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Undergraduate Theses

Permanent URI for this collectionhttps://hdl.handle.net/20.500.14583/13

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    Ambahan of the Panay Bukidnons: Its nature and socio-cultural significance
    Calaor, Debbie Ann C. (Division of Humanities, College of Arts and Sciences, University of the Philippines Visayas, 2005-03)
    The study seeks to know the nature of the ambahan as an oral literature, its literary elements, and its socio-cultural significance. The results of the study show that the ambahans are narratives in free verse that are chanted spontaneously by the Panay Bukidnons. Their themes, variably deal with nature, work, love, customs and norms. The purposes of the chanting of the ambahans are to entertain, to teach, and to commemorate very significant occasions. According to the culture of the Panay Bukidnons, the practitioners of the ambahan are elderly men. No women are allowed to join in the chanting of the ambahan. Lastly, the ambahans reveal the unique culture, values and beliefs of the Panay Bukidnons of Barangay Masaroy, Calinog, Iloilo.
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    Myths and rituals among the Babaylan of Tubungan, Iloilo
    Cadiz, Fel T. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 1996-03)
    This paper is an exploratory study on myths, an important, genre in folk literature, and their relation to binabaylan in Tubungan, Iloilo. Specifically it aims to identify and discuss myths found in the locale; to describe specific agricultural rituals, beliefs, and practices; to analyze the relationship between agricultural myths and rituals; and lastly, to describe and analyze the function(s) of rituals and myths in the context of binabaylan in Tubungan. The study discusses six myths namely: Apik and Manampunay, Pinihakang Daraga, the Datu and the Panaet, the seven Bacam jars and the Panaitan, the origin of rice, corn and beans and the origin of rice varieties. These myths are then analyzed to reveal their importance in the binabaylan symbolism and ideology. The study also discusses seven agricultural rituals, namely: paminhi, patubong, panaet, panudlak, tuos, tuqurabong, and panguyanq. Each ritual is discussed including their accompanying hurabaton (ritual-chant), taboos observed and food being offered. After examining the relationship between the agricultural rituals and the myths, the paper concludes that not all myths have corresponding rituals. Certain rituals have retained their mythic explanation, some have not. Myths and rituals reveal an orientation about the world and of reality. Through the recitation of myths in rituals, people? learn not only to adjust themselves within the society to which they are? born, but also to match their personal pains and conflicts to those of the? heroes narrated in these stories. In these ways, they gain guidance and, eventually, wisdom.
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    Socio-economic and demographic characteristics of folk-healers in Bingawan, Iloilo
    Batangas, Emily Trina C.; Tipsay, Gladys Pearl P. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 1999-04)
    This is a study on the socio-economic characteristics of folk healers in Bingawan, Iloilo. The study attempts to know the different kinds of folk healers in Bingawan, the illnesses that are referred to them, how they treat these illnesses, and how they participate in the community. The findings of the study reveal that there are 53 folk healers in the town. Most of them are female and married. Most of them have low educational attainment and are poor. They rely mostly on farming as their source of income. As folk healers, they do not earn much from their practice. The different types of folk healers are hilot, manughilot, manug-luy-a, manugbutbut, herbolaryo, and manug-apuk. Sprains and broken bones are the usual illnesses that are brought to them. Community participation is very low among the folk healers. Only a few are members of any community organization. Giving more training and encouraging them to join in community affairs can be beneficial, not only for the development of their skills but for the community as a whole. Their services in healing illnesses have stood the test of time and they are helping many people in the village by providing service at a lower cost. Integrating them in modem medicine would legitimize and raise the quality of their service. With this they can reach out to more people and become more effective in their profession.
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    Batog kag Aya-ay: The politics of ecological consciousness of the presidents of Barangay Pantalan President Roxas, Capiz
    Bañez, Ma. Arve (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 1992-03-01)
    This study examines the folk consciousness on the environment of the residents of Barangay Pantalan, President Roxas, Capiz. A combination of the etic and emic approaches in social sciences was used to make sense out of the informations gathered from the field. This study also identifies Man as Master of Nature, Man and Nature in Antagonism, Man in Harmony with Nature, and Nature as Sacred as the different relationships between human being and Nature. These different relationships between human being and Nature are contained- in the two broad opposing rationalities, namely, Speciesism and Environmentalism. An ethnocartography of Barangay Pantalan is constituted in this study using the folk sense of direction and orientation. In addition, the study examines the folk beliefs and practices built around man-made structure, sea, and the flora and the fauna. This study concludes with a discussion of the politics of environmentalism. Human being does not dominate Nature nor Nature dominates human being in this politics of environmentalism. The same politics embodies ethical dimensions which check the drift toward the destruction of the environment.