Asia Pacific Journal of Multidisciplinary Research, Vol. 7, No.

4, Part IV, November, 2019

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Asia Pacific Journal of
Folklore in Laoang, Northern Samar: A Multidisciplinary Research
Culture-based Curricular Resource for Vol. 7 No.4, 85-91
November 2019 Part IV
Educators P-ISSN 2350-7756
E-ISSN 2350-8442
Mary Ann A. Bantilo www.apjmr.com
University of Eastern Philippines Laoang Campus, Philippines CHED Recognized Journal
bantilomaryann@yahoo.com ASEAN Citation Index

Date Received: October 19, 2019; Date Revised: November 23, 2019

Abstract – Folklore forms part of the treasures worth preserving among the rich cultural heritage of
the people. Through retrieval, translation and analyses, the distinct culture firmly rooted from the
ancestors is traced. At the same time, this can supplement the need for instructional materials in
teaching literature. This will be a great help to children since they will not just be learning aspects of
literature for enjoyment and pleasure, but also, they will be acquainted with information which will let
them understand where they came from and the culture of the people and society where they grew up
with. This qualitative study explored the extant pieces of folklore in Laoang, Northern Samar through
unstructured interview in gathering the data. It yielded 46 folklores which consisted of five (5) folktales,
12 folksongs, three (3) legends, 13 proverbs, and 13 riddles from 18 informants in Laoang, Northern
Samar. Translation techniques like one-to-one, lexical borrowing, amplification and expansion were
used. The analyses showed that values like strong faith in God, sense of responsibility, concern,
kindness and generosity, family-orientedness and longingness, companionship and friendship, and
tolerance were the dominant values reflected in the folklores. The people used these pieces of folklore
to educate, entertain, discipline, and control most especially the young ones. Further analyses showed
that these pieces were used during situations or occasions like fiesta celebrations, weddings, birthdays,
drinking sprees, family reunions, and other community merry-making celebrations. These folklores
were incorporated in the preparation of a culture-based instructional material in teaching literature.
Keywords – folklore, culture-based curricular resource

INTRODUCTION among the members of the family and the community

Folklore forms part of the treasures worth and tell the present generation about the way of life of
preserving among the rich cultural heritage of the the common man. They also provide a clear picture as
people. Through retrieval, translation and analyses of to how they live and the kind of culture they grew up
these extant pieces of folk literature, the distinct culture with. Literary reading, as it is asserted, contributes to
firmly rooted from the ancestors is traced. These pieces the formation of world views, culture and ethical ideas,
of folklore are a considerable means of describing and the concept of morality [3]. The concept of moral
many of the people’s dreams, anxieties, joys, and development and education of personality also affirm
problems. These, in so many ways, reflect the values the need to turn to the folklore of the people.
and mirror the way of thinking and living of the people. Oladije, in his research Folklore and Culture as
Simply put, these are traditional stories that have Literacy Resources for National Emancipation, stated
been passed on by words of mouth before writing that retrieval of folklore and culture are essential
systems were developed [1]. These stories help answer ingredients for revitalizing literacy for national
questions of identity and values. They touch on the emancipation [4]. He further said that the society’s
very core of who they are. It is through these stories level of development and progress is a function of its
that the self is revealed – whether the individual self, cultural outlook, making the culture as the core of
or the self of a community, culture or society [2]. national planning.
In this manner, oral literatures stand as an However, because of the people’s constant
important source of fun, entertainment and pleasure. exposure to media and the continuous inflow of
They help strengthen the bonds that tie between and modern technology, the study of folk literature does
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not attract the attention of many educators and translate into English; classify the extant pieces of
students. “Undoubtedly, the oral transmission process folklore; analyze the values mirrored, the effects to the
goes on and on, but the onrush of social change fast lives of the people and the situations as to when these
erodes the folk traditions quite efficiently” [5]. This is pieces of folklore are used; and propose a culture-
so unfortunate that it threatens to efface traces of an based instructional material on the folklore of Laoang,
integral part of Laoang’s rich cultural heritage. Northern Samar for Senior High School students.
The thought of perpetuating culture prompted the
researcher to retrieve and document part of the oral and MATERIALS AND METHODS
vernacular literature which will serve not only as a way Research Design
of understanding cultural roots but also as a subject in This study is a qualitative research particularly
preparing a good curricular resource guide for narrative inquiry which dealt on the analysis of
educators. folklore in Laoang, Northern Samar.
Translation, according to Benjamin, goes beyond
enriching the language and culture of a country which The Informants and Sampling Method
contributes to, beyond renewing and maturing the life The informants of this study were natives residing
of the original text, beyond expressing and analyzing in the locale who have sufficient knowledge about the
the most ultimate relationship of languages which each different pieces of folklore. They were reputed in the
other becomes a way of entry into a universal language community as good storytellers of oral literature. Their
[6]. ages ranged from 60 onwards for they contained a great
In this regard, the folklore of Laoang, Northern number of folklore extant in the town which are not yet
Samar could supplement the need for instructional affected by the presence of printed texts and media.
materials in teaching literature. The appropriateness of Thus, they were believed to have preserved the rich
folklore texts as educational material is seen to be vital folklore of the place and the people.
in the process of forming reader’s competences [7]. Its In the search conducted, 18 informants met the
use as a teaching material of educational entertainment criteria set. The data on the age of the informants show
can help students in increasing their interest and focus that of the eighteen informants, six (6) or 33.33 percent
in the classroom [8]. of them were 60-69 years old, nine (9) or 50 percent
Using folktales, as part of folklore, for teaching were 70-79 years old, and three (3) or 16.67 percent
English as a foreign or second language (EFL/ESL) were 80-89 years old. In terms of their civil status, one
has certain major benefits. This can facilitate learners (1) or 5.56 percent was single, eight (8) or 44.44
in their understanding of the importance of language percent were married, and nine (9) or 50 percent were
form to achieve specific communicative purposes, and widow. On their educational attainment, one (1) or
also for enhancing their cross-cultural awareness [9]. 5.56 percent had no formal schooling, seven (7) or
This study was further affirmed by McKay as he 38.89 percent reached Grade I, five (5) or 27.78 percent
argued that the use of oral texts like folktales provides reached Grade II, and five (5) or 27.77 percent reached
similar benefits as stated in the preceding statement Grade III.
[10].
In other words, folklore can be a potential tool that Research Instruments
can be used in the classroom [11]. These would also be This study used unstructured interview. A video
a great help for the youths of today since they would recorder was used to capture the precise words of the
be learning aspects of literature for enjoyment and informants.
pleasure, and at the same time, be acquainted with bits The collection process involved entirely fieldwork
and pieces of information which could let them using a pen and a journal to record data on observations
understand where they came from and grew up with. other than what had been captured by the video
recorder.
OBJECTIVES OF THE STUDY
This study delved on retrieving and translating the Data Gathering Procedure
folklore in Laoang, Northern Samar which was used in This study used qualitative method.
the preparation of a culture-based curricular resource It followed certain ethical considerations in terms
for educators. Specifically, this study was intended to of informed consent. In the selection of informants, a
retrieve pieces of folklore told by the Laoanganons; set of criteria was established and faithfully followed.
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Confidentiality and privacy of the data was also it. Eleven (11) pieces of folklore were retrieved from
guaranteed. Equity, honesty, voluntary participation, Barangay Cabadiangan. Six (6) pieces of folklore were
and humane consideration were also some that this from Barangay Candawid,. Four (4) pieces of folklore
study upheld with. were from Barangay Marubay. From Barangay
Actual data gathering commenced upon approval Napotiocan, there were four (4) pieces of folklore
of the target informants that they were willing to share retrieved. Two (2) pieces of folklore were from
information. Questions were asked if they knew Barangay Pangdan, Laoang, Northern Samar. And, one
stories, riddles or proverbs from their grandparents or piece of folklore from Barangay Tan-awan.
ancestors. After the interview, the data on age, civil From the five (5) barangays comprising Jangtud
status, and level of education were elicited. River District, there were 18 pieces of folklore
Transcription followed. This was done to make collected. Three (3) pieces came from Barangay
sure that the meaning of the said term would be clearly Atipolo. Four (4) pieces of folklore were from
understood, the translation would not be affected and Barangay EJ Dulay. Four (4) pieces of folklore were
would come close to the meaning of the original term. from Barangay Rombang. From Barangay Tinoblan,
Then, the transcriptions were used as reference in there were four (4) pieces of folklore retrieved. Three
the translation of Ninorte Samarnon folklore into (3) pieces of retrieved folklore come from Barangay
English using different techniques like lexical Yapas.
borrowing, expansion, amplification, and one-to-one These folklores of Laoanganons contain words,
translation. phrases and expressions that purely originated in the
This study also utilized member checking or the people and the place. These are found to have no
inclusion of informants in this study to check and equivalent words in the English language that will best
evaluate the retrieved folklore and experts who were give their exact meaning. Examples of these words are
knowledgeable in qualitative researches and on the use associated with how people are called. These are Mana
of methods similar to the study at hand. which is a term commonly used by the people in
The selected pieces of folklore told by the addressing a woman who is not close or familiar to the
Laoanganons were incorporated and used in preparing one using it, Nonoy which means a term of endearment
an instructional material designed for senior high used for boys who are still young, and Inday which is
school students. The Curriculum Guide in teaching 21st another term of endearment used for calling younger
Century Philippine Literature and the World of the girls. Sentences in these folklores make use of these
Department of Education was used to determine and terms, e. g., Mana, pakauna gad ak niyo kay magutom,
provide learning methodologies, activities and Nonoy pamista nala dithon and Inday, Inday nakain
assessment forms. This instructional material will be ka?
used in the University of Eastern Philippines Laoang There are also expressions which do not have
Campus, Laoang, Northern Samar. English equivalents. These are kuan which is used
In each folklore presented, sections, like Let’s Add everytime the speaker forgets what s/he is trying to say.
It Up! which decoded meaning of some important Instead of a pause, s/he makes use of this word. For
terms, For Your Information which provided example, Mao man an kuan san kanya amay
additional idea related to the text, Share Insights where pangabuhi. Another expression is nganak which is
students were given a maximum of five to ten used to introduce a direct statement. For example, Di
questions for them to ponder on and Pen Hub where ginpakaun nganak, “Nonoy, pamista nala dithon.”
students would reflect on some lines taken from the Kuno is also a word that does not have an English
literary piece, were included. Instructions as to what equivalent. It is used when the speaker is not the
the students would do were provided before giving an original source of the story or if the statement is quoted
activity. from others. For instance, Mayaun kuno sadto
magsangkay. Another word is arin which is used when
RESULTS AND DISCUSSION the speaker reiterates or affirms with his/her statement,
Retrieved Folklore in Laoang, Northern Samar Ini man si Juan arin, iraya san mayaman nga
A total of 46 pieces of folklore were collected from panimalay.
the two districts of Laoang, Northern Samar.
From Batag Island District, 28 pieces of folklore Translation of Retrieved Folklore
were gathered from the six (6) barangays comprising
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This study comes with a total of 46 translated Also, one-to-one translation is used by giving the
folklores. Techniques in translation, as contained in literal meaning of the original text into English. This is
Manuel’s guide, are used like expansion, used in the folktale An Paragpangubod (The Rattan-
amplification, lexical borrowing, and one-to-one shoot Gatherer) like the line, Nagpatron sa bungto san
translation. Laoang (The town of Laoang celebrated its fiesta); Si
Amplification is used as a technique in translation Pasadelio ngan si Marsabella (Pasadelio and
when more descriptions are needed in the English Marsabella) with the line, Ikaw nga asawa ka maupod
language to arrive at the meaning in context of the ka sa kanya? (You as her husband, will you go with
original version. Examples of lines that make use of her?); Mesiyas (The Messiah) with the line, San alas-
this technique are in the folktales titled An dosi san gab-i (At twelve midnight); Kasaragdunan
Paragpangubod (The Rattan-shoot Gatherer) with, (Proverb) like Nasiring an Ginoo, ayaw pagbulos kay
Pag-abot niya ngadto sa burutbutan… (Upon hiya mabulos (God says, do not avenge for He will take
approaching the narrow entrance…); Si Juan Bubot the revenge); and Patiriguon (Riddle) like Balay ni
(Juan Bubot) with the line, San pangulawan nira an Maria uusa la an harigi (House of Maria has only one
mga tanom, mga bungaan na (When they looked at the post).
plants, those were already full of produce); An Pag-
arig-arigay san Bugsok ngan san Laka (The Race Classification of Folklore
between a Deer and a Snail) with the line, Gitulini ak The 46 pieces of folklore consist of 16 folksongs,
(I am very fast); Mga Patiriguon (Riddles) like five (5) folktales, three (3) legends, 13 proverbs, and
dalagan nga dalagan… (ran hard enough…); and 13 riddles.
…gibagahi sa sobra nga pintas (it is crimson because The 12 folksongs include Ay! Kamasubo (Ay!
of bravery). Being Somber), Basuni sa Kasing-kasing (A Prickly
Another technique in translation is expansion Thorn in the Heart), Bisan Diin Napahuway (Resting
which is used when there is a need for more words in Everywhere), Bisan Kun Tatalikdan Mo (Even If
the English language to make the meaning of the You’ll Turn Your Back from Me), Di Magbalhin
original text clear. Examples of these are in the folktale (Never Change), Kakuri (Difficult), Ihulog Naman
An Pag-arig-arigay san Bugsok ngan san Laka (The Gad (Let It Befall), Mamingawon nga Kagab-ihon (A
Race between a Deer and a Snail) with the line, Serene Night), Mesiyas (The Messiah), Nanay
Matamod na lat siya ngadto… (When he was about to (Mother), Sadto Pa (Since Then), and San Bata Pa Ako
look at another river…); An Duha nga Magbarkada (When I was Still a Child).
(The Two Good Friends) with the line, Aadi gad an ak Five (5) folktales were An Duha nga Magbarkada
gindadakop (the man I am chasing for is here); Sadto (The Two Good Friends), An Pag-arig Arigay san
Pa (Since Then) with the line, An pagkabutang… (the Bugsok ngan san Laka (The Race between a Deer and
way things are placed…); Kakuri (Difficult) with the a Snail), An Paragpangubod (The Rattan-shoot
line, Kay ikaw an kamamatyan ko (You will be the Gatherer), Juan Bubot (Juan Bubot), and Si Pasadelio
cause of my death); and Kasaragdunan (Proverb) like ngan si Marsabella (Pasadelio and Marsabella).
…kun ginbuburubligan (…if everybody helps Three (3) legends were An Historya san Barangay
together). Candawid (The Story of Barangay Candawid), An
Another translation technique used in this study is Gintikangan han Pinya (The Legend of Pineapple),
lexical borrowing which is done by copying the and An Gintikangan san Sitio Cagutsan (The Legend
original text if such has no equivalent term in the of Sitio Cagutsan.
English language. Examples of lines are in the folktale Thirteen (13) proverbs include An diri maaram
An Paragpangubod (The Rattan-shoot Gatherer) with magtan-aw hin utang nga loob, diri makakaabot han
An igbutang la niyo an bulong dahon san kurot (Inflict iya ambisyon. (S/He who does not know how to
only those that can be cured by a kurot leaf); Matunaw appreciate debt of gratitude, will never reach his/her
in inga Lawas Ko (This Body of Mine will Melt) with amibitions.); An kwarta ginagantang, an bugas gin-
Ay! Pag-aanhon man (Ay! What will you do?); Ay! iihap. (The amount of money is measured, rice grains
Kamasubo (Ay! Being somber); and An Gintikangan are counted.); An mabug-at naggagaan, kun
han Pinya (The Legend of Pineaapple) with the line ginbuburubligan. (Anything that is heavy becomes
Hala! Hala! Buhat na! Kuhaa didto an salong ngan lighter, if everybody helps together.); An nasunod ha
dagkuti (Hala! Hala! Get up. Get the salong and lit it). balaud, waray labud. (S/He who obeys the rules, never
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gets painful trails.); Huhubsan pa an lawud, piro an One’s sense of responsibility is one of the values
pulong han Diyos diri gud. (Oceans will dry off, but reflected in the folklore of Laoanganons. The eldest
God’s words will not.); Iba an sadto, iba an yana. (The sibling often assumes the responsibility in the absence
past is different, and the present, too.); Isalikway an of a parent. They are usually trained not just to be
karat-an, ipadayon an kaupayon. (Cast what is evil, responsible with themselves but for their family as
continue what is righteous.); Kun diin madakmol an well. This has been exemplified in the folktale An
kabanwaan, Didto man an kahalasan. (Where grasses Paragpangubod (The Rattan-shoot Gatherer) with the
are thick, there are also snakes.); Kun masakrang ngan line, San kamatay san amay, an anak na manla sini an
mahuhulog ka ta, gabay nala mamurot sa tuna. (If you nagpinangabuhi san iroy (When the father died, the
will climb and will also fall, it is better to pick up on child earned a living for his mother).
the ground.); Nasiring an Ginoo, Ayaw pagbulos kay Another dominant value depicted is trust and faith
hiya mabulos. (God says, never avenge for he will do in God. The folktale, Si Pasadelio ngan si Marsabella
the revenge.); Nasugad ha kasuratan, an hubya diri (Pasadelio and Marsabella) with the lines like Ngan
pakaunon. (The Bible says, do not feed the indolent.); dumiritso na sira sa simbahan ngan nagpakasal ngan
Pag-ampo kay maabot an panahon san tagkuri. (Pray nabuhi sin puno sin kalipayan (Then, Pasadelio and
for an epoch of hardship will come upon.); and Waray Marsabella went straight to the church and married
pa nagsantos nga wara pag-antos. (Noone has become each other. And they lived a life filled with happiness),
a saint without immolation.) portrays that Laoanganons give their full trust in God
Thirteen (13) riddles were Balay ni Maria, uusa la that with His blessing, all their plans and actions will
an harigi. Payong (House of Maria, Has only one turn to be successful.
column. Umbrella); Balay ni Santa Maria, ginpalibut- These folklores reflect the Laoanganons’
libutan kandila. Parituktok (House of Santa Maria, submission to God in whatever things they do. These
Surrounded with candles. Bamboo poles where nipa also give an insight that they offer prayers to God in
shingles are tied on); Dalagan nga dalagan, pag-abut exchange of something like conceiving a baby and
puro uban. Balud (It ran hard enough, but when it asking for a blessing and divine providence. They
arrived, it was full of white hair. wave); Hataas in believe that God above will be the greatest protector
nalingkod, habubo in natugbos. Ayam (Tall when it is who will save them in times of crisis and suffering.
sitted, short when it stands up. Dog); Hitaas hin Another Laoanganon value reflected is concern,
napuruko, habubo hin natukdaw. Ayam (Tall when it kindness and generosity. This is manifested in the
is still, short when it has risen. Dog); Inagi hi Juan, folktales An Paragpangubod (The Rattan-shoot
Nabuka an dalan. Zipper (Juan passed by, the road Gatherer) with the line, Ginbulong na sira siton nga
split. Zipper); Isda sa Marabilis, nahasulod an hingbis. bata (Juan cured the ill ones); Si Pasadelio ngan si
Salar (A fish of Marabilis, the scales are inside its Marsabella (Pasadelio and Marsabella) with the line,
body. – bell pepper); Kapti yana, lingga wara. Talinga Kun buhi man si Marsabella magtutunga man kunta
(Hold it now, But you will see nothing. Ears); Karabaw kami sini (If she would have been alive, we could have
ni Baw Raulio, sa bubot an pirino. Dagum (Carabao of this half between us); and Si Juan Bubot (Juan Bubot)
Baw Raulio, the rope is at its butt. Needle); Karabaw with the line, Hala diri ko ikaw kakaunon ngan
sa Manila, naabot nganhi an inga. Dalugdog (A itatabok pa (Alright, I will not eat you and I will help
carabao in Manila, its bellow reaches up to here. you cross the river). These folktales impart that
Thunder); May uusa ka-sipi han saging, nagluluyo hin whenever a Laoanganon meets someone who is in
uusa nga bukid. Sudlay (There is a bunch of banana, need or in suffering, s/he would always consent on
which hikes over a mountain. Comb); May ako baktin extending a hand without any doubts on it.
nakahigot sa bayabas, gibagahi sa sobra nga pintas. (I Nothing is more important but one’s family.
have a pig tied on a guava tree that is so red because of Family-orientedness and longingness are also reflected
bravery.); and Prinsisa ko sa uma, damo an mata (My in the folklores of Laoanganons. This is confined in the
princess in the farm, has lots of eyes.) folktale An Paragpangubod (The Rattan-shoot
Gatherer) with the line, San kamatay san amay, an
Values Mirrored in the Folklore anak na manla sini an nagpinangabuhi san iroy (When
Folklore mirrors culture. Encompassing it are the the father died, the child earned a living for his
values that the people adhere to. mother); and Si Juan Bubot (Juan Bubot) with the line,
Katima inuli na siya. Nalipay an kanya kag-anak kay
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mayaun na siya siki (He went home. His parents were consequence might happen if they committed a
happy because he already had his feet). These pieces mistake.
reflect how important a loved-one is and substantiate
the dedication one feels towards his/her family and that Situations When Folklore are Used
no amount of riches in the world could ever compare The 46 extant pieces of folklore were usually used
to having a family by their side, feeling and in certain situations like town fiestas, weddings,
experiencing their love and care. birthdays, family reunions, drinking sprees and other
Tolerance and endurance are other values depicted community celebrations. There were also instances
in the folklores of Laoanganons. No matter how when these pieces were used and retold during the
difficult and painful the situation is, they have the spare moment to while away the time.
incomparable capacity to withstand with it. They are
willing to endure the pain as long as they could attain Proposed Culture-based Instructional Material for
their purpose at the end and are willing to still labor Senior High School Students
and offer love and affection even if their loved-ones do The selected pieces of folklore told by the
not feel mutually the same with them. This has been Laoanganons were incorporated and used in preparing
evident in the folktale Si Juan Bubot (Juan Bubot) with an instructional material designed for senior high
the line, Gumikan siya, nagpika sin lido ngan wara la school students. The Curriculum Guide in teaching 21st
balun-balon (He went off, kept on rolling and did not Century Philippine Literature and the World of the
bring any food to consume); and in the folksongs Sadto Department of Education was used to determine and
Pa (Since Then) with the lines, Sadto ko pa pag-iluba provide learning methodologies, activities and
an mga pag-antos (I held and endured since then, the assessment forms that would cater to the learning
sufferings); Bisan kun Tatalikdan Mo (Even If You’ll competencies necessary for the subject.
Turn Your Back from Me) with the lines, Bisan kun
tatalikdan mo mahal, mag-aantos san ngatanan, CONCLUSION AND RECOMMENDATION
indumdom ko ikaw kun im pa man babalikan (Even if This study retrieved a total of 46 pieces of folklore
you’ll turn your back from me my love, I shall endure from the residents of Laoang, Northern Samar. This
everything, I thought about you if you would still come only proves that a number of such rich pieces of folk
back); and Basuni sa Kasingkasing (A Prickly Thorn literature still exist in the locale up to the present time.
in my Heart) with the line, Salamat san imo talapuson This implies that folklore is still commonly heard and
pag-antos san kasakit (Thank you for your profound recited despite the influx of modern influences.
endurance with the difficulties). The techniques in translating the texts into English
In a capsule, the folklores of Laoang, Northern are expansion, amplification, lexical borrowing, and
Samar embody with them the values that are generally one-to-one translation. This only proves that folklore
innate to its people like having sense of responsibility, in the locale can be translated and made understandable
trust and faith in God, concern, kindness and in English using different techniques of translation.
generosity, companionship and friendship, family- This implies that the indigenous folklore of Laoang can
orientedness and longingness, and tolerance and be told to other people who are speakers of the English
endurance. language.
The retrieved and translated pieces of folklore are
Effects of Folklore in the Lives of Laoanganons categorized as folktale, folksong, legend, proverb, and
Folklore is embodied in the lives of the people. As riddle. This only manifests that Laoang abounds a
these pieces become part of their day-to-day variety of folklore which fall under differing
undertakings, these affect their perceptions and ways categories. This implies that Laoanganons are fond of
of living and thinking. These also affect their attitudes hearing stories told and recited in different ways.
and behavior. Folklore mirrors the values of the people which
These pieces serve as a means of education, were caught from parents and elders. This only proves
entertainment, and enjoyment as well as a warning, that Laoang, like any other place, has a rich repertoire
control or a means to discipline people. As a result, of folklore embodying the people’s sentiments handed
people tend to be more aware and disciplined enough down by word of mouth. It implies that these values
in their undertakings with the thought that a manifest how the people act, think and perceive things
during the ancient times up to the present.
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Folklore has effects to the lives of the indigenous instructional material can be used in the
Laoanganons. This only proves that these pieces were implementation of K-12 curriculum.
manifestations of their day-to-day activities, feelings,
and attitudes about the differing facts of life. It implies REFERENCES
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can be taught and incorporated in teaching children
about the culture of the people where their school is COPYRIGHTS
located. Further analyses should be made to draw a Copyright of this article is retained by the author/s, with
first publication rights granted to APJMR. This is an open-
more vivid picture of Laoanganon’s identity and
access article distributed under the terms and conditions of
literary heritage. Analyses should be expanded to the Creative Commons Attribution license (http://creative
include the in-depth study on the material and non- commons.org/licenses/by/4).
material culture present among the Laoanganons. This

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Asia Pacific Journal of Multidisciplinary Research, Vol. 7, No. 4, Part IV, November, 2019