Author Topic: Folk Practices, Customs and Beliefs in Loon  (Read 9726 times)

Koddi Prudente

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Folk Practices, Customs and Beliefs in Loon
« on: July 12, 2010, 09:23:43 PM »
All the Folk Practices, Customs and Beliefs included by Koddi in this thread were researched and compiled by Loonanon Clovis L. Nazareno, a three-time Palanca awardee in English Poetry

Note: Some of these folk practices, customs and beliefs may have, in one way or another, contributed to the development of harmony and unity in the community as well as pride in being Loonanon.  There could be other folk practices and traditions that are worthy of mention here but are inadvertently not included due to lack of information. Loonanons are therefore encouraged to submit those information that are worthy of mention in this list.)

Courtship and Marriage

â–ª   In some barangays, the parents choose the girls they want their sons to marry, as was done in the old days. The persistence of this custom illustrates the common saying that tradition dies hard. Usually, however, they ask their son if he has found a girl he would like to marry. After he has pointed out a girl of his choice and his parents approve of her, they look for a spokesman who is usually a relative with a gift of speech and the ability to talk in the figurative language.

â–ª   They set a day for a visit to the girl’s home and advise the girl’s parents of the projected call. If the girl’s parents agree, the boy’s parents prepare a feast consisting of cooked rice, chicken, pork and fish, together with some drinks, which may be wine or "tuba" (coconut toddy) or both. Upon reaching the house, the spokesman asks, “Would there be any objection to our going up?” The parents of the girl invite them to come up. Fully aware of the purpose of the visit, they welcome the visitors, but the girl hides in her room. After an exchange of pleasantries and some conversation on varied topics, they partake of the food and drinks. The spokesman then opens up the subject and states the object of their visit, saying that they would like to plant to plant a piece of ubi (yam) in the land of the hosts.  He then places the "senyal" on the plate - - a small symbolic amount, such as two pesos and says, “may the 'senyal' meet no opposition!” Then they continue their conversation on a variety of topics, and after some more drinks, the boy’s parents take their leave and go home.

â–ª   The parents of the girl consult their daughter about the matter, but sometimes, if they like the boy, they bring on her to accept him. If within the next three days the girl returns the "senyal", it will be understood that the proposal has been rejected. In such an event, the parents of the boy make another attempt. They prepare more food and drinks and double the amount of the "senyal". They wait again for three days, and if the "senyal" is again returned, they either make a third trial or look for another girl.

â–ª   If the "senyal" is not returned, it is understood that the proposal has been accepted. The boy’s parents and relatives then prepare food and drinks and they go to the house of the girl. As usual, pleasant conversation takes place, in the course of which the spokesman of the boy opens up, saying “Some days ago we planted a piece of ubi on your land; we have come today to find out if it has sprouted,” or something to that effect. The spokesman of the parents of the girl answers in the affirmative. Both parties now talk about arrangement of the wedding.

â–ª   Sometimes, however, the girl’s parents require the boy to render personal service for a certain period of time, say three to six months, during which the boy does all sorts of chores such as cleaning the kitchen and the yard, fetching water, gathering wood for fuel, tending the carabaos, feeding the pigs, plowing the field and planting. The purpose of this personal service or "pangagad" is to enable the parents of the girl to observe at close range the young man’s character and habits.

â–ª   When the parents of the girl are satisfied with the young man’s service and behavior, they invite the boy’s parents to a meeting to discuss the final arrangements for the wedding. The relatives of the girl attend this meeting, at which more food and drinks are served. When arrangement has been reached on the date of the wedding, the parents of the boy prepare a big feast to which all relatives, neighbors, and friends are invited. Enough cigars and tuba are prepared for the guests. The "bugay" or dowry for the new couple is also made ready. The boy or his parents provide the wedding dress and shoulder all expenses for the wedding.

â–ª   After the wedding rites, a big feast is held in the home of the bride. Later the bride is taken to the home of the bridegroom, sometimes followed by a brass or string band. This is known as the "ganas", from the Spanish verb "ganar" (to win).  In the groom’s house she feigns coyness.  She has to be given a gift before she goes up; another gift before she enters the house, and still another before she sits down. She is then given a glass of wine or water which she is supposed to offer to the relatives of the bridegroom, addressing them with the proper title or respect which she is to use henceforth, such as "tatay" (father), "nanay" (mother), "manong" (older brother), "manang" (older sister), etc. After the ceremony, each sponsor or "maninoy" gives the newlyweds some useful advice.

â–ª   Tradition dies hard but folkways do change, albeit slowly, in these rapidly changing times. In their desire for greater individual freedom, today’s boys and girls choose their own mates. A young man does his own courting and, after an understanding has been reached with his sweetheart, he asks his parents to see the parents of the girl and plead for her hand. Food and drinks may also be prepared for this meeting, but may not be as lavish as in the old system called "panuyo". The parents of the girl may consult her about the proposal, but the consultation is a mere formality, since her acceptance is a foregone conclusion.


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Koddi Prudente

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #1 on: July 12, 2010, 09:24:50 PM »
Fiestas

â–ª   Loonanons spend lavishly for fiestas that they celebrate to honor their town or barangay patron saints. They prepare food, local delicacies and drinks. During fiestas in Loon, it is very common that homes play host to strangers who are themselves strangers to each other.

â–ª   Because of tradition some families resort to credit just to be able to entertain fiesta revelers.  Some of them, however, prepare for the fiesta months earlier by raising hogs that they butcher come fiesta time.  Other households agree to form a group called "sosyo" for which they put in a certain amount every month so that when the fiesta approaches, they will have enough money to buy a carabao (through a broker), cavans of rice, or drinks, which they equally share among themselves.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #2 on: July 12, 2010, 09:25:31 PM »
Cooperation

â–ª   One beautiful custom of the Loonanons is that of cooperating with one another in time of need. This is especially true in the barangays. For example, when someone gets married, the relatives and neighbors help with contributions of rice, fuelwood and labor.  When someone dies, the neighbors help in whatever task is needed, a practice called "dayong". While the women prepare food for the wake, the men dig the grave. Still others cook the food for the visitors.

â–ª   In some barangays or chapel associations, a sort of mortuary aid fund called " tabo' " has been institutionalized. When someone dies, every "bubong" or household contributes a certain amount to be given to the family of the deceased for wake and funeral expenses.

â–ª   The farmers also help one another in preparing each other’s land for planting through a practice known as "hunos". The number of farmers or neighbors involved depends upon the size of the farm and their willingness to help. 

â–ª   When a rural family wishes to move its house to a new location, bamboo poles are attached to it so that it can be carried by twenty or thirty men, depending on its size.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #3 on: July 12, 2010, 09:28:08 PM »
Hospitality

â–ª   When a visitor comes to a house for a call, he is warmly received and offered something to eat and drink during which the usual pleasant conversation takes place. In some houses, a glass of soft drink, wine, usually tuba, or cigars may be offered.

â–ª   If it is an extended visit and the visitor stays for a day or more, he is given the best accommodations and food that a family can afford. This is especially true during fiestas.


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Koddi Prudente

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #4 on: July 12, 2010, 09:28:55 PM »
Prayer at Angelus

â–ª   When the church bell peals for the Angelus, the entire household, including the househelp, assemble before the family altar to pray. On the street, children stop their games while adults stop walking or whatever they’re doing, bow their heads and quietly mumble their prayers.

Handkissing

â–ª   Children kiss the hands of their parents and elders as a sign of respect usually when the evening prayer is over.  Locally known as "amen", the gesture is also practiced when young members of the family or clan meet their older relatives for the first time or after a long time, when children leave for school or a long trip, and every time they return home.

â–ª   A modification of amen consists in holding the right hand of a parent or an elder and placing it on the forehead.  Among the modern and sophisticated families, the children kiss the parents on the forehead or cheek.  But whatever the actual practice may be, it is a beautiful custom, showing, as it does, the respect that the children owe and pay their parents and elders.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #5 on: July 12, 2010, 09:30:09 PM »
The Wife as Family Treasurer

â–ª   The Loonanon wife holds the family purse. Every payday, if the husband is an employee, he turns over to her all his earnings for disbursement or safekeeping.  If one is a professional, like a physician or a lawyer, he turns over to his wife whatever he may receive for his professional service.  If a merchant, he turns over his sales and profits.

â–ª   So general and deep-seated is this practice that one sure way of making a Loonanon wife unhappy would be for the husband to keep his earnings and just let her run the home of an allowance.  Unmarried sons and daughters also give their earnings to their mother, who spends it as she sees fit but bearing in mind the welfare of the whole family.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #6 on: July 12, 2010, 09:31:11 PM »
Use of Honorific Titles

â–ª   Loonanons consider it disrespectful for younger persons to address their older brothers or sisters without using any of the conventional titles of respect, such as "manong", "manang", "manoy", "manay", "uray", "ingko", "insi", "manding", "oyong", "uyang", etc. Old folks, irrespective of relationship, are addressed as "iyo" or "iya".

Sharing Good Things with Relatives and Neighbors

â–ª   The spirit of neighborliness is shown by the Loonanons by sharing good things with their neighbors.  When the father returns from a long trip, he brings gifts or "sinugatan" for his children and neighbors.  If a housewife prepares something that is out of the ordinary, she sends part of it to the neighbor to let them have a taste of it.  If a fisherman makes a good catch, he sends some of it to his neighbors so that the latter can share his good luck. This practice is called panghilas or patilaw.

Passing in Front of or Between People

â–ª   One of the interesting experiences which a foreigner will not fail to notice in Loon, as well as in other parts of the country, is the quaint way one asks permission to pass in front of or between people. Bending forward and extending one or both hands in front, he walks quietly, sometimes saying “tabi” but usually saying nothing.

Passing by Someone’s House

â–ª   In Loon, it is customary for one who has to pass by a house, to tell the owner about it, saying, “Mo-agi mi (We shall pass by).” Upon hearing this, the owner invites the passerby to drop in for a few minutes, and if the latter cannot accept the invitation, he excuses himself, saying that he would do so next time.


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Koddi Prudente

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #7 on: July 12, 2010, 09:31:57 PM »
Celebrating Christmas

â–ª   Being primarily a Catholic town, Loon celebrates Christmas every year. During this season, the air rings with joyful music, and everything wears a happy face. The season is ushered in by the misa de gallo, which is celebrated at dawn for nine days. On the twenty-fourth of December, a midnight mass is said.

â–ª   People put up gay decorations with lanterns and multicolored lights. Many families hold their family reunions on Christmas Eve while waiting for the midnight mass to begin.

â–ª   On Christmas day children go to their "maninoy" or "maninay" to get their blessings and whatever gifts may have been prepared for them.  Of course, during the visit, they enjoy eating "biko", "suman", fruits, candies, and other delicacies. 

â–ª   Groups of people go from house to house to carol and raise funds for charitable and other civic purposes, and sometimes for themselves. This practice is called "daygon". A variant of the "daygon" is the playlet participated in by "pastores" (shepherds) and depicting the Nativity and the visit to Bethlehem of the Three Kings.

â–ª   The Christmas season is also the time for reconciliation between feuding parties and for making up among relatives and friends that have had a falling out.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #8 on: July 12, 2010, 09:34:57 PM »
Prayers for the Dead

â–ª   In the olden days when embalming services were not yet available, the remains of a deceased are immediately buried, after which the relatives and neighbors pray for nine days for the eternal repose of his or her soul. After the prayer on the ninth day food is served for those who attend. This is called "tapus". Today, the nine-day period is observed starting on the first day of the wake.  It is followed by forty more days of prayer, and on the last day another gathering is held during which food is again served.  During these forty days, the soul of the deceased is believed to remain on earth after which it goes to its final destination.

Family Shrine
â–ª   Every Catholic family has a shrine at home before which the members pray at the sound of the Angelus and at other times.  At the shrine may be found the image of the Sacred Heart of Jesus or a saint whom the family has chosen as its patron or protector.

All Saints’ Day

â–ª   The first day of November is an important day among the Loonanons.  On this day they visit the graves of their departed relatives, clean and decorate them, and offer prayers for the eternal peace of the souls of the deceased.  This practice shows that they hold their dead in great esteem.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #9 on: July 12, 2010, 09:38:02 PM »
Cockfighting

â–ª   Cockfighting is still a popular pastime in Loon, particularly on Sundays and holidays at which time the men go to the cockpit with their fighting cocks and bet money on them. Those without roosters choose their favorite cocks and bet on them. Everybody derives great excitement from watching the performance of the cocks, shouting every time his favorite scores a hit. The cock aficionados go home in high spirits when they win, but feel dejected when they lose. Such discouragement, however, is temporary, for they cling to the hope that the next cockfight would bring them better luck.


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Koddi Prudente

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #10 on: July 12, 2010, 09:38:56 PM »
"Sinu’og" or "Sayaw Panaaron"

This is a dance to the rhythm of gongs and drums made in compliance with a vow made to a saint either to thank for a favor received or to ask for some help.  For example, if one is sick of a certain ailment, one dances before the image of the Birhen sa Kasilak (Our Lady of Light) who is known for her ability to cure sickness.  After one gets well, he dances the sinu’og during the next fiesta in grateful thanksgiving for the cure of his ailment.  In this dance, he makes all sorts of contortions of his body and movement of his arms, hands and legs.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #11 on: July 12, 2010, 09:41:07 PM »
Family Solidarity

â–ª   Family solidarity is the rule among the Loonanons.  The members of the family stick together through thick and thin.  Any misfortune suffered by one member of the family is shared by the other members just as honors achieved by one are shared by the other members.

â–ª   In some instances this feeling goes beyond the confines of the family and includes the barangays and the town. This spirit sometimes manifests itself during elections when a candidate is preferred by the people of a barangay or town to all others with the same or similar qualifications because he is a home product.

â–ª   This solidarity is strengthened by family reunions that are held every year, usually on Christmas Eve. At this reunion the children who may have grown up and established their own homes gather under the parental roof with their own offspring for a renewal of family associations.

â–ª   Associated with this solidarity is the authoritarian nature of the Loonanon family. The father and the mother make important decisions of the family and the children abide by these decisions while they are under the family roof.  They get out of the family control only when they get married and establish their own homes. The children accept the idea that “Father and Mother know best.”

â–ª   This idea of submitting to the parent’s will and decision is further strengthened by the belief in what is known as "gaba" or curse, which means that bad luck or misfortune will befall any son or daughter who disobeys the will of, or is ungrateful to the parents. If the disobedient son meets a misfortune, people may say that he is "nagabaan", that is, he met it because of the curse that had been laid on him.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #12 on: July 12, 2010, 09:41:54 PM »
Superstitions and Unscientific Beliefs

â–ª   Like many other people in all parts of the world, the Loonanons nurture superstitions and unscientific beliefs, which have been handed down from generation to generation and have persisted in spite of scientific advancement of science and the influence of the schools. Some of the beliefs are innocuous enough and are of interest only as surviving vestiges of the crude and irrational explanations of the primitive mind for some of the manifestations of Nature.  Others, however, are more or less undesirable because they generate fear among the people, especially the children.


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Koddi Prudente

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #13 on: July 12, 2010, 09:43:05 PM »
Some Harmless Beliefs

â–ª   When a lunar eclipse takes place, people beat cans and make all sorts of noise in order to scare away the "bakunawa" (dragon) that is supposed to swallow the moon. They shout at the top of their voice, saying “I-uli ang among buwan (Give us back our moon)!” When the moon reappears, the people believe that the dragon disgorged it because of the noise they had made.  Many people however, no longer believe this superstition but just the same they go through the motions of making noise in a spirit of fun.

â–ª   Young Romeos in outlying barangays are always in the lookout for an evening when the moon and a star are close together, for it is believed that such an evening is the most propitious to go out for courting, girls being easy to win then.

â–ª   As to the origin of earthquakes, the people believe that they are caused by the movements of Enoch, who has been imprisoned under the earth.

â–ª   One must not open credit on New Year’s day; otherwise, he will have many debts the rest of the year.

â–ª   If a spoon falls while the family is eating, a female visitor is coming; if a fork, a male visitor may be expected.

â–ª   If one sneezes, that is a sign that one is being talked about or is the subject of gossip.

â–ª   Eating twin bananas will make a married woman bear twins.

â–ª   The first article to be taken into a newly constructed house must be a sack of rice, which must be dropped in the middle of the sala.  This practice will assure the occupants that they will always have something to eat.

â–ª   Occupants of a new house should not include chicken in their first meal in order that they will not be living from hand-to-mouth (kakha-tuka) like a chicken on the loose.

â–ª   It is not good to plant sweetpotato at high tide for they will not produce tubers.

â–ª   If one spends any amount on New Year’s Day, one will be extravagant the whole year.  For this reason, people should do their marketing and buy all their needs the previous day as to avoid spending on New Year’s Day.

â–ª   If winged ants (actually termites) are seen flying at night, there will be rain.

â–ª   In planting corn, the farmer has to close his eyes when sowing the first three hills so that the chickens will not be able to find the planted kernels.


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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #14 on: July 12, 2010, 09:44:01 PM »
Undesirable Superstitions

â–ª   One should never point to the rainbow; otherwise his index fingers will be cut short ("mapungkol").

â–ª   The appearance of a comet is a bad omen.  It means that war, pestilence or famine is coming.

â–ª   When a woman is on the family way, no one should displease her.  She should not talk about the blind, the lame and other persons with similar handicaps or her child will become any of these.

â–ª   If the first child is a boy, it is a sign of good luck for the family; if a girl, bad luck ("buwisit") is in prospect.

â–ª   In building a house, the owner has to see that the stairs faces north or south, or preferably the east.  The stairs must never face the west, otherwise, the family will be sickly.

â–ª   While the corpse is still in the house waiting to be buried, and for the period of ten days, the floor must not be swept; otherwise, another member of the family will die.

â–ª   If thirteen people eat at a table at one time, one of them will die soon.

â–ª   The floor of the house must not be swept at night otherwise, the owner will become poor.

â–ª   A pregnant woman must not look at the moon during an eclipse; otherwise the child will be deformed or the mother will suffer from hard labor during the delivery.

â–ª   When the person dreams that his teeth have fallen of, a close relative or friend will die soon.

â–ª   Belief in witchcraft is common.  Some men and women are reputed to have harmful tongues and to posses unusual powers to do harm to any one they dislike.  Such dangerous persons are known by several names, such as barangan, sigbinan, ban-okan, ungo or buyagan.

â–ª   The "santilmo" (St. Elmo’s fire), a flame-like appearance that sometimes alight on boats at sea during stormy nights, strikes fear in the hearts of the common folk. They believe that it is the spirit of someone who either has committed suicide or has been murdered, and is bent on doing harm to those on board, perhaps drowning them.  If it appears on land it leads people astray.

â–ª   People believe that the soul of the dead comes to visit his or her folks during the forty days following his or her burial.

â–ª   A "wakwak" is supposed to be a bird that cries out its name at night.  In reality, it is believed to be woman who is after people’s blood and liver.  Consequently, when a woman is about to deliver, her relatives place a lemon or "biasong" under the floor of the house in order to drive any "wakwak" that is supposed to be attracted by the smell of the fetus born by the pregnant woman.  Some people merely place the leaves of the "biasing" and a light under the house, believing that these are also effective in warding off the "wakwak".

â–ª   The "mamumugno" or "mamarang" is supposed to be a woman who possesses a mysterious oil that she uses to heal herself when wounded.  She appears only during the Holy Week, waiting for her victim near a river or brook because it is said that if wounded, she just jumps into the river and the wounds would heal immediately.  After that, she continues to fight.  The hair of the mamumugno enters the nostrils, the ears and the eyes of the victim who then grows weak and at the mercy of the "mamumugno".  This then takes out the victim’s liver.  The victim can only be saved in case someone passes by, for although his mind is normal, he cannot shout for help because he is under the power of the "mamumugno".

â–ª   In some remote barangays, before cultivating the land, people hold an offering or sacrifice, during which they try to please the spirits or "diwata" so that they will help the farmer get a bountiful harvest.  In this offering, a table with cooked rice, chickens, wines, and buyo (betel leaf) is set in the open field after which the spirits are called to come and help themselves to the food.

â–ª   When one is about to build a house, he should consult a quack doctor to find out if the place selected as a site is suitable or not. The lot is measured according to the dimensions of the proposed building, then three grains of rice wrapped in black cloth are buried in the middle of the selected lot and left there for three days.  If one or two grains are missing after the third day, the project should be abandoned for if continued, there will be sickness in the family that will live in the house.

â–ª   Because many people believe that a witch is capable of taking out the entrails and liver of a person and eating them, they close their windows when they go to bed at night. They fear the witches more than they do the thieves and robbers.

â–ª   The "sigbin" is said to be an animal that can harm people.  It is said to have an appearance of the Australian kangaroo.  A man who owns this animal can easily kill anyone secretly by telling the "sigbin" to bite him.  There is no way of avoiding it because it cannot be seen by anybody except the owner.  It is very useful to the owner because it can transport him at a terrific speed at night.

â–ª   Many of the old people of Loon believe that there are two kinds of dwellers, on earth: the ordinary human beings that we see about us and the unseen inhabitants, some of whom live in trees and caves but go about with humans, especially at high noon and at night.  One way of keeping children in at noon and at night is to scare them by telling them, if they stayed out, that they might be harmed by the invisible people.

â–ª   If one wishes to cultivate a virgin piece of land, one must first appease the unseen owner of the land. He does this by preparing a dish consisting usually of white chicken or white pig and offering it to the unseen owner. This practice is called "baying" or "buhat" and is performed by a "tambalan".

â–ª   Similarly, if one wishes to enter a cave to get guano or for some other reason, one must first get the permission of the unseen owner through the "baying".

â–ª   Many years ago there was a place haunted by encantos. A man who did not believe stories about the encantos went to the place to cut down a tree to make a fishing boat.  He died in the place mysteriously.  Another man who went there to make a kaingin was never heard of after that.

â–ª   Sometimes a boy gathering firewood for fuel in the thickets or forest gets lost.  The people believe that the boy has been misled or "gimino" by an "encanto".  The remedy, if he has a presence of mind, is to turn his shirt and pants inside out.  Otherwise, he will not be able to find his way home, and his parents will have to organize a searching party using gongs and, if the search is done at night, torches.

â–ª   "Dwendes" are small people who sometimes inhabit very big houses. They are harmless, but they like to play tricks on people.  When offended they retaliate with their pranks such as putting the kitchen utensils up in the ceiling or placing a woman’s skirt around the post of a house.  Naturally, the skirt cannot be removed without being torn.

â–ª   There is a cave that people say is haunted.  At night, during inclement weather, a traveler on horseback or on foot may find a coffin laid across the provincial highway, with burning candles at the four corners.  But if one goes back the following morning, the coffin is nowhere to be seen.

â–ª   In one of the barangays, a young balete tree stands near the provincial highway where there are no houses nearby.  One day a man was walking on the highway all alone. Hearing a band playing a lively march, he stopped and listened.  Soon white men in full gala uniform came out of the balete tree and played martial music, marching along the road and mysteriously disappearing in the distance. News of this incident spread among the people in the community.  Since then, the balete has been known to be a haunted tree.

â–ª   There was a girl who was courted by an "encanto".  Although he could not be seen, there were times when it appeared that he was visiting her since a conversation seemed to be going on between him and the girl.  Besides, there seemed to be a strange odor of perfume in the sala.  One day the girl got lost and could not be located for a number of days.  When her parents finally found her, she told them she was taken to the encanto’s place through an underground passage.


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Lorenzo

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Re: Folk Practices, Customs and Beliefs in Loon
« Reply #15 on: September 17, 2010, 10:17:13 PM »
Use of Honorific Titles

 Old folks, irrespective of relationship, are addressed as "iyo" or "iya".



Also in Valencia. :)

My mom and aunt call their older brothers that. 'Iyo Alex' and 'Manong Romeo'




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