, or learned?

2. What are the different ways that faith healers used in treating patients?

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3. Do patient testifies its therapeutic claims?

Significance of the study The importance of this study is mainly to inform anyone who wants to know more about the traditional healing and practices.

The result of this study will benefit the following:

To the patient who experience illness The researcher believe that the findings of this study will be a great help to the patient who experience or suffering from illness to make them have an idea about the faith healer treatment.

This study will help the patients to become more conscious of the traditional healing practices.

To the student This study will be useful to all students who are interested in the same topic. This study offers information, knowledge and background to make their research successful.

To the future researcher This study will help to pursue this kind of study; this would be a useful reference.

Scope and limitation The scope of this study focuses on the Pagsasaklab/Pagtatawas as a diagnostic ritual of BaranggayCapayang. The respondents of this study will be given to the faith healer known in BaranggayCapayang and also to the patient who have an experience successful treatment in faith healer. The researcher interview the respondent personally to answer the questions. The researcher believes that respondent should be able to make comfortable. Making the interview more of a conversation.

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Methodology This chapter discusses in detail the research methods and procedures that the researchers used in gathering data.

Research Method The researchers used qualitative method. It is the best method to be used in the study because of its advantages such as providing a lot of information by the respondents. Qualitative techniques give you a unique depth of understanding which is difficult to gain from a closed question survey the respondents are able to freely disclose their experiences, thoughts and feelings without constraint. According to Cresswell (1994) "A qualitative study is defined as an inquiry process of understanding a social or human problem, based on building a complex, holistic picture, formed with words, reporting detailed views of informants, and conducted in a natural setting.

Gathering Data The researcher gathered the data needed from the respondents. The data needed for the study gathered after letter for the respondents with the signature of the principal have been signed.

To obtain the data they used survey questionaire by interviewing the respondent.

The procedure they follow was that, first they interviewed the respondents and used the voice record to get the answer of the respondents. Then the researcher was based the answer by the respondent’s response through voice record.

Description of the respondents This shows the geographical map of Mogpog, Marinduque where the Baranggay Capayang is located.

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Description of the Instrument In semi- structured interviews, the researcher has more flexibility when it comes to adding questions or asking for clarifications. These interviews tend to be used to gather qualitative data, usually last a little longer, and allow the researcher to explore questions in greater depth.

The data gathered by audio or video recordings so they can be transcribed and analyze data related to research topic. It is also worth mentioning that many of the methods presented can make use of the digital tools and data proceeding methods.

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Results and Discussion This chapter presents the result of the gathered data. Transcription of interviews was used to the answer the problem.

A. Does the ability of faith healer is innate, inherited, or learned In the rural areas, by tradition and because of the chronic economic constraints, the faith healer, there are those like the albularyos, manghihilot and other healers, their healing rituals replete with ingredients of religiosity, icons, prayers and invocations, using the same diving ways of tawas and luop, diagnosing black elves, evil spirits, possessions and sorcery as causes of maladies, dispensing their fringe concoctions of treatment.

Respondent 1 (Maria Molbog logmao) (A faith healer and hilot who started being a healer at year 1993) her ability to heal is innate According to the faith healer respondent there is usually a history of a healer in the familyline, their healing a continuum of a “calling”, the power or ability of her was bestowed by a supernatural being, often attributed to the Holy Spirit. Often lacking in formal education, her skills are based on and honed from hand-me-down practices and lore, with a long period of understudy or apprenticeship with a family elder or a local healer. Years of patience and study bring the healer into a familiarity with the lore, rituals and modalities of diagnosis and healing, the prayers, bulong, orasyon, and the use of herbal medicinal plants. Some acquire an expertise in the art of pulse taking and diagnosis.

I. Illness commonly encountered: a. All types of illness b. exorcism c. Spiritual healing II. Material used: a. Blessed Water 59 | P a g e

b. Coconut Oil c. Tawas d. Pansuob (Not specified) e. Rosary f. Candle g. Lana III. Process of diagnostic Ritual: a. Burning of tawas to create molded figure and then interprets it, while casting oration. b. Massage the patient to identify the place of illness.

Respondent 2 (Rebecca Monteguado) an albularyo (Started being a healer at year 2016) her ability to heal was learned.

I. Illness commonly encountered a. Namamasaman b.Comon flue and cold II. Materials used a. Tawas b. Pansuob (Not specified) c. Coconut Oil d. Water III. Process of diagnostic Ritual a. Burning of tawas to create molded figure and then interprets it, while casting oration.

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B. The different ways that faith healers used in treating patients In the hierarchy of the Philippine Alternative healer, faith healers belong to a separate category of specialization. Their numbers are uncertain. However, the rural landscape is replete with stories of simple folk saved from illness or death becoming healers, practicing in relative anonymity or hesitant burgeoning fame, their renown spreading through the grapevine of the rural faithful.

Respondent 3 (Emmanuel Jayson Valdepena Bolata).Ang lunas ng taong labas sa kontemporanyong Panahon. Ang Tawak at Tandok ng Marinduque.

I. In this study the author conducted a study about the two ways in preventing and curing venoms in Marinduque; a. Two types of Traditional methods in preventing and curing venoms in Marinduque. a. Tawak i. Tawak is an orated beverage that consists of various ingredients and is cooked by the mangtatawak. Taken only in Good Friday, and is believed to neutralized venom, as well as other health benefits. b. Tandok i. Tandok is done by using crystal ball, animal horns, sharp knife and ritual to remove the venom in the patient’s body.

Respondent 4 (Gilda Corder-Fernando, Diagnostic Rituals) I. The author of this article shares her experience in several Diagnostic Rituals she had experience, since she has a father which is a doctor, this kind of stuff left new to her.

A. Interpreted: -An Albularyo that uses tawas interpret what causes her illness.

-A Hilot that massages her with coconut oil, while whispering a secret oration.

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-A lady that uses coupon bond as an x-ray result to interpret the place where which part is in trouble Offerings: Two eggs that are rub in the body then throw outside of the house.

C. Do patient testifies its therapeutic claims?

In this study the researchers want to find out the experience of the patient in Diagnostic Rituals in Baranggay Capayang, Mogpog Marinduque.

Respondent 5 (Jennelyn Salmulde) According to her, she was cured by a faith healer/ spiritual healer in the year 2020.

I. Illness a. Nanuno sa balon (Faith healers diagnosis) II. Diagnostic Ritual experience by the patient. a. Pagtatawas/Pagsasaklab using tawas (Being smoked by a burning tawas in a bowl while sitting on a chair.

Respondent 6 John Cameron Seger (According to him he was cured by the Albularyo in the year 2018) I. Illness a. Eczema (Doctors diagnosis) b. Namasamaan sa isang matubig na lugar (Albularyo’s diagnosis) II. Diagnostic Ritual experience by the patient: a. Pagtatawas using candle and water. (Dripping of melted candle in the basin to create a molded figure) b. Pagtatawas using candle and stainless plate (smoking the stainless plate and the albularyo interprets what figure is created in the smoked stainless plate.

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Conclusion The information that the researcher gathered is all about the Diagnostic Ritual of Baranggay Capayang, Mogpog Marinduque. The ancient Pagsasaklab/Pagtatawas in the Province of Marinduque is commonly called Albolaryo which is considered as the “General Practitioner” knowledgeable in the most of the folkloric modalities, usually well versed in the use of medicinal herbs and spiritual interventions. Their procedures and rituals were observed with similarities on performing orasyon, hilot and himolso, likewise with their common healing paraphernalia such as, blessed water, coconut oil, tawas, pansuob, rosary, candle, and lana. Although, there are noted differences and similarities on the description of their procedures, these key informants’ healing practices are all centered to God with a pure intention to cure ones illness and to be of help to other people.

Hence, further studies on Pagsasaklab/Pagtatawas as diagnostic ritual of Barangay Capayang, Mogpog, Marinduque area should be conducted and be preserved as part of the local’s culture and tradition. If possible, a need to establish an organization for this indigenous healer is recognized so that they will not be exploited by this modern society and will continue to exist for generations.

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Moriones : The influence of Spanish Era Invasion on the Contemporary Beliefs of Barangay Argao Residents By: Regine Convocar & Alissa Hernandez Abstract This study uses materials and method to analyze and determine the Moriones : The influence of Spanish era invasion on the contemporary beliefs of Baranggay Gitnang Bayan residents. This method is enough in providing the information needed in the study. Thus, this method will help to emphasize the purpose of the study. According to the findings that have been taken, it is perceive that it is found out that it appears that long before, Moriones has been regularly practiced yearly in the town of Mogpog, Marinduque, in relevance to the commemoration of the Holy Week starting from Holy Monday to Easter Sunday. The influences of Spanish colonization play a vital role for the present day conviction in preserving these kind of beliefs, the Moriones influenced the residents of Barangay Gitnang bayan by the use of kalutang, which originated from nearby province, Mindoro. Moriones also has pagan influences wherein the use of mask is highly necessity to hide identity. The old beliefs and its influences differ in our present-day conviction is that beliefs are way more valued and preserved than that of nowadays.

Keywords: Beliefs, Moriones, Holy week

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Introduction Gitnang bayan is one of the Barangays in the municipality of Mogpog, in the province of Marinduque. This town was politically subdivided in 37 barangays. According to the history, Gitnang Bayan, formerly Poblacion, is a barangay in the municipality of Mogpog, in the province of Marinduque. The Barangay of Gitnang Bayan was called of its name because this sitio is the only one barangay that can be found in the middle part of Mogpog municipality.

In the recent study conducted by Fitzpatrick (2013), the colonial experiences of the Philippines have influenced cultural practices significantly. Philippine culture's hybrid nature is a mixture of elements from various sources that are often inconsistent. In the late 15th to 20th centuries, colonialism, especially among the European countries, was a popular form of political and economic competition.

A colonial enterprise When the Spaniards arrived in the Philippines in 1521, more than 100 ethnolinguistic groups already occupied the archipelago of more than 7,000 islands. Catholicism’s influence affected everyday life and annual traditions. Church bells rang as a reminder for communities and families to recite the Angelus and other prayers. Mass attendance was also recorded every Sunday.

In many cases, the Catholic pantheon of saints replaced local deities believed to be behind the agricultural cycle, though the holidays and festivals persisted—just under the banner of the patron saints them to coastal areas. (Christian History) by Cornelio.

The Moriones The Moriones first appeared in Mogpog in 1807 as initiated by the Parish Priest, Father Dionisio Santiago. This is the reason why Mogpog claimed to be the origin of Moriones.

Thistradition is observed by men, and now, even by some women during the Holy Week starting from Holy Monday to Easter Sunday. The penitents wear masks and costumes similar to those worn by the Roman soldiers as a way of atonement for their sins committed or for other similar reasons. The penitents roam around the town for the day throughout the week wearing masks and glamorously designed costumes.

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The culminating activity is done on Eastern Sunday after Christ has risen. The ceremony is the re-enactment of the biblical story of Longinus. Longinus was a Roman soldier whose one eye was blind. Before the body of Jesus was taken down from the cross, Longinus thrusted a spear on His side and came forth blood and water. A drop of blood spurted in the blind eye of Longinus, miraculously curing him of his blindness. Longinus headed a group of soldiers detailed to guard the Holy Sepulcher where the body of Christ was buried. He witnessed the resurrection of Christ on the the third day. He rushed to tell the news to the scribes and pharisses and shouted around the town what he witnessed. He refused to keep it a secret, so a manhunt was ordered by the Chief Priest and scribes to kill him. The centurion voluntarily surrendered but before he was beheaded, he told his captors that the blood of Jesus cured his blind eye and bravely swore of Jesus’ Resurrection. According to (Mogpog.gov.com.ph) The aim of this study is to provide a descriptive interpretation on determining the influence of the Spanish invasion on Barangay Gitnang bayan's contemporary beliefs and to show how the Spanish colonization is still evident as it plays a large role in the contemporary society.

Statement of the Problem This study aims to assess the Moriones : The influence of Spanish era invasion on contemporary beliefs of barangay Gitnang bayan residents in Mogpog, Marinduque.

1. What are the influences of Moriones to the residents of baranggay Gitnang Bayan?

2. How does moriones affect the beliefs of the residents of the Gitnang Bayan, Mogpog?

3. How the old beliefs and its influence differ in our present-day conviction?

Methods and Materials This chapter discusses in detail the research methods and procedures that the researchers used in gathering data.

Research Method The researchers used descriptive method. It is the best method to be used in the study because of its advantages such as providing a lot of information, giving a holistic view and the 66 | P a g e

data is easily attainable. According to Manuel and Medel descriptive research describes “what is”.

It involves the description, recording, analysis and interpretation of the present nature, composition or process of phenomena.

Gathering data The researcher used google form to gather the data needed from the respondents. The researchers also used mobile phone to call and conduct semi-interview to the respondents as an alternative instrument since there’s a pandemic to avoid physical contact. To obtain the data, they used a semi-interview and survey questionnaire which was sent to the respondents with link attached.

The procedure they followed was that, first they sent the google form questionnaire to the respondents through messenger and email as well as through call.Then, they collect the questionnaire after it has been answered.

Description of the Respondents The respondents that answered the survey questionnaire are the residents of baranggay Gitnang bayan Marinduque. They are chosen to be the respondents of the study due to their experience that will help the researchers to provide information needed in the study.

Research Environment This shows the geographical map of Mogpog, Marinduque where the Barangay Gitnang bayanis located.

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Description of the Instrument The researcher used Google form for the questionnaire,the interviewer has more flexibility when it comes to adding questions or asking for clarifications on the attached blank space provided.

Since pandemic, the researchers also used alternative instrument by means of call and semiinterview to some residents of the selected barangay.These survey questionnaire and semiinterview tend to be used to gather qualitative data, usually last a little longer, and allow the interviewers to explore questions in greater depth (see the chapter by Corona, this volume).

The data are gathered by email or messenger linkand through call, so they can be transcribed and analyzed later on (see Moore & Llompart, this volume). It is also worth mentioning that many of the methods presented can make use of the digital tools and data processing method.

RESULTS AND DISCUSSION This chapter presents the result of the gathered data. Transcriptions of interviewswere used to the answer the problems. b. Influences of Moriones The moriones is a Lenten festival held annually on Holy Week on the island of Marinduque, Philippines. The “moriones” are men and women in costumes and masks replicating the garb of biblical Roman soldiers are interpret by local folks. The Moriones or Moryonan tradition has inspired the creation of other festivals in the Philippines where cultural practices or folk history is turned into street festivals.

Respondent 1 (Penance 1) revealed that: “Sa palagay ko ang isang impluwensya ay nagmumula sa kalapit na isla. Ang isla ng Mindoro ay malapit sa Marinduque, kalakal ang naging ugnayan sa pagitan ng dalawang mga isla nuong panahon na yun. Narinig ko na ang taga Marinduque ay pumupunta sa Mindoro upang magtanim ng palay tuwing taghirap saka sabi din yun nung iba pang matatanda dito sa amin.

Narinig ko rin na ang Mindoro ay mayroong pagdiriwang ng Moriones pati na rin ang “Kalutang” tapos ang alam ko laang ay ginamit din yun ng mga mangyan.”

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According to respondent 1 the influences came from nearby provinces. Mindoro Island is near Marinduque and water flows encourage trade and relations between the two islands. I heard that when times were difficult, the Marinduquenos went to Mindoro to plant rice. I also heard that Mindoro has Moriones and the "Kalutang" festival. The Kalutang is not used by the coastal people who are perhaps recent colonists but by the Mangians.

Whereas, Respondent 2 (Penance 2) said that: “Naniniwala akong ang mga Moriones ay mayroon ding paganong impluwensya. Ang larawang inukit ng maskara ay ginagawa ng lihim at ang pagkakakilanlan ng taong nagsusuot ng maskara ay nakatago. Narinig ko na ang mga Manyan carvers sa Mindoro ay itinatago din ang kanilang pagkakakilanlan at kung sino ang gumawa ng larawang inukit ay lagging nananatiling misteryo. Siguro ay may mga koneksyon ditto. Ang pagdiriwang ng Moriones ay isa ring katulad ng ritwal ng Hopi (Katutubong Amerikano). Ang Hopi ay nakaukit din sa pag-iisa at isusuot ang kanilang maskara upang matago ang kanilang pagkakakilanlan. Ang pagkakakilanlan ay ipinanatiling lihim sapagkat naniniwala ang Hopi na ang maskara ay isunusuot upang ipakita ang mga Diyos na kilala bilang Kachinas. Samakatuwid, kung ang pagkakakilanlan ay nahayag, kung gayon ang taong iyon ay hindi na makikita bilang isang Diyos. Sila rin ay tumutugtog ng mga instrumento.”

According to respondent 2, the Moriones have pagan influences, too. The mask is carved in secret and the person who wears the mask's identity is concealed. I heard that many carvers in Mindoro are still hidden in their identity and the graving is always a mystery. Perhaps there are links here. The festival of Moriones is similar in some way to the Hopi ritual. The Hopi are also secluded and wear masks that keep their identity secret. However, their reasons vary. The Hopi believe that the mask is used to portray gods known as Kachinas. The identity is held secret.Therefore, if the identity is revealed, the individual is no longer considered a God. Even they have people playing instruments.

Respondent 3 (Penance 3) claimed that: “Ang Moriones ay maaring magamit ng ating mga ninuno. Dahil maraming tao ang nagakala na ang mga Europeo ay diyos, ang pagsusuot ng Moriones ay marahil isang kilos ng paggaya 69 | P a g e

sa isang diyos. Gayundin, ang pagkakakilanlan ay inililihim upang maiwasan ang mga tao na malaman kung ang tao ay isang diyos o hindi. Ang katotohanan na ang maskara ay ginagawang galit na mukha ay gayahin ang mukha ng kalikasan. Ang moriones ay maaring simbolismo ng isang diyos. Sa palagay ko ang nag ugnay sa mga impluwensyang Pagan ay ang mga manlalaro ng kalutang. Ang kautang, sa palagay ko, ay nagmula sa tribo ng Mangyan ng Mindoro.” c. Moriones affect the beliefs Respondent 4 (Resident 1) stated that: “Ako bilang isang namamanata ay naniniwala na kapag isinuot mo ng iyong maskara o ang pagsali sa panata ay nakakabawas ng kasalanan. Sa tuwing ginagawa koito ay gumagaan ang loob ko. Si Father Dionisio ang kauna-unahang nagpakilala nitong Moriones dito sa sa Mogpog, baka kilala yun ng mga lola at lolo nyo? ito kase talaga ay nasa bibliya, kung alam

ninyo yung kwento tungkol Kay Longhino na gumaling dahil sa dugo ni Hesus. Naniniwala kase kami na kung paano naghimala ang Diyos kay Loghino ay ganun din sa amin.”

The respondent believes that wearing mask or doing penitence could lessen sins. He also Mentioned about the biblical story of Longinus about the Roman soldier who thrusts a spear on Jesus side and came forth blood and water, before the body of Jesus was taken down from the cross. His blindness was believed to be miraculously cured because of the droplets of blood that spurted in his blind eye. d. Old beliefs and its influence differ in our present day conviction Respondent 5 (Resident 2) “ Sa tingin ko mas pinahahalagahan ang dating mga paniniwala kaysa sa ngayon”.

Rendering to respondent No. 5, what makes old and present day beliefs different from each other is that beliefs are way more valued and preserved than that of nowadays.

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Conclusion The information that the researchers gathered is all about the Moriones festival being held annually during Lenten season in the municipality of Mogpog, province of Marinduque, its influence to the residents of the said town, how it affects their beliefs and how this old beliefs differ from the present day conviction of the constituents of the town. It appears that long before, Moriones has been regularly practiced yearly in the town of Mogpog, Marinduque, in relevance to the commemoration of the Holy Week starting from Holy Monday to Easter Sunday. Based from the data gathered by the researchers, respondent 2 and 3 have the same opinion compared to respondent 1 who believes that all the influences came from the nearby provinces. The researchers found out that age gap also plays a big role in preserving these kinds of beliefs. Citizens of Mogpog claimed that Moriones was first introduced by Father Dionisio Santiago in 1807 in Mogpog, Marinduque, as a biblical re-enactment of the story of Longinus – a Roman soldier whose one eye is blind. As time passed by, the moriones became popular. The town of Boac, Gasan, Buenavista, Sta. Cruz and Mogpog has their own way of conducting this festival.

People from the town of Mogpog, man and woman, participates in this religious festival with different intentions and offerings. Some of the intentions of the participants of this festival is for their safety and wellness of their whole family, some intentions are to thank Jesus for the miracle they received or their family has received, and some are those who still patiently believes in seeking for miracles to happen to them. Even how busy or hard the whole year was, when Lenten season comes, everyone gets ready to participate with this religious festival. People think of this as an reparation of the sins they’ve committed.

This kind of religious festival in Mogpog, Marinduque, is continuously traversing from generation to generation. There are children who’re at a very young age, join their elders during Lenten season in participating with the Moriones festival. They are encouraged by their loved ones to continue what their family has started in devoting their time to Jesus. The beliefs and values entailed with this festival to the young generation marks a special place in their lives that they will carry throughout their lives as they become old.

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HOSANNA: A RELIGIOUS PRACTICE IN CELEBRATION OF MOGPOG TOWARDS THE LIFE, AND PASSION OF JESUS CHRIST By: Joreen Joy Gayares & Laila Marie Falcan

Abstract This paper aims to gain perspective in the traditional religious practices of Mogpog during Holy Week in particular to singing of "Hosanna" during Palm Sunday. Also, to distinguish the way the ceremony is being practiced, including the message of the song itself. The researchers used a coded data from the online resources and interviewed key informants from the Saint Isidro Labrador Mogpog Parish Church. In conducting the research, the researchers discovered that the singing of “Hossana” is to recognize the triumph entrance of Jesus Christ to Jerusalem. The singing of the song is done after the mass, and in each designated “honsanahans” in the proper of Mogpog.

The song is based from the life, and passion of Jesus Christ. The singing of “Hosanna during Palm Sunday is to celebrate the entrance of Jesus to Jerusalem. Also, this is to serve as praising God, and a plea for help. Moreover, according to the old folks, singing the song “Hosanna” would heal illness of the devout.

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Introduction Holy Week (Semana Santa) is one of the significant events of Catholic Filipinos in commemoration of the life, passion, salvation, and resurrection of Jesus Christ. In the light of the religious event in the Philippines, the serene island of Marinduque is well-known in their vernacular religious practices during Lenten season. Apart from the Moriones Lenten Rites by which the province has its exceptional prominence, there are existing religious practices that each Marinduqueños can be proud of.

In solemn commemoration of Jesus Christ, the Holy Week begins from Palm Sunday to Black Saturday, then Easter Sunday. Christian’s solemn contemplation of Palm Sunday is to honor the triumph of Jesus Christ's entry to Jerusalem before being crucified. During the ceremonial practice, the blessing and procession of palms (date palms, coconut leaves commonly used in the country) takes place. One of the municipality of Marinduque, Mogpog is known for their religious practice of singing "hosanna" during Palm Sunday.“Hosanna” means “Praise God”, the song was outlined from the life and passion of Jesus. For decades the municipality of Mogpog continues the practice up to this day.

This paper aims to gain perspective in the traditional religious practices of Mogpog during Holy Week in particular to singing of "Hosanna" during Palm Sunday. Also, to distinguish the way the ceremony is being practiced, including the message of the song itself. And, to determine and include the relevance of the song to the religious beliefs of people from Mogpog.

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Materials and Methods This article Hosanna: A Religious Practice in Celebration of Mogpog towards the Life and Passion of Jesus Christ utilized a qualitative type of research design in order to gain perspective in the traditional religious practices of Mogpog during Holy Week in particular to singing of "Hosanna" during Palm Sunday. Also, to distinguish the way the ceremony is being practiced, including the message of the song itself. And, to determine and to include the relevance of the song in the religious beliefs Mogpog residents.

The researchers sought key informants in search from the Saint Isidro Labrador Parish of Mogpog in the light of giving perspective about the religious practice every Palm Sunday. The researchers interviewed two (2) key informants aiming to gain in-depth information about the traditional religious practice as they serve in the church. In addition, the researchers sought for additional information about the paper from online resources.

Results and Discussion Upon the gathering of data, “Hossana” is a song that is sung during Palm Sunday. In the article of A Palm Sunday Prayer: Hosanna in the Highest!, Palm Sunday was also a fulfillment of the prophecy given in Zecheriah 9, foretelling that the king and savior would come mounted on a donkey, just as Christ triumphantly entered Jerusalem. The informants discussed that singing of Hosanna took place after the first mass in the handmade “kubol” or “tore” specifically made for the celebration during Holy Week. The vernacular practice of “honsanahans” or “kubol” built in the proper of the municipality of Mogpog is where the singing of the song takes place. There are designated the vernacular practice of “honsanahans” or “kubol” built in the properb people in the creation of these four “honsanahans”; the captain of the barangay: “masayaw ng bati”, a “teneintela”, mayor of the town, and Corazon De Jesus SamahangBanal.Also the “palaspas” is already blessed before the singing of “Hossana”. According to the interviewed informants the “honsanahans” are four because they believe that the world has four corners, and that it has north, south, east, and west.

According to the key informants the song is based from the life, and passion of Jesus Christ.

The singing of “Hosanna during Palm Sunday is to celebrate the entrance of Jesus to Jerusalem.

Also, this is to serve as praising God. Cited from the official website of the municipality, tune of 74 | P a g e

the song was from the evangelists: San Mateo, San Marcos, San Juan, and San Lucas. It was implied by Palmer (2021) in her article “What Does “Hosanna in the Highest Mean”, Hosanna is a unique word, only found in a few other verse in the Bible. The Gospels of Mark and John include this word as they retell Jesus riding in a Donkey to Jerusalem, same account in Matthew’s Gospel.

She also mentioned the word hosanna found in the New Testament was derived from a Hebrew word, hoshiana found in the Old Testament, specifically Psalm 118:25-“Lord save us! Lord, grant us success.” Looking into the meaning of Hosanna in the New and Old Testament, the singing of the song is also a plea for help.

Moreover, according to the old folks, believes that singing the song would heal and serves as medicinal sensation to the devout residents.

Conclusion This paper aims to gain perspective in the traditional religious practices of Mogpog during Holy Week in particular to singing of "Hosanna" during Palm Sunday. Based on the discussion, the singing of “Hossana” is to recognize the triumph entrance of Jesus Christ to Jerusalem. The singing of the song is done after the mass, and in each designated “honsanahans” in the proper of Mogpog. The song is based from the life, and passion of Jesus Christ. The singing of “Hosanna during Palm Sunday is to celebrate the entrance of Jesus to Jerusalem. Also, this is to serve as praising God, anda plea forhelp. Moreover, according to the old folks, singing the song “Hosanna” would heal illness of the devout.

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‘NA DOLORES NA’: EXPLORING THE AWARENESS OF TEENAGERS TO THEIR BARANGAY’S ORIGIN Ronnie Mae P. Rullan and Queen Hyra Joy M. Naling

Abstract Being aware about the origin of your place is one of the crucial parts of living in your country. It is viable for the youth to know about the importance of having knowledge about the place where they live in. Being aware reflects the reality that our lives are shaped by particular places and that our physical place in the world is a major determinant to how our lives are lived.

This is a part of cultural identification. This study aims to identify the awareness of teenagers regarding the origin of Barangay Dolores in the Municipality of Sta. Cruz as well as the meaning behind Dolores’ expression “Na Dolores na ang mga Tao”. The researcher used the quantitative descriptive method, and the objectives were tested by a survey questionnaire distributed to twenty (20) teenager respondents of Barangay Dolores. Based on the findings, most of the teenager respondents are aware about the origin of their Barangay but when it comes to the long-lived expression of their Barangay, “Na Dolores na ang mga Tao” most of them were clueless. This implies that programs to raise awareness among teenagers when it comes to their Barangay’s origin will be beneficial.

Keyword: Dolores, awareness, expression, Barangay, origin

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INTRODUCTION The Municipal Government of Sta. Cruz was founded in 1790. It is recognized to be the largest municipality in the Province of Marinduque. Santa, Cruz which exactly stand for “Holy Cross”, which is a suitable term for the place reflecting the Christianization of the province established at some point in 17th century. Like any other places, Sta. Cruz has its respective area or barangays which carries different names and origins. It is important that everyone in one place has knowledge about the origin of the place they live in. Being aware is a huge thing for a person because they revive in their life the significance of their birthplace. Understanding where we came from and what is the story behind our town’s name helps us understand the world in which we now live. It enlightens people of their purpose and becomes a filter through which we see day-today life. Having familiarization with our place makes the place more remarkable and we get to know the aim of it and be aware for its true value.

Map of Dolores (Google Maps) Barangay Dolores is one of the fifty-five (55) barangays located in the Municipality of Sta. Cruz. Dolores is situated at approximately 13. 493, 121. 9768, in the island of Marinduque and is positioned in west of Barangay Aturan. Similar to other barangays, Dolores also has a unique origin pertaining to its place name “Dolores”. The term was originated from the expression “na Dolores na ang mga Tao” which refers to the group of people roaming in the vicinity of municipalities of Mogpog and Boac, especially during their “town fiesta”. According to the older folk residing there, Dolores has connection with their patron Santa. Dolorasa. Moreover, the barangay is unique due to the expression linked with its name that is particular to that place that conveys the unity between people whenever they visit different Municipalities.

These days, many young people forget to look back to their town’s origins. They have no idea or knowledge behind the name of their place. All they do is settle where they live and use its name like their own without any idea about the history of it. According to the research of Upham 77 | P a g e

(2001), entitled “Minnesota place names: A geographical encyclopedia”, the names of places the names that people give to the land and the towns comprise miniature history lessons and stories wrapped up in a few words. One-word name of a place carries a thousand facts regarding the nature of one’s town. It is nature for one’s place to have its background and history.

In the Municipality of Sta. Cruz which is composed of fifty-five (55) barangays, the researchers would like to study about one of the rural barangays which is the Barangay Dolores.

This study aims to explore and identify the awareness of teenager about the origin of Barangay Dolores. Although the study is limited in scope and depth of analysis, the information could

provide insights on the importance of awareness to one’s Barangay origin that is a part of cultural identification.

MATERIALS AND METHOD This study was conducted on May 26, 2021, where the researchers decided to focus on the Municipality of Sta. Cruz where Barangay Dolores is located. The study employed the descriptive survey method involving the teenagers from Barangay Dolores, Sta. Cruz. A total of twenty (20) teenagers were chosen as respondents for the survey. A questionnaire for the survey was also prepared.

Using the Likert-scale for the survey, the researcher was able to determine the respondent’s opinion that best aligns with their view. Using the statistic test such as percentage and mean, the data was calculated and tabulated, and the researchers were able to interpret the level of awareness of the teenagers through the use of descriptive equivalent.

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RESULTS AND DISCUSSION Table 1. Level of Awareness of Teenagers to their Barangay Origin Indicators The name Dolores has connections with the Patron Santa Dolorasa.

The name was derived from the expression “Na Dolores na ang mga Tao”.

The expression refers to the group of people travelling to the nearby municipalities of Mogpog and Boac, especially during their “town fiesta’.

Overall Weighted Mean Rating Average

5 20

4 0

3 0

0

0

5

0

0

0

Rating 2

WM

DE

1 0

5.00

VMA

3

12

1.65

NA

8

12

1.4

NA

2.68

A

Legend: WM- Weighted Mean DE- Descriptive Equivalent 5- (4.23-5.-00) Very Much Aware 4- (3.42-4.22) Much Aware 3- (2.61-3.41) Aware 2- (1.81- 2.1) Slightly Aware 1- (1.00- 1.80) Not Aware Table 1 presented the teenagers’ or respondents’ level of awareness to their Barangay origin. In general, the teenagers are aware about their Barangay origin with an overall weighted mean of 2.68. Though most of them were not aware about their barangay’s name derivation that had a weighted average of 1.65. Expectedly, most of them were not aware of the expression and its meaning.

The results highlight the opportunity of the local government to raise awareness about their local history or background especially for teenagers who resides there. According to Masfield (2017), to know your town name has created into what it is until today is similar to understanding your own yesterday as an individual. One needs to understand where they have come from to realize why they and their town are what they have become. Not only is it beneficial for the older generation to know, but the broader population too and most exclusively, the young ones or the teenagers. They should be filled with curiosity about the origins of where they live in order for them to have a better understanding concerning their town.

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CONCLUSION To summarize this study, it is important for the youth of Dolores to be aware about their Barangay’s origin. A specific expression exists within that Barangay that’s slowly fading and most of the teenagers are not aware of it. The expression “Na Dolores na ang mga tao” according to the older folk is an expression that was used by everyone to convey the term “sama-sama” or to group when they visit town fiestas. This is connected to their Barangay name, and we believe that it does not only portray the deep ties of this barangay to fiestas, but it reveals an interesting side of how their customs represent them. The beauty of this expression that will be forever linked to their Barangay’s name is that it represents the budding unity within their community whenever they go to celebrations. As the older folk described it, “Na Dolores” refers to the “barkadahan” formed or getting together. We believe in the importance of enlightening the youth of Dolores about this information for it also deals with Cultural Identification that may help them build a sense of pride.

This is a great opportunity for the local government or barangay to store more information and possessed resources that may help their youth to be informed about their local roots. It is often observed that Barangays have limited information when it comes to their own backgrounds so it will be beneficial to everyone if they take the initiative to broaden their information.

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Impact of Mine Waste in Barangay. Ipil Sta.cruz Marinduque By: Gemcel G. Soleta and Rachelle Pastrana

Abstract Activities can lead to the generation of large quantities of heavy metal laden wastes which are released in an uncontrolled manner, causing widespread contamination of the ecosystem. Though some heavy metals classified as essential are important for normal life physiological processes, higher concentrations above stipulated levels have deleterious effects on human health and biota. Bacteria able to withstand high concentrations of these heavy metals are found in the environment as a result of various inherent biochemical, physiological, and/or genetic mechanisms. These mechanisms can serve as potential tools for bioremediation of heavy metal polluted sites. This review focuses on the effects of heavy metal wastes generated from gold mining activities on the environment and the various mechanisms used by bacteria to counteract the effect of these heavy metals in their immediate environment.

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Introduction Mine wastes have been generated for several centuries, and mining activity has accelerated significantly during the 20th century. The mine wastes constitute a potential source of contamination to the environment, as heavy metals and acid are released in large amounts. A great variety of microorganisms has been found in mine wastes and microbiological processes are usually responsible for the environmental hazard created by mine wastes. However, microorganisms can also be used to retard the adverse impact of mine wastes on the environment.

Conventionally, the mine drainage as well as the waste itself can be treated with alkali to increase pH and precipitate metals. The main drawback of this method is that it has to be continuously repeated to be fully effective. There may also be negative effects on beneficial microorganisms. Several other treatment methods have been developed to stop weathering processes thereby reducing the environmental impact of mine wastes.

Materials and Methods The researchers performed an interview to the SK Chairman of Barangay Ipil through chat using the messenger platform. His name is Ibert Oliver Penaflor Regio, 24 years old. He is now working on various important initiatives for their barangay, such as raising awareness for taking care of environment and conducting donations and charity.

Here are the questions we asked to him: 1.

As of today, do you still see a trace of the impact of mine waste in your Barangay? If yes,

in what ways?

2.

What is your opinion about the mine waste?

Result and Discussion According to Regio, it is still visible and aside of contamination in their bay caused by heavy metals, the mine waste in the bay has resulted so much damages not only to Biodiversity of Calancan but also to the people residing along the bay, second is the small group of Fisherfolks due to deterioration of the manmade island where its transform to a form of lake.

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For Regio, the only way to reduce the impact of the mine waste in their barangay is by continuing the effort ii rehabilitating the area, convert or utilities it as possible and potentially source of renewable energy such Solar Farm. Turn Over the full administration and development to the Barangays wherefore, the BLGUs can do some actions and clear authority to administer the said area.

One approach has been to influence the waste deposit itself by reducing the transfer of oxygen and water to the waste. This can be achieved by covering the waste or by placing it under water. Vegetating the cover will probably also decrease the transfer of oxygen and water, and will give the deposit area a more aesthetical appearance.

The other main approach to reduce the environmental impact of mine wastes is to treat the drainage water. Various methods aim at using microorganisms for this in natural or engineered systems. Sulfate-reducing bacteria, metal-transforming bacteria and metal accumulating microorganisms are some examples. Often, some kind of reactor design is needed to effectively control these processes. Recently, much interest has been focused on the use of natural or artificial wetlands for treatment since this generally is a low-cost and low-maintenance method. Bacterial sulfate-reduction and microbial metal accumulation are processes wanted in such systems.

Few studies have dealt with long-term effects of wetland systems, but there are some indications that the wetland material has to be replaced for effective treatment. Furthermore, bacterial iron reduction may take place instead of sulfate-reduction in some wetlands.

Conclusion In general, the impact of the mine waste in Brangay Ipil is still visible up to this day. The activity of microorganisms is neglected in the design of mine waste treatment systems, and the treatments are created merely from a technical point of view. Rehabilitation is the only way to reduce the said impact.

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TRADITIONAL CIRCUMCISION PRACTICE AT BRGY. BAGONG SILANG, STA.CRUZ

Angela Sotto and Jerry Mae L. Oliveria

Abstract In the Philippine culture, circumcision, or "Tuli" is a long-standing practice and rite of passage for boys. The phenomenon of circumcision may well serve a range of religious and symbolic functions. Historically, male circumcision was practiced among ancient Semitic people including Egyptians and those of Jewish faith, with the earliest records depicting circumcision on Egyptian temple and wall paintings dating from around 2300 BC. Since this practice is a part of Philippine culture, Filipino men were pushed to perform circumsition because they do not want to be labeled "suput,". There were two types of circumcision used: the Albularyo method (Tuli de Pukpok) and the medical professional method. This research will focus on knowing the existence of Tuli de Pukpok at Baranggay Bagong Silang.

Keywords: circumcision, tradition, practice, tuli, Filipino

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INTRODUCTION Circumcision is the surgical removal of the foreskin, the tissue that covers the penis' tip.

According to Samson et. al (2018), circumcision or “tuli,” is performed on the majority of Filipino boys. Tuli is regarded as a rite of passage for young men. Despite the fact that the origins of this practice are unknown, it is an important social feature in the Filipino culture. According to Gentle Circumcision Blog, over 90% of Filipino males are circumcised by conventional or medical procedures, according to reports.

Circumcisiom has such a strong tradition in the Philippines that boys are willing to endure the pain merely to avoid being called a “supot”. Although the word supot literally translates as “uncircumcised”, this term implies homosexuality, cowardice, and anxiety associated with it. One third of circumcised males have reported that they endured tuli in order to rid their foreskins of smegma. People believed that uncircumcised male is unclean, and that the foreskin may harbor disease. When it is performed for religious reasons, it symbolizes faith in God, but it may also be done to promote health and hygiene. The operation confirms the subject's preparedness for marriage and adulthood, as well as his or her ability to bear pain, according to Encarta Encyclopedia. Circumcision can help cultural groups stand out from their non-circumcised neighbors.

According to World Health Organization (WHO), male circumcision has a number of advantages, including a lower incidence of urinary tract infections. Infections of the urinary system in childhood are linked to a lower risk of ulcerative colitis in adulthood. Adults are protected from sexually transmitted infections, and they are also protected from penile cancer, cervical cancer, a lower risk of cervical cancer among female sex partners for the prevention of balanitis (glans irritation), posthitis (foreskin irritation), phimosis (inability to retract the foreskin), and paraphimosis (inability to return the retracted foreskin to its original location).

In Marinduque, there is a circumcision or "tuli" method known as "Tuli de Pukpok," which is performed by an "albularyo." These methods originated with ancient community practitioners who sent or passed information from one person to the next until the following generation. This practice was particularly painful because it is performed directly in front of the young man, using just their bare hands and a sharp "gulok" or bolo. Since many parents believe that this practice is unsafe and harmful to their sons, they now choose to have this rite performed by medical specialists.

Through this study, we are going to know if the old method still exists in Barangay Bagong Silang. This study will also discuss the how modernization affects the practice of circumcision, and its importance.

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MATERIALS AND METHOD This study was conducted on May 26, 2021, in Barangay Bagong Silang, Sta. Cruz, Marinduque, through interviews with various residents. This barangay is the second zone of poblacion. The researchers conducted the interview at their barangay hall, and we got the opportunity to speak with two barangay officials for this research.

The two officials the researchers interviewed were both elderly residents in barangay, they were both a mother and a grandmother. The first respondent is Olympia R. Delos Santos, 76 years old, a barangay official. The second respondent is Corazon Puertollano Ricamara, 70 years old, barangay Secretary. The same questions were asked to both of them. Questions asked was listed below: 1. What method did your son used in circumcision, the “Tule de pukpok” or the method performed by the medical professionals?

2. If we assume that you have a grandson, which of those two methods you’ll likely to choose for their circumcision? Why do you choose it?

3. Who is the known “manunuli” before in your barangay?

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RESULTS AND DISCUSSION The ancient method of circumcision, known as “Tuli de Pukpok” is now dying and unknown to the locals of Barangay Bagong Silang, Sta. Cruz. According to our respondents, the alternative method is preferred by the majority of barangay parents because it is performed by medical professionals. Their municipal government also provides this method for free, and it is also safer and less cruel for these young men.

According to the Barangay Secretary the last manunuli in Barangay Bagong Silang is Romulo Puertillano. He died few years ago. After he died, the old method of tuli also died.

Difference between the Two Methods of Circumcision The foreskin is released from the head of the penis (glans) and removed during circumcision.

The technique is simpler and faster in newborn babies than in adolescents and adults. Adults usually require 5–7 days to cure their superficial wounds after circumcision. The wound, on the other hand, takes roughly 4–6 weeks to heal completely. The healing time is significantly reduced in newborns and young males.

The setting of “pagtutuli” in the traditional technique is frequently done near the farm, where there are guava trees. The "manunuli" first diverts the little boy's attention by instructing him to chew on guava leaves. This pagtutuli procedure was performed in front of the kid, without anesthetic, and with their bare hands, making it a particularly brutal approach.

The other method was done in a hospital setting. Because they were lying down, the boy couldn't observe the surgery. It is performed under anesthesia by a medical personnel. Another way is for doctors to circumcise male newborns in a hospital setting. In the Philippines, this option is often chosen by more affluent families. It may be more difficult to find people educated to conduct circumcision the traditional way in the United States for individuals of Filipino background and culture. Another option is to employ a method that is performed by medical specialists.

There is a substantial distinction method for circumcision. The old method was clearly abandoned because the new method is both safer and more convenient.

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CONCLUSION To summarize this study, we may infer that circumcision is ingrained in our culture and cannot be abolished. And, when we acquire advanced technologies, it will become a component of innovation. The practice is still in place; the only difference is how it is carried out. Thus, the “tuli de pukpok” is on the verge of extinction in Barangay Bagong Silang, Sta.Cruz.

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INDEX

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History of Barangays in Boac Agot In a place far from the town people experience drought and so no plants could be harvested.

People experience famine. But there is one kind of crop that live this is “Kagot”. Until one time one old man got ill and his relatives gave him the leaves of “Kagot” after eating that the old man survived. This proved that the leaves of Kagot can be eaten if cooked. Because of Kagot people survive from famine. Later on, they named their place “Agot” next to the plant kagot.

Agumaymayan The legend tells about an old man who lived in this Barrio and was known as Tandang Ago. He has a great sense of humor and is very popular among adult and children because of his tricks. However, the way how he played his tricks is sometimes inappropriate. The victims of his trick are always the Serenaders. He would climb up the tree and imitate the sounds of "Ek-ek". In Philippine Mythology, Ek-ek are bird-like human creatures. They are winged-humans who search for victims at night. They hunger for flesh and blood. The way he imitates the "Ek-ek" is so believable which caused the serenaders to run away. One day, a stranger come looking for Tandang Ago. He asks the whereabouts of the old man from someone he met on his way. The man who he asked said "Si Ago Mayahan" referring to where Tandang Ago might be, which is a ricefield where the bird "Maya" can also be found in abundance. When the stranger is on his way going home, the lowlanders from near the Boac River asked where he comes from, "Ago mayahan" is his reply.

Pointing to the mountain which is now called Agumaymayan. From then on, the Barrio became known as "Ago Mayahan" which later evolved to Agumaymayan.

Amoingon This Barrio is 7 kilometres away from the town of Boac. Besides Fishing, which is their main source of livelihood, they also plant different kind of crops because of this their barrio is bountiful. They also plant different kind of herbal plants because whenever there's someone sick in their barrio, they will go to the forest area to pitch some herbal plants. One of the Herbal plants that are bountiful in that Barrio is the plant called "Amuyong". It is called Amuyong because of its pungent odor when being burned. However, this pungent odor is effective to different kinds of illnesses. Whenever the neighboring barrio needs Amoyung plant, they will go in this barrio where 90 | P a g e

Amoyung plant is abundant. Since then, the Barrio was called Amoyung which later called Amoingon.

Apitong Once upon a time, there was Chieftain named Alib. Chieftain Alib has a beautiful daughter named Apira. Chieftain Alib wants for her to daughter to marry a son of a Chueftain just like himself. There's a lot of young men that are interested on Apira that's why Chieftain Ali is very strict when it comes to Ali. One of Ali's suitor is young men named Tong. Tong is from a poor family but Ali still liked him. Chieftain Ali is unaware of the relationship between Apira and Tong and they have promised that they will loved each other till death. One day, Ali and Tong decided to run away and hide from Chieftain Ali. When Chieftain Ali knows that the two ran away, he immediately searches for the two that ran away and commands that when they found Apira and Tong, the should kill Tong. But when they the couple they were already dead while hugging each other. Time passed, there's a tree that grows where Apira and Tong were buried. Since then, they called the tree "Apitong" from the named of Apira and Tong.

Balagasan This Barangay is 8.15 kilometers away from the town proper. It is half-way surrounded with mountains. These mountains are composed of rich soil with boulders that are not as hard as the rocks, so during the early days according to the old folks, when there was very heavy rain and strong typhoon, these mountains eroded and small boulders scattered to the whole Barangay that’s why the old folks named their place “naglagasan”, meaning place erosion felt down. This place was also sub-divided into three by the brook running from Talamban Cave down the river. Each sub-division of the place was called Isok- the northern part, Centro- the middle part and Combathe southern part. This giving of the name of the place was early as its establishmet in 1700. When the American soldiers overthrow the Spanish colonizers, a detachment of American soldiers was station in the Poblacion of Boac. One day, a group of American soldiers came to this area thinking that there was still “insurrection” or Filipino insurgents hiding in the place. Instead the American soldiers found simple peace-loving people who were busy planting root crops. The Americans asked the natives what was the name of the place, but the people there can hardly understand what they were saying, they thought they were asking what kind of soil they were planting on that’s why their crops were so abundant so they answered “Nalagasan”. The American thought the 91 | P a g e

natives understood them so they called the place “Balagasan” for they heard it that way. Form that time on, the place was named “BALAGASAN”.

Balaring Long time ago there is a man named Aring, Aring went to the mountains to find some food but along his way he saw a bullet. Aring Immediately went to the proper while saying that he had saw a bullet. And this news spread to the people in their community. People said “Bala ni Aring.”

Balimbing In ancient times, our ancestors loved to travel and covered vast lands. This is also the passion of Lakan Boton and his crew, who landed on the coast of Marinduque. During their journey, they reached the heart of the Marinduque forest. They lived in the forest, because they did not find anyone here. He named it after himself. Boton will be the name of this place to know that the owner is Lakan Boton. Lakan Boton has a very beautiful child named Princess Abinguha.

She is very beautiful, unobtrusive and like a star shining in the morning. To those close to the princess the customary name for her was Princess Bing, derived from her name.

Arriving at Lakan Boton's place is no longer hidden in their neighboring places and because he has a beautiful daughter Princess. Because of this many Lakan and Datu like his very beautiful daughter. All the gentlemen and handsome men surrounded the princess. One day, a hunter named Aban discovered the notoriously beautiful princess. At the first sight of the said young man he immediately had the desire to claim it because of the character of the princess, and because he lived only in the forest he doubted that he might be ignored by the maiden. One day, the princess went for a walk with her ladies in the forest. So, this time he didn't miss it. He thought of a way and did it. He was a very kind princess. Because of Aban's handsomeness, the princess's heart was also captured by him. Unbeknownst to his father Lakan, their encounter continued in the forest even though their romance was secret. They have agreed to be united. But whatever hiding they did was also exposed and found out by his father Lakan. Because an avid lover of hers discovered it and took no time and informed Lakan Boton. In the heat of Lakan Boton's anger, he chose men to chase and find Aban. The events are secret and the pursuit of Aban is unknown to the princess.

Unfortunately, Aban was killed and the corpse was buried in a cave far from their place. When

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Princess Bing discovers this, what happened to her beloved Aban, she becomes sad. I became an idiot and could no longer eat. He was soon killed.

Lakan Boton could do nothing but to cry and blame himself for what happened to his daughter.

Nevertheless, he buried the child as far as he could see so that every day he could see the dead princess. Years later a tree grew in the tomb where his beloved princess was buried. The tree bore fruit shaped like a princess Bin morning note. The castles arrived at Lakan Boton’s former place and the first thing that caught their attention was the wood in the tomb where princess Bing was buried. They picked it up. They ate the fruit and they were satisfied. They asked the inhabitants here what the name of its fruit was. They replied "Baliw si Bing". It was difficult for foreigners to pronounce that word so they said "Balimbing". From then until now Balimbig has called this place.

Balogo In the early 1890s, a monk named Xavier first came to our town of Boac, he spread Christianity there and as more and more he sought the help of the King of Spain who brought a fellow monk who was will design the church to be built and will be the help of fellow Christians.

The expedition sent included a Spanish General and akwal, who were destined for the pueblo or bay of Boac, Hen. Juan Miguel de Salcedo, he ordered his soldiers to tour the calm and mountains, reports when they have toured what the situation is and also identify the moon of the people living in the area. He assigned four soldiers to the north side of the river in peace or across the river. Here they saw many people picking fallen fruit, then they broke it and took a black seed and put it in a bag. done with polishing, a soldier approached a man who was a bit slender and asked “Muchos gracias amigo” why are you taking that, you can't eat that? A comrade close to them replied, "The seed of the fruit that we are taking is senior (with respect to the way he is wearing a hat made of polish) because this is our medicine for" knocking "a kind of wound that the cause is scratching on their Makati feet created by the proliferation of Makati worms, their feet are covered with worthreshing or "basoy". When they scratched their feet, it became sore and deepened and still turned black according to them when they put on it with pickled or crushed fruit seeds for three days. It dried up and the soldiers noticed that more and more people were dying. sniffing from different places. Again, he called the bearer of fruit, what is the name of that tree? "People's answer is ballo" only here can you see and grow that tree, it's not in our area. The soldiers talked to the General about our report. When we report, we will say that this place is Balogo from a type of tree 93 | P a g e

whose fruit heals deep wounds or knots. So, they reported to their officer he said that it will be named Balogo which until now is barangay balogo, a place on the other side of the Boac river.

Bamban Barangay Bamban, located at North part of the town of Boac with the distance of five and half kilometer from Poblacion. Long time ago, this place doesn’t have name. The reason why this place finally has its name when there’s something unexpectedly happened. One day, the father and his son constructing a wooden fence around their house when a group of Spaniards passing by.

They are traveling to see the peace of places in this town. The said group of Spaniards is walking while their leader is at the back. When they are in the front of the man and the son making the fence, they touched the materials used for the fence like post, bamboo, and the material used for tying. The leader asked the them what is the name of this place, since the other Spaniard are holding the ties they thought that it is the one that leader was asking and they replied, “BAMBAN po iyan!”. And because they don’t understand each other the leader also thought that it is the answer to what he was asking. So, while the group are walking, they repeatedly pronouncing the, “BAMBAN, BAMBAN, BAMBAN pala”. So, this was the start of calling this place as Barangay Bamban.

Bangbangalon Long time ago there is a place in which there are places that where near the streams. One day there is a storm that were about to come. People are asked to evacuate for their safety. Some people are ready to evacuate while some just choose to stay on their home. Suddenly people heard two shots of gun as a signal that people should leave immediately. After the sound of the gun, a big wave came and destroyed all the belongings of every people there. After a long time, people in this place decided to name their place “Bangbangalon.

Bantad Long time ago, this Barangay surrounded by many trees of Batad. This tree bear fruits like a corn. Then, this place doesn’t have the name. The only reason why this Barangay called Batad is because of the trees Batad. And these trees marked the place to be known by others. One day, a foreign passed by, and he asked what is the name of this place. The answer to him is “Batad”, he repeats it and instead of saying “Batad” he said, “Bantad”. The people who heard what he said 94 | P a g e

look at each other and they thought that it’s a nice name, so they answered, “Yes, it is the place of Bantad!”. The name Bantad started and was kept on the lips of the residents of different generation who left and to those who newly arrived not only to this place but also in different part of the archipelago. It was the legend of Barangay Bantad that was developed and shines by the wrong pronunciation of the foreign in the word Batad that became Bantad.

Bantay Bantay is a tagalog word which mean guard or sentinel. Some people believed that this barangay was called Bantayan of its position in relation to this towns. There were people whom claim that Bantay originated from the names of the trees popularly known as Bantayan. The tree was used as the outpost of the native of the place during American Regime.

Bayuti In the early 1940s, there was a war between the Japanese and the Filipinos. The barangays were entered by the Japanese and one of its invasions is this barangay. There is a Filipino who can speak Japanese and spy the Filipinos. The spy saw a Filipino to rescue him from the Japanese. He ordered it to buy tea, tea in Japanese is "Bay yuti" until over time the word "Bay yuti" became Bayuti. So, until now this Barangay is called Bayuti.

Binunga Binunga is a Barangay located at the east by Barangay Hinapulan, Southeast Barangay Canat, North west Barangay Ogbac, West Barangay Mainit, North Hadyagan Mountain, South Amanahaw Mountain Barangay Tugos. The land areas cover 524, 7248 hectares and was established in 1800 with sitios of Amutyungan, patak-payak and labawan included within its jurisdiction. The Amotiongan earned its name from the deep of water that flows near it. Patakpatak from the waterfall that drop from the mountains to the lawlandsand Labawan from the fact that people used this upland as shortcut in going to Brgy. Canat "Labawan" using the upper level.

Old folks claimed that the name of the Barrio Binunga came from the name of a tree with the same that grow in abundance in the place. "Binunga tree" is important industrially because its sap is being untilized bu guitae marker in giving materials.

Boi

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Old floks claim that the name of barrio Boi came from the word “Boboli” a term they use for a monitor lizard or bayawak. It is also believed that at that barrio the first biggest monitor lizard was caught.

Boton There is a large tree named Boton. Due to the heavy rain and wind, the Boton tree fell. At that time there was a kingdom where the people lived and the ruler was a man named Gaspar who was very rude. His wife is Queen Ardaha, she is beautiful. The Queen has a daughter whose name is Princess Dina. One day there was a prince who came to express his love to princess Dina. The prince was the son of King Gaspar's best friend. They soon moved away because it was jealous.

And because of this Dina was angry with him. One-night Dina could not sleep. She got up from her bed and went to the garden. She found Idyong. A kaeeeee of King Gaspar. Dina liked the man that night and they got along emotionally. King Gaspar found out and he ordered his soldiers to capture Idyong, but the princess begged the King Gaspar not to take any action about Idyong.

Many days had passed. Prince Bakweg is with his father to take Dina's hand to his father Gaspar.

The father of the two agreed but Dina did not. Dina and Idyong escaped but the soldiers saw them and they were caught. Idyong fought but Dina died. One day when a soldier passed by the kingdom, he saw a plant. He told the king about it. The king ordered the plant to be taken care of. Days and months and years passed. The wood flourished and grew. The tree bore seeds. The seed of the plant is small and has two holes at the bottom as it is buttons. Since this wood resembles to buttons.

This village is called BOTON. Buliasnin In the olden days, many Buri or Buli plants as the native called them, thrive in the barrio.

For their source of living, many people, especially the women made palay sacks and mats from this plant. These natives lived near the sea had another source of income. They made salt or asin from sea water. Once when some Spanish soldiers chanced to visit the barangay, they happened to come across some women who were making mats. They asked the native about the name of the place. Unable to understand their language the women thought that the soldiers were asking for the name of the plant they used for their mats, so they answered them “BULI”. Upon reaching the seashore, the soldiers saw some natives making salt. They asked them the same question. With the 96 | P a g e

same idea as that of the women weaving mats, they answered the soldiers, “ASIN”. The soldiers combined the two words “BULI” and “ASIN” which later became buliasnin.

Bunganay During the ancient days when the Philippines was newly discovered by Magellan, a strong man named Capala came to settle in this place for the purpose of finding out where he could get plenty of bahi of the buyo or bunga ng palm to be used in their banca. When he found out that this place was abundant of what he was looking for, he ordered his men to gather ample supply of those bahi and had them filed in a certain place not far from the seashore. But after several weeks passed, these bahi which were filed for shipment were attacked by termites of the so-called “anay” and all were destroyed. From that incident, the place was named “Bunganay” taken from the words bunga at anay.

Caganhao This area was just a sitio of the Barangay, so it didn’t have a name before. There is only one who stand as a leader for 1,500 people who live here, that’s why they need to divide the community and put half under the leadership of a Barangay Kagawad. The southern half is surrounded by a creek, which is inhabited by many anahao trees, the people who lives there are prosperous and peaceful. They agreed to ask the leader Mr. Gregorio to be the administrator of the newly established sitio, because his family lives there. It was agreed to and ratified by Aning. And the next day, Goyo started recording the names of the constituents.

The community became well-organized and prosperous and they discovered stream rich in water.

Some youths caught a type of katang called “cagang” and brought it to Kgd. Goyo and referred to Punong Aring. Many prosperous years passed, but the said sitio still did not have a name. People there think and search of what will be the name of it. The women agreed that the reason was to pick and decorate the lobster with the green leaves of the anahao.

One of the teenagers suggested that the name of the sitio is Caganhao. And then, he explained it.

CAGAN which came from the word “CAGANG” and HAO from the word “ANAHAO” which served as a material in their houses. It was agreed by many that sitio will be named “Caganhao”.

From then until now, the village of Balaring was separated and Caganhao was made a barangay.

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Canat was named Goygoy before and it is the reason why the word Canat cannot be seen on one of the oldest maps of the province of Marinduque. It was believed that the name Canat are based form the big footprint on the big rock of their river, it was also believed to belong to Samuel Bilibit. According to the bible, Samuel spitted on Jesus Christ while he was carrying the giant cross up to the mountain, and with that the Lord got angry and punished Samuel to walk around the world until the end of the lifetime. It was believed that this is one of his right footprints. And since then they called the place ‘kanan’ and was later on became Canat. The other version of the story circulates on an American hunter who went to the steep part of the mountain, but was unable to climb and uttered the words “I cannot climb, I cannot…” and was later on pronounced as “kanat”.

Catubuga It was believed that before there was a poor woman who always said that every time she

washed their clothes, she went to her neighbor and casually said “pakitubog naman dyan ng aking mga damit na bagong laba”. May I starch our clothes?’. Since this habit became a routine for the people, their place was later on called Catubugan.

Cawit Long ago, there was an old man named “Tandang Dinas” who lived in this place. No one can tell where this old man came from. Near this place there was once a family they had a daughter/son. One day their child cried and wanted to eat/drink gata or coco milk. The father of the child wonder where he can get coco milk for his child, since there was no coconut tree around them. The father starts to walk and find coconut for his beloved child. When he came acroos with Tandang Dinas and asked him where he can find coconut for his child. The old man points a place where he can find it and instructed him how to get it with the use of a hook and a long stick. When the father reached the place, he took the advice of the old man and create a kawit, and he was happey when he was able to get the coconut for his child. Since then, the news about how he managed to get the coconut from the highest tree on their area, spread across the town, and was later on called as their place which is Cawit.

Daig

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Long ago, when the Spanish colonizers haven’t reach Marinduque, there was once a tribe of Mangyan (Ref. Philippine Community Life Sub. Title Origin and Growth of Our Community Page 110 Author Commodore, Otley Beyer) resided on this place, because during that time, it is really difficult to create a fire to cook their foods and to warm themselves for cold nights. They used the trunk of a tree (Daigan) to maintain and preserve the fire inside, so they will have supplies of fire whenever they needed it. Daigan became very essential to them. Since then, this hack became the word of mouth of its residents and was later on used as the name of their Barangay.

Daypay In the early days of the Spaniards there was a swarm of forest robbers who always roamed the mountain of Daypay. The group wants to help the Filipinos who are suffering because of the actions of the Spaniards. They raided the homes of Spaniards and wealthy Filipinos who sided with them. What they get from them is what they feed on their daily hunger, and the rest they give to the poor Filipinos. This was the reason why the Spaniards became more and more angry with the Filipino Katipuneros. The Spaniards deserved to punish all the poor Filipinos and the group of bandits, but the Filipinos resisted, the children, the elderly and the women fled and hid in the thicket, in the mountains, for their safety. The Spaniards and the Filipinos continued to fight, but the Spaniards' force was stronger because of their weapons, such as guns and cannons. Soon the fighting between the two groups also ended, the people gradually came out of their hiding places.

Such was their astonishment because their skins were thick and itchy, really itchy and almost sore when they scratched. At that scene an old man saw them and said "You are NIPAY". The old man said the same thing to the Spaniards when he asked "Kayo'y na NIPAY", but the Spaniards heard "Dayupay". Since then this place has been nicknamed "Dayupay". And later on it was called "Daypay".

Duyay In ancient times, there was a forest planted with large trees and surrounded by ravines called rattan. There are people living here and the leader is the couple John and Anna. This couple has been together for a long time but has no children yet. This couple was both kind and famous for making calves and baskets. Making hammocks and baskets is the main livelihood of the people here. One day, a hunter came and lived with the couple Juan and Ana. Sometimes there was a 99 | P a g e

practice in making hammocks and baskets. The lucky winner is the hunter. The couple laughed and with joy they cradled. Soon Anna became pregnant and blessed them with a beautiful baby, her mother always cradling her. Cradle love called that. Since then this place has been called Duyay.

Hinapulan Before the Spaniards came to our archipelago, the village of Hinapulan did not have a name. It is a secluded area far away from Poblacion of Boac, near the border of Mogpog town and Sta. Cruz. When the Spaniards came to our province they built a headquarters in the community of Boac which is now the new capital. It became the custom and duty of the Spanish army encamped at Boac to march to distant places to conduct patrols against the enemy. One day, a group of Spaniards set out to patrol a remote area. Included in this group was a soldier who loved to hunt wild animals. When the group reached a secluded and wooded area they saw a very white deer running away from them. The hunter -gatherer left the group to follow the deer. Because the forest is dense, it is not possible to shoot the stray deer. He followed one after another until the deer came to a kaingin planted with night ink, ginger and rice. Here he had the opportunity to spot or target the deer. “Bang” a shot escaped the soldier's ripple and hit the miserable deer on the right side of the right last thigh. The deer fell. The deer struggled to get up to run but the numb body could not be calmed. The soldier approached the deer easily. Bound by the vine and carried to follow the companions. But he did not find the way. Soon he saw a cave. He caught sight of a very beautiful young lady who was then pouring rice ink. The soldier's eyes widened in admiration at the beauty that lay before his sight. Slender body, gentle face and hair almost equal to the heel.

"Buenas dias, Señorita!" smiling soldier's greeting. The woman did not speak. "What place is this, Señorita?" Instead of responding, the beautiful young lady looked tired at the Spaniard and when her eyes were focused on the burdened animal, she rushed over and touched it and begged. "Stay, stay, Graciano Señorita!" language satisfied the soldier. But the young lady did not remove her grip on the nearly lifeless deer. He felt very sorry for his pet deer. He was almost overwhelmed with resentment but he could not refuse the girl's plea so he just gave the deer to her. “Adios! Mi Señorita ” said the soldier with pleasure in his heart. He walked until he reached the road to town.

His colleagues left him so he went home alone. When he arrived at their headquarters, he told his colleagues what had happened to him. He said he was narrating Jinapulan and there he caught the

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white deer which he gave to the very beautiful young lady who lived in a cave. Since then Jinapulan has become famous because it is a beautiful place suitable for hunters. Many Spaniards have also come here to hunt and find the beautiful young lady. But never see it again. The area is also suitable for planting plants so some indigenous people moved to Jinapulan to live here. Eventually, the term Jinapulan to settle here. Eventually, the name Jinapulan changed and Hinapulan is now the name of this village.

Ihatub One day there is young lady and that lady stumbled in the shore. And people told her “Ija taob!”.

Isok I (Poblacion)

Once upon a time there was a secluded place where people were unaware of the arrival of the Spaniards. So, they don't know what church, school and so on are. even the name of the place where they live. One day, they fired at the local vaccine. The two old men who were stammering and hard of hearing during their burning came across a foreigner who was also hard of hearing. He asked the two elders the name of that place but because of his hearing impairment he thought it was asking the call to smoke. And the two old men said "smoke" but due to poor hearing, he heard the answer. When another Spaniard arrived, the former told him what had happened and they told his companion what they had found out when they returned home. Isok has been calling that place ever since.

Isok II (Calamias) Is a small Barrio situated in between mountains. It's approximately half a kilometer from the town proper of Boac. This place can be reached by walking or by riding a tricycle. In early times before the Spaniards came to our country, there is a certain place in the southern part of Isok a sitio called Calamias. At present time this is supposed to be the boundary between Isok II and Mansiwat. The legend goes that in those days, this particular place cannot be passing easily and residents of Mansiwat and Isok II had to spend hours of going up and down due to its rugged terrain mountains. Early inhabitants gathered woods to sell as means of their living: they also plant rice and other food crops in the mountains. There were lots of calamias or camias trees on the side of the mountains that bear many fruits. They used the fruits to bleach their cloths and used as 101 | P a g e

condiments in cooking. This place became popular because of this tree and so they called in barangay Calamias or Camias. As time goes by Barangay Calamias became Barangay Isok II as an extension of Barangay Isok I, but still there is a sitio in barangay Isok II named after this tree, sitio calamias, that reminds them of this fruit bearing tree.

Laylay Back then the people who lived here loved to fight. The weapons they use are sharp knives, machetes and arrows. There was a resident there who was a very brave warrior. His bravery is known by anyone living there and they are all afraid of him. He often goes alone to places with his sharp mind. Many of the men in their area hated him, however, no one tried to challenge him to a fight. One night this brave man went somewhere and the men there waited, and on his return, in a dark place he was suddenly mentally stabbed in his arm. The hit on him was strong and his arm was almost removed by the poor warrior. Even though he was bleeding heavily from his wound, he was able to go home. A resident saw him when he got home and shouted that "his shoulder is drooping". A few hours later, the warrior also died from his wounds. From then on, the people there called their place "LAYLAY" after the word "drooping shoulder".

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History of Barangays in Mogpog Anapog-Sibucao Noon ay may naninirahang mag-asawa. Ang lalaki ay si Sebio at ang babae ay si Ana. Ang mag-asawa ay balita sa kasipagan. Bukod sa mga gawain sa bukid, sa tahanan, ang panghuhuli ng isda at pamumulot ng sigay ay naging gawain na rin. Ang mag-asawa sa mga sandali o panahong walang ginagawa, ang lahat ng balayan o balat ng mga sigay ay kanilang sinisigaan at ang abo nito ay kanilang ikinakalat sa kanilang paligid at dinidilig upang maging makinis at maputi ang kanilang bahay. Sa mga gawaing iyon ay natuklasan ni Ana na ang abo ng mga sigay ay mainam na pangpahid sa muka, katawan o mga braso at binti upang maging makinis at maputi. Sa bandang huli natuklasan din ni Ana na ang abo o apog ay mainam na sangkap sa paggawa ng nganga. Ito ay sinasamahan ng ikmo o mam-in, tabako at bunga. Ayon kay Ana, ang nganga ay gamit sa sakit ng ngipin, lalo na kung ito ay may bokbok o sira na at nagpapatibay pa rin ng ngipin.

Dahil sa natuklasan ni Ana sa gamit ng abo o apog marami ang dumayo sa barangay na kinaroroonan ng mag-asawang Sebio at Ana. Marami din ang nagnganganga. Marami rin ang tuluyang nanirahan sa pook na iyon.

Nang lumaon naging bukang bibig na sa lahat ang kanilang bisyong pagnganga ay utang nila sa masipag na si Ana na mag-aapog.

Nang dumating ang mga kastila ang pook na kinaroroonan nina Ana ay tinawag na Ana na mag-aapog. Ito’y pinaikli kaya ang tanging turing na lamang ay Anapog-Sibucao Argao Long ago in the 18th century, Argao was an uncultivated place with no coconut could be found in the vicinity. By the seashore, stood big trees spreading branches that provided good shade.

The appearance of the tree was very inviting that fishermen from Boac, Luawan, Balanacan and Buliasnin found its shade a restful place. Fishermen, sailors and coastal guard could see this tree at a far distance which can invite their attention and interest. People who have gone to this place wondered very much to see the extra-ordinary beauty of the tree. On its bark written the important dates and names of persons who visited this place. In the later part of the century, a family came to settle in the village. The place abounded in trees known to the farmers as “Alagao” so the first settlers called this place Argao.

Balanacan

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Ang pook ng Balanacan ay di pa gaanong kilala noon. Karaniwang mga mangingisda lamang ang pumaparito. Isang itong nagngangalang Pablo Labayna ang tinaguriang “A Race Pablo” sa tuwi-tuwina. Dito sya nangingisda sapgkat sa wawa ng pook na ito ay maraming banak ang nahuhuli tuwing buwan ng Agosto. Maraming banak ang nangingitlog dito. Bala-balanang banak ang nangitngitlog dito kung kayat tinaguriang banakan ang wawang ito. Sa tuwing magtatanong ang maraming tao kung saan nahuhuli ang maraming banak sinasagot nila ay “doon sa balana ng banakan”. Sa katagalan hindi na balana ng banakan ang sinasabi nila kundi pinagsamang salitang balana at banakan na Balanacan.

Banto May isang kastila ang napasyal sa lugar na ito. Habang siya ay naglalakad ay nakarinig ito ng sigaw ng mga tao. Kaya pala sila sumisigaw ay nakakita silang ng asong ulol. At sa takot ng mga ito ay sabay sabay silang nagsipulot ng mga bato at sabay sabay ding sumigaw ng “batuhin!

Batuhin ninyo!” At sa ganong pangyayari, ang asong ulol ay napunta sa namamasyal na kastila.

At sa takot ng kastilang ito ay tumakbo ito ng pabalik at napasigaw na din ng “batuhin..batuhin”. subalit sa kanyang sobrang pagod sa pagtakbo ay ang sigaw na niya ay “Banto.. banto.. banto”.

Kaya ang ipinangalan sa lugar na ito ay Banto.

Bintakay Ang pangalang bintakay ay hango sa punong Bintakay-bintakay. Noong una, ang lugar na ito ay masagana sa punong Bintakay-bintakay. Mayabong itong namumunga sa kahit saang parte ng lugar kung kayat ito ay nakilala na lugar kung saan maraming punong bintakay-bintakay. Sa kinalaunan, bintakay na din ang ipinangalan sa lugar.

Bocboc Long ago, when the barrio of Bocboc was not inhabited, there were many bamboo plants growing everywhere. An old man and his wifecame to the place. They decided to build up their house for the man though, it would be easy to build it because he could get materials for building the house easily. They first made a shack where to live in. The next morning, the man and his wife went out together to gather materials for building the house. As he was cutting down the bamboo, his wife was watching him. The bamboos were cut down. The woman cleaned them. While she was cleaning, thousand of black insects came out of its little holes. The woman was surprised and 104 | P a g e

she shouted “Ay bukbukin bukbukin!” They tried again to cut down trees, the old man found many insects. The couple went home and they told their neighbors about the trees and bamboos they cut down. Three men went out to cut bamboos too. The three man were surprised to see those black insects called “Bukbok”. The man told his wife that they could not build their house because the trees where “Bukbukin”. The woman said “Ay lipat kita, dito pala ay maraming bukbok”. From that time the place was called “Bokbok” Butansapa The existence of the barangay Butansapa originated from the legend that reveals the name Butansapa originated from the word “Butas na sapa” a creek whose water goes wherever it likes to go. It started with a group of soldiers travelling by foot from Maapog known as Mogpog, the soldiers were going eastwards. When they reached the place, heavy rainfalls came.

They could not pass the creek because of the current flowing of rain water and flooded surroundings. When the water rain stopped, the flood vanished like it took only a few seconds and the place went back to normal. The soldiers were surprised to what happened, so the captain of the group asked the barangay folks that surrounded them, “Why is that the flood was gone so fast?”

“Where did the water go?” Butas po ang sapa kaya madaling kumati ang tubig” answered by the ancestors. “You mean to say butas na sapa” seconded by the soldiers. So that is how the barangay got its name Candahon Ang pangalan ng barangay ay hinalaw sa katawagang “Magaahon” o sa salitang ingles ay “the frequent comers”.

Dulong Bayan Kahit na hatinggabi ang mga lalaki ay bumibisita sa kanilang mga kaibigan upang sila ay sama-samang uminom ng tuba. Lagi silang dumadalo ng mga kasayahan sa paborito nilang lugar na tinatawag nilang “Doon sa Dulo”.

Ito ang karanasan na nagdala sa ating salinlahi. Mula noon hanggang ngayon ay tinawag nila itong Dulo ng Bayan hanggang tawaging “Dulong Bayan”.

Gitnang Bayan

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Ang barangay na ito ay natawag na Gitnang Bayan dahil ito ang nag-iisang barangay na nakalagay sa pinakang gitnang parte ng bayan ng Mogpog.

Guisian Pinaniniwalaan na maraming nakabaong kayamanan o Gusi sa lugar na ito. Banga-bangang gusi na noon pa man ay pinipilit nang hanapin ng mga tao sa lugar. Dahil dito ay tinawag nila ang lugar na Gusian o “Guisian”.

Hinadharan In an oldest time was only sitio of Barangay Sayao. It was a vast pastureland of many cows and carabaos. It was said by one old man that many years ago, an old man farmer was climbing a mountain when he saw a couple and asked why the cows and carabaos were running and the couple said to the old man to run after the “running animals” “Hagarin mo! Hagarin mo!” When the old farmer was tired he returned to the couple and said “Hinadhad, Hadhad” then became “Hinadharan”.

Hinanggayon Ang pangalan ng Hinanggayon ay hango sa salitang Hilagayon, sapagkat ayon sa mga matatanda noon ang dalawang pamilya na kanilang nadatnan dito ay taga Hilaga o Norte o Hilagayon, lipat-Salin ay ginawang Hinanggayon.

Ino Maraming taon na ang lumipas ng may isang mag-anak na nakatira sa lugar na ito. Sila ang mag-ank ni G. Higino Hidalgo, ang pamilyang ito ang may-ari ng tubigan at niyugan sa nasabing lugar. At sila dina ng kauna-unahang tao na nanirahan sa lugar na ito.

Taon-taon ay patuloy na dumadami ang mga naninirahan sa lugar na ito, subalit sa mga nakalipas na maraming taon ay nananatili pa ring walang pangalan ang lugar na ito. Ang mga naninirahan sa lugar na ito ay nahihirapag mag-isip kung ano ang pangalan ng nasabing lugar. At makalipas ang mahabang panahon angnaunang padre de pamilya sa katauhan ni G. Higino Hidalgo ay binawian ng buhay sa lugar na walang pangalan, at dito ay napagkaisahan ng mga naninirahan na isunod sa pangalan ni G. Higino Hidalgo ang pangalan ng lugar na ito bilang pagkilala at pagalala sa kauna-unahang tao na nanirahan dito.

Simula noon ang nasabing lugar na matagal ng walang pangalan ay nakilala bilang isang barangay sa nasasakupan ng bayan ng Mogpog na barangay Ino 106 | P a g e

Janagdong Noong unang panahon ay may mag-asawang nakatira sa isang lugar na walang pangalan.

Ang pangalan ng lalaki ay Mang Juan at ang kanyang asawa ay si Aling Hana. Masaya at nagmamahalan ang mag-asawa. Lalo pang nasiyahan ang mag-asawa nang malaman na nagdadalang tao si Aling Hana. Walang mapagsidlan ng tuwa si Mang Juan. Sinabi niya sa kanyang mahal na asawa na kung lalaki ang magiging anak nila ay Dong ang gusto niyang maging pangalan nito.

Minsan ay nagpaalam si Mang Juan sa kanyang asawa upang sumaglit sa kabayanan dahil may mahalaga siyang pupuntahan. Naiwan na nag-iisa si Aling Hana, habang siya ay namamahinga ay may kumatok sa kanilang tahanan at sinabing makikiinom lamang ito. Ngunit nang buksan niya ang pinto ay hinawakan siya ng ilang mga kawal at sinabing kailangang sumama siya dito. Nang umuwi na si Mang Juan ay wala ang kanyang mag-ina. Malungkot na malungkot si Mang Juan. Halos hindi nya matanggap ang nangyari sa kanyang asawa, at mula noon ay wala na siyang kibo lalo pa at hindi ito matagpuan. Isang araw ay nagtaka si Mang Juan sapagkat maraming tao ang papalapit sa kanyang bahay at tila may dala-dala na kung ano, ay di matiyak.

Nang malapit ito sa kanya ay tumambad sa kanyang harap ang bangkay ng kanyang asawa.

Pinalibing niya ito. Nang tumagal ay may napansin si Mang Juan sa kanyang pinaglibingan sa asawa. Napansin niyang may punong tumutubo sa puntod nito. Noon lamang siya nakakita ng ganoong puno, kaya naniniwala siya na iyon ang kanyang mag-iina. Hinukay niya ang puno at dinala sa kanyang bahay, itinanim niya ito sa kanyang bakuran. Bilang alala ay tinawag niya itong si Hana at si Dong. Dumami ang puno na ito at napansin iyon ng mga tao at inisip na ang ipangalan sa kanilang lugar ay Hana at Dong at ng tumagal ay naging Hanagdon.

Lamesa Legendary name of the barrio came from a big flat stone having a smooth surface used by travelers as dining table. Old folks related their stories that during the older days, when there was no road yet connecting Sta.Cruz and Mogpog or Boac, travelers were following a trail journeyed on foot or on horseback as there were no other means of transportation. Whenever they passed by the above-mentioned stone, they would usually take a step and took as rest. They would bring out their provisions which they brought along and placed them on top of the stone.

They would take their meal and after taking a short breath they would continue their journey. This is also true during Spanish regime. The Spanish soldiers on foot would take a rest upon passing the stone. They had even built their camp near the stone and named it “Kastillo” or castle in English version.

As times glided on, inhabitants from both sides of the stone became interested as to who of them would own it. Each claimed ownership. To solve their disputes, they decided to agree

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among themselves to make the stone as their boundary. That is why there are two barrios named “Lamesa”, one belongs to the municipality of Mogpog and the other one belongs to Sta.Cruz.

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History of Barangays in Buenavista Bagacay The place got its name from Bagacay tree where it grows in abundance in the area.

Bagtingon People used different materials in catching animals like arrows, net and “bagting”. A hunter was hunting in the forest, but suddenly he was caught using bagting. The folks laughed of what happened to the hunters. The folks told that “ yung mangangaso na bagting at lumingon pa”. and from that incident the place was called Bagtingon from the word “Bagting” and “lingon”.

Bicas-Bicas A tourist was passing by the place and observed a plant. The tourist was amazed because of the beauty of the plant. The tourist asked the name of the plants to the folks far away from him, and shouting the folk said “Pikas-Pikas”. Because the tourist was far away to the folks, he heard “ Bikas-Bicas”. When the tourist decided that he will go home , a man asked the tourist, “where have you been?’’, the tourist answered , “in Bikas-Bikas , where in there were beautiful plants, with yellow flowers.” And as the time goes by the folks called the place Bicas-Bicas because of the plants abundant in the place.

Caigangan “Cagang”a species of crabs abounds the place. A couple lived by catching and selling many caging stored in the bamboos poles in can,the man knowing the spanish languange thought they where asking the name of the crabs. So he told the spanish soldiers “ cagang”, the spanish thought also that the place was called “Caigangan” because of many cagang.

Daykitin The American was riding in a “Kalesa” when it suddenly bumped and stop, he asked the owner of “Kalesa” and asked what happened. He tried to look at what happened and saw a “Die Kitten” “Oh! A Die Kitten”. The owner of the “Kalesa” did not understand what the american said.

He told to the folks what the american said. It’s a ‘’Die Kitten”. From that, the folks called the place ‘’DieKitten” and as time passed by it is called “Daykitin”.

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Malbog One day, on the month of april, according to the legend, the Rain fell, Mang Boyong and Ato smell something. The two men were eager to find the bad smell. After finding for long time they found a spring with sulphur. From their conversation, they concluded that it came from the Mt. Malindig. Mang Ato also added that the Sulphur from the mountain will explode if it will not flow.

When the spaniards came and the Buenavista was stablished as a town. They explain that if the sulphur will not continuous flow it will explode and province will settle down. From the spaniards gave the name “Malobog”. As time passed by it was called “Malbog”.

Libas The two-fisherman talked that they will go fishing, they asked each other where they will meet, the fisherman answered. “In Libas”, a place where in they took rest after fishing. And every time that they will go in fishing their meeting place was the Libas tree. From this, the placed was known in the town as Brgy. Libas.

Sihi The American did not know the place when he passed by, he saw a vendor of sea shells and asked. “what placed is this?” “Because the american was pointing the seashell and she doesn’t understand what the american said, she said “Sihi’’. Not knowing that this is not the real name of the place, but a name of seashell. From the folks called this place as Brgy. Sihi.

Timbo During the american time there was an american riding in a “kalesa” going to the other town when he was travelling, the american was amazed and surprised watching a plant. It looks like a hand waving and a dancer that danced in the tuned of the wind. He asked the owner of the kalesa “what kind of plant is that?”, the owner said, “Tambo”.

The American told the Folks that he went to “Timbo”. He was talking the plant Tambo but the American uttered Timbo because of his accent. From that the Folks called that place Timbo.

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Tungib-Lipata Long time ago the folks said that there were different pirates stopped and took rest in a small cave or “Yungib”. When people asked where the pirates are, there were afraid saying “in the tungib”, that was Tungib came.

The origin of Lipata, came from the tree called Lipata. Farmers always bring their in animals in awide ground wherein the tree was located. When people asked the folks where they will go then they always said to “Lipata”. From that the place was called Lipata. The folks joined the two name of the place called barangay Tungib-Lipata.

Yook Once there lived a beautiful princess in one of the kingdom of Borneo. Her belover suitor is the son of the powerful datu of neighboring kingdoms, who is at war with her father. Her father decided and arrange for marriage to a Chinese Trader by the next full moon. Broken-hearted and lonely she cried night and day to her mother and plan to escape. Saddened the miseries and heartache of her only daughter. At the height of the weeklong celebration attended by royal guests in their best attire the princess and her suitor escape, together with their maids and their warriors.

They set sail in a small paraw in the middle of ther night to far away land. Unfortunately, the news reach the Datu and immediately ordered his men to get only the princess and killthe rest. Met by strong winds and big waves, the men were lost at the sea. Guided with luck, the beautiful princes, her suitor and company sighted from afar a beatiful land. They entered the bay or look. At last the place is beautiful. It has beautiful scenery which overlooks the bay. Being the first settlers of the place, they built houses and engaged in fishing and farming. They name sa place “LOOK”, which later on became “ YOOK”.

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History of Barangays in Sta. Cruz ALOBO – The name was derived from a jungle dog “lobo” which ran towards a woman who was then talking with a Spanish officer about the name of the place.

ANGAS – a former sitio of barangay Tagum but became an official barrio in 1928.

ATURAN – the name was derived from the names of two old folks, “Ato” and “Juan who became popular to everyone many, many years ago.

BAGUIDBIRIN – formerly a sitio whose path is called “pabagidbagid” in the local dialect. It became an official barrio in 1950

BAGONG SILANG- formerly known as second zone during the American regime but was later changed into a tagalog name after the American regime.

BALIIS – the name was derived from a bird’s name, “baliwis” or “mapan” (wild duck) which thrived in the swampy place.

BALOGO – the name was derived from “balogo”, a kind of vine that grew abundantly in the place, the sap of which is extracted and used as shampoo.

BANGCUANGAN – the name was derived from “bangkuang”, a kind of palm tree which abound in the place during the Spanish regime.

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BANOGBOG – the name was derived from “banog”, a kind of bird which the natives usually shoot and upon falling on the ground, produced the sound “bog”.

BIGA – a former sitio of Alobo, whose name was derived from the typical plant called “BIga” abundant in that place.

BOTILAO – the named was derived from the words “bote y ilaw” seen by the Spanish missionaries when they passed by the place.

BUYABOD – the name was derived from the name of a beautiful lady “Bud” whose father entertained only those suitors with gifts or “pabuya” to offer.

DATING BAYAN – this was once a secluded place that the people intended to make as town or center, but later changed their mind and decided to look for another place. The site chosen is the place where the town proper is now located.

DEVILLA – the name was derived from a couple with a family name of “Revilla” as the first settlers’ sign of respect because of their kindness.

DOLORES – the name was derived from the expression “na Dolores naangmgatao” which refers to the group of people travelling to the nearby municipalities of Mogpog and Boac, especially during their “town fiesta’.

HAGUIMIT – the name was derived from the term “imit” which is a name of a tree. Whenever a hunter is being asked where he got wild pigs and chickens, he always answered “ha! ha! Imit!”.

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History of Barangays in Gasan

Antipolo HINUBUAN, now Barangay Antipolo is somewhat similar to Mariang Makiling place, because it was a virgin forest. There were big trees, different kinds of animals, have a clean and clear water, springs and lakes, the seashore were beautiful views, birds are different species.

Lately, some people do not know what name they would call this place, until one event happened, which serves now as the Legendary Story of “Hinubuan” or Antipolo.

Long time ago during Spanish period, there were a poor couple,live happily and gifted one child named, “Juaning”, a beautifulgirl, pictureof a real Filipina maiden.

One day, when the couple decided to go to their farm, near in the forest, Juaning went to the river to take a bath. The river was far from their house. While she’s taking a bath,suddenly a man came. This man is called “Bagong Tao” because he were not in this place. Juaning got frightened and she ran fast as she could. The man or the Bagong Tao ran after her. Then Juaning ran and ran until her “Tapis” fall to the ground, and she reached the place where her parents were. She fell on the hands of her mother unconsciously and “Naked”.

Her father was very angry, then he looked for a man or the bagong tao with “ Gulok” in hand. But the bagong tao apologized and told them that he does not have a bad intention rather to tell them that the Philippines was colonized by the Spaniards already. From then on, this place was called “HINUBUAN”.

A CABEZE DE BARANGAY was appointed as the leader and councilor, too. They do not want the name of the Barangay, so they pass a resolution for a change of its name. They want “ANTIPOLO” in honor of “NUESTRA SENORA DE BUENVIAJE”.

YEAR 1973, when the name was approved from “HINUBUAN” to “ANTIPOLO”.

This is how Barangay Antipolo got its name that most of the Barangay were created thru Republic Act (RA 3590).

Bachao Ibaba Noong unang panahon, may isang dayuhan na nagpunta sa ating lugar upang siyasatin ang lugar at maging ang mga nanininirahan ditto. Sa panahong iyon, sagana ang pangpang ng ilog sa pananim na tinatawag na “Bakawan” ng mga sandaling iyon, nagtanong ang dayuhan kung ano ang pangalan ng lugar na ito. Ngunit ang naintindihan ng mga tao ay kung ano ang pangalan ng kahoy na iyon. Kaya’t ang anisagot ng mga tao ay Bakawan. Lumipas ang mahabang panahon tinawag ang lugar na BAKHAWAN sa kalaunay nagging BACHAO.

Bachao Ilaya During the early days, almost all of the places were covered with forest trees, and were inhabited by few people except for some places which were called 'Bayanan'. Later on, this Bayanan was developed and become the Barrio where almost all of the prominent people lived. Other inhabitants remain undeveloped because of its few settlers and these become the Barrio. Based on the information gathered by the written with one of the most aged men in this place, Mr. Eutiquio Vitto said that the place was famoust for forest trees, "Bacawan". The seashore, river banks and hillside were mostly grown with this tree.

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andfirewood. Mr. Eutiquio Vitto and some other aged men also said that the place got its name from this famous tree Bacawan. And later on, it was called Bachao. Bachao is divided into two, Bachao lbaba and Bachao llaya. This is because of its big area and population.

Bacong- Bacong Barangay Bacongbacong has a beautiful legend just like the other barangay which was handed down from generation by the old folks. It was said that long before the Spaniards came, a big beautiful plant grows along the roads.

When the Spaniards came they went to this barangay. They saw this beautiful green plants along the Barangay. They met some folks walking along the road and asked the name of this plant. The folk said it was, “Bacongbacong”. This is how the Barangay get its name.

Bahi Bahi is one of the progressive Barangays in Gasan. It has an approximate area of Four Hundred Sixty Eight (468) hectares. Bahi is located in a generally flat terrain with a little portion of Hilly Terain.On the early period during the Spanish regime, there lived a very few ancient inhabitants in one of the places in the District of Gasan, wherein there were only more or less twenty families. People living here wondered for this place was nameless. But it could be determined due to a lot of trees that could be lumber for building houses and making 'Kangas or Karomatas. They noticed that the lumbers of trees were so hard that even termites could not destroy. So, peiple called them Bahian' trees until was shortened as time passed by and they named the place after suvh hardened wood known us 'Bahi'.Bahi was ruled by a head knowned as Tiniente del Barrio handed by Feliciano Malapote, the first ruler. He ruled this place peacefully and orderly, and was succeeded over a long period of years until Tiniente del Barrio became the Captain when American Amy led the and won against the battle with Spaniards.

Banot Banot was one a place covered with a vine, called 'Banutan'. It was possible because of this vine, the people had to pass along the shores of the place. There was a tail in the mainland but the people were afraid to use it. They believed that there are fairies and dwarfs in the balite tree near the path. These tree was covered with thick 'Banutan'. One day, two Spanish guardia civil passed the place. When they meet the same old folk, they asked the name of the place. The folks thingking that the Spanish were asking the name of the vine, they answered, Banutan. The Spaniards called the place Banutan with was shortened the 'Banot' when they stablished the barangay of Gasan, Banot was then a sitio of Mahunig. In 1972 it converted it into a new Barangay.

Banuyo During the Spanish Era, some Spanish civil guards were patrolling the place when they happerned to pass a group of women washing clothes with the use of sap of the trees called 'Banoyos'. They asked the woman what place it is and the woman answered Banuyo .Thinking that tne civil guards were asking them 115 | P a g e

what soup they were using. During that time the barangay is surrounded by the trees called 'Banoyos' as the civil guards called the place 'Banuyo.

Bognuyan Bognuyan has an area of around three kilometers. Around 80% of the agricultural lands were planted coconut trees. Underneath these are bananas plants and root crops. Framing copra making are still the man occupation of the people, while others are engage in handy crafts like wood carving and painting objects for export. Fishing is another industry that gives the farmers suitable income to augment to their daily consumption. Others are carpenters and mason that could be hired in construction of building and houses.

There is no legal record available as to the history of Barangay Bonguyan before and during Spanish regiem. However, according to reliable sources from oldest person who was once a resident of this place, and who was a progeny of the oldest inhabitant who had lived his life here, Bognuyan then was about a village planted to play, bananas and other root crops. The national road which are now commuting to was but as sledge drawn by carabao and by horseback. There were very few horse, sporadically scattered and virtually few inhabitants who did farming, raising chicken and hogs, and fishing in the shallow waters of the sea. Life was simple and education can be obtained by reading the “carton” you would not surprise that people could expertly read the “Pasion” but could hardly write their names. This could probably be attributed to the scarcity of writing materials at that time.

There is no written record also as to why this village became Bognuyan, yet there was a legend to this. The legend ran like this; During the early part of the conquest of the Philippine archipelago, a Spanish soldier, riding on horseblack, came upon a small planted to rice. It happened that the trail the soldier was going to pass, two women were drying palay. The soldier asked the woman near him about the name of the place. Then somebody from distance nearby was shouted “Bungoy yan” that means the woman he asking to was deaf.

But the Spanish soldier thought it was the name of the place. So on time passes by, the term Bonguyan, became Bognuyan.

Cabugao The name Cabugao was derived from a night animal which name was ‘Kinabigao’. And which later on became Kinabigaoan, then years passed by, it was then named Kabugawan. And then after long years, it was finally named as Cabugao.

Dawis Ang barangay Daiws ay may uring Qussi- municipal sa Gasan na may lawak na 817400 hektarya na may anim na malalaking sitio.

Ang Dawis sa pasimula ay hinango sa salitang nabigkas ng Kastila sa ibon Baliwis, ay lawis at sa pagbabago ng pagbigkas nito ay nagawa ng Dawis. Ang mga katutubong tao dito na nabanggit sa 116 | P a g e

kasaysayan ay sina Hernildo Sani, Cipriana Palomares at iba pa, at sa pagdami ng mga naninirahan ay nagawa ng isang barangay na pinamumunuan na ng mga hinirang na Teniente Del Baryo noon na sina Honorato Sarmiento, Eilas Sarmlento, Ellas Sadicon, Florentino Frayre, Florentino Sadiwa, Flaviano Sapungan,Santiago Sosa, Senando Seda, Francisco Sosa SrKirtko) at Porferio Sadiwa at nitong dakong huli ay mmga inihalal na Teniente pa rin ang tawag sa kanila.

Dili According to the old folk Barangay Dili was already a Barrio. An old person who was born in the year 1905 and still living at present said that the name of this barangay was already Dili. Same person from this place said that during the Japanese time many foreigners especially from Bisaya came to this place.

The Japanese asked the name of this Barrio and they answered “Dili” which means from the Bisaya “ay hindi”.

Another story said the some Spaniards came to this Barrio. They saw some women washing the fish “dilis”. The Spaniards asked the name of the fish that they were washing and they answered “dilis”.

They can’t translate the correct translation of “dilis” and therefore while they are walking they repeat the word “dili-dili”. Since that time they called this Barangay Dili.

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History of Barangays in Torrijos Bolo Noong unang panahon, ang lugar ngayon ay Barangay Bolo ay isang magubat at madawag na kabundukan na mayaman sa isang uri ng puno ng kawayan na kung tawagin ay Bolo. Ang pook na to ay nasa gitna ng tatlong burol burol ng Talisay, burol ng Perro sa gawing Kanluran ng Pulang Lupa sa gawing Timog, sinasaklaw nito ang maraming batis na pinagkukunan ng dalisay na inuming tubig at dalawang malilit na ilog na ang mga pangalan ay hinango mula sa kahoy na kayugkog at kalantas. Maraming hayop na dito ay matatagpuan katulad ng baboy ramo, usa, unggoy, labuyo, (manok gubat) at ibat-ibang uri ng ibon, may dahilan upang dayuhin ito ng mga mangangaso, madalas pumutol at kumuha ng mga puno ng kawayang bolo na kanilang ginagamit sa pavgawa ng bitag na panghuli ng mga usa partikular sa anak nito na kung tawagin ay bol-o. Nakagawian na ito ng mga tao roon, at maging ng mga dumarayo upang mangaso.

Sa pagdaan ng mga panahon, ang ganitong gawain ay naging tanyag na dahilan upang ang maraming tao mula sa kanugnog na lugar ang dito'y nagsimulang magdagsaan at kinalaunan ay dito na naninirahan. Dito nagsimula ang isang pamayanan na sama-sama at tulong-tulong ng mamuhay sa lugar na ito, at sa pagiging tanyag ng kagandahan ng kawayang bolo at paboritong hulihin ng mga mangangaso ang batang usa na kung tawagin ay bol-o nakarating ito hanggang sa malayong pamayanan na ang tanging nakikilala lamang na Lugar ay pook ng kawayang bolo at ng batang usa. Kinasanayan ito ng mga tao kung kaya't nabuo ang pangalang Bolo bilang isang barangay.

Bonliw Ang Lupang sakop nito noong ikalabing dalawang siglo ipinag utos ng emperador Madjapahit sa kanyang nasasakupan na palaganapin ang katutunang Islam. Naglatag ng pamayanan o barangay upang pagyamanin ang lupang sakop at masasakop pa ng kanyang imperyo. Dahil dito ipinasyang maglakbay si Datu Puti kasama pa ang kanyang sampung datu upang tuparin ang utos mula kay emperador Mahuma. Dahil dito maraming paglikas upang sumama sa kanila. Upang umiwas sa pinunong malupit sa pook an iyon na kumitil sa kanilang kalayaan at karapatan mula sa Bormeo. Sumakay sila sa kanilang mga paraw o Balangay hanggang sapitin nila ang Pulo ng P'anay kasama ang kanilang pamilya, tauhan, at kamag anak. Dito nila inihandog ang kanilang gintong salukot sa pinuno mg mga Katutubo na sina Maricudo at asawang si Matiwang iwang, nanguna sa paglatag ng pamayanan o Barangay na Si Datu Sumakwil. Ang mga Datu rin ang nagsilbing tagapagturo ng relihiyon, batas, at hukom sa bawal pulo na kanilang narating. Ang kanilang wikang Malay ang naging daan sa pag unlad ng iba't ibang wika. At ang mga wikang kanilang napaunlad ay ang Ilongo, Cebu, Waray, Bicol, Kapangpangan, at tagalog. Sa Timog Lazon nakarating dito si Batong Bakal, siya ay naging tagpagturo ng Alpabitong Alibata, na siyang pinagmulan ng Abakada. Ang kamag anak at mga tauhan nito ang nakarating sa look at lawa ng Maynila at sa paligid nito. At paglatag ng unang pamayanan ng mga tagalog sa gilid Ilog Pasig malapit sa dagat sa pangunguna ni Datu Puti ang pamayanang ito ay mabilis lumago at umunlad at pinagmulang kanilang angkan ang mga maharlikang Tagalog tulad ni Lakandula, Raja Matanda at Raja Sulayman. Si Datu Batong Bakal ay may isang Maharlikang kapatid siya ay si Raja Manuong na nakarating naman sa silangang bahagi ng pulong Marinduque kasama niya ang kanyang mga anak at tauhan. Ang tatlo sa kanyang mga anak na ito ay nanirahan ay sina Danao, Albon ar Salamat. Nang mamatay si Raa Gat Salamat, ang pumalit sa kanya bilang puno ng mga tagalog ay ang anak niyang si Raja Gat Bonleo. Sila ay tumira sa baybaying dagat at ilog na narating ng kanilang mga Bangka.

Unang nakilala sa tawag na taga ilog na pinagmulan ng lupang tagalog sa silangan. NAng pumanaw si Raja Gat Bonleo, isang punong kahoy ang naging pananda. Ang kahoy na ito ay kumalat sa pook at naging palatandaan ng mga mangangalakal na Tsino. Ng dumaung ang mga kastila sa pangunguna ni Miguel Lopez De Legaspi noong taong 1579 kasama ang mga pareng Heswita na sina Felix La Huerta, Exlepan Oniz, at Juan Rusado, ang punong kahoy na ito ay kanilang nasumpungan at tinawag na ito sa pangalang gamit ng mga Mehuras De Bonleo bilang pangalan sa pinuno ng mga tagalog. Ang pangalan din ito ang unang 118 | P a g e

ginamit ng mga kastila bilang pangalan ng mga pook at ginamit sa titulo ng lupa. At naging Bonliw ang naging salin sa Pilipino sa paggamit ng alpabetong Pilipno.

Buangan In earlier times the head/chief executive in the barangay was called "Kabesa-Barangay", and the Kabesa De Barangay is Don Timoteo Peñatlor. That time there were only few houses built. As the Chief Executive, he requested to have an assembly meeting in order for them to have an exchange of ideas on what the Barrio should be named. In this place there were two big trees called "Binoang and there are two birds away alighted in the branches of it every morning atternoon and even late in the afternoon and the chirping of this bird is "Buang-Buang, then the people living in this barangay agreed that the name of this barangay was followed to the name of the tree and the chirping of a bird. They organized the name ot a tree and chirping of a bird then the was barrio called "BUANGAN" in the time 1880.

Cabuyo Ang kasaysayan ng Barangay Cabuyo ay itinatag noong taon 1896 sa pamamagitan ng Batas Republic Act 1896-469. Ang unang nanirahan dito ay binubuo ng pitong( 7) pamilya sa pangunguna ng mag-asawang Gregorio Almonte at Mercedes de Guzman. Bilang pinakamatandang lalaki sa pitong pamilya si Gregorio ang siyang pinili na mamuno sa kanila. Siya ay tinawag na 'cabu' na ang ibig sabihin ay 'lider'. Ang yumaong Gregorio Almante ay may palayaw na Cayo. Pinagsama ang Cabu at Cayo kaya 't nabuo ang pangalang cabuyo. Noong panahon ng pananakop ng mga kastila at mga Amerikano taong 1900. Ang lugar na ito lalo na ang baybaying dagat ay magubat at ito ay tinawag nagubat gubatan. Ito ay nilinisan ng mga unang nanirahan at tinaniman nila ng niyog at kinukuha ang mga niyog na itatanim sa Barangay Napo, Sta Cruz na kinarga nila sa mga kabayo.

Ang ibang bahagi ng lupa ay ginawa nilang taniman na rin ng palay. Ang pating itaas ay tinaniman nila ng kogon at nagtanim ng narin ng palay Ang panahong yaon ang pinakasagana sa lugar na ito. Noong taon 1912 nagkaroon ng kolera sa buong bayan. Nagtayo sila ng kastilyo dito sa Cabuyo at may itinalagang bantay upang bantayan ang mga taong dumaraan. Kung isang tao ay nanggaling sa Tigwi ang karatig barangay at pupunta sa bayan. Kailangan ipakita muna niya ang kanyang permit sa guwardiya sa Kastilyo at bibigyan naman ng bagong permitgaling sa pinuno ng Cabuyo at bago lumisan ay kinakailangang pausukan muna sa pamamagitan ng bunot ng niyog upang alisin ang epidemyang kolera sa katawan Ang mga namamatay sa kolera ay binabalot sa banig at ibinabaon sa malalim na hukay sa kamposanto.Noong taong 1962 nagkaroon ng pagsalakay ang mapinsalang balang ( lucost at ang ani ng palay ay lumit. Dahil duon ang mamamayan ay tulong-tulong sa paghuli ng mga balang sa pamamagitan ng sigpau at ang mga huli ay inilalagay sa sako at sinunog.

Ang mga iba ay gumagamit ng mga badon ng kahoy para maitaboy ang mga balang sa malalim na hukay at kapag puno na ang hukay ay tinatabunan upang mailibing ang mga balang.

Cagpo (Sinaliksik at isinulat ni: Zarah Zoleta Jimena)

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Sa panahon ng mga Hapones, may Isang barangay sa bayan ng Torrijos na tinatawag na Poctoy. Hindi pa noon barangay ang Cagpo sapagkat to ay isa lamang sa mga sitio ng nasabing barangay. May isang tao na nagngangalang Timoteo Penaflor at kanyang pamilya ang nanirahan sa Hilagang-Silangan ng Poctoy. Dahil sa kakulangan sa tubig, minabuti ng pamilyang ito na doon ipagpatuloy ang kanilang pamumuhay sa pamamagitan ng pagsasaka atpangingisda. Ayon sa sabi-sabi ng mga sinaunang matatanda, ang lugar na iyon ay tinawag na Tagpo sapagkat 'di umano, ang dating lugar na ito ay isang malawak na kagubatan noong araw. At dahil sa gayong sitwasyon ay naging tagpuan o lihim na pinagdarausan ng mga pagpupulong ng mga rebeldeng Pilipino na lumalaban sa mapanlinlang na pananakop ng mga Hapones sa ating bayan. Sa Tagpo ay makikita hanggang sa kasalukuyan ang tatlong malalaking bundok na ang ibabaw nito ay tinatawag na Pastores' (Pasture Land'). Ito ay bahagi pa ng lugar na tinatawag na "Kambindol'. Sa kalagitnaan ng bundok na Ito ay tinatayang siyang pinagkutaan ito ng mga rebelde pati na ang patag na lugar nito ngunit hindi katulad sa itaas. Ginawa ng mga rebelde ito bilang permanenteng Campo. Ngunit sa ibabang bahagi nito, kakaunti lamang ang nakatira rito at ang mga ito ang nagsisilbing bantay. Dito rin madalas na idaos ang mga pagpupulong. Sa kasamaang-palad, nahuli ang mga bantay sa baybaying lugar ng Tagpo. Ang mga ito ay pinahirapang mabuti hanggang sa lubusang maipagtapat ang lahat ng mga plano pati na ang oras at araw kung kallan magtatagpo upang magpulong ang mga rebelde. Dumating ang takdang panahon ng pagpupulong. Kampante ang mga rebeldeng bumaba mula sa Pastores. Dahil sa hindi nila inaasahan ang mangyayari,sila ay nagulantang sa biglaang paglusob ng mga Hapon. Dahil doon, nabigo at bumagsak ang kilusan kasabay ang pagkalansag nito. Ayon sa ipinagtapat ng mga rebeldeng nahuli ng mga Hapon ukol sa tagpuang lugar na ito ng kilusan. Ipinalagay ng mga Hapon na ang lugar na ito ay tawaging Tagpo (si G.Timoteo Penatlor na tinatayang Siyang kauna-unahang taong nanirahan sa lugar na ito ang naglipat-lipat o saling-bibig tungkol sa alamat na ito. ). Nang matupad ang pangako ni Hen. Douglas McArthur, agad na nagapila ang mga Hapones. Nagpasalin-saling dila ang alamat na ito sa mga Amerikano at mga Pilipinong dito aynapapagawi o nanirahan sa lugar na tinawag na Tagpo" na ng lumaon ay naging Cagpo.

Dampulan The term "Dampulan" is originally from the name of a tree called "Dampul". This tree grows near the brook.

It grows from 30cm to 40cm and its branches thrives from 10cm to 20cm. Its leaf margin is undulate.

Dampul is used to make furniture, musical instruments, and more. Furthermore, this tree is also used to make fire because of its feaures that can easily make fire. There are a lot of benefits from this tree that is why it is famous in this place. Because of its tremendous features, the natives from this place called their site Dampul. As years pass by, the residents of Dampul learned new things and they decided to improve and change the name of their place from Dampul to Dampulan.

Kay Duke Long time ago, there lived a man named Duke. He owned many cattles that traders came to the place. They asked the people who is the owner of those cattle. People said Kay Duke.

Formerly Kay Duke was a sitio of Barrio Bonliw, not until the late Magno Regio, a resident of the place requested for the cooperation to be an indepent Barrio on the year 1950. It was acted upon, thus the place was given a precinct and a school. The Bahay Nayon was offered and became the first school building. The 120 | P a g e

school was opened in 1965. Later, the late father Ciriaco Dela Cruz, donated a portion of land of his owned, which is presently our school site, There's only few pupils at first. that was under the charge of alone teacher.

Four years later, the population increased. So other classes wwre opened again with two teachers, with combined grade one and two, andarade three and four in 1974 to the present. Now that KAY DUKE, has a complete Primary School about 10.5 kilometers.

KAY DUKE is a Barangay in the Municipality of Torrijos about 10.5 kilometers from the Poblacion. To reach the place drop first in Bonliw, passing the feeder road going to Kay Duke. The place is plain, but going to Sitio Kay Bulik is one of the most beautiful spot in the jurisdíction of Kay Duke is the famous of "AMBANGO" could be found, is a hilly scenery. The rest of the land is composed of open land and swamps, Kay Duke has a very bright future for fishing, agriculture and maybe the source of income for commercia purposes is salt industries, being a famous barangay farming, fishing and Copra makin area the source of income or livelihood in which the people mostly depend. People in this barangay are industrious, kind, helpful and peace lovers.

Mabuhay Noong unang panahon, ang ating inang bayan ay halos walang kasarinlan. Maraming bansa ang nais magangkin ng kanyang kagandahan. Dahil sa matibay na pananalig ng ating mga ninuno na sila ay magkakaroon ng kasarinlan at ito nga ay nagkaroon ng katuparan hanggang sa sila ngayon ang kinikilalang Daya. Ang barangay Mabuhay, noong unang panahon, ang pangalan ay BAHAG. Sa dahilang ang lugar malapit sa talao na karugtong ng karagatan. Ang bawat mangingisdang dumaraan sa hatinggabi ay nakakakita ng taong nakabahag na nagtatampisaw sa tubig o sa putikan na kanilang kinatatakutan. Dahil sa napagmasdan nila na ito ay balbasin. Sa gayong pangyayari, ang Barangay na to ay tinagurang BAHAG sa mahabang panahon.

Wala pang kasarinlan sa lugar na ito sa dahilang ilan pa lamang ang naninirahan sa lugar na ito kinatatakutan. Sumiklab ang Pangalawang Digmaang Pandaigdig, ang mga taong naninirahan dito ay hindi mmalaman kung saang pamunuan dapat susunod. Nang matapos ang digmaang yaon ang mga naniniranan doon ay nagkaroon ng pagpupulong sa pangunguna ni G. Jose Matienzo. Sa kanilang pagpupulong ay nagtatag ng pamunuan at at ito ay kanilang isinangguni sa Punong Bayan ng torrjos. Kay Mayor Manuel Rosales dahilan sa may batas na pinairal noon na pwede nang magkaroon ng kasarinlan ang isang lugar. Sa paliwanag na rin ni Teniente del Barrio, kung saan ang nakararami ay ayaw ng pangalang Bahag ay ipinaliwanag niya sa panahong iyon lamang nagkaroon ng kasarinlan ang ating Inang Bayan kaya't kung kanilang pagkakaisahan ang pangalan ng lugar ay gawing MABUHAY. Sa ganoong pagpapaliwanag ng Teniente del Barrio, ang mga tao ay halos lisang boses na sumigaw ng MABUHAY. Taonf 1947 ay kanitang ipinasa sa Sangguniang Bayan ng Torrijos bilang pagsang-ayon sa pangalan ng kanilg lugar. Ang mga naninirahan dito ay dagliang nagpulong at sa kanilang pagkakaisa, sila ay nagtayo ng bahay-pulungan. Sila ay nagkanya-kanya ng pagkuha ng mga kagamitan sa pag tayo hanggang sa matapos ay naging masigla ang mga tao.

Makawayan Barangay Makawayan was formerly a part of Tigwi. It was first composed of four (4) sitios named as Calimpay, Apartahin, Kay Poo and Nabilin. The citizens of this placed were very cooperative and law abiding in nature. They helped in every undertaking of the people of Tigwi as well as in participating in the different activities. Later on, they noted that they were the ones leading and participating diligently in most of the activities in the community, while the people of Tigwi were one-sided and less cooperative.

Dissatisfied with the practice, some people began to move to separate from Tigwi. The late Estanislao Revilla was the one who initiated the move, he requested Mr. Guillermo Fatalla to make a Resolution in creatirig a place as a new barrio to be named "MARAWAYAN" naming a place of many bamboo grooves.

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Mr. Guillermo Fatalla who is native of this place drafted the said resolution. It was signed by all the people of Makawayan who were on voting age that ranging from 21 years old and above. Mr. Estanislao Revilla sacriliced too much by going to the houses of these people who have not yet signed the resolution. When the resolution was aready approved and signed by the people of the place. It was forwarded to the Municipal Council Meeting of Torrijos. During theMunicipal Council Meeting. the resolution was sporsored by Mr. Guillermo Fatalla who was a municipal member of the Municipal Council of Torrijos from 1956 to 1959.

Being an cloquent speaker and an active member, the resolution was approved and torwarded to the Provincial Board of Boac, The Resolution was endorsed andforwarded to the Congress on May 20, 1958.

And alter a long run,the creation of Barrio Makawayan was approved through Republic Act 2713.

Malibago During Spanish Regime, when Torrijos was a barrio of Sta. Cruz, Torrijos was just a sitio. It remained a sitio up the time the American occupied the Philippines. As years went by, Torrijos became a town and in the year 1898, Malibago which grew in abundance in the place during those days. However, some people gave literal meaning to it. According to them, the name was derived from the characteristics of the inhabitants of the place. At the time those has many wrong doings but later on, they changed their chapter, they reformed themselves hence, 'Mali-binago'.

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